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 among them, &amp;c. And hence the one party conclude that what is then bad for priests is also so for Christians, and the other that what is not bad for Christians is lawful for priests.

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.

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, &amp;c.

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.