The Catholick doctrine of the Eucharist in all ages in answer to what H. Arnaud, Doctor of the Sorbon alledges, touching the belief of the Greek, Moscovite, Armenian, Jacobite, Nestorian, Coptic, Maronite, and other eastern churches : whereunto is added an account of the Book of the body and blood of our Lord published under the name of Bertram : in six books.

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THOSE that shall cast their eyes on this Answer, will be at first apt to think these Critical Questions belong only to Scho∣lars. Whereas we have here several important matters of fact, which are in a manner necessary to the full understanding of the Controversie of the Eucharist. The Church of Rome pretends we have forsaken the Ancient Faith, and that Berenger was one of the first who taught our Doctrin in the beginning of the 11th. Century. We on the contrary maintain 'tis the Roman Church that has departed from the An∣cient Belief; and that 'twas Paschasus Ratbert, who in the beginning of the 9th. Century taught the Real Presence, and the Substantial Con∣version. And to this in short may he reduced the whole Controversie which was between Mr. Claude and Mr. Arnaud.

Mr. Claude has strenuously and clearly shewed that as many Authors as were of any Repute im the 9th. Century, have opposed the Doctrin of Paschasus; and that consequently Paschasus must be respected as a real Innovator. Now amongst these Writers, Mr. Claude produces John Scot, or Erigenus, and Bertram, or Ratram a Religious of Corby, two of the greatest Personages of that Age, and shews they wrote both of 'em against the Novelties which Paschasus had broach'd; that one of 'em Dedicated his Book to Charles the Bald, King of France, and the other likewise wrote his by the same King's Order. That the first having lived some time in this Prince's Court, died at last in England in great reputation for his holiness of Life; that the other was always esteem'd and reverenced as the Defender of the Church, which seems to be decisive in our favour.

Mr. Arnaud on his side, finding himself toucht to the quick by the consequence of these Proofs, has used his last and greatest Endeavours to overthrow or weaken 'em. And for this purpose has publish'd at the end of his Book two Dissertations, the one under his own name, and the other under the name of a Religious of St. Genevieve, whose name is not mention'd. In the first, which is under the name of the Religious, he does two things; for first, he endeavours to persuade that the Book of the Body and Blood of our Lord is not in effect Ratram's, but John Scot's: And in the second place he endeavours to decry John Scot, and deprive him of all Esteem and Authority. In the other Dissertation, Mr. Arnaud pretends that whosoever was the Author of this Book, Mr. Claude has not rightly comprehended the sense of it, and that this Book does not combat the Doctrin of Paschasus. And thus Mr. Arnaud

pretends to discharge himself of Mr. Claude's proof, so that to take away from him this last subterfuge, and re-establish this part of Mr. Claude's proof, it is necessary to shew clearly that the little Book of our Lords Body and Blood, is in effect Ratram's, and that this Book is directly opposite to the Doctrin of Paschasus, and that John Scot is an Author whose Testimony is of great weight and authority: which is what I have undertaken to do in this Answer: And I hope these kind of Elucidations will not be deemed unprofitable, or unpleasant. Moreover, I did not think my self oblig'd to enter into a particular Exa∣mination of the second Dissertation touching Bertram's Book, because the History which I make of this Book, the judgment which those of the Church of Rome have made of it at several times, with what Mr. Claude alledges concerning it in the 11th. Chapter of his sixth Book, are sufficient to shew clearly that this Author has directly combated the Doctrin of Paschasus, without offering to tire the Readers with trouble∣som repetitions. Moreover, we hope to give the Publick in a short time a translation of Bertram's Book, which being but a small Trea∣tise, requires only an hours reading, in which every one may see with their own eyes what's his true sense, without a more tedious search after it in Mr. Arnaud's Arguments, or mine.