Then & Now · 1 of 19
The Epistle Dedicatory
TO THE RIGHT HONORABLE ROBERT Lord RICH, Baron of Leeze, &c.
The Epistle Dedicatory
RIght Honorable; Among al the Societies & States, wherof the whole world of mankinde from the first calling of Adam in Paradise, vnto 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.
Right Honorable; Among all the societies & states, whereof the whole world of mankind from the first calling of Adam in Paradise, unto this day, hath consisted, the first and most ancient is the family. For if we look into the Scriptures; The writings of Moses, which in time go beyond all the Histories and Records of men, do evidently declare, it was the will of God, to sanctify that first conjunction of Adam and Eve, as the root wherein man’s whole posterity was virtually contained, and whence in the ages succeeding, both Church and common-weal should spring and grow to their perfection. And all those nations and Countries before the Flood, the Heads whereof lineally descended from the two first houses of Seth and Cain, had no outward form of civil government, by which they were ruled, nor any visible face of a Church whereto they had relation, but the whole frame of their policy both Civil and Ecclesiastical was confined within the precincts of private 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 posterity, for number, equal to the stars of the sky, 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 the1 learned among them, haue called the Familie,2 the first societie in nature, and the ground of all the rest. Some againe haue 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.3 Others do not vnfitlie resemble the same to a Metropolis, or mother Citie, which first traineth vp her natiue inhabitants, and then4 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.
Answerable to the voice of the scripture, hath been the verdict of the Heathen in this point. Some of the1 learned among them, have called the family,2 the first society in nature, and the ground of all the rest. Some again have compared it to the Bee-hive, which we call the Stock, wherein are bred many swarms, which thence do fly abroad into the world, to the raising and maintaining of other states.3 Others do not unfitly resemble the same to a Metropolis, or mother City, which first traineth up her native inhabitants, and then4 removeth some of them to other places of abode, where they may be framed as members, to live in obedience to the laws of their Head.
Vpon 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;5 so the Inferiour, who is not framed to a course of Oeconomicall subiection, will hardly vndergoe the yoke of ciuill obedience.
- 5. 1. Tim. 3. 5
Upon this condition of the family, being the Seminary of all other societies, it followeth, that the holy and righteous government thereof, is a direct mean for the good ordering, both of Church and common-wealth; yea that the laws thereof being rightly informed and religiously observed, are available to prepare and dispose men to the keeping of order in other governments. Hence it is, that the Holy Ghost in the book of the Scriptures, hath in great wisdom commended both rules for direction, and examples for imitation, to husbands and wives, to parents and children, to masters and servants in every point of Christian carriage touching God and man. For this first society, is as it were the School, wherein are taught and learned the principles of authority and subjection. And look as the Superior that faileth in his private charge, will prove uncapable of public employment;5 so the Inferior, who is not framed to a course of Economical subjection, will hardly undergo the yoke of civil obedience.
- 5. 1‸ Tim‸ 3:‸5
Againe, the corruption or declination of this first gouernment, must of necessitie giue 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,6 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,7 of vngratious children, vngodlie Church-men. It was the error of Dauid in the administration and guidance of his owne house,8 which incouraged Absalom and Adoniah his sonnes,9 vpon presumption of their Fathers indulgēce,10 to become ill Common-wealths men,11 to aspire, and vsurpe the kingdom by plots and practises of Rebellion.
Again, the corruption or declination of this first government, must of necessity give way to the ruinating of the rest. For an error in the foundation, puts the body and parts of the whole building in apparent hazard. In the old world,6 before the flood, though all flesh had corrupted their ways; yet the first ground of that universal overflow of sin, issued out of the state Economical, and thence was derived into the whole earth. It was the fault of the private government of Eli the Priest, that made his sons Hophni and Phinehas,7 of ungracious children, ungodly Church-men. It was the error of David in the administration and guidance of his own house,8 which encouraged Absalom and Adonijah his sons,9 upon presumption of their Father’s indulgence,10 to become ill common-wealths men,11 to aspire, and usurp 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 giue contentment to euerie well-disposed Reader; so it carrieth a kinde of eminencie aboue other Treatises of this nature before published, in sundrie regards.
To forbear further matter of instance in this kind; by the due consideration of the premises, I hold it a thing both necessary and behoveful for all estates, to be thoroughly informed of the right manner of erecting and ordering the private condition of the family, whereby they may be furnished with fit grounds for the common good in more public and open courses. For which end this present Discourse of Christian Economy, was first contrived by the author, and now thought fit to be set forth, for the instruction and edification of the multitude. Which as it commendeth it self by the shortness and perspicuity, both which being applied to understanding and memory, may give contentment to every well-disposed Reader; so it carrieth a kind of eminency above other Treatises of this nature before published, in sundry 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, vpon the triall, to be vntouched, making for the Readers satisfaction.
First, whereas Experience teacheth, that the Questions of conscience in matrimonial affairs, are very many in number, and difficult in nature; here we shall find either direct answers to some of them, or at least the grounds of resolution in divers cases, warranted by the word, in such sort, as little or nothing will appear, upon the trial, to be untouched, 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,12 doe shew, that Nature by her dimme light may affoord some good directions to this purpose, and that men meerely natural, haue prospered in the practise of Oeconomicall vertues; yet the true happines of houses and inhabitants wholly dependeth vpon the speciall grace of God, and issueth out of his promise; and that is directed onely to them that feare him and walke in his waies;13 it being godlinesse alone which hath the promises of this life and the life to come.14 Therefore 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.
Secondly, the main scope of the author in the several branches hereof, is, to make plain this truth in particular, That no family can be interessed in the blessing and favour of God, which is not founded in his fear, and ordered according to his revealed will. For though the Heathen in their writings of the like argument,12 do show, that nature by her dim light may afford some good directions to this purpose, and that men merely natural, have prospered in the practise of Economical virtues; yet the true happiness of houses and inhabitants wholly dependeth upon the special grace of God, and issueth out of his promise; and that is directed only to them that fear him and walk in his ways;13 it being godliness alone which hath the promises of this life and the life to come.14 Therefore to dream of a blessing in any other state, which is not seasoned with godliness, and ordered by direction of divine law, is but a witless presumption; considering that the family it self from whence they grow, hath no further assurance of blessedness, 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;
Lastly, it containeth here and there, some special grounds of truth, tending to the discovery of divers errors of Popish doctrine in points appertaining to marriage; as namely these;
I. That this estate is free to all men, euen to such as haue the gift of continencie▪ and for those who haue not the power to abstaine, it is expressely enioyned by God as necessarie.15 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 onely 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,16 ad Matrimonium firmum ac ratum efficiendum. As also that decree of the Councell of Trent,17 which professeth a detestation of clandestine contracts, and yet with the same breath pronounceth the curse of Anathema vpon 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 onely by way of diuorce in the case of Adulterie. So saith our Sauiour;18 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,19 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, the20 ancient Church hath not absolutely rested in her owne decrees, but hath made recourse to the seate of Iustice, specially vnder Christian Magistrates, submitting her selfe to their lawes and constitutions in that kinde. Whereas the21 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, vpon 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 haue some interest in them; yet they must hold it,22 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.
- 15. 1. Cor. 7. 1. 2. 8. 9.
- 16. Bellarm. de Matrim. Sacram. libr. c. 19.
- 17. Concil. Trident. Sess. 24. Decreto de clandest. Matrim.
- 18. Matth. 5. 32.
- 19. Concil. Trid. Sess. 24. Can. 7.
- 20. See the Code in sundrie places. Lib. 5. tit. 4 de Nuptijs, tit. 5. de incesto, &c.
- 21. Concil. Trid. sess. 24. can. 12.
- 22. Bellarm. de Matrim. Sacram. cap. 32.
- That this estate is free to all men, even to such as have the gift of continency; and for those who have not the power to abstain, it is expressly enjoined by God as necessary.15 Which discovereth that error of absolute inhibition thereof to some sorts of men, without the least exception of ability to forbear. And in this case, though the Church of Rome prescribeth an help by prayer and endeavour, where the gift is wanting; yet herein, she addeth two more absurdities to the former; imposing a necessity of containing, by her laws, where God hath given liberty, by his word; and causing to flee from that only Remedy which himself hath sanctified, to another, whereunto he neither giveth charge by his will, nor encouragement by promise.
- That Marriages consummate without the free and advised consent of parents, either explicit in terms, or implicit by connivence, are in the court of conscience, mere nullities. A doctrine cleared in this Book, both by Scriptures, and by consent of Antiquity. Wherein is challenged the Jesuits proposition, That the sole consent of the parties is sufficient,16 ad Matrimonium firmum ac ratum efficiendum. As also that decree of the Council of Trent,17 which professeth a detestation of clandestine contracts, and yet with the same breath pronounceth the curse of Anathema upon them, who affirm that parents may ratify or make void Marriages contracted by their children, without their allowance.
- That Matrimony lawfully begun and consummate, is made void only by way of divorce in the case of Adultery. So saith our Saviour;18 Whosoever shall put away his wife, (except it be for fornication, etc‸.) And this liberty granted by Christ both to dissolve, and to marry again, cannot be restrained or cut off by any humane ordinance. A point directly impugned by two other rules of that Council. One, that the Church of Rome erreth not, when she teacheth (as they profess,19 Iuxta Euangelicam & Apostolicam doctrinam, but in truth expressly contradictory thereunto) That the knot of marriage cannot be broken because of adultery, and that neither party may undertake to be married again, during the life of the other, after the dismission. The other, that the vow of Chastity and entering into holy Orders, is of force to loose the bond of marriage. And in this case, separation is made and allowed de facto, by the sole authority of the Pope, notwithstanding the refusal of the settled party to yield consent.
- That the judgement and determination of causes matrimonial, as of Contracts and their impediments, of degrees of kindred, of divorces, etc‸. resteth originally in the civil Magistrate, in whose power it is, to ordain and establish laws touching them, agreeable to God’s word, and to cause them to be put in execution. For this purpose, in doubtful and difficult cases, the20 ancient Church hath not absolutely rested in her own decrees, but hath made recourse to the seat of Justice, specially under Christian Magistrates, submitting her self to their laws and constitutions in that kind. Whereas the21 Church of Rome hath determined, that these causes do simply and only appertain to Ecclesiastical Judges; and therefore hath concluded marriage to be a sacrament; that the definition of cases conjugal, becoming, upon this ground, an action of a spiritual nature, might be transferred from the Civil to their spiritual Courts. The sovereignty whereof; in these affairs, by their own constitutions, is greatly enlarged. For though they admit, that politic Princes have some interest in them; yet they must hold it,22 with subordination to the authority of the Church-Magistrate; and when the Rector of the Province maketh a law hereof, he must do it approbante Principe Ecclesiastico, by the allowance of the Pope; otherwise his laws are mere nullities. And among their reasons of policy, this is one of the principal, that they might by this means raise a commodity to the See of Rome, by the sale of their dispensations.
- 15. 1‸ Cor‸ 7:‸1, 2, 8, 9.
- 16. Bellarm. de Matrim. Sacram. libr. c. 19.
- 17. Concil. Trident. Sess. 24. Decreto de clandest. Matrim.
- 18. Matt 5:‸32.
- 19. Concil. Trid. Sess. 24. Can. 7.
- 20. See the Code in sundry places. Lib. 5. tit. 4 de Nuptijs, tit. 5. de incesto, etc‸.
- 21. Concil. Trid. sess. 24. can. 12.
- 22. Bellarm. de Matrim. Sacram. cap. 32.
Now these points, together with the substance of this small discourse, I willingly commend vnto your Lordship, desiring that vnder 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 loue 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,23 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 giue 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 vpon the perswasion of your Lordships fauour and acceptance, I humblie take my leaue, and commend you to the grace of24 God, who is able to build you vp further, and giue you an inheritance among them which are sanctified. Finching-field, Septemb. 26. 1609.
Now these points, together with the substance of this small discourse, I willingly commend unto your Lordship, desiring that under the wings of your Honorable protection, it may safely walk abroad in the world, to the view and benefit of others. The true report of your ancient love of the truth, and favourable inclination to the Ministers and dispensers thereof, hath given me encouragement in this action; the rather, for that the argument fitteth in some sort your present estate, whose house God hath adorned with olive plants,23 a virtuous and hopeful issue, whose young years being seasoned therein, by the sweet savour of their father’s virtues, may yield in time a plentiful increase of honor in this common-wealth; and consequently advance your Name in themselves and their posterity. To this may be added mine own desire to give some testimony of duty to your Lordship, as holding it your due, to be had in Honorable terms with men, whose care hath been to maintain the honor of the Highest by your constant profession and practise of Religion. And thus emboldening my self upon the persuasion of your Lordships favour and acceptance, I humbly take my leave, and commend you to the grace of24 God, who is able to build you up further, and give you an inheritance among them which are sanctified. Finching-field, Septemb. 26. 1609.
Your Lordships to be commanded in all Christian dutie,
THO. PICKERING.
Your Lordships to be commanded in all Christian duty,
THO. Pickering.