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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A02916	The epistle of the blessed apostle Saint Paule which he, in the time of his trouble and imprisonment, sent in writting from Rome to the Ephesians. Faithfully expounded, both for the benefite of the learned and vnlearned, by Nicholas Hemming ... Familiarlie translated out of Latine into English, by Abraham Fleming. Heerein are handled the high mysteries of our saluation, as maie appeare by the table of commonplaces necessarilie annexed by the same A.F. Perused and authorised.; Commentarius in epistolam Pauli ad Ephesios. English	Hemmingsen, Niels, 1513-1600.; Fleming, Abraham, 1552?-1607.	1580 (1580)	STC 13057.8; ESTC S102723	176,886	270

grace or else were worke no more worke How often soeuer therefore our saluation is said to be either the gift of God or to be of grace or to be obteined by faith or to be ours without works all manner of merit in man touching the worke of our saluation is tript and throwne vnder foote Now why saluation is not of works he sheweth a reason in these words Least anie man should boast Herto serueth that saieng also Vbi est gloriatio c. Where is then the reioising It is excluded By what lawe Of workes Naie But by the law of faith For that which is obtained by faith is altogether of frée gift therfore it excludeth all reioising or boasting contrariwise whatsoeuer wée get by our owne workes and trauell that is matter to vs of boasting Furthermore bicause the fleshlie minded hearing this benefit of saluation to be ours by frée gift and without workes or merits that is to saie without the desart of workes snatch at it and therevpon take full libertie to sinne the Apostle méeteth them in the mouth and laieth against them the verie next or néerest end of saluation which he did beate vpon in the first Chapter namelie our sanctification For we are his workmanship created in Christ Iesus vnto good workes that we should walke in them The word For is oftentimes so taken in an obiection that it séemeth to carrie a reason or cause of a thing with it But yet notwithstanding it doth not render a reason or cause of the former speach but rather giueth a priuie aunswere to the aduersaries obiection For when Saint Paule saith that we haue saluation without workes one or other maie thus obiect and saie If we obtaine saluation without workes then what néed we doe good workes The Apostle aunswereth that it followeth not For we are created in Christ vnto good workes And thus the word For conteineth a reason to reproue the replie of the aduersaries whose obiection the Apostle aunswereth in this place The obseruation of the vse of this word For is profitable that we may knowe and vnderstand whereto the same serueth Thus farre touching the meaning of this Aphorisme Now let vs to the specialities of the same in due order The first The frée goodnesse of God is the onelie cause of our saluation The second By faith alone we are made partakers of saluation freelie giuen The third Mans workes are neither the causes nor the merites nor part of our saluation The fourth Good workes are ioined with faith as a necessarie and vnseparable accident The fift All mans reioising or boasting in the worke of saluation is excluded The sixt Regeneration or new birth in Christ is the cause of good works These sixe specialties are in the words of this short péece of doctrine which containe the principall and chiefe grounds of Christian Religion confute manie foule and grosse errours For first of all they are confuted héere which will haue saluation to stand vpon faith and works together as vpon the parts thereof But Saint Paule in this place doth manifestlie exclude works and setteth downe faith not as a part or as a cause of saluation but as an instrument only Secondlie they are also confuted by this saieng of S. Paule who whiles they graunt with vs that men are iustified by faith alone exclude works not onelie as causes and merits but also as necessarie consequents as though good works were not necessarilie required in such as are iustified and haue obtained saluation by frée gift Against whom S. Paule in this place doth plainlie reason requiring Workes as a necessarie consequent of saluation and as a necessarie and vnseparable accident of regeneration Workes therefore as S. Barnard saith are not the cause of reigning but a waie to reigne not the cause of our comming to Gods kingdome but a waie thervnto Furthermore by this saieng of S. Paule are ouerthrowen all preparing workes as they terme them to iustification For if our works were required as preparatiues then would not S. Paule haue spoken thus Absque operibus Without works Let vs therefore beare awaie hold fast this speach of y e Apostle wherby we are instructed in our saluation armed against the errours both of the Papists and the Pharisies besides that wée are warned what our dutie is which haue obtained saluation fréelie through Christ Verses 11. 12. 13. 11 Wherefore remember that ye being in time past Gentiles in the flesh called vncircumcision of them which are called circumcision in the flesh made vvith hands 12. That ye vvere I saie at that time vvithout Christ and vvere aliants from the Cōmonvvealth of Israel and vvere straungers from the couenants of promise had no hope vvere vvithout God in the vvorld 13 But novv in Christ Iesus ye vvhich once vvere farre off are novv made neere by the bloud of Christ VVherefore bee yee mindfull that yee were Gentiles in the flesh which were called vncircumcision of them that are called circumcision in the flesh made with hands bicause at that time yee were without Christ aliens or foreners from the Commonwealth of Israel and straungers of the testaments of promise hauing no hope and without God in the world But now in Christ Iesu ye which sometime were farre off are made nigh in the bloud of Christ THis is an other part of the comparison to wit of the state of the Gentiles before grace and vnder grace which part of the comparison doth not in verie deed but after a certaine manner onelie differ from the former which manner standeth vpon circumstances Nowe the Apostle saith that the Gentiles did differ from the people of God in two circumstances first in the signe secondlie in grace In the signe bicause that as the Gentiles were vncircumcised in witnesse of their vncleannesse so the Iewes had the circumcision of promise In grace bicause that as the Gentiles were Without Christ who is the onelie waie of saluation Out of the Common-wealth of Israel that is to saie not of Gods people Straungers from the couenants of promise that is to saie without the witnesses and testaments wherby God bound himselfe to his people Without hope and without God that is to saie men liuing in the world vtterlie voide of Gods feare seruice so the Iewes had all these things of grace For they had the promise of the Messias they were in the Commonweath of Israel they were heires of the couenants of promise they had the hope of saluation and they knewe God To this he addeth an Antithesis or opposition teaching that the Gentiles are now reconciled vnto God by the bloud of Christ receiued into the Commonwealth and houshold of God through the same Iesus Christ Yee saith the Apostle which once were farre off namelie from grace are now made neere to wit by the meanes of Christs bloud All these things serue to this ende that he might beate downe the pride ●igh mindednesse of the

saie the beléeuers Secondlie thou shalt consider that the beléeuer maie please God by faith and maie be an heire of euerlasting life Thirdlie thou shalt persuade thy selfe that God doth not onelie require new obedience at the hands of the beléeuer but also promiseth a reward howbeit not of dutie for the worthinesse of the worke but of his méere grace for his fatherlie promise sake Fourthlie thou shalt make this reckoning that works done by faith are witnesses of faith and the effects of faith most assured signes of their proper cause Héerevpon God is said to paie euerie man his reward according to his workes because works are true euidences of faith and the feare of the Lord. This solution or answere maie trimlie be made plainer by a comparison betwéene the heauenlie Father and an earthlie Father For as an earthlie Father doth promise vnto his children sometime a large inheritaunce sometime a rich reward c. as the wages or reward for their worke if they shew themselues dutifull and obedient although they were not heires before by nature euen so God the heauenlie Father promiseth to his children whom he loueth in Christ euerlasting life as the reward for their obedience shewed by faith The promises of reward being thus applied stirre vp in the godlie an endeuour to obeie besides that they make nothing at all for proofe of the Papists wicked doctrine Verse 9. 9 And ye maisters doe the same things vnto them putting avvaie threatenings knowe that euen your maister is in heauen neither is there respect of person with him And ye maisters doe ye the same things towards them letting goe threatenings knowing that euen your maister also is in heauen and there is not anie respect of person with him THis is the last exhortation touching the seuerall duties of one to an other in their calling and it answereth that which went next before The Apostle requireth two things of maisters The first is To do the same things vnto them to wit vnto their seruants that they kéeping the right rule of proportion maie shew to their seruants good will againe for their seruice For the Apostle doth not require in maisters such and the like labours such and the like diligence such and the like submission as he requireth in seruants but a dutie answerable to their place and person Let the seruant therefore labour faithfullie and let the maister againe on the other side make much of his seruant giue him his wages for his worke sée that hée lacke nothing that is necessarie all this must be done In Domino In the Lord. For this is the meaning of the Apostle when he saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The same things to the intent that a iust proportion of duetie might bée kept betwéene the maister and the seruant The second thing which the Apostle requireth of maisters is To put awaie threatning By which word of Threatning he meaneth all manner of hard handling towardes their seruants To this exhortation he addeth a reason drawne from like matters and saith And knowe that euen your maister also is in heauen As if he should saie There is no cause whie ye shuld ouercrowe your seruants think your selues iollie fellowes in respect of them for your maistership sake no no. For euen ye your selues haue a maister also in heauen who can be with you to bring notwithstanding your maistership or the pouertie of your seruants which are not things that he is lead by For there is no respect of person with him as there is with wicked and vniust iudges but according to the truth vprightnesse of the cause so he frameth his iudgement For the Lord saith S. Ambrose is a righteous iudge looking vpon the cause and not eieng the person The word Person in this place doeth not signifie the substance but the qualitie that is to saie whatsoeuer is regarded in iudgement besides the trueth of the cause These wordes therefore Of respect of persons ought not to be wrested to a contrarie meaning For there is in them a comparison betwéene God and men Men for the most part giue iudgement after the things which they sée with their eies and which outwardlie appeare they are moued with linage or birth with riches with kinred and with friendshippe againe sometimes with hatred with loue and other affections whereby it commeth to passe that they ouerslipping the trueth and equitie of the cause giue wrong iudgement As for God whose iudgement is right and according to truth he chaungeth not his righteous iudgement for the maisters sake not yet for the seruaunts sake but he iudgeth according to the truth of the cause not hauing anie regard to this or that person For hée followeth without stint incessantlie this vnremoueable rule of iustice For he receiueth the repentant into fauor as for the vnrepentant and stubborne he cannot awaie with them they are outlawes Héerehence all godlie maisters haue to learne to humble themselues before God who is their maister as well as their seruants maister and let them be mindfull by his example not to set their seruants at naught because of their outward person that is to saie their vile base estate but rather to make more account of them And whie For although the condition of seruaunts differ from that of maisters héere on earth yet notwithstanding they haue all one maister in heauen whome both of them ought to serue and obeie as fellowe-seruaunts Verses 10. 11. 10 Finallie my brethren bee strong in the Lord and in the povver of his might 11 Put on the vvhole armour of God that yee maie be able to stand against the assaults of the diuell Touching that which remaineth my brethren be yee strong in the Lord and in the power of his might put yee on the whole armour of God that yee maie be able to stand against the snares of the diuell THE Apostle returneth to a generall exhortation where after the doctrine of grace after exhortations to vertues worthie of the Gospell after peculiar duties belonging to certeine seuerall degrées of men he calleth vpon all the godlie vnder the name of the Ephesians and exhorteth them to be strong in minde taking vnto them such armour as maie withstand the snares of the diuell a verie mightie enimie doubtlesse if we shall looke vpon his manifolde assaultes his subtile vnderminings his sundrie waies of laieng in waite and our owne strength which is but weaknesse howbeit a discomfited enimie and not able to resist if we beholde him in whome resteth our whole power and valiantnesse For when we leane vpon him with a steddie and sure confidence it commeth to passe that the Diuell be he neuer so big suffereth shipwracke himselfe though he stirreth vp tempests and raiseth stormes to sinke the seruants of God In the Apostles words the manner of exhortation is to be marked He saith thus Be strong in the Lord in the power of his might First there is signified vnto to

their disobedience Against this froward and wilfull wicked world maie be set as flat contrarie as well the examples of holie Angels and other Gods good creatures in heauen as also of Saints and holie people which estéemed nothing more pleasant nothing more precious and nothing better in their life than to be obedient vnto God by faith The sixt cause of sins ouerrunning the world is The Prince that ruleth in the aire that is to saie the Diuell For he as the holie historie beareth witnesse of traiterous Iudas entreth into mens hearts and pulleth them forward into diuers sinnes and offenses that they should not be saued Against him as flat contrarie maie be set the Prince that ruleth in the Church Christ Iesus who giueth his holie spirit to them that aske it And he is the first and chiefest author yea the cause of causes of all godlie purposes and exercises whatsoeuer in them that are turned and become new creatures Hetherto we haue shewed what be the causes of trespasses and sinnes ouerspreading the world against all which the onelie souereigne remedie is Faith in Iesus Christ This is the victorie which ouercommeth the world euen your faith In this are conteined the causes of doing good déedes which causes I haue alreadie rehearsed in this is Christ the conquerour of the kingdome of darkenesse possessed in this we are made new men and regenerated by this a new spirit wherewith we withstand the flesh is obteined finallie by this the whole bodie of sinne is striken dead and mortified Verses 4. 5. 6. 7. 4 But God vvhich is rich in mercie through his great loue vvherevvith he loued vs 5 Euen vvhen vve vvere dead by sinnes hath quickened vs together in Christ by vvhose grace ye are saued 6 And hath raised vs vp together made vs sit together in the heauenlie places in Christ Iesus 7 That he might shew in the ages to come the exceeding riches of his grace through his kindnesse tovvards vs in Christ Iesus But God which is rich in mercie for the great loue sake wherewith he loued vs euen when we were dead by sinne hath quickened vs together with Christ For by grace are ye saued and hath made vs sit together in heauenlie things in Christ Iesus that he might shew in times to come the abundant riches of his grace in kindenesse to vs ward in Christ Iesu THis is an amplification or enlargement and an Antithesis or opposition whereby the common state of the Iewes and Gentiles vnder grace is declared Before the Apostle spake seuerallie of them both now he comprehendeth and putteth them both together that he might shew the equall condition and state of them both The summe of the sentence is this As God made the Iewes partakers of heauenlie glorie euen thorough his méere grace goodnesse so did he also the Gentiles But the Apostle to the ende he might enlarge his speach amplifieth the same according to his manner by the place of causes and effects rehearsing the selfe same things here which he spake in the first Chapter touching this mysterie For in the first place he setteth downe the principall ground or chiefe cause of our restitution and recouerie to wit the méere mercie of God wherewith he loued vs in Christ After that he maketh mention of the fruites of this mercie which is of thrée sorts namelie of life of resurrection and of heauenlie grace in Christ For the life of Christ his resurrection and his sitting in heauenlie places is a certeine assurance a pledge and merit of our life our resurrection and heauenlie grace For seeing we are the members of Christ we shall be partakers of the same happinesse and glorie with our head And as the Apostle maketh Christ the meane by whom these so great benefits are conueied vnto vs so he maketh the declaring of Gods grace towards men the end of these benefits giuen and bestowed vpon vs. Neither is this a declaring of Gods temporall goodnesse but an vnspeakable token and signe of his perpetuall goodnesse For that which Christ once did that remaineth for euer as an assured warrant of Gods goodnesse towards vs. Now touching that which is inclosed in a Parenthesis By grace ye are saued it is indéed a verie short saieng howbeit the same conteineth the whole summe and cause of all Gods good graces powred vpon vs through Christ the benefit it selfe is Saluation the cause is Grace that is the honour of God which is grounded in Christ and from him conueied vnto vs as from the head to the members Héere againe is commended vnto vs a generall doctrine of the Church of God to wit that vnto God alone for Christ his sonnes sake our redemption is to be ascribed By which doctrine their vanitie is disproued who referre the benefit of our saluation to mens workes merits either going before or following after or ioined with iustification But this doctrine is treated vpon more at large in the point or discourse following and it is amplified by it owne proper causes vnproper causes put apart Verses 8. 9. 10 8 For by grace are ye saued through faith and that not of your selues it is the gift of God 9 Not of vvorkes least anie man should boast himselfe 10 For we are his vvorkemanship created in Christ Iesus vnto good workes that vve should vvalke in them By grace are ye saued through faith and this is not of your selues it is the gift of God not of workes least anie man should boast For we are his workemanship created in Christ Iesus vnto good workes which God ordein'd or prepared before that we should walke in them HEere the Apostle gathereth as it were into one Aphorisme the whole matter which hetherto he hath handeled to the ende it maie the better be séene and that the circumstances and causes also being placed together might the easier be borne in remembraunce and vnderstood First therefore he setteth downe Grace whereby God taketh vs againe vnto him of his meere mercie for Christs sake who is the matter of our saluation The effect of this grace he maketh to be Saluation that is our iustification and our glorification He addeth the instrument whereby the same is receiued euen Faith For by faith we receiue the promise of saluation which the Gospell doth present and offer vnto vs. But bicause false Apostles sworne enimies to grace haue for the most part attributed the benefit of saluation to the works of men the Apostle disproueth them taking his reason from the contrarie cause Saluation saith he is the gift of God Ergo it is not of workes For these two can agrée in no case To haue somwhat of frée gift and To obteine the same by desart of workes This is auouched by S. Paule saieng Si ex gratia c. If it be of grace it is no more of workes or else were grace no more grace but if it be of workes it is no more

it is the trimmest ornament and the fairest furniture that an honest woman can haue This place therefore teacheth vs that Democracie or séeking to be all alike in rule is in a manner against nature For the rule of the husband ouer the wife in the house doth shew the forme and order of Aristocracie or the verie best and vprightest kinde of gouernment that is For it cannot bée that there should bée continuance of peace and maintenance of concord wheresoeuer this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is to saie equall swaie and rule all alike is receiued which bringeth to passe that euerie man is for himselfe all to commaund and none to obeie ¶ THE SIXT CHAPTER THE SVMME OF THE SIXT Chapter CHildren and parents seruaunts and maisters must discharge such dueties one to an other as belong to their calling All must arme themselues with the furniture and weapons of the spirit to withstand the kingdome of Sathan Praie yée for all men and for mée whose state that you maie knowe I send Tychicus vnto you THE ORDER AND PARTES OF the sixt Chapter AS hée treated of the duties of married folkes one to an other in the end of the fift Chapter so he setteth downe the duties of children and parents of seruaunts and maisters in the beginning of this sixt Chapter Afterwards the Apostle commeth backe to a generall exhortation aduising the Ephesians to furnish themselues with spirituall armour against spirituall enimies of whom he maketh a short description and laieth out the spirituall armour péece by péece as it is to be put on Moreouer the Apostle desireth them to praie for him and certifieth them that he sent Tychicus vnto them to comfort them Lastlie he shutteth vp his Epistle after his woonted manner with blessing welwishing vnto them ¶ THE EXPOSITION OF THE SIXT Chapter with the obseruations of the doctrines therein conteined Verse 1. 1 Children obeie your parents in the Lord. Children obeie your parents in the Lord. THis is the third specialtie to wit obedience of children towardes their parents wherin we méet with two things to be marked The first is that vnder this word Obedience the holie scripture compriseth honour whereof obedience is a most assured token by the figure Synecdoche commonlie in vse This honour hangeth vpon two points namelie in affection and in effect The honour which standeth vpon affection is true godlinesse towards our parents true loue and feruent good-will likewise wherewith we make much of them and dutifullie behaue our selues towards them bicause they are our parents The effect of honour due to our parents is to be fullie persuaded in minde and conscience that their estate is in déede a diuine order and degrée appointed by God for that cause to bée had in estimation and account Let children therefore euen willinglie stand in awe of their parents submit themselues vnto them obeie them in all things that are honest and lawfull let them shew themselues thankfull gentle dooing them good in word and in déed couering the faults of their elders with méekenesse or at least wise making the best of that which is amisse The second thing which I said was to be marked in this place is that this obedience ought to be performed In Domino In the Lord which putteth children in minde of two verie great things The first is To obeie for the Lords sake or for his commandements sake and that faithfullie or in faith Héereto serueth that saieng of Iesus the sonne of Syrach Qui timet c. He that feareth God honoureth his parents The second is To knowe that a measure of obedience is appointed them least they should obeie their parents in things which withstand the Lordes will For if parents shall take in hand anie such thing let children learne and knowe that the lawe of their parents after the flesh laid vpon them in that sort is quite displaced by the commandement of a higher gouernour euen their heauenlie Father If parents therefore inioine and charge their children to doe anie thing either against religion or against honestie or to the hurt of their common countrie the children owe no obedience at all vnto their parents in this case yea rather let them set themselues flatlie face to face fist to fist against them prouided alwaies that they passe not beyond the bounds of godlinesse To this belongeth that notable saieng of Ausonius Parentibus c. Then doth a child obeie his father his mother when hee or she doth that of their owne will accord which they are rightlie well commanded to do With this also agréeth that saieng of our Lord Si quis vult c. If anie will come to me hateth not his father his mother he cannot be my disciple Our parents therfore are to be loued but yet our Creator is to be preferred Heerevpon S. Ambrose saith Si officium c. If dutie is not to be denied but to be discharged towards our parents how much more then to the maker causer procurer of our parents namelie God whom thou art bound to praise thanke for thy parents And the same S. Ambrose saith Vt pas●endos c. As the Scripture commandeth vs to feed and cherish our parents so it biddeth vs giue them ouer and forsake them if they shall bee hinderers of a desire and disposition to holinesse and deuotion The hate therefore which Christ teacheth vs to beare towards our parents is but a dissembled hate or a hate in shew whereby we seeming deafe and hard of hearing regard not but lightlie passe by the swéete sugred songs of Syrens that is to saie of our parents dooing what they can with the balmed baites of this world to vndoe vs and to drowne vs in the waues of wickednesse but we ought not to giue them the hearing much lesse the doing This hate therefore is the hate of dissimulation not of persecution of auoiding not of annoieng of eschewing not of vndoing of godlinesse not of cruelnesse For then ought we as it were to hate them to passe by them to kéepe vs from them when we cannot serue God and them both at once But surelie if both could conuenientlie be done then doubtlesse God first of all must haue his honour secondlie our parents their dutie and seruice Verses 1. 2. 3. 1 For this is right 2 Honour thy father and mother vvhich is the first commandement vvith promise 3 That it maie be vvell vvith thee and that thou maist liue long on earth For this is right Honour thy father and thy mother which is the first commandement in promise that it maie goe well with thee and that thou maist liue long vpon earth THis is a reason of the exhortation set downe before and it standeth vpon thrée pointes namelie vpon that which is honest vpon the cause commanding and vpon that which is profitable It is honest and right to giue thanks for good turnes to our parents speciallie which

leaue and not vnto the mindes willes of men which haue in them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is election or choice which is an abilitie not bound but at libertie whereby the will hauing great choice of things taketh this and that according as it is lead as to followe vertue and auoid vice But this is little agreeable to the goodlie and gaie promises of our Chaldeans Aegyptians or Astrologians who will haue their Art and cunning so firme fast and vnmoueable as they dare boast that nothing can be done but according to the rule and appointment therof For an inclination is not a necessarie cause of anie thing speciallie in men who maie be gouerned by the iudgement of the minde euen contrarie to inclination if it be euill And to hold my peace a while there is nothing more foolish and vnfit than certeinlie to conceiue the effect and full accomplishment of a thing vpon a péece of a cause the same being of the basest order least force to bring forth an effect and full accomplishment Now in that the Mathematicians can foreshew the Eclipses and change of weather this commeth to passe because they depend vpon certeine causes which causes according to the ordinance of God do ueuer alter or varie And these to wit change of weather dependeth vpon the inclination of starres which inclination neuer deceiueth for the most part in things that lacke life Wherfore as Eclipses stand vpon demonstration so change of weather standeth vpon coniecture It is far otherwise in the reasonable abilities of the minde speciallie in the wils of men which are indifferenlie inclined vnto contraries as hath bene alreadie shewed Verse 4. 4 And ye fathers prouoke not your children to vvrath but bring them vp in instruction and information of the Lord. And ye fathres prouoke not your children to anger but bring them vp in learning the rebuking or feare of the Lord. THis is the fourth specialtie answerable to the former For as that required of children their obedience so this asketh a dutie of parents like in proportion and measure towards their children And in the first place the Apostle setteth downe of what things fathers ought to take heede secondlie what they ought to do with their children He giueth them warning to beware in anie wise of too streight and sharpe handling seasoned with no loue or gentlenesse For hard handling wherein appeareth no fatherlie loue or affection hath manie inconueniences ioined with it For first of all it maketh their children dizzards dolts blocke-heads heauie-hearted and dull of spirit Secondlie it bréedeth hatred by little and little in their tender mindes against their parents Thirdlie this hatred which they haue continued maketh place for stubbornesse and rebellion so that when thou wouldest win them by gentlenes faire meanes the mischiefe being so far growne thy labour is but lost But where parents execute their rule and power well ouer their children there doth authoritie hold them in feare willingnesse to obeie and kindnesse keepeth them in loue and readinesse to please As therefore too much making and as we saie cockering of our children is the next waie to make them sluggards wantons so a wise bringing of them vp a right and orderlie vsing of them maketh them quicke spirited honest thriftie Now the apostle addeth what parents ought to do with their children and that brieflie when he saith But bring them vp in instruction information of the Lord. Saint Paule in this place requireth thrée things of godlie parents First Bringing of them vp which thing parents are bound to do to their children by the lawe of nature Secondlie Discipline or instruction wherby as their children maie be enured to the knowledge of godlie honest things euen so they maie be made milde gentle courteous in so much that their wise conuersation and honest behauing of themselues shall turne in the end to the comfort and honour of their parents and to the profite and commoditie of the Commonwealth For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Gréeke Instruction in Latine is a certeine abilitie of the minde whereby a man is made friendlie to himselfe and louing to others which thing doubtlesse cannot come to passe without honest bringing vp and well instructing of them in the knowledge of things profitable and necessarie Héerevpon it is that this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Instruction doth signifie sometimes by the figure Metonymia the verie instructing it selfe Againe because the stint of instruction is humanitie therfore doth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or instruction signifie other while by the figure Prolepsis humanitie it selfe also that is to saie a méeknes courtesie in maners and a tractablenesse in a mans whole life Thirdlie Information of the Lord. The olde Interpreter hath set downe Rebuking in stéede of Information which is not well done For the Gréeke word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 betokeneth in generall such an information wherby that is put into ones mind which is néedefull to be done The genitiue case Domini of the Lord is in place of an Adiectiue For the Apostles meaning is that such things should be put into tender and young mindes by dailie admonishments as tend to true godlinesse and to the feare of the Lord besides this also that they maie be drawne to the learning of such arts and sciences as they séeme to be most fit for by nature Nazianzenus writing to Eudoxus the Rhetorician saith it was an auncient lawe in Athens yea a verie good lawe which gaue commandement that so soone as children came to yeares of discretion they should be put out to learne arts sciences which thing was done in this manner There were brought laid in open place instruments or tooles belonging to euerie art occupation now sir the youth of that countrie being brought thither chose euerie one for himselfe such tooles as serued that trade of life wherein they most delighted héerevpon commandement was giuen by the magistrate that they should learne that science and occupation which they had taken themselues vnto nature hauing giuen plaine proofe therof before To this perteineth that saieng of the Poet Tuï nihil c. That thing thou shalt not saie or do Which Nature noddeth not vnto It is the parents charge therefore diligentlie to marke and consider for what trades of life their children seeme most fit Let parents also themselues learne first of all héerhence that God requireth earnestlie at their hands to instruct their children euen with their owne voice and information in true religion And let none thus thinke with himselfe that to indue tender young mindes with doctrines or lessons of godlinesse belongeth to Church-men and Schoolemaisters onelie but also that it is the dutie of parents much more to do this who ought to sowe the séeds of godlinesse in their childrens tender mindes together with their milke Let children also learne that it is their part not onelie to obeie their parents training