The Life of Hugo Grotius Part 22

III. 2.

The conferences between the Bishop of Neustadt, and Mola.n.u.s continued for seven months, and ended in their agreeing on 12 articles, to serve for the basis of the discussion, on the terms of the reunion.

The Bishop of Neustadt, communicated these articles to Bossuet. He seems, to have approved of them generally, but to have thought, that some alteration in them, was adviseable. This being mentioned to Mola.n.u.s, he published his _Cogitationes Privatae_, a profound and conciliating dissertation. Without entering into any discussion, on the points in dispute, between the churches, he suggested in it a kind of truce, during which, there should be ecclesiastical communion between them: the Lutherans, were to acknowledge the Pope, as the first of Bishops, in order, and dignity: the Church of Rome, was to receive the Lutherans, as her children, without exacting from them, any retractation of their alledged errors, or any renunciation, of the articles in their creed, condemned by the Council of Trent. The anathemas of that council, were to be suspended, and a general council was to be convened, in which the Protestants were to have a deliberative voice: the sentence of that council, was to be definitive, and, in the mean time, the members of each party, were to treat the members of the other, as brethren, whose errors, however great they might appear, were to be tolerated, from motives of peace, and in consideration, of their engagements to abandon them, if the council should p.r.o.nounce against them. To show the probability of a final accommodation, Mola.n.u.s notices, in his Dissertation, several points, in which one party imputed to the other errors, not justly chargeable on them; several, on which they disputed, merely for want of rightly understanding each other; and several, in which the dispute was of words only.

It appears that the Bishop of Neustadt, communicated this dissertation, to Bossuet, and that Bossuet was delighted, with the good sense, candour, and true spirit of conciliation, which it displayed. In his letters he frequently mentions the author, and always in terms, Of the highest praise. His own language was equally moderate and conciliating.

"The Council of Trent," he says in one of his letters, "is our stay; but we shall not use it to prejudice the cause. This would be, to take for granted, what is in dispute between us. We shall deal more fairly with our opponents. We shall make the council serve, for a statement, and explanation, of our doctrines.

Thus, we shall come to an explanation, on those points, in which either of us imputes to the other, what he does not believe, and in which we dispute, only because we misconceive each other. This may lead us far; for _the Abbot of Lokk.u.m, has actually conciliated the points so essential, of Justification, and the Eucharist: nothing is wanting in him, on that side, but that he should be avowed. Why should we not hope to conclude, in the same manner, disputes, less difficult, and of less importance? Cela se peut pousser si avant, que M. l'Abbe de Lokk.u.m, a concilie, actuellement les points si essentiels, de la justification, et du sacrifice de l'Eucharistie, et il ne lui manque de ce cote la, que de se faire avouer. Pourquoi ne pas esperer de finir, par les memes moyens, des disputes, moins difficiles, et moins importantes?"_

With these rational and conciliatory dispositions, Bossuet, and Mola.n.u.s, proceeded. But, after this stage of the business, Mola.n.u.s disappears, and Leibniz comes on the scene.

III. 3.

A Letter, written by Bossuet to M^me de Brinon, having been communicated by her to Leibniz, opened the correspondence between him and Bossuet. In that letter, Bossuet declared explicitly, that the Church of Rome, was ready, to make concessions, on points of discipline, and to explain doctrines, but would make no concession in respect to defined articles of faith; and, in particular, would make no such concession, in respect to any which had been defined by the Council of Trent. Leibniz's Letter to M^me de Brinon, in answer to this communication, is very important.

He expresses himself in these terms;

"The Bishop of Meaux says,

"1st. That the Project delivered to the Bishop of Neustadt, does not appear to him quite sufficient;

"2dly. That it is, nevertheless, very useful, as every thing must have its beginning:

"3dly. That Rome will never relax from any point of doctrine, defined by the church, and cannot capitulate, in respect to any such article;

"4thly. That the doctrine, defined in the Council of Trent, is received in and out of France by all Roman Catholics;

"5thly, That satisfaction may be given to Protestants, in respect to certain points of discipline, or in the way of explanation, and that this had been already done in an useful manner, in some points, mentioned in the Project of the Bishop of Neustadt.

"These are the material propositions, in the letter of the Bishop of Meaux, and I believe all these propositions true. Neither the Bishop of Neustadt, nor those who negotiated with them, make any opposition to them. There is nothing in them, which is not conformable to the sentiments of those persons. The third of them in particular, which might be thought, an obstacle, to these Projects of Accommodation, could not be unknown to them; one may even say, that they built on it."

It seems difficult to deny, that, in this stage of the business, much had been gained to the cause of reunion. The parties were come to a complete understanding on the important articles of Justification, and the Eucharist; and it was admitted, both by Leibniz, and Mola.n.u.s, that, in their view of the concern, an accommodation might be effected, between the Roman Catholic, and Lutheran churches, though the former, retained all her defined doctrines, and, in particular, all her doctrines, defined by the Council of Trent. The question then was, what should be done in respect to the remaining articles in difference between the churches? It is to be wished, that it had been left to Bossuet, and Mola.n.u.s, to settle them, in the way of amicable explanation, in which they had settled, the two important articles, which we have mentioned. It is evident, from the pa.s.sages, which we have cited, from Bossuet, that it was his wish, that the business should proceed on that plan, and that he had hopes of its success.

Unfortunately, the business took, another direction: Leibniz proclaimed, that after every possible explanation should be given, the Lutheran church would, still retain, some articles, contrary to the defined doctrines, of the Church of Rome, and anathematized, by the Council of Trent. To remove the final effect of this objection, Leibniz held out Mola.n.u.s's first project, that the Lutherans should express a general acquiescence, in the authority of the church, and promise obedience, to the decisions of a General Council, to be called, for the purpose of p.r.o.nouncing, on these points; and that, in consequence of these advances, on their part, the anathemas of the Council of Trent, should be suspended, and the Lutherans received, provisionally, within the pale, of the Catholic church. To bring over Bossuet to this plan, he exerted great eloquence, and displayed, no common learning.

III. 4.

But the eloquence, and learning, of Leibniz, were without effect. In language, equally temperate and firm, Bossuet, adhered to his text, that in matters of discipline, or any other matter, distinct from faith, the Church of Rome, would show the utmost indulgence to the Lutherans; but that, on articles of faith, and specifically, on those propounded by the Council of Trent, there could be no compromise. This, however, he confined to articles of faith alone: and even on articles of faith, he wished to consult the feelings of Protestants, as much as possible. He offered them every fair explanation of the tenets of the council; he required from them no retractation, of their own tenets:

"Mola.n.u.s," he says, "will not allow retractation to be mentioned.

It may be dispensed with; it will be sufficient, that the parties acknowledge, the truth, by way of declaration or explanation. To this, the Symbolical Books, give a clear opening, as appears by the pa.s.sages, which have been produced from them, and will appear, by other pa.s.sages, which may be produced from them."

If Bossuet was thus considerate, in what regarded faith, it will easily be supposed, how indulgent his sentiments were, in respect to all, that merely regarded discipline. A complete confession of faith, being once obtained from the Lutherans, he was willing, to allow them, if they required it, communion under both kinds; that their Bishops, should retain their Sees; and that, where there was no Bishop, and the whole body of the people, was Protestant, under the care, of a superintendant, _that_ superintendant, should be consecrated their Bishop; that, where there was a Catholic Bishop, and a considerable part of the diocese, was Lutheran, the superintendant, should be consecrated priest, and invested with rank, and office, that the Lutheran ministers, should be consecrated priests; that provision should be made for their support; that such of their bishops, and ministers, as were married, might retain their wives, and that the consciences of those, who held possessions of the church, should be quieted, except in respect, to hospitals, whose possessions he thought, could not conscientiously be withheld, from the poor objects of their foundations; and that every other arrangement should be made, by the church and state, which would be agreeable, to the feelings, and prejudices, of their new brethren.

Such were the advances made by Bossuet; and much discussion on them, took place, between him, and Leibniz. It continued ten years. They are very learned, and a scholar will read them with delight; but, unfortunately, they rather r.e.t.a.r.ded, than promoted, their object. The real business ended, when Mola.n.u.s quitted the scene. We shall close this article, with the following extract from the last letter but one, written by Bossuet, on the subject. It is addressed to Leibniz, and bears date the 12th August, 1701, ten years, after his first letter, on it was written:

"Among the divines of the Confession of Augsburg, I always placed M. Mola.n.u.s, in the first rank, as a man, whose learning, candour and moderation made him one of the persons, the most capable I have known, of advancing the n.o.bLE PROJECT OF REUNION. In a letter, which I wrote to him some years ago, by the Count Balati, I a.s.sured him, that, if he could obtain, the general consent of his party, to what he calls, his Private Thoughts, _Cogitationes Privatae_, I promised myself, that, by joining to them, the remarks, which I sent to him, on the Confession of Augsburg, and the other Symbolic writings of the Protestants, the work of the Reunion would be perfected, in all its most difficult and most essential points; so that well disposed persons might, in a short time, bring it to a conclusion."

The pa.s.sage is so important, that it is proper to present it to the reader in Bossuet's own words.

"Parmi les Theologiens de la Confession d'Ausbourg, j'ai toujours mis, au premier rang, M. l'Abbe de Lokk.u.m, comme un homme, dont le scavoir, la candeur, et la moderation le rendolent un des plus capables, que je connusse, pour avancer CE BEAU DESSEIN. Cela est si veritable, que j'ai cru devoir a.s.surer ce docte Abbe, dans la reponse que je luis fis, il y a deja, plusieurs annees, par M. le Comte Balati, que s'il pouvoit faire pa.s.ser ce qu'il appelle ses Pensees Particulieres _Cogitationes Privatae_, a un consentement suffisent, je me promettois qu'en y joignant les remarques, que je lui envoyois, sur la Confession d'Ausbourg, et les autres ecrits Symboliques des Protestans, l'ouvrage de la Reunion seroit acheve dans ses parties les plus difficiles et les plus essentielles; en sorte qu'il ne faudroit a des personnes bien disposees, que tres peu de tems pour la conclure[087]."

Dom. de Foris, the Benedictine Editor of the new edition of the works of Bossuet and the Abbe Racine, _Abrege de l'Histoire Ecclesiastique_[088]

are very severe in their censures of the conduct of Leibniz in the negotiations for the Reunion, and attribute its failure to his presumption and duplicity. To the writer of these pages, it appears clear, that Leibniz was sincere in his wishes for the reunion; and that, if he occasioned its failure, it was unintentionally. While the business was in the hands of Bossuet, and Mola.n.u.s, it was a treaty, not for the reunion of the Roman Catholic church, and all Protestant churches, but for the reunion of the Roman Catholic church, and the Lutheran church; and to this, Mola.n.u.s's endeavours to reconcile differences, were directed. Leibniz, whose principles in religion, were much wider, than those of Mola.n.u.s, seems to have wished, that the negotiation should be placed, on a broader basis, and extended to a reunion of the church of Rome, with every denomination of Christians.

This gave the negotiation a different direction, and in a great measure, undid what had been, so happily begun. We have seen, that, to the very last, Bossuet, called out for Mola.n.u.s, and entertained great hopes, that, if the matter were left to Mola.n.u.s, and him, the n.o.ble Project of Reunion, would be crowned with success. There is no part of Bossuet's literary or active life, in which he appears to greater advantage, or in a more amiable light, than on this occasion.

IV.

_Attempt in the reign of Lewis the XV. to effect an union between the Church of Rome and the Church of England._

Of all Protestant churches, the national church of England most nearly resembles the church of Rome. It has retained much of the dogma, and much of the discipline of Roman Catholics. Down to the sub-deacon it has retained the whole of their hierarchy; and, like them, has its deans, rural deans, chapters, prebends, archdeacons, rectors, and vicars; a liturgy, taken in a great measure, from the Roman Catholic liturgy; and composed like that, of Psalms, Canticles, the three creeds, litanies, epistles, gospels, prayers, and responses. Both churches have the sacraments of baptism, and the eucharist, the absolution of the sick, the burial service, the sign of the cross in baptism, the reservation of confirmation, and order to bishops, the difference of episcopal, and sacerdotal dress, feasts, and fasts. Without adopting all the general councils of the church of Rome, the church of England has adopted the first four of them; and, without acknowledging the authority of the other councils, or the authority of the early fathers, the English divines of the established church, allow them to be ent.i.tled, to a high degree of respect.[089] On the important article of the eucharist, the language, of the Thirty-nine Articles, sounds very like, the doctrine of the church of Rome.

At the time, of which we are speaking, the doctrines of the high church, which are generally considered to incline to those of the Roman Catholics, more than the doctrines of the low church, were in their zenith; and in France, where the ultramontane principles on the power of the Pope had always been discountenanced, the disputes of Jansenism were supposed to reduce it very low. On each side, therefore, the time was thought favourable to the project of Reunion.

It was also favourable to it, that, a few years before this time, an event had taken place, which naturally tended to put both sides into good humour.

On the occasion of the marriage of the Princess Christina of Wolfenb.u.t.tell, a Lutheran, with the archduke of Austria, her court consulted the faculty of theology of the University of Helmstadt, on the question,

"Whether a Protestant Princess, destined to marry a catholic prince, could, without wounding her conscience, embrace the Roman Catholic religion?" The faculty replied, that, "it could not answer the proposed question, in a solid manner, without having previously decided, whether the catholics were, or were not engaged in errors, that were fundamental, and opposed to salvation; or, (which was the same thing), whether the state of the catholic church was such, that persons might practise in it, the true worship of G.o.d, and arrive at salvation." This question the divines of Helmstadt, discussed at length; and concluded in these terms: "After having shown, that the foundation of religion, subsists in the Roman Catholic religion, so that a person may be orthodox in it, live well in it, die well in it, and obtain salvation in it, the discussion of the proposed question, is easy. We are, therefore, of opinion, that the most Serene Princess of Wolfenb.u.t.tell, may, in favour of her marriage, embrace the catholic religion."

This opinion is dated the 28th of April 1707, and was printed in the same year at Cologne. The Journalists of Trevoux inserted both the original and a French translation of it in their journal of May, 1708.

Under these circ.u.mstances, the correspondence in question took place. It began, in 1718, through Doctor Beauvoir, chaplain to Lord Stair, his Britannic majesty's amba.s.sador at Paris. Some conversation, on the reunion of the two churches, having taken place, between Doctor Dupin, and him, he acquainted the archbishop of Canterbury, with the subject of them. This communication, produced some compliments from the archbishop, to Dr. Dupin, and these, led the latter, to address, to his grace, a letter, in which he mentioned generally, that, on some points in dispute, the supposed difference between the two communions was reconcileable. The correspondence getting wind, Doctor Piers, p.r.o.nounced a discourse in the Sorbonne, in which he earnestly exhorted his colleagues, to promote the reunion, by revising those articles, of doctrine, and discipline, which protestants branded with the name of papal tyranny; and contended, that, by proscribing the ultramontane doctrines, the first step to the reunion would be made. The discourse, was communicated to Dr. Wake: in his answer, he pressed Dr. Dupin, for a more explicit declaration, on the leading points, in controversy.

In compliance with this requisition, Doctor Dupin drew up his _Commonitorium_, and communicated it, to several persons of distinction, both in the state, and church of France. He discussed in it, the Thirty-nine Articles, as they regarded doctrine, morality, and discipline. He insisted on the necessity of tradition, to interpret the scriptures, and to establish the canonicity of the books, of the Old and New Testament. He insisted on the infallibility, of the church, in faith, and morals; he contended, that the sacrifice of the ma.s.s, was not a simple sacrament, but a continuation of the sacrifice of the cross.