¶ The second book of Tertullian unto his wife, translated into english, wherein is contained most godly counsel how those that be unmarried, may choose unto themselves godly companions, and so to live quietly in this world and blessedly in the world to come.  
¶ Let wedlock be had in price in all points, and let the Chamber be undefiled, for whore keepers and advouteters god will judge.  Heb. 13.  

✚ To the christian Reader, john Hoper wisheth grace & knowledge in the Lord.  
THe more of importance & weight the matter is, a man taketh in hand: with the more circumspectyon and advised counsel he should begin the same: lest the thing lightly & unadvisedly begun, might either constrain the autour with shame to leave, and forsake utterly his fact, either with anxite and trouble of mind to persever and continue in the same. Therefore it was wisely counciled by wise men when they said: before thou begin any thing ask counsel, and then put the thing counseled upon in fact. With this maketh also that elegant & wise proverb, Dimidium facti qui bene cepit, habet.  
That is to say, he hat half ended his purpose, that beginneth well. But in the life of man what is more weighty, grave, excellent, or wanteth more circumspection, good counsel, earnest prayer unto god than matrimony? What and thou shouldest begin it unwyslye, and ungodly: how many inconvenience and troubles should there follow? I leave the number of testimonies, and examples, and commend the unto experience. We see daily most petifull and lamentable alienations, and separations not only of the mind but likewise of the body, by means as well of frowardness and morosyte of conditions as of filthy adultery, and unlawful divorcements. To secure and help so great evelles in the beginning of matrimony required counsel, and not such as persuadeth & compelleth the most part of persons to mary for fond, fleshly, or avaricious affection: but holy, just, prudent and well approved counsel that teacheth at the beginning to behold wisely the conditions of him or her that is wished for in Marriage: and so in time with wisdom take, or leave, him or her accordingly, with time advised upon: And then appoint himself (if any thing should happen after the Marriage contrary to his expectation and hope that he or she had of others health, manners, or conditions, that breaketh not afterward matrimony) with patience, and tolerance to bear them, until, death separat the one from the other, or God redress and amend the faults and manners to be redressed and amended. But before man or woman marry, this is requisite to be done that every one and of every sex and kind examine himself whether he can with a good conscience live sole and unmarried or not. If he can, it is the mind of the holy ghost and of saint Paul that he so remain in purity, & cleans of life in body and soul to the glory of God i Cor. seven and the commodities of this true and unfeigned chastity be infinite and wondered, but not given to all men. And great heed must be taken here, lest under the pretext, and name of chaste and sole life lie hid most damnable hordome and adulteri. In case thou be guilty and findest in thyself the danger of adustion, and burning of concupysence it is the commandment of God thou marry i. Cor. seven. With this commandment no man can dispense, nor no vow or what esti●acie, 〈◊〉, or estimation so ever it be: for obedience unto the commandment is better than all the vows, or sacrifice of the law.  
And when thou hast thus advisedly appointed thyself to marriage see thou first chose thy make or companion, before thou lone, lest thou happen to be deceived with blind love which suddenly entered, and suddenly perisheth again.  
Measure not thy chose, from riches, beauty, age, parentaige, or from such like: but from vertwe, godliness, wit, discreation, & tractableness of conditions. The first conditions be not to be refused in case they be well placed in a man or woman that hath them with the fear of God, where that lacketh: they be better refused, then taken. And because we may be deceived under the show of virtue and happen upon a woman of froward conditions and troublous, when we think ourselves best bestowed: and also the woman many times hoping to have matched with an honest man, where as she afterward findeth herself utterly deceived: farther both man and woman many times are charged and in danger to love the rich, the fair, and so prefer them before the good and virtuous. The first election & beginning of Matrimony ought to be from prayer, in the which such as would marry should ask of God, a godly companion from whom only it is given Prover. After diligent prayer should be like inquisition of what faith the party is that is desired in matrimony: for as diversity of religion between one man and his wife is dangerous, so is it forbidden by God Deut. seven. jos. xxiii. Therefore Abraham the father of the faithfulls bound his servant by an oath that he should not take any of the daughters of Canaan for his son Isaac. And Isaac commandeth jacob his son to beware of the same Gene. xxviii. The contempt and violation of this commandment brought the children of Israel into great danger judic. iii. And Solomon the king into idolatry iii Reg. xi. Therefore saint Paul saith i. Cor. seven. That it is lawful to mary whom we will, so it be in the Lord, as it never can be where as the person to be Married abhorrithe (as saint Ambrose saith) the author of matrimony. It is not enough for the man or the woman, that will marry, to choose such a one as beareth the name of Christ, but he or she must diligently search what the practise and obedience of his conversation is to the name of Christianite. And when such a one is found, then chose and love honestly, seek with the counsel of thy wise friends, and neglect not the suffragies, nor consent of the parents and friends of the person thou seekest: and commend then, all the success to God, and desire his will to be done. This is the only way to begin Matrimony if it shall ever prosper well But out alas how far be men now adays from this manner of way towards marriage. This is now accounted foolishness and superstition. And in the place of these virtues is entered many unlawful and ungodly means, some buy & and sell their children: yea from the cradle and maketh marriages between those, that hath not the use of reason to judge what marriage is. Another sort seeketh how with flattery, collusion, defraud, & guile: yea by the means of bands and unhonest persons allure the son and daughter to a contract with out the knowledge, advise, and consent of the parents, and thinketh it good enough so they agree within themselves. Another sort where as they see, the mairage they covet to be above their reach they solicitate their friends letters and borroweth, many an honest commendation in their masters or friends letters which they never pay after, to the person that honest commendations pertaineth. I do not condemn nor disallow the report and laud of an honest man or woman, nor think it not against the word to make mention truly of the persons virtue and faculties that is wished for in matrimony, as Abraham's servant did, so it be done truly & without fraud. But in case the commendations & good will of the suitor can not prevail, I would not that the commandment of any friend that s●weth for an other, should force or compel the free parson against his or her will. Nether where as this means can avail, with tortoure or compulsion of persuasion to constrain or induse the unarmed, and evil fenced mind, of him, or her that of itself for virtue could no way admit such a conjunction and matrimony. If it be well begun the lord will prosper it in grace and goodness. If the contrary, he will sure at length punish it, as it is to be seen how the whole world for violating of matrimony was drowned, Sodom burnt. Among other faults and crimes that brought the children of Israel into captivity the lest was not the breaking of Marriage: But it is not ynoungne to begin Matrimony justly, it must so continue, and end, if it be of God. This shall be done, in case both, fear the Lord, and each know his duty to the other. And to th'end it may the better and sooner be put in experience, it shall not be a lost labour all together for the Christian reader to see the godly writings of this old and grave writer tertullian that here lived for. 1340. sithence. This second book to his wife, before four years past, I translated at the desire of a godly friend of mine, being both then, in a strange country. And when I had done in the translation, I commended unto him the judgement thereof: so that with his labours and mine he send it into London to a godly, and virtuous widow his mother by the law, who thankfully took it for the time of her life. And sithence her departure the godly man hath given the same godly council to others that be unmarried. And now wishing good to all, through this realm that he cannot speak withal, thought it good to commit the same (for a farther use thereof) to the print.  
praying god, that it may do asmuch good to all unmarried, & married persons, as both he, and I most heartily pray for, in the Lord. Amen.   

¶ A letter directed, unto a certain godly and virtuous widow of London, written by the husband of a daughter of hers.  
Right wourshypful, and entirely beloved mother, with most earnest, and hearty desire, I beseech our heavenly father, almighty God, for to increase the knowledge of his dear son, our saviour jesus christ, in you. And thorough his holy spirit the true comforter, for to assist and comfort you, in this your present heaviness, for the departing of my good father your husband, and to council you what is best for you to do, in the estate that ye be now in. etc. For, as for my comfort, or counsel specially, which ye desired to have, is over slender, for to do you any great good, in so weighty a matter.  
nevertheless good mother, out of the love that I do bear unto your soul health specially, and considering how much I am bound unto you. first for giving of your consent, that I might marry your daughter, my beloved wife. Then for the great kindness (to your great cost, & charge) that ye have showed us two, in the keeping, and overseinge of our son, in our absence, and for manifold other benefits, and pleasure done unto us, by our good father your husband, and you, at divers, times besides: I have caused a good friend of mine here, master john Hoper, for to traunslate and write out in to english, a little treatise compiled in latin by that very christian and godly doctor, Tertulian (a Martyr also of jesus Christ, as some do write) now about xiii hundred and lxxxx. years agonne. And so much the sooner, have I sent you the said treatise, rather than any other thing, gathered after mine own mind, out of the holy scriptures: because that no man should drive you, from the following of the same, as from a new found doctrine, devised but yesterday, out of some fond fellows brain. For that is one, of the cavylacyons, where with the devil goeth about, for to let the going forward, of the verity many times: even for to mou emen to believe, that the old truth, is the new learning, yea new fangled heresy, and I wot near what.  
The occasion why I have now sent you, this aforesaid treatise, called the second book of Tertulian, unto his wife: And not rather translated his first book, in which he instructeth his wife, how she should behave herself, and order her living after his death: Is that in his said first book or treatise, he exhorteth her, for to continue, still a widow in any wise: yea and that requireth he, of her so earnestly, & so straightly, that he (but in that no doubt he erryed greatly) seemeth plainly to affirm, and to go about, to make her believe, that if she married again with any man, she should commit sin. But here in this other treatise, he seemeth after my mind, rather by declaring unto her, what manner of husband, that she should choose to her (to say none other, 
Husbands, christian virgens or widows might in no wise take, without the great offence and contempt of almighty god: teach and instruct her what manner of etc.  but a very Christian and godly person) if that after she were once free, from the yoke of matrimony, she had not the gift of god, to follow S. Paul's counsel, which is: to abide still unmarried, and not to seek another husband, if she were once losyde from one, and not in danger of fornication, thorough the burning incontinency of the corruptible flesh.  
But now I doubt not, but that if some man, should hear this said treatise read unto you: he would say by and by: what mad fool sent this book unto you, as a thing that ye should follow? etc. This exhortation served, for the christian women of Tertulyans' time, when they inhabited the whole world over, here and there, amongst the infideles and heathen, and for such as do dwell amongst the turks and jews, now in our days: And not for any Virgins or widows, in our kings grace his realm, where as be none other to take, but only christian, if a woman will marry, any man at all. That is truth in deed, if all men were true christian, that bear the holy name of christ. But our saviour himself saith Math. vii Entre in at the straight gate for wide is the gate, and broad is the way that leadeth to destruction, and many therebe which go in thereat. But straight is the gate, and narrow is the way which leadeth unto life: and few there be that find it. Iten: not every one that saith unto me, Lord, Lord, shall enter into the kingdom of heaven: but he that doth the will of my father, which is in heaven. And saint Paul, speaking of the false christian, I mean such, as be but christian in name only. Unto Titus i Saith: they profess that they know God (with their mouth, & by their outward use, of the sacraments and ceremonies, the Apostle meaneth no doubt) but with their deeds they deny him: In as much as they be abominable livers, and not obedient unto god's word, but reprobate persons, as touching any good works. It is good to think then, that the man of God, Tertulian, took such for no better, than the heathen: specially seyuge that his master, and Lord jesus Christ, saith further, that at the last day, he will say unto such, christian disciples of his: de part from me, an ye that work Iniquity: I know you not. etc. Mat vii And who I pray you, should better know, who be the true christian, and Christ's disciples in deed, than our saviour jesus himself? which saith Ioh. viii If ye shall abide in my word, then shall ye be my disciples in deed. Item. Ioh. xu He that abideth in me, and I in him, bringeth fourth much fruit. etc. Then they that bring forth, no fruits of righteousness at all: but lie still like swine, wallowing in their voluptuousness, or else like cruel dogs, do bark at, and persecute the true doctrine of christ, which they know not, be none of Christ's disciples, and therefore, no true christian: but heathen, & worse than infidels, in the sight of almighty god. Yea, and so be all such to, as do continually sryll from day to day, walk or lie, in their foruication, adultery, drunk nnesse, gluttony, extortion, intolerable usury, inordinate covetousness, blind superstition, and wicked idolatry, with such like vices, as S. Paul saith i Cor. vi. and Ephe. v. For why should they else, be cast out of the company, or communion, of all christian men. In token that they have no part in the gospel, nor of the kingdom of Christ, except they amend? Saynet Paul, when he went so earnestly about, to drive the christian people amongst the Corynthiaus, from the using of the Idolatry, & other vices of the gentiles there: what meant he when he said i Cor. x. I would not have you ignorant brethren that our fathers were all of them under the cloud, & as passed thorough the sea, & all of them were baptisid into Moses, in the cloud, & in the sea, & all did eat one, & the same spiritual meat, and all did drink one spiritual drink. etc. What should the Apostle mean, by all these words I say? but that such of those fathers, as were afterwards naughty fell from God, unto lust, and sin, and tempted and provoked god, unto wrath and vengeance in the wilderness, were never the better in the sight of him, for that they had before seen and felt, so many of his great miracles, or wonderful deeds, nor for that they had been partakers, of so many, of his holy signs and sacraments. Now that this was S. Paul's meaning, appeareth plainly, by that he saith by and by after the afore alleged words: out in many of them, God had no pleasure. And that same the Apostle proveth, by that the Lord did after ward, punish & plague them so grievously & often, in the wilderness. For they were overthrown in the wilderness, saith S. Paul i Cor. x. And then he goeth fourth there, to his purpose and saith: but these are examples unto us: that we should not lust after evil things, as they lusted: nor be worshippers of Images, as some of them (he meaneth the forefathers of the jews, that provoked God in the wilderness) were: And so fourth, as ye may read there, at your leisure. And at the the last, Saint Paul concludeth thus: all these things happened unto them, for figures (or examples, as he might say) & were written for our warning, upon whom the ends of the world are come upon. Even as though he would say. It shall nothing avail you, O ye christian amongst the Corinthians, that ye once received the spirit of God, at your baptism, that ye come oft to pray together, and sing psalms in the comen assembles, nor that ye do often receive the sacrament of Christ's body and blood etc. As other good christian do: Except that ye do follow your profession in deed, continue in the spirit and fear of the lord, avoiding all deadly sin, and the wicked wourshypping of Images, that is used, amongst your neighbours and familiars the gentiles there, at Corrinth. etc. And by this good mother is it easy, to apply this aforesaid saying of saint Paul: unto our corrupt rhyme (of which no doubt, the holy ghost showed before hand ii Timo. iii.) And to esteem those persons, no true Christians, which do persever without all repentance and amendment, in all manner of vice, and abominations, of the world. For Saint james saith that the pure and undefiled religion, before god, and the father, is, to visit the fatherless and widows, in their affliction (by these two good works of mercy, he understandeth the walking, in all other good deeds, ye may be sure) and to keep himself, unspotted of the world. That is: to beware, that he defile not his soul, nor body nother, with the covetousness, extorsion, adultery, fornication, idolatry, or such like abomynations, which the world commonly useth or committeth.  
But to return somewhat again, unto my purpose: please it you to understand good mother, that whereas ye shall hereafter find, certain annotations in the mergent, of this treatise, the same I made myself, with out master Hopers' knowledge: (but the faithful, may soon judge, whither they be true or no) if they will confer the same, with the right touch stone, the holy scriptures. This I wright for none other intent, but that, if the same annotations do not like you, ye should not put the blame in master Hoper, who knoweth not yet of them. And as for the notes that I have made here & there concerning the Sacrament, I amsure that ye would nor be offended with them, if ye had read the same doctor's mind, in other places of his works: Because that by the same, he doth manifestly declare, that he was of the right opinion in the said Sacrament. For in his first book against the heretic Martion, who did say that all the things of this world were uncleave (but other more damnable heresies then that did he stiffly defend) he saith these words following: 
Tertuliaus mind of the holy sacrament of Christ's body & blood  christ did not reprove bread, by which he did represent his body. And in his fourth book where he confuteth the said abominable heretic, for saying that our saviour jesus, had but a fantastical body: he is yet more plain, and saith thus: Chrsyte took bread, distributed the same unto his disciples, and made it his body, saying: this is my body. That is to say, a figure of my body. But that had been no figure thereof, except that he had had a very body. For a vain thing, which is but a phantasy, can receive no figure. Or else if he did therefore make bread his body, because that he lacked a true body: Then should he have delivered bread, for us. And that had made for the vanity of martion, that bread had been crucified. Hither to are Tertulians' words: by the which ye may plainly perceive, that he believed not (as the papists do) that the bread of the Sacrament, was the very body of christ Really, no, but figuratively, or in a mystery. And for the better understanding of the whole treatise following (because that master john Hoper did it not) I have translated the prologue into the same, here myself simply, and as well as I can. But now I make an end, to trouble you good mother, with this my rude writing: because ye should the sooner read here now, wholly Tertulians' own mind, of the foresaid matter. etc. The grace of our Lord jesus christ, be ever more with you. AMEN.   

The Prologue and Argument, of this book, made in Latin by master beatus Rhenamus, a learned man of Schleckstadt, nigh unto Strasburge in Germany. Anno Domi. 1521. and printed in English. An. 1550.  
Certain christian women (and specially such, as were rich or wealthy) when their husbands were dead, thorough ambition and vain glory, did mary with the gentiles afterwards, because they were ashamed of christian men, as persons of a low degree, and of small substance. For in those days, the heathen had at the wealth, & high power in their hands. They did reign, bare rule, and had all the dominion alone. The poor christian lived then with out all manner of office, or authority, in the common wealth: lived, yea rather lay hid, & were all only known, by their modestyousnesse, and sober living. Therefore when tertulian saw this unseemly example, of the widows, which so did marry again, he in this latter book, going about for to warn his own wife of that inconvenience, entreateth of those women, that took unto their husbands, gentiles: declaring also plainly, that in so doing, they did wickedly, & all against S. Paul's sentence, with that which they defended their deed. By and by after he doth rehe rse, the impediments and inconueniency, that came of such wedlock, seeing that they might not freely attend, unto the observations of the christian faith. In the which place he receyteth the chief studies and offices, of our religion, which were used in those days. That is to say, of standing, of fasting, of procession (which represented the people of the jews, that went fourth of jerusalem, for to meet christ: And also the Apostles, going out, unto the Mount, when christ ascended into heaven) Of the vysyting of the brethren (that was of the christian, when they were such, and diseased) of the watching in the night at Easter: which Saint Jerome thought therefore to be celebrat and done, because it is the tradition of the jews, that christ shall come at midnight, like as it was, in the time of the Egyptians before. Wherefore I think (saith he) that the Apostles tradition did then still remain, that on Easter even, the people might not go away, till half the night were passed, but should tarry weighting for the coming of Christ, that then, when that time was passed, they might all of them, with the more security, & with out fear, keep that feast holy. Tertulian maketh also mention, of the lords feast, or supper, of the vysyting of men in prison, of the kissing of brethren, that is christian men, of the washing of feet, of the imparting or dealing of meat and drink, and lodging, of the sign or token of the cross, of the prayers made In the night: of the sacrament, of the lords body and blood (which was then taken, before they did eat any meat) and of the holy synginge, of the christian people then. last of all, he extolleth, that matrimony, by the which a christian man, is coupled unto a christian woman, because that then, one may keep their chrystianity, when as (that I may use Tertulyans own words) the sick is freely visited, the neby sustained, when alms is done without torment, or fear: the communion used and frequented, without all scrupulosity and doubt (that is to say, when the husband himself, being also present at the same, is not afraid of his wife) daily diligence without any impediment, no marking of one, with the sign of the cross, by stealth. (For a christian woman then, durst not, that her husband might see, cross herself: but did it secretly) no trembling or fearful greeting (for the wife in saluting of a christian man, did cause her unbelieving husband, for to suspect her of adultery) nor yet no dumb praising of god. For in the presence of an heathen man, his wife durst not openly, or aloud give thanks unto christ. Which thing he himself doth so expound, when he saith, afterwards. psalms and holy hymns, are song between them two, and the one striveth with the other, who can sing best unto their God.  
FINIS.   

The second book, of the blessed martyr tertulian unto his wife.  
OF late, my dear beloved wife & companion in the lord, as well as I could, I advertised you, what life best beseemed: & was moste decente for a godly woman, that was loosed by any occasion, from Matrimony. Now having regard unto the infirmities of man, being moved thereunto by the example of certain persons, the which by reason of divorcement or death of their husband, had occasion given them to live chaste, they not tstanding, have not only, forsaken 〈…〉 of so great a perfection, but also in marrying again, for goat the discipline, and commandment of the law, which giveth the widows liberty to marry again, unto whom they will, only that it be done, in the lord. Therefore I am in great perplexity and troubled, lest that I which of late exhorted you, to persever and continue in the state of wydowheed, as a woman contented with one husband. Now making mention of marriage, should give you occasion to fall from the higher perfection: But in case ye will consider your health, ye will live in that state of life, that shallbe moste commodious, though ye do it with pain and force. If the thing be hard and dyfficile, the more it requireth the 〈…〉 of God. I would not have written, unto you of this matter, but that I find mine own conscience, and judgement, careful of your health. Incase the chastity of the body, that preserveth the state of wyddowhed, be so great a gift, that it may not be suffered or kept, it may be had excused, 
Wed owes cannot mari again, except it be to such as be of the household of faith.  things that be hard and uneasy to be borne, soon opteineth pardon. The more favourable the law of god is to permit matrimony to such as cannot abstain, the more it condemneth him, that may abstain, and will not.  
This approveth the apostle, when he speaketh of widows: I would saith he they should continue, in the same estate. I would they should follow mine example. And when he licenseth them to mary in the lord, when he sayeth only in the Lord, he doth not give council, so to do, but earnestly commandeth them. Therefore as concerning marriage again, if we follow not the commandment, we fall in danger of damnation. For he that passeth not of wholesome council, will likewise neglect, the commandment, the one is a council, and put to the choice of man, but to offend in the other, is contempt, and injuries to the law. Therefore seeing, that a certain woman, forsook to marry with one, of the household of faith, and joined herself, to a gentle as I have seen the like done, before by other. I wonder they could not approve their so doing, to be lawful by the scripture, to excuse their wantonness, and pride, and the transgression of such holy counsels. Do they thick they can excuse their fault, 
1. Cor. seven  by the place of Paul: If any brother, have an unbelieving wife, and she is contented to dwell with him, let him not put her away. Likewise if a woman, have a unbelieving husband, and he is contented to dwell with her, let her not put him away, for the unbelieving housbaude, is sanctified, by the believing wife, and the unbelieving wife is sanctified by the believing husband, or else were your children unclean. Peradventure such as be unmarried will understand this sentence of Paul sympely and plainly. They that so interpretate it do think it lawful, for one of the faith, to marry an infidel. But god forbid that a man willingly should thus deceive himself. For truly it is plain that the scripture speaketh of them, that were married before any of them were called to the faith, as the words plainly declare: If any believing brother have an unbelieving wife: he doth not say: If any brother be to be married to an unbelieving wife, he meaneth that the husband of an unbelieving woman, now being in matrimony, and converted, may and ought to continue, with his wife, that is to say, for because the husband, that is converted to the faith, shall not think it lawful to depart any manner of ways from her, as from a woman of a strange faith, in so much that his reason is thus: God hath called us in peace, and it may be, that the unbelieving woman may be converted of the faithful husband by the conversation of matrimony. This little sentence and proposition declareth it so to be understand. 
By calling. S. Paul meaneth here no doubt, the state or condition of living, which God by his providence hath ordained every man & woman to walk in, after his word or commandment. etc.  For every man saith Paul, as he is called, of the lord, in the same let him, abide, I suppose, such as be called be unbelieved & not faithful. For if he had meant of such, as were in the faith of Christ before matrimony, he would absolutely have permitted, one of the household of faith to have married with the heathen, and if he had permitted that, he would never have added so diverse and contrary a sentence to his own permission. Saing: the husband being dead, the wife is at liberty, to mary to whom she will, only in the lord. There is nothing here to be entreated upon again: For, asmuch as was expedient to be spoken of, Christ hath declared it, lest any man should miss take this sentence she may marry to whom she will, he added, only in the lord, that is to say in the name of the lord, which is no doubt to a man of the household of faith. Christ our holy saviour therefore, which would have widows to live chastely in their wydowhed, who doth exhort us to his example, hath prescribed none other licence to mary again, saving only to such as be of the congregation of faith, to this rule & precept, he hath 
* Bound all that will marry again: only saith he in the lord he hath. etc.  added the great weight of his awe: by the which ways and means, thou mayst declare this saying, and it is of great weight. For now he chargeth, than he speaketh fair, now he giveth commandment, than he exhorteth, now he prayeth, another time he threateneth.  
This sentence is often times repeated and approved, brief & short, not withstanding very plenteous and copious. This is the condition of the scripture: Continually observe it my godly wife: In these marriages, that the apostle forbiddeth men to enter and join themselves, who can perceive how many perils, and jeopardies of faith there be. The first is to beweare, lest the flesh of a christian woman, be defiled by the comyxtion of gentility. Some man would move this question: Then what diversity, is there between him that is called by the lord in matrimony being a gentle, and him that is one of the household of faith before his marriage, that both they should not a like avoid, the defiling of their steshe. The one being an infidel, is constrained to leave his matrimony with the christian, the other is souffered to continue in matrimony. If then we be defiled, by marrying, one that is not of the household of faith, may not the one be separated, as well as the other is not suffered, to be joined? I answer, if the spirit of God, would so give chastity, better it were before all other things, a man not to couple himself in matrimony, than afterward utterly to break, & dissolve matrimony: For the lord forbiddeth any divorce to be made, except it be for fornication. As for chastity the lord always commendeth, the one by the law is commanded to him with his wife, the other, hath no licence to mary. Therefore according to the scripture, they that in matrimony be called of god, shall so continue, and yet not thereby defiled, yea the other party, is rather thereby sanctified: with out doubt such as be of the household of faith, before they marry, if they couple themselves with such, as be not of their religion, they cannot sanctify that matrimony. For that appertaineth only to the grace of god, to sanctefye that it findeth, then if it cannot be sanctified, it is unclean, and that that is unclean hath no part with that that is holy, but rather with the same filthiness to deflye and destroy it. These be three things: faithful persons to marry with them, that be not of the household of faith, they be to be condemned of fornication, and to be excommunicated from the company & fellowship, of the Christian congregation, by the authority of the apostles saying. 〈◊〉 〈◊〉 a person cate not, and yet shall we bring the tables of this matrimony, before the judgement seat of the lord? And shall we say that this matrimony, is to be allowed, which god condemneth? is it not adultery that is forbidden? is not the marriage with one that is not of the household of faith, unclean? He doth less violate the temple of god, & doth less injuries to the member of Christ, that accompeneth himself with an harlot: For I know, we be not at our own liberty, but redeemed, and that with the ransom of Christ's blood. Doing therefore injuries to our flesh, we do hurt him. Then what meaneth he that sayeth, it is sin in deed, to marry with a stranger, but it is but a little pretty sin. Where as if I should set aside the injuries of the flesh, that appertaineth to the Lord, every transgression that is voluntary, is great in the sight of the lord. The more power was given to overcome, the more is the default worthy to be condemned of contumary, and pride. Let us rehearse the other perils and dangers of the faith, which the apostle saw before, which are not only troublous to the body, but also to the spirit, 
The inconueviency that cometh, of an unfaithful or unmet marriage  who doth doubt, but that faith is daily put out of remembrance, by keeping of familiarity with infidels. Evil communication, corrupteth good manners, how much more continual fellowship, and daily familiaryte. Every faithful woman ought to be the servant of god: And how can she serve two masters, her lord God, and her husband, dying none of the household of faith. She that will please her husband being a gentle, must fashion herself, after the manner of the gentiles, rendering unto him unchristian reverence and service, in beauty, trick apparel, worldly nysenes, deshonest enticements: yea in such estate, the very secrets of matrimony be unhonest, and the use or benevolence of the said persons, is not practised, as it is amongst godly persons, reverently, soberly, and modestly, as the necessities of nature requireth and as persons always present before the sight of God. But let the woman mark or look, how the husband doth his duty to god: Truly she herself cannot live in a virtuous trade of living, that marrieth with him that is not of the household of faith, being the servant of the devil his lord, to let the godly mind and study of the faithful. So that if the Christian congregation, should assemble together, her husband would appoint to bathe. If she should go out of her door to do any business for the christian, she should that day have most business of her hand: if she would fast, the same day, would her husband prepare a feast. For what unfaithful would suffer his wife, for the love of the poor, to visit street by street the cotayges of her poor neighbours? what unfaithful would suffer his wife to rise from him to go unto the convent used in the night? And what infidel without ialousye would suffer his wife to use the lords feast (which he speaketh evil of) without suspicion? who would suffer his wife to creep in●o the preson, 
To watch all night i● that solenn feast 〈◊〉 Easter? what infidel would 〈◊〉 free his wife. ●…  to the martyrs of Christ and there to kiss their featters, and now and then, to receive a brother, with the kiss of peace, and to prepare, & bring them water for their feet. To be careful and solycytouse what they shall eat. And if any brother come from a strange country, what harbour shall he find, in the house of an unfaithful man? If she would give any thing, to the poor, the garner and store house is locked up. But there be some that suffereth, & beareth with our religion, and doth not cry out upon us. That is not withstanding a fault, that the gentiles, know our secrets, and that we be at their commandment, and that the alms that we give, is of their goods. Now the gentle that suffereth his wife so to do, is not ignorant, that his wife doth it. Other else if she keepeth it close, because she knoweth he can not away there withal, it is to be feared lest he should know it. Now forasmuch as the scripture commandeth, both: that we should work in the lord, without the obedience of the infidel, and likewise without our own jeopardy and peril: there is no difference, in which of these two thou offendest, either in that thou hast suomitted thyself under his power, if he be contented to suffer thy doings: or else in that thou hast brought thyself, in such trouble. Cast not saith Christ your precious stones before swine, lest they tread upon them, with their feet, & so turn back, and overcome you. Your precious stones, are your badgiss of your daily exercise, in godly living. The more you go about, to keep your religion close, the more you cause, it to be little paste of, and cause the curious gentile to be the more ware of it. ¶ anne ye hide your godly going to rest, when ye sing and mark, both your bed, & your body, with the sign of the cross? and when thou dost but spit at some unclean thing, that he doth, or when ye shall rise in the night to pray? Your husband will think rather these things, to be sorcery and witch craft: Your husband may not know, what thing that is, that ye eat secretly in the morning, fasting, and if he know it to be bread, he will not believe it to be as it is, 
* To be it is: this the scrame●● of Christ's bo●● & blou●●  & he that knoweth not that mystery: can he be satisfied or choir with himself, without the suspection of bread 
* Of breed that is of common bread: as though, be would say thus will he not think, that it is but bare bread, & not an holy sacrament etc.  or poison?  
There be some that beareth with their wives in deed, but they do it of craft, to deceive them, and to beguile them, whose secrets they hide, until such time as they may detect and disclose it, to their wife's danger and peril, whose substance, and dowerie shall recompense well enough, their husbands silence, & preserve, the reproach of their defamation, or else at their pleasure, they might accuse them, to the higher powers. The which experience some have felt in deed, by losing of their goods, that they had, or be denying of their faith: The hand maid of God, dwelleth, where false gods be worshipped, is troubled & vexed, with superstitious reverence of idols, at such solemn feasts, as be appointed in the beginning of the year, and of the month, to the honour of princes, or kings, with the flames and odowre of franckinsence: And departeth out of her house, decked with laure leaves, and candellis, as it were out of a new brodel house, or comen place of whoredom, she keepeth company with her husband in such fellowshyppes, and many times, in comen taverns: And many times she shall minister to the wicked, which before, was wont to minister unto saints, and yet not hereby so gracious to know the danger of her damnation: She shall wait upon them, of whom she should have been judge, at whose hand she must take bread, and of whose cup she must drink: what godly song may her husband sing to her, or she to her husband? Tush, let him hear a tale, of a good supper, of the tavern, and of the devil, or of hell. What communication is there of god? What invocation of Christ? there is no nourishment of faith, but rather mention, how to destroy the scripture. Where is the consolation of the sprite? Where is the holy praising of god? All things be turned of another sort, all things odious, contrary and all things damned and reproved, laid in bait to bring persons, from their soul's health. These things though they hap to such to, as were called to the faith, in the state of heathen, or gentle matrimony, yet they are excused, as persons called to the faith, in the state of gentle matrimony, and therefore be they commanded, to continue, and the one is sanctified by the other, & likewise there is hope of winning the other party. If then such a matrimony, be allowed of god: Why hath it no better success? Why is it not defended from affliction, from oppression, trouble, 
By defiling, peradventure he moveth here, the danger that married people, more than unmarried, be in: to fall from godly exercises, through the cares of this world, from which the christian should keep themselves undefiled jam i,  and defiling of themselves, having some protection by the grace of God. For a man that happeneth to mary a woman, which hath after their marriage, received the heavenly virtue, so that it seemeth, that god hath vouchsafed to call her to such a state, of such a man: I say, the gentiles are afeard to speak so soon evil of, as of other, in so much, that she is less looked upon, and hath her meditations in the mysteries of God, and at length saith some way to win her husband. She knoweth or perceiveth that her husband waxeth better, and beginneth to fear God, so that such men be the sooner won, which by the grace of God do happen upon such a make. For a conclusion, it is an other matter, to fall in to things forbidden (which displease god) willingly, and of purpose, sith that even as they offend god, so bring they themselves, into moche inconvenience. This is once as manifest as the sun, the none but wowers, doth feign, as though they favoured the christian faith. Yea, and god shall find out those women well enough, which do not abhor such wowers, and all because they might be in the more estimation, so that they take them to their husband's, and thereby seclude them selves, from the christian faith. Here have I rehearsed wherefore such matrimony can take no good success: Because it began of evil, and is condemned, of the lord. But yet let us see further, whether this matrimony be lawful, that declareth us berelye to be despisers of god's word. Hath not all prudent, & wise lords or masters, always forbidden their servants, to marry with strangers, lest they should fall in to wantonness, omit their duties, and give away their master's goods, to strangers. More over there was a law amongst the gentiles, that if any free man, had kept an other man's servant, after that he was admonished, he should thereby have lost his liberty, and become a servant. And shall wordly ordinances be preferred before the heavenly decrees, and laws of god? so that the gentiles should lose their liberty, for marrying with a stranger, and our women should go, and join themselves, with servants of the devil, and shall never the less be accounted of the household of faith? But now some will deny, that ever god taught them any such ways by his apostle: what have I more to say, to open and utter the madness of this cause, but even that our faith is weak and ready to fall into the concupisbence of worldly lusts or desires, of which thing we have experience and find it specially true in rich and wealthy persons: For the rytcher and greater fame that the widow is of, so much the sonnet she desireth a large house or place, to say her 
* By burdens, he under standeth the riches & think, which hindereth the camels of this world, to go thorough the straight door unto life.  burdens in: fields of pleasure, where as her ambitious pride may solace or delight itself. The congregations of the faithful do stink in the eyes of such a woman, it is hard to find a rich man in the church of god, and also such a one as 
* As liveth chaste: after they have been once loosed from matrimony I think he mevethe etc.  liveth chaste. What then shall widows desire, marriage of the devil? shall they bestow their goods, to be carried in a chartet (or on a goodly chair or sladde) or to buy strange mules to carry their baggage with all? A christian man, ye being tytche, would not peradventure, maintain these things. I beseech the to call to thy remembrance, the women, that amongst the heathen, such as be of noble progeny and rich withal, do mary themselves to ●erye slaves, and vile persons, of small or no estimation: either because, they will satisfy their carnal pleasure, or else because they may live, at their own liberty: Also many of them will mary with their own servants, and such as be set at liberty, yea with such as be passed lest of, amongst all men, so that they may have such a one, as will not break them, of their will. Should then a christian woman being rich, despice to marry a christian brother that is not as rich as she? Nay, she shall be the rytcher for marrying of this poor man, 
* For if the Kingdom of heaven belong unto the poor, and not to the rich: the rich woman shall find in poor man etc.  a rytcher jointer, than the rich man is able to make her. Well, if they be of one condition and like rich, concerning worldly substance, peradventure there is difference between them in the kingdom of God. Should a christian woman doubt, inquire and delyberate, whether that man be poor, to whom god hath given, the talon of his gospel? Now can I sufficiently praise, and magnify the felicity of that matrimony, which the church doth join together, confirmed by offering, the Angels declare it to be sealed, and so signed, God the father doth allow it: And here in the world the children cannot lawfully, and of right, mary without the consent, and good wills of their parents. O lord how godly is the matrimony of thy faithful, that be of one hope, of one desire, 
Aposcrophe A conversion of his tale to god, praising the state of godly maa trimony.  & of one learning, of one teligyon: both of them brothers and sisters, both of them servants of god, both of them one, in flesh and spirit, no diversity nor difference. They pray together: They be many times mindful of god, they fast both together, the one leading the other the way: the one exhorteth the other. In the temple of god they be together, the marriage that they have taken, they observe in wealth and woe, the one hideth nothing from the other, the one keepeth nothing close from the other, the one eschewith not the others company, the one is not unkind to the other, the sick is freely visited, and the poor sustained. Their alms, is wyliyngly done, their sacrifices without scrupulosity: Their daily affairs is done without let, they need not to cross themselves by stealth, nor to be half afraid when they do salute a christian person, nor yet secretly to praise god: psalms and holy hymns, or often times long between them two, the one contendeth with the other, who may best sing to their god. Christ seeing and hearing these things rejoiceth, unto them he sendeth his peace. Weather such two be, there is he, & where as he is, the devil cannot be These be the things that we may gather out of the sayings of the apostle, where he giveth leave to marry again. Put thyself in remembrance of these things if need be, and follow not the example of other. It is not lawful otherwise, for the faithful to mary. Though it were lawful yet is it not expedient.  
FINIS.   

¶ Imprinted at London, by Richard jug, dwelling in Paul's church yard at the sign of the Bible. M. D. I.  
Cum privilegio ad imprimendum Solum.