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
shal coÌ„tempne And albeit thow promes mercy grace yet shall we dispaire and remaine iâ— inâ—idâ—litie Onles that thow creat in vs new heartes write thy Law into the same and â—eale into vs remission of our sinnes and the sense and â—ealing of thy â—atherlie mercy by the power of thy holie Spirite To the originall â—orld thoâ— spak by Noha To Pharo and his people by thy 〈◊〉 Moyses To all Israell by the fearfull Trumpet of thy Law To the Cietie of Ierusalem by thy owen wisdome our Lord Iesus Christ. And to y â— multitude aswel of Iewes as Gentiles by the preaching of thy holy Apostles But who gaue obedience Who trembled and constantly feared thy hote displeasure Who did rightly acknowledge the tyme of their visitatioÌ„ And who did embrase and kepe to the end thy fatherly promises Onely they ô Lord to whome thy Spirite wes the in warde teacher whose heartes thow opened â–ª from whome thow remoued Rebellion and inâ—idelitie the rest were externally called but obeyed not they heard aswel mercy offered as threatninges pronounsed but nether with the one nor with the vther were they affâ—ctuâ—lly moued We acknoâ—ledge ô Lord that the same corruption â—â—rcketh in vs that budded â—urth in them to their distruction and iust condemnation And therefore we moste humbly beâ—eak thâ—e ô Father of 〈◊〉 for Châ—ist Iesus thy sâ—nes 〈◊〉 that as thow hast caused the lyght of thy worde clearely to shyne amongs vs and as thow hast plainely instrâ—cted vs by the external ministerie in the ryght way of Saluation So it will please thee inwardly to moue our dulle â—eartes and by the power of thy holy Spirite that thow will write and 〈◊〉 into them that holy fear and 〈◊〉 which thow crauâ—st of thy chosen childâ—ene and that faithâ—ull of ediâ—nce to thy holie will together with the sealing and sâ—nse that our sinnes are fully purged frâ—ly râ—mitted by that only 〈◊〉 Sacriâ—ice â–ª whiche onely by it self is acceptable vâ—to thee to wit the 〈◊〉 death mediation of â—hy â—nâ—ly Sâ—ne our Souerane Lord â–ª 〈…〉 Mediator and 〈…〉 our Lord Iesus Christ. To whome with thee and with the holy Ghoste be all honour and glore worlde without end ¶ This Confession ended the Minister or Reâ—der 〈…〉 read the 27. anâ— 28 â–ª of 〈◊〉 which eâ—ded â–ª the Minister shall wishe 〈◊〉 mâ—n to discend sâ—cretly into him self to exâ—mine his owen coâ—â—cieâ—ce whereinto he findeth him selfe giltie before God The Minister him self with the people shâ—ll prostrate them selues remâ—iâ—e in priuate mediâ—ation a reasonâ—ble space as the quarter of an houre or more Thereafter shal the Minister eâ—horte the people to confesse with him their sinnes and offences as â—olloweth IVST and râ—ghteous 〈◊〉 thow ô Lord God â–ª Father eâ—erlasting holy is thy Law and moste iuâ—t are thy iudgementes yea euen when thow doest punishe in greatest seueritie we do confesse as the treuth is that we haue transgressed thy whole Law and haue offended thy godly Maiestie in breaking and violating euerie precept of the same And so moste iustly mâ—y thow poure â—urth vpone vs all plagues that are threatned and that we â—inde powred furth vpone the disobedient at any tyme from the beginning And so muche the rather ô Lord because that so loÌ„g we haue bene called by thy holie worde to vnâ—eâ—ned repentance neâ—nes of lyfe and yet haue we still remaned in our former Rebelliâ—n â–ª and therefore if thow wilt enter in iudgement with vs we caÌ„â—â—ther esâ—â—ape confusion in this lâ—fe nor iust condempnatioÌ„ in the lyâ—e to cum But Lord thy mercy is â—ithout measâ—re and the treâ—th of thy promises abydeth for euer 〈◊〉 are we that thow shuld 〈…〉 looke vpone vs but Lord thow hast promised that thow wilt show mercy to the moste grieuous offeÌ„dâ—rs whensoeuer that they repeÌ„t And further thow by the mouth of thy deare Sone our Lord Iesus Christ hast promised that thow wilt giue thy holy Spirite to suche as humblie 〈◊〉 vnto thee In boldnes of the whiche promes we moste humbly beseak thee ô Father of mercies â–ª that it wold please thy godly Maiestie to worke into our stubburne heaâ—tes an vnâ—eane◠〈◊〉 for our former offâ—nces with some seâ—se â—nd â—ealing of thy grace and mercy together with an earnest desyre of Iustice and righteousnes in the which we are bounâ— continually to walk But because that nether we nor our prayers can stand before thee be reason of that imperfectione which still remâ—neth in this oure corrupted nature We 〈◊〉 to the oâ—edience and perâ—ite Iustice of Iesus Christ oâ—r onely Meâ—iator in whome and by whome we call not onely for remission of our sinnes and for assistance of thy holy Spirite but also for all thinges that thy godly wisdome knoweth to be expedient for vs and for thy Church vniuersall Praying as he hath taught vs saying Our Father that art c. ¶ This ended the Minister shall read the Text whereupone he will ground his sermon FIRST he shal expone the dignitie and equitie of Gods law Secondly the plagues and punishmentes that ensew the contempt thereof together with the blessinges promised to the obedient obseruers of it Thridly he â—all teache Christ Iesus to be the end and perfection of the Law who hath perâ—itely accomplished that whiche wâ—s impossible to the Law to do And so shall he exhorte euerie maÌ„ to vnâ—eaned repentance to steadfast faith in Christ Iesus and to showe frutes of the same The Sermone ended the commone prayer shalbe vsed that is conteaned in the Psalme booke the 46. page thereof beginning thus God almyghtie and heaueÌ„ly Father c. Which ended the 51. Psalme shalbe soung whole so with the benediction the Assemble is to be demitted for that exercise At after noune EFTER inuocation of Godes Name publictly by the Minister and secretly by euery man for a reasonable space The Minister may take the argument of his Sermone from the beginning of 119. Psalme where the deligent Reader shall obserue the properties conditions of suche as in whose heartes God writeth his Law Or if that be thought ouer hard then may ye take the Text of Iohne God is lyght and into him there is no daâ—cknes if we say we haue fellowshipe with him c. The prayer is referred vnto the Minister the 6. Psalme shalbe soung The benediction and exhortation to call to mynde whereâ—ore that exercise is vsed being ended The publict eâ—ercise shalbe put to end for that day Aâ—Bâ—IT that to 〈◊〉 wart the peâ—ple can not well conâ—ene euerie day betuix the two Sonday 〈◊〉 â–ª yet in Bâ—ougâ—es â—ownes we think they ought to conuene an hour before none and an houre more at after none The houre before none to be the houre accustomed to the commone prayers The houre at after none to be at 3. houres or after ¶ The exercise of the whole weke THE beginning euer to be with
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
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
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
oppressing of the poore labourers of the grouÌ„d for his defence is ready I may do with my owen as best pleaseth me The Merchand is iust yneugh in his owen conceat If before men he can not be conuict of thist and deceat The Arâ—ificer and Craftisman thinketh him self fre before God albeit that he nether worke sufficient stuffe nor yet sell for reasonable price The worlde is euil sayeth he and how can men liue if they do not as vther do And thus doeth eueriâ— maÌ„ leane vpone the iniquitie of another and thinketh him self sufficientlie excused when that he meitteth Craft with Craft repul seth back violence ether with deceat or els with open iniurie Let vs be assured deare brethrene that these be the sinnes which heretofore haue prouoked God not onlie to plague but also to distroy and vtterlie ouerthrowe stronge Realmes and flourishing common wealthes Now seing that the iustice and Iudgementes of our God abyde for euer and that he hath solempnedlie pronounced â–ª that eueâ—riâ— Realme Nation or Ciâ—tie that sinneth as did Iuda and Ierasalem shalbe like wise punished â—et that fearefull distruction thâ—t came vpone them into the whiche aster honger and pest the sworde deuo red without discretion the ryche and poore the Noble and those that were of basse degre the yong and olde the Preistes and Prophetes yea the Matrones Virgines eschaped not the day of that sharp visitation Let their punishment we say prouoke vs to repentaÌ„ce and so no dout we shall finde fauour in the eyes of our God albeit that he hath begune to showe vâ—to vs â—uident signes of his displeasure iustlie conceaued against vs. But as God forbide if we mocke his Messingers and dispyse his wordes till that thâ—â—r be no remeadie as they did Then can we whome God hath rased vp to instruct and forewarne yow do nothing but take witnesse of heauen and earth yea and of your owen conscience that we haue faithfullie instructed yow in the ryght way of God as well as concerning his trew worshipping as in doing of your dewties one to another And also that we haue fore warned yow of the plagueâ— to come â—irste by our tounges and now by our pen for a perpetuall memoriall to the posteritie thâ—t shall follow Who shall glorifie God ether for your conuersion or els for your iust condemnation and seueire punishementes if ye continew inobedient To prescriue to euerie man his dewtie in particulâ—re we can not because we knowe not whereintill euerie man and euerie â—state particularlie offendeth but we must remit euerie estate and euerie maÌ„ in his vocation to the examinatioÌ„ of his owen conscience And that according as God commandeth in his hole Law an I as Christ Iesus requireth that suche as shall possesse the Kingdome with him shall do Which is whatsoeuer sayeth he that ye wolde men shulde do vnto yow do ye the lyke vnto them By this reule whiche the Author of all equitie iustice and policie hâ—th established Send we the Earles Lordes Barrons and gentilmen to trye their owen coÌ„sciences whether that they wolde be content that they shuld be â—ntreated if God had made them huseband men and laubowrers of the ground as they haue entreated and presentlie 〈◊〉 entreat suche as some tymes had a moderate and resonable life vnder their predâ—cessours Whether we say that they wolde be content that their steadinges and malinges should be rased from male to ferme from one ferme to two so going vpward till that for pouertie the Ancient â—aubourers are compelled to leaue the ground in the handes of the Lord. If with this entreatment they wolde be coÌ„tent we appeale their owen conscience And if they thinke that they wolde not then in Godes Name we require them to begin to reforme them selucs and to remember that it is not we but that it is Christ Iesus that so â—raueth of them And vnto the same reule we send Iudges Lawers Merchandes Artisicers and â—â—nallie euen the verray laubourers of the ground them selues That euerie one in his vocation may trye how iustlie vprightlie mercyfullie he dealeth with his Nighboure And if he â—inde his conscience accused by the former sentence of our Master let him cal for grace that he may not onclic repent for the bypast but also amend in tymes to cume and so shall their Fasting and prayers be acceptable vnto God If men think that we require the thing that is vn possible For what were this els But to reforme the face of the whoâ—e earth Which neuer wes nor vet shalbe till that the righteous King and Iudge appeare for the restauration of all thinges We answer that we speak not to the godles multitude nether yet to suche as are mockers of Godes Iudgementes whose portion is in this life and for whome the fyre of hell which now they mock is assuredliâ— prepared But we speak to such as haue professed the Lord Iesus with vs who haue communicated with his blissed Sacramentes haue renounced Idolatrie and haue awowed them selues to be new creatures in Iesus Christ in whome they are ingrafted as liuclie braÌ„ches apt to bringfurth good frute Now why it shuld be thought vnpossible that these men of what vocation that euer they be shulde begin to expresse in their liues that which in worde they haue publictlie professed We se no good reasone vnles that we wolde say that it is vnpossible that God shall now work in men of this age as we read that he hath wrought in men before vs and that were blasphemie Seing that the hand of our God is no more shortned towardes vs thâ—n thâ—t it hath bene towardes those that haue past before vs. At Godes semple commâ—ndement Abraham left his Fathers hous natiue countrie Moyses preâ—erred the condition of the people of Israell euen in their greatest afliction to the ryches and glorie of Pharose Courte Dauid vpon the vnction of Samuell did pacientlie abyde the persecution of Saul many yeares Zacheus at an dennar with Christ Iesus wâ—s not onelie content to restore whatsoeuer he had before defrauded but also to giue the half of all his substance to the sustentation of the poore And the faithfull in the dayes of the Apostles solde their possessions and ministrat vnto the indigent None of these excellent workes craue we of the faithfull in our age but onely those without the which the Spirite of Sanctification can not be knowen to be in man to wit that euerie man speak the trueth with his brother that none oppresse nor defraude another in any busynes that the bowels of mercy may appeare amongs suche as God hath called to his knoweledge and finally that we altogether that professe the Lord Iesus and do abhorre Idolatrie abhorre also all kynde of impietie studying to habound in all good workes and to shyne as lyghtes in the middest of this wicked generation Which if we do
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
Confession of our sinnes and imploring of Godes graces Then certane Psalmes and certane Histories to be distinctly reâ— exhortation to be conceaued thereupoÌ„ and prayers lyke wise as God shall instruct and inspyre the Minister or Reader ¶ Mononday before none Psalm 2. 3. and 10. Historie 2. of the Iudges Aâ—ter none Psalm the 12. 1â— and 17. Historie the 16. of the Iudges ¶ Teusday before none Psalm the 25. and 28. Historie the 7. of the Iudges After none Psalm the 36. and 40. Historie the 4. of the Iudges ¶ Wednesday before none Psalm the 14. and 55. Historie the 19. of the Iudges After none Psalm the 44. and 56. Historie the 20. of the Iudges ¶ Thurisday before none Psalm the 49. and 57. Historie Ester the 3. and 4. After none Psalm the 37. Historie Ester the 5. 6. 7. ¶ Fryday before none Psalm the 59. 61. and 64. Historie the 2. of Paralip 20. After none Psalm the 69. Histoâ—ie the 36. of Isai. ¶ Setterday before none Psalm the 68. and 70. Historie the 37. of Isai. After none Psalm the 74. and 77. Historie the 9. 10. of Esd. ¶ Sonday the last day of this pubâ—ict exercise for this tyme before none shalbe vsed in all thinges as the former Sonday except that the 26. of Leuiticus may be red for the 28. of Deute ronomie and for the prayer shal be vsed that which is to be fouÌ„d in the Psalme book the 165. page beginning Eternall and euerlasting c. Sonday at after none Psalm 78. Historie the 9. of Daniel THE exhortation and prayers ended for the conclusion shalbe distinctly red the 80. Psal. and so with exhortation to euery man to considder to what end the whole exercise tendeth With benediction the Assemblie shalbe demitted THE exhortations and prayers of eueâ—iâ— seuerall exeâ—cise we haue râ—mitted to be gatheâ—ed by the discrete Ministers for tyme preassed vs so that we coulde not â—â—ame them in suche ordour as wâ—s conuenient nether yet thought we it so expedient to pen prayers vnto men as to teache them with what heart and affection and for what causes we shulde pray in this great calamitie â–ª appearing shortlie to ouerwhelme this whole Reaâ—m vnles god of his great mercy abuse mannes expectâ—tion finde the remeâ—dy Before whome it is that we haue and presently do prostrate our selues for obteaning of those thinges without whiche the lyght of his Euangle can not long coÌ„tinew with vs. And therfore yet ones againe we eâ—horte by the power coÌ„mitteâ— vnto us by God charge all thâ—t professe the Lord Iesus and the sincerâ—tie of his EuaÌ„gle within this Reâ—â—me that euen as they loue the qâ—yetnes oâ— their common wealth the continuance of Christ Iesus his holy Euangle within the same and their owen Saluation together with the Saluation of their posteritie that vnfeanedly they prâ—strate them selues before the Throne of Godes Maiestie in bitternes of heart pray with â—s ARyse ô Lord and let thyne enâ—imies be confounded Let them 〈…〉 thy presence that 〈◊〉 thy godly nâ—me Let the gâ—ones of thy aâ—â—â—icted enter in before thee And preserue thow by thy owen power sâ—che as be appoynted to death Let noâ— thy enâ—â—â—â—es thus triumph to the end but let them vnderstand that against thee they â—ight Preserue the wyne which thy ryght hand hath planted Oppâ—ne thy poâ—â—r to the power of that Romaine Antichrist and let the glorie of thyne annoynted â—esus Christ our Lord shynâ— before all Nations So be it ¶ Hasten Lord and â—ary not THE SVPER INTENDENTES MINISTERS AND COMMISSIoners of Kirkes Reformed within the Realme oâ— Scotland Assembled in Edinburgh the 25. day of December 1565. To the Ministers of Iesus Christ within the â—ame Realme desyre grace and peace from God the Father of our Lord Iesus Christ with the perpetuall conforte of the holy Spirite THE present miserie and greater troubles appearing shortly to follow craue deare brethrene that euerie one of vs exhorte and admonishe another that we recule not back in the beginning of this battel which is cum vpon vs vnlooked for of many And therefore it is that we your brethrene partakers with yow of the afflictions of Iesus Christ vnderstanding the extremitie wherein the whole Ministers within this Realme now staÌ„d for lake of reasonable prouision to them selues and poore families Haue thought expedient to communicate with yow our myndes by this our letter Which is that firste we shall deligently marke those wordes of the Apostle saying No man shalbe crouned onles he striue laughfully and also that fearefull sentence of our Master Iesus Christ saying No man putting his hand to the plough and looking backe is apt to the Kingdome of God We haue ones professed our selues warriours against Sathan and laubourers in the husbandrie of the Lord our God who of his mercy hathe opened oure mouthes to exhorte vthers to coÌ„tempe this wicked worlde and to contend to enter into that heauenly IerusaleÌ„ God hath honored vs so that men hath iudged vs the Messingers of the euerlasting by vs hath he disclosed Idolatrie by vs are the wicked of the worlde rebuked and by vs hath our God coÌ„forted the consciences of many that were oppressed with ignoraÌ„ce and impietie Considder then deare brethrene what sclander offence shall we giue to the weak What occasion of reioysing shall the ennimies haue And to what ignominie shall we expone the glorious Euangle of Iesus Christ If that we for any occasion shall desist and cease from publict preaching of the same We that admonishe yow are not ignorant nether yet altogether without experience how vehement a dart pouertie is what troublesome cogitations it is able to rase yea euen in men of greatest constancie But yet dearâ— brethrene we ought earnestlie to considder with what conditiones we are entered into this moste honorable vocation and what we chiefly seake in the preaching of the Euâ—ngle For if we lay before vs vther conditions then Iesus Christ laide before his Apostles when he send them fuâ—th firste to preache the glaide tydinges of his Kingdome if we seake and ymâ—â—gine to our sâ—luâ—s better entreatment of this wicked generation then we find the derrest seruands of God haue gotten in the worlde we â—ther 〈◊〉 our selues or els declaire vs not to be trew succâ—ssours of those whose doctrine we propone to the people They were 〈…〉 as sheape amongs the 〈…〉 Wolfes to them it wes pronounced That they shuld be hâ—ted thâ—y shâ—lâ— be mocked men shulâ—◠〈◊〉 and persecute them for the â—â—â—â—imonie of the treuth which threatâ—ings we find not to haue bene vaine but to haue fallen vpone the chieâ—est meÌ„bers of Iesus Christ as the Actes of the Apostles beare testimonie And think we that the same Euangle which they preached can haue anâ— vther successe in oure Ministerie then it had in theires In giftes we mâ—ste confesse oâ—â—e selues â—arre Inâ—erioure to those lyghtes of the â—oâ—lde in deligence and paineâ—â—ll
trauell we can not be compared â–ª and yet we look to be partakers of the Kingdome which god hath prepared for such as paciently abyde the gâ—â—â—â—comming of the Lord Iesus And shall we in nothing communicate with them They were some tymes whipped some tymes stoned oâ—t cast in preason and the blood of mâ—ny â—eâ—led vp their doctrine And shall we for pouertiâ— leaue the â—lock of Iesus Christ before that it vtterly refuse vs God forbid deare brethrene for whâ—t shall discerne vs from the Mercenaries and Hyrelings If our coÌ„stancie in aduersitie shal not do it The Hyrelings in tyme of quietues teache the treuth as we do in giftes and vtterance they commoÌ„lie excead vs in lyfe and conuersation they may for a season be irreprehensible What is it then that maketh them Hyrelings Our master Sauiour Iesus Christ answereth saying The mercenarie seâ—th the Wolfe comming and â—leeth because he is a Mercenarie Then the leauing of the â—lock when Wolfes come to innade it proueth suche as were holden Pastours to be nothing but Hyrelings we deny not but if in one Cietie we be persecuted we may laughfully â—lee vnto another yea if one Realme cast vs furth we may receaue the benefite of another But euer still with this condition that we cast not from vs the prâ—fesâ—ion that publictly we haue made nether yet that we cease to fead the flock of Iesus Christ and to gainestand the teachers of fals doctrine so farre furth as in vs lyeth But hereinto standeth thâ— question whether may we whome God hath called to this honour that he hath made vs Ambassadoures of his good will vnto this vnthankfull generation desist frome our vocations Because that we can not be prouided to Reasonable liuinges as God hath CommaÌ„ded and our trauelles deserue The Spirite of God vniformlie through the Scriptures wil answer vs. That Helias wes send to be fed by the Rauens Elizeus and his Scollers were compelled to gather Herbes to make pottage Paule did oâ—t liue by the worke of his owen handes but we neuer finde that they receaued dimission from their vocations Seing then dear brethrene thâ—t God as yet hathâ— tempted none of vs with the extremitie that wâ— finde vthers before vs haue suffered and ouercome let vs be ashamed so suddenly to faint euen in the brunt of the battell The price of Christ Iesus his death and passion is committed to our Charge the eyes of men are bent vpon vs and we must answer before that Iudge who will not admit euerie excuse that pleaseth vs but will Iudge vpryghtly as in his worde he hath before pronounced Let vs therefore stand fast which we can not do if we cease from our publict vocations Let vs deare brethren stand fast in the â—â—â—re commit our bodies to the care of him who feadeth the soules of the aire and hath promysed that 〈…〉 whereof we haue 〈◊〉 He preserued vs in the darkness of our Mothers bosome i.e. 〈◊〉 our foode in 〈◊〉 〈◊〉 and instructed vs to vse the same when we knew him not he hath nourished vs in the tyme oâ— blyndnes and of impiâ—tie and will he now dâ—â—pyse vs When we call vpone him and preache the glorious gospell of his deâ—re Sone our Lord Iesus Nay deare brethrene he nether will nor can vnles that inâ—ideâ—itie cut vs of from his mercyfull prouidence Let vs considder that the whole earth is the Lordes and all the fâ—lnes of the same that he is able to moue the heartes of men as best pleaseth him He is able to blâ—ssâ— and multiplie thinges that are nothing in the eyes of carnall men It is but pouertie that as yet doeth threâ—ten vs which if we be not able to contempne how shall we abyde the â—urie and terroure of death Which mâ—ny thousandâ—s before vs haue suâ—â—ered for the testimonie oâ— the same treuth which we professe and teâ—che anâ— dispysed all worldly redeâ—ption as the Aposâ—le speakâ—â—â— This is but gentill tryall which our Father taketh of our obedience which if we willingly offer vnto him the bowels of his Fatherly compassion will rather cause the heauens yea the Rockes Riuers to Minister vnto vs thinges necessâ—rie to the bodie then that he shall suffer vs to perishe if we dedicate our whole liues vnto him Let vs be frequeÌ„t in reading which allace ouer many dispise eâ—rnest in prayer deligeÌ„t in watcheing ouer the flock committed to our charge and lâ—t our â—obrietie and temperate lyfe 〈◊〉 the wicked and be exemple to the godly And theÌ„ there is no dout but the Eternall our God shall remeâ—dy this extremâ—tie he shall confound our ennimies and shall shortly conuert our teares murning in ioy and myrth to the glorie of his owen Name and to tâ—e conforte of the posteritiâ— to cum Through the merites and â—â—â—tercession of Iesus Christ oure Lord whose holy Spirite conforte yow and vs to the end Of Edinburgh in our generall Assemblie the last Session thereof ANNO. 1565. ⧠†⧠¶ To the faithfull Reader ALbeit that nether suche as did firste command nether yet those that haue trauelled to set furthe this ordour of publict Fasting and admonitions to the Ministers haue impyre aboue the bodies of suche as vnto whome they wryte yet haue they no dout power from God to rebuke sinne to craue repentance especially of suche as God hath called to his knowledge in the middest of this moste obstinate and corrupt generation And therefore in the bowels of Iesus Christ we requyre all men to ponder and wey what is the estate of this Realme at this present and if they se not clearely iust causes why that God shoulde punishe in his hote displeasâ—re theÌ„ we can be content that men liue at their owen quyetnes But if that iâ—stice be vniuersally â–ª oppressed iniquitie so menteaned that it ouerfloweth this whole realme then dare we be bolâ—e to cry with the Prophet Ezechiell that suche as murne not for the abhominations that now habound shall periâ—he in the iniquitie of this moste stubbâ—rne generation Whill that suche as semplie obey God speâ—king by his moste dispysed Miâ—isters shall avoydâ— veâ—geance bothe temporall and eternall we doâ—t not but suche as think them selâ—es more wyse then they declaire them selues godly shal ask wherefore shall we be subiect to the ordinances of men Haue we not the Spirite of God to teache vs in all thinges We answer that if we as men command any thing lâ—t it not be obeyed but if we in this age command the same things which God in the ages bâ—â—ore vs hath commanded by his â—â—râ—ands let them be ware least that in difpysing of vs they dispyse not also the Eternall God â— whose holie worde is to vs assurance of euerie prâ—cept that we haue giuen And further we feare not to say that suche as murnâ— not with Iâ—cob in his affliction shal not rejoyse with him in the day of his deliuerance but they
shalbe coÌ„pelled to murne and quaike with Pharo without end Many thinges we haue omitted to further oportunitie and better occasion God grant that things semplie spoken vprightly meÌ„t may be interpret according to the reule of charitie and obedientlie followed as God requyreth ¶ Iohne Knox at the command of the publict Assemblie ☞ †☜ Math. 2◠¶ Watche and pray for the dayes are euill and the ryghteous Iudge is in readynes to cum ¶ Hasten Lord and tary not 1. Sam. â— Math. 6. 1. Cor. 7. Causes that ought to moue men to publictâ— Fasting 2. Parali 20 The prayer of Iosaphat The ceremoâ—iâ— of publictâ— fasting The promeis made to the temple of IerusaleÌ„ is now to be soght in Christe lesus Hebr. 7. â— Time â— Iosua 7. Iudi. 20. Let his coÌ„plaint be noted Eueâ—ie commandement of god to do any thing hes the sccrete promes of his assistance what shall become of the hardnes of our hearâ—â—â— in those dayes â— Râ—g 21. 1. Esdr. â— O that Scotland wolde follow this obedience Ester 4. Daniâ—â— 9. Actes 13. So intend the Papistes this day Esdr. 4. 〈…〉 Dâ—ut 10. Ierâ—m 11. Aâ—tes 11. Act. 1â— The 〈◊〉 of trew Fastiug and vn feaned inuo catioÌ„ of god 〈◊〉 so thy â—nnimies perishe o lord 〈◊〉 humiliation temporally profiteth the verrary reproâ—â—â— Causes that now moue vs to faste that moued vs not befor Let the fath full call to mynde God grant that meÌ„ may yet consider The suppressing of christes holy Euangle wes decâ—ied in the last couÌ„sall of Trent The Counsall of trent 〈…〉 The worâ—ies of the counsall of trent These are the sâ—cces soures of the Apostles No man nedeth to dout of the 〈◊〉 of those â—athers so that Christ 〈◊〉 may 〈◊〉 â—cified and his EuaÌ„gle exiled Let ScotlaÌ„d aduâ—rt Isa. 36. 27 Isay. 37. what veapons weshall vse against the crueltie of the papistes Ezechi â—â— O that we shâ—ld hearâ— before God plages more That is men without god I say 〈◊〉 I say 5â— I say 22. I say 5. 6. 9. I say 20. Ierem. 13. Ierem. 13. 〈◊〉 16 19. Ezech. 21. â—euit 26. If we will not perishe with the worâ—de we must be vnlike vnto it Gen. 6. â— 9 The proâ—es of gods mercy and deliuerance is not bounde to the multitude Math. 18. Ioel. 2. Exâ—d 23. Ezech. 〈◊〉 The power that the Church hâ—th to coâ—mand pâ—â—lict Fastâ— ng 〈◊〉 21. Malach. 3. Gene. 7. Gene. 19. Exod. s. 9. 10. â— 14. Isay. 2 â— Iere. 2. 5. 5. Lâ—â— Scutlaâ—l yet be 〈◊〉 The opiniâ— of 〈◊〉 lasting Hebr â— 10. Rom. 14. â—â—sting by ie self is but a dead and improâ—iâ—able ceremonie Toel 2. 〈…〉 Treâ— humiliation depedeth vpone mercy now vpone workes Luc. 18. Daniâ—â— 8. Deut. ◠〈…〉 〈…〉 Infidelitiâ—â—uaketh all the workes of the reprobate odious before God 〈…〉 I say 1. I say 58. O that Sâ—â—t â—and shulâ—e vnderstaÌ„d follow Deut. 3. 1. Reg. 8. Let euerie man examin his owen coÌ„science 1 salm 34. 1. Pet. The workes that may make oure fasting odiouâ— Christiane 〈◊〉 era 〈◊〉 more thâ—n â—iuile 〈◊〉 Consultâ— with the 22. Chapter of the Prophet Ezechâ—ell Iere. 7. 2. Paral. 26. â— Reg. 25. 2. Paral. 36 Math. 7. Math. â—5 〈◊〉 15. I say 50. Câ—nâ— 12. Exod. 2. 1. Samu. 〈◊〉 Luc. 19. Act. â— Ephes. 4. 1. Thess. 4. Colloss â— Math. 21. 25. â—â—erie tre that bringeth â—ot furth â—ood frutâ— shalbe cut to downe and cast in the fyre The reason of the tyme. The reason of the Sondayes 〈…〉 No gammes may be vsed vpone the dayes of abstinence Gorgious apparel is to be left The â—eicke and weake are not bouÌ„d to this exercyse what houres before none what after none In townes the doâ—â—rine shall begâ—â—e vpone the Setterday Places proper for the 〈◊〉 sermon of â—asting loel 1. Ionas 3. Luc. 13. Hebe 8. Psal. 51. Iere. 31. Gene. â— Exod. 2. 3. 4. Exod. 20. Mâ—t. 20. c. Ioan. 12. Act. 3. 4. 14 16. Ioan. 6. The heades of the 〈…〉 Rom. 3. 1. Ioâ—n 1. 2. Timet 2. 〈◊〉 9. Mâ—th 10. Ioâ—n 16. 〈◊〉 10. 1. Reg. 1â— 2. Reg â–ª 4. 2. Reg. 4. Ioâ—n 6. Math. 14. Hâ—b 11. Ezech. 9. Hebr. 10.