Book 1  Continuation .....................
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father is only the father, the son is only the son, and the holy spirit is only the holy spirit, none of them being before another in eternity, nor superiour to another in majesty, nor inferiour to another in power, but were all without beginning or end; the father is he who begot, the Son is he who was born, and the Holy Ghost he who proceedeth, consubstantial, equal, alike almighty, and alike eternal. These three persons are one only God, and not three Gods, one only essence and substance, one nature, one immensity, one principal, one creator of all things visible and invisible, corporal and spiritual, who when he pleased, created all things, with his goodness, and would that they should be all very good.

Furthermore; That the only begotten son of God, who is always
with the Father, and the holy spirit, consubstantial to the Father, at the time appointed by the profound wisdom of the divine mercy, for the redeeming of men from the sin of Adam, and from all other sins, was truly incarnate by the operation of the holy spirit, in the pure womb of our lady the most blessed virgin Mary, and in her took our true and intire nature of man, that is, a body and rational soul, into the unity of the divine person; which Unity was such, that our Lord Jesus Christ is god and man, and the son of god, and the son of man, in as much as he was the son of the blessed virgin; so that the one nature is not confounded with the other, neither did the one pass into, nor mix it self with the other; neither did either of them vanish, or cease to be; but in one only person, or in one divine suppositum, there are two perfect natures, a divine and humane, but so that the properties of both natures are still preserved, there being two wills, the divine and humane, and two operations, Christ still continuing one; for as the form of god does not destroy the form of a servant, so the form of a servant does not diminish the Form of God; because he who is true God, is also true Man: god, because in the beginning he was the word, and the Word was with God, and God was the Word : man, because the word was made flesh, and died among us: god, because by his own power he satisfied five thousand men with five loaves, and promised the water of eternal life to the Samaritan woman, and raised Lazarus from the grave when he had been dead four days, and gave sight to the blind, cured the sick, and commanded the winds and the seas: Man, because he suffered Hunger and Thirst, was weary in the way, was fastned with nails to the cross, and died thereon: equal to the eternal father as to the Divinity, and inferior to the father as to the humanity, and mortal, and Passible.

Furthermore; That the same son of God that was incarnate, was
truly born of the virgin Mary, and had his sacred body formed of the pure blood of the same most blessed virgin, and is truly her son; for which reason we confess her to be truly the mother of god, and that she ought to be so called and invocated by the whole Catholick church; for that she really and truly brought forth according to the flesh, tho’ without any pain or passion, the true son of god, made man; and that the said son of god incarnate, truly suffered for us, and was truly dead and buried, and in his soul truly descended into Hell, or Limbo, to redeem the souls of the holy fathers, which were therein, and did truly rise again from the dead the third day, and afterwards for forty days taught his disciples, speaking with them of the kingdom of Heaven, and immediately by his own power ascended into the heavens, where he sits at the right hand of the majesty, glory, and power of the father, from whence he shall come to judge the quick and the dead, and to give to every one according to their works.

Furthermore; that none that are descended from Adam, ever were or
can be saved by any other means, than by faith in the mediator betwixt god and man, our lord Jesus Christ, the son of god; who by his blood and death reconciled us to the eternal father, by having satisfied him for our debts; the faith before our Saviour appeared in the world, being to believe in him who was to come; as after his appearance, to believe in him who is come, and by his blood and death has saved us.

Furthermore; That all we who are born of Adam by the way of natu-
ral Generation, are born children of wrath, with the guilt of original sin, incurred by the disobedience of Adam, in whom we all sinned, and which we all committed in him; for which sin, Adam lost for himself, and us, holiness and righteousness, and so that guilt of sin is derived to all of us by generation, we having all sinned in him, as the apostle St. Paul tells us, that by one man sin entred into the world, and by sin death, and so death passed upon all men, all having sinned in him, but notwithstanding this guilt is derived to us by generation; nevertheless our souls are not derived by generation as our bodies are, but are created by god of nothing, and by the divine ordination infused into our bodies, at the time when they are perfectly formed and organized, and in the instant in which they are infused into our bodies, they contract the guilt of original sin, which we committed in Adam, and for which we were all expelled the kingdom of heaven, and deprived of god for ever; but which is now pardoned by holy baptism, by which our souls are cleansed from the guilt of that sin, and of children of wrath, and aliens from glory, we are made the blessed sons of god, and heirs of heaven; wherein likewise all our other sins and actual transgressions, where there are any, together with all the punishments due to the same, are forgiven.

Furthermore; That the Souls of all those that have committed no sin
after Baptism, and of those who having committed sins, have done condign Penance, and have made an entire and equal satisfaction for them, are carried immediately into Heaven, where they behold God, Three and One as he is; and do partake of the Divine Vision, in proportion to the diversity of their Merits, some more perfectly than others, and in the same manner they who die in any Actual Mortal sin, without having done condign punishment for it; or only in Original sin, do go straightway down into Hell, there to be tormented with Eternal punishments, though unequal, according to the measure of their guilt.

Furthermore; That all Christians departing this life in Charity, and
having truly repented of the sins they have committed, before they have made full satisfaction to the Divine Justice for the same, are at their death carried into Purgatory, where their guilt is purged away by Fire, and other punishments in such a space of time as by the divine ordination is suitable to their quality, or until they have entirely satisfied for them, after which they are carried up into Glory, there to enjoy god; and that in purgatory the prayers, alms, and other works of piety that are performed by the faithful that are alive, for the faithful that are dead, are profitable to them; but above all, the holy sacrifice of the mass, for their being relaxed from the punishments that they suffer, and for the shortning of their banishment from Heaven.

Furthermore, That at the day of Judgment, our Bodies, tho’ crumbled
into dust and ashes, shall be raised up the same that they were in this Life, and be reunited to their Souls, those of the Righteous to be cloathed with Glory, and to reign with Christ for ever in the Heavens; and those of the Wicked, to be together with their souls tormented for ever in the Company of Devils in the Eternal and real Fire of Hell.

Furthermore, that in the beginning, and in time god created all
things visible and invisible, corporeal and spiritual, and the empyrean heavens full of angels, of whom, those that continued subject to god were confirmed in grace, enjoying god with all the perfections and gifts wherewith they were created, as those who disobeyed him fell into hell, which god so soon as they sinned made for them, where they are tormented for ever with the rigour of justice; not only with punishments of loss, in being eternally deprived of the divine vision, which they were created to have enjoyed, but with real fire, and other eternal Torments also; and do tempt men, endeavouring to do them all the mischief they are able, out of envy, for the blessings that are reserved for the just, and which they have forfeited by their sins, and out of hatred they have for god and his works, and that intrinsical malice they are hardned in.

Furthermore, that the blessed angels and saints that reign with
Christ in the heavens are to be venerated, and invok’d by the faithful, desiring of God a remedy for our wants through their intercession; and of them that they would intercede for us, which they do daily by offering up our prayers and petitions to god; that the bodies and Reliques of saints ought to be had in veneration, in being carefully kept, kissed and adored by the faithful, and placed under the holy altars, and other consecrated places, upon the account of their having been lively members of Christ, and the temple of the holy spirit, and because they are to be raised again at the day of judgment, and and clothed with Eternal Glory in Heaven, and God vouchsafes many Blessings upon Earth by them.

Furthermore, That the images of our Lord Christ, and of our Lady
the glorious virgin Mary, and of the Holy angels that are painted after our manner, and of other Saints which the church believes to be in Heaven, ought to be kept and used in all decent places; not only in the houses of the faithful, but chiefly in churches and altars, and to be reverenced and adored with due veneration, and with the same that is due to the persons they represent; not that we believe that there is any thing of Divinity or 9virtue in them for which they ought to be honoured, or that we put our hope and confidence in them, as the 10Heathens did in their idols; but because the honour which we pay to them, referrs to what they represent, so that in prostrating our selves before their images, we adore Christ, and reverence the saints, whose images they are: in like manner we adore the sign of the cross, with the worship of 11Latria, which is due only to god, because it is a sign representing the Son of God our Lord Jesus Christ upon the Cross, and which he himself hath told us will be the sign of the son of man in the day of judgment, and with the same worship of Latria we adore the Images of our Lord Jesus Christ, because they represent him.

Furthermore, the church professeth that every person as soon as he
is born, hath a Guardian angel given him, whose business it is to excite people to what is good, and to deliver them from many evils which they would otherwise have fallen into, which angel protects and accompanies People through their whole lives, doing all it can to keep them from Sin, and all other Evils, that so it may bring them to Eternal life, and is always suggesting good things to their Free will, from which we receive many Blessings as well Spiritual as Temporal, notwithstanding we neither see them, nor understand how they do it; and these we call our Guardian Angels.

Furthermore, That the Catholick Church is one and the same all over
the World, having for its Pastor the chief Bishop of Rome, successor in the Chair of the Blessed Prince of the Apostles, St. Peter, to whom, and by him to his Successors, our Lord Jesus Christ delivered the full power of ruling and governing his whole Church; from whence it is, that the Roman Church is the Head of the whole Church, and the Father, Master and Doctor of all Christians; and the Prelate of all in common, and of all Priests, Bishops, Archbishops, Primates and Patriarchs, of whatsoever Church they are; as also the Pastor of all Emperors, Kings, Princes and Lords: In a word, of all that are Christians, and of all the faithful people. Hence it is, that all that are not under the Obedience of the said Roman Bishop, the Vicar of Christ upon Earth, are out of a state of Salvation, and shall be condemned to Hell as Hereticks and Schismaticks, for their Disobedience to the Commands of our Lord Jesus Christ, and the Order that he left in his church.

Furthermore, that One and the same God is the Author of the New
and Old Testament, of the Prophets, and the Gospels, the Saints of both those Testaments being inspired in the Writing of them with the same Holy Spirit; and so the Catholick Church receives all the Canonical Books of both Testaments, which contain in them nothing but what is infallibly true, and was dictated by the Holy Spirit: To wit, of the Old Testament the five Books of Moses, Genesis, Exodus, Leviticus, Numbers, Deuteronomy; as also Joshua, the two Books of Judges, Ruth, the four Books of Kings, the two Books of Chronicles, the first Book of Esdras, the second which is called Nehemias, Tobit, Judith, Esther, Job, the Psalms of David, being 150, the Proverbs, Ecclesiastes, the Song of Songs, the Book of Wisdom, Ecclesiasticus, the four greater Prophets, viz. Isaiah, Jeremiah, Ezekiel, Daniel; the twelve lesser, viz. Hosea, Joel, Amos, Obadiah, Jonah, Micah, Nahum, Habakkuk, Zephaniah, Haggai, Zechariah, Malachi, and the first and second of Maccabees; and of the New Testament, St. Matthew, St. Mark, St. Luke, and St. John, the Acts of the Apostles writ by St. Luke, the fourteen Epistles of St. Paul, viz. One to the Romans, two to the Corinthians, one to the Galatians, one to the Ephesians, one to the Philippians, one to the Colossians, two to the Thessalonians, two to Timothy, one to Titus, one to Philemon, and to the Hebrews; two of the Apostle St. Peter, three of the Apostle St. john, one of the Apostle St. James, one of the Apostle St. Jude, and the revelation of the Apostle St. John, all which Books, with all their parts are Canonical, and contain in them nothing but what is infallibly true.

The synod declareth, that in the books of the New Testament used
in this church, and writ in the Syrian or Syriack tongue, there is wanting in the Gospel of St. John, the beginning of the 8th. Chapter, the History of the adulteress that was carried before our lord Christ; as

also in the 10th. of St. Luke, where it is said, that Christ sent seventy two Disciples, it is said, he sent seventy disciples; and in the 6th. of St. Matthew, the words, for thine is the Kingdom, the power, and the Glory for ever, is added to the end of the Lord’s Prayer; there is also wanting in the said books the second Epistle of St. Peter, the second and third epistles of St. John, and that of Jude, and the Revelation of St. John, and in the 4th. Chapter of the first Epistle of St. John, this verse is wanting, having been impiously left out, Qui solvit Jesum, non est ex Deo; and in the 5th. chapter of the same Epistle, these words are wanting, there are three that bear Record in Heaven, the Father, the Word, and the Holy Ghost, and these three are One; and in the Old Testament there are wanting the Books of Esther, Tobit, and wisdom, all which the Synod commandeth to be translated, and the passages that are wanting to be restored to their Purity, according to the chaldee copies, which are emended, and the Vulgar Latin Edition made use of by holy mother church, that so this church may have the Holy Scriptures entire, and may use it with all its parts, as it was written, and as it is to be used in the universal church; to which end the synod desireth the Reverend Father Francisco Roz, of the society of Jesus, and professor of the Syrian Tongue in the college of Vaipicotta in this bishoprick, that he would be pleased to take the trouble thereof upon him, for which he is so well qualified by reason of his great skill both in the Syrian Language, and the Scripture.

Whereas the Holy Scriptures are the Pillars that support our
Holy Faith, and as it were the Foundations whereon it stands, and wherein the Truth and Purity thereof is to be met with, which has made all Hereticks in their endeavours to destroy the said Faith, constantly and industriously to corrupt the Text of the Divine Scriptures, partly by taking away such passages as did manifestly contradict their Errors, and by perverting other places so as to make them 12seem to favour them; which hath also happened in this Bishoprick, through its having been governed by Bishops who were Nestorian Hereticks, and that used the same practices upon the Holy Scriptures, that were in their hands in favour of their Heresies; as in the 20th. of the Acts of the Apostles, where St. Paul saith, Take heed to your selves, and the whole Church, over which the Holy Spirit hath made you Bishops to rule the Church of God, which be purchased with his Blood; the word God is impiously changed for that of Christ, and it is said that Christ hath made them to govern his Church, which be purchased with his own Blood; because the Nestorians, being, instigated by the Devil, will not acknowledge according to the Catholick Truth, that God suffered and shed his Blood for us; and in the fourth Chapter of the first Epistle of St. John, this Verse is left out, Qui solvit Jesum, non est ex Deo; because it contradicts the Nestorians, who do impiously divide Christ, by making him to have two persons; and in the 3d. Chap. of the same Epistle, where it is said, In this we know the Love of God, because he laid down his Life for us, the word God is maliciously left out, and that of Christ put in its stead, saying, That in this we know the Love of Christ, &c. and so it favours the Nestorian Heresie, which denies God to have dyed for us; and in the 2d. Chap. of the Epistle to the Hebrews, where the Apostle saith, We have seen Jesus for the Passion of his Death Crowned with glory and honour, that he by the Grace of God should taste death for all men; the Surian, the better to make a difference of Persons in Christ, which was what Nestorius taught, has impiously added, We have seen Jesus for the passion of his death crowned with honour and glory, that the Grace of God, (praeter Deum, or besides God) might taste death for all; and in the 6th. of St. Luke, where our Lord Christ saith, Lend, hoping for nothing again; to favour and justifie their Usury, they have made it, Lend, and from thence hope for something: All which places being depraved and corrupted by Hereticks, the Synod commandeth to be corrected in all their Books, and to be restored according to the Purity and Truth of the Vulgar Edition used by Holy Mother Church, entreating the most illustrious Metropolitan forthwith to visit the Churches of this Diocess, either in Person, or by some well skilled in the Syrian Tongue, whom he shall be pleased to depute.

The Synod being informed that the Christians of this Diocess, by
reason of the Communication they have with Infidels, and by living among them, have imbibed several of their Errors and Ignorances, namely, three that are the common Errors of all the Infidels of these parts; the first is, That there is a 13Transmigration of Souls, which after Death go either into the Bodies of Beasts, or of some other Men; which besides that it is a great Ignorance, is also an Error contrary to the Catholick Faith, which teacheth, That our Souls after Death are carried to Heaven or Hell, or Purgatory, or Limbus, according to every ones Merits, and that there is no such fabulous and false Transmigration.

The Second is, That all things come necessarily to pass, or through 14Fate or Fortune, which they call the Nativity of Men, who they say are compelled to be what they are, and that there is no help for it; which is a manifest Error, and condemned by Holy Mother Church, for as much as it destroys that Liberty of Will, with which God created us, leaving us in the power of our own Will, to do Good or Evil, to obey his Holy Inspiration and Internal Motions, by which he excites to Good, or to resist Evil; so that as it depends on his Divine mercy and goodness to move us to Good, so it depends on our Free-Will, whether by his assistance we will obey those inspirations, and will profit our selves of his Internal Motions, or of our own free will refuse to do it; or in a word, do Well, or Ill; so that if we perish for doing any thing that is Ill, it is the fault of our own Free-Will; as the Catholick Faith teaches us; and not from the fate of our Nativity, as the ignorant Heathens will have it.

The third is, 15That every one may be saved in his own Law; all which are Good, and lead Men to Heaven. Now this is a manifest Heresy; there being no other Law upon earth in which Salvation is to be found, besides that of our Saviour Christ, for that he only teacheth the Truth, so that all that live in any other Sect, are out of a state of Salvation, and shall be condemned to Hell; there being no other Name given to Men, by which we can be saved, but only the Name of our Lord Jesus Christ the Son of God, who was Crucified for us: All which Errors, the Synod commandeth the Vicars and Preachers often to preach against in the hearing of the ignorant People; and all Confessors to examine their Penitents concerning them, and to teach them the Catholick Truth.

This Synod being informed, that there is a dangerous Heresy, and
very injurious to our Lord Jesus Christ, sown and preached through this Diocess; which is, that it is a 16grievous sin so much as to think or speak of our saviour’s holy passion: and as there are a great many of this opinion, so the doing of it has formerly been prohibited by impious censures; all which is a manifest error, and extreamly prejudicial to the souls of all faithful Christians; and the fruit and profit of souls, arising from such considerations, and discourses, which is very great, as well for that love and affection which they beget in us, for our Saviour, who suffer’d for our salvation, as for the example of those Vertues which were so illustrious in his holy passion, and the hatred of sin, for which he suffer’d so much, and the fear of the divine justice which he so rigorously satisfied, and the confidence of our salvation by such a plenteous redemption; and the use of the sacraments, to which he applyed the virtue of his holy passion, and other infinite benefits which are derived from thence to our souls, which error included another no less prejudicial, and which is also common among the Nestorians; the condemning of holy images; for that if it were an impiety to think of the passion of our Lord Christ, it must follow that all those things are unlawful, that move or contribute thereunto; as, the sign of the holy cross; and all images of the holy passion; all which is a gross and manifest heresy: Wherefore the Synod doth recommend it to all Preachers, Confessors, and Rectors of churches, frequently to perswade their people to the consideration of those divine mysteries; and to that end, they shall advise them to the devotion of the rosary of our lady the most blessed Virgin Mary; wherein are contained all the principal mysteries of the life of our lord Christ, with profitable meditations upon them.

Among the many errors sown in this Diocess, and left in the books
thereof, by the perfidious nestorian Hereticks, there being several against our lady, the most blessed virgin Mary, the mother of God, the only remedy of Christians, the mother of mercy, and the advocate of sinners, the queen of Angels. The synod doth therefore declare, That it is the doctrine of the Catholick faith, that the holy virgin was never at any time stained with the guilt of any actual sin; and that it is pious to believe, that she was also conceived without original sin; it seeming to be most agreeable to the dignity of the mother of God, that it should be so; tho’ it is true, that holy mother church 17has not as yet determined any thing about that matter. Furthermore, the Catholick faith teacheth, that she was always, before, in, and after Child-birth, a most pure Virgin, and that she brought forth the son of god, made man, without any pain, or passion; having none of those things which are common to other women after child- birth, nor no need of any created assistance to help her to bring forth, or afterwards, there being nothing in her but what was pure, the eternal word, made flesh, springing out of her womb, the Claustrum of her pure virginity being shut, when the time, determined in the consistory of the holy trinity was come, to the great spiritual joy and satisfaction of the said blessed Virgin; for which reason she ought truly to be stiled the mother of god, and not only the mother of Christ; and that when she departed this Life, she was immediately carried up into heaven, where by a particular privilege due to her merits, she enjoys God both in body and soul, without waiting for the general resurrection; there being no reason why that body, out of which there was most holy flesh formed, for the son of god made man, should as other bodies be dissolved into dust and ashes, but that it should be immediately exalted and glorified, and placed high above all the quires of angels, as holy mother church sings and confesseth; concerning the whole of which matter, the impious nestorian Hereticks have spoke, and writ, even in the breviaries used in this bishoprick, a great many blasphemies and heresies.

The synod is with great sorrow sensible of that heresy, and per
verse error, sown by the schismaticks in this Diocess, to the great prejudice of souls; which is, That there was one law of St. Thomas, and another of St. Peter, which made 18two different and distinct churches, and both immediately from Christ; and that the one had nothing to do with the other; neither did the prelate of the one owe any obedience to the prelate of the other; and that they who had followed the Law of St. peter, had endeavored to destroy the law of St. Thomas, for which they had been punished by him; all which is a manifest error, schism, and heresy, there being but one law to all Christians, which is that which was given and declared by Jesus Christ the son of god, and preached by the Holy apostles all over the world, as one faith, one baptism, there being but one lord of all, and one Catholic and Apostolic church, of which our lord Christ, god and man, who founded it, is the only spouse; and one only universal pastor, to whom all other prelates owe obedience, the Pope and bishop of Rome, successor in the chair of St. peter, the prince of the apostles,; to whom our lord Jesus Christ bequeathed that Supreme authority, and by him to his successors; which catholic doctrine is necessary to eternal life: wherefore the synod doth command all parish priests, and preachers, to treat often of this matter, by reason of the great need there is of having this bishoprick well instructed therein.

For that, till the very time of the most illustrious metropolitan entering into this Diocese, there was a certain heresy twice repeated in the holy sacrifice of the mass, and twice more in the divine office, in calling the patriarch of Babylon, the universal pastor, and head of the Catholick church, in all places, and as often as they happen to name him; a title that is due only to the most holy father, the bishop of Rome, successor of the prince of the apostles, St. peter, and vicar of Christ on earth: the synod doth therefore command in virtue of obedience, and upon pain of excommunication to be ipso facto incurred, that no person of this bishoprick, secular or ecclesiastical, shall from henceforward presume, by word or writing, either in the holy sacrifice of the mass, or in the divine office, or in any other occasion, to bestow that title on the said patriarch of Babylon, or on any other Prelate, besides our lord, the bishop of Rome; and whosoever shall dare to contravene this order, shall be declared excommunicate, and held for a Schismatick and Heretick, and shall be punished as such, according to the Holy canons: and whereas the patriarchs of Babylon, to whom this church was subject, are Nestorians, the heads of that cursed sect, and Schismaticks out of the obedience of the holy roman church, and aliens from our holy Catholic faith, and are for that reason excommunicate and accursed; and it not being lawful to join with such in the church in public as stand excommunicate: wherefore this bishoprick, upon its having now yielded a perfect obedience to the most holy father, the pope, Christ’s vicar upon earth, to which it was obliged by divine authority, and upon pain of damnation, shall not from henceforward have any manner of dependance upon the said patriarch of Babylon; and the present synod, does under the said precept of obedience, and upon pain of excommunication to be ipso facto incurred, prohibit all priests, and curates, from henceforward to name the said patriarch of Babylon in the holy sacrifice of the mass, or in any other divine office, in the prayers of the church, even without the false title of universal pastor; but instead thereof, shall name our lord the pope, who is our true pastor, as also of the whole church, and after him, the lord bishop of the Diocess, for the time being; and whosoever shall maliciously and knowingly act the contrary, shall be declared excommunicate, and otherwise punish’d at the pleasure of his prelate, according to his contumacy.

Whereas all the Breviaries used in this church are Nestorian, and by the commands of prelates of the same sect, on a certain day the impious and false Heretick Nestorius is commemorated in this bishoprick, and a day is kept to his honour, and at other times, Theodorus, Diodorus, Abbaratho, Abraham, Narsai, Barchauma, Johanan, Hormisda, and Michael, who are also nestorian Hereticks, were likewise commemorated; Nestorius, Theodorus, and Diodorus, being commemorated on the Friday after the nativity; and on the seventh Friday after that, Abraham, and Narsai, and all the above-named; and all of them on every Thursday in the year, in the said nestorian office, and every day in the holy sacrifice of the mass, and the divine office; and notwithstanding in some places they have not of late named Nestorius, Theodorus, and Diodorus, but do still continue to name Abraham, Narsai, Abba Barchauma, Johanan, Hormisda, and Michael, in the blessing that the priest gives to the people at the end of the mass; wherein they desire Hormisda to deliver them from evil, being his disciples; as also on all Fridays in the year they commemorate as saints, the said Hormisda, Joseph, Michael, Johanan, Barchauma, Barianda, Rabba Hedsa, Machai, Hixoian, caurixo, avahixo, Lixo, Xaulixo, Barmun Lixo, Metidor, Cohada Israel, Ezekiah Lixo, David Lixo, Barai Israel, Julianus Haudixo, &c. who were all nestorian Hereticks, and as is evident from the said Masses, and from their Lives, commemorations, and praises, bestowed upon them, the heads of the said sect. Therefore the synod in virtue of holy obedience, and upon pain of excommunication to be ipso facto incurred, doth prohibit all priests, and curates, and all other persons, as well secular, as Ecclesiasticks, in this Diocess at any time, either in common, or in particular, to commemorate any of the foresaid Hereticks, or to keep a day to them, or to celebrate their festivities, with any solemnity, or to make any mention of them in the divine offices, or in the mass or any where else, or to direct any prayers to them, either in common, or particular, or to make any vows, promises, offerings, or any Nercha’s to them; or to have their images either in the churches, or in their houses; and in no wise to give them that Worship, and Veneration, which is due to Saints; and that they raze their names out of their books, calendars, and offices; and that their masses be cut out of their breviaries, and missals, and burnt, and their commemorations extinguished, that so their memory may perish among the faithful, all of them having been cursed and excommunicate Hereticks, and condemned by Holy mother church, and are 19at this time burning in the torments of hell, for their crimes and Heresies, and for their having been the 20followers of such a cursed sect; the synod doth furthermore command, that instead of them, on the Friday next after the nativity, St. Athanasius, St. Gregory Nazianzen, St. Basil, St. John Chrysostom, and St. Cyril of Alexandria, shall be commemorated; and on the seventh Friday following, St. Austin, St. Ambrose, St. Gregory, and St. Ephrem, who was mentioned by them among the Hereticks, and on Wednesdays, all saints and confessors together; and in the commemorations of the divine offices, and mass, they shall commemorate all the forenamed saints, in the place of the above mentioned Hereticks; neither shall any one that shall presume to do the contrary, be absolved from the censures he has incurred, until he hath undergone a condign penance, or such a one as his prelate shall think fit to impose upon him, and shall thereupon be obliged to curse all the said Hereticks, and their damnable sect, and to make oath of the faith publickly, and to submit to all other punishments that his rebellion shall deserve, and if he is an Ecclesiastick, he shall moreover be suspended from his orders, and benefices, and punished according to the Holy Canons.

Whereas the church of Angamale, called the archbishop’s, was built by Mar-Abraham, and dedicated to Hormisda the Abbot, commonly called St. Hormusio, who was a Nestorian Heretick, and a great Ring-leader of that sect, and for that reason was abhorred by all Catholicks, who are called romans, as is reported in his life writ in the Surian tongue, and which was ordained to be burnt by the most Illustrious metropolitan, upon the account of the manifold Heresies and blasphemies contained therein, and the many false Miracles said to be wrought by him, in confirmation of the nestorian sect: therefore the synod does in virtue of obedience, and upon pain of excommunication, to be ipso facto incurred, prohibit the observation of the two festivities that have been dedicated to his memory, the one upon the first of September, the other sixteen days after Easter; and the dedicating of any church to him, commanding the abovenamed Church to be dedicated to St. Hormisda the martyr, who was also a Persian, and whose festivity is celebrated upon the 8th. of august, upon which day the feast of the said church shall be observed; and on the Retablo they are to make the picture, wherein the martyrdom of the said saint shall be drawn to the best advantage, that so the people may learn to what saint the said church is dedicated, and all the prayers and devotion that used to be performed upon the festivities of the Heretick Hormisda, may be directed to this glorious saint.

Seeing in the Creed, or holy symbol of faith, ordained by the sacred apostles, and declared by the holy councils, which is sung in the mass, all the principal mysteries and articles of our faith are contained, it is not fit that any thing should be added to it, or taken from it, but that it should be sung in this Bishoprics as it is all over the universal church; wherefore the synod doth order, that the words which are wanting in the Creed that is said in the mass be added to it; where speaking of Christ, it is said, that he was born of the father before all times, there is wanting, god of god, light of light, very god of very god, that so it may in all things be conformable to what is sung in the universal church, using also the word consubstantial to the father, and not what is said instead thereof in the Surian, Son of the Essence of the Father.

Notwithstanding it is contrary to the sacred canons, that the children of Christians should go to school to heathen masters: nevertheless, seeing this church is under so many heathen kings, who many times will not suffer any but infidels to be schoolmasters; wherefore the synod doth command and declare, that in all schools, whether for reading or writing, where in the masters have Pagods, to which they oblige their children at their coming into the school to pay their reverence, as the custom is; that it shall not be lawful for Christian parents or guardians to send Christian children to such schools, upon pain of being proceeded against as idolaters; but if there should be any such schools, wherein the heathen masters will consent that Christian children shall pay no reverence, nor be obliged to any heathen ceremony, in case there is no Christian master near, they may be sent to such schools, their parents instructing them that they must pay no reverence but only to the master, and that they must use none of the ceremonies of the heathen children, that so they may not 21suck in idolatry as mothers milk. furthermore, the synod doth earnestly recommend it to all towns and villages, to do all that is in their power to have their children educated by Christian masters, and as for reading and writing, to have the parish-Priests to teach them to do that in their houses : But as to those masters who do oblige Christian children to do reverence to their Pagods; the synod in virtue of holy obedience, and upon pain of excommunication to be Ipso facto incurred, doth command all fathers of families, and others that have charge of children, not to consent to their going to such schools; and doing the contrary, let them be declared excommunicate, and be rigorously punished by the prelate, neither shall such children be suffered to enter the church; as to which matter the vicars and priests ought to be extreamly vigilant, to prevent Childrens being educated in idolatry; and where-e’er there is a Christian schoolmaster in any town, or near it, the children of Christians are not to go to school to Infidels.

The synod being certainly informed, that there are some Christian
schoolmasters, who to conform themselves to others, and to have the more scholars, do set up Pagods and idols in their schools, to which the heathen children pay reverence, doth command all the said schoolmasters, so soon as it shall be intimated to them, upon pain of excommunication, to remove the said Pagods idols, and reverence out of their schools, and not to give way to heathen children, paying any such adoration; and whosoever shall be found guilty thereof, shall be declared Excommunicate, and denyed the communion of the church, and of all Christians, and dying, shall not be buried in holy ground, nor have Christian burial, nor have any prayers said for them, and let this decree be published by the vicars of the churches to which such do belong.

The purity of the faith being preserved by nothing more than by books of sound and holy doctrine; and on the contrary, there being nothing whereby the minds of people are more corrupted, than by books of suspicious and heretical doctrines; errors being by their means easily insinuated into the hearts of the ignorant, that read or hear them: wherefore the synod knowing that this bishoprick is full of books writ in the Surian tongue by Nestorian Hereticks, and persons of other devilish sects, which abound with Heresies, blasphemies and false doctrines, doth command in virtue of obedience, and upon pain of excommunication to be ipso facto incurred, that no person, of what quality and condition soever, shall from henceforward presume to keep, translate, read or hear read to others, any of the following books.

The book intituled, the infancy of our Saviour, or the history of our lady; condemned formerly by he ancient saints, for being full of blasphemies, Heresies, and fabulous stories, where among others it is said, that the annunciation of the angel was made in the temple of Jerusalem, where our lady was, which contradicts the gospel of St. Luke, which saith, it was made in Nazareth; as also that Joseph had actually another wife and children, when he was betrothed to the holy virgin; and that he often reproved the child Jesus for his naughty tricks; that the child Jesus went to school to the Rabbins, and learnt of them, with a thousand other fables and blasphemies of the same nature, and things unworthy of our lord Christ, whereas the gospel saith, that the Jews were astonished at his wisdom, asking how he came by so much learning, having never been taught; that the devil tempted Christ before his Fast of forty days, which is contrary to the gospel; that St. Joseph, to be satisfied whether the virgin had committed adultery, carried her before the priests, who according to the law gave her the water of Jealousie to drink; that our Lady brought forth with pain, and parting from her company, not being able to go farther, she retired to a stable at Bethlehem; that neither our lady, nor any other saint is in heaven enjoying god, but are all in a terrestrial paradise, where they are to remain till the day of judgment, with other errors, too many to be related: But it is the synod’s pleasure to instance in some of the chief errors contained in the books that it condemns, that so all may be satisfied of the reason why they are prohibited to be read, or kept upon pain of excommunication, and that all may avoid and burn them with the greater Horror, and for other just and necessary respects.

Also the Book of john Barialdan, wherein it is said in divers places, That there were two persons, a Divine and Humane, in Christ, which is contrary to the Catholick Faith, which confesses one only Divine Person : It is also said, That the Names of Christ and Emanuel are the Names of the Humane Person only, and for that reason that the most sweet Name Jesus is not to be adored; that the Union of the Incarnation is common to all the Three Divine persons, who were all incarnated; that our Lord Christ is the adopted, and not the natural son of God; that the union of the Incarnation is accidental, and is only that of love betwixt the divine and humane persons.

Also the book intituled, the procession of the Holy Spirit; wherein it is endeavoured to be proved at large, that the holy spirit proceedeth only from the father, and not from the son, which is contrary to the Catholick truth, which teaches, that he proceeds from the father and the son.

Also the book entituled Margarita Fidei, or the Jewel of Faith; wherein it is pretended to be proved at large, that our lady, the most Holy virgin, neither is, nor ought to be stiled the mother of God, but the Mother of Christ; that in Christ there are two persons, the one of the Word, and the other of Jesus, that the Union of the Incarnation is only an accidental Union of Love and Power, and not a substantial union; that there are three distinct faiths, which is divided into three professions, the Nestorian, Jacobite and Roman; that the Nestorian is the true faith that was taught by the apostle, and that the Roman is false and Heretical, and was introduced by force of Arms, and the Authority of Heretical Emperors, into the greatest part of the World; that to Excommunicate Nestorius, is to Excommunicate the Apostles and Prophets, and the whole scripture; that they that do not believe his Doctrine, shall not inherit Eternal Life; that they that follow Nestorius, received their Faith from the Apostles, which has been preserved to this day in the church of Babylon of the Syrians, That Matrimony neither is, nor can be a Sacrament; that the sign of the Cross in one of the sacraments of the Church instituted by Christ; that the Fire of hell is Metaphorical, not real; that the Roman church is fallen from the Faith, condemning it likewise for not celebrating in leavened Bread, according to what the Church has received from the Apostles, for which it is said Romans are Hereticks.

Also the Book of the Fathers, wherein it is said, that our lady neither is, nor ought to be called the mother of God; that the Patriarch of Babylon of the Nestorians, is the universal head of the church immediately under Christ; that the fire of Hell is not real, but spiritual; that it is Heresie to say, that God was born, or dyed; that there are two persons in Christ.

Also a Book of the Life of abbot Isaias, commented by a Nestorian, wherein it is said, that the Union is common to all the Three Persons; that St. Cyril of Alexandria, who condemned Nestorius, was an impious Heretick, and is now in Hell, for having taught, that there is but one person in Christ; whereas, as often as Nestorius, Theodorus and Diodorus are named, they are stiled saints, and blessed; by whose Authority it is there proved, that the saints shall not enjoy God before the day of judgment; and that till then they shall be in an obscure place, which they call Eden, near to the Terrestrial Paradise; and that by so much the worse as any one has been, he is tormented 22the less for it in hell, by reason of his greater conformity and friendship with the Devils; that the Word was not made Man, and that it is Blasphemy to affirm it; that Christ conquer’d all the passions of Sin by a Power derived from God, and not by his own strength; that St. Cyril was a Heretick in teaching, that there was but one Person in Christ; that the Divine and Humane Nature were united in Christ accidentally by Love; that the whole Trinity was incarnated; that God dwelt in Christ as in a Rational Temple, giving him power to do all the good things he did; that the souls of the Just will be in a Terrestrial Paradise till the day of Judgment; that the Wicked when they dye in Mortal Sin, are carried to a place called Eden, where they suffer only by the sense of the punishments they know they are to undergo after the day of Judgment.

Also the Book of Synods, wherein there is a forged Letter of Pope Caius, with false subscriptions of a great many other Western Bishops, directed to those of Babylon, wherein it is acknowledged, that the Church of Rome ought to be subject to that of Babylon, which with all that are subject to her, are immediately under Christ, without owing any reverence to the Roman Bishop; they say likewise, That the Roman church is fallen from the Faith, having perverted the Canons of the Apostles, by the force of Heretical Emperors Arms; and that the Romans are Hereticks, for not celebrating in leavened Bread, which has been the inviolable Custom of the Church derived from our Saviour, and his Holy Apostles; that all the Bishops that followed Nestorius, ought to be much esteemed, and when named, to be stiled saints; and to have their Reliques reverenced: That Matrimony is not a Sacrament, that it may be dissolved for the bad conditions of the Parties: That Usury is lawful, and there is no Sin in it.

Also the Book of Timothy the Patriarch, where, in three Chapters, The most Holy Sacrament of the Altar is blasphemed; it being impiously asserted in them, That the true body of our Lord Christ is not there, but only the Figure thereof.

Also the letter which they pretend came down from Heaven, called the Letter of the Lord’s day, wherein the Roman Church is accused of having fallen from the faith, and having violated the Domingo, or Lord’s-day Letter.

Also the Book called Maclamatas; wherein the distinction of two Persons in Christ, and the accedental Union of the incarnation are pretended to be proved at large, and are confirmed with several false and Blasphemous Similitudes.

Also the Book intituled Uguarda, or the Rose; wherein it is said, That there are two persons in Christ; that the |Union of the Incarnation was Accidental; that our Lady brought forth with pain; and the sons of Joseph, which he had by his other wife, being in company, went for a Midwife to her, with other Blasphemies.

Also the Book intituled Camiz; wherein it is said, That the Divine Word, and the son of the Virgin are not the same; and that our Lady brought forth with Pain.

Also the book intituled Menra: wherein it is said, That our Lord Christ is only the Image of the Word; that the Substance of God dwelt in Christ as in a Temple; that Christ is next to the Divinity; that Christ was made the companion of God.

Also the Book of Orders; wherein it is said, that the form, and not the matter, is necessary to Orders; and the forms therein are likewise Erroneous; that there are only two orders, diaconate and priesthood; that Altars of Wood, and not of stone, are to be consecrated; there are also prayers in it for those that are converted from any other sect to Nestorianism, in form of an Absolution from the Excommunication they had incurred for not having followed Nestorius, and of a reconciliation to the church.

Also the book of Homilies; wherein it is said, That the holy Eucharist is only the image of Christ, and is distinguished from him, as an image is from a true man; and that the body of our lord Jesus Christ is not there, nor no where else but in heaven: That the whole trinity was incarnate; that Christ is only the temple of the divinity, and god only by representation; that the soul of Christ descended not into hell, but was carried to the paradise of Eden; that whosoever affirms the contrary, errs, and that we therefore err in our creed: There are therein likewise some letters of some heretical synods, in which it is said, that the patriarch of Babylon is not subject to the roman bishop; with an oath to be taken to the said patriarch, as the head of the church, wherein people swear to obey him, and him only, and not the bishop of Rome.

Also a book intituled, An exposition of the gospels; wherein it is every where pretended to be proved, That there are two persons in Christ, and that Christ as a pure creature, was obliged to adore God, and stood in need of prayer; that he was the temple of the most Holy trinity; that Christ’s soul when he died, descended not into hell, but was carried to the paradise of Eden; which was the place he promised to the Thief on the cross: that our lady, the virgin, deserved to be reproved for having vainly imagined, that she was mother to one that was to be a great king; looking upon Christ as no other than a pure man; and presuming that he was to have a temporal empire, as well as the rest of the Jews: that the evangelists did not record all Christ’s actions in truth as they were, they not having been present at several of them; which was the reason why they differed from one another so much: that the wise men that came from the east, received no favour from god, for the journey they took; neither did they believe in Christ; that Christ was the adopted son of god, it being as impossible that he should be god’s natural son, as it is that just men should be so; that he received new grace in baptism, which he had not before; that he is only the image of the word; and the pure temple of the holy spirit; that the holy Eucharist is only the image of the body of Christ, which is only in heaven at the right hand of the father, and not here on earth: that Christ, as pure man, did not know when the day of judgment was to be: that when St. Thomas put his hand into Christ’s side, and said, my Lord, and my God! he did not speak to Christ; for that he that was raised was not God; but it was only an Exclamation made to God upon his beholding such a Miracle: That the Authority that Christ gave to St. Peter over the Church, was the same that he gave to other priests; so that his Successors have no more Power or Jurisdiction than other Bishops: That our Lady, the Virgin, is not the Mother of God: That the first Epistle of St. John, and that of St. James, are not the Writings of those Holy

Apostles, but of some other Persons of the same Name, and therefore are not Canonical.

Also the Book of Hormisda Raban, who is stiled a Saint; wherein it is said, That Nestorius was a Saint, and Martyr, and suffered for the Truth; and that St. Cyril, who persecuted him, was the Priest and Minister of the Devil, and is now in Hell: That Images are filthy and abominable Idols, and ought not to be adored; and that St. Cyril, as a Heretick invented and introduced them: There are also many false Miracles recorded in this Book, which are said to have been wrought by Hormisda in confirmation of the Nestorian Doctrine; with an Account of what he suffered from the Catholicks, for being obstinate in his Heresy.

Also the book of lots, into which they put that they call the ring of Solomon, with a great many more superstitions, for the choice of good days to marry upon, and for several other uses; wherein are contained many blasphemies, and heathenish observances; as also all other books of lots, and for chusing of days, the synod prohibits under the same censure.

Also the book written after the manner of 23Flos Sanctorum; wherein are contained the lives of a great many nestorian Hereticks, who are there called saints; and not only that entire book, but also any of the lives contained therein, which may be current separately; namely, those of Abraham, stiled the great, of George Abbot Cardeg, whom they call a martyr; Jacob, Abban, Saurixo, Johanan, Gauri, Raban, Sabacat, Ocama, Daniel, Barcaula, Raban Nuna, Jacob, Rabai the Great, Dadixo, Jomarusia, Schalita, Ihab, Abimelech the Expositor, Abraham, another Abraham Natpraya, Jobcarder, John, Ircasea, Nestorius, Jaunam, Barcurra, Raban Gabarona, Schabibi, Barcima, Titus, Raban Sapor, Gregory the metropolitan, George, monach, Xahucalmaran, Joseph, Nathanael, Simon abbot Chabita, Zinai Abbot, Audixo, john Crascaya, Barcahade, Italaah, john Sahadui, Aha, Xalita, Joanacoreta, Xari, another john, Elias, Joadarmah, Ananixo, another john, Barhetta, Rabai Simeon, Narsai Naban, Raban Theodorus, Rabai Doctor, Abda, Abolaminer, Rabantarsaha of Cadarvi, Xuuelmaran, Sergiududa, Xuuealmaran, dadixo, another Abraham, Ezekieldasa, Rabai Perca, David Barnutar, Hormisda, Pition, Salomon Abbot, Raban Machixo, another George, Muchiqua, another Abraham, Apuimacan, Xaurixo, Ixosauran, Josedec, Raban Camixo, Bardirta Abbot, Abraham Barmaharail, George Raban, Zliva Abbot, Guiriaco Rabanbant, Joseph abbot, Zaca, Nasbian, Jesus abbot, Aaron Bucatixo, Asean, another Abraham, Xonxa abbot, Amanixo Gasraya, Sahedona bishop, Joseph, Azaya, Isahaha bishop, Jacob, whom they call a prophet, Ixaiahu, Funuco Ramain, Jobar Malchi: who were all nestorian Hereticks, and the chief followers of that cursed sect, as is evident from their lives, which are full of Heresies, blasphemies, and false and 24fabulous miracles, with which they pretend to authorize their sect.

Also the book called Parisman, or the Persian medicine, which is full of Sorceries, teaching certain methods whereby one may do mischief to their enemies, and may gain women, and for a great many other lewd and prohibited purposes; there are likewise in it strange names of devils, of whom they affirm, that whosoever shall carry the names of seven of them about him writ in a paper, shall be in no danger of any evil: It contains also many 25superstitious exorcisms for the casting out of devils; mixing some godly words with others that are not intelligible; and with the invocation of the most holy trinity, oftentimes desiring the doing of lewd things, and enormous sins, joyning the Merits of Nestorius and his followers, many times, in the same Prayer with those of the blessed Virgin, and those of their devils, with those of the holy angels; all which is very common in this Diocess; most Curates having this Book, and making use of it to this very day; all which sort of books the synod prohibits in this Diocess under the forementioned censures; and whosoever from henceforwards shall be found to have any of them, besides the censure they have incurred thereby, shall be severely punished by their Prelate.

But the forementioned heresies are not only to be met with in these books, but are likewise in the common prayer, and breviaries that they use in their churches, which having been composed by nestorian Hereticks, are full of blasphemies, heresies, fables, and apocryphal stories, whereby instead of praising God, they are continually blaspheming him in their divine offices.

In the book called the great breviary, it is said, That the divine word did not assume flesh, ignorantly pretending to prove it thus; because if the word had assumed flesh, to what purpose was the holy spirit’s overshadowing the virgin? In the same breviary the whole office of advent is heretical, it being every where affirmed therein, that Christ had two persons, and calling him continually only the Temple of god; and in the feast of the nativity, there is a proposition in one of the solemn Antiphona’s, that directly contradicts St. john, in which it is said, that the Word was not made flesh, and that all that believe the contrary, are disobedient to the church, and are obstinate rebels against the faith; so that the whole offices of the advent and nativity are little else than pure blasphemy.

In the book of prayers for the great fast, it is frequently said, that there were two persons, a divine and humane in Christ. It contains also several commemorations of nestorius, and other Hereticks his followers, affirming Marndeay, Theodorus and Diodorus, and other nestorian Hereticks, to have been the followers of St. Ephrem.

In the greater breviary, which they call Hudre and Gaza, or the treasure of prayers, it is every where said, that there are two persons in Christ, and one representation of the son of god; that he is the image of the word, and the temple of the same; that the divine person 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 she ought not to be called the mother of god, but only the mother of the second Adam; that the whole trinity assumed humanity, and that St. Matthew taught the Hebrews so; that god did not make himself flesh, which he only took as a dwelling to cover his glory; that god accompanyed Christ on the cross, but had not taken the humanity, neither was it god that suffered; that the word of the father changed itself into humanity, and by the son of Mary redeemed Mankind; that the father eternal took flesh in the same manner as the son; that the angel delivered his message 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 26in the most holy Sacrament of the Eucharist, there is not the true body of Christ; with a thousand more Blasphemies about it; that Nestorius was a preacher of truth; and in several places god is praised for having declared the truth to Theodorus and Diodorus, who was master to Nestorius; and in several Prayers they beseech God to chastise those that believe otherwise than Nestorius, and his followers, whose faith they say is founded on St. Peter’s, and the rest of the apostles; moreover it is said, that the holy virgin, and her spouse Joseph, appeared before the priests, who could not tell how she had conceived; and that Images are idols, and ought not to be adored, nor so much as kept in churches or in houses of Christians; there are likewise offices of Nestorius and his followers, and Commemorations of several Hereticks.

In the office for priests departed, it is sung, that in the most holy sacrament of the altar, there is only the virtue of Christ, but not his true body and blood; all which books and breviaries, tho’ they do well deserve to be burnt, for these and other errors that they contain, yet there being no other at present in this Diocess, for the keeping up of divine service, and the celebration of religious offices, until such time as they shall be furnished with new breviaries, which the synod desires they may speedily, and that some may be printed for them at St. Peter’s in Rome; the synod doth order them to be corrected and purged from all their errors, and commemorations of Hereticks, and the entire offices for all such; and the offices of advent and the nativity to be entirely tore out of their breviaries and burnt, entreating the most illustrious metropolitan to see it done at his next Visitation in all the churches of the Diocess, commanding all curates in virtue of obedience, and upon pain of excommunication to be ipso facto incurred, to produce the said books, and all the other books that they have, as well of publick as of private use, and of prayers, as well as of the mass, before the said lord metropolitan at his visitation, in order to their being corrected by persons appointed for that work, in conformity to what is here ordained.

FOR the preservation of the Purity of the faith, the synod does command all priests, curates, and all other persons, of whatsoever condition, or quality, within this bishoprick, in virtue of obedience, and upon pain of excommunication within two months after the publication thereof shall come to their knowledge, to deliver all the books they have written in the Syrian tongue, either with their own hands, or by some other person, to the most illustrious metropolitan, which they may do at the visitation that he intends to hold speedily, or to father Francisco Roz, of the society of Jesus, professor of the Syrian tongue in the college of Vaipicotta, or to the said college , in order to their being perused and corrected, or destroyed, as shall be thought most convenient, the books of common prayer being excepted, which are to be emended in the form abovesaid; and under the same precept of obedience, and pain of excommunication, the synod does command, that no person, of what condition or quality soever within this bishoprick, shall presume to translate any book into the Syrian tongue, without express license from the prelate, with a declaration of the book to which it is granted, the books of holy scripture and psalms only excepted; and until such time as this church shall be provided with a bishop, the most illustrious metropolitan doth commit the power of granting all such licenses to the reverend father Francisco Roz, of the society of Jesus, by reason of his great skill in those books, and in the Chaldee and Syrian languages.

Seeing the Purity of faith and good manners doth very much de-pend on the doctrine that is preached to the people; wherefore the synod, being informed that there are several ignorant curates who do take upon them to preach, and make discourses in publick, wherein they teach several errors and heresies that they meet with in books that they do not understand, and several fabulous and apocryphal things, those especially which they take out of the book of the infancy of our Saviour, and other apocryphal and heretical writings, doth command that none presume to preach, or make any set discourse to the people, but who are licensed by the prelate in writing, who shall first examine them diligently, as to their sufficiency and doctrine, according to the holy council of Trent; and when there shall happen to be no prelate during the vacancy of the see, the most illustrious metropolitan doth commit the care thereof to the rector of the Jesuits college of vaipaicotta in this Diocess, that so he, and such of the fathers as he shall name, may make the said examinations, of which they shall give a certificate sealed by the Rector; and at the next visitation the lord Metropolitan shall name such as shall appear to him to be most for the benefit of the people of this bishoprick, in order to their being rightly instructed; and whosoever shall, without having undergone such an Examination, and without having obtained a License thereupon, in writing, under the hand of the Bishop, or Prelate, presume to preach, or make any discourses to the people, shall be suspended from their office and Benefice for a year; nevertheless, all vicars may in their own churches make such Discourses to their people, as they shall judge necessary, out of the Holy Scriptures, and other approved books; to which end the synod doth earnestly desire, that there may be a Catechism made in the Malabar Tongue, out of which there may be every Sunday something read to the people: and where as the synod is informed that the most Illustrious Metropolitan is already about such a work, and has reason to hope that it may be done by the end of the Visitation, it doth command, so soon as it is finished and published, that all vicars do every Sunday at the time of offering, or before, or after Mass, read a Chapter of the same to the people in conformity to the Orders they shall receive.

Whereas, through the ignorance and bad Doctrines of the Priests of this Diocess, occasioned by their having been accustomed to read Heretical and Apocryphal Books, they do many times deliver Errors, and fabulous Stories, in their Sermons, and Admonitions to the people, without knowing what they say themselves: Therefore, to prevent the Peoples being mistaught, the synod doth command, that whensoever it should be proved to the prelate, that any such thing has been delivered in publick, or in any congregation, that the prelate having drawn up a form of recantation in writing, shall send to the said curates, or the persons that have delivered such things, commanding them to retract and unsay the same in publick, either by reading the said Recantation, or by declaring the contents of it to the People, and teaching them the Truth; which if any shall refuse to do, which God forbid, they shall be declared Excommunicate, and shall be punished according to the holy canons, and the quality of the matter they delivered; which shall be executed with great rigour, if it shall appear to have been spoke with knowledge and Malice; but where it shall be found to have flow’d from ignorance, and an innocent Mind, it shall suffice that a ready obedience be paid to the said Satisfaction and Recantation.

THe Synod having been informed of several Meetings that were in this Diocess, upon the death of bishop Mar-Abraham, in which both publick and private Oaths were taken, against yielding obedience to the holy roman church, several curates, and others, obliging themselves, never to consent to any change either in the Government of the bishoprick, or in matters of faith, nor to receive any bishop that should be sent to them by the Holy Apostolical See, or by any other way, than by the Order of the Schismatical, Heretical, Nestorian Patriarch of Babylon, with several other particulars, contrary to the sacred canons, and the obedience that is due to the most holy roman Pontificate; doth declare all 27such oaths, or any other taken, or that shall be taken in the same manner, to be void, and of no force; and that they do not only not oblige the consciences of those that have taken them, but that as they were rashly and maliciously taken, so it is an impiety and schism to keep them; denouncing the sentence of the greater excommunication upon all those that made them, or took them; This synod having above all other things promised and sworn to yield obedience to the commands of the pope, and the holy apostolical see, according to the holy canons, and never to receive any bishop or prelate, but what shall be sent by the holy roman church, to which it of right belongs to provide prelates and bishops to all the churches in the world, and to receive those that he shall send, without any doubt or scruple, acknowledging them for the true prelates and pastors of their souls, without waiting for any other order, besides that of the bishop of Rome, notwithstanding any impious oaths that may have been made at any time to the contrary.

THis present synod, together with all the priests and faithful people of this Diocess, doth embrace all the Holy General councils received by Holy mother church, believing and confessing all that was determined in them, anathematizing, rejecting, and condemning all that they have rejected and condemned; but especially it doth with great veneration receive and embrace the first holy council of Ephesus, consisting of 200 fathers, firmly believing all that was therein determined, and rejecting and condemning whatsoever it condemned; but above all, the diabolical heresy of the Nestorians, which has been for many years preached and believed in this Diocess; which together with its author nestorius, and all his followers, the said council did reject, and anathematize; who being taught by the devil, held that there were two persons in our lord Christ; affirming also, that the divine word did not take flesh, into the unity of its person, but only for an habitation, or holy dwelling, as a temple; and that it ought not to be said, that God was incarnate, or that he died, nor that our lady, the Glorious Virgin, was the mother of god, but only the mother of Christ, with other diabolical heresies, all which this synod does condemn, reject, and anathematize, embracing the Holy Catholick Faith, in that purity and integrity, that it is believed, and professed in, by the Holy Mother Roman Church, the Mistress of all churches, to which in all things it submits it self according to the profession it has made. Furthermore, this synod does acknowledge the Glorious Cyril Archbishop and Patriarch of Alexandria, who by order of the bishop of Rome, 28presided in the holy Ephesan council, to be a blessed saint, at this time enjoying god in heaven; and that his doctrine in the said council against the Nestorians, is holy, and universally received in the Catholick church, professing all that reject it, to be excommunicated Hereticks.

Furthermore, this present synod, with all the priests and faithful people of this Diocess, doth embrace the last 29holy and sacred council of Trent, and does not only believe and confess all that was determined and approved of therein, and reject, and anathematize all that that council rejected and condemned; but doth moreover receive and embrace the said council as to all matters therein determined, relating to the reformation of the church, and all Christian people, promising and swearing to govern it self according to the rules thereof, and to observe the same forms that are observed in the Catholick church, and as are observed in this province of the Indies, and in all the other provinces, and suffragans to the metropolis of Goa; in order to the removing of all abuses and customs that are contrary to the decrees of the said council of Trent; by which only it is resolved to govern it self as to all matters relating to the government of the church, and the reformation of the manners of this faithful and Catholick people, any customs, tho’ immemorial, in this bishoprick, to the contrary notwithstanding.

This present synod, together with all the priests and faithful people of this Diocess, doth with great submission, and reverence, submit it self to the holy, upright, just and necessary court of the holy office of the 30inquisition, in these parts established; and being sensible how much the integrity of the Faith depends upon that tribunal, it does promise and swear to be obedient to all its commands in all things there unto pertaining; being, after the example of all other Bishopricks in this province, willing that all matters of faith should be judged of by the same court, or by such persons as it shall depute: and notwithstanding the said holy office has not hitherto, by reason of this church’s having been separated, and had little or no correspondence with the Apostolical see, or with any of the churches that are subject to it, medled with any persons belonging to this bishoprick, yet now for the benefit of their souls, as to Absolutions in cases of faith, which are known to be reserved to that court; this present synod doth beseech the lords inquisitors to Authorize some learned Men within this Bishoprick, or the Jesuits of the college of Vaipicotta, and of other residences of the same religion in the said Diocess, to absolve all such as shall stand in need thereof, and that with such limitations as they shall think fit; considering how difficult it is for the people inhabiting the serra, to have recourse to the tribunal at Goa; neither can it be otherwise, considering that they live in the midst of infidels, but that such necessary Cases will sometimes happen, and especially to rude and ignorant people.

THe preservation of the Purity of the faith, and the prevention of peoples being corrupted with false and strange Doctrines, being a thing of the greatest importance; this synod doth therefore command all persons, of what quality or condition soever in this bishoprick, that whensoever they shall happen to know of any Christians doing, speaking, or writing, any thing that is contrary to the holy Catholick Faith, or of any that shall give assistance or countenance thereunto, to 31dilate them with all possible Expedition and secrecy to the prelate, or to the vicars of the church, or to some other faithful person, who will immediately give an account thereof, that so such a course may be forthwith taken, as the necessity of the Matter shall require; the synod in virtue of Obedience commanding the said Vicars, and Persons to whom such things shall be denounced to intimate them with all possible speed.

THe Holy sacraments of the gospel, instituted by our Saviour and redeemer Jesus Christ the son of god, for the remedy and salvation of men, and to which he hath applyed the virtue of his holy passion, and infinite Merits, and by which all true Holiness begins in us, and being begun, is encreased, and being lost is recovered, are 32seven, to wit, Baptism, Confirmation, the Eucharist, Penitence, Extream unction, Order, and Matrimony: All which do differ much from the sacraments of the Old Law, which did not cause, but did only signifie the Grace that was to be given by the Passion of Christ, whereas our Sacraments do contain Grace, and give it to all those that receive them worthily; the first five were ordained for the Spiritual perfecting of every man only with relation to himself, the two last were appointed for the good Government and encrease of the Church; by Baptism we are spiritually born again to god; by confirmation we are advanced in Grace, fortified in the faith, and being Regenerated and strengthened, we are supported by the Divine Food of the Eucharist, and sacrament of the altar; and when we chance by sin to fall into any distemper of soul, we are spiritually restored by Penitence, and both spiritually and Corporally by Extream Unction; by the sacrament of Order, the Church is governed, and spiritually multiplied, and by Matrimony Corporally: all these Sacraments are perfected by three Causes; that is, Things as their matter, Words as their form, and the Person that is to administer them with an 33Intention of doing what the Church doth; and where any of these three causes are wanting, they are not perfect, neither indeed is any sacrament administer’d; all the ceremonies and rites, approved and made use of by Holy mother church, in the administration of the sacraments are holy, and cannot be despised, neglected, or 34changed for others without a great sin, notwithstanding they do not appertain to the Integrity or essence of the sacraments; there are three that imprint a spiritual sign on the soul, that can never be blotted out; it is called a character, which is the reason why those sacraments are never to be repeated; they are baptism, confirmation and orders; the other four, that is, penitence, the Eucharist, Extream unction, and Matrimony, imprint no spiritual sign in the soul, and so may be repeated with due order; but tho’ these seven sacraments are all divine, and do contain Grace, and dispense it to their worthy receivers, deserving our most profound reverence and adoration, on the account of the majesty of their Institutor, who was our lord Jesus Christ the son of god, as also for the assistance of the holy spirit, who operates in conjunction with them; and for the virtue that is in them for the curing of souls, the treasure of the passion of our Lord Jesus Christ, being deposited in them, and dispensed to us by their means; Nevertheless this does not hinder, but that in some respects, some of them may be more worthy than others, and may deserve a greater reverence and veneration. These sacraments were all instituted by our Lord Jesus Christ before his Ascention into heaven, that so by their means he might communicate grace, and other spiritual benefits, he had merited for us by his death on the cross, confirming them to the faithful by his word and promises, that so by using them lawfully, and with due dispositions, we might be ascertained of his communicating himself, and all the fruits of his passion to us, in every one of them, in such a manner as he represents himself in them.

The Doctrine of the holy sacrament of baptism.

The first of all the sacraments is that of baptism, which is the
gate of the spiritual life, and that whereby we are made capable of the other sacraments, of which without it we are no ways capable; for as a man must first be born, before he can enjoy the good things of the natural life, so men before they are born again in baptism, are not capable of enjoying the heavenly advantages of a spiritual Life, it being by Baptism that we are made Members of Christ, and are incorporated into the Christian common-wealth, and the mystical body of the church; for as by the first man death came upon all, for the sin of disobedience committed by him and us, for which sin we were excluded the kingdom of heaven, and were born children of wrath, and separated from God, so that without being born again of water and the spirit, we cannot enter into the Kingdom of Heaven, as Christ himself has taught us; so that as we were born children of wrath, by baptism we return to be children of grace, and as we were born in sin the sons of men, in baptism we are born the sons of god; all that are baptized in Christ,as St. Paul hath it, having put on Christ: The matter of this sacrament, is true, natural, and common water, as of the sea, Rivers, fountains, lakes, or rain, and no other, tho’ never so pure and clean; all others being liquors, and not natural water: the form is, I Baptize thee in the name of the Father, and of the Son, and of the Holy Ghost. The Minister of this Sacrament is a priest, to whom it belongs by virtue of his Office; but in case of necessity, not only a Priest or Deacon, but a Lay-man, or Woman, nay an infidel, a Mahometan, a Heretick, or Jew: In a word, any person that can Baptize, using the Form of the Church, and intending to do what she does, may administer this Sacrament: For seeing none can be saved without being Baptized, therefore as our Lord ordained water, than which nothing is more ready at hand, to be the matter of this Sacrament, so he would exclude no Man from being the Minister thereof; the effects and virtue of this Sacrament, is, the pardon and remission of all sins Original and Actual, and of all punishments due to them; for which reason there is no Penance to be enjoyned those that are Baptized, for any sin they committed before Baptism, all that die after Baptism, before they have committed any sin, going directly to Heaven, where they enjoy the Divine Vision for ever.

Whereas in the Examination of the Forms of the administration of
the Sacraments of the Church in this Diocess, made by the most Reverend Metropolitan in his last visitation, he found that in divers churches there were different forms used, and written in the Baptisteries, some curates using the form following; 35n. is baptized and perfected, in the name of the Father, Amen; in the name of the Son, Amen; in the name of the Holy Ghost, Amen: Others using the Greek Form, saying, Baptizetur servus Christi, in nomine Patris, Amen; in nomine Filii, Amen; in nomine spiritûs sancti, amen. The synod in virtue of obedience, and upon pain of Excommunication to be ipso facto incurred, doth command, that no Person shall presume hereafter to use either these, or any other forms, but that which is used in the Holy Roman Church; I Baptize thee in the name of the Father, and of the Son, and of the Holy Ghost; and that all other forms be blotted out of their baptisteries, and books, and this be put in their place.

This synod being informed, That at divers times they have used
different forms of Baptism in this Diocess, which were introduced by Schismatical and Ignorant Prelates, some of which were not Legitimate, neither was the sacrament administred by them, as was declared by the most illustrious Metropolitan, and others, after a strict Examination; and others were very doubtful, doth therefore in the name of the Holy Ghost, desire and command all the faithful Christians of this Diocess to declare to the said Metropolitan at the visitation he intends to make of the churches of this Diocess, or to persons deputed by him, the time when they were Baptized, that so according to the form that was then used, a saving remedy may be provided, in conformity to what shall be ordained therein, and that all submit themselves to whatsoever he shall be pleased to order.

Forasmuch as the Synod is informed, that there are many persons in
this Diocess, and especially among those that live in the heaths, and are far from any church, who tho’ they are not baptized, yet being of a Christian race, do profess themselves Christians, and when they come where there is a church, do go to it and receive the holy sacraments with others, and out of meer shame of letting it be known that they are not Christened, do die without baptism; and others because they will not pay the fees, which are Simoniacally demanded of them: It doth therefore command all vicars of churches to make diligent inquiry through their whole parishes and the heaths, to see if there are any that are not christened, besides the search that the most illustrious metropolitan does intend at his next visitation, as he did at his former; and that the said vicars on the high festivals, upon which those that live in the heaths do usually come to church, shall admonish them all in general, that in case there are any among them that have never been baptized, or that have some reason to doubt whether they have or not, that they go to them and acquaint them therewith in private, that so they may be secretly christened, and without paying any fee, letting them know that they are not Christians, nor capable of inheriting eternal life, nor of receiving the holy sacraments without being baptized; and all preachers shall frequently give the same admonition, and all confessors must be careful to ask all rude Christians that live in the Heaths, whether they have been baptized, and in case it appear doubtful, they shall then baptize them privately. The Synod grants the same License to all Priests within or without this Diocess, to baptize all such secretly, in what place soever they shall think fit.

the synod being informed that there are some small villages in this Diocess, which, by reason of the great distance they are at from any church, and through the negligence of their Prelates and priests, tho’ they call themselves Christians of St. Thomas, because descended of such, yet are not baptized, having nothing of Christians but the bare name, doth command a diligent enquiry to be made into this matter, recommending the same to the most Reverend metropolitan, and commanding all vicars of churches to search all places bordering upon their parishes, and to oblige all such to be baptized: The synod doth likewise command Chappels to be built in or near to all such villages, and to be provided with such curates as may instruct them in all matters of faith, that so there may be none in all these parts that call themselves Christians of St. Thomas, but what are baptized; and of some parish where they may receive the sacraments.

BY reason of the great negligence that is so visible in the Christians of this bishoprick, in bringing their children to be baptized within eight days after they are born, according to the custom of the church, but chiefly among those that live at a considerable distance from any church, whose children are many times some months or years old before they are Christen’d; the synod doth strictly command, That all children be baptized on the 8th. day after they are born, according to the custom of the Universal church, without there should be some danger of their dying before, in which case they ought to be christened immediately, or that it should so happen, that if they are not baptized sooner,they cannot be in a long time, in which case also they ought to be presently christened; and for those that live in heaths, and far from any church, if they should not be able to bring their children to be baptized on the eighth day, they must not fail to bring them betwixt the fifteenth and the twentieth; and all that are found to be negligent herein, let them be punish’d severely; and whosoever shall neglect to bring their own children, or others that they have the charge of, tho’ their slaves, to baptism for above a month, let them be thrown out of the church, neither shall it be lawful for any priest to go to their houses, or to give them the Casturi, or a visit, no not in order to perswade them to bring their children to baptism: But if it should be probable that the length of the way might endanger the child’s Life, then let the father or Guardian signifie so much to the vicar of the church to which they belong, that a fit remedy may be taken therein, that the baptism of the infant be no longer deferred; and in such cases the synod doth command all vicars either in person, or by some other priest, to hasten to go; the doing thereof with diligence being one of the highest duties of their function.

The present synod doth condemn the custom or abuse which has
hitherto obtained in this Diocess, of not baptizing the Infants of parents that are Excommunicated, for fear of having some communion with them, by which means it often happens, that children continue unbaptized for many years, thereby running a great hazard of dying without baptism; and ordaining the contrary, commands the children of excommunicated parents to be Christen’d as well as others, and to that intent declares, that they that go into such families to fetch such children, or shall carry or accompany them to church, shall incurr no censure or punishment whatsoever for so doing; nevertheless, the persons that are excommunicated shall not be suffer’d to go along with them, nor shall others go to any feast or Banquet at their houses which they may have made on that occasion.

The synod doth exhort and admonish all fathers and mothers,
and all other persons that are present at Womens Labour, to be careful not to suffer any Infant to die without Baptism: Wherefore if they shall perceive the child when it is born, to be weak, or in danger of dying presently, they shall then, if it can be done, call the vicar, or in his absence any other priest, to come immediately to Baptize the infant; but if the danger shall be such as not to admit of any delay, in that case any person that is present shall baptize it in the church; throwing water upon its face, and saying, I baptize thee in the name of the father, and of the son, and the holy ghost, amen: which shall be done by Ecclesiasticks, if any are present, rather than Laicks, and by Men, rather than women, if they know the form; but if they do not, then any one that knows it may perform it; and when Infants are in danger of dying in the birth, in case the head or any other principal member doth appear, tho’ the whole body should not, they shall sprinkle the member that appears with water, using the form. And as for those that have been baptized in this manner, if they shall happen to live, and it shall be proved that they were baptized on the head, or the greater part of the body, they shall not then be Christen’d again, but shall only be carried to the church to be anointed with the holy oils; but if the baptism was performed on any other part, they shall then be baptized again, but with a condition, saying, if thou art not baptized, I baptize thee in the name of the father, and of the son, and of the holy Ghost, Amen: And after the same manner priests, and others shall behave themselves, as to such persons of whose baptism they have any reason to doubt; provided, if there are any other present, it shall not be lawful for the parents of such Infants to baptize them, that they may not contract the Spiritual relation of godfather, or Godmother; but in case there should be no body else present, and the child should be in apparent danger of death, in such a case of necessity, the father or mother must baptize it.

The synod doth earnestly recommend to all people, to procure Chris-
tian Daia’s or midwives in all their towns, and such as know the form of baptism, and are able to succour the necessities of infants when born in danger: And whereas infidel Daia’s do use a great many ceremonies and superstitions with infants, which are foreign to the purity and integrity of the gospel, and especially such of them as are Mahometans; the vicars shall therefore take care frequently to instruct all their people, but especially the Daia’s, in the form of baptism, that so every body may know how to succour the necessities of infants when they are born; and the confessors of the Daia’s must be sure to examine them as to the said form, and having instructed them therein, shall acquaint them how much it is their duty to be perfect in it.

The synod doth command, That no person presume to keep an infi-
del slave without baptizing him; whom, if they are infants, they shall baptize presently; and if come to years of discretion, they shall take care to instruct in the Faith, in order to make them Christians, but without any manner of compulsion, besides that of continual Persuasion; and whosoever should be found to have an infidel Child that is not Baptized, or one that is of Age and does desire to be, shall be severely punished by the prelate, and the Parties shall be christened: In this the vicars ought to be extreamly vigilant, and especially when they make the Roll of Confessions, and inquire what persons are in every family, and who are not Christians, and why they are not.

There being some Christians so unmindful of their Christian obligations, as to sell Christians to infidels, contrary to the holy canons, who by that means are certainly constrained to Apostatize from the faith; wherefore the synod in virtue of obedience, and upon pain of excommunication to be ipso facto incurred, doth command, that no Christian presume to Sell any of the Faithful to infidels; and that whosoever shall be found to have done it, shall be forthwith declared Excommunicate, and shall not be absolved, until he hath redeemed the said Christian, tho’ he should cost him more than what he sold him for; or until it shall be manifest to the vicar of the church, and to other curates, and the whole people, that it cannot be done; in which case he shall not be absolved until by way of penance he has refunded the money that he received, with which the vicar and church-wardens shall buy an infidel, whom they shall christen, great numbers of such being sold daily in Malabar; and the person so bought shall have his liberty, and shall be cemmitted to the care of some devout substantial Christian that will Educate him for god’s sake. Moreover, the synod in virtue of obedience, doth prohibit all Christians to sell any boys or girls, tho’ they are not baptized, to any Mahometan, Jew or Heathen; it being certain, that such when sold to infidels, will never come to the knowledge of the faith; tho’ when it is necessary, and they are their lawful Slaves, they may sell them to other Christians: whosoever shall transgress herein, shall be severely punished, except the person that was sold was twenty Years of age; and it is manifest to the vicar, to whom he shall be carried before he is sold, that he refused to be baptized.

The heathens of these parts being so strangely addicted to augu-ries, and superstitions, as sometimes to kill their children which are born on those days which they reckon to be Unlucky, imagining they must be miserable if they live, the mothers, that they may not Murther them with their own hands, leaving them in Heaths, or at the bottom of some tree, or in a Ditch, there to perish; wherefore the synod doth command all the faithful Christians of this Bishoprick, that whereas living among such heathens, and being their neighbours, they cannot for the most part but know what passes in their houses, to be very watchful in this case; and whensoever they shall know of any infants being thus exposed, or shall find them at any time in the heaths, to carry them home to their houses, and cherish them with Christian charity, either baptizing them themselves, or procuring it to be done; and if when they find them, they shall apprehend them to be near dying, notwithstanding they may know that their parents will take it ill of them, who by thus exposing them have lost their dominion over them, they shall baptize them immediately, whereby the church will acquire a right in them, and as a holy mother, is glad to receive them; and if it should so happen that those by whom they are found, are not in a condition to breed them up, they shall then carry them to the vicar, and the other curates of the church, whom we command in the name of Christ, to call together the chief men of the parish, to take some course about the bringing up of the child; and if there is no well-disposed person that will for the love of god, take the charge thereof upon him, they shall then procure a nurse, and whatsoever else is necessary, if there can be no other way found, out of the alms and Fabrick of the church.

The synod commands, that the infants that are left at the Gates of
the churches, or in any other place, if it does not manifestly appear that they are already christned, shall be baptized, and shall be brought up in the same manner as is prescribed for the children of infidels that are found exposed in the heaths, the vicars doing all they can to prevail with some to undertake the charge of their education for God’s sake.

ALL that shall be converted from Heathenism to Christianity, being
of Age, shall be well instructed in the matters of faith, before they shall be admitted to baptism, and shall know at least how to cross themselves, and be able to say the pater Noster, Ave Mary, the creed, and the commandments, as well as they can be taught; in which matter there has been hitherto a great Neglect, commanding the vicars to examine all such in the faith before they christen them, without they should happen to be in danger of death before they have learn’d those things; in which case their making a profession of Faith, and the necessary mysteries thereof, and signifying a desire to be baptized, shall be sufficient: and whereas the synod is inform’d, that great numbers of infidels living among Christians, have long desired baptism of them, but through the coldness of Priests and others, have had none that would be at the pains to instruct them, it doth therefore charge the Consciences of the vicars therewith, speedily to set about instructing such, according to the fervour of those that desire it, that so they may be brought to the sacred font of baptism, desiring all other Christians likewise to be diligent and zealous in that matter.

The Holy oils having hitherto not been used in this bishoprick in
any of the sacraments, and if any have been used, it having been with out any distinction, and without being Blessed by the Bishop; wherefore for remedy thereof, the most Illustrious metropolitan, in his reformation of the Affairs of this Church, having on the Thursday of the last holy week blessed the oils, and furnished all the churches therewith, instructing them in their holy uses and distinctions; the synod doth therefore command all vicars in virtue of holy obedience, to use the said Oils in baptism, anointing all that are baptized therewith on the breast, and the sides, and after they are baptized, anointing them with the Holy Chrism on the Head, and making the sign of the Cross thereon with their Thumb dipt in the Holy Oils, or with a Feather kept in the vessel for that use, wiping the oil off afterwards with a cloth or towel, which shall likewise be kept in the same place: The synod doth also command under the same precept, That all curates and vicars do celebrate this sacrament, with the rites and ceremonies, exorcisms and prayers, that are contained in the roman ceremonial; which the most illustrious metropolitan has order’d to be translated into Syrian for the administration of all the sacraments, and is to be kept in all churches; and that the priests when they administer baptism solemnly in the church, shall have on a surplice, and a stole about their necks, for the more decent administration of that sacrament, and shall not perform it in their ordinary wearing habit, as they have done hitherto.

WHereas hitherto the ancient custom of the church of having god
fathers and godmothers, has not been in use in this bishoprick, by which means there has been no knowledge therein, of the spiritual affinity that is contracted betwixt the party baptized, and the parents thereof, and the godfathers and godmothers; therefore the synod does command, that all that are baptized, shall have one or two godfathers and godmothers, to present them in the church, and to touch them on the head before baptism, and to receive them from the holy font: The men must be fourteen years of age at least, and the women twelve; neither shall any be admitted under those ages. The synod doth likewise declare, that there is such a close spiritual affinity betwixt the godfathers and godmothers, and their god-children, and the parents of the children, that they can never marry with one another, without a Dispensation from the pope, or from one empowered by him, and which is seldom granted, and never but when there is a very urgent cause for it; and that such marriages celebrated without a dispensation, are void, and of no effect. The synod furthermore declares, that this spiritual affinity reacheth no further than to the one or two godfathers, and one godmother, but not to those that shall stand for them, tho’ they touch the heads of the children, neither shall the priest admit above two.

Seeing that by our Lord Jesus Christ, and his Death, we are passed from the Old Law, to the New Law of Grace, it is therefore reasonable, that we should in all things be ingrafted into the same: and whereas in this Bishoprick Christians do take several of the Names of the Saints of the Old Testament, as also several of the Names of the Country, insomuch that there are but very few called by any of the Names of the Law of Grace; wherefore the Synod doth command the Priests to do all they can to have the Names of the Law of Grace given in Baptism, but chiefly those of the Holy Apostles, and of the Saints that are most celebrated in the Church, not intending hereby to take them from any Devotion that several among them may have for some of the Saints of the Old Testament, whose Names have been hitherto very common in the Diocess, such as Abraham, Jacob, Zacharias, and others; nevertheless from henceforward they shall not presume to take the Name of Hijo, which has been very common among them, neither shall the Priests ever give it to any, it being the most sweet 36Name of JESUS, to which that Respect and 37Reverence is due, that none ought to take it upon them; for that in the naming thereof, all Knees both in Heaven and Earth, and under the Earth, ought to bow themselves, and every Tongue ought to confess, that it is from that Divine Name that we desire all the good things that we enjoy on Earth; commanding all that are called by that Name, to change it for another when they come to be Confirmed; and as for the common

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