rors, that there may be therefore no countenance given to fuch an Error, it shall be reformed thus, Placaverunt Patrem Filium, & Spiritum San&um.

Furthermore, In the Prayer where the Priest faith, Dominus Deus fortis, tua est Ecclefia fan&a Catholica, que admirabili Chrifti tui paffione empta eft; it shall be said, Que admirabili Chrifti filii tui, &c.

Furthermore, near the end of the Gospel taken out of that Chapter of St. John, which, as has been obferved, is corrupted in the Syrian Translation, where it is read quoniam venit hora in quâ omnes qui in monumentis funt audient vocem ipfius, it fhall be read audient vocem filii Dei, as it is in the Gospel.

Furthermore, in the Creed that is fung in the Mafs there are wanting several fubftantial words, where speaking of our Lord Chrift, and faying that he was born of the Father before all Worlds, there is wanting God of God, light of light, very God of very God, all which fhall be added to it: as alfo the word confubftantial to the Father, leaving out the words that are in its place, in the Syrian, filius effentia Patris, and the whole fhall be reformed and tranflated into the fame words, as it is fung in the Catholick Church in the Roman Miffal.

Furthermore, presently after the Creed, where the Deacon praying for, and making a Commemoration of the Holy Apoftles, Martyrs and Confeffors, defires of God that he would raise them up that they may be Crowned with Glory at the Refurrection

furrection of the Dead, faying, Oremus, in quam, ut refurrectione quæ eft ex mortuis à Deo corona donentur, which befides that it is not the Custom of the Church to pray for the Holy Apoftles, Martyrs, and Confeffors, nor to defire any good thing for them, whom we believe to be in poffeffion of Blifs, but much rather to * Pray to them, to intercede for us, and to obtain for us of God, whose familiar Friends they are, all that we stand in need of, and is of importance, both as to all our Spiritual and juft Temporal Concerns; it feems to allude to the Neftorian Opinion, That the Souls of the Saints are not to fee God, until after their Bodies are raised at the day of Judgment, and that till then they are in a Terreftrial Paradife, which is Impious and Heretical; wherefore the Synod doth command, That fince there are no fuch Prayers ufed in the Church, nor any fuch Petitions made to God in behalf of the Saints, notwithstanding they are faid in the Revelation to make them for themselves, that those words be blotted out, and what follows be joined with what went before, faying, & Confeffores hujus loci & omnium Regionum, oremus, inquam, ut det nobis ut efficiamur focii eorum, &c. leaving out the fore-mentioned words; and at the end of the Prayer where it is faid, per gratiam

Chrifti, it fhall be faid Per gratiam Dei, & Domini noftri Jefu Chrifti.

Furthermore where the Priest begins Confitemur & laudamus, Domine Deus nofter, where he faith below Dignos nos fecifti difpenfatione facramentorum fanctorum corporis & fanguinis Chrifti tui, it shall be faid Chrifti filii tui; as also before where the Prieft fpeaketh to those on the right fide of the Altar, and they answer with the Deacon Chriftus exaudiat orationes tuas, hoc facrificium quod tu offers pro te, pro nobis, & pro toto orbe à minimo ufque ad maximum, the last words & pro toto orbe à minimo ufque ad maximum, must be left out, for the Mafs being a publick Prayer of the Church, Infidels, Schifmaticks and Hereticks are not to be prayed for therein, but only Catholicks, and fuch as are united to the Church; wherefore instead thereof it fhall be faid, quod tu offers pro te, pro nobis, & pro univerfà Ecclefià Catholica, & omnibus orthodoxis, atque Apoftolicæ & Catholicæ fidei cultoribus.

Furthermore, where the Prieft begins Etiam Domine Deus Exercituum, where he faith, & pro Sacerdotibus, Regibus, & Principibus, it shall be faid, & pro Regibus & Principibus Catholicis, the Christians of this Church being fubject to Infidel Princes; and a little lower, where the Priest begins Tu Domine cui propter, &c. where he faith, recordatione corporis & fanguinis, it shall be said, Chrifti filii tui, and a little lower in the fame Prayer, near the end, it shall be said, fanguine Chrifti filii tui redempta.

R

Further

Decree II.

TH He Synod doth declare, That every faithful Chriftian fo foon as he attains to the Years of perfect Difcretion, that is to fay, Men at the Age of fourteen, more or less, according as their Confeffors fhall think fit, and Women having a Capacity to know what they do, at the Age of twelve, are obliged to receive the most Holy Sacrament of the Eucharift, once a Year in Lent, or at Eafter, from the hands of their own Vicar or Curate of their Church, and that whofoever does not receive it, being capable, betwixt the beginning of Lent, and the fecond Sunday after Eafter, fhall be declared Excommunicate on the third Sunday, and be held as fuch untill they have confefled themselves, and Communicated. Nevertheless the Synod gives Licence to fuch Vicars as know their Parishes to be of that Nature, that it is not poffible for the People to comply with this Obligation in fso short a time, to wait 'till Whitfuntide, and then to declare them; provided that before they declare thofe that live on the Heaths, they fhall first take care to admonish them, either by themselves, or by others of known fidelity, that fo they may do their Duty herein, letting them know if they fail, that they must be declared Excommunicate. The Curates must also be sure to obferve who have complyed with this Obligation, putting their Names in a Roll as is ordered in Confeffi

on,

on.

But notwithstanding the Sacred Canons do oblige the Faithful only to confefs and communicate once a Year at the time aforefaid, nevertheless the Vicars fhall advise their Parishioners to do it oftner, namely at Christmas and Whitfuntide, and the Affumption of our Lady, giving warning thereof still the Sunday before.

TH

Decree III.

He Synod doth declare and teach, That no Christian, how contrite foever for his Sins, may lawfully come to receive the Divine Sacrament of the Altar, being guilty of any Mortal Sin, without having firft confeffed all his Sins entirely, to fome approved Priest that has Authority to receive his Confeffion, that being the Tryal and Examination that the Apostle speaks of, and faith a Man ought to make of himself, and being fo approved and confeffed, let him eat of the Divine Bread, and drink of the Divine Cup; For he that eateth and drinketh unworthily, and with a Confcience of Sin, eateth and drinketh Judgment and Condemnation to himself; for which reason this Divine Sacrament must not be given to publick Sinners, without they have left their Sins, as publick Witches, and common Women, and fuch as keep Concubines publickly, and fuch as are in open malice, before they are reconciled, and all other open Sinners whatfoever. In which Matter the Vicars must be extreamly careful, being fenfible, that as it is a grie