return home the whole Country was immediately filled with Priests and Latin Bishops to bring over the People to Piety and Orthodoxy WHEREUNTO Mr. Arnaud Consents and saies That they were L. 3. C. 1. P. 256. more rigorously handled for their Religion in Cyprus than in Greece that several Greek Authors have grievously complained of these Cruelties and that Germain the Patriarch of Constantinople residing in Asia most pathetically laid open their Sufferings to Pope Gregory the ninth FRYAR Stephen a Portugais in his History of the Kingdom of Cyprus General Hist of the Isle and Kingdom of Cyprus Fol. 71. Relates that altho Guy de Lusignan was King of Jerusalem yet was he forc'd to be contented with being King of Cyprus He brought along with him several Greeks Armenians Coptites Maronites Jacobites Indians Nestorians Iberians and Georgians who would not acknowledg the Romane Prelacy each of these having their own Patriarch 'T is true saies he that the Kings of Lusignan would not permit their Bishops to exercise any Jurisdiction over them Ibid. but ordered they should only administer to them the Sacraments leaving the Overplus to the Jurisdiction of the Latine Arch-Bishop to whom these Nations in this respect were Subject He likewise Relates that about the same time there was published the Revelation of Jesus Christ to St. Bridget in which our Saviour himself exhorted the Greeks to submit to the Roman Church Let Ibid. the Greeks know these are the Words that their Empire Kingdoms and Lordships will never be in Peace and Security but always subject to their Enemies from whom they will continually receive exceeding great Dammages and perpetual Miseries till such time as they submit themselves to the Church of Rome with a true Humility and Charity obeying its Holy Constitutions and Ceremonies and wholly conform themselves to her Faith And after this manner did they make Heaven and Earth meet to cause these People to change their Religion WE may then I think plainly enough see that it has not bin the Latins Fault if the Greeks have not received their Doctrines from whence it follows that if it dos appear they have from that time Believed Transubstantiation and it not appearing they held it before we may then reasonably conclude they received it from the Latins This is a Consequence which follows naturally of it self The Testimony of the Greeks cannot be any longer produced as that of the pure Greeks after so many endeavours to make them embrace the Doctrine of the Church of Rome and the more Mr. Arnaud strives to prove the Entercourse of these two Nations the greater hold he gives us to contest with him the Advantage he pretends to have obtained from hence But he uses an admirable Expedient to hinder us from minding this Consequence For having seen on one hand that these Histories were too well known to be passed over wholly in Silence and on the other that if he should sincerely produce them as they are in themselves they would certainly make for our Advantage as it hath bin already observed he has thereupon bethought himself and presented them in another kind of Dress whereby he may insensibly turn aside his Readers Minds and amuse them by an agreeable Diversion And to this end has thought good to suppose I denyed the Greeks knew what was the Belief of the Latins and to employ all these historical Passages in opposing this Phantastical Supposition that is to say in manifesting the Greeks could not be ignorant of the Belief of the Latins touching the Eucharist I shall make appear in its proper place that this is but a vain Pretence and a meer quibling on Words which he has designedly taken in a Sence contrary to my meaning Wherefore I here declare it never entred into my Thoughts to deny what he makes me deny For this is an Invention he has used on purpose to conceal his indirect dealing CHAP. III. That the Greek Emperors led by politick Interests have themselves favoured the Design of the Latins in Introducing their Doctrines into Greece Mr. Arnaud's third Artifice discovered IT has not bin only the Latins that earnestly endeavoured to make the Greeks receive their Doctrines For even the Grecian Emperors themselves have favoured this Design induced by politick Respects which put them upon seeking the Friendship of the Western Princes and especially that of the Popes who in those times as speaks Mr. Arnaud gave Laws to all the rest and that even in Temporals We all know what a great Influence the Inclinations of Princes have not only on the People but Ecclesiasticks and Prelates It is usual with Subjects to turn themselves on that side which is most pleasing to their Sovereign and there are few Persons who make it not their Business so to do especially when Princes openly declare their Minds and make use of their Authority in punishing those that withstand them and rewarding those that approve them Now this the Grecian Emperours have often particularly done in favour of the Church of Rome to which they have endeavoured to unite their Subjects POSSEVIN the Jesuit reckons up fourteen of these interessed Reunions De reb Moscovit P. 7. the Greeks saies he have bin reunited to us fourteen times by publick Confessions and have so many times departed from us And it is certain that as they have ever known the Popes earnest Desires to submit them to the See of Rome so likewise have they not failed to flatter this Desire by fair Promises when they needed that Churches Assistance either for the obtaining of some important Design or for the averting of some dangerous Tempest which threatned them But as soon as ever these have bin over they have returned to their first State and slighted these Reunions I know not how it hath come to pass that the Popes having bin so often deceived should still continue so Facile but perhaps it was not a single Interest but be it as it will the Popes have never bin backwards in these Matters MY Design is not to set down here all these Reunions one after another and relate their particular Circumstances seeing an Account thereof is to be met with in sundry Historians but more especially in the Book Leo Allatius wrote touching the Agreement of these two Churches I shall only here take notice of some of them observed by Mr. Arnaud and which will be sufficient to shew after what manner the Greek Emperors have proceeded in Favour of the Latins when they wanted the Pope's Assistance MICHAEL Cerularius the Patriarch of Constantinople and Leo Bishop of Acrida having written some Letters against the Church of Rome to Peter the Patriarch of Antioch thereupon caused the Latine Churches to be shut up at Constantinople Pope Leo the Eleventh was greatly moved at it He therefore wrote to Cerularius and Leo of Acrida a long Letter wherein he answered their Objections and accused likewise the Greek Church of Lightness Rashness and Presumption This hap'ned about
avoid the Dangers that threaten us but on the contrary we shall be the better approved of by those that understand the nature of Affairs And again You must not affright the People by telling 'em we design to proceed any farther in this Reconciliation than we ought and as if we intended to change our ancient Customs and Ceremonies for those of the Latins and make the same Confession of Faith as they do Which Discourse does manifestly shew us three things First that there is a great deal of Difference between being silent in the Doctrine of the Latins not Disputing and Charging them with Error nay proceeding so far as a Union with them and the Imbracing of their Doctrines let Mr. Arnaud say what he pleases For Michael desires but the first of these and protests he intends not thereby to proceed to the other The second thing that appears from the Discourse of this Emperor is that the Principle on which I ground my Answer and by which I pretend to overthrow Mr. Arnaud's Argument is not a Proposition forged in my own Brain from the necessity of my Dispute but a Principle not only well known by the Greeks but approved and practised in an Occasion far more important than that now in question betwixt us For 't is far less important to lay aside one of the Doctrines of a Church and not Dispute on it than to be united with her and yet 't is certain the Greek Church consented to this Reunion in hope she should keep her Religion Intire and not receive any of the Doctrines of the Latins In fine I gather from Michael's Discourse and the Effect it had on the Minds of his Clergy that the only care the Greeks took was to keep their own Religion being willing to be silent and Imbrace the Union provided they were not forced to Imbrace the Religion of the Latins If it be replied that this was indeed the Disposition of Michael Paleologus but not that of his Church I answer that Michael engaged 'em to consent to the Reunion upon this Regard that each of the Churches should keep its own Opinions and not contend and charge one another with Error Now People are not wont to be prevailed on by Principles which they do not acknowledg to be good and therefore plausible Pretences and fair Colours are made use to win them Whence it follows that the Greeks were far from imagining 't was the same thing not to dispute against the Latins on an Article and to receive and own it with them Whence it likewise follows that if this Reason or Hope which Michael proposed to them was sufficient to make them do a thing in which they feared he would deceive them as indeed he did a matter which was contrary to their Duty and Conscience and against which they had moreover the greatest Aversion it might likewise be sufficient to withhold and hinder them from doing another thing to which they did not believe they were obliged and from which they might refrain without the least Violence to their Inclinations THIS Reflection will be strengthened by considering after what sort Veccus the Patriarch justified himself when he became a great stickler in the Union which he endeavoured to promote as much as in him lay I never Hottinger ex Allat in Orth. Grec Pag. 65. design'd say's he by any thing I either thought said or did to disparage any of the Ceremonies or Doctrines of the Greeks but only to establish the Peace of the Church If any Person in imbracing this Peace has despised our Rites and Ceremonies and preferred the Doctrines and Ceremonies of the Roman Church before them let him be excluded the Kingdom of Heaven and have his Portion with the Traytor Judas and his Companions who Cracified our Saviour We see here this Patriarch supposes a great deal of Difference between the not Condemning the Latins and letting them alone with their Doctrines Nay so far is he from granting Mr. Arnaud's Consequence that he makes this a Principle whereby to justify himself to the Greeks which is a Sign that this Proposition agreed with the Genius of that Nation For People are not wont to justify themselves by Maxims odious and publickly abhorred if Michael Paleologus Veccus or the Greeks in general have displeased Mr. Arnaud by this their Deportment they are excusable For in those Days the World was not acquainted with the Secrets of his Reasoning The Rules of his Logick were not then published They may henceforward become a Rule to Posterity but he must not expect they should be more priviledged than the Edicts of Princes which have no retroactive Virtue V. TO convince Mr. Arnaud that the Greeks are averse to Controversies I need only represent to him what Anthony Eparkus of Corcyra wrote to Philip Melancthon For having told him how careful the Turks are to establish their Religion every where and to extend the Limits of their Empire It Turco Grec 1 8. Pag. 545. would be very absur'd adds he for us to Dispute of sublime Matters in the Condition we are in It behoves us to watch and apply our selves diligently to the avoiding the Danger threatning us lest we lose our Possessions here on Earth whilst we idly and over curiously inquire into the things of Heaven 'T is certain the Greeks do not care to concern themselves overmuch about the things of the next Life Their Thoughts being wholly taken up with their worldly Interest this being the Key that opens and shuts their Mouths POSSEVIN the Jesuit distinguishes the Greeks into three Ranks the first of People who are very Ignorant The second of those that having some Biblioth selert de rat ag cum Grec lib. 5. cap. 24. Experience and beholding on one hand the Majesty of the Roman Church and on the other the Misery of the Greek one the Pomp of the Sacrament of the Latins and the Neglect wherewith the Greeks treat theirs conclude that the Roman Church is better beloved by God almighty than the Greek one The third is of those who having some knowledg of the World are yet transported by an habitual Hatred against the Latins altho their Bishops and most prudent Persons amongst them are of another Temper and not knowing for the most part what they say or would have they Compare the Greek and Roman Church together their Ceremonies with ours and prefer their Priests to our Latin Priests supposing them not so vicious as ours Yet they dare not affirm we are in an Error or that what we believe or practise touching the Sacrament is unwarrantable But they affirm as to themselves that they are in the right Way and do not doubt of Salvation in their own Religion Observe these two things first that the Greek Bishops and prudentest Persons in their Church are averse to Controversies And secondly that those that are not content themselves with maintaining their own Doctrines without condemning those of the Latins VI. BUT it will be
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 't was 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
and speaks not of the Troubles raised by Berengarius his Heresie but only as hapning in the Year 1051. Secondly because Durand Abbot of Trorand in Normandy who lived about that time refers the Council of Verseil to the Year 1053. only And there is no reason to pretend as a Learned Lawyer of Anger 's does that there is a mistake in this Passage of Durand and that we must read 1050. seeing that according to the judicious Observation of Mr. de St. Beuve the King's Professor at Sorbornne in a Manuscript on this Matter the same Durand testifies that in the Year he speaks of Alfred was Abbot of the Abby of Preaux in Normandy which was not founded till the Year 1053. according to Du Bec ' s Chronicle HERE then we have upon good Grounds and undeniable Authority the two Condemnations of Berengarius referred to the same Year in which Cerularius and Leo of Acrida wrote their Letter It remains only to know whether Mr. Arnaud may suppose without Proof that the Letter was written after Berengarius his Condemnation and whether 't is not a plain Delusion thus slightly to pass over a Point of this importance on which depends the greatest part of his reasoning For if this Letter was written before the time wherein Berenger was first condemned what can be then concluded from Cerularius and Leo de Acrida's Silence Wherefore must they ground an Accusation against the Church of Rome on a Condemnation which was not then in being Now this is a matter of Fact which I affirm to be very uncertain and which Mr. Arnaud must demonstrate and not suppose without Proof They wrote say's he against the Latins at the same time and a little after Pope Leo had condemned Berengarius in two Councils of Italy the one held at Rome th' other at Verseil There being but one Letter from both Cerularius and Leo d' Acrida we must conceive 't was written to the Council at Rome after Berengarius his first Condemnation and near the time they were about calling th' other Council at Verseil Now this has no likelihood for as Baronius has well Baron ann Eccles ad ann 1053. observed Leo answered this Letter in the same Year namely 1053. whence it follows if we reckon right we shall find that Cerularius and Leo d' Acrida could not have written their Letter but in the beginning of the Year at farthest and consequently before there was any mention at Rome of Berengarius his Condemnation and especially before the news thereof came to Constantinople In effect it must not be imagined that this Patriarch and Archbishop indited their Letter without mature and deliberate advice and consideration nor that they sent it without communicating the Contents of it to some of their Clergy to bring them to take part with them and engage 'em in their Interests seeing the matter concerned the censuring of a Church such as that of the Latins and which they were sure would highly resent it Affairs of this importance are not wont to be precipitated It required also some time before this Letter could come from Constantinople to Tranys in the Kingdom of Naples John Bishop of Tranys to whom 't was directed must likewise have some time to send it to Cardinal Humbert and he must get it translated out of Greek into Latin Humbert must go to Rome for he carried it himself to Pope Leo after he received it from the Bishop of Tranys In fine Leo must examine it and answer it For all which Mr. Arnaud allows but three Months Cerularius say's he and Leo of Acrida wrote against the Latins Baron ad ann 1053. and at the same time and not long after again Pope Leo condemned Berengarius in two Councils of Italy the one held at Rome th' other at Verseil This not long after can only relate to the Council at Rome which was the first and consequently this at the same time must relate to the Council of Verseil which being not called till September as appears by Lanfranc who positively affirmeth it and the Pope having wrote his Answer at farthest in December infr de corp sang Dom. it must needs be if we believe what Mr. Arnaud supposes that is to say if the Letter was written in the Month of September that all that which I come now from observing was transacted in three Months time And thus does Mr. Arnaud hasten the time that it may answer his necessities TO this Delusion we may add another which will be the Thirteenth It consists in supposing without Proof that Leo the Ninth in condemning Berengarius precisely established Transubstantiation and the real Presence For if we take not this Fact for a certain Principle there can be no Pretence for demanding wherefore Cerularius reproached not the Church of Rome about her erring in the Doctrine of the Eucharist YET is there nothing more uncertain for there are none of the Decrees of this Council extant and I think not one Author that relates the proper Terms of these Condemnations They tell us that Berengarius was condemned that John Scot's Book was burnt but this is not sufficient to conclude that Transubstantiation and the real Presence were established in Terms which might offend Cerularius and the Greeks and give them occasion to form an Accusation against the Roman Church Sober men are not wont to accuse People upon confused Reports and equivocal Terms And it will be to no purpose to say we must not doubt but that Leo's intention was to assert the substantial Conversion against Berengarius seeing Lanfranc assures us that he himself having declared in full Council his Belief touching the Eucharist in opposition to that of Berengarius it was approved and the other rejected as erroneous For he that states an Opinion contradictory to that of Berengarius does not necessarily assert Transubstantiation there being several other ways and means of opposition It concerns us not here to inform our selves from Lanfranc what was the sence of the Synod but whether what came to Cerularius his knowledge concerning that matter was sufficient to make him say those People established a real Conversion of Substances Now to imagine as Mr. Arnaud does that a Patriarch which is at Constantinople can make such a Judgment with Discretion it will not be sufficient to inform him of the intention and secret design of the Latins altho even this is not to be supposed without Proof but he must have before him the distinct and express Terms relating to this Affair and this Mr. Arnaud cannot prove seeing there is no such matter extant HE will say without doubt that this is a very strange thing for whatsoever falls not under his sence is strange to affirm that a Pope and Council that intended to establish Transubstantiation in condemning Berengarius yet have not done it in intelligible Terms Neither will he forget to censure me here a little as he is wont at every pinch saying I consider the matters I
II. BOOK V. Wherein is treated of the belief of the Moscovites Armenians Nestorians Jacobites and other Churches called Schismaticks of the belief of the Latins in the seventh and eighth Centuries and of the Consequences which Mr. Arnaud draws from the pretended Consent of these Churches in the Doctrines of the real Presence and Transubstantiation CHAP I. Of the Moscovites That the Moscovites do not believe Transubstantiation HAVING thus cleared up the Point in reference to the Greeks I come now in order to the Examination of Mr. Arnaud's fifth Book wherein he treats of the other Churches called Schismaticks which are separated as well from the Greek Church as the Roman The first of those Churches which he Offers us is that of the Moscovites and he immediately acknowledges that she makes up a part of the Greek one and that the same Proofs which serve for the one suffice for the other But this acknowledgment ill agreeing with the Design he had to make this the Subject of four Chapters he say's afterwards he thought himself obliged to treat of this at lib. 5. C. 1. p. 423. large as well for that the Fallacious arguings which Mr. Claude makes thereupon deserve to be represented as that also the Opinion of the Moscovites appeared to him very Considerable in this matter To speak plainly these are meer frivolous Pretences as it will appear in the sequel and unless he imagined this Multiplication of Objects would contribute something to his Glory and make it more Illustrious there can be no reason alledged for the mentioning of the Moscovites apart for if it be true these People profess to follow the Greek Religion as he say's assoon as ever we are satisfied of the Doctrine of these last we need not trouble our selves any longer concerning the Belief of the others Yet we must accommodate our selves to Mr. Arnaud's method and treat of the Moscovites seeing he will have it so TO begin with the state of these People Moscovia is a great Nation professing the Christian Religion but otherwise extream Barbarous and Ignorant of the Doctrines of Christianity Some have questioned whether they may reasonably be called Christians whereupon Mr. Olearius has Pleasantly Voyage into Moscovia lib. 3. p. 234. say'd That it may as well be questioned whether they are Men seeing their Religion does not so greatly differ from that of other Christians as their Morals and way of Living does from that of other Men but as they shew themselves Men by speech and Laughter so in like manner they appear to be Christians by Possevin Bibl. sel lib. 6. C. 5. and lib. de reb Moscov Thom. a Jesu Lib. 6. C. 5. Olearius voyage Mosc Lib. 3 p. 237. 234. Baptism and the outward Profession of the Christian Religion They refer themselves upon all Accounts to their Prince as to their Oracle saying when they be asked touching any Point That God and their Great Czar know it and that 't is by the especial Grace of their Czar they are in Health and can sit on Horseback One of their Chief Maxims is to suffer no Preachers amongst them and in Effect they have none but content themselves with the reading of the Psalms some Chapters of the Scripture and S. Athanasius's Creed to which they sometimes add an Homely of S. Chrysostom or the Life of some of their Saints Mr. Olearius adds That one of their Priests setting himself to Preach and exhort the People out of the word of God to the duty of Prayer the Patriarch deposed him together with some other Priests who followed his Example that he excommunicated them and sent them into Siberia THERE are neither Accademy's nor Colledges amongst them and it would be a Crime punishable by the Laws of that Kingdom for a man to Possev ubi supra apply himself to the study of Sciences They have only some small Schools wherein they teach Children to Write and Read and perhaps a little Greek and Latine in one Corner of the Kingdom HENCE it is their Ecclesiasticks are so Prodigiously ignorant that Olear Lib. 3. p. 234. Mr. Olearius tells us There is scarcely any amongst their very Monks and Priests that can give an Account of his Faith because they have none to Preach the word of Olear Lib. 3 p. 237. God to them And therefore the Patriarch will not permit 'em to Dispute about Religion nor inform themselves by means of Strangers Possevin likewise tells us that demanding of their Monks who was the founder of their Order Possev ubi supra not one of 'em could return him an Answer And thus are we informed in the Ambassage of the Earl of Carlile The Religion of the Moscovites is the Relation of the Ambassag of the Earl of Carlile same which the Greeks profess for they follow their Faith Rights and Ceremonies but they are so Ignorant that they scarce know themselves what Religion they are of THEIR Superstition is no less than their Ignorance witness their calling Olear Lib. 3. p. 261. their Images their Gods saying when they enter into any House I est le Boch where is the God Witness likewise their re-baptizing themselves every year and not only their own Persons but in like manner their Images Olear Lib. 3. p. 261. and Horses And their giving a Testimonial or Pass port in due form and manner to their Dead attesting they have lived good Christians and observed the Greek Religion to the end that S. Peter in seeing their Testimonial may admit them into Heaven Witness moreover that fabulous and impious Book mentioned by Olearius wherein they have corrupted the Historical passages of the Gospel adding thereto filthy and abominable Circumstances such as is this amongst others That Mary Magdalen prostituting her self one day Olear p. 249. out of Charity her Action was so Meritorious in the sight of God that it expiated all her past sins and caused her to be Canonized in the Register of Saints I could willingly forbear mentioning things of this Nature did not I find that Mr. Arnaud in his Discourses concerning these People seems to represent us with an Idea of the most happy and flourishing People in the World THIS is say's he a great Kingdom almost intirely separate from all others Lib. 5. C. 1. p. 423. This is a Nation which has ever had but little Commerce with the rest of the Nations of the World few Persons Voyaging into those parts and few Moscovites into Asia and Europe There was never in this Country a mixture of Persons of divers Communions It cannot be say'd the Latins have brought over their Opinions here by Croisados and 't is observed by all Authors that these People are exceeding careful to preserve their ancient Customs and Doctrines In fine there is no Country in the World more tenacious of their Opinions and which less easily admits a new one The Church of this Kingdom is a Church purely Greek and owes it's
that the things which these Articles contain are only the Opinions of some particular Persons BUT says moreover Mr. Arnaud the Armenians justified themselves Ibid. by acts decrees and formal declarations the King of Armenia caused a Religious named Daniel to draw up a Memorial in which he protested against these Errors and complains they were unjustly charged on his Nation The Patriarch and Bishops being assembled condemned them The Patriarch of the lesser Armenia declared to Clement the Sixth his faith touching the Eucharist in these terms That the Body of Jesus Christ born of the Virgin Dead on the Cross and which is now alive in Heaven after the Words of the Consecration of the Bread which are This is my Body is in the Sacrament of the Altar under the species and appearances of Bread THERE is a strange Illusion in all this Discourse 'T is true the King of Armenia who needed the Popes protection drew up this Memorial mentioned by Mr. Arnaud But seeing he had this Remark from Raynaldus he ought not to have suppressed what the same Raynaldus adds Caeterum non Raynald ubi supra falso subornata erant haec crimina in Armenos nec temerè credita à Benedicto fassosenim Clementi VI. Armeniae Regis Oratoresplures errores in Armenia pullulasse Clementem studia sua ut abolerentur applicuisse visurisumus Moreoverthe Armenians were not falsly accused of these crimes nor did Benedict believe them without sufficient grounds For the Ambassadors of the King of Armenia confessed to Clement the Sixth that several Errors had sprung up in Armenia and Clement used his utmost endeavours to crush them as we shall see by what follows This dis-acknowledgment then of the King and complaint which Daniel made concerning the imputation of Doctrines to the Armenians which they never own'd was only a Politick intrigue which yet does not hinder the information of Benedict from being true I do not doubt but the King in the extremity of his affairs threatned by the Saracens and having no hope but in the protection of the Latins assembled his Bishops that they might satisfie the Pope in what he desired and condemn the Errors contained in his Bull. But if Mr. Arnaud will conclude that then they had them not before Raynaldus will draw a contrary Consequence that then they had them For after having say'd as I now recited that these Errors were not falsly charged upon the Armenians he immediately adds as a reason which confirms his Proposition Quin etiam commoti pontificiis monitis Armeni praesules coacta solemni Synodo numeratos superiùs Errores Ecclesiastica execratione damnaverunt ac decreta insigni ad sedem Apostolicam legatione imperiis se pontificiis adhaesuros professi sunt But moreover the Armenians moved by the Popes remonstrances called a Synod wherein they Condemned with an Anathema the Errors contained in this information and sent Embassadours to the Pope to make profession of their Obedience to his Commands He proves that the Errors contained in the Popes information were really the Armenians because the Bishops met together to Condemn them What a great deal of difference there is between a Person that is prejudiced and one that is not Raynaldus is naturally no more favourable to us than Mr. Arnaud the one is a Priest of the Oratory and the other a Doctor of the Sorbonne yet they draw from the same matter of fact contrary Conclusions one hence shews the Armenians were innocent of the things they were accused and th' other from the same Principle proves they were Culpable And this because one has the dispute in his Eye and th' other not the one Reasons without passion and th' other is in a heat AS to what Mr. Arnaud say's touching the Patriarch of the lesser Armenia who so Authentickly declared his faith concerning the Eucharist to Pope Clement VI. I cannot but desire the Readers attention to this subject for here he will perceive one of Mr. Arnaud's notorious Sophisms It is to be observed then that after Benedict the XII had sent into Armenia the Catalogue of this Peoples Errors the affairs of the Armenians growing every day worse they resolved that they might render the Latins favourable to 'em to make in a Synod a pretended Decree wherein they feigned to renounce these Errors and abjure them which made Pope Clement VI. who was Benedict's Successor to send them Anthony Bishop of Gayette and John Arch-Bishop of Pisa in quality of Apostolical Legats to finish if Possible the Work of their reduction Raynaldus speaks of this act as of a Piece not by which they cleared themselves of a false accusation but whereby they renounced their Opinions Post habitam says he Synodum at que in ea repudiatos Errores And Clement speaks after Raynald ad ann 1346. Num. 67. 68. c. the same manner in the Letter he sent them Vestra Synodo prout per vos commode fieri potuit convocata Errores abjecistis et condemnastis praedictos sicut in libello quem nobis transmiststis continetur Observe these terms repudiatos Eerores Errores abjecistis for they expresly signifie a change of Opinion a renunciation of their former Errors and not a bare Condemnation of Errors for which they had been in reference to their Church in General impertinently accused as Mr. Arnaud would make us believe But the King of Armenia urged the Pope to assist him against the Soldan of Babylon who fell upon his Kingdom and the Pope pressed him on the other hand to assist his Legats in the extirpating of those Errors which were so rife in Armenia He wrote also to the Legats to inform him of their Success who gave him to understand they lost their Labour and that whatsoever declarations the Armenians had made they still persevered in their Opinions Which appears by a Letter of Clement to the Bishop of Nicosia ab eorum Erroribus say's he iidem Raynald ad ann 1310. Num. 37. Rex Catholicus et Populus minime resipuisse dicuntnr sicut per quasdam litter as missas Scripturam exhibitam nobisluculenter apparet They persevered therein they repented not of them say's the Pope and Mr. Arnaud would needs perswade us they were falsly accused THE Pope had charged his Legat with some opposite Articles to the Errors of the Armenians to make 'um receive them and that which respected the Eucharist contain'd these words That the same Numerical Body Raynaldus ad ann 1351. Num. 31 of Jesus Christ idem numero which was born of the Virgin and nayled to the Cross is contain'd in the Eucharist One of the Legats Anthony by name dyed in the way and John having performed his Voyage fail'd not to propose these Articles to the Catholick of Armenia Minor and his Bishops But the Catholick refused to approve them he absolutely rejected some of them and made captious and doubtful answers to others he never would admit of the Article touching the
as a Saint altho he was condemned In fine that they added the sign of the Cross to the Triasagios after the manner of Hereticks How many other Doctrines and Customs have the Armeuians besides these four Articles which the Roman Church do's not approve of They hold the Opinions of Eutyches They do not hold the Doctrine of the Propagation of Original sin They deny Purgatory They still offer Sacrifices after the manner of the Jews They condemn third Marriages for as bad as Fornication They deny the Sacrament of Confirmation They do not hold the Consecration of the Bread is made by the only words of Jesus Christ They believe the Holy Spirit proceeds from the Father alone and several other Points which seperate 'um from the Latins and of which neither Gregory VII Eugenius III. nor Othon of Trisinga make any mention Which shews there can be drawn no Conclusion from their silence and that Mr. Arnaud may better employ his time than in collecting these kind of Proofs THE V. is taken from some expressions of a Catholick of Armenia Ibid. p. 460. who say's in the conference of Theorien that the Wine becomes by Consecration the Blood of Jesus Christ and that the Son of God is Sacrificed within the Church for the Salvation of the World But this Proof is too weak to confirm what Mr. Arnaud pretends For first we have already shewed him that this Catholick spake of his own head and not from his Church And moreover what he say's do's neither conclude the real Presence nor Transubstantiation The Wine becomes by its Consecration the Blood of Jesus Christ in representation and mystery according to the exposition which the Armenians themselves give to these ways of speaking as we have seen in the foregoing Chapter and the Son of God is Sacrificed in the Church in Commemortion inasmuch as the action of the Eucharist is a Mystery which represents his death Let Mr. Arnaud consult if he pleases the Marginal Note which is on the side of this last passage and he will find the solution of his Difficulty The Greek Text has 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Latin Mactatur intus Theorien Dial. adver Armen Dei filius pro totius mundi salute and the Marginal Note hoc est representatur in sacra caena mactatio Christi THE VI. Proof is taken from that during the Croisado's the Popes Ibid. pag. 462. held a lasting and strict Union with the Church of Armenia That the Catholick of Armenia yielded obedience to Pope Eugenius III. That this Union was confirmed under Innocent III. who sent a Crown to Leo King of Armenia and that as well this King as Gregory the Patriarch of Armenia sent an Ambassador to Innocent to acknowledge the Primacy of the Roman Church That there were Alliances made between the Latin Princes and those of Armenia That Pope Innocent excommunicated the King of Armenia at the request of the Templars and some time after gave him Absolution That this Union lasted during Gregory IX his time and Clement VI. BUT what is this but a telling of Stories and copying out of Raynadus at any rate If the proof which Mr. Arnaud pretends to draw from this Union be sufficient to conclude the Armenians were conformable to the Church of Rome in the Doctrines of the real Presence and Transubstantiation 't will be sufficient to conclude likewise that they were conformable to her in all the other Points concerning which we do not find the Popes ever troubled themselves to correct them or make the least inquiries about them They were satisfyed in the Kings and Patriachs of Armenia's acknowledging their Authority hoping by this means to introduce hereafter quietly amongst them the Religion and Ceremonies of the Latins and in the mean time made use of 'em in other occasions The Kings of Armenia on the other hand were very ready to give the Popes encouragement to believe they would reduce their Kingdoms to the obeysance of the Roman See and in the mean time procured the assistance and protection of the Latins whose power was then Formidable throughout the whole East But this did not hinder the Armenians from keeping still their Doctrines and Customs as appears by what we have seen in the preceeding Chapter of John XXII Benedict XII and Clement VI. The 79 Article of the information of Benedict expresly mentions That the Priests and Bishops of Armenia enjoyned a pennance during some years to those that had bin Baptized by the Latins and condemned them to undergo a 5 years pennance who had received from them the other Sacrament And the 86 Article That the Armenians say and hold that since the Council of Chalcedon the Roman Prelate has no more Authority over them which are under him then the Patriarch of the Nestorians over the Nestorians or the Greek Patriarch over the Greeks that the Pope knows his own power and the Armenians likewise theirs And the 99th Article that the Armenians persecute those amongst them who have been Baptised according to the form of the Latins and hold the Faith of the Roman Church and that they say the Roman Church Errs and that they Armenians keep the true and Catholick Faith And the 117 th Article That the Armenians keep not the true Faith which the Roman Church holds nor its Sacraments and Blasphemes against the Roman Church the Pope and his Cardinals saying they are Hereticks That the Catholick of Armenia minor say'd the Pope and Cardinals destroyed more Men every day than they had Hairs on their heads And altho they preach against Simony yet do they grant no favour without committing it that as to them Armenians they had all of 'um kept themselves undefiled in Armenia minor except the King and some Persons of Quality who held the Roman Faith 'T is then to no purpose for Mr. Arnaud to tell us that Innocent III. and the other Popes would not have held so strict a Union with the Armenian Church had they believed the Armenians were Berengarians seeing they did at the same time stir up all France against the Albingenses and caused 'um to be exterminated with Fire and Sword These excellent Reasons do not hinder but that the Armenians held still all their Opinions contrary to the Doctrines of the Roman Church under the Popedom of Benedict XII And II. that amongst those Opinions that which denys Transubstantiation and the real Presence is plainly remarked III. That altho the Kings and some Persons of Quality embraced the Roman Religion yet the Body of the Armenian Church kept to their Ancient Religion even to the blaspheming the Roman Church the Pope and his Cardinals according to the Terms of the Article which I now mention'd IV. In fine it will not be found that Innocent III. or any other Pope required of the Armenians any particular Renunciation of their Errors be they what they will It seems either these Popes supposed the Armenians had absolutely the same Faith as the Roman
Church or dissembled these Errors in hopes as I already say'd that in establishing their Authority in Armenia they might introduce amongst them the Religion of the Latins by means of their Emissaries which the Kings favoured and to whom some Bishops gave liberty to preach as appears by the 78 Article of the Information of Benedict The Catholick of Armenia minor say's this Article Consecrating Six Bishops has drawn from them a Publick Act in which they solemnly promise to suffer no longer their Youth to learn the Latin Tongue and to give no more liberty to the Latin Preachers who Preach the Faith of the Holy Roman Church in their Diocess or Province Moreover he obliges every Bishop he Consecrates to Anathematise the Armenians that desire to become true Catholicks and obey the Roman Church He forbids them to Preach that the Pope of Rome is the Head of the Eastern Church and calls himself Pope acting in this quality in the Eastern Countrys from the Sea to Tartaria AS to what Mr. Arnaud tells us concerning James de Vitry and Brocard's Ibid. p. 46â— 466. silence who impute not to the Armenians the denying of Transubstantiation we may answer him that their silence ought not to come in competition with the Testimony of so many Authors who expresly affirm they deny it Moreover Brocard speaks not of their Opinions and James de Vitry takes notice only of the Ceremonies and Rites which appertain to the external part of their Religion without mentioning any thing of their Doctrines But Mr. Arnaud who comes and offers us as a Demonstrative Proof of the Union of the Armenians with the Popes in the time of the Croisado's ought not to conceal what James de Vitry has written on this Subject altho the Armenians say's he promised obedience to the Soveraign Prelate Jacob a Vitriuco histor Orient cap. 79. and Roman Church when their King receiv'd the Kingdom from the Emperour Henry and the Regal Crown from the hands of the Arch-Bishop of Mayence yet would they not part with any of their Ancient Ceremonies or Customs And these were their Reunions with the Roman Church 'T IS true there was in those Times one of their Kings named Hayton who marvellously favoured the Latins and perhaps 't was he of whom Mr. Arnaud speaks who took on him at last the Habit of St. Francis But be it as it will this King did all he could to introduce the Roman Religion into Armenia but in vain Observe here the words of the Information of Benedict Art 116. A King of Armenia called Hayton assembled all the Doctours and Bishops of his Kingdom together with the Patriarch to unite 'um to the Roman Church and dispute with the Legat which the Roman Church had sent But the dispute being ended the King acknowledged the Truth was on the Romanists side and that the Armenians were in an Error and therefore ever since the Kings of Armenia minor have embrac'd the faith of the Roman Church Yet were not the Bishops Doctours and Princes satisfied with this and after the departure of the Legat a Doctor named Vartan wrote a Book against the Pope and his Legat and against the Roman Church in which he calls the Pope a Proud Pharaoh who with all his Subjects are drowned in the Sea of Heresy He says that Pharaoh ' s Embassadour meaning the Legat returned home with shame c. 'T is to be observed that this Book of Dr. Vartan's altho full of passionate Invectives against the Pope and his Church yet was receiv'd in Armenia as if it had bin the Canons of the Apostles WHICH considered I see no reason to prize so much these feign'd Submissions which the Kings of Armenia have sometimes yielded to the Pope by their Embassadors as for instance such as was that of King Osinius paid to John XXII by a Bishop who in the name of the King and his Kingdom made such a profession of faith as they desired To make this a proof as Mr. Arnaud do's is either to be ignorant or dissemble the Genius of this Nation The Armenians in the exigency of their affairs made no scruple to send to the Pope Persons that promised him whatsoever he desired but as soon as ever the danger was over and they had obtain'd of the Latins what they desired they made a mock at their promises as Clement VI. reproaches them in his Letters to the King and Catholick of Armenia as we have already observed in the preceding Chapter WHICH has bin well observed by the Author of the Book called the Ambassage of Dr. Garcias de Sylva Figueroa The Religion say's he The Ambassage of Dr. Garcias de Sylva Figueroa Translated by Mr. de Vicqfort p. 193. of the Inhabitants of the new Zulpha who are Armenians by birth is the Christian together with the Opinions which the Pope suffers them to retain But to speak the truth there are very few that reverence or acknowledge the Pope almost all of 'um obstinately retaining their own ancient Religion For altho several of the Bishops and Priests of their Nation that have passed over into Europe moved thereunto by their extream poverty their expences in travelling and intollerable persecutions of the Turks during the continual Wars between them and the Persians have often offered to obey the Roman Church yet when this was to be concluded they have still fallen off and refused to acknowledg any other Authority than that of their Patriarch obstinately retaining their ancient Ceremonies and Liturgys This has bin the perpetual complaint of the Latins But Mr. Arnaud has imagined this a secret to us THERE is perhaps more heed to be given to what he alledges touching a certain Person named Gerlac who belonged to the Ambassador sent from the Emperour to Constantinople about an hundred years since This Gerlac relates in one of his Letters a Discourse he had in matters of Religion with the Patriarch of the Armenians at Constantinople and amongst other things he tells us They hold that the real Body of Jesus Christ is present in the Sacrament in its proper Substance He means the same as they of the Ausbourg Confession In caena Domini verum Substantiale Corpus Sanguinem Christi adesse dicunt sed videntur Transubstantiationem probare But upon the reading of this Letter it will soon appear that this Patriarch with whom he discoursed gave him his own private sentiments and not the Doctrines of the Armenian Religion For he tells him that he believed and confessed that the Holy Spirit proceeds from the Father and the Son contrary to what the Greeks hold Yet do's it appear from the constant testimony of Authors who treated of the Opinions of the Armenians that they hold the Holy Spirit proceeds from the Father alone and are in this particular at accord with the Greeks against the Latins So say's Guy Carmes the information of Benedict XII Prateolus Breerewood and several others and therefore the first thing Eugenius
and which expresly contains the Article of Transubstantiation in these terms Sacramentum Eucharistiae ex azymo conficit Romana Ecclesia tenens et docens quod in ipso Sacramento Panis verè Transubstantiatur in Corpus Vinum in Sanguinem Domini nostri Jesu Christi The Roman Church Celebrates the Sacrament with Unleavened Bread holding and teaching that in this Sacrament the Bread is really Transubstantiated into the Body and the Wine into the Blood of our Lord Jesus Christ THE Popes have ever earnestly recommended to the Missionaries the instructing of the Nestorians and other Eastern Christians according to this Formulary They have sent it to the Nestorian Proselyte Bishops enjoyning 'um to have it continually in their minds and to teach it their People as we may see in Raynaldus In the profession of Faith which Raynaldus ad ann 1445. Timotheus a Nestorian Arch-Bishop of the Isle of Cyprus made in the year 1445. not long after the Council of Florence he was made to say that he confessed and approved of the Seven Sacraments of the Roman Church and Raynaldus ad ann 1445. of the manner after which she holds teaches and Preaches them And in the Reunion made in the year 1583. of certain Nestorian Christians of St. Thomas whom the Portugaises found in the Kingdoms of Cochin Coulan and Cranganor Du Jarric observes their Arch-Bishop was Du Jarric's History of the East Indias caused to profess what the Council of Florence had decreed touching the Doctrine which must be held concerning the Sacraments He means without doubt that which was set down in the Instruction given to the Armenians in which we see the Article of Transubstantiation All which shews us they well knew the Necessity there was of introducing Transubstantiation into the Nestorian Church to make it conformable to the Roman whence 't is not difficult to conclude that this Doctrine was not establisht in it before IN effect had the Emissaries and other travellers into these Countrys found the belief of the Substantial Conversion established in them 't is not to be doubted but they would have proclaimed it to the World and made this a Proof of the Antiquity of that Article Mr. Arnaud would not have bin reduced to the Necessity of drawing a Proof from their silence seeing they would have positively declared they found these People imbued with this sentiment that the substance of Bread is changed into the proper Substance of the Body of Jesus Christ The Popes would have loudly Gloryed in it and certainly there would have bin some Body or other that would have taken Notice of the contradictions of the Protestants in Europe but instead of this neither the Popes nor Emissaries make mention of this pretended conformity and Mr. Arnaud Philosophises upon their not charging the Nestorians with their being Calvinists and upon some passages of their Liturgies which are very uncertain and which at bottom are of no consideration in respect of our difference LEONTIUS of Byzanejus recites a Discourse concerning these Nestorians from whence we may easily gather their Opinion touching the Bread of the Eucharist They were very earnest according to his Relation Leontius Biz advers Nest Eutych Lib. 3. Bibl. patr tom 4. with an Orthodox Christian to communicate with them and this Person telling them he could not have Communion at the same time with the Catholick Church and theirs they answered him that this need not trouble him because the Bread which is proposed as a Type of the Body of Jesus Christ contains a greater blessing than that sold in the market or the Bread which the Philomarianites offered in the name of Mary 'T is apparently seen these are not the expressions of Persons that believe the real Presence which the Roman Church holds This shews they acknowledged no other effect from the Consecration than that of a Vertue of Benediction or Grace and 't is also very Remarkable that in this Discourse they do not give any other title to the Bread of the Sacrament than that of the Type of the Body of Jesus Christ in which they follow the expression of Apud Cyrill alex. contra Nest Lib. 4. Cap. 6. See the Eight Chapter wherein are several passages of the Liturgy of the Nestorians and Indians Lib. 5. C. 12. p. 508. Nestorius himself the Author of their Sect who speaking of the Bread of the Eucharist say's that the Body of Jesus Christ is the Original of it which is as much as to say that the Bread is a figure which represents this Body And thus far concerning the Nestorians AS to the Maronites their profession of Obedience since so long a time to the See of Rome receiving their Patriarchs from the Pope do's evidently exclude them from this dispute Yet we cannot but observe how little exact Mr. Arnaud is when designing to shew that the Maronites believed Transubstantiation and the real Presence even before their Reunion to the Roman Church say's that Thomas a Jesu mentions an extract made by the Popes Legats of the bad Propositions they found in the Books of the Maronites amongst which they comprehend the different Ceremonys such as Comunicating of both kinds giving the Communion to Children Yet in this Catalogue of suspected Propositions there 's not one relating to the Eucharist 'T is certain Mr. Arnaud is mistaken having perused this extract a little carelesly for otherwise he would have observed three Propositions which evidently shew that these People did not believe Transubstantiation nor yet the Substantial Presence The first is That our Saviour Christ dipt the Bread he gave to Judas to ' the end he might thereby take off the Consecration Christus intinxit Panem quem erat Judae porrecturus ad Consecrationem tollendam We have already observed that this Errour must be grounded on this Principle that the Bread is a Subject that receives Grace as a quality which imprints its self in its Substance and which may be effaced in washing the Bread For what likelyhood is there had they believed that the effect of the Consecration was to change the Substance of Bread into that of the Body of Jesus Christ that in dipping the Bread the Substance of the Body of Jesus Christ would be washed off THE II. Proposition which the Legats expunged out of the Maronites Books was That when we receive the Eucharist it Descends not into the Stomach but immediately disperses it self to every member of our Body This Proposition was deem'd Heretical and in effect we cannot believe that the matter of the Sacrament disperses its self to all the Members of our Body without supposing it to be the Substance of Bread there being too many absurdities to make the proper Substance of Christs Body pass into the Substance of our Flesh Yet this Sentiment is grounded on the Doctrine of Damascene who expresly asserts That the Sacrament passes Damascen Lib. 4. de fide Orthodox C. 14 into the Substance of our