Theologicall questions, dogmaticall observations, and evangelicall essays, vpon the Gospel of Jesus Christ, according to St. Matthew Wherein, about two thousand six hundred and fifty necessary, and profitable questions are discussed; and five hundred and eighty speciall points of doctrine noted; and five hundred and fifty errours confuted, or objections answered: together with divers arguments, whereby divers truths, and true tenents are confirmed. By Richard VVard, sometimes student in the famous vniversities of Cambridge in England: St. Andrews in Scotland: and Master of Arts of both the kingdoms; and now a preacher in the famous city of London.

VERS. 16. Behold, [Verse 16] I send you forth as sheepe in the midst of wolves; be yee therefore as wise as Serpents, and simple as Doves.

§. 1. Be wise as Serpents] It is given as a rule by [Sect. 1] our Divines, that words which are Medix signifi∣cationis, and have a double signification, a Transla∣tor must take heed how hee translates: as for ex∣ample, Gnarum signifies subtle, or crafty, and also prudent or wise: and therefore an Interpreter must take heed, that he doth not give it the one signification, when he should give it the other: It is said, Gen. 3.1. The Serpent was Gnarum, now it cannot be translated, more wise than any beast of the field, but more crafty. So Proverb. 1.4. It cannot be said, To give subtlely, but wisedome to the simple; so in this verse it cannot be said, be yee crafty as Serpents, but wise as Serpents. Remigius, s. saith, That Christ doth very well admonish the Apostles, to be wise as Serpents, because Adam was deceived by a Ser∣pent; as if hee should say, As the Serpent is crafty to deceive; So be yee wise to deliver: Hee praised the fruit of the tree, but praise ye the crosse.

What is the nature of Serpents? and wherein [Quest. 1] must we imitate them?

First, the Serpent is a creature more crafty then [Answ. 1] strong: so because we are not strong enough, to withstand the forcible assaults and temptations of Sathan; wee must therefore bee wise to pre∣vent occasions, and to decline such assaults.

Secondly, the Serpent will defend her head a∣bove [Answ. 2] all things; and hideth it with her whole body, as with a shield, in the time of danger; and Hierome saith, it is, Quia ibi vita, because her life lieth in her head: and therefore, although she be sore wounded in the body, yet if her head bee whole, shee dieth not of her wounds. So wee should repose our substance, estates, fame, and life, and all to danger; and losse, rather then suffer our head (Christ) to be harmed: now our head is hurt by sinne; for when we give way unto that, wee dishonour our Christ; and therefore wee ought alwayes carefully to avoide it, and rather the losse of riches, reputation; yea life, then keep them by sinne, because Christians should preferre the greatest corporall mischiefe, before the least spirituall evill: yea, lay downe our lives, rather then suffer our Christ to bee dishonoured: hee that saves his life, shall lose it; but he that loseth, and layeth downe his life for Christ, shall find it; hee that suffereth his body to be wounded, for the safeguard of his head, shall live, and not die; but he that exposeth the head to danger, for the safety of the body, shall die and not live. Hee that will

rather suffer then sinne, and disease himselfe, ra∣ther then displease his Lord, shall not be harmed by any evill. And therefore like serpents wee must labour to preserve our head whole, and en∣tire, whatsoever becomes of our bodies, because of our bodies, because our life lies in this our head.

[Answ. 3] Thirdly, the Serpent doth cast off her old skinne, to invest her selfe in a new: So wee must put off the old man which is corrupt, and put on that new man, which after God is created in righteousnesse, and holinesse of truth, Ephes. 4.24. Some writers, (namely, Isidor, Robanus, Dor∣misecur. de temp. serm. 5. & Anton. part. 4. Titul. 2. Cap. 5. §. 1.) doe expresse the kind of Serpent, which is thus accustomed to doe; and the time when she doth it, and the manner how she doth it. I. Isidor saith, that that kind of Serpent which casteth his skin, is called Coluber, a Snake. II. Concerning the time when this is done, there is some question: For first, some say she casteth her skinne in the spring time. Cromwell.

Secondly, some say it is when she findeth her∣selfe to be loaded and burdened with poison. Dor∣misee. s.

Thirdly, the most say it is when she findes her selfe to grow old and infirme. Antonin.

Thus should we doe, and herein intimate the serpent; namely, I. Cast off sinne, and the old man, in the spring of our yeeres, and remember our Creator in the dayes of our youth, Eccles. 12.1. We must give our best dayes, to him that best de∣serves them, to wit, to God: and not as many doe, who give their youth to sathan, and their age to God; their strength to sathan, and their weak∣nesse to God: their health to sathan, and their sicknesse to God: yea, who desire to dedicate their life to sathan, and their death unto God. We must be wise as serpents, who neither cast off their skinnes in Autumne, nor in Winter, but in the Spring. II. We must labour to finde and feel our sinnes to be a burden unto us, and then strive to disgorge our selves of them: we must first la∣bour to hate, and loath them, and then endevour to leave them: wee must first feele our sinnes to be a burden too heavie for us to beare, and then case our shoulders of that loade; as the serpent doth discharge her stomacke of her poison when she findes it overcharged therewithall. III. We must, when wee feele our selves weake, and in∣firme, by reason of sinne, labour to leave it, and cast it off; when we finde that our sinnes hang so fast on, and cleave so fast too, that wee cannot run the race that is set before us,t 1.1 when we finde our hands so hard manacled by sinne, that we can nei∣ther fight the good fight of faith, nor worke out the worke of our salvation: when we finde our selves to be so low, and weak through sinne, that we have no strength to the performance of any thing that is good, then it is time for us, with the serpent to cast off our old coate of malicious∣nesse. IV. The manner of the serpents casting her skin is this (according to Isidor, Dormis. Anton. and Raban.) when she desires to cast off her skin, Then first, shee abstaines from meat for divers dayes. And secondly, she eates a certaine kinde of bitter herbe. And thirdly, having eaten that, she bathes her selfe in the water. And fourthly, having so done, hee seeketh out, and chooseth a strait hole of a firme stone; and violently entring therein, and passing through with great difficul∣tie, leaves his old skinne behinde him. Fiftly, and lastly, his old skinne being thus stripped off: he then layeth himselfe in the warme sunne, that he might fortifie and harden his new skinne. This course must they take, who desire to be renewed in their inward man; namely, First, they must beate their bodies, and bring it into subjection, both by a corporall abstinence from meat, and a spirituall abstinence from sinne, 1 Cor. 9.27.

Secondly, besides fasting, they must eate the bitter and sowre herb of contrition, humiliati∣on, and godly sorrow; mourning both for the sinnes already committed, and also for the pow∣er of sinne which lies in the soule.

Thirdly, having eaten this sowre herb of true sorrow, wee must then labour that wee may bee washed with the teares of unfeigned sorrow, and bathed over and over in that Iordan of Christs blood, which is better then all the rivers of Da∣mascus to wash in.

Fourthly, if we desire that our youth, and strength may be renewed by grace, wee must go through that strait hole of repentance, entring thereby into that firme rocke which is Christ: or the stone of repentance through which wee must enter, must be firme and stable; that is, our repentance must be accompanied with a firm and full purpose and resolution, never to return backe againe unto sinne: for the serpent having once entered, never pulleth backe his head, but violently rusheth through though with pain and difficultie. Nihil prosunt lamenta si iterentur peccata, &c. (August. de paenit.) Our sorrow and teares for sinne profits us nothing, if we returne again un∣to our sinnes; for wounds being iterated are more hardly and slowly cured.

Fiftly, having thus humbled our selves by fast∣ing, and true godly sorrow, and washed our soules with the teares of contrition, and not on∣ly repented us of our sinnes by past, but fully purposed and resolved never to turne unto sinne any more: then wee must lie in the sun-shine of Gods grace, assuring our selves that faithfull is he who hath called such unto him, and hath pro∣mised that he will receive them into favour, and pardon their former sinnes, and preserve them from sinne for the time to come, and enable them to serve him, as becomes a new, and renewed creatures.

Fourthly, the serpent stops her eares at the [Answ. 4] voice of the charmer, and will not heare his in∣cantations; now if any desire to know how a ser∣pent can stop both her eares? Antoninus (Lart. 4. Tit. 2. Cap. 4. §. 1.) saith, shee layes one care close to the ground, and stops the other with her taile. Thus must wee doe; when the devill would seduce, allure, or inchant us, by any wic∣ked suggestions, or temptations, we must stop our eares, and thoughts, and affections, lest being al∣lured by his provoking temptations, we should assent, and consent thereunto: and this we should

doe in regard of the end of sinne (which is signi∣fied by the serpents taile,) namely, destruction: For the wages of sinne is death, and the end of sinners damnation.

[Answ. 5] Fiftly, the serpent seeing that he is hated, doth carefully decline, and shunne whatsoever may be hurtfull unto him: So the children of God must take heed, that they doe not rashly expose themselves to dangers, neither live negligently; but wisely, and circumspectly, Ephes. 5.15. Colos. 4.5.

[Answ. 6] Sixtly, the serpent carrying poison in her mouth, doth ever put it out before she drink. So when we come either to the Word, or Prayer, or Sacraments, wee must strive to lay aside our malice, hatred, envie, bitternesse, yea all wicked∣nesse whatsoever. And thus in some few particu∣lars wee see wherein the serpent is to bee im∣itated.

[Quest. 2] Who erre here by misunderstanding of our Saviour?

[Answ.] The Ophites, who because the wisdome of a serpent is here commended, and because the bra∣zen serpent in the wildernesse was a figure of Christ: doe therefore ascribe unto a serpent all knowledge, and worship it, offering bread unto it, and kissing it, keeping alwaies one for that purpose alive. Epiphan. haeres. 37.

[Quest. 3] Are serpents in all things to be imitated?

[Answ. 1] First, according to Augustine, the serpent hath wisdome in bringing up her young, in the ma∣king of her hole, in the getting of her food, in the healing of her wounds, in the avoiding of things hurtfull, in the foreknowledge of the change of times, in the love of her fellowes. And in these she is to be imitated.

[Answ. 2] Secondly, but in the things following, she is not to be followed: namely, I. Her high spirit is to be avoided. And II. Her desire of revenge, even when she is dying. And III. Her flattery, stinging when shee imbraceth. And IV. Her treacherie. And V. Her ingratitude, stinging to death him that hath nourished her up. And VI. Her poison. And VII. Her voracity, in killing much more then shee can devoure. And VIII. Her generall hatred against all creatures, destroying all that she can match.

[Quest. 4] How manifold is wisdome? or how many kindes of wisdome are there, because our Savi∣our bids us to be wise as serpents?

There is a double wisedome, namely

• ... [Answ.] First evill, which is foure-fold; namely,
• I. Arrogant wisedome, when men will undertake to judge of those hidden, and se∣cret mysteries, which God hath reserved unto himselfe; thinking themselves wise enough, to render a reason of all the Lords dealings with men. There is, II. False craf∣tie, and lying wisedome, which is diame∣trally opposite; yea, an enemy unto Christi∣an simplicity, (Iohn 1, 47.) which must bee without fraud, or guile. There is, III. Cru∣ell wisedome; Mortui non mordent, dead men cannot bite; and therefore it is good to kill. Irish men never thinke a man slaine out∣right, till his head be off; and theeves never thinke themselves safe, untill hee be killed whom they have robbed; because if he be once murdered, he cannot then accuse them; whereas if such an one should live, he might bring them to the gallowes. Our Saviour doth not command us to be strong as Lions, and Tygers, but to be wise as Serpents: and therefore this cruell wisedome is not allow∣ed. IV. There is a selfe confident wisedome, when men hide their counsels, and so crafti∣ly conceale their wicked plots, that in ward∣ly they boast, and rejoyce, that they shall prevaile: these shall at last bee discovered, and God in his appointed time will infatu∣ate their devices.
• Secondly good, & this is that wisdom, w^ch here Christ cōmands, and cōmends unto us.

What is this good wisedome, which [Quest. 5] we must labour for? or wherein doth it con∣sist?

The properties of this good Wisedome are these; namely, [Answ.]

First, Mala intelligere, to see, perceive, and un∣derstand evils, and dangers; for men must not be willingly blind, but learne to foresee evils to come.

Secondly, Malum non facere, mala ignoscere. Hier. s. to doe evill unto none, but to pardon and for∣give those, who offend and injure us.

Thirdly, Suspicari, to suspect evils, from evill men; especially those who hate us: for Christ himselfe (wee see) would not commit himselfe unto the Iewes,u 1.2.

Fourthly, Tacere, to keepe our owne counsel; for it is lawfull to conceale some truths, August. A man is not bound by his owne babling to be∣tray himselfe; it being the part of a foole to utter all his mind, Proverb. 29.11.

Fiftly, Evitare, to avoid perill, and not to run into the Lyons mouthx 1.3. It is wisedome, saith Hierome, s. Insidias vitare, to avoid the trap, gins, snares and traines that are laid for us.

Sixtly, Patienter ferre, to endure patiently, and contentedly the evils which lie upon us, Musc. s.

Seventhly, Scandalum non dare, so to live, that we give no offence, neither to the Iew, nor to the Gentile, nor to the Church of God.

Eightly, sincerè profiteri, to professe Christ and religion, in sincerity, not in shew, in truth, not in hypocrisie.

§. 2. Be simple as Doves. [Sect. 2]

What is meant by these words? [Quest. 1]

The meaning is, be innocent and harmelesse, [Answer.] thinking evill of none, neither intending evill, or offence unto any, in thought, word, or deed; and yet we must be wise as Serpents, who have great subtilty in saving, and defending them∣selves from harme: that is, every one who looks to be saved, might labour for so much wisedome, as may preserve him from the hurt of false Pro∣phets.

How many sorts of Simplicity are there? and [Quest. 2] what Simplicity is it which is here enjoyn∣ed?

Simplicity is two-fold; namely,

• ... [unspec 1] First, evill, foolish, and contrary to wis∣dome; and is two-fold, namely,
• ... [Answ.] I. Negligent; when a man doth not take heed to himselfe, and beware.
• First, least he should be hurt, and harmed by any. Or
• Secondly, least he should be deceived by errour, Ephes. 4.14. Or
• Thirdly, least he should bee seduced unto sinne, as Gen. 20.5. and 2 Sam. 15.11.
• II. Sluggish and idle, when a man doth not labour.
• First, for knowledge and understanding: as Hosea 4.6. Ephesians 5.15. And hence, namely from ignorance comes errours, and therefore the Papists and some others, per∣swade men to neglect hearing, reading, stu∣dying, and the meanes of knowledge, be∣cause as hee that is altogether ignorant of the true way may be perswaded to take any path, and made beleeve by every man hee meets, that every false path is the right: so those who are ignorant of the divine truth, may bee seduced, and quickly led aside by any into humane errours.
• Secondly, that is called sluggish and idle simplicity, when a man doth not labour to strive, and wrestle against sinne, and his own corruptions.
• ... [Object.] If it should bee objected that David bids us to commit our wayes unto the Lord, and and therefore what need we thus strive?
• ... [Answ.] I answer, it is true we must commit and commend our selves unto God, but yet we must fight against sinne, and our inbred cor∣ruptions, and that even unto blood.a 1.4.
• ... [unspec 2] Secondly, good, sincere, and an enemie to deceit, and fraude. And this is that Simpli∣city which is here commended and com∣manded.

[Quest. 3] What is this good simplicity which we must labour for? or wherein doth it consist?

It consists in these four things, viz.

• ... [Answ.] First, in a single heart, Acts 2.46. Hee therfore who desires to have this Dove-like simplicity, must not have a heart, and a heart; but must be sincere and single hearted.
• Secondly, in a tender conscience, and a feare to sinne or offend God: He therefore who desires this Dove-like simplicity, must be of a circumcised heart, who is sensible of the least sinne, and of a cowardly conscience who feares to commit the least evill; For this is the best simplicity. Reade these pla∣ces, and to this purpose imitate the persons mentioned therein, Genes. 39.9. and Iob. 1.1. and 2, 3, Rom. 16.19. and 1 Corinth. 14.20. Phil. 2.13.
• Thirdly, in a single tongue: he there∣fore who desires this dovelike simplicity must avoid all lying, and deceitfull speech∣es, and take heed of being double tongued. Iob. 33.3. and 2 Cor 1.12b 1.5.
• Fourthly, in a boldnesse unto that which is good; not being hindred either by em∣ployments or dangers, or feare, but coura∣giously, and confidently professing and ser∣ving God. Reade Act. 4.19. & 5.29. Pro. 10.29.

Is the Dove to bee imitated in all things? [Quest. 4]

No, [Answer.] for in her there are two things to bee eschewed, To wit,

First, negligence, and foolish curiosity: For while shee lookes about, and turnes her head de∣liberating whether to flie, the arrow, or shot meets with her, before she flie away. (Greg. & Barth. Aug.)

Secondly, Pride; for while she admires her feathers of divers colours about her necke or breast, and trimmes, and picks them, so intend∣ing that, that she intends not her owne safety; she is often taken, and seized on by the Hawke, (Plin. &. Barth.) We must not in these two things be like Doves, but must take heed of delay, and pride, which are enemies unto saving health.

I. We must take heed of Pride, which is a dan∣gerous enemy; for it makes us unwarie, and spoiles all we doe, (Destruit omnia August.) When men begin to be proud either of themselves, or their performances or parts; it makes them carelesse of their wayes, unthankfull towards their God, and haughty and disdainfull towards their brethren: And therefore is carefully to be shunned, the end thereof being (with Lucifer) to be cast into Hell.

II. We must take heed of Negligence, and Procrastination: many end their ends, before they have resolved to beginne them; and finish their life, before they have thought of living. And therefore we must not deferre the worke of our salvation, putting it off from day to day, but while it is said to day, make ready our selves to undertake it, resolving that no labour, feare, or danger whatsoever shall hinder us from it.

Wherein is the Dove to be imitated? [Quest. 5]

In the Dove are many vertues, [Answer.] or vertuous qualities, worthy imitation, As for example.

First, she doth no evill or hurt unto any, but is,

I. Meeke, without beake to hurt, or talent to teare, or Gall to plot or imagine mischiefe, or intend harme to any; And therfore if we would imitate the Dove; we must not be angry, or mischievous, or revengefull; for charity doth no evillc 1.6 nor is angryd 1.7 but is patient, and ready to remit. Many in their words, deeds, and lives, shew themselves more like Lions, Beares, Wolves, Dragons, Vultures, and furies then meek Doves: but we must take heed of this, the end of these being destruction. Ezech. 32.23. Ephes. 4.32. Colos. 2.8.

II. Shee is is simple, or innocent without de∣ceit; as in this verse; And therefore in sacrifice she must not be divided. Genes. 15.9. Levit. 1.14 Thus we must be true and free from lying, and deceit, every one speaking the truth unto his neighbour from his heart. (Reade Zach. 8.16. Ephes. 4.25. Colos. 2.9. and 1 Peter 2.1.) and la∣bouring to be innocent and harmelesse in his life and conversation: for God will protect the in∣nocent, but discover and infatuate the plots of the wicked, who craftily imagine evill against their neighbours.

III. She is humble building her nest in the

rock, except some build or provided a Dovehouse or other place for her to breed and remaine in. Thus we should be without carefulnesse for the things of this life, labouring that God may be our Lord; and then, if he provide plentifully for us, or prosper us, or build us houses, we must take it thankfully, and praise his name: but if otherwise, we must be content to build in the rocke, that is, to live by faith in Christ, and to learne to want and to abound, Philip. 1.21. Colos∣sians 3.3.

Secondly, she propoundeth good examples, or examples of good unto us for our imitation: and that I. Towards God. II. Towards her selfe. III. Towards others.

First, the Dove is to be imitated by us, or an example unto us of a double duty towards God: viz. I. She is a very loving creature, yea full of loue: Thus we should be sick of love (Cant. 5.8.) loving our God before and above all things, and all other things for God, yea our neighbour, be∣cause a member of God. II. She is very fruitfull, breeding sometimes ten, sometimes eleven, some∣times twelve times in a yeare: Thus we should stir to be fruitfull, bringing forth some good fruit unto our God, every Moneth in the yeare, every week in the Moneth, every day in the week, every hour in the day, every minute in the hour; like the trees of heaven, which yeeld fruit eve∣ry moneth, Rev. 22.2. Thus we should be fruitfull, but alas, for pity, for the most part, we are alto∣gether barren, thinking it well if we can but say, Negatively, That we are neither Theeves, nor Murderers, nor Drunkards, nor the like, although wee cannot say Affirmatively, what wee are, or what good we doe.

Secondly, the Dove is an example unto us of a fourfold duty, in regard of her selfe. For I. She is chast; Conjugii fidem non violante 1.8: Doves doe not couple with any, but with their Mates; Nec cum pluribus cocunt, nec conjugium initum deserunt. Arist. They will neither wrong, nor change, nor for∣sake one another, after they have made their choice; but continue inviolable this bond of Love: And as they are chaste, so also they are pure in their food, eating no uncleane thing at all, (Hier.) but living onely upon Graine. Arist. Wherefore those are unlike Doves, who seethe the scum with the broth, (Ezek. 24.6.) and live impure and uncleane lives; for we should labour that we might be purged from all pollutions both of the flesh and spirit, and perfect holinesse in Gods feare, 2 Cor. 7.1. Wee should examine our selves, whether wee be Doves or Vultures, Lambs or Wolves, whether with Pigeons, and Dove-like Peter, Acts 10. wee let no uncleane thing come into our mouthes; or like Swine, we feed grosly, and wallow filthily. Gualter applies this to superstition, and not inju∣riously; for nothing is more impure and filthy in the sight of God, than to mingle humane things with divine, as a part of Gods worship, Col. 2.18. II. She is constant, keeping her own common Loat or Dove-housef 1.9; and although she doe flye from it, yet she returns againe, Gen. 8.11. Esa. 60.8. Thus we should remaine constant in the profession and practise of Religion, and never start aside, or separate our selves from it. III. She is wary: Iuxta fluen••a manentg 1.10, they remain neere the water, (Ergo columba dicitur à 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Rhod.) that so in the water they may see the shadow of the Hawke, long before he comes neere them: whence Solomon saith, His eyes are as the eyes of Doves, by the Rivers of water, Cant. 5.12.) Thus we should labour to prevent the craft and subtilty of Satan, lest otherwise he circumvent us; he is a Lyon, 1 Pet. 5.8. and watcheth secretly for us, that he may devoure us: Now the way to prevent this, is by living neere the waters, that so we may see him afar off. These waters are the Word, which we must heedfully heare, and religiously reade, because it is a true glasse wherein we may see our selves, and estates, and enemies, and dangers, and the meanes and wayes how to prevent them, Iames 1.23, &c. IV. She is patient; for first, they are full of dangers, their yong ones being robbed and taken away from them, and themselves cha∣sed, and assaulted, and pressed upon, both by Hawks and Men. Secondly, they are very fear∣full and timorous creatures, seldome or never safe, but when they are in the holes of the rock, (Hier.) and all their helpe is in the strength of their wings, and swift flying away, (Erasm. chil: 3.6, 48.) Ezek. 7.16. Thirdly, their mirth is mourning, and their songs (as it were) sighes, and sad Ditties: whence the Prophets say, that they have mourned as doth the Dove, Esa. 38.14. and 59.11. Nahum 2.7. Fourthly, yet they are un∣mindfull of all these, and builds their nests a∣gaine, where they built them before, although (sic vos non vobis nidificatis aves) her former care was taken for others, and her yong ones stollen from her. Thus we should be like Doves, given to godly sorrow, because the end of this mourn∣ing is mirth: yea, if the Lord afflict us, we should be Doves; that is, not labour to free our selves by rebellion, or revenge, or deceit, or any wicked meanes; for thus wee should shew our selves to be Hawkes, and Kites, and birds of prey, and not innocent Doves. We must be patient both be∣cause it is given us to suffer. (Philip. 1.28.) and be∣cause our sufferings shal be rewarded and recom∣penced with an internall and incorruptible weight of gloryh 1.11.

Thirdly, the Dove is unto us, an example of a threefold duty, in regard of our selves: for I. The Male or Cocke, governes well his family; Tum foeminam cogendo ad partum, tum ex trudendo pul∣los e nido, (Aristot. & Barthol.) By a certaine com∣pulsion he enforceth the female and Hen, to lay, and breed; and assoone as the yong ones can flye, thrusts them out of the nest, that she may breed a∣gaine. Thus we should not be like those, who are Lyons abroad, and simple Doves at home; who are cruell to others, but too indulgent (like old Eli) to their children; Tranquillo animo natus, non possum adversari meis; they cannot crosse, nor con∣tradict them in any thing, but gives them all their will. Doves doe not thus, for they beat none but their owne yong ones, and those onely Ad castigandum, when there is need of it: And therfore Parents must not spare the rod, and spill the childe; but with the rod of correction fetch

out that folly, which is bound in the heart of a child. II. The Doves are sociable, and fly by flocks, and love to build in Dove-coats, where there are many together. Thus (like them) wee should be affable to our neighbours, and to all; but principally to those, who are of the houshold of faith; For (Pares cum paribus) wee should de∣light only in those who are good, and associate our selves onely with them. Doves build, and breed, and harbour with Doves, not with Crowes and Kites; and therefore it is a signe, that they are no Doves, who associate and frequent the so∣cieties of wicked men. III. If Doves meet with one, who strayes, they bring it backe againe to its owne habitation: And therefore, although some thinke themselves to be Doves, because they tole∣rate all sinne in others; yet indeed they are not; this not being the nature of this bird, to suffer any to stray, but to reduce, and bring home those who wander. Indeed Charity suffers much, and is not provoked, nor angry; but yet it reproves, (Non ••dio sed amore) in love, not out of hatred; as Saint Paul, who would have the flesh to be destroyed, that the Spirit might be saved, (1 Cor. 5.5.) be∣cause to omit and forbeare, reproofe is the cruel∣lest mercy.

[Sect. 3] §. 3. Be wise as Serpents, innocent as Doves.] Top∣sellh 1.12 observes here, that the Serpent is on the earth, and by innocency fly to the heavens; Or, as Serpents wee should goe slowly about worldly things, but fly swiftly like Doves about heavenly things: Or, as Serpents, wee should be armed a∣gainst our enemies, but as Doves, be without gal. Moreover, the Serpent biteth the heele, so wee the roots of concupiscence. That they may be quiet, they live in bushes, where they may be hid, and not amongst men: So wee that wee be not infe∣cted with sinne, must avoid the company of wic∣ked men. The Serpent swimmerh with his head above the water; so we must take heed, that we be not drowned in voluptuousnesse. The Serpent eateth dust, and lyeth along upon the ground, so must wee through humility bee content in the poorest estate.

Notes

• t 1.1

  Heb. 12.1.
• u 1.2

  Ioh. 2.24
• x 1.3

  1 Mac. ••.37.
• a 1.4

  Hebr. 12.4.
• b 1.5

  2 Cor. 11.••. and Ephes. 6.5.
• c 1.6

  Rom. 13.20.
• d 1.7

  1 Cor. 13.5.
• e 1.8

  Plin. 10.24.
• f 1.9

  Plin 10.34.
• g 1.10

  Gloss.
• h 1.11

  Rom. 8.38. and 2 Tim. 4.8.
• h 1.12

  Topsel. Histor. a∣rimaltum. Epist.