The ordour 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 ...

❧ THE SVPERINTENDENTES , MINISTERS AND COMMISSIoners of Kirkes Reformed within the Realme of Scotland , conuened in the Generall Assemblie at Edinburgh the 25. day of D●cember . 1565. To all that trewly profess● 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 con●ort of the holie Spirite .

THE Present troubles being somewhat considdered ( 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 the 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 the 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 , weap● , 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 , 1. Sam. ● . 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 M●●ister Iesus Christ in these wordes , when ye Fast , be not sowr as the Hypocretes , for they disfigure their faces , Math. 6. 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 the Apostle when that he sayeth , defraude not one another , 1. Cor. 7. except it be with consent for a tyme , that ye may giue your selues to Fasting and prayer . To this priuate Fasting which standeth 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 , Causes that ought to moue men to publict● Fasting . 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 aduancing 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 , preseruation of his people , & setting fordwarde of that work● , which he hath of his merce promised to finishe , as in the subsequent probationes euidently 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 , 2. Parali . 20 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 Congregarion of Iuda , and Ierusalem in the house ; 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 Heathen ? And in thy hand is power and myght , The prayer of Iosaphat and none is able to withstand thee . Haste not thow our God cast out the inhabitantes of this Land , before thy people Israell , and haste giuen it to the s●●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 compelled 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 , The ceremo●i● of publict● fasting exponed their necessitie , implored his h●lpe against that enraged multitude , that alwayes wes ennimie to Godes people , & gaue open confession of their owen 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 conuen● 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 , The promeis made to the temple of Ierusalem is now to be soght in Christe lesus . 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 , Hebr. 7. whose presence wes sought in the merci● 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 , ● Time . ● supplicationes , and complaintes , and be assured that they shal be 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 can not be done so liuely in secrete and priuate meditatin , 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 ▪ and the Elders of Israell rent their clothes , Iosua . 7. 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 , Iudi. 20. 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 ●●ghtlie touched , and asked counsall if they shulde rene● , the battell , but at the second 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 , Let his complaint be noted . 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 . Eue●ie commandement of god to do any thing , hes the sccrete promes of his assistance . 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 shal be distroyed , which vnpleasing tydinges cumming to the eares of the King , he proclamed a Faste , he humbled his owen soule , yea , euen to Sackcloth , and sitting in the duste , he straitlie commanded reformation 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 , what shall become of the hardnes of our hear●●● in those dayes . 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 vpōe 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 , ● . R●g. 21. against his wyf● 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 , 1. Esdr. ● . the Preistes and the Leuites were not seperat from the people of the Nation● , 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 handes . 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 complaint , vnto suche tyme as a great multitude o● men , wemen and childrene moued by his exemple , O that Scotland wolde follow this obedience . weapt vehementlie , and promised redres of that present disordour and impietie .

Of the last cause of publict Fasting ▪ to wit , the zeale that certane persones beare for preseruation of Godes people , for adu●●cing of his glorie , and performing of his worke according to his promes .

We haue exemples in Mardochous , Ester . 4. Daniell , Dani●● . 9. and in the faithfull assembled at Antioche , Actes . 13. 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 , So intend the Papistes this day . oulde and yong , men and wemen , and that their substance shuld be exp●ned in pray . This bloody sentence we say being hard , Mardoche●s rent his clothes , put on Sackcloth and Ashes , past ●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 I●wes , willing her to make intercession to the King , in the contrare , who efter certane excuses said . Go and gather all the Iewes that are in Susan , Esdr. 4. and faste for me , ●at not , nor drinke not , thre dayes and thre nyghtes , and I also , and my handmades 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 intended , 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 D●rius , turned him self vnto God , fasted , humbled him self in Sackcloth and Ashes , and with vnf●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 , D●ut. 10. he wolde suddingly send them deliuerance , Ier●m . 11. and that he wolde not delay it for his owen Names sake .

When the Gentiles began to be illuminated , A●tes . 11. 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 , Act. 1● . 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 continuance 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 follow their exemple , and to hope for the same successe that they haue gotten abufe mannes expectation . Iosaphat after his humiliation and prayer , The 〈◊〉 of trew Fastiug , and vnfeyned inuocation of god 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 , 〈◊〉 so thy ●nnimies perishe o lord . euerie one of the ennimies of Godes people lift his sworde against another , till that , of that godles mul●itude , there wes not one left aliue , Iosua and the Israelites after their deiection , wer co●forted againe . Niniue wes preserued , albeit that Ionas had cryed destruction , yea , Achab not withstanding all his vngodlynes , 〈◊〉 humiliation temporally profiteth the verrary repro●●● . loste not the frute of his humiliation , but wes r●compensed with delay of the vttermoste of the plagues , during his lyfetyme . The murning 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 , when not onely wes the people 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 , when that they hard how potently God had wrought amongest the Gentiles by the ministerie , of Barnabas & Paule , so that we may boldely conclude , that as God hath neuer dispysed the petitions of such as with vnfeaned heartes haue soght his confort in their necessities , so will he not send vs away emptie & voyd , if with trew repentance 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 , Causes that now moue vs to faste that moued vs not befor 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 , Let the fath full call to mynde . 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 abhomination , yea , allace , sence that some of vs that God made some tymes instrumentes to suppresse that impietie , haue bene the cheif men to conduct & 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 , God grant that men may yet consider did nothing but the dewtie of Godes trew Messingers .

And this is the second cause that moue vs to this publict humiliation , 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 & manhead , 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 th● Quenis Maiesties heart , to heare the blissed euangle of Iesus Christ trewlie preached , and so consequentlie 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 th● Masse is now againe in diuers places erected . And what hereof may ensew , yea , or what we may looke , shal be 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 feruencie , 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 , than 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 , The suppressing of christes holy Euangle wes dec●ied in the last counsall of Trent 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 , The Counsall of trent . Calvinists and suche as are of the new Religion , shall vtterlie be exterminate , the beginning shal be 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 t●isted of the new Religion be 〈◊〉 . Fr●me thence expednion shal be made against the Ge●maine , to reduce them to the obedi●nce of the 〈◊〉 seat . And so shal they proce●d to vther Realmes & Nationes , neuer ceasing till that all be ext●●minate , that will not make homag● to that Romaine Idole . Ho● 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 s● 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 cr●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 , The wor●ies of the counsall of trent . for this they wrate neare the end of the same decre .

And to the end that the holy fathers on their parte , appeare not ●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 , These are the s●cces soures of the Apostles . and the rychest Bishope of 2. or 3. thousand at the moste . And to giue franckly the rest of their Reueneues to the intertenement of the warre , No man nedeth to dout of the 〈◊〉 of those ●athers , so that Christ 〈◊〉 may 〈◊〉 , ●cified , and his Euangle exiled . 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 , Let Scotland adu●rt . 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 becommeth 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 , Isa. 36. & 27 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 albei● that the Prophet answered , confortablie ass●ring the King that the enni●ie shuld not cume so neir as to shoote D●rte or Arrow within Ierusalem . Yet ce●sed not the godlie King to present him self in the Temple of the Lord . And as a man dispared of all worldely conforte , sored abrod the letters that proud Sennah●rib had sent vnto him and made vnto God his moste fe●●ent prayer , as in the 〈◊〉 . Chapter of the Prophet I say as we may read .

The ennimie had turned back , Isay. 37. and God had put a Br●die in his nosethirles , and so men m●ght haue thought that the King neded not to haue bene so sollicte . But the Spirite of God instructed the heart of his seru●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 tyrannie . The exemple ( we say ) of this approued seruand of God , we ought to follow now when the like d●●truction is intended against vs , yea , not against one Realme only , but against all that professe the Lord Iesus , as before we haue heard . Albei● that God of his mercy hath stayed the furie of the Papistes for a tyme , we ought not to think that their malice is changed , 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 understanding that she being dronken with the blood of the Saintes , can neuer repent of crueltie & murther , vse against her the spiritual weapones , to wit , what veapons weshall vse against the crueltie of the papistes . 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 thousandes dyed in the east cuntreyes , and in England of the pest●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 compted gude conques , ( yea allace almoste vniuersally ) Parcialitie in iudgement , is but interpretation of Lawes ▪ yea , del●ying of Iustice , what mater is that ? what reuerence is had to Go●es Messingers , and what r●spe●t 〈◊〉 the poore that now so multiplies within this Realme ( that the lyke hath seldome b●ne sene ) thought we will cease , the stones will crye , & condempn● vs , and yet what supe●●luitie ? wha● vanitie ? what ●easting ? Ryotous 〈…〉 ? hath bene ( & yet is ) vse● in court , cuntrey and townes , alth●ought the tounges of men 〈…〉 speak , yet we think the p●r●es 〈◊〉 ●ome do feal , and in their man● plaine . If these be not sinnes that craue plagues from God , we humblie desyre men to considder what are the sinnes that were layed to the charge of Sodome and Gomorha , by the Prophet Ezechiell . Ezechi . ●●

Now say we , God before our eyes hath punished vthers , and can he spaire vs ? Being more cryminall then they were ? Nay he can not . And therfore there restes nothing vnto vs but vtter exterminion , O that we sh●ld hear● before God plages more if we vnfeanedly turne not vnto our God before that his wraithe be further kindled against vs . Iudgement is begune in his owen hous , for if within Scotland amonges men of their estate , there w●s to be fund equetie , iustice , temperance , compassion vpone the poore and vpryght conscience , they did moste clearely shyne in them , whome God before oure eyes hath firste deiected . Therefore ( yet agane ) we say that onely repentance can saue vs from plagues more greuous then they haue felt , or that we haue sene of many yeares within this Realme .

But now we knowe , that suche as nether lufe God , nor trewly feare his Iudgementes ( for mò Atheistes we haue , That is men without god nor consumate Papistes within this Realme ) shall grudge and crye , what new ceremone is this that now we here of ? Wherefore shall we Faste ? and who hath power to command vs so to do ? A Feg for their Fasting , we will fill & farse our bellies vpōe the oulde fassion . &c. Let not the godly be offended at the brocardes and lardons of such godles people , but let vs tremble before our God , and considder that suche hath bene the proude contempt of the wicked in all ages before vs , as in the Prophetes we may read . For I say compleaneth , saying , I say . 〈◊〉 . when the Lord calleth to Sackclothe and ashes , there is nothing heard , but let vs eat & drink kill the fat , and make Banket , let vs bring wyne in aboundance , I say . 5● . and more , and if we must dye , let vs departe in ioy , for so they ment , when that they said , let vs eat and drink , the morrow we shall dye .

But let vs considder , what answer they receaue . As I liue sayeth the Lord , I say . 22. this your iniquitie shall not be forgiuen vnto the death , I shall take from yow the myrth of wyne and oyle , I say . 5. 6. 9. your yong men shall fall by the sworde , I say . 20. your aged men shal be led captiues , your delicate Dammes shall trote vpone their fete ouer the riuer ( meaning Euphrates ) their buttockes shal be naked , Ierem. 13. and their shame shall not be hid . &c.

Ieremie the Prophet preached and cryed euen to the King , Ierem. 13. and to the Quene , and commanded them to walk in lowlynes , to do iustice . to represse impietie , and so he promised that they shoulde sit still vpone their Throne in ioy and quyetnes . But if they wolde not , he boldelie pronounced that their Carcasses shal be cast to the heit of the Son● and to the frost , 〈◊〉 . 16 & 19. and colde of the nyght . Ezech. 21. Ezechiel in his age vseth the same ordour , and in his owen bodie showeth vnto them signes of humiliation , and of the plagues that shuld apprehend them for their Rebellion .

All their admonitions were dispysed we conf●sse , but thereto we shulde not looke , but vnto that which ensewed suche proude contempt .

Yf we wolde that our Palices shuld be so distroyed , that they shuld remaine desolate , and be dennes to Dragones .

Yf we wolde that our land shuld be laide waist and be a pray to our ennimies , Leuit. 26. and if we wolde that the rest of the plagues , threatned by the Prophetes , and which haue apprehended the disobedient before vs , shuld come vpone vs in full perfection . Then we nede nether to faste nor pray , repent nor turne to God . But and if we desyre ether to finde mercy in this lyfe , or ioy & consort in the lyfe to come , we muste showe our selues ●nf●●nedly , sory for the abhominations that now vniuersally Reigne , If we will not perishe with the wor●de , we must be vnlike vnto it . we muste be lyke Lothe in Sod●me & Noha , in that Catholick def●ction from God , which wes into the first age . And by their exemples , and notable deliuerances , Gen. 6. & ● 9 ought we to be encoraged , to showe our selues sory for this present corruption , & to oppone our selues thereto , to the vttermoste of our powers , vnles that we wolde haue portion ●ith the wicked . N●ther ought w● to be discoraged , because that the contemners , godles people , and mockers of all godlyn●s , shall preuale vs in multitude . Their nomber ( deare brethren ) shal not hurt our innocencie , if that we with vnfeaned heartes turne vnto our God , for the promes of his mercy is not bound vnto the multitude , so that he will not heare but where the greatest parte is godly . The pro●es of gods mercy , and deliuerance , is not bounde to the multitude . No deare brethrene , where soeuer two or thre be gathered in his name , there is he in the middest of them , Math. 18. and againe , whosoeuer incalleth the name of the Lord , he shal be saued , yea , Ioel. 2. euen when in Godes displeasure the whole worlde shal be plagued . And therefore let vs not follow the multitude in euil doing , Ex●d. 23. but let vs declyne from the wayes of their vanitie , and by vnfeaned humiliation of our selues . Let vs purches fauoure before that Gods vengeance brust out lyke a fyre .

THE power that we haue to proclame this Fasting , is not of man , but of God , who by the mouth of his Prophet Ezechiell , pronounceth this sentence . Ezech. 〈◊〉 . If the watcheman se the sworde , or any vther plague comming vpone the land , if he blowe not the trumpet , and plainely warne them to turne to God : and if the sword come & take any away , The power that the Church h●th to co●mand p●●lict Fasting . the wicked shal perishe in their iniquitie : but their blood shal be requyred from the handes of the watcheman . Now so it is , that God of his mercy hath rased vp amonges vs mo wathemē then one or two , of whose mouthes we can not deny , but we haue hard fearefull threatninges of plagues , to follow vpone this proude contempt of all Godes graces .

And therefore we in the feare of our God . willing to avoyd the vttermoste of the Plague● , h●ue with one consent concluded this godly exercise to be vsed amonges vs , in signe of our vnfeane ● h●miliation , which albeit the godles shall mock yet are we assured , th●t he who ones pronounced this sentence .

The soule that shall not be asflicted that same day , 〈◊〉 . 21. to wit , the day appointed to publict humili●tion , shall perishe from amonges his people , yea , euerie soule that shall do any worke that day I shall distroye suche a soule frome the middest of his people . The ceremonie and the certane statute day we knowe to be abolished , at the comming of Christ Iesus , together with the rest of the figurall ceremonies , but the effect thereof shall abyde so long as their abydeth an trew Church vpon the face of the earth , into the which repentance and remission of sinnes are 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 , Malach. 3. he abydeth the s●me and one God that drowned the world by water , Gene. 7. that consumed Sodome and Gomorha , Gene. 19. with syre from heauen , Exod. s. 9. 10. & ● 14. that plagued Pharo , distroyed Ierusalem , and hath executed his fearce iudgementes 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 repentance , whose voces if we contompne , we declare our selues P. ebellious to our God , mockers of his threatninges , Isay. 2 ● . and suche as sometymes in dispyte cryed , Iere. 2. 5. 5. 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 , L●● Scutla●l yet be 〈◊〉 so assuredly shall the plagues that oure eares haue of heard , be poured furth vpone vs , euen in the eyes of this same peruerst g●ne ●ition , with whome we contempne God , and before whome we are ●ether feared nor eshamed , stub●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 ben● 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 Iec● . Our God shall leaue vnto vs ● 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 ●e must vnderstand what thinges m●●t be ioyned with fruetfull Fasting , and what thinges they are th●t may m●ke our Fasting odi●us to our God . And first we haue to ●ndersta●d , that Fasting by it sel●● considdered , i● no suche thing ● the 〈…〉 gined , to wit , that it is a worke me●ritorious , The opini● of 〈◊〉 lasting . 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 les●s Christ , which is , that he by offering vp him self ones for all , hath m●de perfyte for euer , Hebr ● & 10. those that shal be sancti●ied , we m●st f●rther vnderstand , that as the Kingdome of God is nether ●eat n●r drink , so is nether Fasting by it self s●●plie considdered . Rom. 14. The cause why that Kingdome is granted to the chosen , nether yet eating ( moderat we meane ) any ca●se why the reprobate are frustr●t thereof . But vnto Fasting there must be somewhat ioyned , ●●sting by ie self is but a dead and impro●i●able ceremonie if that God shall looke vpone it at any tyme in his fauour . The Prophet ●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 , Toel . 2. in Fasting & murning , in which wordes the holie Ghoste first requyreth the conuersion of the heart vnto God , & thereto io●eth Fasting & murning ●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 ▪ ●ply , yet god looketh to the Fasting , and heareth the prayers of suche as ryghtly humble them selues before him , we deny not , Tre● humiliation depedeth vpone mercy , & now vpone workes . but thereto we adde , that rightly did nouer man humble him self before God , that trusted or glorified in the merites of his owen works , for without Faith it is vnpossible 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 , Luc. 18. 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 . Dani●● . 8. Now therefore our god ●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 mais●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 whereupon this excellent seruand of God grounded 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 . Deut. ● 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 receōue c●ferte , without all respect to their owen workes , they dampned the best of their owen workes , & called them nothing but ●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 absteane from fleshe , and to fill the ●ellie with ●ishe , wyne , spyce , and ther delicates ) but also it wes odi●as vnto God , 〈…〉 and blasphemous 〈◊〉 the death of Iesus Christ , for the causes forewritten . And this ●uche shortely for those thinges ●●at must be ioyned with fr●tefull ●●sting .

Now we haue to consider , what thinges may make our Fasting odious , besydes this proude opinion of merite , whereof we haue spoken . It is no dout but that infidelitie maketh all the workes of the reprob●● odious before God , Infideliti●●uaketh all the workes of the reprobate 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. ● . and 66. &c. And diuers vther places , but because that inside liti● 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 e●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 str●tche out your handes , and multiplie your prayers , yet will I not heare yow , I say . 1. 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 , I say . 58. & 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 ●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 ●ll your d●ttes , beholde ye Faste : ●o strife , and debaite , and to smyte ●ith the ●ist of wickednes , Ye shall ●ot Faste as they do to daye , to ●ake your voice be heard aboue , that is to oppresse vthers , so that they are compelled to crye vnto God . Is it suche a Fas●e that I haue chosen ? That a man shuld afflict his soule for a day , and to bow downe his head , as a bul ra●h , and to ly downe in S●ckcloth and ashes . Wilt thow ● call this a Fasting , or an acceptable day vnto the Lord ? Is not this the Fasting that I haue chosen , to louse the b●des of wickednes , O that S●●t ●and shul●e vnderstand & follow . to take of the heauie burdinges , and to let the oppressed go fre , and th●t ye break ●ueri● Yock ? Is it not to deale thy bread vnto the hongrie ? And that thow bring the poore that wandreth vnto thy hous ? When thow ●eest the Nacked , th●t thow couer him ? And hyde not thy self from thy owen ●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 s●me place , we haue to marck , what thinges may make our Fasting to be re●i●ted of God , what he crau●th of s●che as Faste frute●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 ref●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 ●oode . They layed of their gorgious garmentes , and put on S●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 tho● 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 , whensoeuer they shuld humble them selues before him , Deut. 3. 1. Reg. 8. notwithstanding 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 ordinances . Albeit the bodie stouped , & wes afflicted by Fasting , yet remaned the heart proude and rebellious against God , Let euerie man examin his owen conscience . for they followed their owen corrupted wayes , they oppressed suche as were subiect vnto them , their heauie Yo●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 declarations of proud heartes , and impenitent Soulles .

And therefore God giueth vnto them open defyance , in the tyme when 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 , 1 salm . 34. he requireth the frutes of repentance , and they are ▪ to declyne from euill , 1. Pet. 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 relei●e the burdinges that vniustly we lay vpone our brethrene . Shall ●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 , The workes that may make oure fasting odiou● . deceat , iniust dealing , couetousnes , auaritiousnes , and vnmercifulnes vnto the poore , besydes pryde , horedome , adulterie , v●●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 shal be stayed , let vs ( that knowe the trueth and say that we professe the same ) vn●eanedlie returne vnto our God . Let vs not be inferioures to the King of Ni●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 espec●●●● let Earles , Lordes , Barrons , Burgesses , and Artificers considder by what meanes their substances are increassed .

It is not yneugh to iustisie vs before God , Christiane 〈◊〉 era 〈◊〉 more th●n ●iuile 〈◊〉 . that ciuile ●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 conui●t the Earle , the Lord , the Barrone , or Gentilman , for oppressing of the poore labourers of the ground , 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 Ar●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 eueri● man leane vpone the iniquitie of another , and thinketh him self sufficientlie excused , when that he meitteth Craft with Craft , & repulseth 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 , Consult● with the 22. Chapter of the Prophet Ezech●ell . 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 ▪ that eue●ri● Realme , Nation or Ci●tie , that sinneth as did Iuda and Ierasalem , Iere. 7. shal be like wise punished . ●et that fearefull distruction , th●t came vpone them , into the whiche aster honger and pest , the sworde deuored without discretion , 2. Paral. 26. the ryche and poore , ● . Reg. 25. 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 repentance , and so no dout , we shall finde fauour in the eyes of our God , albeit that he hath begune to showe v●to vs ●uident signes of his displeasure , 2. Paral. 36 iustlie conceaued against vs . But ( as God forbide ) if we mocke his Messingers , and dispyse his wordes , till that th●●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 plague● to come , ●irste by our tounges , and now by our pen , for a perpetuall memoriall to the posteritie th●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 particul●re , we can not , because we knowe not whereintill euerie man , and euerie ●state particularlie offendeth , but we must remit euerie estate , and euerie man in his vocation , to the examination 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 , Math. 7. do ye the lyke vnto them . By this reule whiche the Author of all equitie , iustice , and policie h●th established . Send we the Earles , Lordes , Barrons , and gentilmen , to trye their owen consciences , whether that they wolde be content that they shuld be ●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 pred●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 ●aubourers are compelled to leaue the ground in the handes of the Lord . If with this entreatment they wolde be content , 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 ●raueth of them . And vnto the same reule we send Iudges , Lawers , Merchandes , Artisicers , and ●●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 ●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 who●e earth ? Which neuer wes , nor vet shal be , 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 assuredli● prepared . Math. ●5 . 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 branches , 〈◊〉 . 15. apt to bring furth 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 , I say . 50. th●n th●t it hath bene towardes those that haue past before vs .

At Godes semple comm●ndement Abraham left his Fathers hous & natiue countrie . C●n● . 12. Moyses pre●erred the condition of the people of Israell , Exod. 2. euen in their greatest afliction , to the ryches and glorie of Pharose Courte . Dauid vpon the vnction of Samuell , 1. Samu. 〈◊〉 did pacientlie abyde the persecution of Saul many yeares . Zacheus at an dennar with Christ Iesus , Luc. 19. w●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 . Act. ● . 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 , Ephes. 4. that none oppresse nor defraude another in any busynes , 1. Thess. 4. 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 , Colloss. ● . 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 we● thr●atned to be cut downe , if it brought not furth ●rute , Math. 21. & 25. 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 shal be quenched , not onely because they committed iniquitie , ●●erie tre that bringeth ●ot furth ●ood frut● , shal be cut to downe and cast in the fyre . but also because they were not found frutefull in good workes ▪ Let euerie man therefore that will avoyde plagues temporall and perpetuall , vn●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 shal be rased from the face of the earth , and shal be cast in vttermoste darknes , where there shal be weaping and g●asheing of teith without end , whiche shal be 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 ●ighting against Ben●amin , together with the foolishe opinion of the Papistes , who think them selues oblished to fast fourtie dayes ( ● whiche they call their Lent ) because that Christ Iesus fasted fourtie dayes , immediatlie after his Baptism ▪ But these we are compelled for this present to pretermit , be reason that the tyme appoynted to this present exercise of Fasting approcheth so ●ye .

If God of his mercy shall pleas● to continew the light of his Euangle amonges vs , this argument will be enlarged and set furth with gr●ter circumstances frome tyme to tyme .

Now to the ordour ▪ 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 , The reason of the tyme . ar not appoynted for any Religion of tyme , nether yet that those precised dayes shal be 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 mei● , 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 , The reason of the Sondayes . nether yet to bring in any Schysme wi●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 Fa●●●●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 c●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 , No gammes may be vsed vpone the dayes of abstinence . but exercise them selues after the publict Assemblies in preuie meditation with their God .

Gorgious apparrell wolde be absteaned fra , Gorgious apparel is to be left . during the whole tyme of our humiliation . Which is from 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 , The ●eicke and weake are not bound to this exercyse . and yet do we exhorte them to vse their libe●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 shal be spent , aswell before none as after , must be left to the wisdome of the discrete Ministers , who best can 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 , what houres before none & what after none . that it shulde be noysome to the people . And therfore we think that thre houres & les , before noune , and two houres at after noune , shal be 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 af●er noune , In townes the do●●rine shall beg●●e vpone the Setterday . immediatly p●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 argument of the Sermon● and exhortation to be taken from some proper place of the Prophetes , Places proper for the 〈◊〉 sermon of ●asting . as of Ioel the first , where he sayeth . loel . 1. Sanc●ifie a Faste , appoynt the Assemble . &c. Or of Ionas the thride , where Ionas cryed , 〈◊〉 yet fourtie dayes , Ionas . 3. and Niniue shal be distroyed . &c. Or of Ieremie the s●iu●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 , Luc. 13. 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 the 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 shal be vpone Sonday , from the Law of God , because that all that offendeth Gods Maiestie ▪ proceadeth form the transgression thereof , and therefore after a shorte prayer , That God will please to make his holy word to fructifie amonges vs , this confession shal be made .

¶ The Confession that shal go b●for● 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 sel● vnto the worlde , euer from the beginning , & vnto vs now in this last and moste 〈…〉 , yea , Lord we further con●esse , that nether Law , nor Euangle , can profite vs to Saluation , except that thow of thy me●r● grace worke into vs abu●e all power that is in this oure nature . For albeit thow teache , we shall remaine ignorant , alb●it thow threaten , Hebe . 8. we shal contempne . And albeit thow promes mercy & grace , Psal. 51. yet shall we dispaire and remaine i● in●id●litie : Onles that thow creat in vs new heartes , write thy Law into the same , Iere. 31. and ●eale into vs remission of our sinnes , and the sense and ●ealing of thy ●atherlie mercy , by the power of thy holie Spirite . To the originall ●orld tho● spak by Noha . Gene. ● To Pharo and his people , by thy 〈◊〉 Moyses . Exod. 2. 3. 4. To all Israell by the fearfull Trumpet of thy Law . Exod. 20. To the Cietie of Ierusalem , M●t. 20. &c. Ioan. 12. by thy owen wisdome , our Lord Iesus Christ . And to the multitude , Act. 3. 4. 14 & 16. 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 visitation ? 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 ▪ & from whome thow remoued Rebellion and in●idelitie , Ioan. 6. 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 aff●ctu●lly moued . We ackno●ledge ô Lord that the same corruption ●●rcketh in vs , that budded ●urth in them to their distruction , and iust condemnation . And therefore we moste humbly be●eak th●e ô Father of 〈◊〉 , for Ch●ist Iesus thy s●nes 〈◊〉 , that as thow hast caused the lyght of thy worde clearely to shyne amongs vs , and as thow hast plainely instr●cted vs by the external ministerie , in the ryght way of Saluation . So it will please thee inwardly to moue our dulle ●eartes , and by the power of thy holy Spirite , that thow will write and 〈◊〉 into them that holy fear and 〈◊〉 , which thow crau●st of thy chosen child●ene , and that faith●ull of edi●nce to thy holie will , together with the sealing and s●nse that our sinnes are fully purged & fr●ly r●mitted by that only 〈◊〉 Sacri●ice ▪ whiche onely by it self is acceptable v●to thee , to wit , the 〈◊〉 , death & mediation of ●hy ●n●ly S●ne our Souerane Lord ▪ 〈…〉 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 Re●der 〈…〉 read the 27. an● 28 ▪ of 〈◊〉 , which e●ded ▪ the Minister shall wishe 〈◊〉 m●n to discend s●cretly into him self , to ex●mine his owen co●●cie●ce , whereinto he findeth him selfe giltie before God . The Minister him self with the people sh●ll prostrate them selues , & rem●i●e in priuate medi●ation a reason●ble space , as the quarter of an houre or more . Thereafter shal the Minister e●horte the people to confesse with him their sinnes and offences as ●olloweth .

IVST and r●ghteous 〈◊〉 thow ô Lord God ▪ Father e●erlasting , holy is thy Law , and moste iu●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 m●y thow poure ●urth vpone vs all plagues that are threatned : and that we ●inde powred furth vpone the disobedient at any tyme from the beginning . And so muche the rather ô Lord , because that so long we haue bene called , by thy holie worde to vn●e●ned repentance , & ne●nes of lyfe : and yet haue we still remaned in our former Rebelli●n ▪ and therefore if thow wilt enter in iudgement with vs , we cā●●ther es●●ape confusion in this l●fe , nor iust condempnation in the ly●e to cum . But Lord thy mercy is ●ithout meas●re , and the tre●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 offend●rs , whensoeuer that they repent , 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 ▪ that it wold please thy godly Maiestie , to worke into our stubburne hea●tes , an vn●eane● 〈◊〉 for our former off●nces , with some se●se ●nd ●ealing of thy grace and mercy , together with an earnest desyre of Iustice and righteousnes , in the which we are boun● continually to walk .

But because that nether we nor our prayers can stand before thee , be reason of that imperfectione which still rem●neth in this oure corrupted nature . We 〈◊〉 to the o●edience and per●ite Iustice of Iesus Christ , o●r onely Me●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 heades of the 〈…〉 . the plagues and punishmentes that ensew the contempt thereof , together with the blessinges promised to the obedient obseruers of it . Thridly , he ●all teache Christ Iesus to be the end and perfection of the Law , Rom. 3. who hath per●itely accomplished that whiche w●s impossible to the Law to do .

And so shall he exhorte euerie man to vn●eaned repentance , to steadfast faith in Christ Iesus , and to showe frutes of the same .

The Sermone ended , the commone prayer shal be vsed that is conteaned in the Psalme booke , the 46. page thereof , beginning thus . God almyghtie and heauenvly Father &c. Which ended , the 51. Psalme shal be 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 da●cknes , 1. Io●n. 1. if we say we haue fellowshipe with him . &c. The prayer is referred vnto the Minister , the 6. Psalme shal be soung .

The benediction and exhortation , to call to mynde where●ore that exercise is vsed , being ended . The publict e●ercise shal be put to end for that day .

A●B●IT that to 〈◊〉 wart the pe●ple can not well con●ene euerie day betuix the two Sonday 〈◊〉 ▪ yet in B●oug●es & ●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 Confession of our sinnes , and imploring of Godes graces . Then certane Psalmes , and certane Histories to be distinctly re● , exhortation to be conceaued thereupon , 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 . A●ter none . Psalm. the 12. 1● . 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. Histo●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 pub●ict exercise for this tyme , before none shal be 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 found 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 shal be 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 shal be demitted .

THE exhortations and prayers of euerie seuerall exe●cise , we haue r●mitted to be gathe●ed by the discrete Ministers , for tyme preassed vs so , that we coulde not ●●ame them in suche ordour as w●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 ▪ appearing shortlie to ouerwhelme this whole Rea●m , vnles god of his great mercy abuse mannes expect●tion finde the reme●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 continew with vs . And therfore yet ones againe we e●horte , & by the power committe● vnto us by God , charge all th●t professe the Lord Iesus , and the sincer●tie of his Euangle , within this Re●●me , that euen as they loue the q●yetnes o● 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 pr●strate them selues before the Throne of Godes Maiestie , & in bitternes of heart pray with ●s .

ARyse ô Lord , and let thyne en●imies be confounded . Let them 〈…〉 thy presence , that 〈◊〉 thy godly n●me . Let the g●ones of thy a●●●icted enter in before thee . And preserue thow by thy owen power s●che as be appoynted to death . Let no● thy en●●●●es thus triumph to the end : but let them vnderstand that against thee they ●ight . Preserue the wyne which thy ryght hand hath planted . Opp●ne thy po●●r to the power of that Romaine Antichrist , and let the glorie of thyne annoynted ●esus Christ our Lord shyn● before all Nations . So be it .

¶ Hasten Lord and ●ary not .