little vertue in the syllables or pronouncing of the words themselues So we denie that there is any vertue inclosed in the syllables or resident in the word But we say that there is a power conioyned with the word and this power is not resident in the word but is resident in the eternall word in the essentiall word whereof Iohn the Euangelist maketh mention Chap. 1. The word which was from the beginning that is the Sonne of God Christ Iesus We say there is not a dram weight of this vertue power resident in anie creature that euer God created but it is only resident in Christ Iesus And therefore there floweth no vertue from the sillables nor from the words that are spoken but from Christ and his Spirit who giueth the vertue to those words So we differ in this we say that there is not any vertue resident in the sillables we say that the sillables and pronouncing of the sillables worke nothing but we say that the vertue is resident in the person of the Sonne of God and he worketh by his owne word Now we say that there cannot be such a monstrou change as to say the whispering of so many words should change the owne substance of the bread pull downe the substance of the bodie of Christ and put his bodie in so narrow a compasse we say that cannot be And this I shall proue by these three rules namely By the veritie of the flesh of Christ Iesus By the articles of our beliefe And by the true end of the institution of this Sacrament And so we shall see by Gods grace the infinite absurdities that follow vpon their opinion The first principle that I lay is this Seeing that Christ Iesus the Sonne of God in the time appointed tooke true flesh of the wombe of the Virgin vnited himselfe with our nature in one personall vnion to the end that our nature which fel altogether from integritie in the first Adam might recouer the same in the second Adam yea not onely the same but so much the greater as our second Adam excelleth the first in all degrees And in respect he tooke on him a bodie like vnto ours in all things sinne excepted of necessitie it must follow that the definition of a true bodie and the inseparable properties thereof must be competent to him But these are the inseparable properties namely to be in one certaine place to be finite circumscribed visible and palpable for all these concurre quarto modo as the Logicians say to a bodie so that they cannot be separate from the subiect without the distraction thereof Then I reason on this manner A true humane bodie is in a certaine place Christ Iesus bodie is a true humane bodie therefore it is in a certaine place I call a place a certaine condition of an instrumentall bodie whereby it cometh to passe that where-euer the bodie be of necessitie it is limited within that place and while it is there it cannot be elsewhere If you would haue the probation of my Proposition from the Doctors reade Augustine to Dardanus speaking of this same bodie of Christ. Take away a certaine roome from the bodies and they shall be in no place and if they be in no place they are not The same Augustine writing vpon Iohn in his 30. Treatise saith The bodie in the which the Lord did arise of necessitie must be in a place but his diuine efficacie and nature is diffused euery where And in his third Eple he saith How much soeuer the bodie be or how little soeuer the bodie be it behoueth to occupie the bounds of a place And besides these tâ—e historie of the Acts proueth most euidently Christ his bodie to be in a certaine place as Acts 3.21 the words are these Whom the heauens must containe vntill the time that all things be restored which God had spoken by the mouth of all his holy Prophets Though I need not to insist in the probation of these things yet I proceede Secondly then I reason after this manner A humane bodie is finite and circumscribed but the bodie of Christ is a humane bodie What warrant from the Doctors haue I for this I leaue many purposely and will alledge onely Augustine who writing to Dardanus Belieue saith he Christ to be euery where in that he is God but onely to be in heauen according to the nature of a true bodie And in his 146. Epistle I belieue saith he the bodie of Christ to be so in heauen as it was on the earth when he went vp to heauen But it was circumscribed in a certaine place on the earth Ergo it is so in the heauen And consequently it cannot be in the Masse-bread and in heauen both at one time The last reason is this A humane bodie is visible and palpable but Christ hath a humane bodie and he is corporally present as they say therefore Christ his bodie is visible and palpaple I proue my Proposition by Christ his owne words taken out of Luke 24.39 In the which place to perswade the Apostles of the veritie of his bodie and to proue euidently that it was not fantasticall he vseth the argument taken from these two qualities and he commandeth his Apostles to feele and see giuing them thereby to vnderstand that as these two senses are the most certaine of all the rest so are they most able to discerne whether he was a bodie or a Spirit As if he would haue said If I be visible and palpable ye may be out of doubt that I haue a true bodie For as the Poet saith which Tertullian citeth also to this same purpose Tangere enim tangi nisi corpus nulla potest res By these arguments it may be euidently seene how this Transubstantiation may no way stand with the veritie of the bodie of Christ Iesus And as it fights wiâ—h the flesh of Christ Iesus so it repugnes dirâ—ctly the articles of our faith For in our Beliefe we professe that Christ ascended out of this earth to the heauen where he sits at the right hand of the Father where he gouerns and directs all things in heauen and earth from the which place he is to come at the last day to iudge the world This article teacheth vs that he hath changed his dwelling which he had amongst vs on earth and is ascended into the heauens where he sits at the right hand of his Father and shall remaine there according to the testimonie of Peter which I cited out of the Acts 3.21 vntill the last day If he sit at his Fathers right hand and be to remaine in heauen vntill the last day then is he not corporally in the bread But the article of our beliefe saith That he sitteth at the right hand of his Father and Peter saith in that place that the heauens must containe him vntill the last day Therefore this Transubstantiation is directly against the articles of our Beliefe and the manifest
in respect that faith is the ground whereupon all the rest depends and in respect that this fayth is such a Iewell as without the which it is not possible for any of you to please God without which all your deedes are abhomination before him without the which you are in the greatest miserie which miserie is so much the more terrible in that you are ignorant of it is it not good reason that ye know and vnderstand how this faith is first wrought and then nourished in your soules by the holy Spirit that seeing how it is created and the maner how it is brought about ye may examine your consciences and see whether ye may be in the faith or not My purpose was to haue insisted longer on this matter then this time will suffer Now therefore as time will permit and God shall giue grace I wil let you vnderstand how the holy Spirit imployes his trauaile in the heart and minde of man and what paines the holy Ghost taketh in creating and forming this Iewell of faith in your soules Yet before I enter this worke to let you see the trauailes of the Spirit of God in working of this fayth in your hearts it is necessarie and more then necessarie that ye vnderstand first your owne miserie and infirmitie and that ye know how the Lord was induced to recouer you out of your old estate and to recreate you who were lost by the fall of your father Adam Then to consider of this matter more deepely I offer to your remembrances this ground That man vniuersally and euery one particularly being corrupted and lost and that by our first fathers fall for if there were no more but that same first fault and sinne of his we are all of vs iustly condemned to a double death both of bodie soule for euer Man thus vniuersallie and particularlie being vtterlie lost without any hope at all of recouery left in his soule without any sense of the recouery of that former estate or repairing of that Image which he had lost through sinne long before he being I say lost by this sinne and left in this desperate estate in himselfe what doth God The euerliuing God onely wise whose waies are vnserchable hath found out a way how that man this way lost yet he may be saued herein he sought counsell from whom Not from any â—reature but he counselled with himselfe The persons of the Trinitie tooke counsell of themselues one God was moued to seeke counsell from himselfe onely moued in himselfe for he had not an externall principall without himselfe to induce him So he seeking this counsell at himselfe and being moued in himselfe thereto as Ephes. 1.9 what doth he When all men should haue died for euer it pleased him of his infinite mercy to select out of all and to elect a certaine number out of the lost race of Adam that should haue perished for euer In this his counsell and decree moued I say of himselfe and seeking counsell from himselfe onely he selects a certaine number out of this rotten race which certaine number he will haue sanctified he will haue iustified he will haue glorified And therefore to bring to passe the worke of their saluation what doth he He appoints his owne naturall sonne for he had but one naturall son he appoints the second person of the Trinity his owne naturall sonne God in power glory and maiestie as high as himselfe equall with God the father in all things he appoints him to worke this worke to bring to passe this worke of our redemption and eternall saluation This is but the mystery of it in some measure disclosed And therefore in the fulnes of time for he dispenseth all things according to his wisedome at such time as he appointed he makes his sonne to come downe to seise himselfe in the wombe of the Virgin to take on our flesh to take on the likenesse of sinne he tooke not on sin but he tooke on the likenes of sin What call I that likenes Our flesh is the likenesse of sinne he tooke on our flesh and nature the likenes of sinne which was perfectly sanctified the very moment of his conception in the very wombe of the Virgin He tooke on this flesh that in this flesh and nature sinne might be banished and cast out of vs for euer And whereas we should all of vs haue gone one-way for there was no exception of persons by nature Christ Iesus our sauiour hath elected vs and according as his Father in his secret election before the beginning of the world had elected vs the same Christ Iesus in his owne time calleth vs and maketh vs partakers of that saluation which he hath purchased and he repaires not onely that image which was lost in our forefather Adam he placeth vs not in a terrestriall paradise where Adam was placed at the beginning and what more could haue bene sought by vs but he giues vs a farre more excellent image then we lost he placeth vs in a more high and in a more celestiall paradise then we lost For so much the more heauenly is the paradise which he giues vs as the second Adam is more excellent then the first and as the Sonne of God and God himselfe is farre aboue any creature that euer was man or Angell Therefore it comes to passe that by the benefite of the second Adam Christ Iesus our Sauiour the Sonne of God whereas had we remained in that Image wherein our forefather was created we should haue setled our selues in the earth for euer we could not haue craued a better paradise then an earthlie paradise for earthlie tabernacles By benefit of the Son of God I say it cometh to passe that we are plucked vp out of the earth to the heauen and to a heauenly paradise And what haue we to do with heauen Are we not made of the earth to returne to the earth Becomes not an earthly paradise an earthly body Yet the Lord in his mercy sendeth downe his Sonne to draw vs vp out of the earth to the heauen This is so high a thing that it cannot be easily considered For this drawing of vs to a heauenly paradise is a thing more then could haue bene thought on That we should liue the life of Angels in heauen how could the heart of man thinke on this Yet it pleased the liuing Lord in the great riches and bowels of his mercie and in the exceeding greatnes of the power of his mercie towards vs the Apostle in that Epistle to the Ephesians cannot get words enough to expresse this he knowes not how to begin nor how to end when he speakes of the riches of that mercie and if ye looke well into that Epistle to the Ephesians ye shall finde more high and excelleÌ„t stiles giuen to the riches of that mercie in that Epistle then in any other part of the Scripture It pleased him I say of his owne mercie not to giue vs simply the
was conceiued borne and whereunto he addicted himselfe and was a slaue before but to that idoll he giueth his seruice yet And therefore maruaile not when thou hast addicted thy seruice set thy affection and poured out thy heart vpon that pleasure of thine owne vpon that idoll of thine owne vpon that lust and mischiefe of thine owne maruaile not if thou haue no appetite to Christ nor to that heauenly foode When thou hast thy soule poured forth on some villany and wickednesse and hast sent it farre afield how is it possible for thee to retire it and draw it home againe to imploy it where thou shouldest on Christ Iesus Then let euery one in his owne ranke take heede to his owne domesticke idoll that lodgeth within his owne heart and prease to cleare himselfe of it or otherwise ye cannot see the face of Christ nor be partakers of his kingdome There is not another lesson in Christianity but this this is the first and the last lesson to shake off your lusts and affections peece and peece and so by little and little renounce thy selfe that thou mayst embrace Christ. I grant there is a greater progresse in this point in some then in others some lesse some more profit in this but except in some measure ye cast off your selues and whatsoeuer in your owne eyes ye account most precious to come by Christ ye are not worthy of him And this is very hard to be done It is very easie for a man to speake it to bid a man renounce his owne idol which I call his affections but it is not so soone doone assuredly a stronger must come in to cast out the affections yea a stronger then the diuell must come in to driue out the diuell who maketh residence in the affection or else he will remaine there for euer Therefore there are not many that haue renounced themselues and examine thine heart when thou wilt if there be any thing in the world that thou louest better then Christ if thou be not content to leaue faâ—her and mother to leaue wife and children or whatsoeuer is dearest vnto thee in this world for Christ thou art not worthy of him If thou be not content to cast off whatsoeuer maketh thee a stranger to Christ thou art not worthy of him And is this a small matter seeing there is no part or power of our soules but it is enemy to this and repines against this heauenly coniunction Is this an easie thing to cast off and renounce our selues that we may come vnto Christ There is no greater thing then this it hath not entred into euery heart to consider of this for this worke of our new creation is tenne thousand times greater then the worke of our first creation and therefore it is most necessary that euery man take heede vnto himselfe for the diuell is so crafty in this point that he erecteth euer one idoll or other in our soules and sometimes vnder the shew of vertue which of all is most dangerous And in euery worke that we take in hand be it neuer so holy he is at our right hand and maketh himselfe to haue interest in it and he contents himselfe not with this vnder the shew of vertue to corrupt vs but he is so watchful that euen in the best actions and when ye are best occupied in your most vertuous actions he mixeth then with sinnes so doth all that lyeth in him to make you lose your profite and lose your rewards For when ye are best occupied he goeth about to engender in you an opinion of your selues and so defraud God of his glory Or otherwise in doing of good deedes he maketh you so slacke and negligent that if ye do them ye do them coldly or so indiscreetely that he makes you begin at the last first and makes it that should be first last and so as Martha was to be occupied and ouerbusie in those things which are not so necessary as the things wherein Mary was occupied for she should haue preferred first the hearing of the word to the preparing of Christs Supper This is but to giue you an in-sight anâ— to let you see that the diuell is so crafty that either he casteth in a false conceit of our selues in doing any good deede or else makes vs to do that last which should be first or then makes vs altogether so sluggish and so negligent that we do the worke of the Lord coldly and so one way or other he holdeth vs euer in a continuall businesse so that we cannot be halfe watchfull enough For we haue to do with principalities and powers with spirituall wickednesses which are aboue vs and within vs also for there is not that man that hath corruption within him but Sathan is in him we cannot therefore be halfe watchfull or studious enough to cast out the diuell to renounce our selues and to submit vs vnto the obedience of Christ. Thus farre concerning the coniunction Now seeing that the signe and the thing signified are diuerse it resteth to be considered how the signe is deliuered how the thing signified is deliuered and after what manner they are receiued And therefore concerning this ye haue these things to marke First to consider whether the signe and the thing signified be deliuered vnto you by one man or not Secondly to consider whether the signe and the thing signified be deliuered vnto you in one action or not Thirdly whether both these things be giuen by one instrument or not And fourthly ye are to consider whether the signe and the thing signified be offered and receiued after one manner or not Now after that ye haue considered all these in the end ye shall finde that the signe and the thing signified are not giuen by one person Ye shall finde next that they are not giuen in one sort of action Thirdly ye shall finde that they are not both offered and giuen by one instrument And fourthly ye shall find that they are not both giuen and receiued after one manner So finding this diuersity ye haue this to do marke the diuersity of the offerers and giuers marke the diuersity of the actions marke thirdly the diuersity of the instruments and fourthly the diuerse manner of receiuing Marke all these diligently and ye shall find little difficulty in the Sacrament And first to make it cleare vnto you I say that the signe and the thing signified by the signe are not both giuen by one and this ye see plainely For as for the signe that Bread and that Wine ye see your selues that the Minister offers vnto you the signe he giues you that Sacrament as that signe is an earthly and corporall thing so it is an earthly and corporall man that giues it Now the thing signified is of another nature for it is an heauenly and spirituall thing Therefore this heauenly thing is not giuen by an earthly man this incorruptible thing is not giuen by a naturall and corruptible
exercise of patience For if the heart vnderstand that the Lord hath reiected our prayer altogether it is not possible to continue in prayer so when we know that the Lord heareth vs suppose he delay let vs desire patience to abide his good will The third thing that I marke is this his crying and weeping obteineth a prosperous issue for by his long crying he is drawn out of a terrible pit by his long crying he is drawn out of the myre and deepe clay There is no pit so deepe take it as thou wilt that can stay the eare of the euerliuing God There is no distance of place nor thicknesse of impediments that can stay the voyce of any suppliant Be the pit neuer so deepe wilt thou cry truly thou shalt be heard And it is as true on the other side whosoeuer cryeth and showteth if his pit were neuer so deepe he is not drowned hast thou this liberty to cry in crying thou risest the more thou continuest the nearer is deliuery Theâ—efore onely he is in a miserable estate who being throwne downe in a deepe and horrible pit knoweth not notwithstanding that he is there nor feeleth not his misery For as long as we haue the knowledge and some feeling of our misery be the pit as vgly as it will we are in danger but not lost but where knowledge feeling is away there we are drowned there is not one of vs all but so long as we are here we are in one pit or other The pit of iniquity circleth vs so long as we are here there is no meanes to be deliuered but by feeling our misery for feeling maketh vs to cry and by crying we are heard Thus much for the Prophets first experience Vpon this in the third verse he taketh occasion to praise God by reason of this his singular experience which gaue him the matter argument of a new song This song is called a new song by reason of the new occasion of the new deliuery which occasioneth to him the matter of new praise In the end of the verse he setteth downe two speciall vses of this praise whereunto it tendeth The first vse is it tendeth to stirre vp the Church to follow his example in praysing God The second vse of it tendeth to the edification of euery member of the Church in the feare and worshipping of God Of this verse I gather shortly two lessons and so I shall go forward The first who is it that putteth this song of praise in our mouth who maketh vs to sing this new song in our heart onely God putteth the song of praise in our mouth and maketh vs to sing this new song in our heart for by nature none hath knowledge to praise him nor will praise him The way and manner how to praise him is by a taste and feeling of his sweetnesse It is not possible that the heart can praise him except it haue a taste thereof All the benefites of the Lord whether they be spirituall or temporall should be as many occasions of praise but this silence is an argument of the hardnesse of our heart for surely if we were touched with a feeling of this sweetnesse we would burst forth in praise but our slothfulnesse sheweth the hardnesse of our heart And where this foule death continueth there is no reconciliation with God The second thing that I marke is vpon the end of this verse It is not enough to praise God thy selfe it is not enough to thanke him in thine owne heart But if thou be a true member of the Church thou must propose this benefit to the Church for benefites are not giuen as particular priuiledges to particular persons but as publicke testimonies of the fauour of God towards his Church Therefore euery benefit should be proposed to the Church that the Church may haue occasion to praise God in it Now vpon this third verse he bursteth forth into that notable sentence which we haue in the fourth verse Blessed is the man that maketh the Lord his trust and regardeth not the proude Surely that man is exceedingly blessed who is not caried with the example of the proud and vaine in the earth for why by nature there is neuer a one of vs but we are all proud vaine Secondly how forcible euill example is all men by experience know Thirdly we know the multitude accounteth common custome and example for law Therefore of necessitie that man must be exceedinglie blessed that in such a sight of euill examples putteth his trust in God Surely these few in number that depend vpon God if they be compared with the rest of the world of all men of the earth they will be counted most miserable and vnhappy and as the Apostle sayth they were the ofscourings and sweepings of the world For as long as they are here beneath in the kingdome of patience their life is hid with Christ and will not appeare vntill the Lord appeare to be maruellous in his Saints 2. Thes. 1. At the which time their bodies shall shine as the Sunne and their soules shall shine as the Angels In hope of this estate the poore members of the Church repose in the present peregrination There are here two waies set downe There is a broad and an open way wherein rhe proud and vaine men of the earth walke There is a narrow and a strait way wherein the simple and they that depend on God walke Indeed the broad way is large easie and pleasant there is no throng nor trouble in it as would appeare for a while but the end of it is straitnesse euerlasting and terrible straitnesse On the other side the other way is strait in the entry and many impediments are in that way yet the end is large and pleasant and bringeth a ioyfull eternity I thinke that the soiourner that is certaine of a good lodging may well endure the difficulties of the way And therefore seeing we are certaine of our lodging that the way is short let euery one striue to enter into it how strait so euer it be the end is large The Lord of his mercy worke in euery one of vs that we may both know the way and walke in it till our liues end The last thing that I marke vpon this experience ye see two ends why the Lord delayeth to helpe his seruants The first and speciall end is that he may be the more glorified the more that he differeth The second end is that these hasty men that will not abide the leasure of the Lord may see themselues disappointed when they see the seruants of the the Lord so mightily deliuered For there is not one amongst a thousand that in patience will wait vpon the deliuerance of the Lord but runne to this or those meanes vnto vnlawfull meanes and euer seeke helpe for the present although it be with the hurt of conscience And these vnlawfull sorts of deliueries bring euer shame
of God at the last he shall neuer come out So in time let euery one beware to abuse the grace of God this way but beg a liberty and a renewing of the Spirit that that which is pleasing to him may be also pleasing to vs and that which is displeasing to him may be displeasing to vs. The last thing that I marke is this whereof cometh this willingnesse and free offering of our selues to the seruice of God Dauid noteth it in a word It proceedeth not of externall worshipping but of the boring of the eare except the Lord had prepared the eare of his heart it was not possible for him to haue brought with him a mind or a will to serue God Then this willingnesse is wrought by the Spirit of God and not onely this willingnesse but the doing and execution of his will is wrought by the Spirit of God For by nature we are hard hearted and more vnfit then brute beasts to do the Lords will And therfore whosoeuer would be partaker of the grace of the new Testament let him looke into himselfe how farre his will is reformed For the more we submit our will â—o the will of God the more we are partakers of the grace of the new Testament So long as we make the will of man a rule to our will we testifie that we haue not tasted of the grace of the new Testament Onely then are we partakers of the grace of the new Testament when the Spirit of grace boweth our will and maketh it to obey in some part the will of God For I meane not that our whole will can obey the will of God It is not possible so long as we are here that we can runne one way if the affections could runne one way and bend themselues wholly to God in a maner we should possesse life eternall in this life But so long as we are here we are compassed with two wils from the which proceedeth â—wo sorts of motions affections and cogitations In this battel the regenerate man continueth to the end I require not a perfection of the will or a perfection of the heart but I desire a delight in the law and in the loue of God a will to loue and a preasing more and more to subdue our will to the loue of God Where this resisting is the battell is and where a battell continueth there is a true Christian who at the last shall get the victorie Resist thy wicked will resist the motions thereof resist the cogitations thereof and sorrow for the actions thereof if thou resist the motions and cogitations thereof thou art in good estate It is onely the consenting to the actions and performance thereof that maketh thee guiltie before God Suppose thou hast euill cogitations motions yet if so be thou resist them thou art not guiltie before God But if tâ—ou consent and performe the appetites of sinne the action will bring guiltinesse and guiltines will banish light and light being banished God is banished The obedience of sinne banisheth a good will and placeth in stead thereof an euill will so the perfection of a Christian in this life standeth in resisting To trie night and day that thou consent not to the actions of thy wicked will O then it is a matter of great consequence to subdue tame that great idoll of euill will We may speake of it as we please and say that we are able to do it but of all the works of the earth it is the greatest for such is the stubbornnesse of our will that it will do nothing but what it liketh it selfe Well the perfection of a Christian standeth in striuing we must either striue or we shall not be crowned Therefore let euery one beg of God that he would worke by his Spirit in this life that he may resist the motions and cogitations of his heart that he would arme him against the enticements thereof that resisting here we may be crowned hereafter In the last part of the Psal. he returneth to prayer and as he had found the mercifull deliuerie of God in time past so he desireth that the Lord would continue the same mercie toward him in time to come and vndertake his protection against the troubles that were to ensue as well as he had done against the troubles past In this part he letteth vs see this lesson which if it were well learned might stand vs in great stead the whole course of our life to wit That the whole life of man in this earth as Iob saith is a continuall tentation and the end of one miserie is but an entrie to a greater so that our whole exercise should be to praise God for fauours past and to pray to God for times to come that in praysing and prayer our life being continually spent we might hold Christ Iesus who in life and death is exceeding aduantage To whom with the Father and the holy Spirit be all honour and praise world without end So be it THE FIFTEENTH SERMON VPON THE SECOND CHAPTER OF THE SECOND Epistle to Timothie beginning at the 22. verse preached the ninth of Nouember 1589. at the which time â—he Eaâ—le Bothwell made his publike repentance in the Church of Edinborough 22 Flee also from the lusts of youth and follow after righteousnesse faith loue and peace with them that call on the Lord with pure heart 23. And put away foolish and vnlearned questions knowing that they ingender strife 24 But the seruant of the Lord must not striue but must be gentle toward all men apt to teach suffering the euill men patiently 25 Instructing them with meekenesse that are contrary minded proouing if God at any time will giue them repentance that they may know the truth 26 And that they may come to amendment out of the snare of the diuell which are taken of him at his will IN these two Epistles which the Apostle directeth vnto his Disciple Timothie he taketh a very great care to informe Timothie that he may behaue himselfe accordingly in all his proceedings that he might behaue himselfe as well in his owne person as in his office towards others beside In his owne person in respect he was a yong man yong in yeares although though no other way yong neither yong in knowledge nor in manners but somewhat yong in yeares In respect of his youth and of the imperfections that accompanie youth In respect of the continuall follie whereunto youth is drawne he biddeth him first remember that he take heede to his youth that he be not caried with those vices with those affections and lusts that vse violently to carry yong men away As towards others he willeth him to haue a discretion foresight of their estate to discerne the persons with whom he hath to do And first of all that he consider whether these persons be friends or aduersaries whether they be of one familie with himselfe in the familie of faith or otherwise strangers as