sent state of Italy and Spain, where no check exists, an evidence what that system still is, and what, in course of time, it would, in all probability, be among ourselves, did an universal reception of it put an end to the restraint which controversy at present imposes on them.
Bossuet's Exposition, which contains the modified doctrine above spoken of, was looked at with great suspicion at Rome, on its first appearance, and was with difficulty acknowledged by the Pope. It is said to have been written originally with the purpose of satisfying Marshal Turenne, who became, in consequence, a convert to Romanism. It was circulated in manuscript several years, and was considered to be of so liberal a complexion, according to the doctrine of that day, as to scandalize persons of his own communion, and to lead Protestants to doubt whether the author dare ever own it. In the year 1671, it was, with considerable alterations, committed to the Press with the formal approbation of the Archbishop of Rheims and nine other Bishops, but on objections being urged against it by the Sorbonne the press was stopped, and not till after various alterations was it resumed, with the suppression of the copies which had already been struck off. It is affirmed by Wake without contradiction (I believe) from his opponents, that even with these corrections it was of so novel an appearance to the Romanists of that day, that an answer from one of Bossuet's own communion was written to it, before the Protestants began to move, though the publication was suppressed. The Roman See at last accorded its approbation, but not before the conversions which it effected had recommended it to its favour[1].
It may be instructive to specify some instances of this change of doctrine, or of interpretation of doctrine, (if it must so be called,) which Bossuet is accused of introducing.
1. In the private impression of his Exposition, as the suppressed portion of the edition may be called, Bossuet says,
- ↑ Nine years intervened between its publication and the Pope's approval of it. Clement X. refused it absolutely. Several priests were rigorously treated for preaching the doctrine contained in it; the university of Louvain formally condemned it in 1685. Vid. Mosheim, Hist. vol. v. p. 126, note.
