suffer more because of the multiplicity of errors, she derives this advantage from it, that they destroy each other.

She complains of both, but far more of the Calvinists, because of the schism.

It is certain that many of the two opposite sects are deceived. They must be disillusioned.

Faith embraces many truths which seem to contradict each other. There is a time to laugh, and a time to weep, &c. Responde. Ne respondeas, &c.'

The source of this is the union of the two natures in Jesus Christ; and also the two worlds (the creation of a new heaven and a new earth; a new life and a new death; all things double, and the same names remaining); and finally the two natures that are in the righteous, (for they are the two worlds, and a member and image of Jesus Christ. And thus all the names suit them: righteous, yet sinners; dead, yet living; living, yet dead; elect, yet outcast, &c.).

There are then a great number of truths, both of faith and of morality, which seem contradictory, and which all hold good together in a wonderful system. The source of all heresies is the exclusion of some of these truths; and the source of all the objections which the heretics make against us is the ignorance of some of our truths. And it generally happens that, unable to conceive the connection of two opposite truths, and believing that the admission of one involves the exclusion of the other, they adhere to the one, exclude the other, and think of us as opposed to them, Now exclusion is the cause of their heresy; and ignorance that we hold the other truth causes their objections.

Ist example: Jesus Christ is God and man. The Arians, unable to reconcile these things, which they believe incompatible, say that He is man; in this they are Catholics. But they deny that He is God; in this they are heretics. They allege that we deny His humanity; in this they are ignorant.

2nd example: On the subject of the Holy Sacrament. We believe that, the substance of the bread being changed, and being consubstantial with that of the body of our Lord, Jesus Christ is therein really present. That is one truth. Another is that this Sacrament is also a type of the cross 1 Proverbs xxvi. 4, 5.

and of glory, and a commemoration of the two. That is the Catholic faith, which comprehends these two truths which seem opposed.

The heresy of to-day, not conceiving that this Sacrament. contains at the same time both the presence of Jesus Christ and a type of Him, and that it is a sacrifice and a commemoration of a sacrifice, believes that neither of these truths can be admitted without excluding the other for this reason. They fasten to this point alone, that this Sacrament is typical; and in this they are not heretics. They think that we exclude this truth; hence it comes that they raise so many objections to us out of the passages of the Fathers which assert it. Finally, they deny the presence; and in this they are heretics.

3rd example: Indulgences.

The shortest way, therefore, to prevent heresies is to instruct in all truths; and the surest way to refute them is to declare them all. For what will the heretics say?

In order to know whether an opinion is a Father's

863

All err the more dangerously, as they each follow a truth. Their fault is not in following a falsehood, but in not following another truth.

864

Truth is so obscure in these times, and falsehood so established, that unless we love the truth, we cannot know it.

865

If there is ever a time in which we must make profession of two opposite truths, it is when we are reproached for omitting one. Therefore the Jesuits and Jansenists are wrong in concealing them, but the Jansenists more so, for the Jesuits have better made profession of the two.

866

Two kinds of people make things equal to one another, as feasts to working days, Christians to priests, all things

among them, &c.

what is then bad

And hence the one party conclude that for priests is also so for Christians, and the other that what is not bad for Christians is lawful for priests.

867

If the ancient Church was in error, the Church is fallen. If she should be in error to-day, it is not the same thing; for she has always the superior maxim of tradition from the hand of the ancient Church; and so this submission and this conformity to the ancient Church prevail and correct all. But the ancient Church did not assume the future Church, and did not consider her, as we assume and consider the ancient.

868

That which hinders us in comparing what formerly occurred in the Church with what we see there now, is that we generally look upon Saint Athanasius, Saint Theresa, and the rest, as crowned with glory, and acting towards us as gods. Now that time has cleared up things, it does so appear. But at the time when he was persecuted, this great saint was a man called Athanasius; and Saint Theresa was a nun. "Elias was a man subject to like passions as we are," says Saint James, to disabuse Christians of that false idea which makes us reject the example of the saints, as disproportioned to our state. "They were saints," say we, they are not like us." What then actually happened? Saint Athanasius was a man called Athanasius, accused of many crimes, condemned by such and such a council for such and such a crime. All the bishops assented to it, and finally the Pope. What said they to those who opposed this? That they disturbed the peace, that they created schism, &c.

66

Zeal, light. Four kinds of persons: zeal without knowledge; knowledge without zeal; neither knowledge nor zeal; both zeal and knowledge. The first three condemned him. The last acquitted him, were excommunicated by the Church, and yet saved the Church.

869

If Saint Augustine came at the present time, and was as little authorised as his defenders, he would accomplish nothing. God directs his Church well, by having sent him before with authority.

870

God has not wanted to absolve without the Church. As she has part in the offence, He desires her to have part in the pardon. He associates her with this power, as kings their parliaments. But if she absolves or binds without God, she is no longer the Church. For, as in the case of parliament, even if the king have pardoned a man, it must be ratified; but if parliament ratifies without the king, or refuses to ratify on the order of the king, it is no longer the parliament of the king, but a rebellious assembly.

871

The Church, the Pope. Unity, plurality.-Considering the Church as a unity, the Pope, who is its head, is as the whole. Considering it as a plurality, the Pope is only a part of it. The Fathers have considered the Church now in the one way, now in the other. And thus they have spoken differently of the Pope. (Saint Cyprian: Sacerdos Dei.) But in establishing one of these truths, they have not excluded the other. Plurality which is not reduced to unity is confusion; unity which does not depend on plurality is tyranny. There is scarcely any other country than France in which it is permissible to say that the Council is above the Pope.

872

The Pope is head. Who else is known of all? Who else is recognised by all, having power to insinuate himself into all the body, because he holds the principal shoot, which insinuates itself everywhere? How easy it was to make this degenerate into tyranny! That is why Christ has laid down for them this precept: Vos autem non sic.3

873

The Pope hates and fears the learned, who do not submit to him at will.

874

We must not judge of what the Pope is by some words of the Fathers-as the Greeks said in a council, important rules-but by the acts of the Church and the Fathers, and by the canons.

Duo aut tres in unum.' Unity and plurality. It is an error to exclude one of the two, as the papists do who exclude plurality, or the Huguenots who exclude unity.

875

Would the Pope be dishonoured by having his knowledge from God and tradition; and is it not dishonouring him to separate him from this holy union?

876

God does not perform miracles in the ordinary conduct of His Church. It would be a strange miracle if infallibility existed in one man. But it appears so natural for it to reside in a multitude, since the conduct of God is hidden under nature, as in all His other works.

877

Kings dispose of their own power; but the Popes cannot dispose of theirs.

878

Summum jus, summa injuria.'

The majority is the best way, because it is visible, and has strength to make itself obeyed. Yet it is the opinion of the least able.

If men could have done it, they would have placed might in the hands of justice. But as might does not allow itself 3 John x. 30; 1 John v. 8.

"The greatest law, the greatest injury.”