Imatges de pÓgina

Furthermore, where the Deacon and Clergy praying, do say, Et pro omnibus Patriarchis, EpiScopis, & Presbyteris, &c. it shall be said, a pro beatissimo Papâ noftro, naming him, di pro omnibus Patriarchis do Epifcopis.

Furthermore, in the Hymn said by the Clergy and the Deacon alternatim after the elevation of the most Holy Sacrament, in the Verse where the Priest faith, Quando ad Sanctum altare ingreditur, manus suas purè protendit in cælum, & invitat Spiritum qui de superis descendit & consecrat corpits & fanguinem Christi, in which words the Priest seems to call upon the Holy Ghost, to come down from Heaven to consecrate the Body of Christ, as if it were not the Priest that conse. crated it; whereas in truth it is the Priest that does it, tho’not in his own words, but the words of Christ; wherefore that no colour may be given to such an error, it shall be said, manus Juas purè protendit in cælum eu consecrat corpus eu Sanguinem Christi, leaving out the words of a invitat Spiritum qui de fuperis descendit, &c. and the following words à fæculo usque in feculum.

Furthermore, in the Prayer said by the Deacon, which begins Omnes timore pariter do amore accedamus, where it is said, unigenitus Dei mortale corpus & fpiritualem, rationalem, immortalemque ani. mam ex filiis hominum suscepit, that there may be no countenance given to an error held by some, and followed by several Nestorians, that the Soul as well as the Body, is ex traduce, or derived from the Parents; whereas in truth it is created

by by God out of nothing, and infused into the Body when it is perfe&tly formed ; it shall therefore be said unigenitus Dei mortale corpus ex filiis hominum, & Spiritualem, rationalem, immortalemque animam suscepit. As also where the Deacon after the Communion of the Priest, inviting the People to communicate, saith, fratres mei suscipite corpus ipfius filii, he shall say ipfius filii Dei.

Furthermore, in the first word of the Benediction of the People, where he faith, Ille qui benedicit nos in cælis, per filium Humanitatis, he shall say Per filium suum; and in the first Blessing which the Priest gives to the People, at the end of the Mass , where he faith, Cathedra gloriofa Catholicorum orientalium, meaning Schismatical Babylon, he shall say benedicatur Cathedra gloriosa Romana, and in the following verse of the same Blesting, where speaking of the Bishop of the Diocess, he saith, Dominus totius gregis epifcopus plenus sobrietate custodiatur à malo, &c. he shall name our Lord the Pope, saying, Dominius totius gregis catholici Papa N. plenus sobrietate custodiatur à malo, una cum bono Dottore, & Episcopo noftro N. naming him by his Name: And a little after in the same Blessing, where he faith, Illustris in congregatione Sanctorum religiofus Hormisda, Sanctitas sanctitatum, &c. the name of Hormisda, who as has been observed, was a Nestorian Heretick, shall be left out, and instead thereof he shall say, Illuftris in congregatione Sanctorum S. Apoftolus Thomas, &c. all that follows

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agreeing very well with that glorious Apostle, who first taught the Faith in these parts, and not to that false Heretick.

Furtherniore, in the first Verse of the Blesfing of the Solemn Days, where it is said of the Divine Word, Qui factus est homo, a operuit Speciem suam in filio hominis, for fear of the Nestorian Doctrine it shall be faid, Qui factus est homo, du operuit Divinitatem fuam humilitate nostrâ; and a little lower where it is said, Benedic Ecclefiam tuam quæ patitur, & in ovili pesimi Demonis ecce comprehenditur , it shall be said, Que patitur infestationes a pessimo Damone, libera illam, &c. for the Catholick Church tho it be infested and persecuted by the Devil, is not held nor overcome by him, our Saviour having promised, that all the Powers of Hell shall never prevail against her. And afterwards where it is said, Benedic dextrâtuâ,Christe,congregationem hanc,it shall be said, Benedic dextrâ tuâ, Jesu Christe, &c. and in the same Blessing, where it is said, Salva Re. ges nostros & Duces nostros, it shall be said, Salva Reges nostros & Duces noftros Catholicos, all the Kings and Princes of this Church being Infidels, and so ought not to be prayed for in the publick Prayers of the Mass; and a little after, where it is said, Sicut decet coram ipso Jesu Salvatore, it shall be said, Coram ipso Jesii Deo Salvatore, because of the Nestorian error; and in the last Verse but one of that Blessing, where it is said, Qui comedit corpus meum & bibit ex fanguine meo Sanctificante liberabitur ab inferno per me, the words of Christ, Habet vitam æternam, shall be used instead of Liberabitur ab inferno; and in the end of the third Blessing, where it is said, Gloria illi ex omni ore Jesu Domino, it shall be said, Jesu Domino Deo, because the Nestorians do impiously affirm, That the name of Jesus is the name of a humane Person, and does not agree to God.

All the above-inentioned particular the Synod doth command to be Corrected, as is here ordered, with such caution as is neceflary in these Matters, wherein the cursed Nestorian Hereticks have sown so many Errors.

Decree II.

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Hereas in the Misals of this Diocess there

are some Masses that were made by Nestorius, others by Theodorus, and others by Diodorus, their Master, which are appointed to be said on some certain days, and which, carrying those Names in their Titles, are full of Errors and Heresies; the Synod doth command all such Maffes, entire as they are, to be taken out, and burnt, and in virtue of Obedience, and upon pain of Excommunication Late Sententia, doth prohibit all Priests from henceforward to presume to ura them, ordering them to be forshwith cut out of their Books, and at the next Visitacion to be delivered by them to the most Illustrious Metropolitan, or to such as he shall appoint to correct their Books, that so these Maffes may be burnt.

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Decree III.


Hereas in the Masses of this Bishoprick, there

is an impious facrilegious Ceremony, which is the Priests, after having dipt that part of the Host, after his having divided it, which he holds in his right hand, and has made the sign of the Cross upon the other part

that is

upon the Patin, opening this latter part that was upon the Patin with the Nail of his right Thumb, to the end, according to their Opinion, that the Blood

may penetrate the Body, that so the Blood and Body may be joyned together, which is ignorantly done in allusion to the Heresie of Nestorius, or of his Followers, who do impiously affirm, That under the Element of Bread is only the Body of Christ without Blood, and under the Element of Wine the Blood without the Body: Wherefore the Synod doth command in virtue of Holy Obedience, and upon pain of Excommunication to be Ipso facto incurred, that no Priest presume to use any such Ceremony, and that they throw it out of their Masles, for that besides it alludes to the forementioned Heresie, it contains a great ignorance in supposing that the Species can penetrate the Body and Blood of Christ.

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