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 since the authority which tolerates might also not tolerate." The same protest was made in Thomas Paine's Rights of Man which appeared two years later: "Toleration is not the opposite of Intolerance, but is the counterfeit of it. Both are despotisms. The one assumes itself the right of withholding liberty of conscience, and the other of granting it." Paine was an ardent deist, and he added: "Were a bill brought into any parliament, entitled 'An Act to tolerate or grant liberty to the Almighty to receive the worship of a Jew or a Turk,' or 'to prohibit the Almighty from receiving it,' all men would startle and call it blasphemy. There would be an uproar. The presumption of toleration in religious matters would then present itself unmasked."

The Revolution began well, but the spirit of Mirabeau was not in the ascendant throughout its course. The vicissitudes in religious policy from 1789 to 1801 have a particular interest, because they show that the principle of liberty of conscience was far from possessing the minds of the men who were proud of abolishing the intolerance of the government which they had overthrown. The State Church was reorganized by the Civil Constitution of the Clergy (1790), by which French citizens were forbidden to acknowledge the authority of the Pope and