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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A13636	The seconde book of Tertullian vnto his wyf, translated into Englyshe, wherei[n] is co[n]teined most godly cou[n]sel how those that be vnmaryed, may chose vnto them selfes godly companyons, and so to liue quyetly in this world and blessedlye in the worlde to come; Ad uxorem. Book 2. English	Tertullian, ca. 160-ca. 230.; Hooper, John, d. 1555.; Rhenanus, Beatus, 1485-1547. aut	1550 (1550)	STC 23916; ESTC S104898	18,381	70

it Itē not euery one that saith vnto me Lord Lord shall entre into the kyngdome of heauē but he that doth the wil of my father whiche is in heauen And saynt Paule speaking of the false chrysten I meane such as be but chrysten in name only Unto Titus .i. Saith they professe that they knowe God wyth theyr mouthe by theyr outwarde vse of the sacramentes and ceremonies the Apostle meaneth no doubte but wyth theyr dedes they denye him In as muche as they bee abominable lyuers and not obediēt vnto goddes worde but reprobate persones as touching any good woorkes It is good to thincke then that the man of God Tertuliā toke such for no better thē the heathen Specyally seyuge that hys mayster and Lord Iesus Christ sayth further that at the laste daye he wyll saye vnto such christen disciples of hys de parte from me an ye that worke Iniquitie I knowe you not c. Mat .vii. And who I pray you shoulde better knowe who bee the trewe chrysten and chrystes disciples in dede then our sauiour Iesus himselfe which saith Ioh .viii. If ye shal abyde in my worde then shall ye be my disciples in dede Item Ioh .xv. He that abideth in me and I ī him bryngeth fourthe muche frute c. Then they that bryng forth no frutes of rightuousnes at al but lie still lyke swyne wallowing in theyr voluptuousnes or els lyke cruell dogges do barke at and persecute the trewe doctryne of Chryste whyche they knowe not bee none of chrystes discyples and therfore no trew christē but heathē worse then infidels in the syght of almightie god Yea and so bee all suche to as do contynuallye sryll from day to day walke or lye in their foruicacion adulterie dronke nnesse glotonye extorcion intollerable vserie inordinat couetousnesse blynde supersticion and wiked Idolatrye wyth suche lyke vyces as S. Paule sayth .i. Cor. vi and Ephe .v. For why shulde they els be cast oute of the company or communion of al christen men In token that they haue no parte ī the gospel nor of the kingdome of Christe except they amende Saynet Paule when he went so earnestly aboute to dryue the christen people amongest the Corynthiaus from the vsyng of the Idolatrie other vices of the gentyles there what ment he when he sayde .i. Cor. x. I woulde not haue you ygnoraunte brethren that our fathers wer al of them vnder the cloude as passed thorow the sea al of thē wer baptisid into Moses in the cloud in the sea al did eate one the same spiritual meate and al did drynke one spirituall drinke c. What shuld the Apostle meane by all these wordes I say but that suche of those fathers as were afterwardes noughty fell from God vnto lust and synne and tempted and prouoked god vnto wrathe and vengeaunce in the wyldernesse were neuer the better in the sighte of him for y t they had before sene and felt so many of his greate miracles or wonderfull dedes nor for that they had ben partakers of so many of his holy signes and sacramentes Now that this was S. Paules meanynge aperyth playnly by that he sayth by and by after the afore aleaged wordes out in manye of them God had no pleasure And that same the Apostle proueth by that the Lorde did after ward punishe plage thē so greuously oftē in the wildernesse For they were ouerthrowē in the wildernesse saythe S. Paule .i. Cor. x. And then he goeth fourthe there to his purpose and sayth but these are examples vnto vs that we should not luste after euel thinges as they lusted nor be worshippers of Images as some of thē he meaneth the forefathers of the Iewes that prouoked God in the wyldernesse were And so fourth as ye may reade there at your leasure And at the the laste Sainct Paule concludeth thus al these thinges happened vnto them for figures or examples as he mighte saye were wrytten for our warning vpon whome the endes of the worlde are come vpon Euen as thoughe he would saye It shall nothyng auayle you O ye christen amongest the Corinthians that ye once receaued the spirite of God at your baptysme that ye come ofte to praye togyther and synge psalmes in the commen assēbles nor that ye do oftē receaue the sacrament of Christes bodye and bloude c. As other good christen do Excepte that ye do followe youre profession in dede continew in the spiryt and feare of the lorde auoydynge all deadly synne and the wicked wourshypping of Images that is vsed amongest your neighbours and familiers the gentyles there at Corrinth c. And by thys good mother is it easy to applye this aforesayde saying of sainet Paule vnto our corrupte ryme of whyche no doubte the holy goste shewed before hande .ii. Timo. iii. And to esteme those persons no trew chrystians whiche do perseuer wythoute all repentaunce and amendement in all maner of vice and abominacions of y e world For Saynt Iames saythe that the pure and vndefiled religion before god and the father is to vysit the fatherlesse and wyddowes in theyr afflyccion by these two good workes of mercy he vnderstandeth the walkīg in all other good dedes ye may bee sure and to kepe hym selfe vnspotted of the world That is to beware that he defile not hys soule nor body nother with the couetousnes extorsiō adultery fornicacion Idolatrye or suche lyke abomynacions whyche the worlde commonlye vsyth or cōmytteth But to returne somwhat agayne vnto my purpose please it you to vnderstande good mother that whereas ye shall hereafter fynde certaine annotaciōs in the mergent of this treatyse the same I made my selfe with out master Hopers knowledge but y e faithful may sone iudge whyther they be trewe or no if they wyl confer the same wyth the righte touche stone the holy scryptures This I wright for none other intent but that if the same annotacions do not lyke you ye should not put y e blame in mayster Hoper who knoweth not yet of them And as for the notes that I haue made here there concernynge the Sacrament I amsure that ye woulde nor be offended wyth them yf ye had rede the same doctors mynde in other places of hys woorkes Because y t by y e same he dothe manyfestlye declare that he was of the ryghte opynyon in the sayde Sacramente For in hys fyrste boke agaynste the herityke Marcion who dyd saye that all the thinges of thys world wer vncleaue but other more dampnable heresies then that dyd he stiffely defend he sayth these wordes folowīg Chryst dyd not reproue breade by whyche he dyd represent his bodye And in hys fourthe boke where he confuteth the sayde abominable herityke for saying y t our sauioure Iesus had but a phātastical body he is yet more playne and sayth thus Chrsyte toke breade distributed y e same vnto hys discyples and made it his bodye sayinge this is my bodye That

couet to be aboue theyr reach they solicitate theyr frendes letters and boroweth many an honest cōmēdacion in their maysters or frēdes letters whiche they neuer pay after to the person that honest cōmendacions pertayneth I do not condemne nor disalowe y e reporte and lawde of an honest mā or woman nor thynke it not against the worde to make mencion trewly of the persones vertue and faculties that is wished for in matrymony as Abrahams seruaunte dyd so it be done trewly without fraude But in case the commendacions good will of the suter can not preuayle I would not that the commaundemente of anye frende that s●weth for an other shoulde forse or compell the free parson agaynst his or her will Nether where as this meanes can auayle with tortoure or compulsion of perswatiō to constrayne or induse the vnarmed and euel fēced minde of him or her that of it selfe for vertue coulde no way admitte suche a cōiunction and matrimonie If it be wel begon the lorde wil prosper it in grace and goodnes If the contrarye he wil sure at lengthe punishe it as it is to be seene how the whole worlde for violating of matrimonie was drouned Sodome burnte Amonge other faultes and crymes that brought the children of Israel into Captiuite the leste was not the breakynge of Mariage But it is not ynoungne to begynne Matrimony iustlye it must so contynewe and ende if it be of God This shall be donne incase boothe feare the Lorde and eche knowe his duetie to the other And to thende it may the better and soner be put in experience it shal not be a lost laboure al together for the christiane reader to see the godlye writynges of this olde and graue writer Tertulliane that here liued for 1340. sithens This seconde booke to his wife before foure yeres past I translated at the desyre of a godlye frende of myne beyng bothe then in a straunge countrie And when I had done in the translation I commended vnto hym the iudgment therof so that with his labours and myne he sende it into London to a godlye and vertuous widowe his mother by the lawe who thankefullye toke it for the tyme of her lyfe And sithens her departure the godly man hath geuen the same godlye councell to others that be vnmaried And now wishyng good to al through this realme that he cannot speake withal thought it good to commit the same for a farther vse therof to the prynte Prayinge god that it maye do asmuche good to all vnmaried maried persones as bothe he and I most hartely praye for in the Lorde Amen ¶ A leter directed vnto a certayne godlye and vertuous wyddowe of London wrytten by the husband of a daughter of hers RYghte wourshypful and intierly beloued mother with moste erneste and hartie desire I besech oure heuenlye father almightie God for to encrease the knowledge of his deare sonne our sauiour Iesus Chryste in you And thorowe hys holy spyryt the trewe comforter for to assyst and comfort you in thys your present heuynesse for the departīg of my good father your husband and to councell you what is beste for you to do in the estate that ye be now in c. For as for my comforte or counsell specyallye which ye desyred to haue is ouer slender for to do you anye greate good in so waightye a matter Neuer thelesse good mother oute of the loue that I do beare vnto your soule healthe specyally and consyderynge howe muche I am bounde vnto you Firste for giuynge of youre consente that I myght mary your doughter my beloued wyfe Then for the greate kyndenesse to your greate coste charge that ye haue shewed vs two in the keping and ouerseinge of oure sonne in our absence and for manyfolde other benefytes and pleasure donne vnto vs by oure good father your husbande and you at diuers times besydes I haue caused a good frende of myne here mayster Iohn Hoper for to traunslate and wryte out in to Englyshe a lytle treatyse compiled in lattin by that very chrysten and godly doctor Tertulian a Martyr also of Iesus Christe as some do wryte now aboute .xiii. hundred and lxxxx yeares agonne And so muche the soner haue I sente you the saide treatyse rather then annye other thynge gathered after myne owne mynde oute of the holy scriptures because that no man should dryue you from the folowing of the same as from a new found doctryne deuysed but yesterday out of some fonde fellowes brayne For y t is one of the cauylacyons where with the dyuell goeth aboute for to let the goynge forwarde of the verytie manye tymes euen for to mou emen to beleue that the olde truth is the new learning yea newe fangled heresy and I wote neare what The occasyon why I haue nowe sente you this aforesaide treatyse called the seconde boke of Tertulian vnto hys wyfe And not rather translated hys fyrste boke in whiche he instructeth hys wyfe howe she shoulde behaue herselfe and order her lyuing after hys death Is that in his sayde firste boke or treatyse he exhorteth her for to contynewe styll a widdowe in any wise yea and that requireth he of her so earnestely so straightely that he but in y t no doubte he erryed greatly semeth plainly to affirme and to go aboute to make her beleue that yf she maryed againe with any man she shoulde commyt synne But here in thys other treatyse he semeth after my mynde rather by declarynge vnto her what maner of husbande y t she shoulde chose to her to say none other but a very Christen and godly person if that after she were once free frō the yoke of matrymony she had not the gyfte of god to folowe S. Paules counsell whiche is to abyde styl vnmaried and not to seke another husbande yf she wer once losyde from one and not in daunger of fornicacion thorow the burning incontinencye of the corruptyble fleshe But now I doubte not but that if some mā should heare this saide treatise reade vnto you he woulde saye by and by what madde fole sente this boke vnto you as a thynge that ye shoulde folow c. This exhortacion serued for the christen wemen of Tertulyans tyme when they inhabyted the whole world ouer here aud there amongest the infideles and heathen and for suche as do dwell amongest the Turckes and Iewes nowe in our dayes And not for any Uirgins or widdowes in oure kinges grace hys realme where as be none other to take but onely christen if a woman wyl mary any man at all That is truth in dede yf all men were trew christen that beare the holy name of Chryste But oure sauioure hym selfe saythe Math .vii. Entre in at the strayte gate for wyde is the gate and brode is the waye that leadeth to distruccyon and many therbe which go in thereat But strayght is the gate and narrow is the waye whych leadeth vnto lyfe and fewe therebe that fynde

thynges thoughe they happē to suche to as were called to the faythe in the state of heathen or gentyle matrimony yet they are excused as personnes called to the fayth in the state of gentyle matrimonye and therfore be they commaunded to contynue and the one is sanctyfyed by the other lykewyse there is hope of wynnynge the other partie If then suche a matrimonye be alowed of god Why hathe it no better successe Why is it not defended from affliction from oppression trouble and defilynge of them selfes hauynge some proteccyon by the grace of God For a man that happeneth to marye a woman whiche hathe after their mariage receaued the heauenly vertewe so that it semeth that god hathe vouchsaued to cal her to suche a state of suche a man I saye the gentyles are aferde to speke so sone yuel of as of other in so muche that she is lesse loked vpon and hathe her meditacions in the misteries of God and at lengthe seythe some way to wynne her husbande She knoweth or perceaueth that her housbande waxeth better and begynneth to feare God so that suche men be the soner wonne whiche by the grace of God do happen vpon suche a make For a conclusion it is an other matter to fall in to thynges forbydden which displease god willingly and of purpose sythe that euen as they offēde god so bring they them selues into moche inconuenyence This is once as manifest as the sunne y e none but wowers dothe fayne as thoughe they fauered the christian fayth Yea and god shall fynde oute those wemē wel ynoughe which do not abhorre suche wowers and all because they myghte be in the more estimacion so that they take them to their housbādes aud thereby seclude thē selues from the christian faythe Here haue I rehersed wherfore suche matrimonye can take no good successe Because it began of yuel and is condempned of the lorde But yet let vs se further whether this matrymonye be lawful that declareth vs berelye to be despisers of goddes word Hathe not all prudente wyse lordes or maisters alwayes forbydden theyr seruauntes to mary with straungers leste they should fal in to wantonnes omyt theyr dewties and geue awaye theyr masters goodes to straungers More ouer there was a lawe amongest the gentiles that yf any fre mā had kept an other mannes seruaunt after that he was admonyshed he shoulde therby haue loste his libertie and become a seruaunte And shall worldelye ordinances be preferred before the heuenlye decrees and lawes of god so that the gentyles shoulde lose their lybertie for marying with a straunger and oure wemen shoulde go and ioyne thē selfes with seruaūtes of the diuel and shal neuer the lesse be accompted of the housholde of faythe But nowe some wyl denye that euer god taught thē any suche wayes by his apostle what haue I more to saye to open and vtter the madnes of this cause but euen that oure faythe is weake and ready to fall into the concupyscence of worldly lustes or desyres of whiche thinge we haue experience and fynde it speciallie trewe in rytche and wealthye personnes For the rytcher and greater fame that the wyddowe is of so muche the sonet she desyreth a large house or place to say her burdēs in fildes of pleasure where as her ambicious pryde maye solace or delyte it selfe The congregacyons of the faythfull do stynke in the eyes of suche a woman it is harde to fynde a riche man in the churche of god and also suche a one as lyueth chaste What then shall wyddowes desyre mariage of the dyuel shall they bestowe their gooddes to be caried in a chartet or on a goodlye chayre or sladde or to bye straunge mules to carrye theyr bagage with al A christen man ye beynge tytche would not paraduenture maintaine these thīges I beseche the to calle to thy remembraunce the women that amongest the heathen suche as be of noble progenye and rytche withal do marye them selues to ●erye slaues and vyle persons of smalle or no estimacion either bycause they wyl satysfye their carnal pleasure or else because they maye lyue at their owne libertie Also many of them wyll marye with their owne seruaūtes and suche as be set at libertye yea with suche as be paste leste of amongest al men so that they maye haue suche a one as wyll not breake them of theyr wyll Shoulde then a christen woman beyng rytche despice to marie a christian brother that is not as rytche as she Naye she shal be the rytcher for maryinge of this poore mā a rytcher ioynter then the ritch man is able to make her Well yf they be of one condicion and lyke rytche concernynge worldlie substaunce paraduenture there is dyfference betwene them in y e kyngdome of God Shoulde a christian woman doute inquire and delyberate whether that man be poore to whome god hathe geuen the talent of his gospel Nowe can I sufficientlie praise and magnifye the felicite of that matrimonye whiche the church doth ioyne to gether confirmed by offringe y e Aungelles declare it to be sealed and so sygned God the father dothe alowe it And here in the worlde the children cannot lawfullye and of ryghte marye without the consente and good wylles of their parentes O lorde howe godlye is the matrimonye of thy faythfull that be of one hope of one desire of one learnynge of one teligyon both of them brothers and systers bothe of them seruauntes of god both of thē one in fleshe and spirite no dyuersite nor dyfference They praye together They be many tymes myndeful of god they fast bothe together the one leadynge the other the waie the one exhorteth the other In the temple of god they be together the maryage that they haue takē thei obserue in wealthe and woe the one hydeth nothynge from the other the one kepeth nothynge close frome the other the one eschewith not the others companye the one is not vnkynde to the other the sycke is frelye visyted aud the poore sustayned Their almes is wyliyngly done their sacrifyces withoute scrupulosyte Theyr dayly affayres is done withoute lette they nede not to crosse them selues by stealthe nor to be halfe afrayde whē they do salute a christian person nor yet secretlye to prayse god psalmes and holy himnes or oftē times longe betwene them two the one contendeth with y e other who maye beste synge to theyr god Christe seyng and hearing these thynges reioysethe vnto thē he sēdeth his peace Wether such two be there is he where as he is the deuyll cannot be These be y e thīges that we may gather oute of the sayinges of y e apostle where he geueth leaue to marie againe Put thy selfe in remembraunce of these thinges yf nede be and folowe not the example of other It is not lawfull otherwyse for y e faithful to marye Thoughe it were lawful yet is it not expedyente FINIS ¶ Imprynted at London by Richarde Iugge dwellynge in Paules churche yarde at the sygne of the Byble M. D. I. Cum priuilegio ad imprimendum Solum Husbandes christen virgens or widdowes might ī no wise take w toute the great offēce and cōtempte of allmightie god teache and īstruct her what maner of c. Tertuliaus mīde of y e holy sacramēt of Christes body bludde Wed owes cannot mari agayne except it be to suche as be of the houshold of fayth 1. Cor. vii By callinge S. Paule meneth here no doubt y e state or condiciō of liuīg whiche God by his prouidence hath ordened euery man woman to walke in after his worde or commaundement c * Bounde al y t wyll mary agayne onelye sayth he in y e lord he hathe c. The incōueuiency that commeth of an vnfaithfull or vnmet mariage To watche all night i● y t solēn feaste 〈◊〉 Easter what infidell wold 〈◊〉 fre his wife ●… * To be it is this the scrame●● of christes bo●● blou●● * Of brede that is of cōmune bread as though be wolde say thus will he not thinke y t it is but bare breade not an holy sacrament c. By defiling paraduenture he meaueth here the daunger that maried people more then vnmaried be in to fall from godly exercyses through the cares of thys worlde from which y e christen shoulde kepe thē selues vn defiled Iam .i * By burdens he vnder stādeth the ryches thynke which hīdereth y e cammels of this world to go thorowe the straighte dore vnto lyfe * As liuith chast after they haue ben once losed from matrimony I thinke he meuethe c. * For yf y e Kīgdome of heauē belonge vnto the pore and not to y e ritch the ritch woman shal finde in poore mā c. Aposcrophe A cōuersiō of hys tale to god praysing y e state of godli maa trimony