rors, that there may be therefore no countenance given to fuch an Error, it shall be reformed thus, Placaverunt Patrem Filium, & Spiritum Sanctum. Furthermore, In the Prayer where the Priest faith, Dominus Deus fortis, tua est Ecclefia fan&ta Catholica, que admirabili Chrifti tui paffione empta eft; it shall be said, Que admirabili Christi 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 coronâ do nentur, 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, whofe 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 see 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 used 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 * Pray to them.] The Matabar Cuftom in this is much the ancienter, as appears from all the ancient Liturgies; in all which Petitions Chriftians prayed for the Dead no otherwife than as we pray for them in the Lord's Prayer, in the Petition Thy Kingdom come; and in the Office for the Burial of the Dead, where we beseech God of his gracious goodness, bortly to accomplish the number of bis Elea, and to haften bis Kingdom. Chrifti rors, that there may be therefore no countenance given to fuch an Error, it fhall be reformed thus, Placaverunt Patrem Filium, & Spiritum San&tum. 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 Mass 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 Sanguinem ejus pretiofum fuper fanctum altare_offe ramus: He shall fay for the fame reason, Edent pauperes & faturabuntur, Panem fanctum,& Calicem pretiofum, &c. Furthermore, where the Priest with a low Voice in the Prayer, which begins, Offeratur & gloria immoletur, faith, & Chriftus qui oblatus eft pro Jalute noftrâ, he fhall fay, Jefus Chriftus Dominus nofter Dei filius qui oblatus eft, &c. And where the Priest railing his Voice faith, Gloria Patri, &c. Fiat Commemoratio Virginis Maria Matris Chrifti, he fhall fay, Fiat commemoratio Virginis Maria Matris ipfius Dei & Domini noftri Jefu Chrifti; And a little lower, where the Deacon faith, In fæcula ufque in fæcula, Amen, Amen, Apoftoli ipfius filii & amici unigenti; he fhall fay, Apoftoli ipfius filii Dei & amici. And where the Priest begins, Pufilli cum majoribus, and faith, Refurrectione tua fupergloriofà refufcitabis eos ad gloriam tuam, he fhall fay, Per Refurrectionem tuam fupergloriofam fufcitabis eos. Furthermore, where the Deacon faith, Ef fundite coram illo corda veftra, jejunio, oratione, & pænitentia, placaverunt Chriftum, Patrem quoque Spiritum ejus fanctum, where in faying, Spiritum fanctum ejus, they feem to allude to the Error of the Greeks, that the Holy Spirit proceedeth only from the Father, and not from the Father and the Son, as from one principal, as the Catholick Faith confeffeth, and because the Neftorians by reafon of the great Communication they have had with the Greeks, have imbibed fome of their Er rors, rors, that there may be therefore no countenance given to fuch an Error, it shall be reformed thus, Placaverunt Patrem Filium, & Spiritum San&tum. 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 substantial 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 |