explain what regards the Eucharist QUESTION 106. Which is the third Sacrament IT is the holy Eucharist that is the Body and Blood of our Lord Jesus Christ under the appearances of Bread and Wine Jesus Christ being therein truly properly and really present Here is enough for any other than Mr. Claud. But that he may not toil his mind to seek here some evasion I beseech him to hear what is read in the following Interogation it concerns the Conditions necessary for the celebration of this Mystery and it has these express terms In the fourth place the Priest must be perswaded that at the time when he consecrates the holy Gifts the substance of the Bread and the substance Wine is changed into the substance of the True Body and of the True Blood of Jesus Christ by the operation of the Holy Ghost who is invocated at that moment Here is already these mysterious words without which Mr. Claud thinks the Real Presence cannot be expressed nor Transubstantiation and with which he must then avow that it is most formally expressed For himself grants that the word Transubstantiation is not necessary when the matter is thus explained But yet if he will require farther that we let him see the Greek Church using and authorizing it he may be satisfied therein by the following words After the words of Inovocation at the same instant Transubstantiation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is made and the Bread is changed into the True Body of Jesus Christ and the Wine into his True Blood the appearances of the Bread and Wine remaining by a divine Oeconomy First that we may not see the Body of Jesus Christ with our Eyes but by Faith in leaning on those words This is my Body this is my Blood and by so doing that we may prefer his Words and his Power to our own Senses which acquires the beatitude of Faith according to what is said Blessed are those who have not seen and yet have believed Secondly That because Humane Nature has horrour to eat raw flesh 〈◊〉 that seeing we ought to be united to Jesus Christ by the participation of his Body and Blood that Man might 〈◊〉 have aversion from it God has provided for this Inconvenient in giving to Believers his proper Flesh and and Blood under the vails of Bread and Wine There remains no more to condemn the Calvinists but to determine that this Sacrament ought to be adored with the same Honour that Jesus Christ is worshipped that is to say Latria and that it is a true Sacrifice and these are seen in that Confession in the folding terms The Honour you ought to render to these dreadful Mysteries ought to be the same which you render to Jesus Christ himself So that as St. Peter speaking for all the Apostles said to Jesus Christ Thou art Christ the Son of the Living God so every one of us worshipping with Latria Soveraign Worship these Mysteries ought to say I believe Lord and confess that you are the Christ the Son of the Living God who came to the World to save Sinners of whom I am the chief Moreover this Mystery is offered in Sacrifice for the Orthodox Christians both Living and Dead in hope of the Resurrection to Life eternal And a little after This Mystery is propitiatory before God both for the Living and the Dead The clearness of these Words suppresses all reflections which could do no more but obscure it Hitherto is what was said in the year 1671. But whereas it was thought then by the Characters that this Book had been printed in Holland it was afterwards known to be certain and we have learned the History of it from M◠Nointel Ambassadour of France at the Port who writ to Paris in these terms the year 1672 as is to be seen in the Third Tome of the Perpetuity Book 8. Chap 14. The 15th of February one of my Friends has told me that having dined with M. the Resident of Holland and the Discourse falling upon the Religion of the Greeks mention was made of the Book entituled The Orthodox Confession of the Catholick and Apostolick Church of the East as justifying her Belief of the Real Presence and of Transubstantiation M. the Resident Discoursed of the origine of the printing of this Book for he told him that M Panajotti having sent the Copy into Holland to be printed there on his expences the States would not let his Money be taken but to gain his favour had caused most carefully to print it on their own Charges and had entrusted several Boxes of the Impression to their Resident to be made a present to M. Panajotti The fourth of March I ordered Fontain to go to M. the Resident of Holland to thank him for what he had sent me by his Secretaty before his Voyage to Smyrna and to offer him his Services at the Port whither I was dispatching him He entreated him that he would do me the favour to give me one of these Books entituled The Orthodox Confession of the Catholick and Apostolick Church of the East And to let me know how it was printed and by what means some of the Copies thereof had come to his hands The Resident having testified how sensibly he was obliged by my civility assured Fontain that he and all that was in his House was at my service and he gave him two of the Books which I desired telling him they were the only two that remained and that as to their printing Desbrosses who was here Secretary in the year ....... there being then no Resident was desired by Mr Panajotti to cause print in Holland a form of Catechism which he gave him in a Manuscript declaring that he would make the expences that this Secretary having informed the States they caused print it on their Charges that it cost them four thousand pounds to fill the Boxes in which were many Copies M. the Resident added That being at that time named to come and reside for the States at Constantinople he was appointed by them to take the charge of these Boxes and to make a Present of them to M. Panajotti And that there were a dozen and half of Copies Bound after the Holland manner whereof he presented him twelve and as to the other six there were no more undisposed of save onely these two which he had given me Finally That which should compleat the Conviction of the most incredulous if any could be after what is said is what is set down concerning the same Book of the Orthodox Confession in the said Tome of the Perpetuity Book 8. Chap. 15. In the mean time that these Acts and Attestations of the Greek Church were at the Press the Secretary of the Ambassadour arrived at Paris from Constantinople to bring to his Majesty the Ratification of the Treaty concluded with the Port and brought with him the Originals of several Authentick Attestations which the Patriarchs of the East had entreated the Ambassador to cause present to the
that it is no more a process to be instructed it 's all instructed already and they can do no more for their part to put it in a condition to be discerned on But who shall be the Judge of it It shall be every one of you according to the Principles of your own Religion For according to the Principles of ours there would be no question at all because on one hand our Church has all the marks by which it has been judged since St. Augustin's time that we ought to acknowledge it the true Church of Jesus Christ And on the other we believe that Jesus Christ has given to his Church an infallible Authority to which every particular person is bound to submit But your Church is grounded on another Maxim directly contrary and you are made to believe that every one of you have right to examine and judge after all your Ministers assembled in a General Synod could say unto you Make use then of the liberty which is given you even to the end you may be sure if they had reason or not to give it you Read and Judge but read with such attention and care as you would bring to comprehend an Affair upon which depended the Life of one of your best Friends and judge with that Conscience and sincerity of Heart with which you would desire to be judged if your Life or Death depended on the Judgment they were to make of you And indeed there is no less at the stake in this occasion only with this difference that these Men who should Judge you could not preserve your Life but for a little time nor condemn you but to a Death which sooner or later you could not eschew Whereas it is of far greater importance to you to discern in this process after the instruction that is given you of the same for in judging it aright and having nothing but God before your eyes you may eschew a Death which never ends a Death which all those will incur who have been made to look upon as a Damnable Errour the Ancient and perpetual Faith of the most sublime Mystery of our Religion and may put your selves in a condition to enjoy one day a Life eternally happy after having received the pledge thereof by the real and true partaking of the Worlds Saviour wherewith the Catholick Church nourishes her Children THE FAITH OF THE CATHOLICK CHVRCH Concerning the EUCHARIST Invincibly proved by the Argument used against the Protestants in the Books of Mr Arnaud entituled The Perpetuity of the Faith c. THere is no Christian can deny that a Doctrine regarding one of the principal Mysteries of Religion such as is the Eucharist * The Controversie of the Eucharist is one of the most important of those which makes the separation betwixt the Roman Church and the Protestants says Mr. Claud p. 1. of the Preface of his Answer to Mr. Arnaud The Article of the Eucharist in my Judgment is one of the most essential says M. de Larroque Minister at Rouen in his Preface to the History of the Eucharist which had been always believed in the Universal Church is a Doctrine taught by the Apostles to the first Believers We shall then have proved the Doctrine of the Real Presence such as the Roman Church now believes it to be the Apostles Doctrine when we shall have proved it to be that which has always been believed in all the Churches of the World. Now it 's impossible but it must have been always believed in all Churches If being certain it was universally believed in some Ages we can demonstrate that it could not proceed from an innovation or change of its ancient Faith that the Church of these Ages began to believe it The business will be compleatly done then if we can make out this And thus we make it out SECT 1. ARGUMENT All the Churches both of the East and West were found to be united in the Belief of the Real Presence towards the beginning of the eleventh Century and they are found to be yet united in the same Belief excepting onely some new Sects of the last Age. But it is impossible this Belief should have been established of new or by an innovation of their ancient Faith in all these Churches and yet no trace nor memorial of that Innovation appeared And it is certain there has appeared none at all neither from Paschasius his time to that of Berengarius nor from Berengarius his time even to this day Therefore it is certain that the Doctrine of the Real Presence is the perpetual Doctrine of the Church and consequently none can maintain the contrary without being an Heretick THe first Proposition which is called the major has two parts one that the Churches of the East were united in the same Faith concerning the Eucharist with the Roman Church in Berengarius his time The other that they are united with the same at this time The second Proposition which is called the minor has likewise two parts One that supposing the truth of the major as to Berengarius's time it 's impossible that the innovation pretended by the Calvinists to have been made in all Churches from Paschasius to Berengarius could be made in that time The other that if it was not made in that time in all the Eastern Churches it would be impossible it could have been made from Berengarius's time to this day SECT 2. The general Proof of the major in respect of Berengarius his time A Matter of fact unanimously asserted by contemporary Authors who cannot be suspected to have been deceived or intending to deceive and which has not been contradicted by those who were most concerned to contradict it ought to be held for most certain and undoubted But we have shewn from the very beginning of the first Treatise of the Perpetuity and in the first Tome 2 Book 7 Chap. and 9 Book 1 Chap. That all those who wrote against Berengarius Adelmanus who had studied under S. Fulbert Hugo Bishop of Langres Deodurnus Bishop of Leige Lanfrancus Archbishop of Canterbury Durandus Abbot of Troarn Guitmondus Archbishop of Aversa in Italy did all of them reproach to him That he had separated himself from the unity of the Holy Church that he scandalized the whole Church that none before him had dreamed of his Follies that his Heresie was so notorious that there needed not a Council assembled to condemn it that he impugned what the Church taught througbout the World That the Berengarians had not for themselves one sole Town nor so much as one Village And in a word that there needed no more but to ask the Latins the Greeks the Armenians and generally all the Christians of whatsover Nation and all would answer That they believed the change of the terrestical substance of the Bread and Wine by the infallible incomprehensible and miraculous operation of the Omnipotence of God into the essence or substance of the Lords Body We did likewise
THE FAITH OF THE CATHOLICK CHVRCH Concerning the EUCHARIST Invincibly proved by the Argument used against the Protestants in the Books of the Faith of the Perpetuity written by Mr. Arnaud A Translation from the French. Printed at Holy-Rood House 1687. Errours to be Corrected Page 40. line 18. I know not p. 50. l. last r. 〈◊〉 more easily p. 89. l. 1. r. came p. 214. l. 6. r. put out a p. 225. l. 23. r. for those P. 262. l. 3. after day r. l. 〈◊〉 after procedurer also l. 9. after not r. also l. 18. in steaâ—â— of that it was not r. was it not ADVERTISEMENT TO THE PROTESTANTS THe sole Title of this little Book is capable to make you sufficiently understand that the attentive reading of it may be of great importance to you It treats of a Mystery on the account of which you have been made conceive the greatest aversion from the Catholick Church And which you have been made to look upon as the greatest obstacle of your Reconcilement to it There is no Person of good sence among you who will not avow That if your Religion be false in this point you ought to forsake it and that you ought to give no credit to your Ministers if it be found that in the matter of the Sacrament they have made you mistake Errour for Truth You have no assurance that you are not thus misled for they dare not say that their Church is Infallible Do not then neglect so easie means to examine whether it be so or not and refuse not a few hours application to the most important Affair you can have in the World which is that of your Salvation Your Ministers ought not to hinder you from this application For if you find nothing solid in what is here proposed to you you will be inclined to adhere more closely to them And if on the conttary the Truth appear to you with such evidence as obliges you to embrace it What other thing should hinder it from having the same effect on them but a selfish stubbornness which should not be a motive to you to follow them but rather to forsake them Perhaps they will tell you there is nothing here proposed to you of new nothing but the same Argument which Mr. Claud has answered and consequently that it 's not worth your taking notice of it But the contrary is true For if here were offered to you a new Proof of any Article of our Faith which you had not heard discoursed of before you would not miss to say That you ought to expect what your Ministers could answer to it But this you cannot say here for never was there a Debate so agitate on either part as this whereof you have here the result That little Book of the Perpetuity where it was supposed that the Eastern Societies believes what we believe concerning the Eucharist while it was yet a Manuscript was impugned by a Manuscript-Answer of Mr. Claud wherein he maintained that the said Supposition was false and that excepting the Roman Church Transubstantiation and the Adoration of Jesus Christ in the Eucharist were two things unknown to the whole World and that neither the Greeks nor the Armenians nor the Russians nor the Jacobites nor the Ethiopians nor generally any Christian save only those who are subject to the Pope believes any thing of these two Articles After this the little Perpetuity was printed with a Refutation of the Answer made by Mr. Claud In which Refutation were brought most clear Testimonies of what he had so boldly denied concerning the Faith of the Christians of the East But as it was judged the contrary could not be maintained so that point was not insisted on at length Mr. Claud sets out a great Volume against that little Book And not yielding to the Proofs that were brought against his Assertion he employ'd all what he had of Wit and Dexterity to support what he had asserted viz. That Transubstantion and the Adoration of Jesus Christ in the Eucharist were believed in no place of the World except in the Roman Church To this Book of Mr. Claud's was opposed the first of the three great Volumes of the Perpetuity wherein the truth of the matter of fact impugned by him was confirmed with such force with Proofs so convincing with Testimonies so irrefragable and so numerous that no Man in the World would believe that one could yet pertinaciously maintain a thing so manifestly false But we were mistaken in this Mr. Claud did not yet give over but employed all kinds of artifices and subtilties to put out the eyes of those of his Party that they might not see the Faith of the Roman Church concerning the Eucharist in the most formal and express Testimonies of all the Oriental Societies But this Opiniatorness served only to make the truth shine forth more brightly for it was the cause of procuring a great many more new Testimonies and whole Books published by the Greeks in certain circumstances that 't is impossible but the most unreasonable must succumb if so be they be oblig'd to reflect seriously on them This was made appear in the general Answer to that Book of Mr. Clauds and in the last Book of the Third Volume of the Perpetuity And Father Paris Canon-Regular of the Congregation of St. Genevieve a most learned Divine has made two Books on the same subject which joyned with those I have mentioned have made this matter of fact evident in the highest degree This is the fruit of that long Dispute which has verified that Saying of St. Augustin De Civit. Dei lib. 16. cap. 12 That God permits several points of the Catholick Doctrine to be impugned by Hereticks with many artifices to the end that the Catholicks being obliged to defend them they may be examined more exactly illustrated more clearly and maintained more vigorously Mr. Claud has written nothing since that time on this matter his last Answer is in the year 1670. And there are five Volumes which he has left unanswered The last of these five Volumes is in the year 1675. The two last Volumes of the Perpetuity the general Answer which is in 1671 and the two Books of Father Paris And yet Gentlemen it is very strange that notwithstanding of this silence of Mr. Claud so publickly notorious it is given out amongst you that he has written last and that his Books are not answered For I know this has been said by several persons and particularly by Madamoiselle de Suze to a Priest a Friend of min. I have set down to you the progress of this famous Debate to let you see you have no reason to say in this occasion we are expecting till our Ministers shall have taught us what is to be answered to this Argument They have done all you could expect from them on this subject they are exhausted They have spoken they have answered they have replied they have if I can use the word duplied So
evidently impossible that Mr. Claud could not extricate himself otherwise as we have shewn than by an Engine or Machine of Reâ—renchment whereby he would have â—s believe against all truth that the â—oint controverted in this matter is not â—he belief of the whole World but onâ—y that of the Occident and of the Provinces submitted to the Obedience of â—he Pope SECT 5 The Second Member of the Prooâ— of the impossibility of an insensiblâ— change from the end of the Ninth Age to the beginning of the Eleventh THe fourth Circumstance viz. That this Innovation ought to have been made in a manner so imperceptible as that no tract thereof remained to posterity is treated in the ninth Chapter of the same Book which has for Title Examination of the Engines or Means of Execution in which is shewn the impossibility of an insensible change I would wish one should read it entirely for they would have greater satisfaction But not to be too prolix I shall transcribe here the most necessary The inutility of the preceeding means made use of by Mr. Claud gives us no ground to expect great matter from those he pretends were made use of to bring to pass this insensible change So it may be seen in the Description thereof made on his own proper words that he knows not what to lay hold on and employs contradictory means Sometimes he makes the Real Presence establisht by the noise of Disputes pag. 300. Sometimes he avows there were no Disputes in the Tenth Age in which he pretends this change was made pag. 651. So here we have right to ask of him in the first place that he would take his option and that in chusing one of these chimerical moyens he should confess he advanced the other falsly and timerariously Yet it must be granted that if the contradiction be evident it is in some manner necessary and he was forced to it by the consequence of his false it was impossible the Belief of the Reaâ— Presence should be introduced into the Church in case it had not always been in it without a great number of Disputes and Contestations and therefore at first he lays hold on this moyen as absolutely necessary for his purpose These Meanings or Senses says he were assaulted by the noise of Disputes pag. 30. But when he saw that these Disputes did necessarily draw after them Writings on either hand and that he could produce none he repents himself of the step he had advanced and retires back in contradicting himself by a pretty Antithese as we have seen I conclude indeed says he pag. 400. that since there were no Writings on the matter there were no Disputes about it The consequence in my opinion is reasonable but I do not conclude that there having been no Disputes therefore the Doctrine of the Church was not assaulted The consequence is not good was established without being defended ......... I conclude indeed that if there had been Disputes on the point Ignorance had not subsisted But I conclude likewise that Ignorance has subsisted because there were no Disputes If we require proofs from Mr. Claud. that the Real Absence which he calls the Doctrine of the Church was assaulted by false Philosophy by the Intrigues of Monks and hy the Authority of the Court of Rome which was never more fierce nor more powerful He would be no less straitned than he is to produce Writings and Disputes for there is as little likelihood in the one as the other Never was there any thing more remote from Philosophy true or false than all what remains of the Writings of the Tenth Age And if there was any ignorance greater in this than in other Ages it was onely of Aristotles Philosophy and Humane Literature For the Ecclesiasticks of that time applied themselves onely to the reading of the holy Scripture and the Fathers That Authority of the Court of Rome which Mr. Claud says was never so fierce nor so powerful and by which he will have the true Doctrine to have been attacked is also a fiction not only timeratious and groundless but notoriously false and contrary to the truth of History For not onely the Court of Rome was neither fierce nor powerful in the Tenth Age but was extreamly depressed for the Emperours taking upon them to make depose the Popes and elect others it may be said that during all this Age the Roman Church was under the dependence of the Temporal Power and consequently was never less in condition to make a new Doctrine be recevied by the whole Church as it was never farther from enterprizing it These Intrigues of Monks are meer fables without likelihood and without ground The Monks of these times were either disorderly and thought little on changing the Faith of the Church or reformed as these of the Congregation of Cluny the Camaldulenses establisht by St. Romuald in Italy the Monks of Germany reformed by the Bishops There were also several other Reforms made in France and Germany of which mention is made in the Book of the Perpetuity But all these Reforms aimed at the withdrawing of the Monks from the Intrigues of the World and not to intangle them therein We have yet extant the Life of St. Mayeul written by St. Odilon that of St. Odo written by an Author contemporary those of St. Odilon and St. Romuald written by Petrus Damianus As all these persons were perswaded of the Real Presence St. Odo speaks honourably of Paschasius in his Conferences St Odo saw Berengarius Petrus Damianus survived the condemnation of his Heresie and condemns it every where throughout all his Books so they would have made no difficulty to avow that they whose Lives they wrote had laboured to establish the Belief of the Real Presence They would have thought Intrigues for such a subject honourable and taking from them the name of Intrigues they would have made them pass for works of their Zeal for the Truth And yet we find not that it 's observed of any of these holy religious Men that they contributed any manner oâ— way to root out the Opinion contrary to the Real Presence nor to spread that Doctrine abroad I knew not if Mr. Claud has been at the pains to reflect on this Observation and if he sees the consequence that springs from it So that to help him to draw them I entreat him to consider that if it was true that the Doctrine of the Real Presence had been establisht in the Tenth Age and pagated into all the Provinces of Christendom It must be absolutely necessary that all those who were reputed for Piety and Learning in these times had their part in its establishment and laboured for the same And as there can hardly be imagined a greater work than to perswade this Belief to all the Ecclesiasticks and to all the People to overcome all the oppositions of their Reason and their Senses fortified by the multitude and by being accustomed to other more easie and more humane
efficaciously to establish the verity of the Book bearing the same Title printed by his care seeing it is one of the Originals of it and has the Original Signatures of the Patriarchs at it He did out of Zeal to vindicate his Church from the Affronts put upon it entreat us to deal with his Majesty that he would be so good as to accept of it for the Confusion of those that would call it in question And as he lookt upon it as a matter of Conscience and Honour in imitation of the Patriarchs Prelates of his Church to put the matter of fact contested in the greatest evidence possible he sent us the last year an Approbation of the same Book by Dionysius the Patriarch then holding the See of Constantinople which we set before that Manuscript All these Verities being certain to the end none may doubt of them we make no difficulty to confirm them by our Subscription and the Seal of our Arms and the Counter-Seal of our first Secretary Given at our Palace on the Channel of the Black Sea the Eleventh of September 1673. Olier de Nointel Ambassadour to his Majesty at the Ottoman Port. By my said Lord his Command Le PICARD What can one say against this proof Is not this piece as decisive as if it had been made in the Sorbonne or at Louvain Is it not beyond all suspicion of having been extorted by the Roman Catholicks Can any imagine that it could have been altered in the printing coming onely from the hands of a Greek a Person of Quality most zealous for his Religion to those of a Protestant who sent it to Amsterdam where it was printed at the Charges of the States Can any thing be imagined more Authentick in the Greek Church seeing we find that having been at the very first approved by the four Patriarchs and several Bishops it has still continued to be in so great esteem that the new Patriarch of Constantinople desired to have it reprinted that it might be the more easily spread over all and every where There remains then no more but to prove the second part of the Minor to the end it may be said that we have invincibly shewn the Faith of Catholicks concerning the Eucharist to be the ancient Faith of the Church SECT 7. Proof of the second part of the Minor which is that it is impossible there should be made an insensible change in the Bel ef of the Eucharist in all the Eastern Churches during the time that has interveened betwixt Berengarius and us THere would be no need to be at the pains to prove this if Mr. Claud and the Ministers who have putten in his hands the Defence of their Cause were not altogether unreasonable for having proved most clearly in the second Section that these Churches were found united in the Belief of the Eucharist in Berengarius his time and in the preceeding Section that they are presently united in the same Faith to imagine that it was by an insensible innovation happened in that interval they come to the condition they are in at this day it must be feigned that the Eastern Churches having embraced the Opinion of the Real Presence in the Eleventh Age they should resume some time after that of the Real Absence and then again by an insensible change they should have fallen back again into the same condition wherein they certainly were in the Eleventh Age in believing as they do certainly at this day the Real Presence Transubstantiation and the Adoration of Jesus Christ in the Eucharist It 's ealsiy percieved how ridiculous this fiction would be But because Mr. Claud would not acknowledge this argreement of the Eastern Churchs with the Roman in Berengarius his time for no other reason but because it pleases him to pretend all is false which seems disadvantageous to his Cause we have thought fit to follow him in his wandrings and to let him see that setting aside all what proves that agreement in Berengarius his time there is nothing more contrary to common sense than that which he would perswade as most possible viz. That the Greeks having believed as he supposes the Real Absence until the end of the Eleventh Age did since that time by an insensible Innovation whereof no memory remains come to believe the quite contrary that is the Real Presence Transubstantiation and Adoration which is the state they are found in at this day And it must be carefully observed that what we have demonstratively proved reaches not only to shew that some particular persons of the Greek Church or even some or several of their Churches entirely believes what I say but that it is the manifest Belief of the whole Body of these Churches as it is that of the Roman Catholick Church This then ought to have been the effect of that pretended insensible Innovation in whatsoever time it is placed during the six Centuries of years that have intervened betwixt Berengarius and us And this is what we have shewn in the third Tome of the Perpetuity Book 8. Chap. 21. to be the most incredible of all Chimaeras so I need no more to prove the second part of the Minor but to set down here what is written there The least spark of common sence perceives instantly that it was impossible that the Latins being mixed throughout the whole East since the Eleventh Age with those Societies separated from the Roman Church being strongly perswaded of the Real Presence having it most present in their minds more than any other Article punishing in the West with all sorts of rigour those who doubted of it and examining carefully all the points of Belief of these Societies which did not agree with their own that these Latins I say should not have perceived during the whole space of six hundred years that these Societies had another Faith than they concerning this Article or that perceiving they should have thought fit to dissemble it and that in like manner those Oriental Societies could continue six hundred years either without perceiving in the Latins that difference of Belief in so important an â—rticle or without upbraiding it to them in so many Writings they made against them Of these two parts which are equally ridiculous Mr. Claud betakes himself to the second in his third Answer by maintaining that this came to pass by the policy of the Latins upon one hand and by the timerousness of the Oriental People on the other and this we have refuted in the General Answer by representing only the absurdity of this supposition according as we shall set it down here Mr. Claud supposes in the Greeks and in all the other Societies of the East that is in an infinite number of Men a timerousness of six hundred years hindring them all to rise up against the Latins and to treat them as Idolaters on the Doctrine of the Real Presence He stops the Latins mouth on the same point by a piece of policy of six hundred