Christian Economy, Title page – Dedication
Christian Oeconomie:
OR, A SHORT SVRVEY OF THE RIGHT MANNER OF erecting and ordering a Familie, according to the Scriptures.
First written in Latine by the Author M. W. PERKINS, and now set forth in the vulgar tongue, for more common vse and benefit, by THO. PICKERING Bachelar of Diuinitie.
PROV. 24. 3, 4. Through wisdome is an house builded, and with vnderstanding it is established. And by knowledge shall the chambers be filled with all precious and pleasant riches.
AT LONDON Imprinted by Felix Kyngston, and are to be sold by Edmund Weauer. 1609.
TO THE RIGHT HONORABLE ROBERT Lord RICH, Baron of Leeze, &c.
RIght Honorable; Among al the Societies & States, wherof the whole world of mankinde from the first calling of Adam in Paradise, vntounto this day, hath consisted, the first and most ancient is the Familie. For if we looke into the Scriptures; The writings of Moses, which in time goe beyond all the Histories and Records of men, doe euidently declare, it was the will of God, to sanctifie that first coniunction of Adam and Eue, as the roote wherein mans whole posteritie was virtually contained, and whence in the ages succeeding, both Church and Common-weale should spring and grow to their perfection. And all those nations and Countries before the Flood, the Heads whereof lineally descended frō the two first houses of Seth and Cain, had no outward forme of ciuill gouernment, by which they were ruled, nor any visible face of a Church whereto they had relation, but the whole frame of their policie both Ciuill and Ecclesiasticall was confined within the precincts of priuate families. And from the flood, the house of Noah became the common Mother, in which the other two states were included, and out of whose bowels they issued afterward in the multiplication of posteritie, for number, equall to the starres of the skie, and the sands by the sea shore.
Answerable to the voice of the scripture, hath been the verdict of the Heathen in this point. Some of the*… learned among them, hauehave called the Familie,… the first societie in nature, and the ground of all the rest. Some againe hauehave compared it to the Bee-hiue, which we call the Stock, wherein are bred many swarmes, which thence doe flie abroad into the world, to the raising and maintaining of other States.Xenoph. ibid. Others do not vnfitlie resemble the same to a Metropolis, or mother Citie, which first traineth vp her natiue inhabitants, and then*foreign. Cic. 3. de Nat. Deor. remoueth some of them to other places of abode, where they may bee framed as members, to liue in obedience to the lawes of their Head.
VponUpon this condition of the Familie, being the Seminarie of all other Societies, it followeth, that the holie and righteous gouernment thereof, is a direct meane for the good ordering, both of Church and Common-wealth; yea that the lawes thereof being rightly informed and religiously obserued, are auaileable to prepare and dispose men to the keeping of order in other gouernements. Hence it is, that the Holie Ghost in the booke of the Scriptures, hath in great wisedome commended both Rules for direction, and examples for imitation, to Husbands and Wiues, to Parents and Children, to Masters and Seruants in euerie point of Christian carriage touching God and man. For this first Societie, is as it were the Schoole, wherein are taught and learned the principles of authoritie and subiection. And look as the Superiour that faileth in his priuate charge, will proue vncapable of publike employment;1. Tim. 3. 5 so the Inferiour, who is not framed to a course of Oeconomicall subiection, will hardly vndergoe the yoke of ciuill obedience.
Againe, the corruption or declination of this first gouernment, must of necessitie giuegive way to the ruinating of the rest. For an error in the foundation, puts the bodie and parts of the whole building in apparent hazard. In the old world,Gen. 6. 12. before the flood, though all flesh had corrupted their waies; yet the first ground of that vniuersall ouerflow of sinne, issued out of the state Oeconomicall, and thence was deriued into the whole earth. It was the fault of the priuate gouernment of Eli the Priest, that made his sonnes Hophni and Phinehas, 1. Sam. 2. 12. 23, 24, 25.of vngratious children, vngodlie Church-men. It was the error of Dauid in the administration and guidance of his owne house,2. Sam. 14 33. which incouraged Absalom and Adoniah his sonnes,1. King. 5. 6. vponupon presumption of their Fathers indulgēce,2. Sam. 15 to become ill Common-wealths men,1. King. 1. to aspire, and vsurpe the kingdom by plots and practises of Rebellion.
To forbeare further matter of instance in this kinde; by the due consideration of the premisses, I hold it a thing both necessarie and behoofefull for al estates, to be throughly informed of the right manner of erecting and ordering the priuate condition of the Familie, whereby they may be furnished with fit grounds for the commō good in more publike and open courses. For which end this present Discourse of Christian Oeconomie, was first contriued by the Author, and now thought fit to be set foorth, for the instruction and edification of ye multitude. Which as it commendeth it selfe by the shortnes and perspicuitie, both which being applied to vnderstanding and memorie, may giuegive contentment to euerie well-disposed Reader; so it carrieth a kinde of eminencie aboue other Treatises of this nature before published, in sundrie regards.
First, whereas Experience teacheth, that the Questions of conscience in matrimoniall affaires, are very many in number, and difficult in nature; here we shall finde either direct answeres to some of them, or at least the grounds of resolution in diuers cases, warranted by the word, in such sort, as little or nothing will appeare, vponupon the triall, to be vntouched, making for the Readers satisfaction.
Secondlie, the maine scope of the Author in the seuerall branches hereof, is, to make plaine this truth in particular, That no Familie can bee interessed in the blessing and fauour of God, which is not founded in his feare, and ordered according to his reuealed will. For though the Heathen in their writings of the like Argument,Aristot. Politic. Xenoph. in Oecon. doe shew, that Nature by her dimme light may affoord some good directions to this purpose, and that men meerely natural, hauehave prospered in the practise of Oeconomicall vertues; yet the true happines of houses and inhabitants wholly dependeth vponupon the speciall grace of God, and issueth out of his promise; and that is directed onelyonly to them that feare him and walke in his waies; Psal. 128. 1it being godlinesse alone which hath the promises of this life and the life to come. 1. Tim. 4. 8Therefore to dreame of a blessing in any other state, which is not seasoned with godlinesse, and ordered by direction of diuine lawe, is but a witlesse presumption; considering that the familie it selfe from whence they grow, hath no further assurance of blessednesse, then it hath right and title in the promise.
Lastly, it containeth here and there, some speciall grounds of trueth, tending to the discouerie of diuers errors of Popish doctrine in points appertaining to Mariage; as namely these; I. That this estate is free to all men, euen to such as hauehave the gift of continencie▪ and for those who hauehave not the power to abstaine, it is expressely enioyned by God as necessarie.1. Cor. 7. 1. 2. 8. 9. Which discouereth that error of absolute inhibition thereof to some sorts of men, without the least exception of abilitie to forbeare. And in this case, though the Church of Rome prescribeth an helpe by prayer and indeuour, where the gift is wanting; yet herein, she addeth two more absurdities to the former; imposing a necessitie of containing, by her lawes, where God hath giuen libertie, by his word; and causing to flee from that onelyonly Remedie which himselfe hath sanctified, to another, whereunto hee neither giueth charge by his will, nor incouragement by promise. II. That Marriages consummate without the free and aduised consent of Parents, either explicite in tearmes, or implicite by conniuence, are in the court of conscience, meere nullities. A doctrine cleered in this Booke, both by Scriptures, and by consent of Antiquitie. Wherein is challenged the Iesuites proposition, That the sole consent of the parties is sufficient,Bellarm. de Matrim. Sacram. libr. c. 19. ad Matrimonium firmum ac ratum efficiendum. As also that decree of the Councell of Trent,Concil. Trident. Sess. 24. Decreto de clandest. Matrim. which professeth a detestation of clandestine contracts, and yet with the same breath pronounceth the curse of Anathema vponupon them, who affirme that Parents may ratifie or make voide Mariages contracted by their children, without their allowance. III. That Matrimonie lawfullie begun and consummate, is made voide onelyonly by way of diuorce in the case of Adulterie. So saith our Sauiour;Matth. 5. 32. Whosoeuer shall put away his wife, (except it be for fornication, &c.) And this liberty granted by Christ both to dissolue, and to marrie againe, cannot be restrained or cut off by any humane ordinance. A point directlie impugned by two other Rules of that Councell. One, that the Church of Rome erreth not, when she teacheth (as they professe,Concil. Trid. Sess. 24. Can. 7. Iuxta Euangelicam & Apostolicam doctrinam, but in truth expressely contradictory thereunto) That the knot of mariage cannot be broken because of adulterie, and that neither partie may vndertake to be maried againe, during the life of the other, after the dismission. The other, that the vow of Chastitie and entring into holy Orders, is of force to loose the bond of Mariage. And in this case, separation is made and allowed de facto, by the sole authoritie of the Pope, notwithstanding the refusall of the setled partie to yeeld consent. IV. That the iudgement and determination of causes matrimoniall, as of Contracts and their impediments, of degrees of kinred, of diuorces, &c. resteth originally in the ciuill Magistrate, in whose power it is, to ordaine and establish lawes touching them, agreeable to Gods word, and to cause them to be put in execution. For this purpose, in doubtfull and difficult cases, theaSee the Code in sundrie places. Lib. 5. tit. 4 de Nuptijs, tit. 5. de incesto, &c. ancient Church hath not absolutely rested in her owne decrees, but hath made recourse to the seate of Iustice, specially vnderunder Christian Magistrates, submitting her selfe to their lawes and constitutions in that kinde. Whereas thebConcil. Trid. sess. 24. can. 12. Church of Rome hath determined, that these causes doe simplie and only appertaine to Ecclesiasticall Iudges; and therefore hath concluded Mariage to be a Sacrament; that the definition of cases coniugall, becomming, vponupon this ground, an action of a spirituall nature, might be transferred from the Ciuill to their spirituall Courts. The soueraigntie whereof; in these affaires, by their owne constitutions, is greatly inlarged. For though they admit, that politike Princes hauehave some interest in them; yet they must hold it,Bellarm. de Matrim. Sacram. cap. 32. with subordination to the autoritie of the Church-Magistrate; and when the Rector of the Prouince maketh a law hereof, hee must doe it approbante Principe Ecclesiastico, by the allowance of the Pope; otherwise his lawes are meere nullities. And among their reasons of policie, this is one of the principall, that they might by this meanes raise a commoditie to the Sea of Rome, by the sale of their dispensations.
Now these points, together with the substance of this small discourse, I willingly commend vntounto your Lordship, desiring that vnderunder the wings of your Honourable protection, it may safelie walke abroad in the world, to the view and benefit of others. The true report of your ancient louelove of the truth, and fauourable inclination to the Ministers and dispensers thereof, hath giuen mee incouragement in this action; the rather, for that the Argument fitteth in some sort your present estate, whose house God hath adorned with oliue plants,Psal. 128. 3. a vertuous and hopefull issue, whose young yeeres being seasoned therein, by the sweete sauour of their fathers vertues, may yeeld in time a plentifull increase of Honour in this Common-wealth; and consequentlie aduance your Name in themselues and their posteritie. To this may be added mine own desire to giuegive some testimonie of dutie to your Lordship, as holding it your due, to be had in Honourable tearmes with men, whose care hath been to maintaine the Honour of the Highest by your constant profession and practise of Religion. And thus emboldening my selfe vponupon the perswasion of your Lordships fauour and acceptance, I humblie take my leaue, and commend you to the grace ofAct. 20. 32 God, who is able to build you vp further, and giuegive you an inheritance among them which are sanctified. Finching-field, Septemb. 26. 1609.
Your Lordships to be commanded in all Christian dutie, THO. PICKERING.
A SHORT SVRVEY OF THE RIGHT MANNER OF ERECTING and ordering a Familie, according to the Scriptures.
CHAP. I.
Of Christian Oeconomie, and of the Familie.
CHristian Oeconomie, is a doctrine of the right ordring of a Familie.
The onelyonly rule of ordering the Family, is the written word of God. By it Dauid resolued to gouerne his House, whē he saith, I will walke in the vprightnesse of my heart in the midst of my house, Psal. 101. 2. And Salomon affirmeth, that through wisdome an house is builded, and with vnderstanding it is established, Prou. 24. 3.
A Familie, is a naturall and simple Societie of certaine persons, hauing mutuall relation one to another, vnderunder the priuate gouernement of one. These persons must be at the least three; because two cannot make a societie. And aboue three vnderunder the same head, there may be a thousand in one familie, as it is in the households of Princes, and men of state in the world.