The Catholic Doctrine of the Eucharist in All Ages, Book 2 · Chapter 4
CHAP. IV.
That the Monks and other Emiſſaries, with which the Eaſtern Countries have bin for a long time Repleniſhed, do Invalidate the Proof taken from the Belief of theſe People. Mr. Arnaud's fourth Deceit laid open.
MR. Arnaud's fourth Artifice conſiſts in concealing from us, the Care taken for ſeveral Ages, to fill Greece, Aſia, Egypt, Ethiopia, the Indias, and in a word, all the Countries wherein there's any People profeſſing Chriſtianity, with Religious, and other Eccleſiaſtical Perſons, ſent expreſly to plant the Roman Religion, and even to eſtabliſh fixt Seminaries, who are charged to uſe their utmoſt Endeavours to Inſtruct and Reduce theſe Schiſmaticks. This Artifice of his, is not of ſmall Importance: for he thereby deprives us of the Knowledg of ſeveral Particulars; without which 'tis impoſſible to make a true and right Judgment of this Controverſie. And in truth we have reaſon to admire Mr. Arnaud's Ingenuity. For when there are any Hiſtorical Paſſages which ſeem to favour us, if they are ſo publickly known that 'twill be to no purpoſe to conceal them, he then produces them, but in ſo doing, applyes them to other matters, on purpoſe to make us loſe the Conſequence may be drawn from them: and on the other hand, if they are Paſſages leſs known, and that he may well conceal them; he then either not mentions them, or but lightly touches on them, to the end they may not be throughly conſidered. He has taken this laſt courſe in what concerns the Miſſions. Having prudently foreſeen that this Myſtery could not be handled without diſcovering at the ſame time the weakneſs and folly of his Proofs drawn from the Schiſmatical Churches; he has therefore thought good to make no mention of them, or if at all, ſo ſlightly that they could ſcarcely be taken Notice of, leſt he ſhould be charged with diſcovering the Secret, and overthrowing himſelf, what he has taken upon him to defend. But ſeeing he has no reaſon to expect his Silence ſhould ſet Bounds to mens Curioſity; and that they muſt know no more but what he tells them, ſo he muſt not take it ill, if I relate what he would have concealed.
I ſay then, that ſince the Latins Conquered the Holy Land, and made 'em ſelves Maſters of the Grecian Empire, all Greece and other Eaſtern Nations, have bin filled with Monks, or Emiſſaries, whoſe only deſign and employment has bin to Inſinuate the Doctrines and Cuſtoms of the Church of Rome in thoſe Countries. Mr. Arnaud, who commonly takes things in the worſt Sence, will be ſure to tell me I am to blame, in blaming this Deſign; Seeing it is an effect of that Zeal the Latins have ever ſhewed for their Religion, it being uſual with Perſons who are perſwaded of the Truth of their own Faith, to do all they can, to make Schiſmaticks, and Heretical People to Embrace the ſame. To which I anſwer, I do not at all blame the Endeavours of the Roman Church, to win theſe People. Seeing ſhe believes they are in an Error, and therefore would undeceive them, and ſo far is Chriſtianly and Charitably done; but as to thoſe artificial Means the Emiſſaries uſe, which ſavour ſo much of worldy Policy, they are in no wiſe to be commended. I do not, I ſay, blame them of the Church of Rome for labouring to propagate their Faith; ſeeing they believe there is no Salvation out of their Communion.
YET I cannot bear with Mr. Arnaud, who knows full well, what the Monks and Emiſſaries have done, and do ſtill in the Eaſt. That he I ſay ſhould attempt to prove the Perpetuity of the Doctrines of the Roman Church by this Reaſon, That they are to be found eſtabliſhed amongſt theſe People. For ſeeing their Converſion has bin endeavoured time out of mind, no means having bin left untried to effect this; how then can it be affirmed that if at this Day they Believe Tranſubſtantiation, this Doctrine hath bin received by them, at the ſame time when Chriſtianity was firſt planted amongſt them? Who ſees not the Abſurdity of this Conſequence? Let the Buſineſs of the Emiſſaries be termed a Reduction, Inſtruction, Converſion, or what elſe he pleaſe? Yet would I by no means have Mr. Arnaud attempt the perſwading us, That if the Greeks and other Eaſtern Chriſtians, for whoſe ſake the Emiſſaries have taken ſuch Pains, do believe Tranſubſtantiation, it thereupon follows that this Doctrine has bin ever held by thoſe Churches, for this is a way of Arguing, which will never prevail on rational Men. For any Mans Reaſon will tell him, that if theſe People believe Tranſubſtantiation, 'tis becauſe the Emiſſaries have taught it them, unleſs it be ſhewed that they held this Doctrine before they came amongſt them. And this is the Contents of this Chapter. The Conſequence I pretend to draw hence, is clear enough in it ſelf, and we need no more but only repreſent what I already hinted touching the Employment of the Monks, and Emiſſaries in the Levant.
FIRST then, it is evident, that after the Conqueſt of the Holy Land, both Paleſtine, and Syria were filled with Monks of every Order. Mr. Arnaud himſelf acknowledges it, and thereupon alledgeth the Teſtimony of James de Vitry, who tells us, that multitudes of People reſorted from all parts L. 1. C. 10. P. 194.of the World, to the Holy Land, being allured thither by the Odour of thoſe Venerable and Holy Places, where they repaired the decayed Churches, Built new ones, and founded Monaſteries in ſeveral Places, by the Liberality of Princes. In effect William of Tyre makes mention of ſeveral Abbots and Priors, who were preſent at the Councils held at Napolis, a City of Samaria, and at Antioch. Guill. Tyr. L 12. C. 1…. L. 15. C. 16. & L. 12. C. 25.He likewiſe remarks ſome who ſigned the Articles of Agreement made between the Venetians, and Patriarch of Jeruſalem. Mr. Arnaud himſelf ſaies, there were built Monaſteries of the Order of Ciſtern Monks, together with others of St. Norbet, and St. Bennet, in ſeveral Commodious Places.
NEITHER need we any more doubt, but after the Latins had made themſelves Maſters of Greece, the Monks diſperſed themſelves over all the parts thereof, to which Mr. Arnaud conſents, and tells us, That Greece was filled with Dominicans and Fryar Minorites, that is to ſay, Inquiſitors who had often performed this Office, in France and Germany. He farther ſaies, that the Pope had given them in Charge to confer with the Greeks, and examine their Doctrine; which is not a difficult matter to believe.
IN the Year 1177 according to Baronius, Pope Alexander the third ſent Baron. ad ann. 1177.a certain Phyſitian, called Phillip into Ethiopia, to convert the Chriſtians of that Country, and Inſtruct them in the Romiſh Religion.
NOT long after, Innocent the third obtained the Popedom, and immediately effectually endeavoured to bring the Hereticks and Schiſmaticks over Raynald. ad ann. 1193. num. 55.to the Roman Church. And ſent for this Purpoſe John, and Simon, into Dioclia and Dalmatia, and ſome others into Bulgaria, Albertus, and Albertinus, to Conſtantinople, and the Arch Biſhop of Mayence, into Armenia.
GREGORY the ninth his Succeſſor, continued the ſame Deſign. Raynaldus Reports in his time, all Aſia was full of Religious, who went up and Raynald. ad ann. 1233.down, Preaching from place to place. He produces likewiſe a Letter from a Dominican named Philip, which he wrote to the Pope, in which he gives him an account of the Progreſs he made in the Converſion of the Patriarch of the Eaſtern Jacobites, of two Arch Biſhops, one a Jacobit, and the other a Neſtorian, of the Converſion of the Patriarch of the Neſtorians, and of an other Patriarch of the Jacobits in Egypt. He added farther that all theſe Nations, viz. the Chriſtians of Chaldea, Media, Perſia, Armenia, Syria, Phenicia, India, Ethiopia, Libya, and Egypt, yielded themſelves to their Exhortations▪ there remaining none but the Greeks that perſevered in their Malice, and who every where withſtood the Doctrine of the Roman Church, either privately or openly, in blaſpheming all its Sacraments.
INNOCENT the fourth who ſucceeded Gregory, wrote to the Prince Raynald. ad ann. 1245. num. 11.of Bulgaria, Solliciting him to embrace the Religion of the Latins, and for this effect ſent him ſeveral Monks and Fryars, entreating him to give them a favourable Hearing. In the Year 1246 he ſent Fryar Aſcelinus, Simon of St. Quentin, Alexander, and Albertus of the Order of Preachers, and John du plan Carpin, with Fryar Bennet a Polander, of St. Francis's Order, to the Tartars, to perſwade them to receive the Chriſtian Faith; they paſſed thro Ruſſia, and delivered to Duke Daniel, to Baſil his Brother, and the Biſhops of that Country the Popes Letters, which conjured them, to forſake the Greek John du Plan's Voyage C. 9. & C. 24.Religion which they profeſſed, and unite themſelves to the Roman Church; they likewiſe endeavoured with all their Power to effect this, and the Succeſs of their Negociation was, that the Ruſſians ſent Deputies to Opizon, who was then the Popes Legate in Poland, offering to ſubmit themſelves to the Roman Church, provided the Pope would raiſe their Countries into a Kingdom, and beſtow the regal Crown on their Duke. Opizon gladly received them, and granted what they demanded. The Pope ſent the Arch Biſhop of Pruſia in quality of a Legate, and ordered for their Inſtruction in the Romiſh Religion, a Miſſion made up of as many Secular Prieſts, as Religions, of the Order of Preachers, and Fryar Minorites, amongſt whom there was choſen a certain Preaching Fryar named Alexius, who was particularly to attend the Prince. The Arch Biſhop of Pruſſia reconciled King Daniel, his Brother Baſil, who was King of Laudemirie, and likewiſe their People to the Church of Rome.
BUT whilſt Innocent, endeavoured the Converſion of the Ruſſians, he neglected not the reſt of the Chriſtians in the Eaſt. He earneſtly laboured, ſaies Raynald. ad ann. 1247. num. 30. & ad ann. 1253, num. 38.Raynaldus, to Reduce thoſe People, how far diſtant ſoever they were, and for this purpoſe ſent them ſeveral Religious, who were Learned and Zealous for the propogating of the Faith, whom he honoured with the Title of Apoſtolical Legates. He farther ſaies, that he gave to Lawrence his Penetentiary a large Commiſſion, for the ſame purpoſe, injoyning him to take care of Armenia, Iconia, Turky, Greece, Babylon, and endeavour to gain the Greeks, who were in the Patriarchate of Antioch, Jeruſalem, and Kingdom of Cyprus, as well as the Jacobites, Maronites, and Neſtorians.
IN the Year 1253, the foreſaid Innocent the fourth, ſent William de Rubruquis, Voyage of Rubriq. C. 1. &c.and Bartholomew de Cremone, who were of the Order of Fryar Minorites, into Tartaria, where they found ſeveral Chriſtians of the Greek and Neſtorian Religion, for the Reduction of whom they laboured with all their Power.
URBAIN the fourth imitating in this his Predeceſſors, ſent in the Year 1264 Nicholas Biſhop of Crotonia, with Gerard and Rayner, Monks of the Raynald. ad. ann. 1264. num. 64. 65.Order of Fryar Minorites, to Michael Paleologus the Grecian Emperor, who had re-taken Conſtantinople, To the end, ſaies Raynaldus, he might be inſtructed together with his People, in the Orthodox Religion. It appears by the Letters of Clement his Succeſſor, that Urbain, ſent moreover other Monks to Conſtantinople, on the ſame Deſign, to wit, Simon, Peter de Moras, Peter de Raynald. ad ann. 1267. numb. 73. Ibid. num. 81.Criſta; and Boniface, and Clement ſent Dominicans.
IN the Year 1276, two Biſhops, and two preaching Fryars went into Greece, by order of Pope Innocent the twenty firſt, to inſtruct farther the Idem. ad ann. 1276. num. 45. & ad ann. 1277. num. 20. 21.Greeks, and confirm them in Obedience to the Roman See, to which the Emperor Michael Paleologus had obliged them to ſubmit themſelves.
A little while after, there was another Miſſion of Fryar Minorites to the Tartars, to inſtruct them more fully in the Articles of the Roman Faith, who Idem. ad ann. 1278. num. 17. 18. &c.had embraced the Chriſtian Religion. This was in the Year 1278, under Pope Nicholas the third.
TOWARDS the end of this Century, Nicholas the fourth ſent others Idem. ad ann. 1288. num. 29. 30. 31.after the ſame manner, for the Reduction of thoſe People who profeſſed the Greek Religion. Raynaldus tells us, that this Pope made uſe of Dominicans particularly for this purpoſe, and ſent them to preach thro out all the Eaſt, Ibid. num. 32.in Greece, Bulgaria, Valachia, to the Syrians, Iberians, Allains, Ruſſians, Jacobites, Ethiopians, Neſtorians, Georgians, Armenians, Indians, to the Tartarian Chriſtians, and generally to all ſtrange Nations, ſeparated from the Roman Church. And for this purpoſe, he likewiſe made uſe of the Fryar Minorites, of whoſe Order he had bin himſelf, that he ſent to ſeveral Eaſtern Ibid. num. 33.Biſhops a Summary of the Chriſtian Faith, according to which he would have the People inſtructed; and earneſtly recommended his Emiſſaries to Kings and Princes, to the end that being reſpected by them, their Labours might be the more Effectual.
BONIFACE the eighth, renewed theſe general Miſſions into the Eaſt, and to encourage them the more, to acquit themſelves well in their Employ, Idem. ad ann. 1299. num. 39. 4041.he augmented their Priviledges after a very conſiderable manner. This was in the Year 1299; Theſe continued under the following Popes, as it appears by the Letters that John the twenty ſecond ſent them, in the Year 1318, wherein he gives God thanks for the Progreſs the Fryar Predicants had made, and exhorted them to continue there. The ſame appears by other Letters, of Gregory the eleventh towards the end of the fourteenth Century.
THERE are likewiſe two other Relations of the Voyages of two Dominicans, The wonderful Hiſtory of the great Cham of Tartaria, Paris 1529. Fol. 40.one named Brother Bieul, the other Brother Oderick, who went by the Popes Command to preach in the Eaſt. The firſt of theſe does not ſet down the time, but I ſuppoſe 'twas about the fourteenth Century, for therein is mention made of the Death of Argon King of the Tartars, which hap'ned towards the end of the thirteenth Century. The ſecond bears date 1330. It appears by the firſt of theſe, that there was at that time Houſes of Dominican Fryars, ſet up in Aſia, for the Converſion of the Schiſmaticks. We came directly, ſaies this Author, to the ſtately City of Baudas, where the Fryar Predicants of our Order who dwelt there, came out to meet us, Receiving us with great Joy. And by the ſecond, it appears likewiſe, that the Emiſſaries of the Order of Fryar Minorites, had already gotten as far as the Indias, for Fol. 55.there is Mention made of three Fryars, who after a long Diſpute againſt the Neſtorians, were put to Death for ſpeaking againſt Mahomet.
IN the Year 1369, Urban the fiſth ſent Fryar Minorites, amongſt all theſe Raynald. ad ann. 1369. num. 14. Ray. ad ann. 1370. num. 8.Nations, with the ſame order to Preach, and propagate the Catholick Faith. He ſent likewiſe four Biſhops into Albania and the neighbouring Provinces, to reduce theſe Schiſmatical People to his Obedience. He took the ſame Care for the Inſtruction of the Ruſſians, Moldavians, and Valaquains, to whom he ſent twenty five Religious of the Order of Fryar Minorites. Anthony Biſhop of Miléve was ordered to inſtruct the Georgians, and other Eaſtern Chriſtians, together with twenty five other Monks, who were joyned to him. Under Gregory the eleventh, there were ſeveral Convents Founded in Boſnia, Baſcia, for the ſame Deſign of Converting the Schiſmaticks. This Pope enlarged the Priviledges of the Eaſtern Miſſionaries, on Condition Idem. ad. ann. 1372. num. 32.they would remain in thoſe Countries, and not return into the Weſt, under Penalty of being deprived of all their Priviledges.
IN the fifteenth Century, Martin the fifth took Care again of the Miſſions, which had bin in ſome ſort Interrupted during the Troubles of that great Schiſme, which began under Urbain the ſixth, in the Year 1378, and Idem. ad ann. 1418. num. 19. 20.which ended not till after the Council of Conſtance in the Year 1414, wherein Martin was choſen. He made the King of Poland his Vicar, thro out the whole Extent of his Dominions, to the end he ſhould endeavour the Reduction of the Greeks, giving him for this purpoſe full Authority over the Eccleſiaſticks and Monks. He conferred the ſame Power on the Duke of Lituania, giving him an expreſs Charge to endeavour to propagate the Catholick Religion.
EUGENUS the fourth, Martin's Succeſſor, ſet forth a new Miſſion, which conſiſted of twenty Religious of the Order of Fryar Minorites, together Idem. ad ann. 143. num. 29.with a Biſhop, whom he ſent into Aſia, for the propogating of the Roman Faith, and the particular Inſtruction of the Chriſtians that dwelt in the Caſpian Mountains. He employed Gregory Arch Biſhop of Moldoblachie, who was a Latinized Greek, for the Reduction of the Bulgarians, Valaquians, Moldavians, enjoyning him to apply himſelf thereunto with all poſſible Care and Diligence. He ſent Andrew Arch Biſhop of Coloſſia into Cyprus, to bring back to his Obedience, the Chriſtians of different Sects who Inhabited this Iſland, namely the Neſtorians, Armenians, Coptics, Chaldeans, Jacobites, together with the Greeks who were the Natives of that place.
IN the ſixteenth Century the Portugaiſes having ſetled themſelves in the Eaſt Indias, it is well known they eſtabliſhed Miſſions and Seminaries in divers places, and earneſtly endeavoured to Inſtruct the Ethiopians, Neſtorians, and other Chriſtian Sects which are in that Country.
LEO the tenth ſent ſeveral to Inſtruct the Ruſſians and Muſcovites, he Idem. ad ann. 1514. num. 87. 101. 102. & ad ann. 1519. num. 60. num. 60. Spondan. ann. Eccl. ad ann. 1531. num. 13. Raynald. ad ann. 1515. num. 69. & 73.took the ſame Care for the Abyſſins, and Maronites; for theſe laſt, altho they had ſubmitted to the Roman Church, yet retained their antient Errors.
CLEMENT the ſeventh received an Embaſſador from Baſil, Duke of Muſcovia, and ſent to this Duke a Legate to treat concerning his Reunion to the Church of Rome. This was in the Year 1531, according to Spondanus, Raynaldus refers it to the Year 1525.
IN fine, if we would know the preſent State of all the Eaſt in this Reſpect, 'tis but conſidering that the Emiſſaries have ſo far overſpread theſe Countries, that ſcarcely is there any place where they have not ſetled themſelves, and wherein they do not exert all their Learning and Induſtry, not for the Converſion of the Infidels, for this they cannot expect, but for the gaining of theſe Schiſmaticks, Inſinuating the Roman Religion amongſt theſe Ignorant and Dull People, who ſtill profeſs Chriſtianity.
EUGENIUS Roger, a Recollet who was ſent into Barbary, in his Deſcription of the Holy Land, tells us, That thoſe of his Order have maintained Holy Land, L. 2. C. 3.themſelves in Paleſtine, from the Year 1333; to this preſent, and have two Convents at Jeruſalem, one at Bethlem, one at Nazareth, one at Rama, one at St. John of Acra, one at Sydon, ſix in Aegypt, two in the Iſle of Cyprus, one at Aleppo, one at Damaſcus, two at Mount Libanus, one at Alexandria, and one at Conſtantinople.
JOSEPH Beſſon the Jeſuit, in his Holy Syria, tells us, that the Society Holy Syria. C. 1. & 3.have five Seminaries in Syria, to wit, at Tripoly, Sidon, Damaſcus, Aleppo, and at Questroan, which have bin ſetled there ſince the Year 1652, and ſent over by the Order of Urbain the eighth.
FRANCIS Richard in his Relation touching the Iſle of St. Erinys, gives us this Account. Since, ſaies he, Princes have ceaſed to Succour this Letter to the Clergy of France.poor Eaſtern Church by Arms, our Kings continue to aſſiſt it by means, which altho not ſo Expenſive and Famous, yet no leſs Effectual for the Salvation of Mens Souls, which ought to be the chief end of ſuch like Undertakings. And in another place, Our Society being preſerved in this Country by the Providence of God, and Charity of the Faithful, have not ceaſed to continue their Services to this deſolate Church. And to the end the Fruit of our Labours may not be incloſed within the Walls of Conſtantinople, our Society has extended it ſelf as far as Theſſalonica, Patras, Athens, Naples de Romanis, Milos, Paros, where they have for ſome time Sojourned, and afterwards ſetled themſelves at Smyrna, Scio, Naxie, Negrepont, St. Erinys, not to mention Syria, where they have four other places of Reſidency, viz. Aleppo, Damaſcus, Seide, and Tripolys. And now they deſign for Mount Athos, and all other parts where Schiſme and Hereſy reign. And certainly they have undertaken no eaſy Task, having ſo many and diſtant Countries to Travel over, ſo many Errors to Oppoſe, and to Correct ſuch a number of Abuſes, which Ignorance and Hereſy have Introduced amongſt theſe People.
Mr. Thevenot informs us, that there is a Convent of Capucin Fryars in the Iſle of St. Andra, which do very much help the Biſhop by their Preaching, and Thevenot's Voyages. Part 1. C 13. & C. 61. & C. 66.Diſcourſing of the Iſle of Chios, he ſay's, that beſides the Jeſuits, who have a Church and Colledge, there are alſo Capucins, who teach humane Learning and Divinity, and alſo Jacobins, and Gray Fryars, who have all of 'em beautiful Churches. He tells us likewiſe, that in the Iſle of Nixia, there are Jeſuits, Recollets, and Capucins, who make great Progreſs in the propagating of the Catholick Faith. Beſides the Jeſuits and Capucins that are, according Stochove's Voyage. P. 225.to Thevenot's Relation, in the Iſle of Chios, the Sieur Stochove tels us of Carmelite Fryars who are there likewiſe.
AT Smyrna there are both Capucins and Jeſuits, ſaies the Sieur Boulaye Boulay Le Goux Part 1. C. 9. P. 20.Le Goux, and Villamont obſerves that in the Iſles of Cephalonia, and Zant, there are Religious of the Order of St. Francis.
WE know that the Jeſuits have ſettled themſelves ſince the Year 1609 at Conſtantinople. The Jeſuits, ſaies the Sieur Stochove, have St. Bennet's Church, where they are very well accommodated, having a fine Garden; The Villamont's Voyages. L. 2. C. 4. Stochovie's Voyages. P. 98.Church altho it be but ſmall, yet is a very beautiful one, being covered with Moſaisk Work. Theſe Fathers, ſaies he, do make great Proficiency in the Converſion of the Hereticks and Schiſmaticks, Inſtructing them in the Catholick Apoſtolick Roman Faith. But beſides the Jeſuits, there are Jacobins, and Cordeliers. The Cordeliers, ſay's the Sieur Du Loir, are at St. Marys, the Jacobins at St. Peters, and the Jeſuits at St. Bennets, which is a very fair Church and Painted Loir's Voyages. P. 67.alſo with Moſaick Work, very Rich, but not well Contrived. It is well known there are Emiſſaries likewiſe in Hiſpaham in Perſia, who have ſpread themſelves as far as the Borders of the Armenians. We have not ſeen any City in all our Travels, ſaies the Sieur de Bourges, which is better provided with Emiſſaries, the Reverend Fathers the Auſtin Portugais Monks, Carmelites, and Jeſuits, have ſucceſſively eſtabliſhed themſelves ſince ſome Years: and by the Permiſſion of the Prince, they exerciſe with a great deal of Liberty their Functions. The Reverend Fathers the Jeſuits, having ſetled themſelves at Julfa, which is a ſmall City about a League diſtant from Hiſpaham, chiefly conſiſting of Armenians, have a particular Conveniency, for the Converſion of Schiſmaticks. He tells us likewiſe, That there is at Surat, a Miſſion of French Capucins, and another at Babylon, and ſpeaking of the former of theſe, Theſe are, ſays he, the only Emiſſarys in this City. We have been Witneſſes of the Reſpect ſhewed them, and of the Fruit of their Labours, to bring home to the Church the Armenians, Jacobites, and Neſtorians.
I ſhall not trouble my ſelf with mentioning the Miſſions of the Indias, nor them of Ethiopia, for the relations of theſe are publick, and known by all the World. We may read what John Peter Maffeé and du Jaric, both Jeſuits have written in their Hiſtories of the Indias touching this matter. And likewiſe the Relations of Ethiopia taken out of the Letters written to the General of the Jeſuits Viteleſchy, and another Hiſtory of the Eaſt Indias Printed at Arras Anno 1628. but what I already mention'd is ſufficient to diſcover the fallacy of Mr. Arnaud's Argument, who pretends to prove the Perpetuity of his Faith from the Teſtimony of the Schiſmatical Churches. For now after what I repreſented, all which has been faithfully tranſcribed out of Authors never ſuſpected by the Church of Rome, what aſſurance can we have if the Doctrine of Tranſubſtantiation, be found eſtabliſhed amongſt theſe people, that it has not been communicated to them by all theſe Emiſſaries, who have been ſent for ſo many years, for no other purpoſe? It ought, methinks, to be ſhewed us (to colour over this proof) that the ſources whence they drew their Chriſtianity have not been adulterated, that theſe Springs have run clear, without being troubled to this day; or at leaſt the time of theſe Miſſions muſt be laid aſide, and Mr. Arnaud (if he intends to deal ſincerely) muſt begin from the Ages which precede them; for if it does not appear theſe Schiſmaticks believed the ſame as the Church of Rome concerning the Euchariſt, before all this care for their inſtruction, what likelihood is there we ſhall ſuffer our ſelves to be ſurpriz'd by ſo frivolous an Argument. I will ſuppoſe for once that I was deceiv'd, when I maintain'd that any one of theſe Nations who profeſs the Chriſtian Religion and ſubmitted not to the Pope, did not reckon Tranſubſtantiation amongſt the Articles of their Creed, nor the Adoration of the Euchariſt amongſt their Rites and Ceremonies. Will Mr. Arnaud then imagine that my miſtake has prejudiced my Cauſe, or juſtified the Conſequence he pretends to draw from his Principle? This pretenſion of his in my mind, would be very unjuſt and unreaſonable. For whether the Greeks and other Eaſtern Chriſtians, do or do not believe Tranſubſtantiation, this is only a queſtion between him and me, to which the Subject I defend has no relation, and therefore he can expect no more at utmoſt than a Victory over me and not my Cauſe, ſeeing the Conſequence he would draw hence will be continually diſputed him, to wit, that Tranſubſtantiation has been perpetually believed in theſe Churches. Whence it follows that he has been to blame in paſſing over ſo ſlightly as he has done, a point of this importance, on which depends the whole force of his Proofs, and he may juſtly be complain'd of in the Church of Rome, in that he hath in his whole proceeding betrayed a greater care for his own private Reputation, than that of the Church whoſe cauſe he takes upon him to defend. As to what concerns my ſelf I hope I ſhall be able to give the World a good Account touching what I denyed: and were I miſtaken, I would not be aſhamed to make an open Recantation without the leaſt apprehenſion that this my Retractation would in any ſort prejudice my Cauſe, ſeeing in effect, I do not believe it follows that a Doctrine has been perpetual in Religion, altho Schiſmatical Churches now profeſs it as well as the Latins. This Conſequence muſt be proved, as well as its Principle, did Mr. Arnaud take a direct courſe and argue in a requiſite manner to ſatisfie judicious Perſons. And therefore he ought to have given a ſincere account of this whole Hiſtory of the Miſſions, which I come now from repreſenting in this Chap. for I cannot imagine how Mr. Arnaud could paſs over in ſilence as he has done, an Hiſtory ſo important and neceſſary for the making of a right Judgment of this whole Controverſie; ſeeing he could not be ignorant of it. If he believes he has done right, I muſt needs ſay, he has a kind of ſincerity different from that of all other people; and if he believes he ought not to have taken this courſe, we muſt affirm, that his ſilence is ſo much the more criminal, in that he has acted againſt the light of his own Conſcience.