but for many years he communicated exclusively at the Greek Church. He also published a 'Defensio Graecae Ecclesiae.'[143] Thus, in many different ways, the Oriental Church had come to be regarded, especially by the more studious of the High Church clergy, in quite another light from that of Rome. In 1716 Arsenius, Metropolitan of Thebais, came to London on a charitable mission in behalf of the suffering Christians of Egypt. It will be readily understood with what alacrity a number of the Scotch and English Nonjurors seized the opportunity of making 'a proposal for a concordat betwixt the orthodox and Catholic remnant of the British Churches and the Catholic and Apostolic Oriental Church.' The correspondence, of which a full account is given in Lathbury's History of the Nonjurors,[144] although in many respects an interesting one, was wholly abortive. There appears indeed to have been a real wish on the part of Peter the Great and of some of the patriarchs to forward the project; but the ecclesiastical synod of Russia was evidently not quite clear from whom the overtures proceeded. Their answers were directed 'To the Most Reverend the Bishops of the Catholic Church in Great Britain, our dearest brothers,' and, somewhat to the dismay of the Nonjurors, copies of the letters were even sent by the Patriarch of Jerusalem to Archbishop Wake. Above all, the proposals were essentially one-sided. The nonjuring bishops, while remaining perfectly faithful to their principles, were willing to make large concessions in points which involved no departure from what they considered to be essential truths. The Patriarchs would have been glad of intercommunion on their own terms, but in the true spirit of the Eastern Church, would concede nothing. It was 'not lawful either to add any thing or take away any thing' from 'what has been defined and determined by ancient Fathers and the Holy Oecumenical Synods from the time of the apostles and their holy successors, the Fathers of our Church, to this time. We say that those who are disposed to agree with us must submit to them, with sincerity and obedience, and without any scruple or dispute. And this is a sufficient answer to what you have written.' Perhaps the result might not have been very different, even if the overtures in question had been backed by the authority of the whole Anglican Church--a communion which at this period was universally acknowledged as the leader of Protestant Christendom. And even if there were less immutability in Eastern counsels, Bishop Campbell and his coadjutors could scarcely have been sanguine in hoping for any other issue. Truth and right, as they remarked in a letter to the Czar, do not depend on numbers; but if the Oriental synod were thoroughly aware how exceedingly scanty was 'the remnant' with which they were treating, and how thoroughly apart from the main current of English national life, it was highly improbable that