[III. 2.]
The conferences between the Bishop of Neustadt, and Molanus 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 Molanus, he published his Cogitationes Privatæ, 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 pronounce against them. To show the probability of a final accommodation, Molanus 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 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'Abbé de Lokkum, a concilié, actuellement les points si essentiels, de la justification, et du sacrifice de l'Eucharistie, et il ne lui manque de ce coté la, que de se faire avouer. Pourquoi ne pas espérer de finir, par les mêmes 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.