Ihab, Abimelech the Expofitor, Abraham, another Abraham Natpraya, Jobcarder, John, Ircasca, Neftorius, Jaunam, Barcurra, Raban Gabarona, Schabibi, Barcima, Titus, Raban Sapor, Gregory the Metropolitan, George, Monach, Xahucalmaran, JoSeph, Nathanael, Simon Abbot Chabita, Zinai Abbot, Audixo, John Crafcaya, Barcahade, Italaah, John Sahadui, Aha, Xalita, Joanacoreta, Xari, another John, Elias, Joadarmah, Ananixo, another John, Barbetta, Rabai Simeon, Narfai Naban, Raban Theodorus, Rabai Doctor, Abda, Abolaminer, Rabantarfaha of Cadarvi, Xunelmaran, Sergiududa, Xunealmaran, Dadixo, another Abraham, Ezekieldafa, Rabai Perca, David Barnutar, Hormisda, Pition, Salomon Abbot, Raban Machixo, another George, Muchiqua, another Abraham, Apuimacan, Xaurixo, Ixofauran, Jofedec, Raban Camixo, Bar dirta Abbot, Abraham Barmaharail, George Raban, Zliva Abbot, Guiriaco Rabanbaut, Jofeph Abbot, Zaca, Nasbian, Jefus Abbot, Aaron Bucatixo, Afcan, another Abraham, Xonxa Abbot, Amanixo Gafraya, Sabedona Bishop, Jofeph, Azaya, Ifahaha Bishop, Jacob, whom they call a Prophet, Ixaiahu, Eu nuco Ramain, Jobar Malchi : Who were all Neftorian Hereticks, and the chief followers of that curfed Sect, as is evident from their Lives, which are full of Herefies, Blafphemies, and falfe and *fabulous Miracles, with which they pretend to Authorize their Sect.

Alfo the Book called Parifman, or the Perfian Medicine, which is full of Sorceries,teaching certain Methods whereby one may do mifchief to their enemies,and may gain Women,and for a great many other lewd and prohibited purposes; there are likewife in it strange Names of Devils, of whom they affirm, that whofoever fhall carry the Names of feven of them about him writ in a Paper, fhall be in no danger of any Evil: It contains alfo many Superftitious Exorcifms for the cafting out of Devils; mixing fome Godly words with others that are not Intelligible; and with the Invocation of the moft Holy Trinity, oftentimes defiring the doing

ris, ut refpondeas, & dicas mibi Nomen & Diem & Horam exitus tui: Ifhall not make that reflection upon this Exorcifin, which is very

for were all the falfe Miracles, that have been pretended to be wrought by all the other Sects of Religion, put together, they would fall infinitely fhort of what obvious at the first hearing of it': may be met with in any fingle Saint's Life, or in confirmation of any fingle Doctrine of the Church of Rome, moft of which too, are what Canus faid of them, rather Monftra Miraculorum than vera Miracula, or any thing else.

*Superftitious Erozcilms.] I do not think they had an Exorcifin in any of their Books, that was more abfurd than that we meet with in the Sacerdotale Romanum, printed at Venice no longer ago than the Year 1576. where the Priest when he meets with a fullen Devil, that will not tell his Name, nor give any account of himself, is order'd to fall upon him with Pracipio tibi fub pœnâ Excommunicationis majoris & mino

It was with fome such Exorcifm as this, doubtlefs, that they got out of the Devil that raised the terrible Perfecution in Japan, that he was fent thither from England, where he had been employed a great many Years in perfecuting of Roman Catholicks; upon which the Jefuit Luys Pineyro, the Writer of the Perfecution, makes this grave Remark; That doubtless it is with Devils as it is with Men; that fome of them have particular Talents for fome particular works; and that this Devil's Talent muft doubtless have lain chiefly towards the raifing of bloody Perfecutions against Catholicks, and the Chriftian Faith.

of

of lewd things, and enormous fins, joyning the Merits of Neftorius and his followers, many times, in the fame Prayer with thofe of the blefled Virgin, and those of their Devils, with thofe of the Holy Angels; all which is very common in this Diocefs; moft Curates having this Book, and making ufe of it to this very day; all which fort of Books the Synod prohibits in this Diocefs under the forementioned cenfures; and whofoever from henceforwards fhall be found to have any of them, befides the cenfure they have incurred thereby, fhall be feverely punished by their Prelate.

Bue

Decree XV.

Ut the forementioned Herefies are not only to be met with in thefe Books, but are likewife in the Common Prayer, and Breviaries that they use in their Churches, which having been compofed by Neftorian Hereticks, are full of Blafphemies, Herefies, Fables, and Apocryphal ftories, whereby instead of praifing God, they are continually blafpheming him in their Divine Offices.

In the Book called the Great Breviary, it is faid, That the Divine Word did not aflume Flesh, ignorantly pretending to prove it thus ; becaule if the Word had affumed Flefh, to what purpofe was the Holy Spirit's overshadowing the Virgin? In the fame Breviary the whole Office of Advent is Heretical, it being every where affirmed therein, that Chrift had two Perfons, and calling

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him continually only the Temple of God; and in the Feast of the Nativity, there is a propofition in one of the folemn Antiphona's, that directly contradicts St. John, in which it is faid, that the Word was not made Flesh, and that all that believe the contrary, are difobedient to the Church, and are obftinate Rebels against the Faith; fo that the whole Offices of the Advent and Nativity are little else than pure Blafphemy.

In the Book of Prayers for the great Faft, it is frequently faid, that there were two Perfons, a Divine and Humane in Chrift. It contains also several Commemorations of Neftorius, and other Hereticks his Followers, affirming Marndeay, Theodorus and Diodorus, and other Neftorian Hereticks, to have been the Followers of St. Ephrem.

In the Greater Breviary, which they call Audre and Gaza, or The Treasure of Prayers, it is every where faid, that there are two Perfons in Christ, and one representation of the Son of God; that he is the Image of the Word, and the Temple of the fame; that the Divine Perfon did enlighten the Humane, and that Christ advanced in Grace and Knowledge by degrees; that our Lady never carried God in her Womb, as Hereticks affirm, Christ being a Man like to others, and that the ought not to be called the Mother of God, but only the Mother of the fecond Adam; that the whole Trinity affumed Humanity, and that St. Matthew taught the Hebrews fo, that God did not make himself Flesh, which he only took as

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a Dwelling to cover his Glory; that God accompanyed Chrift on the Crofs, but had not taken the Humanity, neither was it God that fuffered; that the Word of the Father changed it self into Humanity, and by the Son of Mary redeemed Mankind; that the Father Eternal took Flesh in the fame manner as the Son; that the Angel delivered his Meffage to the Virgin in the Temple, and not at Nazareth; that the pains of travail opened the Womb of the Virgin, who brought forth with labour after the manner of other Women; that* in the most Holy Sacrament of the Eucharift, there is not the true Body of Chrift; with a thousand more Blafphemies about

In the most holy Sacrament.] The Chriftians who live fcattered about Mefopotamia and Affyria, and whofe Patriarch refides at the Monaftery of St.Raban Hurnez the Perfian, in the Gordyaan Mountains, 40 miles above Niniveh, tho' Eutychians, and for that reafon Enemies to the Chal dean Chriftians, do agree with them in denying Tranfubftantiation, as appears from the following Prayer taken out of their Miffal, and communicated to me by my Learned Friend Dr. Aide. Angeli & homines laudabunt te, O Chrifte, Sacrificere pro nobis, qui per Sacramenta, qua funt in Ecclefia tua, docuifti nos, fecundum magnificentiam tuam, quod ficut in Pane, Vino Natura funt à te diftinéta, in Virtute & potentia idem funt te Cum. Sic etiam Corpus quod à nobis, diftin&tum eft à verbo in fubftantia,

cum illo tamen qui accipit illud, adunitum eft in magnificentia & potentia. Sic credimus & non netuimus ab iniquitate, quod in uno (fc. una Hypoftaft) fit filius fatemur,

non eft duo ficut improbi, (id eft, ficut dicunt Neftoriani) non enim in completionibus Sacrificii, Corpus & Corpus frangimus, fed unum per fidem, ficut docuifti nos in Evangelio tuo, laus tibi qui per Sacramenta tua, inftruxifti nos ut lausemus no

men tuum.

Now I take this Teftimony against Transubstantiation to be much the ftronger for it's being given by the Eutychians, to whole Herefie Tranfubftantiation, had it been believed, would have given great Countenance; as indeed I cannot but reckon those Hereticks having no where made use of that Do&rine to fupport their Herefe, to bea confiderable Argument of