Hence Solomon had his His Father taught him ch 4.4 and his Mother ch 31. Timothy's saith came by derivation from his Grandmother and Mother 2 Tim. 1.5 He knew the holy Scriptures from a childe 2 Tim. 3.15 Reason 1. There are prayers and good examples used in godly families which are means of knowledge and grace as well as the publick Ordinances Men that fare well at home are fat as well as they that feast abroad 2. There be pull-backs from evill by discipline and correction which bridle our corrupt nature from evil as godly exercises are spurs to good 1. Vse It teacheth us to live in good families where godlinesse prevails Yea and Children should be willing to leave irreligious Parents houses to live with godly Masters 2. Parents should choose good Masters for their Children and not altogether look at trading Place them where they may learn how to live in heaven as well as here 3. Blesse God if he give you godly Parents or Masters It is a great mercy Men do so for rich Masters where they may live plentifully or skilfull ones where they may learn how to get an estate how much more for such as teach us true wisdome 4. Make hay while the Sun shines Make a good use of domesticall instructions God hath not given you good Parents or Masters for nothing Ye may learn to be wise your selves and teach yours to be so when God honors you with families of your owne 3. Doct. Parents are bound to instruct their Children in piety To bring them up in the nurture and admonition of the Lord Eph. 6.4 As Captains train up their raw Souldiers and exercise them in Arms. Train up a childe in the way he should goe Prov. 22.6 So did Abraham breed his Children Gen. 18.19 And David Prov. 4.3 4. Teach them thy Sons and thy Sons Sons Deut. 4.9 The like is required Deut. 6.7 11.19 Reason 1. Because men are much drawn by authority to give credit to what is spoken Men look more quis dicat who sayes then quid dicatur what is said Children will beleeve their Parents sooner then Brethren or Servants because they exercise the first authority over them Afterwards when they grow wiser they will hear reason from an equal or inferiour Hence it is that Children and ignorant persons follow authority but wise men follow reason The Samaritans beleeve at first for the Womans words afterwards for Christs owne sayings Joh. 4.39 â—2 So Augustine at first beleeved the Scriptures for the Churches authority afterwards for their owne Divine authority is above all Reason But among humane authority Parents is the first 2. It is most prevalent because Children see their Parents love from their youth Parents therefore must not lose that opportunity of improving their Childrens good opinion of them 3. Young yeers are fittest for instruction and those they spend under their Parents They are then easie to be ruled and of quick capacity not taken off with vices and cares They are like young trees easie to bow 4. The good taught then may abide with them all their life long Quo semel est imbuta recens servabit odorem Testa diu Horat. The vessel keeps the savour of what it was first seasoned withall a long time When he is old he will not depart from what he learned young Prov. 22.6 It is harder to infuse truth or piety when error or fin hath taken possession first It is a double labour first to empty the glass of filthy liquor then to put in clean first to pluck up the weeds then to sow good seed Vse 1. Woe be to those Parents that neither teach their Children themselves nor yet put them to school only they labour to get money for them which their ungrateful heirs spend to their owne destruction in finfull wayes Deus disciplinam parentes jubet thesaurizare filiis non pecuniam Perennia praecepit non peritura conferre Salv. contra avarit God bids parents to treasure up instruction for their children not money He commanded to bestow on them lasting things not perishing 2. It reproveth such as marry before they know the grounds of Religion and so may have children before they know how to breed them I have heard that Horne Bishop of Winchester in Qu. Elizabeths dayes upheld a Minister that was complained of for refusing to marry a young Gentlewoman for ignorance of the grounds of Religion saying that he would have suspended him if he had done it though he had a license from his owne Officers adding withall What should we have families of Infidels For how can they instruct their Children that are so ignorant of the first principles of Religion themselves 3. It calls upon Parents to breed their Children wel How can they hearken to their instruction if they have it not Themselves would condemne Parents that should starve their childrens bodies what are they then if they starve their souls 4. Doct. Children are bound to give credit to and obey their Parents good counsels Come ye children hearken unto me Psal 34.11 The Children of Eli hearkened not unto the voyce of their Father because or therefore as Ps 116.10 with 2 Cor. 4.13 the Lord would slay them 1 Sam. 2.25 Reason 1. Because they are the first teachers ordinarily and therefore our ears should be open to them The Parliament hears and rewards the first Messengers of good news 2. They are the fittest teachers for they seek the good of their children out of naturall love Provide for them while they live give them an inheritance when they die desire their salvation They will commend good things to their children out of love Luk. 11.13 Whereas Masters may do it out of respect to their owne peculiar profit They require them not to lie or steal it may be but let them be profane or irreligious 3. Parents can more commodiously instruct them being still at hand to observe their courses and to resolve their doubts at any time 4. They have experience and know what is good for their children who know not what is good for themselves and whom should they hearken to rather then to their own Parents Object Parents may be Idolaters and perswaders to be Papists It is the Popish argument to be of their Fathers Religion Answ If they be such as Solomon was wise and godly they will not perswade us to Idolatry If they be Idolaters we must not hearken to them Object Parents may be wicked and give ill counsell Answ Yet it may be they may give good counsel to their children sometimes Parents that have been bad in their youth may give good counsell to their children in their age for their own quiet Etiam pudicam vult meretrix filiam A whore would have a chaste daughter And we are bidden to follow their precepts not their examples nor counsels neither if they be naught 1. Vse It shews the greatnesse of the sin of Children that will not be taught nor ruled by godly Parents 2. Let
no greater portion All in heaven and earth is yours God hath dealt graciously with me saith Jacob and I have all things 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so it should be translated whereas an Esau not beloved of God can say no more but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I have much for so the words run in the Original Gen. 33.9 11. Another point may be observed from hence that 7 Doct. A wise son of a godly Father makes a sweet harmony He comforts his Father while he is alive A wise son maketh a glad father Prov. 10.1 See the like chap. 23.15 My son if thine heart be wise my heart shall rejoyce even mine or even I. Altogether Not my heart alone shall joy but my tongue also shall utter it He is no shame to his Father while he lives Prov. 27.11 My son be wise and make my heart glad that I may answer him that reproacheth me He will revive his memory with credit when he is dead No doubt but many in Solomons best dayes were ready to say This was Davids son Though he be dead yet he lives in him Let children then learn to be comforts to their Parents while they live and their life shall be long and comfortable in Gods land Exod. 20.12 Deut. 5.16 They shall also honour their parents memory when they are dead and have others to comfort and honour them according to Gods promise to the house of the Rechabites who kept their dead Fathers commands Therefore Jonadab the son of Rechab shall not want a man to stand before me for ever Jer. 35.19 King 8. Doct. If it be meant of David it shews what a great blessing to a State a good Governour is He will see that God be honoured and use his power as David did to settle the Ministery that his people may not only be quiet under him but live with him for ever in heaven where he shall be no Ruler nor they no subjects Pray then that our Governours may be such and we enjoy Gods Ordinances purely under them 9. Doct. If it be meant of Solomon it sets before us the benefit of living under wise Rulers who know how to protect their subjects against all perils and bring plenty unto a Nation as Solomon did This should make us to pray to God so to direct our Rulers that we may daily live more quietly and plentifully under them 10. Doct. Secondly it informs us that dependence on othere is a great hinderance to those that should teach others Solomon might speak freely and spare none being free from all servile dependences Hope of gain or fear of displeasure keeps back much that might be taught We learn hence then that our Teachers should not be almesmen but have a certain means be the Auditors pleased or displeased Else are they worse provided for in the Gospel then under the Law No man then could deny Tithes or Offerings Their Office is not arbitrary but necessary to the end of the world Ephes 4.11 12 13. God hath hath appointed Teachers to abide Till we all come in the unity of the faith and of the knowledge of the Son of God unto a perfect man unto the measure of the stature of the fulnesse of Christ And certainly all will never come to this height in this world As long therefore as this world remains they that have a certain work should have a certain maintenance Of Israel 11. Doct. Gods people have need of Government Ever since they outgrew a family they had publick Governours either foreiners as in Egypt or of their own as Moses Joshua Judges Kings For all men have not grace to guide themselves aright no not in the best Churches And such as have grace are imperfect and very subject to be partial in their own case and had therefore need of others to rule over them and judge in their affairs This reproves those that place all government promiscuously in all the people without respect of Officers and so by their creed utterly overthrow the fifth Commandement How would an Army be governed if there were no Officers in it This practice would subvert Kingdomes Common-wealths and Families for why should not children and servants help to govern there as well as private Subjects in a Common-wealth Lycurgus when one desired him to set up a popular government in the City bid him first set it up in his own house and if the other liked it there he would set it up in the City 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Plutarch Sympos Salus populi supremâ—â— lex The safety of the people is the highest law carries another sense then the Levellers would give it Not that all people when they think themselves wronged may right themselves disorderly against authority for then the Christians when in former time they grew numerous needed not have been Martyrs and they in their Apologies give out that they could free themselves by multitudes but against lawful authority they knew no arms but prayers and tears They that cry All the Lords people is holy to pull down Magistrates and Ministers whom God hath set over his people are least holy themselves Witnesse Korah Dathan and Abiram and their company and Gods judgements on them The Proverb then rather shews that rulers should look more at the peoples good then their own and not that private men should revenge their own supposed wrongs against Magistrates or others Let us make this use of what hath been said so to plead our freedome in Christ that we resist not lawful authority Else we may look that others enemies or inferiours pull us down Avoid tumults see authority goe before you Else as ye bring confusion so ye may expect it Subiection to men set over you by God will bring an eternal blessing on you from God Vers 2. To know wisdome and instruction to perceive the words of understanding In the five verses following is set down the excellent use of the Book of The Proverbs and singular good that may come to us thereby Before he had by a fair title and large commendation of the Author sought to make the Reader attentive in reading it Now he seeks to make him flexible and willing to be taught and to give credit to what he should read by setting forth the excellent uses of this book 1. The general end is set down vers 2 3. shewing what it may bring to all men 2. The particular end what it may bring to young and simple ones vers 4. what to wise men vers 5 6. The general end is 1. Theological vers 2. 2. Practical v. 3. Both are called Wisdom and both are so To retire to this 2. v. And first for the words Many words here seem to be of the same signification or at least to differ but little We had therefore need to weigh the natural force and different significations of each word for variety of words is used to make us the more affected with the Book To know To convey to man the
1 King 3. And others oftentimes as the Pilot guides the ship safe to shore when the rest sleep Labour then for these wise counsels Vers 6. To understand a Proverb and the interpretation the words of the wise and their dark sayings The gain or increase of wise men in reading these Proverbs was set out vers 5. The profit that comes by it is set out here It is sufficient for simple ones to learn so much subtilty out of the plainest of these Proverbs whereby they may keep themselves from being deceived but wise men will learn to understand the darkest of them whereby they may get much more knowledge For the words To understand See on vers 2. Not to read a similitude carelesly or cursorily but observing what is meant by it Some read it To make to understand or teach and the word will bear it and it suites well with what went before The man was wise before and as he may get more wisdome to direct his owne wayes vers 5. so also to teach others in this vers So Eccl. 12.9 10. A Proverb See on vers 1. Any Proverbial sentence though difficult and obscure to others He that understands this Book by reading it will be able to understand other Proverbs propounded by others and to propound some himself And the interpretation How do the understanding of a Proverb and the interpretation â—â—â—er He that understands it can interpret it Answ The first may be meant of understanding the words or literall sense The second of the mysticall Or And may be taken for Even and so the latter be an exposition of the former To understand a Proverb that is to know the interpretation of it So to understand a dream is to be able to interpret it Gen. 41.15 So And is used Gods wrath slew the fattest of them and that is even smote down the chosen men of Israel Psal 78.31 As the choise of the flock are the fattest cattle The interpretation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an Interpreter One that can tell the minde of God Job 33.23 So here to interpret a similitude and shew what is included more then appears at first fight Not onely to understand easie Proverbs but to know the meaning of hard ones But especially to understand the hardest of these Proverbs by the easiest yet it may be understood of other Proverbs also To understand the sense of mysteries or eloquent speeches such as Embassadors use for so the word is translated 2 Chr. 32.31 or such as Scoffers use for so the word is used for scorning Job 16.20 Or it may be read And the sweetnesse thereof for men finde much sweetnesse in Proverbs when they know the meaning of them Otherwise they are more harsh then other sentences From 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be sweet Whence the learned Rivet derives 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and mel hony See Trap. The words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1. signifies a word The word of the Lord Hos 1.1 2. A thing for that expresseth a mans meaning when it is done It came to passe after these things 1 King 17.17 Here it is used in the first sense He speaks not of their actions but sayings Neither doth it signifie single words but words knit together in sentences So the Ten commandements are called Ten words in the Originall Exod. 34.28 For several words without respect to others do little good Of the wise Of other wise men Not onely ordinary Proverbs that are in all mens mouths but the learnedest sentences that come from wisest men and are approved for the authority of them that spake them like Achitophels counsels esteemed as oracles 2 Sam. 16.23 And their dark sayings Questions that can hardly be answered Such as the Queen of Sheba put to Solomon 1 King 10.1 Or hard expressions which often contain high mysteries in them not easie to be perceived till they be expounded as Sampson's Riddle and Sphinx hers to Oedipus of the creature that went first on four legs then on two legs lastly on three legs And such are some speeches above the common reach Such also were the Aegyptian Hieroglyphicks as a staffe with an eye on it to set out Gods providence looking over all the world and ruling it This is well added to prevent an objection For it might be said It needs no great skill to understand wise mens sayings for some of them are plain Answ But saith the Wise man by reading these Proverbs ye shall understand the hardest of them also Figures none except a figure of the part for the whole A Proverb that is all kinde of Proverbs even the darkest and hardest As an Horse for any Horse Psal 33.17 Note 1. The act To understand 2. The fourfold object 1. A Proverb 2. The Interpretation 3. The words of the wise 4. Their dark sayings He shall gather from hence ability to understand not ordinary sayings onely but the most difficult that can come from wise men 1. Doct. That measure of knowledge is not sufficient for a man of greater capacity that may suffice one of meaner Solomon that had so much knowledge yet thought he needed more Eccl. 1.16 17. Paul knew Christ well yet desires to know more of him Phil. 3.8 10. Reason 1. nI regard of God an account of talents is to be given to him Greater account of greater talents Matt. 5.15 20. 2. In regard of himself A great capacity carries a great defire of filling it else it were in vain 3. In regard of others There is a great expectation from men of great parts The eyes of all them that were in the Synagogue were fastned on Christ Luk. 4.20 4. In regard of the things which being known in part allure us to know more Ignoti nulla cupido No desire of what is not known One profitable voyage eggs the Merchant to another 1. Vse It reproves such as have wit to know much but use it not Remain Dunses that might be Doctors Heb. 5.12 More things are to be known and what we know may be better known Both afford more delight Maxima pors eorum quae scimus est minima pars eorum quae ignoramus Aug. The greatest part of the things we know is the least part of the things we know not 2. Vse Put your capacity upon the tenters The Clothier gets by it and makes more of the same cloth Else ye shal not enter into your Masters joy Matt. 25.21 but be shut out with the foolish Virgins Mat. 25.10 3. Vse Ye that be Ministers must stretch for it in point of knowledge If ye have not greater capacity then ordinary men why take ye that calling If ye have use it It is enough for others to be full ye must run over It is enough for others to save themselves from a crooked generation Act. 2.40 Ye must save your selves and others 1 Tim. 4.16 That knowledge will not serve a Lawyer or Physician that may serve a private Gentleman for his own
would be loth to think they should answer for neglect of knowledge at the day of Judgement yet they must Else why sit ye at home and lose so many good Sermons your absence is a reall sleighting of wisdome Vers 8. My Son hear the instruction of thy Father and forsake not the Law of thy Mother In the rest of this Chapter and the two Chapters following Solomon's words consisting of many exhortations and promises do not well admit of any division but by the Chapters In the rest of this Chapter there is 1. A commendation of domesticall instruction v. 8 9. 2. A disswasion from hearkening to bad counsels from v. 10 to v. 20. 3. Wisdomes exhortation to men to follow her directions from vers 20. to the end of the Chapter In the first ye have 1. An exhortation in this vers 2. A promise in the next For the exhortation and first for the words My Son See on v. 1. Hear See on v. 5. Here it is taken for giving ear and heart to parents instructions beleeving or obeying them according to the nature of them Instruction The means to get learning See on vers 2. Of thy Father 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Father from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to wish well for parents naturally bear good will to their children Amor descendit non ascendit Love descends but ascends not They are part of them and their care is great for them The word is not alwayes used for naturall Parents but sometimes for Mosters or elder persons or men in authority as Children for inferiors in the fist Commandement and elsewhere Solomon was a Father as a Ruler Teacher naturall Father And it may be that these Proverbs were written for instruction to his owne children and so to be communicated by other parents to their children as King James writ his Basilicon Doron for his Son Yet Solomon chooseth the name of a Father rather then of a King or Master to perswade them to be the more willing to receive instruction from him for Parents look to their childrens good when Masters and Kings having not that naturall band look to their owne ends Because Solomon took upon him principally to teach young men therefore he takes to him the name of a Father shewing withall that he desires nothing more then their spirituall good And forsake not Hearing and not forsaking must be applyed to the instruction of both Parents by the rule given in the last vers For as a Childe must not refuse to hear his Father at first so he must not be drawn away from the truth or good learned by his Father afterwards And as he must not be drawn from his Mothers counsels afterwards so he must not slight them at the first Hearing is to be given to the Father because Children are more ready to hearken to their Mothers though the Fathers be for the most part best able to advise And not forsaking looks to the Mothers Law because Children taken from the Mothers care and imployed by the Father are ready to slight her and to forget what she taught them in their childehood 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 imports not being drawn away by our owne corruption or other mens perswasion from what we have learned of our godly Mothers Others read pluck not up but that comes of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and comes short of the other intending a mans owne seduction by himself and not so well forbidding seduction by others also Entisement is set down more plainly vers 10. The Law The teaching 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to shoot or rain or teach Precepts are dropt into young children by pious Mothers by little and little and as it were suckt in with their milk and fastned by often repeating Such teaching becomes Mothers and children It is translated Law rather then teaching because it bindes more and children think themselves lesse bound to Mothers then Fathers because Mothers are more tender over them and familiar with them Equals also may teach but not command Of thy Mother It is taken here for the naturall Mother for Solomon begins with houshold instruction Leave not the course of godlinesse wherein she bred thee Figures none Note 1. The Childes duty to his Father 2. To his Mother In the first note 1. The agent My Son 2. The act hear 3. The object the instruction 4. The subject of thy Father In the second note 1. The act and forsake not 2. The object the Law 3. The subject of thy Mother He had begun with Religion and duty to God vers 7. next he requires duty to Parents in this vers 1. Doct. Next after the care of Religion is the care of our duty to Parents Therefore God hath placed the fifth Commandement in the beginning of the second Table Philo thinks it was written in the border of both Tables Aben Ezra placeth it in the first Table but behinde Tindall conceives it was written in the first Table after the fourth Commandement so that the first Table should contain all duties to Superiours God and Magistrates and Parents c. and the second all duties to Equals Diis parentibus nunquam satis fit Aristotle God and Parents cannot be sufficiently requited The Heathen punished injuries to God and Parents alike Valer. l. 1. Qui dubitat utrum oporteat Deos revereri aut parentes non indiget ratione sed pari paena Aristot Topic. l. 8. He that doubts whether God or Parents be to be reverenced needs not be confuted by reason but by the same punishment All fatherhood is from God Men are fathers of some God of all in some sense or other Resisting them is in some sense resisting God as resisting a Constable is resisting the King or supreme Magistrate Parents are chosen in the fist Commandement to expresseall Superiors rather then Magistrates or Ministers these are comprehended under Parents The safety or ruine of Church and Common-wealth depends upon them for families are seminaries of both Divine right and naturall give Parents power over Children 1. Vse To inform us of what great weight this duty is both in the Text and Decalogue set next after our duty to God 2. To reprove disobedient Children This sin is next to impiety against God and before sins committed against equals Many have confessed at the Gallows that God justly brought them thither for disobedience to religious Parents And some have been troubled for their disobedience after their Parents death Object Our Parents are testy Answ Yet they must be born withall Multa ex quo fuerunt commoda ejus incommoda aequum est ferre Terent. We must bear with them by whom we get much Love thy Parent if he be kinde otherwise bear with him Ames parentem si aequus est aliter feras Mimus Servants must obey froward Masters 1. Pet. 2.18 Much more Children froward Parents 2. Doct. The beginning of Christian knowledge and piety ariseth for the most part from domesticall instruction
up in peace are produced in war for good 2. Doct. Such as undertake to teach others must shew forth Parents affections So doth Solomon here and vers 8. ch 2.5 3.1 4.1 And David chap. 5.1 6.1 7.1 Reason 1. It is a winning way Love wins more then authority Therefore Paul useth it to win the revolted Galatians Gal. 4.19 My little children of whom I travell in birth again untill Christ beformed in you See the like in Paul's dealing with Philemon Philem. v. 7 8 9 19. He intreats that might command and promises payment to him that was more indebted to him yea owed him his owne soul St. John often useth this loving title My little children 1 Joh. 2.1 12 13. 3.18 2. It is a stopping way to prevent objections If it be objected we disgrace others and bear them malice naturally therefore they will not hear our counsels we may answer Parents bear no malice to their children and are therefore worthy to be heard If it be said we seek our owne and not others good the same answer will serve Parents do not so but seek their childrens good and their counsels are for that cause not to be rejected 1. Vse For Teachers Let Ministers season their reprooss with fatherly insinuations of affection as Physicians give sugar after bitter pills So let Fathers Masters Friends teach with parentall love if they would do any good 2. Vse Let young men regard such Teachers as shew such affection Assuredly they speak for their good what ever their corruption suggests to the contrary 3. Doct. Though all men be finners yet some remain in a sinfull estate and so carry away the name from others These are of two sorts 1. All in their naturall condition While we were yet sinners Rom. 5.8 In the flesh ch 8.8 In darknesse 1 Thess 5.4 2. Grosse sinners as the Sodomites Gen. 13.13 The men of Sodom were wicked and sinners before the Lord exceedingly The sinners in Zion are afraid Isa 33.14 Vse Get out of such a condition both of naturall and customary sin or rather keep out of the latter Preservatives are better then healing physick 4. Doct. Wicked men desire to make others as bad as themselves So Harlots doe Prov. 7.13 14. The strumpet kisses the young man and inveagles him with fair words So do drunkards Come ye say they I will fetch wine and we will fill cur selves with strong drink and to morrow shall be as this day and much more abundant Isa 56.12 Reason 1. Because some sins cannot be committed without company with any content as wantonnesse and drunkennesse Nemo facilè peccat No man will easily sin alone August Conf. l. 2. Infected persons are said to have a desire to insect others 2. That they may continue in sin the more boldly when they have partners in sin to side with them Vse When men tempt you to evill look what they are Ye will find them wicked men themselves and such as gallop toward hell and would lead you thither with them This thought will dead their temptations 5. Doct. Wicked men have a notable infinuating faculty to deceive others See the Harlots perswasions Prov. 7.13 c. and the Drunkards Isa 56.12 Both cited in the former doctrine So after the text Theeves seek to draw in others from hope of gain and impunity Reason 1. They have oft-times ripe wits and stretch all the veins of their understanding to deceive 2. They study how to be nâ—mble and eloquent in deceiving They make choise of most alluring baits as Fishers and Fowlers use to do Fistula dulce canit voluerem dum decipit auceps The pipe sings merrily while the Fowler deceives the bird Flatterers like fisher-men and fowlers willingly set that before the eyes of fishes and birds which they think pleaseth them best They know that otherwise they lose their labour Petronius The Serpent tempts Eve by fruit pleasant to the eyes Gen. 3.6 Syrens sing sweetly to deceive The Dragon bites the Elephants ear and then sucks his bloud So wicked men hurt us by our ears Trap in v. 11. Vse Labour to understand the drifts of tempters and deceivers that ye may not be carried away with their fair words and promises Answer as Speusippus Plato's Nephew answered a flatterer that praised him Give over deceiving both of us draw not me from the knowledge of my self and cease to heap cunning maliciousnesse on your self Nihil proficis cum te intelligam I understand you so well that you cannot prevail Elenard in Chron. Malum hominem blandè loquentem agnosce tuum laqueum esse Take notice that a wicked man speaking fawningly is a snare to thee Seneca So the strumpets words bring the young man into a snare ch 7.23 Christ was offered all the Kingdomes of the world by Satan I yet hearkened not to him neither do thou to Papists nor grosse sinners who offer offices or marriages to seduce They are justly fooled who trust them 6. Doct. Enticers will set upon such as have good education Solomon was set upon by his wives 1 King 11.4 His Son Rehoboam by his young counsellors 1 King 12.8 And no marvell for the Devil durst set upon Christ himselfe Reason 1. They trust to their own skill to deceive as if none were metall proof against it 2. They judge others corrupt like themselves though better bred And they guesse shrewdly for instruction cannot quite drive out naturall corruption Tindar will take fire Vse Ye that have godly parents expect seducers They will soon set upon you to deprive you of your Parents good counsels Churches and Families have such Praemoniti praemuniti forewarned forearmed Be not taken unawares 7. Doct. Enticers cannot hurt us if we consent not Satan hurt not Christ Matth. 4. Nor had hurt Adam and Eve had not they consented Reason Because thoughts of what is evill are not evill thoughts till some delight or consent come Ascending thoughts to wit from our corruption are sins thoughts sent in to wit by Satan are no sins if they infect us not Andrews on the tenth Commandement Christ could not but think what it was that Satan tempted him to yet sinned not Vse Deny consent and no temptation can hurt thee thou shalt be free from actuall finning 8. Doct. We must be firmly resolved against all solicitations to evill So Christ was Matt. 4. and had Scripture ready Reason Because they will else grow too hard for us Trees are easiest pulled up at first Vse Resist temptation at first and then Satan will fly from you Jam. 47 and sin with him Euticers are faeces Reipublicae the dregs of the Common-wealth Cicero The sooner swept away the better Majorem praedam in viduabus blandimenta eliciunt quà m tormenta Many proved unchaste by allurements yet many Widows and Maids endured the fire August de Verb. Dom. in Matth. Hom. 19 fin Avunculus tuus quaerit animam tuam qui jam perdidit suam Promisit magna sed ego