Heathen And in thy hand is power and myght and none is able to withstaÌ„d thee Haste not thow our God cast out the inhabitantes of this Land before thy people Israell and haste giuen it to the sâ—â—d of Abraham thy freand for euer c. But now the Ammorytes and Moabytes the Mont Seir ar come to castvs out of thy possession O Lord our God shall thow not iudge them In vs there is no strengh to stand against this great multitude that commeth against vs nether knowe we what to do but vnto thee are our eyes bent c. Of this Historie we haue the first cause of publict Fasting and the solempnitie thereof sufficiently prowen For the feare of ennimies coÌ„pelled Iosaphat to seik the Lord he knowing him selfe burdened with the care of the people exhorted them to do the same They fra all cieties and quarters repared to Ierusalem whereupone a statute day the King and the people yea wyues and Childrene presented them selues before the Lord in his holy Temple exponed their necessitie implored his hâ—lpe against that enraged multitude that alwayes wes ennimie to Godes people gaue open confession of their oweÌ„ weaknes leaning onely to the promes and protection of the omnipotent Which exemple we euerie people likewyse assaulted may and ought to follow in euerie poynt This onely excepted that we are not bound to conuenâ— at any one appoynted place as they did at Ierusalem For to no one certane and seuerall place is that promes made that then wes made to the Temple of Ierusalem which wes that whatsoeuer men in their extremitie shuld ask of God in it God shuld grant it from his holie habitation in the heauen Iesus the Messias then looked for whose presence wes sought in the merciâ— seat and betuix the Cherubinnes is now entered within the vale that is in the heauen and there abydeth onely Mediator for vs vnto whome from all the coastes of the earth we may lift vp pure handes direct our prayers supplicationes and complaintes and be assured that they shalbe receaued in whatsoeuer place we conuene And yet in tyme of suche publict exercyses we wold wishe that all men and wemen shuld repare to suche places as their conscience may be best instructed their Faith moste edified repentance moste liuely sturred vp in them and they by Godes worde may be moste assured that their iust peticions shall not be repelled Which thinges caÌ„ not be done so liuely in secrete and priuate meditatiÌ„ as that they are in publict Assemblie where Christ Iesus is trewly preached this muche shortlie for the firste head Of the second to wit that the angrie face of God punishing aught to dryue vs to publicte Fasting humiliation of our soules before our God we haue two notable exemples the one written in Iosua who hearing and vnderstanding that Israell had turned the back before the Cananite â–ª and the Elders of Israell rent their clothes fell vpone their faces before the Arke of the Lord vnto the nyght and caste dust vpone their heades in signe of their humiliation and deiection The vther is expressed in the booke of the Iudges where Israell being commanded by God to fight against Beniamin because that they menteaned wicked men that deserued death loste the first day twentie two thousand of their armie and the second day eightene thousand At the firste lose they were â—â—ghtlie touched and asked counsall if they shulde reneâ— the battell but at the secoÌ„d ouerthrow the whole people repared vnto the hous of the Lord sat there weapt before the Lord Fasted that day vnto the night for then began they to considder Godes angrie face against them In this last historie their appeareth iust cause why the people shulde haue rune to the onely refuge of God because that there first army of fourtie thousand men wes vtterlie distroyed But what iust occasion had Iosua so lamentablie to complaine yea so boldely as it were to accuse God that he had deceaued him in that that against his promeis he had suffered Israell to fall before their ennimies Wes the lose of thrette men no mo sel that day in the edge of the sword so great a mater that he shuld dispare of any better successe that he shulde accuse God that he had brought them ouer Iordane and that he shuld feare that the whole army of the Lord shuld be inueroned aboute and consumed in the rage of their ennimies yea if Israell had onely looked no further then to the lose of the fourty thousand men they had bene but feable Soldioures for they had sufficient strenth remaning behinde for what were fourtie thousand in respect of all the trybes of Israel Nay nay deare brethren it wes an vther thing then the present lose that terrified effrayed their consciences and made them so effeminatlie so wold fleshe iudge to complaine weap and owle before God to wit they saw his angrie face against them they saw his hand fortifie their ennimies and to fight against them whome both he had commanded to fight and had promised to giue them victorie For euerie commandement of God to do any thing against his ennimies hath included within it a secrete promes of his godly assistance which they fand not in the beginning of their interpryses and therefore they did considder the fearcenes of his displeasure did tremble before his angrie Face whose myghtie hand they fand to fight against them and that wes the cause of their dolorous complaintes and fearfull crying before their God What wes the cause that God delt so framedly with the one and with the vther we may perchance somewhat speak when that we shall entreat of the frutes of Fasting and of those thinges that may holde back from vs the assistance of God euen when we prepare vs to put his commandement in execution The thride cause of publict Fasting is Godes threatninges pronounced ether against a multitude or against a persone in particulare Of the former the exemple is Niuiue vnto the which Ionas cryed yet fourtie dayes Niniue shalbe distroyed which vnpleasing tydinges cuÌ„ming to the eares of the King he proclamed a Faste he humbled his owen soule yea eueÌ„ to Sackcloth and sitting in the duste he straitlie commanded reformatioÌ„ of maners in all estates yea and that signes of repentance of terrours and feare shuld appeare not onely in men wemen but also in the brute beastes from whome wes all kynde of nurishement commanded to be withdrowen to witnes that they feared aswell Godes iudgementes to fall vpone the creatures that serued them in their impietie as vpoÌ„e them selues that had prouoked God to that hote displeasure Of the vther the exemple is moste notable moste notable we say because that it fell in a wicked man to wit in Achab who by instigation of his wicked wyfe lesebell saulde him self to do all iniquitie And yet when that he hard the fearefull
threatninges of God pronounced by the Prophet Elias against him against his wyfâ— and hous he rent his royall garmentes put on Sackcloth sleipt therein fasted and yead baire footed what ensewed the one and the vther of these we shall after heare The fourt cause of publict Fasting and murning for they two muste euer be ioyned is iniquitio deprehended that before wes not ryghtly considdered The testimony whereof we haue in Esdras after the reduction of the captiuitie that the temple the work of the Lordes hous wes stayed It wes shawen vnto Esdras that the people of Israell the Preistes and the Leuites were not seperat from the people of the Nationâ— but that they did according to their abhominations for they maryed vnto them selues and vnto their Sonnes the doughters of the Cananites the Pherisites Hithetes Iebusites Ammorites Moabites and Egiptiens so that the holy sead wes mixt with Prophane Idolateris which thing being vnderstand more deaply considdered then it wes before for then Esdras sawe iust cause why the worke of the Lord prospered not in their haÌ„des This considdered we say Esdras taking vpone him the sinne and offence of the whole people rent his clothes and pulled furth the heares of his head and beard sat as a man desolate of all conforte till the euening Sacrifice and then rysing he bowed his kneis and streached furth his hande before the Lord and made a moste semple humble confession of all the enormities that were committed be the people as well before the captiuitie as after their returning and ceased not his lamentable coÌ„plaint vnto suche tyme as a great multitude oâ— men wemen and childrene moued by his exemple weapt vehementlie and promised redres of that present disordour and impietie Of the last cause of publict Fasting â–ª to wit the zeale that certane persones beare for preseruation of Godes people for aduâ—â—cing of his glorie and performing of his worke according to his promes We haue exemples in Mardochous Daniell and in the faithfull assembled at Antioche for when that Mardocheus hard of that cruell sentence which by the procurement of Human wes pronounced against his Nation To wit that vpone a day statute and affixed shuld the Iewes in all the prouinces of the King Artaxarses be destroyed oulde and yong men and wemen and that their substance shuld be expâ—ned in pray This bloody senteÌ„ce we say being hard Mardocheâ—s rent his clothes put on Sackcloth and Ashes past â—urth in the middest of the cietie and cryed with a great and bitter crye coming to the Kinges gate gaue knoweledge to Ester what crueltie wes decreed against the Nation of the Iâ—wes willing her to make intercession to the King in the coÌ„trare who efter certane excuses said Go and gather all the Iewes that are in Susan and faste for me â—at not nor drinke not thre dayes and thre nyghtes and I also and my haÌ„dmades shall likewyse faste then shall I enter vnto the King although that I shuld perishe In this we may clearely se that the zeale that Mardocheus had to preserue the people of God moued not onely him self to publict Fasting but also Ester the Quene her maides and the whole Iewes that hard of the murther inteÌ„ded and moued Ester also to hasart her lyfe in going vnto the King without his commandement Of the uther to wit that the earnest desyre that Godes seruandes haue that God will performe his promes manteane the worke that he hath begune Exemple we haue in Daniell and in the Actes of the Apostles For Daniell vnderstanding the nomber of the yeares forespoken by the Prophet Ieremie that Ierusalem shuld ly waist to haue bene completit in the first yeare of the Reigne of Dâ—rius turned him self vnto God fasted huÌ„bled him self in Sackcloth and Ashes and with vnfâ—aned confession of his owen sinnes and of the sinnes of the people he vehementlie prayed That according to the promises sometymes made be Moyses and after rehearsed by the Prophet I say Ieremie he wolde suddingly send them deliuerance and that he wolde not delay it for his owen Names sake When the Gentiles began to be illuminated and that Anteochia had so boldely receaued the Euangle of Iesus Christ that the Disciples in it first of all tooke vpone them the name of Christianes The principall men of the same Church thrusting no dout that the Kingdome of Iesus Christ shulde further be enlarged and that the multitude of the gentiles shuld be instructed in the ryght way of Saluation Fasted and prayed whill that they wer so exercised charge wes giuen that Paule and Barnabas shuld be seperated frome the rest to the worke whereunto God had called them c. Of these former Histories and Scriptures we may clearly se for what causes publict Fasting and generall supplicationes haue bene made in the Church of God and ought to be made when that euer the lyke necessities appeare or occasions are offered Now let vs shortly heare what conforte and frute ensewed the same For the ennimie yea the murtherer of all godly exercise is disperation for with what corage can any man with continuaÌ„ce call vpone God If he shall disperatly dout whether God shall accept his prayer or not How shall he humble him self before his Throne Or to what end shall he confesse his offence If he be not perswaded that there is mercy and good will in God to pardone his sinnes to accept him in fauour to grant vnto him more then his owen heart in the middest of his dolour can requyre or ymagine Trew it is that this vennome of disperation is neuer throughlie purged from our heartes so long as we cary this mortall Carcasse But yet the constant promises of our God and the many folde docu mentes of his mercy help show en vnto men in their greatest extremitie ought to animat vs to sollow their exemple and to hope for the same successe that they haue gotten abufe mannes expectation Iosaphat after his humiliation and prayer obtened the victorie with out the lose of any of his Soldioures for the Lord reased Ammon Moab against the inhabitantes of Mont Seir who being vtterly destroyed euerie one of the ennimies of Godes people lift his sworde against another till that of that godles mulâ—itude there wes not one left aliue Iosua and the Israelites after their deiection wer coâ—forted againe Niniue wes preserued albeit that Ionas had cryed destruction yea Achab not withstanding all his vngodlynes loste not the frute of his humiliation but wes râ—compensed with delay of the vttermoste of the plagues during his lyfetyme The murniÌ„g of Esdras wes turned in ioy when that he saw the people willing to obey God and the worke of the hous of the Lord to go fordwart The bitter crying of Mardocheus and the painefull Fasting of Ester were aboundantly rewarded wheÌ„ not onely wes the people
THE ORDOVR AND DOCTRINE OF THE GENERALL FASTE APPOINTED be the Generall Assemblie of the Kirkes of Scotland halden at Edinburgh the 25. day of December 1565. ☞ †☜ Ioel. 2. Therefore also now the Lord sayeth Turne yow vnto me with all your heart and with Fasting with weaping and with murning IMPRINTED AT EDINBVRGH BE ROBERT LEK PREVIK ANNO. DOM. 1566. ⧠THE SVPERINTENDENTES MINISTERS AND COMMISSIoners of Kirkes Reformed within the Realme of Scotland conuened in the Generall Assemblie at Edinburgh the 25. day of Dâ—cember 1565. To all that trewly professâ— the Lord Iesus within the same Realme or els where wishe grace and mercy from God the Father and from his onely Sone our Lord Iesus Christ with the perpetuall conâ—ort of the holie Spirite THE Present troubles being somewhat coÌ„siddered but greater feared shortly to follow it wes thoght expedient dearelie beloued in the Lord Iesus that the whole Faithfull Within this Realme shuld together and at one time prostrat them selues before their God crauing of him pardone and mercy for the great abuse of his former benefites and the assistance of his holy Spirite by whose mightie operation we may yet so conuert to our God that we prouoke him not to take from vs the lyght of his Euangle which he of his mercie hath caused so clearly of laite dayes to shine within this realme But because that suche publicte Supplicationes requyre alwayes Fasting to be ioyned therewith And publict Fastynge craueth a certane time and certane exercises of godlynes then to be vsed with greater streatnes then at vther tymes The whole Assemblie after deliberation hath appointed y â— last Sonday of February and the first Sonday of Marche nixt following the date of the said assemblie to that moste necessare exercise as tyme now standeth of publict Fasting And further did require the same to be signified be all Ministers to their people the Sonday preceading the said last Sonday of Februarie But lest that the Papistes shall think that now we begine to authorise and praise that which some tymes we haue reproued and dampned in them Or els that the ignorant who knowe not the commoditie of this moste godlie exercise shall contempne y e same We haue thoght expedient somewhat to speak to the one and to the vther And vnto the Papistes first we say that as in puritie of conscience we haue refused their whole abhominationes and amongest the rest that their supersticious and Pharisaicall maner of Fasting So euen vnto this day do we continew in the same purpose boldely affirming that their Fasting is no Fasting that euer God approued but that it is a deceauing of the people and a meare mocking of God which moste euidentlie will appeare If in the Scriptures we searche what is the ryght end of Fasting what Fasting pleased God and which is it that his soule abhoreth Of Fasting in the Scriptures we finde two sortes the one priuate the vther publicte The priuate is that which man or woman doeth in secrete before their God for such causes as their owen conscience beareth record vnto them As Dauid during the time that his Sone which wes begotten in adulterie wes struken with mortall seicknes fasted weapâ— and lay vpon the ground because that in the seicknes of the Chylde he did considder Godes displeasure agains him self for the remouing whereof he fasted murned prayed vnto suche tyme as he saw Godes wil fulfilled by the awaytaking of the Chylde Priuatlie fasted Anna wyse to Alcana euen in the verray Solempne Feastes during the tyme of hir barrennes For she weapt and eat nothing but in the bitternes of hir heart she prayed vnto the Lord nether ceased she from sorow and murning vnto suche tyme as Eli the hie Preist concurred with her in prayers by whose mouth after that he had hard her petifull complaint she receaued conforte Of this Fasting speaketh oure Mâ—â—ister Iesus Christ in these wordes when ye Fast be not sowr as the Hypocretes for they disfigure their faces that they may some vnto men to Fast. But thow when thow Fastest anoynt thy heade and washe thy face that thow seame not vnto men to Fast but vnto thy Father which seeth in secrete and will rewarde the opinly Of the same no dout speaketh y â— Apostle when that he sayeth defraude not one another except it be with coÌ„sent for a tyme that ye may giue your selues to Fasting and prayer To this priuate Fasting which staÌ„deth chiefly in a temperat dyet in powring furthe of our secrete thoughtes and necessities before God can be prescriued no certane rule certane tyme nor certane ceremonies but as the causes and occasiones why that exercise is vsed are diuers yea so diuers that seldome it is that many at ones are moued with one cause so are diet tyme together with all vther circumstances requyred to suche Fasting put in the libertie of them that vse it To this Fasting we haue bene faithfully and earnestly exhorted by oure Preachers as oft as the Scriptures which they entreated offered vnto them occasion And we dout not but the godlie within this Realme haue vsed the same as necessitie craued albeit with the Papistes we blew no Trumpetes to appoynt thereto certane dayes The vther kynde of Fasting is publict so called because that it is openlie awowed some tymes of a Realme some tymes of a multitude some tymes of a cietie and some tymes of a meaner company yea some tymes of particulare persones and yet publictlie vsed and that for the wealth of a multitude The causes thereof are also diuers for sometymes the feare of ennimies sometymes the angrie face of God punishing sometymes his threatning to distroy some tymes iniquitie deprehended that ryghtlie before wes not considered and sometymes the earnest zeale that some beare for preseruation of Godes people for aduaÌ„cing of his glorie performing of his worke according to his promes moue men to publict Fasting confession of their sinnes solempned prayers for defence against their ennimies recouering of Godes fauoures remouing of his plagues preseruatioÌ„ of his people setting fordwarde of that workâ— which he hath of his merce promised to finishe as in the subsequent probationes euideÌ„tly shall appeare ¶ When Messingers came to Iosaphat saying there cometh a great multitude against thee from beyond the sea out of Aram that is Syria c. Iosaphat feared and set him self to seke the Lord and proclamed a Faste throughout all Iuda And Iuda gathered them selues together to aske counsall of the Lord they come euen out of all the cieties of Iuda to inquire of the Lord. And Iosaphat stoode in the CongregarioÌ„ of Iuda and Ierusalem in the hou of the Lord before the new court And all Iuda stoode before the Lord with their yonge ones their wyfes and their Chyldrene And Iosaphat said ô Lord God of our Fathers are not thow God in heauen and reignest not thow in all Kingdomes of the
of God preserued but Haman their mortall ennimie wes hanged vpon the same gallous that he had prepared For Mardocheus Daniell after his Fasting confession and prayer gat moste notable reuelationes assurance that his people shuld be deliuered yea that in all extremities they shuld be preserued till that the Messias promysed vnto them shuld come and manifestly showe him self And the godly of Anteochea wer not frustrate of their conforte wheÌ„ that they hard how potently God had wrought amoÌ„gest the Gentiles by the ministerie of Barnabas Paule so that we may boldely coÌ„clude that as God hath neuer dispysed the petitions of such as with vnfeaned heartes haue soght his coÌ„fort in their necessities so will he not seÌ„d vs away emptie voyd if with trew repeÌ„taÌ„ce we seak his face If any wolde aske in what extremitie we finde our selues now to be that hertosore we haue not sene And what are the occasiones that shuld moue vs now to humble our selues before our Go by publict Fasting more then tha we did in the beginning When this Euangile wes now last offered vnto vs for then by all apperance we and it in our persones stoode in greater danger then we do yet We answer that the causes are mo then for greif of haert we can expresse First because that in the beginning we had not refused godes graces but contrariwyse with such feruencie we receaued them that we could beare with no kinde of impietie but for the suppressing of the same we nether had respect to frende possession land or lyfe but all we put in hasard that gode treuth myght be aduansed and Idolatrie myght be suppressed And therefore did our God by the mouth of his Messingers in all our aduersities assure vs that our ennimies shuld not preuale against vs but that they shuld be subdewed vnder vs that our God shuld be glorified in our semple vpryght dealing But now sence that carnall wisdome hath perswaded vs to beare with manifest Idolatrie to suffer this realme that God had ones purged to be polluted againe with that abhominatioÌ„ yea allace sence y t some of vs that God made soÌ„e tymes instrumeÌ„tes to suppresse that impietie haue bene the cheif meÌ„ to coÌ„duct conuoy that Idole throughout all the quarters of this Realme yea to the houses of them that sometymes detested the masse as the Deuill his seruice Sence that tyme we say haue we funde the face of our God angrie against vs his threatninges haue bene sharpe in the mouthes of his Messingers which albeit for the tyme we dispysed mocked yet the iust experience conuicteth vs that we were wicked that they in threatning vs did nothing but the dewtie of Godes trew Messingers And this is the second cause that moue vs to this publict humiliatioÌ„ rather now then in the beginning to wit that then we followed god and not carnall wisdome therefore made he few in nomber feare full to many fooles before the worlde to confound the wyse and suche as before neuer had experience in armes made God so bolde and so prosperous in all their interpryses that the expertest Souldioures feared the poore plowmen yea our God faught for vs by sea and by land he moued the heartes of strangers to supporte vs and to spend their liues for our releif But now allace we se no signe of his former fauour for wisdome maÌ„head strength and freindes honour and blood ioyned with godlynes are fallen before our eyes to let vs vnderstand what shall be our distruction if in time we turne not to our God before that his wrathe be further kindled But this is not the end For esperance or at least some opinion had men before that God shulde moue thâ— Quenis Maiesties heart to heare y â— blissed euangle of Iesus Christ trewlie preached and so coÌ„sequentlie that she shuld abandone all Idolatrie and fals Religion But now she hath giuen answer in plaine wordes that that Religion in whiche she hath bene nourished and that is meare abhomination she will manteane and defend And in declaration thereof of laite dayes there is erected a displayed baner against Iesus Christ for corrupted Hypocrites suche as haue bene knowen deceauers of the people are now authorised to spew out their vennome against Iesus Christ his eternall trueth and trew Messingers of the same That Idole thâ— Masse is now againe in diuers places erected And what hereof may ensew yea or what we may looke shalbe the end of suche vnhappy beginninges we desyre the godly deaply to considder But let it be granted that we had not fallen back from our former ferueÌ„cie that we saw not Godes angrie face threatning vs with more fear full plagues to follow that the best parte of our nobilitie wer not exiled this Realme nether yet that our Souerane were ennimie to our Religion and that she bare no greater fauour to flattering freres and to corrupted Papistes theÌ„ that she doeth to our poore Preachers Supponing we say that none of these foresaid causes we had to moue vs as that we haue them all and mo if that we list to recompt them yet is there one which if it moue vs not to humiliation we showe our selues more then insensible For now is Sathan so enraged against Iesus Christ and so odius is the light of his Euangile vnto that Romaine Antichrist that to suppresse it in one prouince Realme or Nation he thinketh it nothing vnles that in all Europe the godlie and suche as abhorre the Papisticall impietie be therewith also vtterly distroyed and so rased from the face of the earth that no memorie of them shal after remaine If any think that suche crueltie can not fall in the heartes of men we send them to be resolued of those Fathers of the last counsall of Trent who in one of their Sessions haue thus concluded All Lutheriens Caluenistes and suche as are of the new Religion shall vtterlie be exterminate the beginning shalbe in France by conducting of the Catholik Kinge Philip of Spaine and by some of the Nobilitie of France which mater say they put to some stay the whole force of bothe together with the Popes Army and force of the Dukes of Sauoy farrar shall assault Geneua and shall not leaue it till that they haue put it to sack sauing in it no leuing creature And with the same mercy shal so many of France as haue tâ—isted of the new Religion be 〈◊〉 Frâ—me theÌ„ce expednion shalbe made against the Geâ—maine to reduce them to the obediâ—nce of the 〈◊〉 seat And so shal they proceâ—d to vther Realmes Nationes neuer ceasing till that all be extâ—â—minate that will not make homagâ— to that Romaine Idole Hoâ— fearefull a beginning this conclusion and determination had France 〈◊〉 remember mo ages then one For how many abuse a hundreth thousand men wemen babes Virgines Matrones and aged Fathers suffered some by sâ— orde some by
water some by fyre vther tormentes The verray ennimies them felues are compelled to acknogeledge And albeit that God of his mercie in a part disapoynted there cruell interpryses yet let vs not thinke that their will is changed or their malice asswaged No let vs be assured that they abyde but oportunitie to sinishe the worke that crâ—ellie against God against his treuth and the trew prosessoures of the same they haue begune The whisperinges whereof are not secrete nether yet the tokenes obscure For the trafique of that dragone now with the princes of the earth his promyses and flattering entysementes tend to none vther end but to inflambe them against Iesus Christ and against the trew professoures of his Euangle For who can think that the Pope Cardinalles and horned Bishopes will offer the greatest portion of their Rentes for susteaning of a warre whereof no commoditie shuld redound as they suppose to them selues If any think that we accuse them without cause let them heare their owen wordes for this they wrate neare the end of the same decre And to the end that the holy fathers on their parte appeare not â—o be negligent or vnwilling to giue their ayde and supporte vnto so holy a warre or to spaire their owen rentes and money haue added that the Cardinalles shall content them selues of the yearely Rent of 5. or 6. thousand Ducates and the rychest Bishope of 2. or 3. thousand at the moste And to giue fraÌ„ckly y â— rest of their Reueneues to the intertenement of the warre which is made for the extirpation of the Lutheriens and Caluinistes sect And for reestablishing of the Romaine Churche till suche tyme as the mater be conducted to a good happy end If these be not open declarationes in what danger all faithfull stand if they can bring their crueltie to passe let verray Idiotes iudge but let vs heare their conclusion France and Germanie say they being by these meanes so chastised abased conducted to the obedience of the holy Romaine Churche the Fathers dout not but tyme shall prouide bothe counsal and commoditie that the rest of the Realmes about may be reduced to one flok and one Apostolick gouernour Pastour c. By this conclusion we thinke that the verray blinde may see what is purposed against the Saintes of God in all Realmes and Nationes to wit distruction with crueltie or els to make them to worship that blasphemous beast who being an Idole vsurpeth to him selfe the Name of vniuersall Pastoure and being knowen to be the man of sinne and perdition will be holden for an Apostolick Gouernour But some shall say they are yet fare from the end of their purpose and therefore we neid not to be so fearefull nor so sollist We answer the danger may be nerar then we beleaue yea perchance a parte of it hath bene neirar to our neckes then we haue considdered But how so euer it be seing that God of his mercie hath brought furth to lyght their cruell and bloody counsall in the which we nead not to dout but still they continew It becoÌ„meth vs not to be negligent nor sleuthfull but we ought to follow the exemple of Ezechias the King of Iuda who receauing not onely the dispytefull answer but also the blasphemus and threatning letter of Sennaherib first send vnto the Prophet Isayas and pietifully com pleaned of the instant troubles willing him to make intercession vnto God for the remanent that were left Vnto whome albeiâ— that the Prophet answered confortablie assâ—ring the King that the enniâ—ie shuld not cume so neir as to shoote Dâ—rte or Arrow within Ierusalem Yet ceâ—sed not the godlie King to present him self in the Temple of the Lord. And as a maÌ„ dispared of all worldely conforte sored abrod the letters that proud Sennahâ—rib had sent vnto him and made vnto God his moste feâ—â—ent prayer as in the 〈◊〉 Chapter of the Prophet I say as we may read The ennimie had turned back and God had put a Brâ—die in his nosethirles and so men mâ—ght haue thought that the King neded not to haue bene so sollicte But the Spirite of God instructed the heart of his seruâ—nd to seak helpe where it wes onely to be found and from the handes of God who only wes able to put 〈◊〉 end to that tyraÌ„nie The exemple we say of this approued seruand of God we ought to follow now wheÌ„ the like dâ—â—truction is intended against vs yea not against one Realme only but against all that professe the Lord Iesus as before we haue heard Albeiâ— that God of his mercy hath stayed the furie of the Papistes for a tyme we ought not to think that their malice is chaÌ„ged nether that suche as trewly professe the Lord Iesus can be in securitie so long as that Babiloniane hoore hath power to enchant the Princes of the earth Let vs therefore vnderstaÌ„ding that she being dronken with the blood of the Saintes can neuer repent of crueltie murther vse against her the spiritual weapones to wit earnest inuocation of Gods Name by the which we finde the proude tyrannes of the earth in tymes past to haue bene ouerthrowen Abuse all these causes foresaid we haue yet one that ought not to be omitted to wit the body of this Realme hath long enioyed quietnes whill that vther nations about vs haue bene seueirly plagued What thousaÌ„des dyed in the east cuntreyes and in England of the pestâ—anno 1563. 1564. Their owen confessions beare record What crueltie hath bene executed in France what townes spoyled and murther committed somewhat before we haue declared more we myght if that we had not respect to brSuitie and tyme. And what trouble is presently and long hath bene betuix Denmarke and Swaden the posteritie of that euntrie will after vnderstand And in all this tyme now sex yeares and more hath God spared vs so that the publict estate hath alwayes remaned quyet except within these few monethes Ought not the deap consideration of this moue vs now to stoupe before our God For haue we bene spared because that our Rebellion to God is les then is the Rebellion of those nations that we haue sene punished If so we think we are far deceaued For in so great lyght of the Euangle we think that greater inobedience wes neuer showen vnto God nor greater ingratitude vnto his Messingers sence the dayes of the Apostles then of laite yeares hath bene and yet is within this Realme Idolatrie is obstinatly menteaned Huredome and adulterie are but pastyme of the flesh slaugther and murther is esteamed small sinne if any man haue freind in court craftie dealing with the semple disceat and oppression is coÌ„pted gude conques yea allace almoste vniuersally Parcialitie in iudgement is but interpretation of Lawes â–ª yea delâ—ying of Iustice what mater is that what reuerence is had to Goâ—es Messingers and what râ—speâ—t 〈◊〉 the poore that now so multiplies within
publictly preached And therefore albeit we haue no corporall punishment to inflict vpone the contemners of that Godly exercise yet haue we the spiritual sword which ones will stricke sorer then any materiall sword can or may The Iudgementes and iustice of our God are immutable he abydeth the sâ—me and one God that drowned the world by water that consumed Sodome and Gomorha with syre from heaueÌ„ that plagued Pharo distroyed Ierusalem and hath executed his fearce iudgemeÌ„tes in all ages yea and euen before our eyes It is the same God we say that this day by his faithfull seruandes calleth vs to repeÌ„tance whose voces if we contompne we declare our selues P. ebellious to our God mockers of his threatninges and suche as sometymes in dispyte cryed we will walk according to the lust of our owen heartes and let the counsal of the holy one of Israell cum as it list c. And if so we do then wo yea wo and double damnation vnto vs for then euen as assuredly as God liueth so assuredly shall the plagues that oure eares haue of heard be poured surth vpone vs euen in the eyes of this same peruerst gâ—ne â—itioÌ„ with whome we contempne God and before whome we are â—ether feared nor eshamed stubâ—arnlye to procead from sinne to contempt Our hope is better of yow deare brethrene that haue professed the Lord Iesus with vs within this Realme 〈◊〉 that this we speake to let yow vnderstand what Rebellion hath bene in flesh before vs and how it hath benâ— punished that we may learne to stoupe before our God by vnfeaned repentance and then we shall be assured that according to the promes made by the mouth of Iecâ— Our God shall leaue vnto vs â— benediction albeit that the vehement fyre of his 〈◊〉 shall consume the inobedient But now least that we shoulde thinke that the obseruation of the ceremonie is yneugh to please god â—e must vnderstand what thinges mâ—â—t be ioyned with fruetfull Fasting and what thinges they are thâ—t may mâ—ke our Fasting odiâ—us to our God And first we haue to â—nderstaâ—d that Fasting by it selâ—â— considdered iâ— no suche thing â— the 〈…〉 gined to wit that it is a worke meâ—ritorious and a satisfaction for the sinnes before committed no all they that Faste with that intent renounceth the merites of Christs death and passion in so farre as they ascriue to Fasting whiche is but an exercise vsed by man that whiche is onely proper to lesâ—s Christ which is that he by offering vp him self ones for all hath mâ—de perfyte for euer those that shalbe sanctiâ—ied we mâ—st fâ—rther vnderstand that as the Kingdome of God is nether â—eat nâ—r drink so is nether Fasting by it self sâ—â—plie considdered The cause why that Kingdome is granted to the chosen nether yet eating moderat we meane any caâ—se why the reprobate are frustrâ—t thereof But vnto Fasting there must be somewhat ioyned if that God shall looke vpone it at any tyme in his fauour The Prophet â—oel is witnes hereof who in the persone of God said vnto suche as he had seueirly threatned Turne vnto me in your whole heart in Fasting murning in which wordes the holie Ghoste first requyreth the conuersion of the heart vnto God thereto ioâ—eth Fasting murning â—s witnesses of the sorow that we haue for our former offences and feare that we haue of his seueir iudgementes the releif whereof we publictly professe we can obteane by no vther meanes but by Gods fre mercie from whome we haue before declyned So that the ver ray exercise of Fasting the murning and prayer therewith annexed do solempnedly protest that by our Fasting we merite not for he that still confesseth his offence and in bitternes of heart cryeth for mercy doeth not brage of his merites if the Papistes â–ª â—ply yet god looketh to the Fasting and heareth the prayers of suche as ryghtly huÌ„ble them selues before him we deny not but thereto we adde that rightly did nouer man humble him self before God that trusted or glorified in the merites of his oweÌ„ works for without Faith it is vnpos sible to please God and faith dependeth vpone the promes of gods fre mercy through lesus Christ not vpone the merites of any workes The Pharise in braging wes reiected but the Publican in denying him self and calling for mercie wes iustified not by his workes which he had not but by grace and mercy for the which he sobbed Daniel Fasted confessed his sinnes and the sinnes of the people and thereto he added moste earnest and feruent prayers But doeth he allege any of them as a cause why God shuld ather be mercyfull to him or to the people nay we finde no suche thing but the plaine contrarie for thus he concludeth Now therefore our god â—eare the supplication and prayer of thy seruand showe thy pleasing visage vnto thy Sanctuary that lyeth waiste for the Lordes saik O my God giue thy eare that thow maisâ—e heare and open thyen eyes that thow maiste see the waist places of the cietie which beareth thy name for we alledge not our ryghteousnes in our prayers that we poure furthe before thee but thy moste abounding mercy Lord heare Lord be mercyfull Lord take head helpe delay not for thy owen self my God We may plainely se whereupoÌ„ this excellent seruaÌ„d of God grouÌ„ded him self to purches Godes fauour to wit vpone the Lord that is vpone the Sauiour and Mediator promised vpone the moste abound 〈◊〉 mercie of God and vpone God him selfe for he vnderstoode what God had promised aswell by the mouth of Moyses as by the Prophet Isaias saying Beholde 〈◊〉 yea euen I am the Lord there is no God but I. I kill and I giue lyfe againe I giue the wound and I shall heale For my owen names saike will I do it sayeth the Eternall Apone these and the lyke promises we say did all the Sainctes of God in all there extremities depend and did looke to receoÌ„ue câ—ferte without all respect to their owen workes they dampned the best of their owen workes called them nothing but â—ilthynes before God And therefore yet as of before we boldely affirme that the papisticall Fasting wes not onlie vaine for what Fasting is it to â—bsteane from fleshe and to fill the â—ellie with â—ishe wyne spyce and ther delicates but also it wes odiâ—as vnto God and blasphemous 〈◊〉 the death of Iesus Christ for the causes forewritten And this â—uche shortely for those thinges â—â—at must be ioyned with frâ—tefull â—â—sting Now we haue to consider what thinges may make our Fasting odious besydes this proude opinion of merite whereof we haue spokeÌ„ It is no dout but that infidelitie maketh all the workes of the reprobâ—â— odious before God yea euen when that they do the verray workes that God hath commanded as we may read in Math. 5. 6.
and 7. Isai. â— and 66. c. And diuers vther places but because that inside litiâ— lurketh oft in the heart and can not well be espyed but by the bitter and rotten frutes that spring thereof The Spirite of God hath painted furthe vnto vs in plaine wordes what vices may make vs and all our workes odious before our God so that nether will he heare our prayers nor regarde our Fasting Salomon sayeth he that ditteth his eâ—re from the crye of the poore his prayer shal be abhominable before God And Isai in the persone of God sayeth Albeit that ye shall strâ—tche out your haÌ„des and multiplie your prayers yet will I not heare yow for your handes are full of blood But most plainely to our purpose speaketh the same Prophet saying The hous of Iacob daylie seaketh me they wolde knowe my wayes as a Nation that wrought iustice and that had not left the iudgement of their God They ask me iudgementes of iustice that is they querrell with me and they desyre that God shall drowe neare Why haue we fasted say they and thou beholdest not We haue afflicted our soules and thow â—n if knowest it The Prophet answereth in the persone of God and sayeth Beholde in the day of your Faste ye will seak your will and require â—ll your dâ—ttes beholde ye Faste â—o strife and debaite and to smyte â—ith the â—ist of wickednes Ye shall â—ot Faste as they do to daye to â—ake your voice be heard aboue that is to oppresse vthers so that they are compelled to crye vnto God Is it suche a Fasâ—e that I haue chosen That a man shuld afflict his soule for a day and to bow downe his head as a bul raâ—h and to ly downe in Sâ—ckcloth and ashes Wilt thow â— call this a Fasting or an acceptable day vnto the Lord Is not this the Fasting that I haue chosen to louse the bâ—des of wickednes to take of the heauie burdinges and to let the oppressed go fre and thâ—t ye break â—ueriâ— Yock Is it not to deale thy bread vnto the hongrie And that thow bring the poore that wandreth vnto thy hous When thow â—eest the Nacked thâ—t thow couer him And hyde not thy self from thy owen â—leshe Then shall thy light break furth as the morning and thy health shall growe spedelie thy righteousnes shall go before thee and the glorie of the Lord shall embrase thee c. In these moste notable sentences and in suche as follow in the sâ—me place we haue to marck what thiÌ„ges may make our Fasting to be reâ—iâ—ted of God what he crauâ—th of sâ—che as Faste fruteâ—ullie and what promes he maketh to such as obey him This people externallie professed God they daylie sought his face by reparing to the Temple hearing of the Law and exercising of the Sacrifices yet did God plague them in mo sortes then one as in the bookis of the Kinges Cornickles we may read In their extremitie they ran as to them appeared to the vttermoste refâ—ge they Fasted and vnfeanedly humbled their bodies for that the Prophet meaneth when that he sayeth that they Fasted till that their neckes were weakned and made faint as a bull rashe for verray lack of corporall â—oode They layed of their gorgious garmentes and put on Sâ—ckcloth c. And yet wer their troubles nothing releued And that wes the cause why they querrelled with God and said Why haue we Fasted and thoâ— hast not sene c. And in verray dead to the natural man it wes strange for god had promised that he wolde conforte his people wheÌ„soeuer they shuld humble them selues before him notwithstaÌ„ding their former iniquitie In the externall ceremonies nor in the corporall exercises there could no fault be espyed Why then doeth not God heare them complaine they God answereth that their outwarde profession wes but Hipocrisie their Fasting wes but mocking of God and their prayers could do nothing but prouoke him to further displeasure Because that albeit they reteaned the Name of God and albeit that they appeared in his Temple yet had they forsaken bothe his iudgementes statutes and holie ordinaÌ„ces Albeit the bodie stouped wes afflicted by Fasting yet remaned the heart proude and rebellious against God for they followed their owen corrupted wayes they oppressed suche as were subiect vnto them their heauie Yoâ—k lay vpone the neckes of suche as could not ridde them selues from their bondage Amonges them were stryfe debaite whisperinges of malice yea open contention and manifest violence which all were euident declaratioÌ„s of proud heartes and impenitent Soulles And therefore God giueth vnto them open defyance in the tyme wheÌ„ they think that they seak his peace moste earnestly And here to ought we this day that professe the Lord Iesus haue renounced abhominations of Papistrie within the Realme of Scotland giue deligent head For it is not the semple knoweledge of the trueth onelie nor yet the externall profession of the same that is acceptable before God Nay nay deare brethrene he requireth the frutes of repentance and they are â–ª to declyne from euill and to do good as we may read in many places of the Scripture Thing we it a thing aggreable with the nature of the Eternall our God that he shal receaue vs in fauour after that we haue offended And we will not for his saike remit the iniuries that are done to vs. Can we thinke to be at peace with him When that we stubburnelie will continew in strife amonges our selues Shal he releiue our greif bondage or Yock And we will not releiâ—e the burdinges that vniustly we lay vpone our brethrene Shall â—e bestowe his vndeserued mercie vpone vs And we can showe no bowels of mercie to such as we se in miserie before our eyes 〈◊〉 vs not be deceaued God can not deny him self murther malice 〈◊〉 trent crueltie oppression stryfe thift deceat iniust dealing couetousnes auaritiousnes and vnmercifulnes vnto the poore besydes pryde horedome adulterie vâ—â—tones and the rest of the workes of the flesh are so odious before god that whill that any of them reigneth in the heart of man he and his whole workes are detestable before God And therefore if we desyre that Gods fearefull iudgementes shalbe stayed let vs that knowe the trueth and say that we professe the same vnâ—eanedlie returne vnto our God Let vs not be inferioures to the King of Niâ—iue who commanded euerie 〈◊〉 to turne from his wicked 〈◊〉 and from the iniquitie that wes in his handes Let vs considder what our God craueth of vs but especâ—â—â—â— let Earles Lordes Barrons Burgesses and Artificers considder by what meanes their substances are increassed It is not yneugh to iustisie vs before God that ciuile â—awes can not accuse vs. Nay brethrene the eyes of our God pearseth deaper then mannes Law can streache The Law of man can not conuiâ—t the Earle the Lord the Barrone or Gentilman for
not we declare no dout that Christ Iesus dwelleth not within vs but that wear they that heare and knowe the will of our Lord but do not the same And vnto what curse and malidiction suche persones are subiect the parable of the Fegge tre whiche weâ— thrâ—atned to be cut downe if it brought not furth â—rute the curse giuen to it vpon the which Christ Iesus being hongrie fand no frute and his last sentence against the reprobate do sufficiently witnes In the which we haue to obserue that the reprobate are adiudged to the fyre that neuer shalbe quenched not onely because they committed iniquitie but also because they were not found frutefull in good workes â–ª Let euerie man therefore that will avoyde plagues temporall and perpetuall vnâ—eanedlie studie to accomplishe in worke that which in worde and outwarde profession he doeth awowe and vpone suche no dout shall the benediction of God rest when the manifest contempners and cloked Hypocrites shalbe rased from the face of the earth and shalbe cast in vttermoste darknes where there shalbe weaping and gâ—asheing of teith without end whiche shalbe the rewarde of all their wicked workes Mo thinges we wolde haue written suche as the notes vpone the disconsiture of Iosua at Hay and of the Israelites â—ighting against Benâ—amin together with the foolishe opinion of the Papistes who think them selues oblished to fast fourtie dayes â— whiche they call their Lent because that Christ Iesus fasted fourtie dayes immediatlie after his Baptism â–ª But these we are compelled for this present to pretermit be reason that the tyme appoynted to this present exercise of Fasting approcheth so â—ye If God of his mercy shall pleasâ— to continew the light of his Euangle amonges vs this argument will be enlarged and set furth with grâ—ter circumstances frome tyme to tyme. Now to the ordour â–ª exercise abstinence that is to be kept into this publict Fasting First it is to be obserued that the two dayes before expressed to wit the last Sonday of Februarie instant and the first Sonday of Marche immediatly thereafter following ar not appoynted for any Religion of tyme nether yet that those precised dayes shalbe obserued euerie yeare following but because that shortly thereafter are the Estates of this Realme appoynted to conuene in Parliament Therefore the whole Assemblie thoght those dayes for the present necessitie moste meiâ— leauing in the libertie of the Churche what tyme they will appoynt to that exercise in all tymes to cum The Sondayes are appoynted not of superstition nether yet to bring in any Schysme wiâ—hin the Church but because that vpone the Sonday the people especially that dwell a landwart may best attend vpone prayer and the rest of the exercises that ought to be ioyned with publict Faâ—â—â—â—g The abstinence is commanded to be from Setterday at eight houres at nyght till Sonday after the exercise at after none that is after 〈◊〉 houres And then onely bread drinck to be vsed and that with great sobrietie that the body câ—auing necessary food the soule may be prouoked earnestly to craue of God that which it moste neadeth that is mercy for our former vnthanckfulnes and the assistance of his holy Spirite in tymes to cum Men that will obserue this exercise may not any of the two dayes vse any kynde of gammes but exercise them selues after the publict Assemblies in preuie meditation with their God Gorgious apparrell wolde be absteaned fra during the whole tyme of our humiliation Which is froÌ„ the one Sonday in the morning till the nixt Sonday at nyght Albeit that the straitnes of abstistence is to be kept but the two dayes onely We do not bind the conscience of persones that be vnable to the extremitie of the abstinence and yet do we exhorte theÌ„ to vse their libeâ—tie if any they tak in secret least that vthers ather follow their euill exemple or els iudge them to be dispysers of so necessarie an exercyse The tyme that shalbe spent aswell before none as after must be left to the wisdome of the discrete Ministers who best caÌ„ iudge bothe what the auditore may beare and what them selues are able to sustene But because that this exercise is extraordinary the tyme thereof wolde be somewhat longer then it vsed to be in the accustomed Assemblies And yet we wolde not haue it so tedious that it shulde be noysome to the people And therfore we think that thre houres les before noune and two houres at after noune shalbe sufficient for the whole exercyse publict The rest to be spent in preuie meditation euerie familie aparte The Sonday preceading the last Sonday of February as before is said shall euerie minister giue aduertisement to his flocke of such thinges as are to be done the nixt Sonday following and of the causes of the same with suche exhortation as God shall put into their mouthes to make the people to embrase the iust commandement of the Churche with more glaide myndes In townes we think expedient that the exercise of the doctrine begine vpone the Setterday at afâ—er noune immediatly pâ—eceading the first Sonday of abstinence that the people may be the better prepared Religiously to vse the obseruations of the nixt day But in landwart we think good that the doctrine begine the Sonstay before The argumeÌ„t of the Sermonâ— and exhortation to be taken from some proper place of the Prophetes as of Ioel the first where he sayeth Sancâ—ifie a Faste appoynt the Assemble c. Or of Ionas the thride where Ionas cryed 〈◊〉 yet fourtie dayes and Niniue shal be distroyed c. Or of Ieremie the sâ—iuâ—nt Where that he sayeth Heare the worde of the Lord all Iuda and ye that enter in by these gates c. Or of the threttene of Lucas vpone the declaration of them that shewe to oure Master the crueltie of Pylate and vpone his answer Or vpone any vther proper place within y â— Scripture that entreteth of repentance of publict humiliation of the causes and of the frutes of the 〈◊〉 This ended as it were for preparation the beginning shalbe vpone Sonday from the Law of God because that all that offendeth Gods Maiestie â–ª proceadeth form the traÌ„sgression thereof and therefore after a shorte prayer That God will please to make his holy word to fructifie amonges vs this confession shalbe made ¶ The Confession that shal go bâ—forâ— the reading of the Law and before euerie exercyse IT IS of thy mercy ô Lord and not of our merites that it hath pleased thee to showe thy selâ— vnto the worlde euer from the beginning vnto vs now in this last and moste 〈…〉 yea Lord we further conâ—esse that nether Law nor Euangle can profite vs to Saluation except that thow of thy meâ—râ— grace worke into vs abuâ—e all power that is in this oure nature For albeit thow teache we shall remaine ignorant albâ—it thow threaten we