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 Lokkum, 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 Lokkum, 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 Molanus, proceeded.  But, after this stage of the business, Molanus 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;