euery one that beleueth She had neuer more faithful subiectes and I dare vndertake shee neuer had more feruent Prayers for her prosperitie in gouernment constancie in Gods woorde And as vile sinners as they note vs to be we doubt not but God wil heare our Prayers in his good time And this I say to the confusion of all bloodthristie Massemungers that it was neuer sene yet but what rekoning so euer the wicked made the cōtrary followed Pharao thought him selfe sure of his pray vpon the Israelites when hee had them at the brinke of the red sea but the Sea swallowed him vp hoste and all What accounte made Achitophel of promotion and preferment when he conspired against his maister Dauid but when he sawe it would not be did hee not hang him selfe Those wicked Iudges which falsely accused that chaste matron Susanna litle thought that they should haue beene stoned to death them selues Haman made a paire of Gallowes and there was no way but poore Mardocheus must be trusted vppe but you knowe who had the first bansel Therefore let our aduersaries know that they cannot so lay their snares for vs but they may be taken therein them selues They cannot so digge their Pittes for vs but they may fall therein them selues The Roddes they make accounte shall beate our tayles maye scourge their owne And their Golden day their Dommes day And this the Lorde can doe for his Church yea this hee will doe if wee pray vnto him and repose our selues vppon him Therefore whiles our Aduersaryes harpe and hope vppon our destruction let them quake and tremble for feare of their owne For the Lorde is nigh vnto all those that call vppon him As for the sacrifice of the wicked hee will not haue it come in his presence And thus farre of Sacrifice The thirde aunswere I came not to call c. As if hee should say Why shoulde you mistyke because I eate with Publicanes and Sinners I tell you truely I came not too call such holy men as you are but miserable sinners as they bee to repentaunce An excellent saying and able too renewe and quicken any sinnefull soule how longe soeuer it hath beene deade in the graue of Sinne. All the world is not able to shew the like Mithridate and souerain preseruatiue against the bitter curse of the lawe Hel it selfe doth repine at this saying and murmure that euer man should haue so great an aduantage against her And I am verely perswaded that if the deuil had forecast that such an answer should be giuen to the Pharises he would rather haue caried them headlong into the sea and haue drowned thē as he did the heard of swine then they shoulde once haue mooued the question For why doth it not most liuely shew and set forth vnto vs the benefite of al benefits I meane our calling in christ which Paule tearmeth a holy calling for that it was not for our merits but of gods 2. Tim. 1. tēder loue There cannot be a greater encouragemēt to a Christiā man to animate him in doing good works thē to consider that Christ came to cal him therfore the Apostle telleth thē that they are called in Iesus Christ that is adopted in Christ Rom. 1. What a singular prerogatiue this benefit hath aboue al other as S. Paule Ro. 8. We Rom. 8. know saith Paule that al things work togither for the best vnto thē that loue God euen to them that are called of his purpose And what a mightie proofe doth he bring to assure and warrant the faythful that it is true which he hath spoken to their comfort For those which he fore knewe he also predestinate to bee made like to the Image of his son that he might be the first borne among many Moreouer whom he predestinate them also he called and whom he called them also he iustified and whome he iustified them also he glorified Therfore he that wil become strong inuincible against aduersitie let him bee mindful of his calling in Iesus Christ This soueraine benefit of our calling in Iesus Christ wil appeare in your sight to be the greater and more worthy benefit if you marke wel the circumstance wherwith our sauiour Christ doth set it foorth I come not to cal c. In which words we are to note the circumstances First the meanes of our calling which is Christ comming I come not c. Secondly the parties which are called that is sinners I come not to call the righteous but sinners Thirdly the end and purpose wherevnto he calleth To repantance The first circumstance The more often I call to mind the miserable plight of man through sinne and disobedience the lesse able do I finde my selfe to shewe and see foorth vnto you the infinite goodnesse of God our heauenly Father in appointing so worthy a mean to call vs out of the bottomlesse pit of destruction as his owne onely sonne who notwithstanding he was of the very substance and God eternall with him yet by the power of the holy Ghoste was made man to the end that both natures ioyned togither in one hee might in the fleshe take away the filthinesse of the fleshe and fulfill Gods lawe which man had so often broken and beare the wrath and heauie indignation of his Father against sinne whose comming was promised at the first by God himselfe hoped for by all the faithfull Patriarkes Figured foreshewed vnder the sacrifice of gods law often foretold and prophecied by all the Prophets at the length performed vnto our fathers and vs vpon whom the ends of the world are come and all to call vs to repentance and so to bring vs to euerlasting life And this hath he himselfe often beaten into our heads if we had the grace to consider of it This is the wil of Iohn 6. him that sent me that euery mā which seeth the sonne and beleeueth in him should haue euerlasting life Againe So Iohn 3. God loued the world c. Also I came to seeke to saue that which was lost Mat. 15. And I am not sent c. Nowe whether Christ by his comming doth cal vs to repentaunce yea or no searche diligently you shall easily finde His birth in suche base and vyle maner without harbour without necessarie furniture without reuerence or regarde without fourme or shape as Esay sayth and not without hatred and daunger of spightfull Herode doeth it not touche or mooue our haughtie stomacks doeth it not pull downe our Peacockes tayles doeth it not make vs sorrie and ashamed that our sinnes should make God to thrust his onely and beloued sonne out of his bosome to such beggerly state of reproch and miserie Then looke you vpon his life which as it began in such perfect humility so it cōtinued in true fasting dayly prayer often watching wreping sighing patience righteousnes innocēcie holines which because it is a liuely patterne for all christians to follow
their owne miserie and too giue them faith whereby they may see their great felicitie in Iesus Christ Repentaunce is tearmed Vinum Angelorum August ad Romanos the wine of Angels for that the teares of a sinner more reioyce the Angels in Heauen then any Wine doth the heart of man To repent as sayth Augustine is to bee sory for sinnes committed not to commit the like againe In deede Repentance hath the rod of sorowe in one hand wherwith she scourgeth her selfe when she calles to minde her former sinnes But in the other she hath the Ancour of Faith wherewith she taketh sure holde fast in the rock Iesus Christ otherwise her owne teares would drowne her in the Seas of desperation Repentaunce in this place includeth Iustification and is indeede the true and direct meanes to Iustification For when the sinner is called to an inwarde sorrow for his sinnes once Iesus Christ for his coÌ„fort giues him faith which faith bringeth to him by a heauenly violence al the merits of Christ applyeth them to the sinful soule And this it is deerly beloued which makes repentance of that prerogatiue that At what time soeuer a sinner repenteth the Lord will put al his wickednes out of his remeÌ„braÌ„ce that there shal be more ioy in heauen c. O Lord Iesus Christ make vs partakers of this priuiledge cal vs to repentance that we die not in our sins It is hie time it is hie time I say dearely beloued for England to pray for the priuiledge of repeÌ„tance pardon in Iesus christ For let England make the best of her self she can deuise she is but like a speckled leopard which hath fiue black spots for one whit And to speake generally and truly what wickednes is there from which England may wash her hands say I am not defiled with any such The glorious gospel of Iesus Christ which should be our shield in al extremities we tread it vnder our feete as a vile thing Prayer which should be our sword of defence alwayes lieth rusting in the scaberde of securitie The olde sinne of Damascus is renued in Englande She threshed Gilead with iron flayles we thresh the poore with the siluer flayles of Vsurie which is al one The wickednes of Israel is now twise done and committed in England Shee solde the R. for olde shoes we sell iustice for rewards which is all one In Israel a man and his father would go in vnto one womaÌ„ which is the father defloureth a maid to make her amends marieth her to his owne sonne which is all one Yea euen the abominations of Sodome are multiplied in our dayes Pride Fulnes of Breade Idlenesse and Contempte of the poore For the which the plague of Sodome hanges ouer our heades would out of hand consume vs were it not for those tenne righteous ones which God be thanked we haue among vs for whose sakes the mercie of God entreateth his iustice to spare the whole Realme Therfore it is high time I say once againe for vs to praye for the priuiledge of Repentaunce That so wee may weepe bitterly with Peter washe our sauiours feet with the vnfained tears of Repentance with Mary Magdaline Wherefore we beseeche thee O heauenly father be merciful vnto vs boutsafe vs thy deare sonne Iesus Christ too cal vs from the danger of thy displeasure and the vncleannesse of our sinnes vnto vnfained repentance that so in sorrow of heart and liuelinesse of faith we may receiue the spirit of Adoption wherby we cry Abba Father And that the same spirit may certifie our spirit that we are the sonnes of God albeit called iustified and glorified in Iesus Christ our onely Lord and Sauiour in whom grant vs the fruition of thy glorious pleasure with Aungels and Archangels in thine euerlasting kingdom where thou raignâ—st in al Maiestie with Iesus Christ sitting at thy right hand and the holy ghost the spirite of grace To whom three persons and one God be all glory and honour now and for euer Amen ¶ IMPRINTED at London at the three Cranes in the Vintree by Thomas Dawson for Edward Aggas and Thomas Charde 1580.
doth likewise call vs to repentance and amendment of life Lastly his death conspired by his owne disciple pursued by his owne nation purposed by his owne father purchased by our sins without any desert of his own doth it not strike our hearts and wound our consciences with remorse Those bloody tears those piteous grones those cruell scourgings those reprochfull buffetings those bitter tauntings and raylings which hee put vp in al patience as the due rewards for our sins shal they not make vs morne and lament when they made the vayle of the temple to rent in sunder the gates to open the dead bodies to arise the earth to quake and tremble and the sunne to waxe darke If an earthly prince shuld punish euery rebellion treason conspiracy contempt offence and default which his subiects make vpon his beloued son would they not in pitie be ashamed sory too Our heauenly father punished the sinnes of the whole worlde vppon Iesus Christ his only begotten sonne hanging him vpon the crosse Oh then where is our sorrowe why are we not ashamed to heape sinne vpon sinne and to nayle him to the crosse againe Thus is Christes coÌ„ming the meanes of our calling wherin are included other more special means as ye shal heare in the next circumstance The second circumstance Moreouer in these wordes we are giuen to vnderstande who they are which Christ came purposely to cal I come not to cal the righteus but sinners c Yea and this circumstance may stirre vs vp to magnifie the benefite of our calling as much as any For here we see plainly that he renounceth al those which think better of themselues then sinners as these Pharises who dreamed that their owne righteousnes was sufficient to fulfill the lawe without Christ But what is the matter that he doth so flatly deny that hee came to cal the righteous It is wel worth the noting For whom doth he cal righteous but those which trust onely in their owne righteousnes and make no account of the righteousnesse of Christ Nowe these he doth renounce First because it was the determinate wil purpose of his father which sent him that whosoeuer wil make himself righteous is his owne Christ his own Iesus shal lye stil in blindnes sleep in his own coÌ„fusion An other cause may be that forsomuch as he came purposely to seeke to saue that which was lost the righteous imagin that they neuâ—r went astray therefore he lets them be as they are An other reason may yet be taken of the setting forth his fathers glory for that there shal be more ioy in heauen ouer one sinner that repenteth then ouer ninety and nine iust persons which need no repentance And no doubt if hee had offred to cal them he had but lost his labour For had he said to them as he did to Matthewe Come folow me they would haue answered by and by We folow Abraham our father we folow Moses our Prophete wee followe the lawe of God we haue ceremonies we haue traditions wee haue prescriptions wee haue our inuentions to followe we looke for another maner of Messias to followe then such a beggerly outcast as thou art Therefore go where thou wilt we will not follow thee Wherfore dearely beloued beware howe you stand vpon your owne righteousnes because of a few good workes surely you haue no more portion in Christ then the veriest Pharisie that euer was For if our Sauiour Iesus will be found faithfull in his Messiaship he must renouÌ„ce you and say I came not to call the righteous Not the righteous whom then sinners sinners Beholde dearely beloued if you thinke to reape the benefites of Christes comming you must humble your selues and become sinners But how or in what maner doeth he call sinners The callyng of Christ is of two sorts the one is coÌ„moÌ„ wherwith we are in deed stirred vp after a sort but not effectually bouÌ„d brought to the purpose for that they are not pleased with the meanes as Gods worde the Sacraments Sermons c and this is common to the reprobate righteous as wel as to the elect sinners Now the other is a conuenient and a mightie calling wherby the minds of sinners are touched and thorowly charged For in this very manner hee doeth call sinners to repentance First hee soundeth in their eares by the voyce of his Lawe the greate daunger of death and dampnation wherein they stand because they haue so wilfully transgressed his coÌ„mandements this striks them in such horror of their sinnes feare of his vengeance that they would be glad to be reconciled to God the father lest he shuld poure vpon them their deserued punishment Then he sends them the sweete comfort of the gospel which shews them that Iesus Christ is become their mediator aduocate if they beleeue in him they shal be safe sure whervpoÌ„ he giues theÌ„ faith plants it so fast in theÌ„ that nothing can drawe them from Christ And lest this faith shuld be Idle frutlesse he sends them the holy ghost the spirit of adoptioÌ„ to work in their hearts according to their calling And thus you see how Iesus Christ calleth sinners to repentance If you should question farther with me enquire of the time when hee calleth sinners That is counsaile to vs. For there is no time excepted there is no time to be in this world Therefore let no man dispair For hee cannot bee called so late into the Lords vineyard but he shal haue his peny wel truely paide him Lastly if you yet question further with me and enquire the cause why he calleth sinners and not righteous I must either hold my peace or els with Paule exclaime saying O the deepnes of the riches both of the wisdome Rom. 11. knowledge of God How vnsearchable are his Iudgements and his wayes past finding out Who hath knowen the mind of the lord or who was his counsailor c. For dearly beloued be it knowen vnto you heauen earth shal beare me witnes that the Lord in his doings is neither vniust nor vnmerciful No he is most iust and most merciful Is not hee most iust which hath punished with extreme rigor the offences of al those sinners whom he calleth vpon his own dear son Iesus Christ yea and wil no vouâ—safe to receiue them into his glory vntill hee hath perfectly iustified and sanctified theÌ„ in Christ is he not most mercifull who hath elected and called those which had neither worke nor meat but onely a liuely faith in the blood of Christ which hee himself had giuen them Therefore let al sinners reioice in the Lord againe and againe for Christ came to cal them c. The third circumstance Lastly we see here to what end purpose we are called in Christ to repeÌ„tance To call sinners to repentance is to work two things in them that is to make theÌ„ knowe
A Sermon preached at Paules crosse the firste Sunday after New-yeeres day beeing the thirde day of Ianuary 1580. By William Fisher Student of Diuinitie ☞ Imprinted at London for Edwarde Aggas and Thomas Chare 1580. MATH 9. vers 11. When the Pharisees saw that they said vnto his disciples why eateth your Maister with Publicans sinners 12 When Iesus heard that he said vnto them The whole neede not a Phisition but they that are sicke 13 But go ye and learne what this is I will haue Mercie and not Sacrifice for I am not come to call the righteous but sinners to repentance IT may appeare by these woordes which I haue read vnto you Right Honorable men brethren right dearely beloued in the Lorde that Christ Iesus the true Messias and redeemer of mankinde no soner presented him selfe in the faithfulnesse of his office among the lost sheepe of the house of Israel but by and by he became as a sanctuarie to some of them and as a stumbling stone and rocke to fall vppon to other some He was the only sanctuary and refuge of miserable Publicanes and sinners which had no righteousnesse to accompt of no good workes to trust vnto but being condemned by the lawe and oppressed with the heauy waight of their sinnes were in a maner confounded with the horror of their owne consciences and terror of Gods most dreadful iudgemēts in so much that if they had not takē sanctuary and founde rescue at his handes which was wont to say Come vnto me al Matth. 11. ye that be heauy loaden c Their deadly enemies the Lawe Sinne Death and hell had deuoured their soules like so many raging Lyons No marueile then if they folowed him into the wildernesse if they made him glad to take a boate to preach vnto them on the shoare if they vntiled houses to haue accesse vnto him if they left all and came after him if it did them good to eate and drinke in his companie as the text here witnesseth for he was their blessed sanctuarie And as he was to them so assuredly he will be vnto you dearely beloued if you flee vnto him with like measure of Faith of what outrage so euer the enemies bee that chase you For Esay ca. 8. Speakes generally to all the faithfull Sanctifie the Esay 8. Lorde of hostes let him be your feare let him bee your dread and hee shall bee as a sanctuarie But howe should we sanctifie the Lorde that hee might bee our sanctuarie First with Faith trusting onely and assuredly in him Secondly with prayer calling vpon him in all perplexitie and extremitie Thirdly with Pacience wayting meckely for his helpe Fourthly with Feare and Trembling least you should displease him Thus sanctifie the Lord of hostes and he neuer shewed him selfe so ready or so safe a sanctuary to any Publicane as hee will bee to you Nowe as the Messias was a Sanctuarie to saue so contrariwise he was a stumbling stone and a rocke to fall vpon vnto other some as namely to the proude Pharisees and stately Iusticiaries for God knowes they tooke many exceptions against him and were marueylously offended at him First they tooke offence at his Parentage bicause hee was but a Carpenters sonne Then they misliked with his state which was so beggerly that hee had not a house wherein to put his head Thirdly they snuft and snarlde at his doctrine and letted not to call it seditious Fourthly they found fault with his miracles As when he caste out Deuils they auouche that it was through Belzebub the chiefe of the Deuils and when hee cured the man of the Palsey by forgiuing his sinne they Matth. 9. made a muttering as if it had beene blasphemy But that which did most of all nettle and sting their malicious hearts was his eating and drinking and keeping companie with Publicanes and sinners This was a marueilous heartburning vnto them and made them out of measure repine against him for in deede there can not bee a greater eyesore to the deuill him selfe whose instrumentes they were then too see Iesus Christe in the company of wretched Publicanes and sinners for then hee knowes there is no roume for him and hee sees that all his former temptations are too no purpose And this made him to egge on the Pharisees in this place against our Sauiour Iesus the quarell being nothing els but bicause hee did eate and drinke c. and their drifte too discredite our Sauiour Christ in the worlde and so consequently too worke the decaye of his kingdome Wherein you may see the fetching pollicie of Satan He knew that the Pharisees had it giuen in charge by Moyses lawe to auoyde the company of the wicked aboue all things therefore none so meete too sette the matter abroche as they and hee was not deceiued therein for they did it ful cūningly God knowes Marke their subtiltie to bring the Messias and sauiour of the world in contempe with all the worlde and so too supplant him for euer they beginne with his owne Disciples thinking that if they coulde possibly bring it about that they might mislike with him once it were no masterie to preuaile with the rest And herevpon dearely beloued like suttle foxes they came as the blessed Euangelist recordeth vnto his Disciples and moued the matter saying Why eateth your Maister c But the disciples being but rawe in their maisters doings for that they had not beene long with him and not well knowing howe to answere so odde a question our Sauiour Christ therefore framed them such an answere as may very well be called the confusion of all malignant hypocrites and the sweete comfort of all miserable sinners and the very pith and marowe of the glorious Gospel of Iesus Christe The whole neede not the Phisition c. And thus you see howe orderly these wordes deuide them selues into a questiō and an answere too the same Nowe in what maner I am too speake of them may it please you to vnderstande First in the question I wil note vnto you the qualities and properties of the stumbling aduersaries of Christ and his Gospel Secondly in the answere I will doe the best I can by the assistance of Gods holy spirite too shewe the benefites and blessed treasures which we enioy through Christ and his Gospell And this that I may the better perfourme there are two thinges which I most humbly desire you to graunt me The one is your fauourable and Christian patience for in trueth I haue not any wanton Eloquence too make you too wonder at neither come I in any brauery of wordes to amase you withall But only my drifte and desire is because it hath pleased God to call me hether this first Sunday of the newe yeere to giue you some spirituall gift in such wise that you may be comforted and God the Father of our Lorde Iesus Christe glorifyed And therefore it is that I craue an other thinge at your handes which
losse of his life will at all times bee willing to minister the same to the glory of his name Therefore oh my soule be of good comfort and cheere thy selfe in the Lord for if thou maist but touch the hemme of his vesture by faith thou shalt be whole And this deerely beloued is one of the benefites and blessed Tryumphes which we inioy through Christe and his Gospel That he is our Phisition which is bothe willing and able too heale all our diseases of sinne be they neuer so greeuous which indeede is a benefite without comparison The Lorde make vs thankfull for it and open our eyes that wee may see it cleerely in the cloudy dayes of desperation The seconde comparison The whole neede not c. The seconde comparison heere to bee noted is that the Pharisees be lykened to whole men which kinde of comparison we must so much the more diligently marke how much the more straungely it is made For he calles them whole not because they were so indeede but in derision because they were so perswaded of them selues smoothing vp their foule faultes with selfe loue and selfe lyking In the like sense Elias called the abhominable Idol Baal God not that hee was so but because his Priestes did so account of him Likewise Paule calleth Satan the God of this worlde not that he either made or redeemed or ruled the worlde but because worldlings serue him more duely then the liuing God After the same manner our Sauiour in the third answere calles the Pharisees righteous euen because they were so bewitched with the workes of their owne hands that they made no accounte of the righteousnesse of God There cannot be a more especiall token of reprobation then when the Lorde falles to laughing and scorning his enemyes as you shall finde in perusing the 2. Psalme A man that had seene these Pharisees outwardly woulde haue thought that our Sauiour had beene in good earnest when he coÌ„pareth them to whole or sound men For none had more regarde of Moyses law then they they would not abrogate one ceremony there commaunded None fasted more then they twise in the weeke was the least None prayed more then they in euery street they went babling mumbling their prayers None gaue almes more then they they souÌ„ded trumpets to haue the greater resort of the pore None payd tithes better then they they left nether Mint ne CuÌ„min vntiched yea if you looked in their handes you shoulde see scrowles wherein the lawe was written If you looked in their forheads you might see the law written If you looked vpon their doore postes ye might see the Lawe written If you looked in their garments you might finde thornes and needles too make them remember the the Lawe written They had alwayes in their mouthes Templum Domini Templum Domini You coulde no sooner aske them of their Proginie but they would be ready to answere Pater noster Abraham And when any inquired of their inheritance they would tel him Nos haeredes terrae promissionis What a wonderfull matter was this were not these men whole and sounde Indeede to the outward appeeraÌ„ce they were but what they were inwardly those manifold woes which our sauiour Christe pronounced against theÌ„ Mat. 22. may at large testifie And now you may see that it is one thing for a man to be whole in the sight of God an other thing in the sight of the world He is whole in the sight of god which beleeueth that Iesus Christ is able willing to heale his disease of sin But he is whole in the sight of the worlde which thinks that the works of his owne hands do make him sound And this is such a kind of health as I pray God neuer any good christian haue set the Pope neuer so greate store by it assuredly it is farre worse then any sicknesse in the worlde If the rules of Phisicke be true That there is no disease like too that when a man thinkes him selfe whole and yet is hearte sicke I might heere stande in comparison betweene the Pope and the Pharisees and shewe you that they bothe are alike whole sound but it is no matter of such importaunce as I haue to speake therefore to the thirde comparison The thirde comparison The sicke neede c The third comparison is of the Publicanes and sinners vnto sick men which haue neede of the Phisition These Publicanes had beene as very cutâ—hrotes and Catchpoules as euer lyued But as he goes farre that neuer returnes so they at the length hearing our sauiour preach repentance and remission of remission of sin had remorse of conscience in so much that their disease had cleaued faste vnto their bones had they not hearde of a Phisition which was bothe willing and ready to helpe them The panges of sinne pricking the conscience are euen as the fittes of sicknesse gryping the heart causing many a deepe sigh and many a pitious grone Dauid beeing in the agonie of sinne bemones him selfe after this manner Haue mercie vppon mee O Lorde for I am weake O Lorde heale Psal 6. me for my bones are vexed My soule is also soretroubled but Lorde howe long wilt thou delay And Paule was no sooner griped at the hart with the remembraunce of his sinne but hee cryed mainly out saying O miserable maÌ„ c Yea and all the godly considering howe many wayes God hath blessed them and howe vnthankfully they haue behaued themselues considering againe their dayly trespasses and offences and howe long the Lorde hath looked for their amendment and how often he called them to repentance by and by they fall sicke grone so rufully that you would lament too heare them O my tender Father whome I haue displeased O my sweete redeemer Christe Iesus whome I haue crucified againe O my soueraigne comforte the holy Ghoste whome I haue greeued O the time that I haue mispent O the grace that I haue dispised O the creatures of God that I haue abused Wo worth my vncleaue thoughts Woe worth my idle wordes Wo worth my damnable workes O howe bitter is the cursse of the lawe Howe heauy is the burthen of my sinne Howe horrible is yâ— sight of death How intollerable are the paines of hel Ah my soule begins to faint therfore help me to a phisitioÌ„ or els I perish I dye Do you not think deerly beloued that a PhisitioÌ„ should not be welcome well intreated among such sicke soules as these yes neuer hart so thristed after the Riuers of waters as they long after Iesus Christ Such men haue nede of the Phisition and therefore they will seeke vnto him as these Publicanes did yea and because of their necessitie they will honor him likewise in calling him to their houses biding him to their feasts they are so desirous of health saluation In whome wee haue a notable president how to behaue our selues in our sicknesse of sin First that we must seeke our Phisition