62. M. Bayle (p. 1002) is not satisfied with the opinion of Josua Stegman and of M. Turretin, Protestant theologians who teach that the Mysteries are contrary only to corrupt reason. He asks, mockingly, whether by right reason is meant perchance that of an orthodox theologian and by corrupt reason that of an heretic; and he urges the objection that the evidence of the Mystery of the Trinity was no greater in the soul of Luther than in the soul of Socinius. But as M. Descartes has well observed, good sense is distributed to all: thus one must believe that both the orthodox and heretics are endowed therewith. Right reason is a linking together of truths, corrupt reason is mixed with prejudices and passions. And in order to discriminate between the two, one need but proceed in good order, admit no thesis without proof, and admit no proof unless it be in proper form, according to the commonest rules of logic. One needs neither any other criterion nor other arbitrator in questions of reason. It is only through lack of this consideration that a handle has been given to the sceptics, and that even in theology Francois Veron and some others, who [108] exacerbated the dispute with the Protestants, even to the point of dishonesty, plunged headlong into scepticism in order to prove the necessity of accepting an infallible external judge. Their course meets with no approval from the most expert, even in their own party: Calixtus and Daille derided it as it deserved, and Bellarmine argued quite otherwise.