fore the Fudgment and Determination of the Church of Chrift.

Ibid. POPE Pius alfo fent his Nuncio to the Queen. Tho' he was earnestly told, it would be an undervaluing of his Power and Perfon, to send a Nuncio into England, or to any other Princes of the fame Perfwafion, who openly profefs❜d a Separation from the Church of Rome. To which he made this Prudent and Pious Answer, That he would humble himself even to Herefy it felf; in regard whatfoever was done to gain Souls, did become that See. Thus Dr. Heylin.

BESIDES, the 39 Articles were fet forth by the Church of England, anno 1562 (that is, before the time of Pius V.) requiring all the Subjects of this Church, as it is faid in the Preface, to continue in the Uniform Profellion thereof, and prohibiting the leaft Difference from the fain Articles. Can Pope Pius Bc. vide addives in principio fitri.

§. II.

Other Articles, in which the Two Churches are prefumed to Agree.

Fürft,T

HE two Churches may be prefumed to agree, that what Luther oppofed, was the Publick Doctrine, not only of Italy, France, Spain, and Portugal; but alfo of England, Scotland, Ireland, Holland, Germany, Poland, &c. and had been fo for many Ages. Whence our (1) English Homily-Book fays, Laity and Clergy, Learned and Unlearned, all Ages, Sects, and De

(1) Against Peril of Idolatry, 3d. Part. London 1687. pag 251.

grees

Church.

grees of Men, Women and Children, of whole Chiffendom have been at once drown'd in Abo minable Idolatry, and that for the space of eight hundred Years and moze.

J

Secondly, THAT feveral of Luther's, and of Proteftant Tenets, were fo repugnant to the Publick Faith (I mean what they efteemed to be of Faith) and Worship both of the Latin and Luther op- Greek Church; that either by their Councils, or pofed both their Liturgies, they had made the oppofite the Latin Doctrine, the Condition of their Communion and Greek many Ages before. For Inftance, both the Latin and Greek Church received the fecond Synodi at Nice, as a General or Oecumenical Council, many Centuries before Luther; and both by their Doctrine and their Liturgies, declared, they esteem'd it falfe and Heretical, to condemn an inferior Honour and Veneration of the Images of Chrift and his Saints, either as Idolatry or Superftition. So they agreed, fecondly, (if Truth may be honestly told) In the Adoration of the Bleffed Sacrament. Thirdly, In Praying for the Relief of the Dead. Fourthly, In the Invocation of the Bleffed Virgin Mary, and of the other Saints. Fifthly, In Offering the Sacrifice of Mass, both for the Living and the Dead. Sixthly, In Tranfubftantiation; or a Subftantial Change of Bread and Wine, into the Body and Blood of Jefus Chrift. Which Bishop (1) Forbes, a Learned and Judicious Proteftant, thews to be the Doctrine of the Greek Church, by the Teftimonies of Nicetas, Carbafilas, Marcus Ephefius, and Others. All of which, fays he, in their Writings, most evidently hold Tranfubftanti

(*) Lib. 1. de. Euchariftiâ. cap. 3. pag, 412. 20083

ation

tiation. Qui omnes in fuis Opufculis apertiffimè Tranfubftantiationem confitentur. And in the Council of Florence, (1) fays this Prelate, The Question betwixt the Greeks and Latins was not, whether the Bread be fubftantially changed into the Body of Chrift? but by what Words is that great Change made whether by the Words of our Saviour onely or by the Words of the Prieft, and the Prayer of the Church?

So Sir Edwin Sandys, in his Relation of the Western Religions, pag 233. &c. With Rome the Greek Church concurs, in the Opinion of Tranfubftantiation, and generally in the Sacrifice, and whole Body of the Mafs. Pag. 238.For the Form and Ceremonies thereof, they much refemble the Latins.

"

They Elevate the Hoft forward, and near the Body of the Church; as the Latins do backward, and at the Altar. Pag. 235. Their Liturgies, are the fame that in old time; namely St. Bafil's, and St. Chryfoftom's, and St. Gregory's Tranflated; and thefe without any bending of them to that Change of Language, which their Tongue bath alfo fuffered; and Brerewood, in his Enquiries, ch. 2. p. 12. The difference is become fo great, between the Prefent and the Ancient Greek, that their Liturgy, yet read in the Ancient Greek Tongue, namely that of (2) Bafil on the Sabbaths, or Solemn Days, and that of Chryfoftom on Common Days, is not underfood (or but little of it) by the vulgar People; and

t

(1) Ibidem. Et in Concilio Florentino, non fuit quæftio inter Græcos & Latinos, an Panis fubftantialiter in Corpus Chrifti mutaretur; fed quibufoam verbis illa ineffabilis mutatio fieret: an folis (verbis Domini? an verò etiam Sacerdotis, & Ecclefiæ Oratione? (1) St. Bafil's Liturgy (as the Greeks call it) is longer than what they call t. Chyloltom's.

the

the skilful in the Learned Greek, cannot understand the Vulgar.

When Cyrillus Lucaris, advanced to the See of Conftantinople by the Intereft of the Calvinists, had publifh'd their Doctrine under the Name of the Oriental Church; The Greeks in a Synod at Conftantinople, anno 1639. (in which were three Patriarchs, Cyril of Berrhea, Patriarch of Conftantinople, Metrophanes of Alexandria, and Theophanes of Jerufalem) loaded him with Anathema's, and unanimoufly (1) profefs'd our Doctrine, of the Authority of the Second Council of Nice; of Prayers and Alms for the Dead; of Veneration of Holy Images; of Invocation of Saints; of Seven Sacraments, of Tranfubftantiation; of the Merit of good Works; of unwritten Traditions; and of the Infallibility of the Church.

ANNO 1642, Parthenius, the next Patriarch of Conftantinople, in a Synod held in the fame City, both confirm'd thefe Decrees; and condemn'd the Proteftants Opinion,.(2) of Justification by Faith alone. The Decrees of these two Councils, are alledged by a Synod at Jerufalem, under (3) Dafitheus, anno 1672.

ANNO 1668. A Greek Synod at Leucofia, Metropolis of Cyprus, profefs'd again the fame Doctrin (4) of Tranfubftantiation; of the Sacrifice the Mafs, being Propitiatory for the Living and the Dead; of Adoring the Eucharist;

(') Apud Leonem Allatium: de Confenfione perpetuâ Ecclefiæ Occidentalis & Orientalis. lib. 3. cap. 11. §. 1. P. 1066, &c. (*) Ibidem. §. 5. p. 1087. Et in fine tomi ult. Conc. Lat. (3) Apud Arnald. T. 3. p. 701. (*) Ibidem. Perpetuité de la Foy,, in fine. Tp. 85,

86.

of

of Seven Sacraments; of Invocation of Saints, of Veneration of Holy Images and Reliques; and of Purgatory.

ANNO 1671. Macarius, Patriarch of Antioch, confirm'd the fame Doctrine (') of the Real Prefence; of Tranfubftantiation; of the Sacrifice of the Mafs for the Living and the Dead; of Invocation of Saints, of Veneration of Holy, Images; of the perpetual Vifibility, and Infallibility of the Church; of Seven Sacraments; of Toby, Judith, Wifdom, Ecclefiafticus and Maccabees being Canonical Books; Indulgences; of holy Pilgrimages; of Publick Prayers in a Tongue unknown to the People. To which his Succellor Neophitus, anno 1673, in Anfwer to feveral Questions propos'd to him, publish'd a like Declaration, of (2) Communion being perfect under one kind; of Adoration of the Eucharift; of the Obligation of Monaftical Vows, and Fafts commanded by the Church; of Indulgences, of Baruth, Toby, Judith, Wifdom, Ecclefiafticus, and Maccabees being Canonical Books; of the perpetual Vifibility and Infallibility of the Church.

t

ANNO 1672, Doftheus Patriarch of Jerufalem, with a Synod in which he prefided, afferted, against the Calvinifts, our Doctrine of (4) Seven Sacraments; af Images and Reliques of Saints; of Prayers, Alms, and Sacrifice for the Dead, of Tranfubftantiation. And affirms that the oppofite Tenets are rejected not only by the Greek Church, but alfo by the Nestorians, Armenians, Cophtes, Syrians, and Ethiopians. The Empire of Ruffia, in all thefe Points, agrees with the Church of Con

() Ibid. T. 3. p. 724, °C. (2) Apud Arnald, 2. 7449 (3) Apud eumdem p. 697, & feq.

J's.

ftantinople.