✚ Domestycal or household Sermons, for a godly householder, to his children and family, compiled by the godly learned man Christopher Hegendorffyne, doctor, most necessary for all faithful householders: now first translated out of latin into Englysshe: ☞ ❧ ☜  
☞ by Henry Reiginalde. ☜  
Anno M.D.XLVIII.  Deuteronomi. 6. These words, which I command the this day, shall be in thy heart, and thou shalt show them unto thy children: and shalt talk of them, when thou art at home in thy house, and as thou walkest by the way etc.  

Christophorus Hegendorffyne, Doctor of the law, to the right wise & excellent man lord Thomas Reiben senator of Francoforte▪ by side Oderam, his singular good patron, wisheth health.  
AMong all other benefits which we christians have received of our only saviour Chryste (my especial good friend) these be even the chieffest, that by him we are all made both kings and priests. Kings true lie, not that we have any kingdom earthly to rule, but that by christ we subdue all vices, both death, sin, the devil, and hell. For we Christians be as well kings, as Christ is our head and king: & that because we believe in him. Now, Christ is no worldly king, for the scripture saith. Io. 18 (The kingdom of Christ is not of this world) for he is king of kings: for because he hath power over all thing. And all things are subdued underneath his seat. So therefore as Christ is a king, so are we Christian kings, for all that appertaineth to Christ are ours. And also, all we christyans, be Christ's, for christ and by Christ, For by him we all do offer spiritual sacrifices daily unto God, and one prayeth for an other: and we have power to preach god's word, which things S. Peter in his first Epistle. 2. Chap. doth comprehend in a few words, when he saith, you are the choose generation the kingly priesthood that holy nation etc. This place is known to every man. And so we christians in Christ, be all Pristes. But least any tumult or schism might rise among the Christian congregation, the Church or those to the which the Church doth commit such authority: do choose certain ministers which do both minister the Sacraments and openly preach the word of God, according to the doctrine of S. Paul 1. Corin. 14. when he saith, let all things be done honestly and in order, amongst you. Every Christian man being father of a household hath aucthorytie in his own house, to instruct and teach his children and household with the word of God, and of right he is, or aught to be a very bishop over his own household. And that that we say unto fathers of households, we will to be spoken unto every Christian woman which is mother over her household, for the which thing, lest that any might doubt in this matter, I will proceed a little further in it. first of all, josephus in the first book of his Antiquites doth write, that Adam and his son Seth did make two tables, one of slate, the other of stone, in the which they wryt the word of god and his Prophecies, the which they did, without any doubt, that they might both bring up their household in the word of god, and leave it to their posterytie, and to to exercise the offyce of a bishop in teaching the word of God. Gene. Chap. 35. Moses doth show how▪ jacob calling together all his household, vydde make a short and a vertuoule scrmonde, when he said. Cast you away strange Gods which be in the midst of you etc. this place is known to every one that readeth scripture.  
But what need I to bring this or that example, as though the old Testament were not full of them, wherewith it might be easily proved, that a good and a virtuous father of a household ought to inform all his hole honsholde, both in godly doctrine and in good manners Furthermore, Deute. 11. God commanding after this manner fathers of house holds, saith these words even at the first (where he speaketh of the x. commandments) put thesemy words in your heart, and in your soul. Deute. 6. and bind them for a sign upon your hand, that they may be as a warning between your eyes, Proverb. 3. And you shall teach them your Children, that they may talk of them, when thou sytteste in thy house: and when thou walkest by the way, when thou liest down and when thou risest up, yea, and thou shalt write them upon thy door posts of thy house, and upon thy gaates that your days may be multiplied etc. Do we not hear in this place, that god will that every good father of a household shall teach his Children and his family the commandments of god, and that he shall take the office of a private bishop and preacher. Even likewise, even a little before. Deute. 6. God doth command when he saith. Thou shalt love thy lord God with all thy heart etc.  
And these words which I command the this day, shallbe in thy heart & thou shalt show them unto thy Children, & shalt talk of them, when thou art at whom in thy house, and as thou walkest by the way etc. But here some men would say. God did command them unto the jews, that they might teach their family the precepts of the x. commandments, what have Christian men that be fathers of households, to do with those precepts? He not Christen men delivered from all Moses' law by Crist therefore hear thou (oh Christian) of the Christian liberty. At this time I do no thing speak of the abrogation of the law, for that every father of a household should institute and teach his Children and family, aswell the x. commandments, as any other Christian doctrine. S. Paul teacheth us plainly and manifestly in his Epistle to the Ephesy. 6 Chap. when he says. You Fathers move not your Children to wrath. But bring them up thorough the doctrine and enformation of the lord.  
What means it to bring them up in the doctrine or discyplyne of the lord? truly nothing else, but their Children alway from their tender infancy to be Christianly brought up, in those things which our lord god will require at their hands. What things be those? The x. commandments do suffycyentlye declare. Furthermore, lest that youth should forget or contemn the commandments of god (as even in deed the sort is most negligent) therefore Paul saith, that they aught to be admonysshed and warned of their governors, with the admonirion of the lord: and that thing to be grafted in their minds, which God doth specially require in them. And as we may easily perceive by the words of Paul, that it is the true part of a father of a household, to bring up dyly gentlely his Children & household in the ten commandments. And let no household keeper against this thing wynce or kick: but let them bring them up, in faith, hope and charity, and in other wholesome precepts and doctrines of Christ: that the law may be as a scolemaister (As S. Paul saith unto Christ) that is, that they being brought to the knowledge of their sin by the law, may prepare and ordain theyr selues to seek unto Christ, and to his right heritage: for why, the law (as Paul to the Romans & Galathyans doth argue) doth make us to prepare ourselves to receive the grace of god, so that it setteth before our eyes our sins, and putteth down the stubbornness of our mind. and maketh us very greedy of Christ's doctrine. Furthermore when Christ (as it is showed in the 5. of Mark) had delivered a certain man of a devil, and he did pray Christ, that he would tarry still with him. Chryste made answer unto him. Go thy ways into thine own house, unto thy family and show them how moche the Lord hath done for thee, and what compassion he had over the.  
Now, we have herd Christ our only saviour command also, that he which was delivered by him from a devil, should take the office of a Bishop and preacher of his word in his house among his Children and family, and that he should set forth the great benefyciall goodness, which he had received of god: and so to bring his family by the love of god, to the very knowledge of God.  
Furthermore, we may gather out of divers Epistles of Paul: that in his time, there was both fathers of households, and mothers of households, which did bring up very earnestly their family, both in the faith of jesu Christ and also in other principal matters of Christ's religion, for why, in the Epistle unto the Romayns the last Chapter, he doth salute the household and faithful church of Prisca & Aquyia (or as I may use his terms) the Christian family which was in the house of Prysca and Aquila: for without doubt, they were informed privyly in the faith of Christ. And in the first Epistle to the Corynthyans' the last Chapter he says. Aquyla & Priscilla, with those which be of the faithful congregation in their house doth salute you heartily in the lord. And where again, he calleth the household faithful Church, the Congregation of faithful Children, men servants and women servants, which were in the house of the woman Priscilla (whom he calleth to the Romayns Prisca) and Aquyla her husband.  
The self same thing Paul to the Collossians the last Chapter saith. Salute the brethren which are at Laodicia, & salute Nymphas, and the congregation which is in his house, where S. Ambrose thinketh that this Nimpha was a woman diligeut in the commandments of God, this article in greake, Aphtae, doth reprove it, that he was no woman but a man, which did noryssh and bring up his Christian family at home in his house in Christian love and godliness. The self same thing doth S. Paul exhort Tytus. Tit. 2. That old women should be soberly appareled, no slanderers, and that they should teach honest things, that they might 'cause young women to be sober etc. And here Paul willeth also, that old women should instruct their young women at home in their house, to godliness and good manners. And also Paul unto Tymothie the first Epistle the fourth Chapter commandeth widows to learn godliness at home in their houses, and to have a godly family. And how can they have a godly family, except they teach their household diligently and privately in the learning and erudition of God's word?  
To conclude, that holy man Sayncte Chrisostome in his first homely in Genesis saith. When you shall departed from hence from this sensible table, let there be put afore you a spiritual table, and let the good man of the house say some of these words, which be here said. Let the woman here. Let the servants lecne Let their aquayntaunce learn, and let the house be the Chuche of God, that the devil may be driven away, and that our daily adversary may be put to flight with all the enemies of our health and let the grace of the holy ghost here adyde in this place, that all peace and concord may defend all inhabytauntes herein. etc. These be the words of Chrisostome. Of the which words what man can not understand, that it perteynethe to godly fathers of households, to make their house the church of God, and the congregation of Christian people: and to take the office of a Bishop upon them Also Chrisostome setteth fourth the fruits which rise of sermonnes made at home in houses: for because of them the devil is driven away. As S. Peter says which goeth about as a roaring Lion feking whom he may devour. And the holy ghost doth rest upon the inhabytauntes and dwellers in the housewhere the word of god is taught: and the inhabytauntes and dwellers do line in concord and unity, and they do agreed peaceably, one with an other. Which fruits verily do easily bring to this point all fathers of households, that they should diligently instruct their family, with the word of God in their houses.  
For we may see by daily experience, that the devil goeth about with all his power, to make debate and strife in houses and breaketh amity & peace and soweth discord. And it is no doubt (that as Chrisostom truly saith) the devil the enemy of man's salvation, and of our hole famylye, sekethe our life: and often times would bring both the father of the household, the wife the Children, and the whole family to perels, unless he be driven away of godly fathers of households by the sword of the spirit, which is the word of God. With these examples of holy fathers, with the precepts of god in time passed given and commanded in the old Testament, with the commandment of Christ, which he gave unto him whom he delivered from a devil, and by these examples of fathers of households and mothers of households, which I have rehearsed out of S. Paul's Epistles.  
And where as Saint Paul, doth require of old women and widows, we may gather esely by the words of Crisostome, every father of a household hath liberty to teach his family at his own house the word of God, and that of right he is, and aught to be, the very Bishop of his family. And there is no less to be thought of mothers of households. If there be any brother of a household which is illyterate or unlearned, and can not teach pryvately his household, let him higher one, which in his stead may learn his family, or if he can not, let him advygysantly mark the sayings of Publycke and open sermons, and let him repeat those saying at home in his house before his family, assoon as supper or dynete is done. Therefore I being persuaded with those arguementes of S. Paul, which I have made relation of, y s I ever thought diligently with myself, that it were very necessary to writ for my children and for my hole household, certain household sermons. In the which those things which were requisite to a very true and Christian religion, might be expounded with few words propise & corespondent for the matter, which sermons often times I use to read in my house, to mye Children in latin, to my family, in the mother tongue. And do earnestly require at their hands after my reading, whether they do understand these things which are rede or not, and least they should forget veri quycly those things which I have read, I do require oftentimes of them all things, which in these sermons be entreated of, even as of their distaff and spyndell, which sermons I being earnestly requested of my especial friends have suffered to come abroad, that by them even other fathers of households may be stirred toward their family, to teach them well and godly. For I know that fathers of households be slack in this thing: and do not diligently excecute their office committed to them of God.  
first I will leave out some of my sermons in latin, if my friends shall think it best, and set out those that be necessary in the mother tongue. But unto thee (my well-beloved Thomas) do I dedicate these my private sermonnes, for that I know the to be given studiously to a perfect godliness. And although I know thou haste no need of these sermons to instruct thy family with, for that thou haste attempted many godly things with the study of godly wisdom: yet for all that seyeng I know that every thing which may be conducyble and profitable to obtain and get some godly wisdom is most acceptable unto thee, I doubt not but that thou wilt take these my sermons well at worth. For because I have written them to the furtherance of Christ's true religion. Some perchance will laugh me too scorn, for that I would be taken for an earnest lawer, and have taken upon me to interlace myself with holy scripture, whose laughing to scorn I will utterly despise, Although that I am among the company and the fellowship of layers: yet I will not be forgetful of those things which pertaineth to a christian father of an household, for this is a blessed saying of S. Paul: he that hath no care of his, and espeacially for his household, denyethe his faith, and is worse than an infideele. This bid the well to far, my especial good friend.   

A communication of the lords prayer, Between Christopher and jerome.  
jerome.  
My well-beloved brother Chrystostopher, from whence comest thou? Christopher. I come from the temple, my brother jerome. jerome. Out of the temple? What hast thou done there? Christopher. What should I there do? I have prayed. jerome. Hast thou prayed? If it pleased thee, but for thy pains: my gentle brother, teach me homely and briefly what is prayer, & to what end, and how, & what we should pray: for although our well-beloved father, did fruitfully teach us at home, many godly things as concerning prayer (as it seemed unto me) yet for all that I can not tell how I should well understand them, nor to have them in remembrance. Christo. O brother, thou putteste unto me an hard matter, for thoose things which thou wyllest to know of me, they ought not to be asked of such a rude Child: but of some doctor of divinity, and he that is learned. But for as much as thou prayest me so soberly, I will show myself unto the as a brother, And so much as I bore away in remembrance, from our father and the preather of these things, which thou wilt know of me, I will tell it thee, but thou dost pray me in vain, that I should do it homely and briefly: and how should I being a child do otherwise in such grave matters, jero. Brother I thank the for thy gentle and brotherly heart, but do as well as thou canst, and Cryst shall be thy assistance. C. Except I be disceaved: there be four things to be noted in this our disputation. The first is, that I will show thee, what it is too pray, the second is, wherefore we should pray, the third is, how we should pray the fourth is, what we should pray. jero. Surely brother, thou art of a good renembraunce: for by cause thou dost remember chief the principal things that I covet in espeacyall to be learned in: and therefore show thy mind, even only upon those things. Christo. Well beloved brother, both my father and the preacher did say, to pray, is to ask some what of god. jero. Of god? What is god? Christo. God, as our father said if thou dost well remember, is all that thing, to the which we have a confidence with all our heart, so that, if we have a confidence to the god with all our heart which did created and make both heaven and earth, and all thing that therem is, and governeth all thing, we have a confidence to the true god if we put any trust in any other god, we are both wicked and far from the true God jero. I understand well that thou sayste, my brother. Christ. Brother our father and the preacher, among all other things, had in remembrance, first, wherefore we should pray, the first cause was that god did command us to pray, for why, when god did graciously threaten in his second commandment that we should not take his name in vain, our father said, god without doubt willeth that we should ask of him in all kinds of necessity, we should pray also that he would be ready at all times both to rule us & govern us, for why, when god forbade that we should take his name in vain, our father said that we might easily coniecter that god would require the use of his name of us, & what use should we have of his name, but to call upon it in all kinds of necessity and eiul things. je. Surely this is a great cause wherefore we should pray, but dost thou remember brother, what other causes there be. Ch. The second cause wherefore we should pray, our father said it was this, for that that we have need of many things, & we are cast every moment into the perils of many evils And sing all things should be given of God & that we are defended of god only, against all manner of parels of evil, very necessyty (which is a mortal dearth) doth compel us to pray. je. nor this is no small matter my brother, wherefore we should pray, but yet the therd cause remains, except I am disceved. C. it is true, and that after the mind of our father there remaineth that God did constantly promise to all them that did pray unto him, he would most mercifully hear them: & it is ungodly either to be forgetful of that promise or to ●i lipend it, wherefore for that he hath promeysed therefore we are compelled every one of us, to pray unto him. I and where hath godly petitions of his faythfulll. But peradventure thou lookest brother, that fynaly I should show the what things we should pray for, that is, what things we should ask of god, although I think that it is no need, seeing that daily thou dost pray with me afore the table. je. Truly those things I do look for all though chief I pray daily with thee: but I know not how to understand those things which I pray. Christo. Those things which we aught to pray for, there is no man doth show better than Christ himself, for thou knowest, so did our father affirm. I Truly he did affirm it, but I pray the repeat it again, & compendiously, as thou canst right well. C. I will do at thy commandment & that with a good will my brother. C. The sixth Chap. of Matt. says. You shall pray after this manner. Our father which art in heaven: hallowed be thy name. Thy kingdom come. Thy will be done in earth as it is in heaven. give us this day our daily bread. And forgive us our trespasses: as we forgive them that trespass against us. And suffer us not to be led into temptation. But deliver us from evil. Amen. jerome. I have this prayer upon my fingers ends: if thou wilt know it, I will say it without the book. Ch. O brother, it is not enough to say this godly and holy prayer without the book, except thou mayst understand it, for our father did say, that this prayer shall never come from the bottom of the heart, unless we do well understand it, & there is no prayer thankfully taken of god, unless it be drawn out of the inward bosom of our heart. je. Therefore make me that I may understand this prayer by some means, all though I learn it not without the book. Ch. I will go about to do it god willing. And as thou art wont to do give thy diligence unto me with an attentyne ear. jerome. I shall do that thing. Christo. In the first beginning of this prayer, our father did affirm benevolence almost to be taken of those things which shall be asked afterward for since that god, not only God, that is to say, our defender succuorore and helper, but also is a father, nor father of this man, or that man, but our father, that is, of us all, which puttethe their trust in jesus Christ his only begotten son. And how can he deny us that thing, the which we ask of him? jerom. Surely even in like case, seeing that our yearthely fathers (buy whose mean we were brought into this world) can not deny us that thing, which we ask of him: moche less even that our father celestial, which is father of us all can deny us of any thing that we ask which doth excel all other yearthely fathers both in goodness & mercy. Christo. Surely, thou dost give a godly judgement of our god, my brother jerome: ever talk thou on these things, & let this be thy Godly exercise. Therefore thou knowest, how with these words our father should be a preparation, with a certain benevolence, towards those things which we shallbe about to ask. jero, I know it very well, but how understandest thou this thing, which is added unto, which art in heaven. Christo, God truly, as thou haste heard of our father, is in every place, but peculyarly he is in heaven: and he is in celestial and high things. And with these words we are called from the care of worldly things, for to be alway in contemplation, of heavenly things. Wherefore, Christ when he should pray, did life up his eyes unto heaven. jero. Surely this first beginning doth excellently well, and therefore say on. Christo. The beginning of this prayer, doth gather seven petitions/ in the which thou haste heard all those things as knit up even together with one band, even what so ever should be either asked of God, or necessary for us. jero. I have heard those things which thou haste said, but cause that I may more plainly understand them. Christo. first we pray let thy name be hallowed, this thing our father did say that it did smell some what of the Hebrew phrase, and therefore it could not be understanded so well of men. jerome. Whatte doth it mean then? Christo. This it means, that the name of god, that ever both was, and is, holy, shallbe sanctified in us, that is (as our ked kings & Princes, even as it might be with a sudden thunder, which at the denylles instigation would go about to forbid and extyuguysshe the Gospel, with all those which were earnest professors of the Gospel, yea, and also that this petition did often times withstand, that the wicked and cruel will (shall I say) their carnal desire, shall in no wise be fulfilled. jero. How wyllest thou that these words shallbe understand, even in earth as it is in heaven? Christo. Haste thou forgotten those things that our father did say, that these words, aught this way to be taken, that in like case as the holy Angels in heaven do obey his holy will, so in like case here in earth his holy will to be obeyed of all men, yea, and that in all manner of things. jero. But gentle brother, what do we then ask to be given unto us of God whilst we say, give us this day our daily bread? Christo. To be short, gentle brother, we do not only ask of god for bread, but we ask for those which labour diligently, that he might preserve us with a sufficiency, yea and also fortillers of the earth, that god would sand a prosperous success unto their labours, to send temperateness of weather, to make their ground fruit full, that the corn may grow to our sustenance, we also do ask here, that god may take away all evils which be wont either to destroy corns, or choke up corns, as hail, thunder, boisterous winds, or else such proper chances as doth appertain, or come by their own nature, as worms, or rotting, when it doth lie on the ground, where upon our father did show, that the Heathens had certain holidays that were instituted to pray unto their Gods, for such chances. In the stead of such feasts, as I think we have come into their place certain (superstitious) supplications and prayers made unto Amburbya, or the prayers of Amburbia. jerom, Forsooth those things which thou haste showed, I remember that they were declared of our father. Christo. We pray for in the same petition that god may drive away battle: for that in time of war all corn and fyldes be destroyed, trod underneath the foot and thoose that be tyllers, be slain, so that there must needs follow dearth of corn: to be short, we do ask of god for all necessary things pertaining to our living: with these few words. jero. I understand very well how many things we do ask of god with these few words: but I pray thee, wherefore is this word (to day) gladded. Chris. (To day) our father said that it was added for this purpose/ after the mind of S. Cypryan, that whosoever will be the disciple of Christ, after the voice of his master, he must forsake all things, and ask his daily meat, and not be long in asking of his petition, the self same lord showing the same, which said in the, 6. Chapter of Matthe. Be not thoughtful for to morrow, saying, what shall we eat, and what shall we drink, and with what shall we be clothed, after these things do the gentiles inquire also, your heavenly father doth know, that you have need of all these things. jerom. Gentle brother, how dost thou understand these words, and forgive us our trespasses, as we forgive the that trespass against us. Doth not god therefore forgive us our trespasses for that we do forgive them that trespase against us? Christo. My well-beloved jerome, this did our father say, as perchance thou dost remember, these words aught to be plainly taken, if our faults should trouble our conscience, that we in this thing ought to know as by a sure sign and token that our trespasses be forgiven us of God, if we shall forgive to our neighbour his trespasses, in the which he hath offended us, for why, so saith Christ in the 6. Chapt. of Matth. If you forgive unto men their faults, your heavenly father shall forgive you. And if you do not forgive unto men their faults, your heavenly father will not forgive unto you your faults, jero. Alas, what a grievous thing is it, to forgive our neighbour his faults, which hath hurt us by many kind of ways. Ch. Surely it is a grievous thing as thou sayest (brother) but they be greater faults which god doth forgive us. jerom. There followeth, except I am disceived, and bring us not into temptation. Do we in this place desire to be delivered from all kind of temptation? Christop We do not pray here, that we should not be tempted, but that we should not be led into temptation: that is to say, that we should not be overcome with temptation. jero. Of what enemies be we chiefly-tempted? Christ. Of three enemies, the world, the flesh and the devil. jero. How be we tempted of the world? Christ. When we see that other men do excel us, either in riches, learning, or else in other things: and do dispyte or envy their good fortune, or learning, or other things that happily chance unto them. jero. And how be we tempted of the devil? Chr. When the great abundance of our sins be set before our eyes, and be enticed to desperation, and we are compelled to cast away the hope of god's mercy. Furthermore, when we are stirred too murder, to be a parricide or kyller of our kindred/ or to commit any such abominable crimes. jerome. And how be we tempted of our flesh? Christ. When we be tysed unto lust, adultery, deflowering of Oyrgyns, with such other like sins, the devil being our good guide and principal master. jero. Dost thou believe that by this praying we shall be delivered from all these evils and temptations? Christo. Yea surely, we shall be delivered, so often as these words be brought fourth with a lively faith from the inward bottom of our herre. jerom. Now, remaineth the last petition, but deliver us from evil. Ch. It remeyneth even in deed: and our father thought that this petition was chief against the devil, which both far and near goth about to devour us, so that he confirmed it with these arguments, for that it doth partly signyfye in the greake word (apo tou ponyrou) that is to say, from evil, partly for that that devil is called by S. Paul to the Ephesians the last Chapter (evil) our father said that in this prayer there was many things to be asked after this fation that god would deliver us from all evils, that is to say, from all perils and mischances, which should either hinder body or soul, and so this word (evil) must be referred to the thing, and not to the person. je. Wherefore do we put unto (Amen) and what manner of language is it Christo Even as I shall make unto the an answer, unto the very effect: this word amen, is an hebrew word, and in englysshe it signyfieth so be it. And our father said, that it was expounded of one Aquila, for faithfully And of saint jerome, it is called the seal of the lords prayer. Therefore, this word truly was addid unto this prayer, that we should not doubt, but that our prayers were herd of God, and so to depart, having that which we asked of him. And for this cause, we say so be it, as though we should say. Truly oh lord, O heavenly father, we are sure thou haste heard us, we are sure thou wilt grant and give those things, which we have desired of thee: behold now thou hast (my well-beloved jerom) those things, which partly I have in remembrance, and partly I have written, by the reding of our father, and also by the preachings of our congregation, of the lords prayer, praying thee, that these things, which I have said, that thou wouldest diligently call them often to remembrance, and pray with me to god daily, than the which thing, we can do nothing more acceptable unto Christ, yea, and also we can not devise with all our studies, a thing that is so profitable unto all congregations, jerom. my well-beloved Christopher, I give the her tie thanks, for this thy great labour and I will not be negligent in remembering my deutye towards thee, God sending me his aid and help: I shall vehemently endeavour myself, that among my often prayers unto my only saviour, author and leader Christ, I will not be neglygente in the rest, praises be unto our lord jesu Christ and saviour, so be it.   


✚ The first household sermon unto their children & family  
Well-beloved children, Saint Paul, yea God the holy ghost, which speaketh by Paul, in his Epistle to the Ephesians the 6. Chapter Teacheth fathers, how they should both entreat their children, and instruct them: for thus he saith. Father's be not willing to provoke your children to anger but bring them up in the doctrine and cortection of the lord. Wherefore, for that I must obey god the holy ghost which speaketh by Paul/ I have decreed (although it shall be but rudely and of a gross wit) to open and declare unto you the ten commandments. In the which both all those things which god doth require of us, yea, & also those which belong unto our neighbour, be comprehended in a compendious some Wherefore, I earnestly beseech you, that you will give me a dylygente ear. You shall not hear of me any thing invented of man: but those things which the divine majesty by his unspeakable goodness towards us did draw forth out of the holy bosom of his breast. But here perchance some would think these things, what appertain to us Christians, the ten commandments of god? seeing that they were delivered to the jews by Moses, as it doth apere in the 20. Chapter of Exodus. First of all here (my well-beloved Children) learn that those ten commandments were promulgated and declared unto us, which have taken upon us to be called Christians, do no less the obedience, and observing of them, appertain then to the jues. For why, saying that those precepts dyvinely (as I might say) be engraven in our minds, as S. Paul teacheth in the 2. Chapter to the Romayns. And seeing that all we do assent to those commandments, even nature leadeth us unto them: he shall be no man nor yet christian which will nut go about to express them in his works and doing. And although there be many things in those precepts and commandments contained, which be impossible to be done by our carnal nature (for who can either fear god or have a confidence in him, by the power of his carnal nature) yet for all that god willeth his precepts and commandments to be observed and kept of us, that our untained lusts should be brydeled, not as in like case, and in time passed, some have thought, yea, and also at this present many do think, that by them, we are justified: that is to say, we are counted before god as just: but that we should escape temporal punysshement, for this saith Moses. Who so ever shall do these things, shall live in them. For he that killeth no man, semblabely shall not be killed. He that taketh not away his neighbours good, shall not be hanged on the galow tree. What need I to have many words? You hear (well-beloved children) your mother commanding your sisters to labour in spinning at the rock, not that your mother is brought buy those labours, to believe that her daughters do beserue their living, and shall be justified thereby: but that they should be in structed to lead an honest life, and use them to labour, and that they should know often times the imbecility and weakness of their strength and nature, seeing that they can not perform those labours which are put unto them. Even in like case, god unto the jews, yea, even unto us all hath put certain precepts and commandments not that by those we should obtain everlasting life: but that by those we should learn to do our duty, and then we shall plainly perceive, what god doth require of us: and what we own unto our neighbour, and that we can not, not not the best perform and keep no not the jest and so we should flee unto Christ our saviour, which only did observe and keep all his father's commandments even to the uttermost jot for our sakes, that we should challenge unto us, his diligent study in observing the commandments of god. I have minded my well-beloved children, to speak these few words before, for that I would declare unto you, the judgement of my council, in expounding the commandments of God, and that I would some what stir you to the observing and keeping the commandments of god But now will I begin with that first commandment.  Thou shalt have no strange Gods. 
first of all here is to be declared, what it is to have a god, to have a God is nothing else then to give confidence with all my heart to the very god and fear him which did make heaven and earth, and all thing that therein is Wherefore the prophets therefore do speak these words. Malachyas saith thus in his first Chapter. If I am the lord where is my fere, saith the Lord of hosts. Esay saith in the 7. Chapter If you will not believe, you shall not live, David saith in the second psalm. Blessed be those which put their trust in him and the HUNDRED and xxvij. psalm. Blessed are all those which fearethe the Lord, and in the 4. psalm, do you sacrifice with the sacrifice of justice and hope in the lord. Osias in his 12. Chapter saith. Hope always in god. Out of these sentences which I have rehearsed (well-beloved children) you may easily conjecture, what it is to have strange gods for if there be any thing, where unto we have more confidence, than the true god, that is, in the stead of our god. So there is many at this present day (it pityeth me to remember) have more trust to tbeir goods, then unto the true god There are many which worship their will, in the stead of their God. There are many to whom works, are in stead of their god. For why, they fyxe their confidence more in them, then in the mercy of God, for jesus Chrystes sake.  
And I can not sufficiently declare, how much goodness, both to rule yea, and also to lead an honest life, is mynestred unto us out of this commandment For even out of this commandment all magistrates do learn that they should always fear God, and therefore they neither do nothing, nor judge nothing which may either oppugn god or disdisplease him. Moore over, by this commandment, all Magistrates be moved, that they should neither trust to their wisdom, neither to their worldly polysie, but that they should put their especial confidence only in the help of god in all their doings, for why, thus saith Solomon in his proverbs the 3. Chapter. Have thy trust in god with all thine heart, and do not lean unto thine own wisdom, and a little after have thou no trust unto thy wisdom fear god and depart from evil. This first commandment doth this profit us, to lead an honest and a perfect life which doth appoint unto all man kind how he should be have himself, yea, and also this precept doth require, that the servant should execute in the masters absence his business and works diligently, & with a good will, for why although the master is absent, yet god is present, and doth see how dylygentely the servant doth apply his labours, so in like case, although I am not always with you (well-beloved children) yet god is present, with whose fear you being smitten you shall eschew always, that you shall not commit any thing out of the way, yea, & also you shall not suffer your goodly and preatious time to be spent in idleness.  
God only will not require of us account for every idle word, as it appeareth in Matthew the 12. Chap. But also of every deed that we do, wherefore my well-beloved children, take heed that you have alway in remembrance this commandment, yea and all way both to put your trust in god & also to fear god, and so shall I trust, that you shall have no confidence to your own wit, or to any of your works, and this shall you govern your life as becometh Christian men, and now pray you unto Christ our god and saviour, with all your heart that you may rule your hearts by his holy spirit: and that he would aswell increase the faith and confidence of god in you, as his fear: & that he will never suffer it to be baren and without fruit.  
So be it.   

The second household sermon unto their children and family.  
IN the first commandment of god (well-beloved children & servants) you have herded what stead fast heart you ought to have toward god, truly that we should have confidence in him, with all our heart and to fear him.  
And now I think you are desyrouse to learn, how we should truly worship god both with our mouth, and tongue. And that thing doth this second commandment teach, thus doth god command. Thou shalt not take the name of thy lord god in vain. God will account him guilty, which taketh the name of god in vain. And this commandment doth prohybit and forbid, that we should abuse the name of god, or use it in vain, that thing is, when that we shall either swear by the name of god, or when we shall put the name of god to inchauntmentes or cungeringes, or when we shall for every light cause use the name of God, for a great sort (I know not but that it cometh upon some ill use) they shall scarce speak one word: but they shall place it with an oath. And therefore that god might fray men from the use, of rasshe and vain swearing by his name, he threateneth that they shallbe guilty, that is, he shallbe punished which doth abuse his name, which threats, well beloved children, should put you in remembrance that you should very earnestly take heed, that you take not the name of God in vain, for it is God that giveth the threat: therefore, he will not suffer his name to be blasphemousely spoken of. Seeing that god hath forbidden that his name should be abused, we can no less think truly, but that he hath commanded us to have the right use of his name: we use the name of god, rightly, if when the honour and glory of god requireth, we swear by his name: as if we swear by the name of god to confyrm the verytie of the gospel, so doth Paul swear to the Galathians the first Chap. When he is about to prove, that he hath received of only Christ, the Gospel, he saith, those things that I write unto you, behold before god that I lie not as Paul might say. I take witness of god, that all things be true, the which I have showed you. And in the first Epistle to the Corinthyans', the 15. Chap Paul saith. I die daily by our reioysinges. Where Saint Augustine also doth testify that Paul did use with certain holiness to swear, in his 89, Epistle. And in this sermon of the words of thapostle 28. Furthermore, we do use well the name of God, when the time shall so chance that we swear by the name of god in judgement, either before a magistrate, or for the love of our neighbour, that is when we call god to witness, that the matter is none otherwise than we do affirm, for why, we do make this oath partly by the commandment of the magistrate, to whom god commandeth that we should obey, & partly that the truth should not be trodden underneath the foot, and that our neighbour should have neither loss or hynderance of his life or gods. Further more, we use the name of god well, when we do desire lamentably the name of god, either in all the beginnings of our works, or in any perils. Furthermore well-beloved children, if when you will go to your study: or else do any thing, sayye alway, god prospero all things well or god sand me good fortune, for know this of a surety, that all your works at like fortunately to go forward, if they be begove first with the name of god, yea, and also when so ever you are going to sleep at night, or when in the morning you do rise from your bed (making asigne of the holy cross on your forehead) say you. In the name of the father, the son, and of the holy ghost, for so both through all the day and all the night, you shall be the safer against all the assaults of the devil.  
Furthermore, in perryll no man is of so great strength and efficaci as the name of Christ, for why, I myself have not a little experyensed the thing, that there hath avoided from me many perrels and dangers, yea there hath been many perrels which hath suddenly chanced unto me/ so that I have cried out O lord jesus Christ help me, drive away this evil o lord jesus. For the devil which goeth about to cast us hedlynges into many perrels, he can not hear of the name of god, or the name of jesus Christ. Therefore, the name of god being called on, by and by, he flieth (in conclusion) the true use of the name of god is, willingly to apply ourself in our prayers, that we may also willingly give our mind to praying: and this thing doth this commandment require of us, we use also the name of god well, if as so as any good thing doth chance unto us. Therefore, I pray you heartily well-beloved children, remember and mark, that you may use the name of god well, for, as God will punish grevousely the abuse of his name, so with out doubt he will garnysshe that right using of his name with very excellent promises. And when the devil as Peter saith, shall go about as aroring lion seeking whom he should denoure, by none other means, you can make yourself safe against his disceites, unless you have the name of god always in your mouth.   

The third household sermon unto their Children and famylye.  
THe third commandment well-beloved children is, thou shalt hallow the sabaoth day, which commandment although it doth belong properly unto the jues, to whom the sabaoth day was samctified, yet for all that, it doth as well pertain unto us Christians, For although as soon as Christ our saviour did appear unto us, the Sabaoth was made, the Sabaothe: Esaie the last Chapter, and therefore one day is as holy as an other to every Chrystiane, yet for all that, that order is highly to be praised that every week the seventh day should be consecrated both to god and to exercise holy things. And this is the understanding of this commandment, hallow thy sabaoth day, that is to say, the other sixth day thou mayst spend in labours both public and private: but as soon as the sabaoth day, and so thy seventh day is come, be dilygente that thou mayst saynctyfy that day, that is, thou being vacant from all cares and labours spend them in holy exercise. And which be those holy exercises? truly to exercise thyself with prayer▪ to here the word of god, and so to endeavour thyself to holy works. And if thou dost diligently search out the meaning of this precept, thou shalt perceive none other things commanded unto us, than tother doth command us, verily pertelie, that we should put all our trust and confidence in god, that is to say, that we should love his word and the teacher of his word, and as I shall use the words of Sayncte Paul, those that labour in the word and doctrine. the 1. Thi. 5. be worthy of double honour, partly also, that we might chief teach our children in this day the commandments of god, and that we ceasing from all labours, for why this saboth day did thus signyfie to the Hebrews, the word of god might bring forth fruitfully some fruit as well in us as in all our famylye or household. And partly this commandment doth command us, that we should be chastened with the fear of god, that is to say, that we should not have his word in derysion for it is impossible that he which fears god with all his heart, should not regard his holy word. And that thing that I have said of the sabaoth day, or else of this our seventh day. I will that it shall be meant as well of other days, which be ordained by the congregation for to read the stories of the gospel Behold well beloved children, you have herd how our sabaoth day shall be used, but (alas) it grieveth me, how specially this present time, and now a days we use the sabaoth, truly when we have slept almost mid day, at the last we awake, & come to the temple, in the which as soon as the sermon, which we have heard earnestly preached unto us, is done, than we flee strait way whom to dyner, and as soon as dyner is done, we go and gaze a broad, or else to bank ting, or to dance. I am ashamed here to tell before you, certain things that be done in the sabaoth day, seeing that many be ashamed to do them. But you well-beloved children, hallow your sabaoth day, that is to say, ocupie yourselves with godly exercises. In numery the fourth book of Moses the 15. Chapter. We read, that a certain man was commanded of god to be stoned to death, for that he had gathered wood on the sabaothe day, therefore take heed that and if you my suse your sabaoth day, god will punish at length the breaking of the sabaoth day. It is a fearful thing, as the author of the pistle to the Hebrnes the 15. Chap. says. To fall in to the hands of the living God.   

The fourth household Sermon unto their Children and famylye.  
Very often you have herded of me (well beloved children) that the hole life of a christian, doth stand in two things, first, that we might know what doth pertain unto God and then what is our duty towards men. Those things which we must exhybit towards god, you may easily perceive them out of the first commandment, which I would wish, that you would bear about with you in your mind, and that you would keep them more better than the nails on your fingers, for why, they shall teach you in all things how you shall use yourself. And you shall not lightly go out of the right way, if thou wilt follow them even as guides that lead you in the right wave of your life, for he cannot by no manner of means err, which hath god before his eyes, and if he doth understand that his love ought to be preferred afore the love of all creatures. Furthermore, that duty which we aught to do toward men, the commandments that follow declare, sing that our duty done once unto god, there are no men whom it becomethe to embrace with a more greater love & to do more greates honour unto, then to our parents: which this fourth commandment doth show of our parents, honour thy father and mother, that it may be well unto thee, and that thou mayst be long living upon the earth, you have herded (well beloved children) that god doth command, that we should honour our parents. To honour our parents, not only honourably, gently and meekly, to salute their parents, to speak unto them, and to handle them gentlely, and to put of their caps unto them, and to give them the way, and give them the highest place, but with all their heart not only to love them: but also to have a fervent heart toward them, and they being oppressed with poverty, to help them, and they having their health to handle them gentlely: and being very aged (if need shall require) to bear them on their shoulders, where so ever they would go, Furthermore, what so ever they shall command, so that it be not wicked, none otherwise, then if it were sent from heaven, we aught to receive it with all love and fear, and once received, diligently to execute it, and not to mock them, if either with age, or with any other kind of fault, they do dote, not cruelly to make answer unto them, what time they do earnestly rebuke you. Beholdé how far and how large the honour of parents doth extend, neither here we be not only commanded to honour our parent's/ by the which you are brought fourth here in this world, and by them be brought up, but we are also commanded to honour the parents of our soul, the teachers of god's word and your masters. And also subjects be commanded, that they should honour their magistrates, both men servants and women servants be commanded to honour both their masters, and mistresses.  
To be short, in this commandment both polityque laws and household laves, be ordained and all obedience is commanded towards those whom by god we aught to honour, for because that we should be the redyer, to give honour unto our parents, god did annex to this commandment a serteyne pleasant promise. And what is this promise, I pray the here, that it may be well with thee, for it is well with us, when all things chance according unto our mind undoubtedly, if we be in health or if there be ministered unto us abundantly our daily necessaries, or what so ever we do, it doth luckelye chance when our mind is void of all troubles, we are well spoken of, we are taken reverently of all men. And truly these things be exceeding good, which god impertyth unto those, which honour their parents. But this is a gift not commonly seen, that those shall be partakers of a long life, which have not given honour unto their parents, & what is more pleasant than life? Is not life, and that a long life that all we covet? Let those good things, well beloved chyldrene, stir you up, that you may remember your duty, as well toward your father and mother, as also to the teachers of his holy word, Masters. all magistrates, yea, even all our life time, for why, you do hear, who reqyireth it of you, that you should give honour unto your parents. It is neither angel, nor prophet, but the almighty god, lord both of Angel and prophet, which can not so easily forget this precept, not only in cholde Testament, but also in the new Testament did study furthermore to renew it: for Solomon in his proverbs the 30. Chapter says. The eye which disdeyneth the father, and despiseth the commandment of the mother, Crows shall pick it out, beside the river, and Eagles shall devour it.  
Behold you do hear here, well-beloved Children, what the holy ghost doth require of you, trewlye that you should give honour unto your parents, if you do not, you here what kind of punishment he doth admonish us with, Ecclesiast. the 3. Chapter. says. Who that doth honour his father, he shall have delight in his children, and he shall obtain his request in that day that he doth pray, he that honoureth his father shall have long life, and he that is obedient unto his sather, shall make his mother glad. Honour thy father, that thou mayst be blessed of god etc. Furthermore, Christ the son of god, and our saviour, the xv. Chapter of Matthew. Chyding the Pharisees, says. Wherefore do you break the commandment of God for your own traditions? For god commanded, saying, honour thy father and mother, and who so ever curseth father or mother, shall die the death. Also Saint Paul to the Ephesians the 5. Chapter, saith. Children obey your parents in the lord, for that is right, honour your father and mother in the lord, which is the first commandment that hath any promise, that it may be well unto thee, and that thou mayst live long upon the earth, yea, hear well beloved children how this fourth precept both in the old Testament, and also in the new is very often times repeated with out doubt, even only for this cause, that god should show that this commandment should not escape the remembrance of children, and that it should be always unto them, as the most necessaryest thing pertaining to them in the house, yea and also, even that thing which almighty god hath declared buy many examples, for why, in like case as god did curse Cham the son of No, for that he had no honour unto his father. Even in like case did he bless Sem the son of No, for that he did reverently honour his father, as it doth appear in the ix. Chapter of Gene. And it is not unknown, what did chance to Absalon, the second book of the kings the xviij. Chapter. For that he gave not dew honour unto his father David, as he aught to do. But what need I too set fourth any more examples, as who should say, that the holy scripture were not full of examples, with the which god doth now show, that he favoureth those which honour their parents, & so to hate those, which do not their duty in honouring their parents.  
These things, I think well beloved children, shall kindle you, that you should have dew honour unto your patentes, it is the first commandment of god having promise, that is not once much spoken of, abroad, but we find it very often repeated in holy scripture, yea and also by examples, with the which God showeth inobediente children, toward their parents, that he will be avenged of them. And in examples to the which he doth declare how just he is of his promise, toward those children/ which love their parents, honour them, & obei them.  
For that which I here say of parents, that self same I will you to understand of masters, professors of thy divine word & of all Magistrates, for as I have said a little before, in this commandment, all obedience is commanded toowardes every man, our duty once done to god the which be called to the hygheste honour: jesus Christ the son of God, grant that that thing, the which is required of you in this commandment, that you earnestly may perform it with the help of his spirit: and that you may both mind it, and follow it, for god is he, which worketh in you, both for to will it, and to perform it, after as it shall please him. to the Philippi. 2.   

The fift household Sermon unto their Children and famylye.  
YOU have heard, well beloved children, what god hath required of you now therefore hear, wherein our duty doth apperteyn toward other men, god says thus. Thou shalt not kyl, which commandment truly in his kind (as the jews do understand it) doth seem only to forbid that we should not neither kill our neighbour with hand nor with sword.  
But Christ being the chief interpreter of the law, Matthew the u Chapter It is not enough saith he, if thou kylleste no man with thy hand unless also our heart is void of all anger and hatred, for why, thus says Christ our saviour. Who so ever is angry with his brother, is guilty of judgement, that is to say, he is worthy to have that punishment which he should have, that with his hand hath killed any man, that is to die, and semblabely, to be killed.  
John in his first Epistle the 3. Chapter saith. Every one that hatyth his brother is a manqueller, why so? For although he killeth not his brother with a sword, yet being inflamed with hatred, in his heart, wisheth his neighbour to be utterly killed. Nor truly those only of the which we have spoken buy man quellers, but Ehrist saith further▪ Who so ever shall say to his brother, Racha, shall be guilty of counsel, for Racha, doth signyfie here, all manner of tokens, with the which we declare ourselves to be angry with our neighbour, as when we will neither see a man, nor hear him, or when we will rejoice privily, when any misfortune is chanced toward our neighbour, or else when we do show ourselves toward our neighbour, that it shall easily appear, that there can be nothing more thankful, nor nothing more welcomer, then if our neighbour come to utter destruction.  
Christ saith more over, who so ever shall say fool, shall be guilty of hell fire: in this word fool is comprehended, not only extern signs, but all naughty words, which come from that heart, that doth hurt our neighbour. And if I do call any man fool upon agood intent. I sin not. So paul calleth the Galathyans' fools in that 3. Chapter. And Christ in the last Chapter of Luke, saith unto his disciples. O fools, and slow hearted to believe, and truly we ought not only here to use the name of fools, but also grevousely to be angry, and to show all manner of sharpness, and as it were, unmercyfulnes, for such anger is a godly zeal, which is angry with the evil, and not with the person, to whom he wisheth with all his heart good, for this cause the men of law, if they would take it as they should take it. They say well, that they be the enemies of the cause, and the friend of the person. You have herded well beloved children, how Christ hath more truly and better interpretated this commandment against killing thy brother, then either the jews in old time did interpretate it, or then some Christians at this present day do interpretate it after the text. You do hear also, that although all the world is full of manquellers, yet for all that, no man will know in him self, that he is a manqueller, what? What manquellers be those, which do abound in riches, and do suffer their neighbour to perish with famine, thirst, and cold. truly what is it else, but to give no meat to these that be hungry, too give no drink to those that be thirsty, to give no clotheses to those that be naked, then (to that is in his power) to kyl his neighbour, there is no difference as the civil laws do affirm, whether any man kill, or whether he be the cause of death, what need I many words? This commandment doth require of us that we should not hurt our neighbour neither with word nor dead, but help him by all means possible, with council, and with the help both of body and goods, and that we should take no less care in his cause, then in our own, yea, and also that no man should look for his own, but every man for his neighbours, to the Philyppians the 2. Chapter. Furthermore, how willeth God that this commandment should be vyolated of no man: for he doth not let scape the manqueller unpunished, sing that as well profane histories do show as divine, but that we will here over pass profane histories. Did not god punish greavousely Cain, for because he did kill his brother Abel. Geneses. the 4. Chapter? And did not god strayghtlye punish Achab and jesabell, for that they did kill miserably, Naboth, the third book of the kings, the 21. Chap. There be examples enough in scripture, well beloved Children, pray you unto God, that you may cast out of your heart at all times, both anger and hatred, and disceitefulnes toward your neighbour and that he would suffer your hands not to be defiled with the blood of your neighbour, by our Lord jesus Christ. So be it.   

The sixth household Sermon unto their Children and famylye.  
I Think, that you are not forgetful well beloved Children, that the syxt commandment of almighty god, aught to be expounded to you, which is. Thou shalt not commit adultery, which commandment, although it seemeth to be spoken to those which be knit to gyther with the band of matrimony, yet for all that it doth also per teyne unto those which be not married, and first it requireth of him, whom g●d shall call to have a wife (for god was the first author, that we should have wives, after the saying of Christ, Matthew the 19 Chapter. Let not man separate those, whom god doth join. And after the saying of Solomon in his proucrbes the 19 Chapter. God doth give us a wise wife, we must love her with all our heart, and to be content only with her, and to desire none other. Which commandment Christ in Matthew the 5. Chapter doth interpretate, both a gainste the persuasions of the jews, and also of them which count theymselues christians, you have heard that it was said unto the elders, thou shalt not commit adultrye. But I tell you, who so ever looketh upon an other man's wife, to lust after her, hath committed in his heart adultery with her, behold you have heard (well beloved Children) that it is not Enough/ if any man do not commit adultery with an other man's wife, but & if he burn in his heart with desiring of his neighbour's wife, this precept doth admony she us that we should take heed as well of the heart, as of all other things. For out of the heart cometh all evil thoughts, adultery, fornycation, Matthew, the 15. Chapter. Furthermore, this commatindemente doth require in his kind, that thou shouldest leab a chaste life, and flee whore doom, and that thou shouldst be clean as well in soul, as body. And if thou fealest that thou caused not live contenente or chaste, for this word aught chiefly to be noted, that Christ spoke, few hath this gift, that then he should marry, in the which thou oughtest so to order thy life, for to be contented with thy wife, and to leave other man's wines untouched. To be short, there is contained in this precept and prohibited all manner of kinds of lusts, which either may be done, or expressed with filthy communication, or desired with evil thoughts of the heart. And this commandment is furthermore called to remembrance in the holy scriptures. Solomon says in his proverbs. A wife shall make the merry, how young so ever she be even as a pleasant Doo, or as a lusty fawen, and therefore content thyself always in the love of her, and continually study to love her, and by and by he addeth, oh my son, wherefore wilt thou be seduced by an harlot, and wilt embrace a strange woman (Paul in his first Epistle to the Corinthians the 6. Chapter, says) flee whoredom. And in his first Epistle to the Thessalonians the 4. Chapter saith. This is the will of god, your sainctification, that you should abstain from whoredom, and that every one of you should know how to possess your vessel in sanctifycation, and honour. And here Paul doth often times exhort men, that they should love their wines, and that they should love them so, as Christ hath loved his church, to the Ephesians the 5. Chapter. And to the Collossi, the 3. Chapter. You men (says Saint Paul) love your wines, and be not sharp towards them, furthermore, for that that god will punish grevousely as well formcation, as adultery, it may be confirmed as well with the open testymonies of holy scripture, as with examples of the same, over and besides, I will here hold my peace of the madness, with the which god doth make blind both whoremongers and adulterers. After the saying of Oseas. Fornication & wine, doth make blind a man's heart. And after the saying of S. Paul the first Epistle to the Corinthyans' the 6. Chapter. Ye can not be both the members of an harlot, and the members of christ, both here & in the world to come, except they do repent, they will be punnisshed, as well whormongers, as adulterers. Solomon in his proverbs the 6. chapter saith. Foles, when they commyte fornication they forsake their life, & bring upon them as well deformity as a plague, and they can never a void the slander, paul in his first epistle to the Corinthyans' the 6. chapter saith. Be not deceived, neither whoremongers nor adulteters shall receive the inheritance of the kingdom of heaven. To the gala, the 5. chapter, the works of the flesh be manifest adultery, whoredom uncleanness, wantonness etc. Who so ever do those things, they shall not be the in heritors of the kingdom of Heaven, to the Hebrews the 13. Chapter. God shall judge whoremongers and adulterers. Furthermore for that that god will punish them with grievous pains, the first epistle of sayntte Paul to the Corin. the 10. chapter. Declareth neither let us be defiled with adultrye, like as some of them were defiled, and there fallen in on day 3 and twenty thousand. The twenty-five. Chapter of the 4 book of Moses. Gene. the 20. and 6. Chapter. God did purpose to kill Abbimeleche, for that that he would have had to do with Isaackes' wife. And for that I would omyt many other examples, god hath declared, that he will not suffer unpunisshed advitrye even in only david, for that he did constuprate or defile bethsabeam the wife of Dry, the first book of the kings the 11. Chapter. You have heard well-beloved children, both what God doth require of us in this commandment, and also that he willeth no man to use fraud in this precept, seeing that the thought of man is prove all way to evil at all times. Gone, the 6. Chapter. Therefore, we aught to pray unto god, that he would created in us a clean heart, and that he would sainctifie us, that our hole spirit soul and body, may be kept irrepre hensible in the coming of our lord jesus Christ, the first epistle to the Thessalonyans the last Chapter. So be it.   

The seventh household Sermon unto their Children and famylye.  
HEre followeth the seventh commandment of god all mighty, well beloved Children, which is, thou shalt not steal, which precept is understanded many ways, first as the words be spoken, it doth prohibit, that we should not steal away other man's goods. Furthermore it doth command that in all manner of bargainynges, we should mean truly, and that we should deceive no man, for to deceive any man in bargaining or making any promise, we do even as well steal even as we should take any thing privily out of our neighbour's chest. And this precept for those things doth admonish all manner of men, of all kind of occupations, that they should not sell their marchaundice dearer than they need to be sold, or be worthy. Finally this precept doth pertain to an unfaithful household or family, that the maistet and mistress being both absent that utterly liveth in Idleness, or else is very negligent in their office, and suffereth many things to be lost, often times undone by their negligence, and so to perish, which often times bringethe more hurt in one year to some house, than other thieves do to some men which do steal either money or goods For that I would touch many things in a few words, the meaning of this commandment is, that in any case we should not in any manner of matter hinder our neighbour, & although we could deceive our neighbour with out any punishment, yet for the fear that we bear chief unto God, which the law of God doth first require of us, we must abstain from false dealing, for god, although theft is neither perceived nor taken of the Magistrates, yet for all that he will not suffer theft to be unpunished. That thing both of other examples, as of this may be perceived, that god did command one to be burned, which had stolen from one that was cursed. josue 7. And god is not only wont to take a temporal punishment of thieves, but also and everlasting punishment unless they do repent, and thus doth he threaten them, for thenes & murderers shall not possess the kingdom of heaven, says S. Paul to the Corinthyans' the first Epistle the 6. Chapter. And to the Ephesians the 4. Chapter, S. Paul says he that hath stolen, let him steal no more, let him rather labour working with his hands, which is a good thing that he may have where with he might be liberal to the patient that hath need jesus Christ grant that we may bountefully fulfil this same precept of almighty god, that and if we can not perform this our duty in this thing, we have an advocate with the father: jesus Christ/ theridamas is just/ and he is our satisfaction, for our sins, not for our sins only/ but for the sins of all the world. The first Epistle of John the second Chapter. So be it.   

The eight household sermon unto their children and family  
I think that you are not forgetful, of this, well beloved Children, that you should have expounded to you this day the eight commandment of god almighty. And this it is, Thou shalt vear no false witness against thy neighbour, which commandment as we may conjecture easily of these words it doth forbid us lest when we should be called into judgement, that we aught to bear no witness, either led with hatred, or blinded with covetousness of money, and that we should not overpresse our neighbour with false witness, for often times our neighbour is both brought in danger of his life and beraved of his goods by false witnesses. And that god will have this his prece●te straightly kept of all men it is expedyente both with many other examples, and with this one also that Danyell the 13 chapter doth make mention of Susan. And this precept only doth not pertain unto the courts of the law, but also doth prohibyte that we should not feign no lies by any kind of means upon our neighbour, but as Saint Paul to the Ephesyans the 4. Chapter, says, putting a part all manner of lyenge. Let every man speak the truth to his neighbour for because we are the members of our mystical bodies. Furthermore, this commandment doth forbyde that we should not hurt the honistie or estimation of our neighbour, and that we should not give ear unto those which go about to put out of credet the estimation of our neighbour, for both doth offend, both he that goeth about to distain the honesty of his neighbour, and he that giveth ear to him that slandereth his neighbour. For and if you shall hear any slanderers, well-beloved children, inquire freely of them, whether those things which with a slanderous tongue they do backebyte him that is absent, they will speak before any magistrate, or not? And if those slanderers deny that they will speak before a judge, then tell them freely to their face, and command them that they may leave to speak so rashly such things of their neighbour, and if you will not tell those slanderers after this manner, I will show you an other way, which the Lord & our saviour Christ the son of god doth teach us. Matthew the 18. chapter, where he willeth that our brother which doth offend first, once or twice we should brotherly admonish him, then if he will not hear our admonitions, he should be taken as an Ethenicke or a Publican. And if by chance you shall fall into the company of slanderers, you shall say it doth not pertein unto you to slander your brother that is absent, give him warning of his fault first and then if he shall contemn your admonitions tell the congregation, that is to say, those, the which the people have given power to preach the word of god. God doth forbidden sclaunderinge. Leviticus. 19. Thou shalt not slander thy neighbour. But I shall come to the eight precept: and it is to be understand briefly, partly, that we should not oppress in judgement our neighbour with false witness, partly, that we should not belie our neighbour, and lest that we should not defame or rob our neighbour of his good name or fame. The almighty god give us that grace that we may observe this commandment well, thorough our Lord jesus Chryste. So be it.   

The nynthe-housholde Sermon unto their Children and famylye.  
WE are come now to the last two commandments of God, well beloved children, which do entreat both of concupiscence, or unlawful desiring, thus doth god command, Exo 20. Thou shalt not desire thy neighbours house, nor thou shalt not desire his wife, his servant, his hand maiden, his ox, his afse, or any thing that pertaineth unto him.  
Behold, and mark these two last commandments of almighty God and both of them, as I have said a little before, do speak of unlawful desiring, and brieflys/ this they do command us, it is not enough, not to take away other man's goods (which thing was forbidden in the seventh commandment) but also we should not covet the goods of our neighbour, as for an example, my neighbour hath an house pleasauntely builded, and truly God willeth that we should not covet the self same house, but that we should favour our neighbour with all our heart although we have but a little house scarce to thrust our head in. And often times my neighbour hath a wife, which is of a godly beauty, and endued with good manners, and rich: I ought to suffer or let my neighbour alove with her, although I have a wife, which is nothing to be compared to any neighbour's wife.  
Although this commandment doth seem properly to appertain unto the jews, to the which for the hardness of their hearts, they were suffered to have licence to give unto their wives a testimony of divorcement, yfany man would not keep them with him, which licence they did greatly abuse, for if any man had a wife, which had a good dowrye, and fair, an other man that could by any means, would bring her into the hatred of her housebande, and then a divorcement made with the first husband, did take her to wife and it do not syldome chance among Christians, that one doth take an others wife away. And so many in these days do take away unto them either their true labouring seruaunce or maiden, increasing their yearly wages. There pertaineth also to these things that the beasts which be fruitful and strong we do hate that our neighbour should have them, and therefore, buy all the chraftye means that we can, we will obtain and get them for ourselves, to be short, these commandments will us that thou shuldeste not once wish thyself well, if thy neighbour should far the worse. And these two commandments seem to be compared against covetousness, for conetuouse men gape for, and covet all things, and they cannot suffer their poor neighbour to have any good thing, with a good will, both these commandments of almighty god, you, and also the voice of Christ the son of god, Luke, the 12. Chapter shall call you away from coneteousenesse, when he saith. Take head of covetousness, for because the life of every man is not in the abundance of those things which he doth possess, the saying of S. Paul doth fray you from covetousness both to the Ephesians the 5. Chapter, & to the Collos. the 3. Chapter. Calling it idolatry, let this pluck you from covetousness, for that that God doth abhorred it, which we may perceive in Laban, Gone, the 30. Chapter. And in Rabal the first book of the kings the 16. Chapter. Wherefore flee you from this enyll, well beloved children, and embrace you godliness, and those things which the mercy of god shall give you, take them thankfully Godliness is a great gain say the Samcte Paul in the first Epistle too Tymothe the last Chapter, too those that can be content in their vocation, with a good will. For we have brought nothing into the world, and we can carry nothing away. Wherefore if we have necessary lie meat and drink and where with all for to cover us, let us so be contented.  
Behold now hitherto I have declared in order the ten commandments of God unto you, although it be but meanly, which sing that they be beyond man's strength or any man's power to observe them, & keep them accordingly: yet let us pray unto the holy ghost, that he would both renew and puryfie our heart that we may not only keep them with our extery our doings, but also with our inward affection & will. So be it.    

¶ The Declaration of our belief, called in latin, simbolum apostolicum.  

The first household Sermon of god the father, and the creation of all things.  
YOU have herded, even of late well beloved Chyldrenne, those things which god doth require of you in his x. commandments, yea even of us all, and seeing that those things which he requyrethe of us can not be performed of us, for because of the fragilytie and weakness of our strength for Christ says, John the 7. Chapter. None of you do perform the law with your deeds, he is only to be known of us, which giveth power, that we may do those things, which of ourselves can not be done, he is trewlye God of whom what so ever is necessary for us to be known, that same is in our belief comprehended, which belief, that it may be understand some what of you I will diligently declare it. And for that I would open to you some way, unto those things which we now take in hand. I give you knowledge that there is one god, as it doth appear in the first Epistle to the Corinthians, the 8. Chapter, that is to say, one essence, or spiritual substance, for god is a spirit. John the 4. Chapter. And truly that same divine essence or spiritual substance is atributed to their people, God the father. God the son, and God the holy ghost. Matthew the last Chapter.  
So that those three people be equally everlasting, of an infinite power, of an infinite wisdom, of an infinite goodness etc. Now truly what god is, is showed in the first beginning of the belief, when a Christian man saith. I believe in God the father almighty maker of heaven and earth. Let us begin, and examine every word: a Christian man saith. I do believe, we do believe truly those things which be not present before our eyes, for faith is an argument of things hoped for, and a declaration of those things that do not appear, to the Hebrews the 11. Chapter we do believe in god, and what is god? God is a spiritual substance, for god is a spiryt, John the 4. our god is all that thing to the which we have a confidence with all our heart, for if we have a confidence to the true god/ we are in a good case: if we have a confidence to a false god, or to mammon, or to any other god, we do procure the everlasting pain of our ungodliness. Wherefore saith a Christian man, I believe in god, and not simply, I believe god, behold hear Gregory Nazyanzene, which in his first book of the word of god writeth, to believe in any thing/ doth properly perteyn unto the godhead.  
To believe therefore in god, is to believe/ and to have azure confidence in his divine substance, and everlasting substance which hath neither begyning nor ending. And god is the name of the divine majesty. And for that that we do say more over in our belief, that we do believe not only in god, but in god the father, it is the beclaration of a great faith, for he that doth believe god to be the father, to him, is promised all thing of god, and looketh for all thing of god, for if the son hath a confidence that he shall obtain all thing of his yearthly father, how mothe more aught we to have a confidence that we shall obtain all things, of god the father, for why? as christ saith himself, if you which be evil, can give your Children good gifts, how much more, royll the father of heaven give, if you shall ask of him? Matthew, the 6. Chapter What means this, that a Christian man saith. I believe in god, the father almighty? Truly nothing else, than I believe in God, and also in god the father, which can do all thing that he will, to whom there is nothing impossible. And it folweth, the maker of heaven and earth, that is to say, I believe in god, which hath created heaven and yearthe, and all thing, which either is seen in heaven, or in earth which be the son, the Moon, the stars innumerable, the Clouds/ the fowls, the fishes, and all kind of beasts. And god the father hath not brought fourth the yearthe naked, but garnished it with great varyetie of all things, corn, flowers, grass, and with diverse kinds of beasts. And we aught not to think, that god hath only once created all these things, with the word (for he said, and they were made) which we see as well in heaven, as in earth and so leave in creating of things, but we aught to print this in our remembrance, that yet God doth created all things, in every moment, of the which we have need of, in this present life, for Christ saith John the 5. Chapter, my father doth work even at this time, & I also. And the HUNDRED lxiiij. Psalm. Thou opening thy hand, all be fulfilled with plentyfulnes.  
And god doth not created as yet soomoche, but yet for all that all those things, which have been created from the beginning, he doth daily increase with his power, yea, and also keep with his word, and is present with all things that be created, for so god maketh the pearthe fruitful: sending rain from heaven, and keepeth the frutefulnes thereof, least those which it bringeth forth, should perish with any tempests, but that it should return to our use, for that thing that I say of the earth I will to be spoken also of other things.  
Wherefore, Saint Paul saith to the Collossians. the 3. Chapter. All things stand by him, and in the 2. Chapter Also, to the Ephesians, the first chap. he doth after the counsels of his will. Mat. the 10. Two sparrows be sold for a frathing, and one of them falls not upon the earth, witout the heavenly father. But this article in his kind, doth require this thing, that we should believe in god the father, now if every man will examine himself, he shall perceive in himself also many good things that be private, for he shall perceive that he is a man endued with reason, & healthful in his body, to have the power to give, and to receive, and to florisshe in the quickens of his members, & can go hither and thither, & hath a perfect sight & can hear very well, & to get his living But who can rehearse those benefits which florissheth often times in one manner, I pray thee, from whence do they come? forsooth even from God, which hath created by his almyghtifulnesse all these things, and daily doth created, and keepeth those that be created, and giveth all things. Therefore to believe in God the father is to persuade with his heart that all which thou haste, thou hast them of god. The first Epistle to the Corinthians the 5. Chapt. And that god hath for thy cause created all things, which either be in heaven or earth, and daily doth created. And thou canst not content thyself with these things, but he also gently delivereth the from all evils. And doth adjoin unto the his holy Angels that they may fight for the against the assaults of the devil. And he doth all these things, for because he is thy father by his only goodness and mercy, and of none of thy deservings. And thoumaist think to thyself that thou shalt have of him all things, sing that he is almighty. And thou causte wish nothing, or think any thing, but strait way if it pleaseth him, he may grant it the.  
Let us be thankful, well-beloved chylbrens, unto god the father, for his great goodness and mercy towards us miserable sinners. And let us never more dispayer, but when we have so heavenly a father, both gentle, merciful, and allmyghtye, which will grant to all those that do ask of him abundantly all things which they shall have need of, for you know that words of Christ which I rehearsed a little before Matthew the 6. chapter, if you therefore seeing that you be evil, do know to give to your children good gifts: how much more your father which is in heaven, shall give, if you ask of him So be it.   

The second household sermon of the belief.  
YOU have hard now well-beloved children, what god the father is, & what we aught to believe of him, the voice that he sent from heaven do declare. Now seeing that John in his first epistle the 2. chapter saith, who so ever denieth the son, he hath not the father. And in the last chapter, who so ever hath the son, hath life, who so ever hath not the son of god, hath not life, furtheremore you aught to know, what is the son of god and what we should believe of him, there fore it followeth, I believe in jesu Christ the only son of god, when I say I believe. I do not signify only, that I believe, that Christ is the son of god. Matthew the 8. chapter, for that the denyls of hell do believe, saint james, the 2. Chapter. But this I will it to signify that I have the son of god, and that those things which be spoken of the son of god, be turned into the commodity & utilite of my doing, and every private man's, for why. This is my very faith in jesus Christ, which justifieth a man. Those things which truly be spoken of Christ, that he is jesus, for why he maketh safe his people from their sins. Matth. the 1. Chater. And that he is Christ, that is the anointed of god, that is the King & Priest, king truly for that unto him is given all power, both in heaven & in earth, Mat. the last chapter, and that he is the Pryst for the he offered himself for our sins. He brews the 6. chapter. And for that he doth make intersession for us unto the father Romayns the 7. Chap. And besides those do I believe, that the same jesus Christ is the son of god, & truly, the only son. For why, one Christ is the only & natural son of god: with out beginning got of the father, as well everlasting, almighty/ as god the father, furthermore, that Christ is the very and everlasting Son of god, and very god with veri god the father as many other places of holy scripture as this which is in the first Epistle of S. Paul to the corinthians that 10. Chap. do well declare. And these be the words of S. Paul Let us not tempt Criste as in like case some of them did tempt him: & they were killed of Serpents. Now Moses the 4. book the 14. Chap. says. The lord says. All those which have tempted me now ten times, & have not obeyed unto my voice: they shall not see the land etc. Where the voice of the lord, or the Lord of all creatures is put; which voice doth agreed & is attributed to the only everlasting on●▪ and very god. Where also Moses saith. The lord of all creatures, that is to say, he calleth him very God, the people have tempted me x. times, buy & by, Paul declareth who was that god, which the people did tempt, & he declareth that it was christ which verylie was not yet at that time born of the virgin Mary. Wherefore, it was truly spoken that Christ was that man of whom Moses spoke, that he was truly God: become both Christ the Son of god, with out beginning, born of the father, & yet soon destinct from the father/ but of this thing we have sufficiently declared to you.    

printed at Ippiswich by John Osiven   

Cum privilegio ad Imprimendum solum.   

The rest of the sermons shallbe printed shortly.