Yearly out of his own Revenues, and to pay it Quarterly at Goa, to be divided among the faid Vicars, the diftribution whereof the Synod orders to be made in all Churches according to the Allotments, in the Instrument paffed, and figned and fealed by the faid Lord Arch-bishop, under the Great Seal of his Chancery, every Church being to receive fo much, as was now read in the presence of the whole Synod. W Decree XXIII. * Hereas this Diocess is not only provided with a fufficient number of Clergy, but has a great many more than are neceffary, and the Holy Council of Trent having prohibited that any more should be ordained than what are necessary for the Churches, the Synod doth therefore command, that during the vacancy of this See, none fhall be put into Holy Orders, neither shall any Reverenda's, or Licences be granted for that purpose, fuch only as are in Holy Orders may go afcending therein, as the Governour, who is to be left in this Diocefs by the most Illuftrious Metropolitan fhall judge convenient: The Synod doth also put fuch as do afpire to Priests Holy Orders in mind of not failing to learn the Doctrine of the Sacraments, and the Form of Sacramental Abfolution, fo as to * If this was one of the Grie- ing above a Hundred. Priefts avances of this Church, the Arch-mong them in less than three Bishop did not do well in Ordain-Months time. be be ready to use them on all occafions, and in all Cafes of Neceffity, as alfo the abfolution from Cenfures, or at leaft the Conditional one, which always goes before the Sacramental Abfolution from Sins in Confeffion. The Doctrine of the Sacrament of Matrimony. He feventh Sacrament is that of Matrimo TH mony, which ad according to the Apostle is the fignification of that Union which is betwixt Chrift and his Church. The efficient Cause of Matrimony regularly, is the Confent of both parties declared by Words or Signs de præfenti. This Sacrament our Lord Jefus Chrift Founded on the Matrimonial Contract, which has always been in the World, and in all Religions, from whence it is that Matrimony is to be confidered in two refpects; either as a Natural Contract, or as a Sacrament instituted by our Lord Jefus Chrift: The Bond of Matrimony God hath made to be perpetual, infomuch that it cannot be diffolved by any thing but Death, according to what Chrift faid, Whom God hath joined let no Man put afunder; which is alfo in it felf very convenient. As it is a Sacrament, there is Grace received therein, as in other Sacraments, our Lord Christ, who was the Author and Inftitutor of the Divine Sacraments, having by his Paffion merited Grace for us, whereby the Natural Love which is betwixt the Married couple is perfected, and the conjunction that is betwixt them is con confirmed, and made Perpetual, and the Hufband and Wife are Sanctified. There are two Reasons or Ends for which Matrimony was or dained and instituted; the firft and principal is the Procreation or Generation of Children, for the conservation of the World, and the multiplication of the Faithful, and Servants of God. The fecond is, for a remedy for Uncleanness ; and that fuch as are inclined to that Vice, might have a remedy given them by God, so that living with their Wives, they might not fall into that Sin, from whence it is that People may not only Marry once, but as often as one of the Parties dies, because this end of Matrimony may not only be compassed in the first, but equally in the fubfequent Marriages; wherefore the Church detefts thofe as Hereticks, who condemn fecond Marriages, holding them to be unlawful, as fome Hereticks did anciently, and as fome of the most Superstitious Heathens do at this day in thefe Parts; from whence it may also be collected, that this Sacrament may not only be lawfully celebrated betwixt Perfons capable of having Children, but also betwixt thofe, who according to the ordinary courfe of Nature, cannot have any, because the fecond end may be answered in fuch Marriages; but where neither the one nor the other end can be answered, as in Children, for whom the Church has fet a certain time, and in fuch as are under a Natural Impotency that will last as long as they live, as to Matrimonial Acts, Matrimony is not to be celebrated: And tho' tho' both under the Law of Nature and of Moses, there were Difpenfations whereby Matrimony was made to deviate from its first Original, fome of the Patriarchs having had feveral Wives at once by a Divine Difpenfation, and the Law of Mofes having permitted Divorces, or the repudiating of Wives, yet under the Evangelical Law, by which Matrimony was perfected and restored again to its first Eftate and Purity, it is prohibited for a Man to have more than one Wife at a time, and to turn away his Wife and take another fo long as fhe lives. The Benefits of Marriage are three principally; the first is the Generation and Education of Children for the Worship and Service of the true God; the fecond is the Fidelity which the Married couple ought to keep to one another; and the third is the Perpetuity of Matrimony, which, in that it cannot be diffolved, fignifies that infeparable Conjunction and Union that is betwixt Chrift and his Church: And notwithstanding for the caufe of Fornication or Adultery, it is lawful for the Married couple to part as to Cohabitation, yet it is not lawful to Marry with any other, because the Bond of Matrimony, being once lawfully tied, is Perpetual, and cannot be diffolved by any thing but the death of one of the Parties. Decree Decree I. Oly Mother Church has always fo ordered the celebration of Matrimony, as to make it to be understood to be a Holy thing, and that as Holy, it ought to be Holily treated; wherefore for the removing of feveral inconveniencies, and those especially that attend Clandestine Marriages, fhe has ordained and commanded, that Matrimony be celebrated in the face of the Church by the Vicar, or Parish-Priest, or some other Prieft, Licensed by him or the Prelate, and in the presence of two or three Witnesses at least; and that all Marriages that are not celebrated with this Solemnity by the Parish-Priest before two Witnesses, are void and null: And that the Priest, who without leave from the Parish-Priest, and the Parish-Priest who without two Witnesses fhall prefume to Marry any couple, fhall be feverely punished. Now the Synod underftanding that this Rule is not observed in this Diocess, but that the Perfons who are to be married do imploy any Priest, and are married where they pleafe, from which great Inconveniencies and Disorders do many times follow, different Rites and Ceremonies being alfo ufed in divers places in the celebration thereof, doth command, that all that is above related be punctually obferved according to the Decrees of the Holy Council of Trent, which has been received by this Church in this Synod; declaring all Marri ages |