THE ORDER AND DOCTRINE OF THE GENERAL FAST, APPOINTED be the General Assembly of the Kirkes' of Scotland, halden at Edinburgh the 25. day of December. 1565.  
☞ ❀ ☜  joel. 2. Therefore also now the Lord sayeth, Turn you unto me with all your heart, and with Fasting, & with weeping, and with mourning. 
IMPRINTED AT EDINBURGH BE ROBERT LEK PREVIK ANNO. DOM. 1566.   

❧ THE SUPERINTENDENTES, MINISTERS AND COMMISSIoners of Kirkes' Reform within the Realm of Scotland, convened in the General Assembly at Edinburgh the 25. day of D●cember. 1565. To all that truly profess the Lord jesus within the same Realm, or else where, wish grace and mercy from God the Father, and from his only Sun our Lord jesus Christ, with the perpetual con●ort of the holy Spirit.  
THE Present troubles being somewhat considdered (but greater feared shortly to follow) it was thought expedient (dearly beloved in the Lord jesus) that the whole Faithful Within this Realm, should together, and at one time prostrate themselves before their God, craving of him pardon and mercy for the great abuse of his former benefits, and the assistance of his holy Spirit, by whose mighty operation we may yet so convert to our God, that we provoke him not to take from us the light of his evangel, which he of his mercy hath caused so clearly of late days to shine within this realm. But because that such publicte Supplicationes require always Fasting to be joined therewith, And public Fasting craveth a certain time and certain exercises of godliness then to be used with greater streatnes then at other times. The whole Assembly after deliberation hath appointed the last Sunday of February, and the first Sunday of March next following the date of the said assembly, to that most necessare exercise (as time now standeth) of public Fasting. And further, did require the same to be signified be all Ministers to their people the Sunday preceding the said last Sunday of February. But lest that the Papists shall think that now we begin to authorize and praise that which some times we have reproved and dampened in them. Or else that the ignorant who know not the commodity of this most godly exercise shall contemn the same. We have thought expedient somewhat to speak to the one and to the uther. And unto the Papists first we say, that as in purity of conscience, we have refused their whole abhominationes, and amongst the rest, that their superstitious and Pharisaical manner of Fasting: So even unto this day do we continue in the same purpose, boldly affirming that their Fasting is no Fasting that ever God approved, but that it is a deceiving of the people, and a mere mocking of God, which most evidently will appear. If in the Scriptures we search what is the right end of Fasting, what Fasting pleased God, and which is it that his soul abhorreth. Of Fasting in the Scriptures we find two sorts, the one private, the uther publicte. The private is that which man or woman doth in secret, & before their God, for such causes as their owen conscience beareth record unto them. As David during the time that his Sun which was begotten in adultery, was struken with mortal seicknes, fasted, weap●, and lay upon the ground, because that in the seicknes of the Child he did considder Gods displeasure against himself for the removing, whereof he fasted, murned, & prayed, unto such time as he saw Gods will fulfilled by the awaytaking of the Child privately fasted Anna, wise to Alcana, even in the very Solemn Feasts, during the time of her barrenness. For she weapt and eat nothing, 
1. Sam. ●.  but in the bitterness of her heart she prayed unto the Lord, neither ceased she from sorrow and mourning, unto such time as Eli the high Priest concurred with her in prayers, by whose mouth after that he had hard her petifull complaint, she received comfort. Of this Fasting speaketh our M●●ister jesus Christ in these words, when ye Fast, be not sour as the Hypocretes, for they disfigure their faces, 
Math. 6.  that they may some unto men to Fast. But thou when thou Fastest, anoint thy head, and wash thy face, that thou seam not unto men to Fast, but unto thy Father which seeth in secret, and will reward the opinly. Of the same no doubt speaketh the Apostle when that he sayeth, defraud not one another, 
1. Cor. 7.  except it be with consent for a time, that ye may give yourselves to Fasting and prayer. To this private Fasting which standeth chief in a temperate, diet, & in pouring forth of our secret thoughts and necessities before God, can be prescrived no certain rule, certain time, nor certain ceremonies, but as the causes and occasiones why that exercise is used are divers (yea so divers that seldom it is that many at ones are moved with one cause) so are diet, time, together with all uther circumstances required to such Fasting, put in the liberty of them that use it. To this Fasting we have been faithfully and earnestly exhorted by our Preachers, as oft as the Scriptures which they entreated offered unto them occasion. And we doubt not but the godly within this Realm have used the same as necessity craved, albeit with the Papists we blew no Trumpetes, to appoint thereto certain days.  
The uther kind of Fasting is public so called, because that it is openly awowed, some times of a Realm, some times of a multitude, some times of a city, and some times of a meaner company, yea, some times of particular persons, and yet publicly used, and that for the wealth of a multitude. The causes thereof are also divers, 
Causes that ought to move men to publict● Fasting.  for sometimes the fear of enemies, sometimes the angry face of God punishing, sometimes his threatening to destroy, some times iniquity deprehended that ryghtlie before was not considered, and sometimes the earnest zeal that some bear for preservation of Gods people, for advancing of his glory, & performing of his work, according to his promise, move men to public Fasting, confession of their sins, & solempned prayers, for defence against their enemies, recovering of Gods favours, removing of his plagues, preservation of his people, & setting fordwarde of that work●, which he hath of his merce promised to finish, as in the subsequent probationes evidently shall appear. ¶ When Messengers came to josaphat saying, there cometh a great multitude against thee from beyond the sea, out of Aram (that is Syria) etc. josaphat feared, 
2. Parali. 20  and set himself to seek the Lord, and proclaimed a Fast throughout all juda. And juda gathered themselves together, to ask counsel of the Lord, they come even out of all the cieties of juda to inquire of the Lord. And josaphat stood in the Congregarion of juda, and jerusalem in the house; of the Lord, before the new court, And all juda stood before the Lord with their young ones, their wife's and their children. And josaphat said, o Lord God of our Fathers, are not thou God in heaven, and reignest not thou in all Kingdoms of the Heathen? And in thy hand is power and might, 
The prayer of josaphat  and none is able to withstand thee. Haste not thou our God cast out the inhabitants of this Land, before thy people Israel, and haste given it to the s●●d of Abraham thy freand for ever. etc. But now the Ammorytes, and Moabites, & the Mont Seir are come to castus out of thy possession? O Lord our God shall thou not judge them? In us there is no strength to stand against this great multitude that cometh against us, neither know we what to do, but unto thee are our eyes bend. etc. Of this History we have the first cause of public Fasting, and the solemnity thereof sufficiently prowen. For the fear of enemies compelled josaphat to seik the Lord, he knowing himself burdened with the care of the people, exhorted them to do the same. They fra all cieties and quarters repaired to jerusalem, whereupone a statute day the King and the people, yea, wives and Childrenes presented themselves before the Lord in his holy Temple, 
The ceremony of publict● fasting  exponed their necessity, implored his h●lpe against that enraged multitude, that always was enemy to Gods people, & gave open confession of their owen weakness, leaning only to the promise and protection of the omnipotent. Which example, we & every people likewise assaulted, may and aught to follow in every point. This only excepted, that we are not bound to conuen● at any one appointed place, as they did at jerusalem. For to no one certain and several place is that promise made, that then was made to the Temple of jerusalem, 
The promises made to the temple of jerusalem is now to be sought in Christ lesus.  which was that whatsoever men in their extremity should ask of God in it, God should grant it from his holy habitation in the heaven. jesus the Messiah then looked for, 
Hebr. 7.  whose presence was sought in the mercik seat, and betuix the Cherubinnes, is now entered within the vale, that is in the heaven, and there abideth only Mediator for us, unto whom from all the coasts of the earth, we may lift up pure hands, direct our prayers, 
● Time. ●  supplicationes, and complaints, and be assured that they shallbe received, in whatsoever place we convene. And yet in time of such public exercises, we would wish that all men and women should repair to such places as their conscience may be best instructed, their Faith most edified, repentance most lively stirred up in them, and they by Gods word may be most assured that their just petitions shall not be repelled. Which things can not be done so lively in secret and private meditatin, as that they are in public Assembly, where Christ jesus is truly preached, & this much shortly for the first head. Of the second, to wit, that the angry face of God punishing, aught to drive us to publicte Fasting, & humiliation of our souls before our God, we have two notable exemples, the one written in josua, who hearing and understanding, that Israel had turned the back before the Cananite▪ and the Elders of Israel rend their clothes, 
josua. 7.  fell upon their faces before the Ark of the Lord unto the night, and cast dust upon their heads, in sign of their humiliation and dejection. The uther is expressed in the book of the judges, where Israel being commanded by God to fight against Benjamin, 
judi. 20.  because that they menteaned wicked men that deserved death, lost the first day twenty two thousand of their army, and the second day eighteen thousand. At the first lose they were ●●ghtlie touched, and asked counsel if they should rene●, the battle, but at the second overthrow, the whole people repaired unto the house of the Lord, sat there, weapt before the Lord, & Fasted that day unto the night, for than began they to considder Gods angry face against them.  
In this last history their appeareth just cause why the people should have run to the only refuge of God, because that there first army of forty thousand men was utterly destroyed. But what just occasion had josua so lamentably to complain, 
Let his complaint be noted.  yea, so boldly as it were to accuse God, that he had deceived him in that, that against his promises he had suffered Israel to fall before their enemies. Wes the lose of thrette men (no more sell that day in the edge of the sword) so great a matter that he should despair of any better success, that he should accuse God that he had brought them over jordane, and that he should fear that the whole army of the Lord should be inveroned about, and consumed in the rage of their enemies, yea, if Israel had only looked no further than to the lose of the forty thousand men, they had been but feeble Soldiers, for they had sufficient strength remaining behind, for what were forty thousand, in respect of all the tribes of Israel? Nay, nay (dear brethren) it was an other thing than the present lose that terrified & effrayed their consciences, and made them so effeminatlie (so would flesh judge) to complain, weap, and owl before God, to wit, they saw his angry face against them, they saw his hand fortify their enemies, and to fight against them, whom both he had commanded to fight, and had promised to give them victory. 
Every commandment of god to do any thing, has the sccrete promise of his assistance.  For every commandment of God to do any thing against his enemies, hath included within it a secret promise of his godly assistance, which they found not in the beginning of their enterprises, and therefore they did considder the fierceness of his displeasure, & did tremble before his angry Face, whose mighty hand they found to fight against them, and that was the cause of their dolorous complaints and fearful crying before their God. What was the cause that God dealt so framedly with the one, and with the uther? we may perchance somewhat speak, when that we shall entreat of the fruits of Fasting, and of those things that may hold back from us the assistance of God, even when we prepare us to put his commandment in execution. The thrid cause of public Fasting, is Gods threatenings pronounced, either against a multitude, or against a person in particular. Of the former the example is Niuiue, unto the which jonas cried, yet forty days, & Ninive shallbe destroyed, which unpleasing tidings coming to the ears of the King, he proclaimed a Fast, he humbled his owen soul, yea, even to Sackcloth, and sitting in the dust, he straitly commanded reformation of manners in all estates, yea, and that signs of repentance, of terrors, and fear should appear, not only in men & women, but also in the brute beasts, 
what shall become of the hardness of our hear●●● in those days.  from whom was all kind of nurishement commanded to be withdrowen, to witness that they feared aswell Gods judgements to fall upon the creatures that served them in their impiety, as upone themselves that had provoked God to that hot displeasure. Of the uther the example is most notable (most notable we say) because that it fell in a wicked man, to wit, in Achab, who by instigation of his wicked wife lesebell, saulde himself to do all iniquity. And yet when that he hard the fearful threatenings of God pronounced by the Prophet Elias against him, 
●. R●g. 21.  against his wife and house, he rend his royal garments, put on Sackcloth, sleipt therein, fasted and yead baire footed, what ensued the one and the uther, of these we shall after hear.  
The fourth cause of public Fasting and mourning (for they two must ever be joined) is iniquitio deprehended, that before was not rightly considdered. The testimony whereof we have in Esdras, after the reduction of the captivity, & that the temple & the work of the lords house was stayed. It was shawen unto Esdras that the people of Israel, 
1. Esdr. ●.  the priests and the Levites were not separate from the people of the Nation●, but that they did according to their abominations, for they married unto themselves, and unto their Sons, the daughters of the Canaanites, the Pherisites, Hithetes, jebusites, Ammorites, Moabites, and Egiptiens, so that the holy seed was mixed with Profane Idolateris, which thing being understand, & more deeply considdered, than it was before, for then Esdras saw just cause why the work of the Lord prospered not in their hands. This considdered, we say Esdras taking upon him the sin and offence of the whole people, rend his clothes, and pulled forth the hears of his head and beard, sat as a man desolate of all comfort, till the evening Sacrifice, and then rising he bowed his knees, and stretched forth his hand, before the Lord, and made a most semple & humble confession of all the enormities that were committed be the people, as well before the captivity as after their returning, and ceased not his lamentable complaint, unto such time as a great multitude o● men, women and childrenes moved by his example, 
O that Scotland would follow this obedience.  weapt vehemently, and promised redress of that present disordour and impiety.  
Of the last cause of public Fasting▪ to wit, the zeal that certain persons bear for preservation of Gods people, for adu●●cing of his glory, and performing of his work according to his promise.  
We have exemples in Mardochous, 
Ester. 4.  Daniel, 
Dani●●. 9  and in the faithful assembled at Antioch, 
Acts. 13.  for when that Mardocheus hard of that cruel sentence, which by the procurement of Human, was pronounced against his Nation. To wit, that upon a day statute and affixed, should the jews in all the provinces of the King Artaxarses be destroyed, 
So intent the Papists this day.  old and young, men and women, and that their substance should be exp●ned in prey. This bloody sentence we say being hard, Mardoche●s rend his clothes, put on Sackcloth and Ashes, passed ●urth in the midst of the city, and cried with a great and bitter cry, & coming to the kings gate, gave knowledge to Ester what cruelty was decreed against the Nation of the I●wes, willing her to make intercession to the King, in the contrare, who after certain excuses said. Go and gather all the jews that are in Susan, 
Esdr. 4.  and fast for me, ●at not, nor drink not, three days and three nights, and I also, and my handmades shall likewise fast, & then shall I enter unto the King, although that I should perish.  
In this we may clearly see that the zeal that Mardocheus had to preserve the people of God, moved not only himself to public Fasting, but also Ester the Queen, her maids and the whole jews that hard of the murder intended, and moved Ester also to hasart her life in going unto the King without his commandment.  
Of the uther, to wit, that the earnest desire that Gods servants have that God will perform his promise, & manteane the work that he hath begun. Exemple we have in Daniel, 
〈…〉  and in the Acts of the Apostles. For Daniel understanding the number of the years forespoken by the Prophet jeremy, that jerusalem should lie waist, to have been completit in the first year of the Reign of D●rius, turned himself unto God, fasted, humbled himself in Sackcloth and Ashes, and with vnf●aned confession of his owen sins, and of the sins of the people, he vehemently prayed. That according to the promises sometimes made be Moses, and after rehearsed by the Prophet I say & jeremy, 
D●ut. 10.  he would suddingly send them deliverance, 
Ier●m. 11.  and that he would not delay it for his owen Names sake.  
When the Gentiles began to be illuminated, 
A●tes. 11.  and that Anteochia had so boldly received the evangel of jesus Christ, that the Disciples in it first of all took upon them the name of Christianes'.  
The principal men of the same Church, thrusting no doubt that the Kingdom of jesus Christ should further be enlarged, and that the multitude of the gentiles should be instructed in the right way of Salvation, 
Act. 1●.  Fasted and prayed, & while that they were so exercised, charge was given, that Paul and Barnabas should be separated from the rest, to the work whereunto God had called them. etc. Of these former Histories and Scriptures, we may clearly see for what causes public Fasting, and general supplicationes have been made in the Church of God, and aught to be made when that ever the like necessities appear, or occasions are offered. Now let us shortly hear what comfort and fruit ensued the same. For the enemy, yea, the murderer of all godly exercise is desperation, for with what courage can any man with continuance call upon God? If he shall disperatly doubt: whether God shall accept his prayer or not? How shall he humble himself before his Throne? Or to what end shall he confess his offence? If he be not persuaded, that there is mercy and good will in God to pardon his sins, to accept him in favour, & to grant unto him more than his owen heart, in the midst of his dolour can require or imagine.  
True it is, that this venom of desperation, is never throughlie purged from our hearts, so long as we carry this mortal Carcase.  
But yet the constant promises of our God, and the many fold docu mentes of his mercy & help, show en unto men in their greatest extremity, aught to animat us to follow their example, and to hope for the same success that they have gotten abuse man's expectation. josaphat after his humiliation and prayer, 
The 〈◊〉 of true Fastiug, and divided invocation of god  obtained the victory, with out the lose of any of his Soldiers, for the Lord reased Ammon & Moab, against the inhabitants of Mont Seir, who being utterly destroyed, 
〈◊〉 so thy ●nnimies perish o lord.  every one of the enemies of Gods people lift his sword against another, till that, of that godless multitude, there was not one left alive, josua and the Israelites after their dejection, were comforted again. Ninive was preserved, albeit that jonas had cried destruction, yea, Achab not withstanding all his ungodliness, 
〈◊〉 humiliation temporally profiteth the verrary repro●●●.  lost not the fruit of his humiliation, but was recompensed with delay of the uttermost of the plagues, during his lifetime. The mourning of Esdras was turned in joy, when that he saw the people willing to obey God, and the work of the house of the Lord to go forward.  
The bitter crying of Mardocheus, and the painful Fasting of Ester were abundantly rewarded, when not only was the people of God preserved, but Haman their mortal enemy, was hanged upon the same gallows that he had prepared For Mardocheus.  
Daniel after his Fasting, confession and prayer, got most notable revelationes & assurance, that his people should be delivered, yea, that in all extremities, they should be preserved, till that the Messiah promised unto them should come, and manifestly show himself.  
And the godly of Anteochea were not frustrate of their comfort, when that they hard how potently God had wrought amongst the Gentiles by the ministery, of Barnabas & Paul, so that we may boldly conclude, that as God hath never despised the petitions of such as with unfeaned hearts have sought his comfort in their necessities, so will he not sand us away empty & void, if with true repentance we seek his face  
If any would ask in what extremity we find ourselves now to be, that hertosore we have not seen. And what are the occasiones that should move us now to humble ourselves before our Go by public Fasting, more than that we did in the beginning? When this evangel was now last offered unto us, for then by all appearance, we and it in our persons stood in greater danger, than we do yet,.  
We answer, that the causes are more than for grief of haert we can express. First, because that in the beginning we had not refused gods graces, but contrariwise with such fervency we received them, 
Causes that now move us to fast that moved us not before  that we could bear with no kind of impiety: but for the suppressing of the same, we neither had respect to friend, possession, land or life, but all we put in hazard, that good; truth might be advanced, and Idolatry might be suppressed.  
And therefore did our God by the mouth of his Messengers, in all our adversities, assure us that our enemies should not prevail against us, 
Let the faith full call to mind.  but that they should be subdued under us, that our God should be glorified in our semple & upright dealing. But now sense that carnal wisdom hath persuaded us to bear with manifest Idolatry, & to suffer this realm that God had once purged, to be polluted again with that abomination, yea, alas, sense that some of us that God made sun times instruments to suppress that impiety, have been the chief men to conduct & convoy that Idol throughout all the quarters of this Realm, yea, to the houses of them that sometimes detested the mass as the Devil & his service. Sense that time we say, have we fund the face of our God, angry against us, his threatenings have been sharp in the mouths of his Messengers, which albeit for the time, we despised & mocked, yet the just experience convicteth us, that we were wicked, & that they in threatening us, 
God grant that men may yet consider  did nothing but the duty of Gods true Messengers.  
And this is the second cause that move us to this public humiliation, rather now then in the beginning, to wit, that then we followed god, and not carnal wisdom, & therefore made he few in number, fear full to many, fools before the world to confound the wise, and such as before never had experience in arms, made God so bold and so prosperous in all their enterprises, that the expertest soldiers feared the poor plowmen, yea, our God fought for us by sea, and by land, he moved the hearts of strangers to support us, and to spend their lives for our relief.  
But now alas we see no sign of his former favour, for wisdom & manhood, strength and friends, honour and blood joined with godliness, are fallen before our eyes, to let us understand what shall be our destruction, if in time we turn not to our God, before that his wrath be further kindled. But this is not the end. For esperance, (or at least some opinion) had men before, that God should move th● Quenis Majesties heart, to hear the blessed evangle of jesus Christ truly preached, and so consequently that she should abandon all Idolatry and false Religion. But now she hath given answer in plain words, that that Religion in which she hath been nourished (and that is mere abomination) she will manteane and defend. And in declaration thereof, of late days there is erected a displayed banner against jesus Christ, for corrupted Hypocrites, & such as have been known deceivers of the people, are now authorized, to spew out their venom against jesus Christ his eternal truth, and true Messengers of the same. That Idol th● Mass is now again in divers places erected. And what hereof may ensue, yea, or what we may look, shallbe the end of such unhappy beginnings, we desire the godly deeply to considder. But let it be granted, that we had not fallen back from our former fervency, that we saw not Gods angry face, threatening us with more fear full plagues to follow, that the best part of our nobility were not exiled this Realm, neither yet that our Soverane were enemy to our Religion, and that she bore no greater favour to flattering freres, and to corrupted Papists, than that she doth to our poor Preachers.  
Supponing we say that none of these foresaid causes we had to move us (as that we have them all, and more, if that we list to recount them) yet is there one which if it move us not to humiliation, we show ourselves more then insensible. For now is Satan so enraged against jesus Christ, 
The suppressing of Christ's holy Euangle was decried in the last counsel of Trent  and so odious is the light of his evangel unto that Roman Antichrist, that to suppress it in one province, Realm or Nation, he thinketh it nothing, unless that in all Europe the godly, and such as abhor the Papistical impiety, be therewith also utterly destroyed, and so razed from the face of the earth, that no memory of them shall after remain.  
If any think that such cruelty can not fall in the hearts of men, we send them to be resolved of those Fathers of the last counsel of Trent, who in one of their Sessions have thus concluded. All Lutheriens, 
The Counsall of trent.  calvenistes and such as are of the new Religion, shall utterly be exterminate, the beginning shallbe in France, by conducting of the Catholic King, Philip of Spain, and by some of the Nobility of France, which matter (say they) put to some stay the whole force of both, together with the Pope's Army, and force of the Dukes of Savoy, & farrar shall assault Geneva, and shall not leave it, till that they have put it to sack, saving in it no leving creature. And with the same mercy shall so many of France, 
〈…〉  as have twisted of the new Religion be 〈◊〉. Fr●me thence expednion shallbe made against the German, to reduce them to the obedience of the 〈◊〉 seat. And so shall they proceed to other Realms & Nationes, never ceasing till that all be exterminate, that will not make homage to that Roman Idol. Ho● fearful a beginning this conclusion and determination had, France 〈◊〉 remember more ages than one. For how many abuse a hundredth thousand men, women, babes Virgins, Matrons, and aged Fathers suffered, some by s● orde some by water, some by fire, & other torments. The very enemies them selves are compelled to acknogeledge. And albeit that God of his mercy in a part; disappointed there cruel enterprises, yet let us not think that their will is changed, or their malice assuaged. No let us be assured that they abide but opportunity to sinishe the work that cruelly against God, against his truth, and the true prosessoures of the same, they have begun. The whisperings whereof are not secret, neither yet the tokens obscure. For the traffic of that dragon, now with the princes of the earth, his promises and flattering enticements tend to none other end, but to inflamed them against jesus Christ, and against the true professors of his evangel. For who can think that the Pope, Cardinals, and horned bishops, will offer the greatest portion of their Rents for susteaning of a war, whereof no commodity should redound (as they suppose) to themselves. If any think that we accuse them without cause, let them hear their owen words, 
The worries of the counsel of trent.  for this they wrote near the end of the same decree.  
And to the end that the holy fathers on their part, appear not ●o be negligent, or unwilling to give their aid and support unto so holy a war, or to spare their owen rents and money, have added that the Cardinals shall content themselves of the yearly Rent of 5. or 6. thousand Ducats, 
These are the success sours of the Apostles.  and the richest bishop of 2. or 3. thousand at the most. And to give frankly the rest of their revenues to the intertenement of the war, 
No man needeth to doubt of the 〈◊〉 of those ●athers, so that Christ 〈◊〉 may 〈◊〉, ●cified, and his Euamgle exiled.  which is made for the extirpation of the Lutheriens and calvinists sect. And for re-establishing of the Roman Church, till such time as the matter be conducted to a good & happy end. If these be not open declarationes, in what danger all faithful stand, if they can bring their cruelty to pass, let very idiots judge, but let us hear their conclusion. France and Germany (say they) being by these means so chastised, abased & conducted to the obedience of the holy Roman Church, the Fathers doubt not, but time shall provide both counsel and commodity, that the rest of the Realms about may be reduced to one flock, 
Let Scotland advert.  and one Apostolic governor & Pastor. etc. By this conclusion we think that the very blind may see what is purposed against the Saints of God, in all Realms and Nationes, to wit, destruction with cruelty, or else to make them to worship that blasphemous beast who being an Idol, usurpeth to himself the Name of universal pastor, and being known to be the man of sin and perdition, will be holden for an Apostolic Governor. But some shall say they are yet far from the end of their purpose, and therefore we need not to be so fearful, nor so sollist. We answer, the danger may be nearer, than we believe, yea, perchance a part of it hath been neirar to our necks then we have considdered. But how so ever it be, seeing that God of his mercy hath brought forth to light their cruel and bloody counsel, in the which we nead not to doubt, but still they continue. It becometh us not to be negligent nor slothful, but we ought to follow the example of Ezechias, the King of juda, who receiving not only the despiteful answer, 
Isa. 36. & 27  but also the blasphemus and threatening letter of Sennaherib, first send unto the Prophet Isayas, and pietifully come pleaned of the instant troubles, willing him to make intercession unto God, for the remanent that were left. Unto whom albeit that the Prophet answered, comfortably assuring the King that the enemy should not come so near as to shoot D●rte or Arrow within jerusalem. Yet ce●sed not the godly King to present himself in the Temple of the Lord. And as a man despaired of all worldly comfort, sored abroad the letters that proud Sennah●rib had sent unto him and made unto God his most fe●●ent prayer, as in the 〈◊〉. Chapter of the Prophet I say as we may read.  
The enemy had turned back, 
Isay. 37.  and God had put a Br●die in his nosethirles, and so men m●ght have thought that the King needed not to have been so sollicte. But the Spirit of God instructed the heart of his seru●nd, to seek help where it was only to be found, and from thee, hands of God, who only was able to put 〈◊〉 end to that tyranny. The example (we say) of this approved servant of God, we ought to follow now when the like destruction is intended against us, yea, not against one Realm only, but against all that profess the Lord jesus, as before we have heard. Albeit that God of his mercy hath stayed the fury of the Papists for a time, we ought not to think that their malice is changed, neither that such as truly profess the Lord jesus, can be in security, so long as that Babiloniane hoore hath power to enchant the Princes of the earth. Let us therefore understanding that she being drunken with the blood of the Saints, can never repent of cruelty & murder, use against her the spiritual weapons, to wit, 
what veapons weshall use against the cruelty of the papists.  earnest invocation of God's Name, by the which we find the proud tyrants of the earth, in times past, to have been overthrown. Abuse all these causes foresaid, we have yet one that ought not to be omitted, to wit, the body of this Realm hath long enjoyed quietness, while that other nations about us have been seveirly plagued. What thousands died in the east countries, and in England of the pest●anno 1563. 1564. Their owen confessions bear record.  
What cruelty hath been executed in France? what towns spoiled, and murder committed, somewhat before we have declared, & more we might if that we had not respect to brSuitie and tyme. And what trouble is presently, and long hath been betuix Denmark and Swaden, the posterity of that euntrie will after understand. And in all this time now sex years, and more hath God spared us, so that the public estate hath always remaned quiet, except within these few months. Ought not the deap consideration of this move us now to stoop before our God?  
For have we been spared because that our Rebellion to God is les, than is the Rebellion of those nations that we have seen punished? If so we think, we are far deceived. For in so great light of the evangel, we think that greater inobedience was never shown unto God, nor greater ingratitude unto his Messengers, sense the days of the Apostles, then of late years hath been (and yet is) within this Realm. Idolatry is obstinately menteaned, whoredom and adultery are but pastime of the flesh, slaughter and murder is esteemed small sin, if any man have friend in court, crafty dealing with the semple, disceat and oppression is counted good conques, (yea alas almost universally) Partiality in judgement, is but interpretation of Laws▪ yea, delaying of justice, what matter is that? what reverence is had to Go●es Messengers, and what respect 〈◊〉 the poor that now so multiplies within this Realm (that the like hath seldom b●ne seen) thought we will cease, the stones will cry, & condemn us, and yet what superfluity? wha● vanity? what ●easting? Riotous 〈…〉? hath been (& yet is) vse● in court, country and towns, alth●ought the tongues of men 〈…〉 speak, yet we think the p●r●es 〈◊〉 ●ome do feal, and in their man● plain. If these be not sins that crave plagues from God, we humbly desire men to considder what are the sins that were laid to the charge of Sodom and Gomorrha, by the Prophet ezechiel. 
Ezechi. ●●   
Now say we, God before our eyes hath punished others, and can he spare us? Being more criminal than they were? Nay he can not. And therefore there rests nothing unto us but utter exterminion, 
O that we sh●ld hear● before God plagues more  if we unfeignedly turn not unto our God before that his wraithe be further kindled against us. judgement is begun in his owen house, for if within Scotland amongs men of their estate, there w●s to be fund equetie, justice, temperance, compassion upon the poor and upright conscience, they did most clearly shine in them, whom God before our eyes hath first dejected. Therefore (yet again) we say that only repentance can save us from plagues more grievous than they have felt, or that we have seen of many years within this Realm.  
But now we know, that such as neither lufe God, nor truly fear his judgements (for mò Atheists we have, 
That is men without god  nor consummate Papists within this Realm) shall grudge and cry, what new ceremone is this that now we here of? Wherefore shall we Fast? and who hath power to command us so to do? A Feg for their Fasting, we will fill & farce our bellies upone the old fashion. etc. Let not the godly be offended at the brocardes and lardons of such godless people, but let us tremble before our God, and considder that such hath been the proud contempt of the wicked in all ages before us, as in the Prophets we may read. For I say compleaneth, saying, 
I say. 〈◊〉.  when the Lord calleth to sackcloth and ashes, there is nothing heard, but let us eat & drink kill the fat, and make Banquet, let us bring wine in abundance, 
I say. 5●.  and more, and if we must die, let us depart in joy, for so they meant, when that they said, let us eat and drink, the morrow we shall die.  
But let us considder, what answer they receive. As I live sayeth the Lord, 
I say. 22.  this your iniquity shall not be forgiven unto the death, I shall take from you the mirth of wine and oil, 
I say. 5. 6. 9  your young men shall fall by the sword, 
I say. 20.  your aged men shall be led captives, your delicate Dams shall troth upon their feet over the river (meaning Euphrates) their buttocks shallbe naked, 
jerem. 13.  and their shame shall not be hid. etc.  
jeremy the Prophet preached and cried even to the King, 
jerem. 13.  and to the Queen, and commanded them to walk in lowliness, to do justice. to repress impiety, and so he promised that they should sit still upon their Throne in joy and quietness. But if they would not, he boldly pronounced that their Carcases shallbe cast to the heit of the Son● and to the frost, 
〈◊〉. 16 & 19  and cold of the night. 
Ezech. 21.  Ezechiel in his age useth the same ordure, and in his owen body showeth unto them signs of humiliation, and of the plagues that should apprehend them for their Rebellion.  
All their admonitions were despised we confess, but thereto we should not look, but unto that which ensued such proud contempt.  
If we would that our Palices should be so destroyed, that they should remain desolate, and be dens to dragons.  
If we would that our land should be laid waist and be a pray to our enemies, 
Levit. 26.  and if we would that the rest of the plagues, threatened by the Prophets, and which have apprehended the disobedient before us, should come upon us in full perfection. Then we need neither to fast nor pray, repent nor turn to God. But and if we desire either to find mercy in this life, or joy & consort in the life to come, we must show ourselves unfeynedly, sorry for the abominations that now universally Reign, 
If we will not perish with the world, we must be unlike unto it.  we must be like Loath in Sod●me & Noha, in that Catholic defection from God, which was into the first age. And by their exemples, and notable deliverances, 
Gen. 6. & ● 9  ought we to be encouraged, to show ourselves sorry for this present corruption, & to oppone ourselves thereto, to the uttermost of our powers, unless that we would have portion ●ith the wicked. N●ther ought w● to be discouraged, because that the contemners, godless people, and mockers of all godliness, shall prevail us in multitude. Their number (dear brethren) shall not hurt our innocency, if that we with unfeaned hearts turn unto our God, for the promise of his mercy is not bound unto the multitude, so that he will not hear but where the greatest part is godly. 
The pro●es of god's mercy, and deliverance, is not bound to the multitude.  No dear brothers, where soever two or three be gathered in his name, there is he in the midst of them, 
Math. 18.  and again, whosoever incalleth the name of the Lord, he shallbe saved, yea, 
joel. 2.  even when in Gods displeasure the whole world shallbe plagued. And therefore let us not follow the multitude in evil doing, 
Ex●d. 23.  but let us decline from the ways of their vanity, and by unfeaned humiliation of ourselves. Let us purches favour before that God's vengeance burst out like a fire.  
THE power that we have to proclaim this Fasting, is not of man, but of God, who by the mouth of his Prophet ezechiel, pronounceth this sentence. 
Ezech. 〈◊〉.  If the watchman see the sword, or any other plague coming upon the land, if he blow not the trumpet, and plainly warn them to turn to God: and if the sword come & take any away, 
The power that the Church h●th to command public Fasting.  the wicked shall perish in their iniquity: but their blood shallbe required from the hands of the watchman. Now so it is, that God of his mercy hath razed up amongs us more wathemen than one or two, of whose mouths we can not deny, but we have hard fearful threatenings of plagues, to follow upon this proud contempt of all Gods graces.  
And therefore we in the fear of our God. willing to avoid the uttermost of the Plague●, h●ue with one consent concluded this godly exercise to be used amongs us, in sign of our unfeane ● humiliation, which albeit the godless shall mock yet are we assured, th●t he who once pronounced this sentence.  
The soul that shall not be asflicted that same day, 
〈◊〉. 21.  to wit, the day appointed to public humiliation, shall perish from amongs his people, yea, every soul that shall do any work that day I shall destroy such a soul from the midst of his people. The ceremony and the certain statute day we know to be abolished, at the coming of Christ jesus, together with the rest of the figural ceremonies, but the effect thereof shall abide so long as their abideth an true Church upon the face of the earth, into the which repentance and remission of sins are publicly preached. And therefore albeit we have no corporal punishment, to inflict upon the contemners of that Godly exercise, yet have we the spiritual sword, which once will strick sorer than any material sword can or may.  
The judgements and justice of our God are immutable, 
Malach. 3.  he abideth the s●me and one God that drowned the world by water, 
Gene. 7.  that consumed Sodom and Gomorrha, 
Gene. 19  with sire from heaven, 
Exod. s. 9 10. & ● 14.  that plagued Pharo, destroyed jerusalem, and hath executed his fierce judgements in all ages, yea, and even before our eyes. It is the same God (we say) that this day by his faithful servants calleth us to repentance, whose voces if we contompne, we declare ourselves P. ebellious to our God, mockers of his threatenings, 
Isay. 2 ●.  and such as sometimes in despite cried, 
jere. 2. 5. 5.  we will walk according to the lust of our owen hearts, and let the counsel of the holy one of Israel cum as it list. etc.  
And if so we do, than woe, yea, woe and double damnation unto us for then even as assuredly as God liveth, 
L●● Scutla●l yet be 〈◊〉  so assuredly shall the plagues that our ears have of heard, be poured forth upon us, even in the eyes of this same perverst g●ne ●ition, with whom we contemn God, and before whom we are ●ether feared nor eshamed, stub●arnlye to proceed from sin to contempt. Our hope is better of you (dear brothers) that have professed the Lord jesus with us, within this Realm, 〈◊〉 that this we speak to let you understand, what Rebellion hath been in flesh before us, and how it hath ben● punished, that we may learn to stoop before our God, by unfeaned repentance, and then we shall be assured, that according to the promise made by the mouth of Iec●. Our God shall leave unto us ● benediction, albeit that the vehement fire of his 〈◊〉 shall consume the inobedient.  
But now lest that we should think that the observation of the ceremony is enough to please god ●e must understand what things m●●t be joined with fruitful Fasting, and what things they are th●t may m●ke our Fasting odious to our God. And first we have to ●ndersta●d, that Fasting by it sel●● considdered, i● no such thing ● the 〈…〉 gined, to wit, that it is a work me●ritorious, 
The opini● of 〈◊〉 lasting.  and a satisfaction for the sins before committed, no all they that Fast with that intent, renounceth the merits of Christ's death and passion, in so far as they ascrive to Fasting (which is but an exercise used by man) that which is only proper to les●s Christ, which is, that he by offering up himself once for all, hath m●de perfit for ever, 
Hebr ● & 10.  those that shallbe sanctified, we m●st f●rther understand, that as the Kingdom of God is neither ●eat n●r drink, so is neither Fasting by itself supply considdered. 
Rom. 14.  The cause why that Kingdom is granted to the chosen, neither yet eating (moderate we mean) any ca●se why the reprobate are frustrate thereof. But unto Fasting there must be somewhat joined, 
●●sting by ie self is but a dead and improfitable ceremony  if that God shall look upon it at any time in his favour. The Prophet ●oel is witness hereof, who in the person of God, said unto such as he had seveirly threatened, Turn unto me in your whole heart, 
Toel. 2.  in Fasting & mourning, in which words the holy Ghost first requireth the conversion of the heart unto God, & thereto io●eth Fasting & mourning ●s witnesses of the sorrow that we have for our former offences, and fear that we have of his seveir judgements, the relief whereof we publicly profess, we can obteane by no other means, but by God's free mercy, from whom we have before declined. So that the for ray exercise of Fasting & the mourning, 
〈…〉  and prayer therewith annexed, do solempnedly protest, that by our Fasting we merit not, for he that still confesseth his offence, and in bitterness of heart crieth for mercy, doth not brag of his merits, if the Papists▪ ●ply, yet god looketh to the Fasting, and heareth the prayers of such as rightly humble themselves before him, we deny not, 
Tre● humiliation depedeth upon mercy, & now upon works.  but thereto we add, that rightly did never man humble himself before God, that trusted or glorified in the merits of his owen works, for without Faith it is unpossible to please God, and faith dependeth upon the promise of gods free mercy through lesus Christ, & not upon the merits of any works. The Pharisee in bragging was rejected, but the Publican in denying himself, 
Luc. 18.  and calling for mercy, was justified, not by his works which he had not, but by grace and mercy, for the which he sobbed. Daniel Fasted, confessed his sins, and the sins of the people, and thereto he added most earnest and fervent prayers. But doth he allege any of them as a cause why God should ather be merciful to him, or to the people, nay we find no such thing, but the plain contrary, for thus he concludeth. 
Dani●●. 8.  Now therefore our god ●eare the supplication and prayer of thy servant, & show thy pleasing visage unto thy Sanctuary, that lieth waste for the Lords saik. O my God give thy ear that thou maisie hear, and open thyen eyes, that thou mayst see the waist places of the city which beareth thy name, for we allege not our righteousness in our prayers, that we pour forth before thee: but thy most abounding mercy. Lord hear, Lord be merciful, Lord take head, & help, & delay not for thy owen self my God.  
We may plainly see whereupon this excellent servant of God grounded himself to purches Gods favour, to wit, upon the Lord, that is upon the Saviour and Mediator promised, upon the most abound 〈◊〉 mercy of God, and upon God himself, for he understood what God had promised, aswell by the mouth of Moses as by the Prophet Isaias saying Behold 〈◊〉, yea, even I am the Lord, & there is no God but I. I kill and I give life again. I give the wound, and I shall heal. 
Deut. ●  For my owen names saike will I do it, sayeth the Eternal.  
Apone these and the like promises we say, did all the Saints of God in all there extremities, depend and did look to receonve c●ferte, without all respect to their owen works, they dampened the best of their owen works, & called them nothing but ●ilthynes before God. 
〈…〉  And therefore yet as of before, we boldly affirm, that the papistical Fasting was not only vain (for what Fasting is it? to abstain from flesh, and to fill the ●ellie with ●ishe, wine, spice, and their delicates) but also it was odi●as unto God, 
〈…〉  and blasphemous 〈◊〉 the death of jesus Christ, for the causes forewritten. And this ●uche shortly for those things ●●at must be joined with fruitful ●●sting.  
Now we have to consider, what things may make our Fasting odious, besides this proud opinion of merit, whereof we have spoken. It is no doubt but that infidelity maketh all the works of the reprob●● odious before God, 
Infideliti●●uaketh all the works of the reprobate odious before God.  yea, even when that they do the very works that God hath commanded, as we may read in Math. 5. 6. and 7. Isai. ●. and 66. etc. And divers uther places, but because that inside liti● lurketh oft in the heart, and can not well be espied, but by the bitter and rotten fruits that spring thereof. The Spirit of God hath painted forth unto us in plain words, what vices may make us and all our works odious before our God, so that neither will he hear our prayers, nor regard our Fasting. Solomon sayeth, he that ditteth his e●re from the cry of the poor, 
〈…〉  his prayer shall be abominable before God. And Isai in the person of God sayeth. Albeit that ye shall stratche out your hands, and multiply your prayers, yet will I not hear you, 
I say. 1.  for your hands are full of blood. But most plainly to our purpose speaketh the same Prophet, saying. The house of jacob daily seeketh me, 
I say. 58.  & they would know my ways as a Nation that wrought justice, and that had not left the judgement of their God. They ask me judgements of justice (that is they quarrel with me) and they desire that God shall drew near. Why have we fasted (say they) and thou beholdest not? We have afflicted our souls, and thou ●n if knowest it. The Prophet answereth in the person of God, and sayeth. Behold in the day of your Fast, ye will seek your will, and require ●ll your dates, behold ye Fast: ●o strife, and debaite, and to smite ●ith the ●ist of wickedness, Ye shall ●ot Fast as they do to day, to ●ake your voice be heard above, that is to oppress others, so that they are compelled to cry unto God. Is it such a Fas●e that I have chosen? That a man should afflict his soul for a day, and to bow down his head, as a bull ra●h, and to lie down in Sackcloth and ashes. Wilt thou ● call this a Fasting, or an acceptable day unto the Lord? Is not this the Fasting that I have chosen, to louse the b●des of wickedness, 
O that S●●t ●and shul●e understand & follow.  to take of the heavy burdinges, and to let the oppressed go free, and th●t ye break ●ueri● Yock? Is it not to deal thy bread unto the hungry? And that thou bring the poor that wandereth unto thy house? When thou ●eest the Nacked, th●t thou cover him? And hide not thyself from thy owen ●leshe. Then shall thy light break forth as the morning, and thy health shall grow speedily, thy righteousness shall go before thee, and the glory of the Lord shall embrace thee. etc.  
In these most notable sentences, and in such as follow in the s●me place, we have to mark, what things may make our Fasting to be re●i●ted of God, what he craveth of s●che as Fast frute●ullie, and what promise he maketh to such as obey him. This people externally professed God, they daily sought his face, by repairing to the Temple, hearing of the Law, and exercising of the Sacrifices, yet did God plague them in more sorts than one, as in the books of the Kings & Cornickles we may read. In their extremity they ran (as to them appeared) to the uttermost refuge, they Fasted, and unfeignedly humbled their bodies, for that the Prophet meaneth, when that he sayeth, that they Fasted till that their necks were weakened and made faint as a bull rash, for very lack of corporal ●oode. They laid of their gorgeous garments, and put on Sackcloth. etc. And yet were their troubles nothing relieved.  
And that was the cause why they querrelled with God, and said.  
Why have we Fasted, and tho● hast not seen? etc. And in very dead to the natural man it was strange, for god had promised that he would comfort his people, whensoever they should humble themselves before him, 
Deut. 3. 1. Reg. 8.  notwithstanding their former iniquity.  
In the external ceremonies, nor in the corporal exercises, there could no fault be espied. Why then doth not God hear them? complain they. God answereth that their outward profession was but Hypocrisy, their Fasting was but mocking of God, and their prayers could do nothing but provoke 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 both his judgements, statutes, and holy ordinances. Albeit the body stooped, & was afflicted by Fasting, yet remaned the heart proud and rebellious against God, 
Let every man examine his owen conscience.  for they followed their owen corrupted ways, they oppressed such as were subject unto them, their heavy Yo●k lay upon the necks of such as could not rid themselves from their bondage. amongs them were strife, debaite, whisperings of malice, yea, open contention, and manifest violence, which all were evident declarations of proud hearts, and impenitent souls.  
And therefore God giveth unto them open defiance, in the time when they think that they seek his peace most earnestly. And here to ought we this day that profess the Lord jesus, & have renounced abominations of Papistry within the Realm of Scotland, give deligent head. For it is not the semple knowledge of the truth only, nor yet the external profession of the same, that is acceptable before God. Nay nay dear brothers, 
1 salm. 34.  he requireth the fruits of repentance, and they are▪ to decline from evil, 
1. Pet.  and to do good, as we may read in many places of the Scripture, Thing we it a thing agreeable with the nature of the Eternal our God, that he shall receive us in favour, after that we have offended? And we will not for his saike remit the injuries that are done to us. Can we think to be at peace with him? When that we stubbornly will continue in strife amongs ourselves. Shall he relieve our grief, bondage, or Yock? And we will not relieve the burdinges that unjustly we lay upon our brothers. Shall ●e bestow his undeserved mercy upon us? And we can show no bowels of mercy, to such as we see in misery before our eyes. 〈◊〉 us not be deceived, God can not deny himself, murder, malice, 〈◊〉 trent, cruelty, oppression, strife, thift, 
The works that may make our fasting odious.  deceat, injust dealing, covetousness, avaritiousnes, and unmercifulness unto the poor, besides pride, whoredom, adultery, v●●tones, and the rest of the works of the flesh, are so odious before god, that while that any of them reigneth in the heart of man, he and his whole works are detestable before God. And therefore if we desire that God's fearful judgements shallbe stayed, let us (that know the truth and say that we profess the same) vn●eanedlie return unto our God. Let us not be inferiors to the King of Ni●iue, who commanded every 〈◊〉 to turn from his wicked 〈◊〉, and from the iniquity that was in his hands. Let us considder what our God craveth of us, but especting let Earls, Lords, Barons, Burgesses, and Artificers considder by what means their substances are increased.  
It is not enough to justify us before God, 
Christian 〈◊〉 era 〈◊〉 more th●n civil 〈◊〉.  that civil ●awes can not accuse us. Nay brothers, the eyes of our God pierceth deeper, than man's Law can streache.  
The Law of man can not convict the Earl, the Lord, the Barrone, or Gentleman, for oppressing of the poor labourers of the ground, for his defence is ready.  
I may do with my owen as best pleaseth me. The Merchand is just enough in his owen conceit. If before men he can not be convict of thist and deceat. The Artificer and Craftisman, thinketh himself free before God, albeit that he neither work sufficient stuff, nor yet sell for reasonable price.  
The world is evil (sayeth he) and how can men live, if they do not as other do. And thus doth every man lean upon the iniquity of another, and thinketh himself sufficiently excused, when that he meitteth Craft with Craft, & repulseth back violence, either with deceat, or else with open injury. Let us be assured dear brothers, that these be the sins which heretofore have provoked God, not only to plague, 
Consult● with the 22. Chapter of the Prophet Ezech●ell.  but also to destroy, and utterly overthrow strong Realms, and flourishing common wealths.  
Now seeing that the justice, and judgements of our God abide for ever, and that he hath solempnedlie pronounced▪ that eue●ri● Realm, Nation or City, that sinneth as did juda and jerasalem, 
jere. 7.  shallbe like wise punished. ●et that fearful destruction, th●t came upon them, into the which aster hunger and pest, the sword devoured without discretion, 
2. Paral. 26.  the rich and poor, 
●. Reg. 25.  the Noble, and those, that were of base degree, the young, and old, the priests, and Prophets, yea, the Matrons, & Virgins, eschaped not the day of that sharp visitation. Let their punishment (we say) provoke us to repentance, and so no doubt, we shall find favour in the eyes of our God, albeit that he hath begun to show v●to us evident signs of his displeasure, 
2. Paral. 36  justly conceived against us. But (as God forbid) if we mock his Messengers, and despise his words, till that th●●r be no remedy as they did. Then can we (whom God hath razed up to instruct and forewarn you) do nothing but take witness of heaven and earth, yea, and of your owen conscience, that we have faithfully instructed you in the right way of God, as well as concerning his true worshipping, as in doing of your duties one to another.  
And also that we have forewarned you of the plague● to come, ●irste by our tongues, and now by our pen, for a perpetual memorial to the posterity th●t shall follow.  
Who shall glorify God, either for your conversion, or else for your just condemnation, and seveire punishments, if ye continue inobedient.  
To prescrive to every man his duty in particular, we can not, because we know not whereintill every man, and every ●state particularly offendeth, but we must remit every estate, and every 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 jesus requireth, that such as shall possess the Kingdom, with him shall do.  
Which is, whatsoever (sayeth he) that ye would men should do unto you, 
Math. 7.  do ye the like unto them. By this reule which the Author of all equity, justice, and policy h●th established. Send we the Earls, Lords, Barons, and gentlemen, to try their owen consciences, whether that they would be content that they should be ●ntreated (if God had made them huseband men, and laubowrers of the ground) as they have entreated, and presently 〈◊〉 entreat, such as some times had a moderate and reasonable life under their predecessors.  
Whether we say that they would be content that their steadinges and malinge should be razed from male to farm, from one farm to two, & so going upward, till that for poverty, the Ancient ●aubourers are compelled to leave the ground in the hands of the Lord. If with this entreatment they would be content, we appeal their owen conscience. And if they think that they would not, then in Gods Name we require them to begin to reform them selucs, and to remember that it is not we, but that it is Christ jesus that so ●raueth of them. And unto the same reule we send judges, layers, merchants, Artisicers, and ●●nallie, even the very laubourers of the ground themselves That every one in his vocation may try how justly, uprightly, & mercifully he dealeth with his Nighboure. And if he ●inde his conscience accused by the former sentence of our Master, let him call for grace, that he may not onclic repent for the bypast, but also amend in times to come, and so shall their Fasting, and prayers be acceptable unto God.  
If men think that we require the thing that is un possible. For what were this else? But to reform the face of the who●e earth? Which never was, nor vet shallbe, till that the righteous King and judge appear, for the restoration of all things. We answer, that we speak not to the godless multitude, neither yet to such as are mockers of Gods judgements, whose portion is in this life, and for whom the fire of hell (which now they mock) is assuredly prepared. 
Math. ●5.  But we speak to such as have professed the Lord jesus with us, who have communicated with his blessed Sacraments, have renounced Idolatry, and have awowed them selves to be new creatures in jesus Christ, in whom they are engrafted as liuclie branches, 
〈◊〉. 15.  apt to bring furth good fruit. Now why it should be thought unpossible, that these men (of what vocation that ever they be) should begin to express in their lives, that which in word they have publicly professed. We see no good reason, unless that we would say that it is unpossible that God shall now work in men of this age, as we read that he hath wrought in men before us, and that were blasphemy.  
Seeing that the hand of our God is no more shortened towards us, 
I say. 50.  th●n th●t it hath been towards those that have passed before us.  
At Gods semple commandment Abraham left his Father's house & native country. 
C●n●. 12.  Moses' preferred the condition of the people of Israel, 
Exod. 2.  even in their greatest affliction, to the riches and glory of Pharose Court. David upon the unction of Samuel, 
1. Samu. 〈◊〉  did patiently abide the persecution of Saul many years. Zacheus at an dennar with Christ jesus, 
Luc. 19  w●s not only content to restore whatsoever he had before defrauded, but also to give the half of all his substance to the sustentation of the poor. And the faithful in the days of the Apostles, sold their possessions, and ministrat unto the indigent. 
Act. ●.  None of these excellent works crave we of the faithful in our age, but only those, without the which the Spirit of Sanctification can not be known to be in man, to wit, that every man speak the truth with his brother, 
Ephes. 4.  that none oppress nor defraud another in any business, 
1. Thess. 4.  that the bowels of mercy may appear amongs such as God hath called to his knowledge, and finally, that we altogether that profess the Lord jesus, and do abhor Idolatry, abhor also all kind of impiety, 
Colloss. ●.  studying to abound in all good works, and to shine as lights in the midst of this wicked generation.  
Which if we do not, we declare no doubt that Christ jesus dwelleth not within us, but that wear they that hear and know the will of our Lord but do not the same. And unto what curse and malidiction such persons are subject, the parable of the fig tree which we● threatened to be cut down, if it brought not forth ●rute, 
Math. 21. & 25.  the curse given to it, upon the which Christ jesus being hungry found no fruit: and his last sentence against the reprobate, do sufficiently witness.  
In the which we have to observe, that the reprobate are adjudged to the fire, that never shallbe quenched, not only because they committed iniquity, 
●●erie tree that bringeth ●ot forth ●ood frut●, shallbe cut to down and cast in the fire.  but also because they were not found fruitful in good works▪ Let every man therefore that will avoid plagues temporal and perpetual, vn●eanedlie study to accomplish in work, that which in word, and outward profession he doth awowe, and upon such no doubt shall the benediction of God rest, when the manifest contemners, and cloaked Hypocrites shallbe razed from the face of the earth, and shallbe cast in uttermost darkness, where there shallbe weeping and g●asheing of teith without end, which shallbe the reward of all their wicked works.  
more things we would have written, such as the notes upon the disconsiture of josua at Hay, and of the Israelites ●ighting against Ben●amin, together with the foolish opinion of the Papists, who think themselves oblished to fast forty days (● which they call their Lent) because that Christ jesus fasted forty days, immediately after his Baptism▪ But these we are compelled for this present to pretermit, be reason that the time appointed to this present exercise of Fasting approacheth so ●ye.  
If God of his mercy shall please to continue the light of his evangel amongs us, this argument will be enlarged and set forth with grater circumstances from time to tyme.  
Now to the ordure▪ exercise, & abstinence that is to be kept into this public Fasting. First it is to be observed, that the two days before expressed, to wit, the last Sunday of February instant, and the first Sunday of March immediately thereafter following, 
The reason of the tyme.  are not appointed for any Religion of time, neither yet that those precised days shallbe observed every year following, but because that shortly thereafter are the Estates of this Realm appointed to convene in Parliament. Therefore the whole Assembly thought those days for the present necessity most mei●, leaving in the liberty of the Church, what time they will appoint to that exercise in all times to cum.  
The Sundays are appointed not of superstition, 
The reason of the Sundays.  neither yet to bring in any Schysme within the Church, but because that upon the Sunday the people (especially that dwell a landwart) may best attend upon prayer, and the rest of the exercises that ought to be joined with public Fa●●●●g.  
The abstinence is commanded to be from Setterday at eight hours at night, till Sunday after the exercise at after none that is after 〈◊〉 hours. And then only bread & drink to be used, 
〈…〉  and that with great sobriety, that the body craving necessary food, the soul may be provoked earnestly to crave of God that which it most needeth, that is mercy for our former unthankfulness, and the assistance of his holy Spirit in times to cum.  
Men that will observe this exercise, may not any of the two days use any kind of gammes, 
No gammes may be used upon the days of abstinence.  but exercise themselves after the public Assemblies in privy meditation with their God.  
Gorgeous apparel would be absteaned fra, 
Gorgeous apparel is to be left.  during the whole time of our humiliation. Which is from the one Sunday in the morning, till the next Sunday at night.  
Albeit that the straightness of abstistence is to be kept, but the two days only.  
We do not bind the conscience of persons that be unable to the extremity of the abstinence, 
The ●eicke and weak are not bound to this exercise.  and yet do we exhort them to use their liberty (if any they take) in secret, lest that other's ather follow their evil example, or else judge them to be despisers of so necessary an exercise.  
The time that shallbe spent, aswell before none as after, must be left to the wisdom of the discrete Ministers, who best can judge both what the auditor may bear, and what themselves are able to sustain. But because that this exercise is extraordinary, the time thereof would be somewhat longer than it used to be in the accustomed Assemblies. And yet we would not have it so tedious, 
what hours before none & what after none.  that it should be noisome to the people. And therefore we think that three hours & les, before noun, and two hours at after noun, shallbe sufficient for the whole exercise public. The rest to be spent in privy meditation, every family apart.  
The Sunday preceding the last Sunday of February as before is said, shall every minister give advertisement to his flock, of such things as are to be done the next Sunday following, and of the causes of the same, with such exhortation as God shall put into their mouths, to make the people to embrace the just commandment of the Church with more glaide minds.  
In towns we think expedient that the exercise of the doctrine begin upon the Setterday at after noun, 
In towns the doctrine shall beg●●e upon the Setterday.  immediately p●eceading the first Sunday of abstinence, that the people may be the better prepared Religiously to use the observations of the next day. But in landwart we think good that the doctrine begin the Sonstay before. The argument of the Sermon● and exhortation to be taken from some proper place of the Prophets, 
Places proper for the 〈◊〉 sermon of ●asting.  as of joel the first, where he sayeth. 
loel. 1.  Sanctify a Fast, appoint the Assemble. etc. Or of jonas the thrid, where jonas cried, 〈◊〉 yet forty days, 
jonas. 3.  and Ninive shall be destroyed. etc. Or of jeremy the s●iu●nt. Where that he sayeth, Hear the word of the Lord all juda, and ye that enter in by these gates. etc. Or of the threttene of Lucas, 
Luc. 13.  upon the declaration of them that show to our Master the cruelty of pilate, and upon his answer. Or upon any uther proper place within the Scripture, that entreateth of repentance, of public humiliation, of the causes, and of the fruits of the 〈◊〉. This ended, as it were for preparation, the beginning shallbe upon Sunday, from the Law of God, because that all that offendeth God's Majesty▪ proceedeth form the transgression thereof, and therefore after a short prayer, That God will please to make his holy word to fructify amongs us, this confession shallbe made.  
¶ The Confession that shall go b●for● the reading of the Law, and before every exercise.  
IT IS of thy mercy o Lord, and not of our merits, that it hath pleased thee to show thy sel● unto the world, ever from the beginning, & unto us now in this last and most 〈…〉, yea, Lord we further contesse, that neither Law, nor Euangle, can profit us to Salvation, except that thou of thy me●r● grace work into us abu●e all power that is in this our nature. For albeit thou teach, we shall remain ignorant, albeit thou threaten, 
Hebe. 8.  we shall contemn. And albeit thou promise mercy & grace, 
Psal. 51.  yet shall we despair and remain i● infidelity: Unless that thou create in us new hearts, writ thy Law into the same, 
jere. 31.  and ●eale into us remission of our sins, and the sense and ●ealing of thy ●atherlie mercy, by the power of thy holy Spirit. To the original ●orld tho● spoke by Noha. 
Gene. ●  To Pharo and his people, by thy 〈◊〉 Moses. 
Exod. 2. 3. 4.  To all Israel by the fearful Trumpet of thy Law. 
Exod. 20.  To the Cietie of jerusalem, 
M●t. 20. etc. joan. 12.  by thy owen wisdom, our Lord jesus Christ. And to the multitude, 
Act. 3. 4. 14 & 16.  aswell of jews as Gentiles, by the preaching of thy holy Apostles. But who gave obedience? Who trembled, and constantly feared thy hot displeasure? Who did rightly acknowledge the time of their visitation? And who did embrace and keep to the end, thy fatherly promises?  
Only they o Lord, to whom thy Spirit was the in ward teacher, whose hearts thou opened▪ & from whom thou removed Rebellion and infidelity, 
joan. 6.  the rest were externally called, but obeyed not, they heard aswell mercy offered, as threatenings pronounced, but neither with the one nor with the uther were they affectually moved. We acknowledge o Lord that the same corruption ●●rcketh in us, that budded ●urth in them to their destruction, and just condemnation. And therefore we most humbly be●eak th●e o Father of 〈◊〉, for Ch●ist jesus thy s●nes 〈◊〉, that as thou hast caused the light of thy word clearly to shine amongs us, and as thou hast plainly instructed us by the external ministery, in the right way of Salvation. So it will please thee inwardly to move our dull hearts, and by the power of thy holy Spirit, that thou will write and 〈◊〉 into them that holy fear and 〈◊〉, which thou crau●st of thy chosen child●ene, and that faithful of edi●nce to thy holy will, together with the sealing and s●nse that our sins are fully purged & freely remitted by that only 〈◊〉 Sacrifice▪ which only by itself is acceptable v●to thee, to wit, the 〈◊〉, death & mediation of ●hy ●n●ly S●ne our Soverane Lord▪ 〈…〉 Mediator, and 〈…〉, our Lord jesus Christ.  
To whom with thee, and with the holy Ghost, be all honour and glore, world without end.  
¶ This Confession ended, the Minister or Re●der 〈…〉 read the 27. an● 28▪ of 〈◊〉, which e●ded▪ the Minister shall wish 〈◊〉 m●n to descend secretly into himself, to examine his owen conscience, whereinto he findeth himself guilty before God. The Minister himself with the people sh●ll prostrate themselves, & remain in private medi●ation a reasonable space, as the quarter of an hour or more. Thereafter shall the Minister exhort the people to confess with him their sins and offences as followeth.  
IUST and righteous 〈◊〉 thou o Lord God▪ Father e●erlasting, holy is thy Law, and most iu●t are thy judgements, yea, even when thou dost punish in greatest severity, we do confess as the truth is, that we have transgressed thy whole Law, and have offended thy godly Majesty, in breaking and violating every precept of the same. And so most justly m●y thou pour ●urth upon us all plagues that are threatened: and that we ●inde powered forth upon the disobedient at any time from the beginning. And so much the rather o Lord, because that so long we have been called, by thy holy word to vn●e●ned repentance, & newness of life: and yet have we still remaned in our former Rebellion▪ and therefore if thou wilt enter in judgement with us, we cā●●ther escape confusion in this l●fe, nor just condemnation in the ly●e to cum. But Lord thy mercy is without measure, and the truth of thy promises abideth for ever. 〈◊〉 are we that thou should 〈…〉 look upon us, but Lord thou hast promised that thou wilt show mercy to the most grievous offender's, whensoever that they repent, And further, thou by the mouth of thy dear Sun our Lord jesus Christ, hast promised that thou wilt give thy holy Spirit to such as humbly 〈◊〉 unto thee. In boldness of the which promise, we most humbly beseak thee o Father of mercies▪ that it would please thy godly Majesty, to work into our stubborn hea●tes, an unweaned 〈◊〉 for our former offences, with some se●se ●nd ●ealing of thy grace and mercy, together with an earnest desire of justice and righteousness, in the which we are boun● continually to walk.  
But because that neither we nor our prayers can stand before thee, be reason of that imperfection which still rem●neth in this our corrupted nature. We 〈◊〉 to the obedience and perlite justice of jesus Christ, o●r only Mediator, in whom, and by whom, we call not only for remission of our sins, and for assistance of thy holy Spirit, but also for all things that thy godly wisdom knoweth to be expedient for us, and for thy Church universal. Praying as he hath taught us saying.  
Our Father that art. etc.  
¶ This ended, the Minister shall read the Text whereupone he will ground his sermon.  
FIRST he shall expone the dignity and equity of God's law. Secondly, 
The heads of the 〈…〉.  the plagues and punishments that ensue the contempt thereof, together with the blessings promised to the obedient observers of it. thirdly, he ●all teach Christ jesus to be the end and perfection of the Law, 
Rom. 3.  who hath perfectly accomplished that which w●s impossible to the Law to do.  
And so shall he exhort every man to unweaned repentance, to steadfast faith in Christ jesus, and to show fruits of the same.  
The Sermone ended, the commone prayer shallbe used that is conteaned in the Psalm book, the 46. page thereof, beginning thus. God almighty and heavenvly Father etc. Which ended, the 51. Psalm shallbe sung whole, & so with the benediction, the Assemble is to be demitted for that exercise.  

At after noun.  
EFTER invocation of Gods Name publicly by the Minister, and secretly by every man for a reasonable space. The Minister may take the argument of his Sermone from the beginning of 119. Psalm, where the deligent Reader shall observe the properties & conditions of such, as in whose hearts God writeth his Law. Or if that be thought over hard, then may ye take the Text of John.  
God is light, and into him there is no darkness, 
1. Io●n. 1.  if we say we have fellowship with him. etc. The prayer is referred unto the Minister, the 6. Psalm shallbe sung.  
The benediction and exhortation, to call to mind wherefore that exercise is used, being ended. The public e●ercise shallbe put to end for that day.  
A●B●IT that to 〈◊〉 wart the pe●ple can not well con●ene every day betuix the two Sunday 〈◊〉▪ yet in B●oug●es & ●ownes we think they ought to convene, an hour before none, and an hour & more at after none. The hour before none, to be the hour accustomed to the commone prayers. The hour at after none to be at 3. hours or after.   

¶ The exercise of the whole week.  
THE beginning ever to be with Confession of our sins, and imploring of Gods graces. Then certain Psalms, and certain Histories to be distinctly re●, exhortation to be conceived thereupon, and prayers like wise, as God shall instruct and inspire the Minister or Reader.  

¶ Mononday before none.  
Psalm. 2. 3. and 10.  
History. 2. of the judges.   

A●ter none.  
Psalm. the 12. 1●. and 17.  
History the 16. of the judges.   

¶ Teusday before none.  
Psalm. the 25. and 28.  
History the 7. of the judges.   

After none.  
Psalm. the 36. and 40.  
History the 4. of the judges.   

¶ Wednesday before none.  
Psalm. the 14. and 55.  
History the 19 of the judges.   

After none.  
Psalm. the 44. and 56.  
History the 20. of the judges.   

¶ Thurisday before none.  
Psalm. the 49. and 57  
History. Ester the 3. and 4.   

After none.  
Psalm. the 37.  
History. Ester the 5. 6. & 7.   

¶ Friday before none.  
Psalm. the 59 61. and 64.  
History. the 2. of Paralip. 20.   

After none.  
Psalm. the 69.  
History. the 36. of Isai.   

¶ Setterday before none.  
Psalm. the 68 and 70.  
History. the 37. of Isai.   

After none.  
Psalm. the 74. and 77.  
History. the 9 & 10. of Esd.   
¶ Sunday the last day of this public exercise for this time, before none shallbe used in all things as the former Sunday, except that the 26. of Leviticus may be red for the 28. of duty ronomie, and for the prayer shall be used that which is to be found in the Psalm book, the 165. page, beginning. Eternal and everlasting. etc.  

Sunday at after none.  
Psalm. 78.  
History. the 9 of Daniel.   
THE exhortation and prayers ended, for the conclusion shallbe distinctly red the 80. Psal. and so with exhortation to every man to considder to what end the whole exercise tendeth. With benediction the Assembly shallbe demitted.   

THE exhortations and prayers of every several exercise, we have remitted to be gathered by the discrete Ministers, for time pressed us so, that we could not ●●ame them in such ordure as w●s convenient, neither yet thought we it so expedient to pen, prayers unto men, as to teach them with what heart, and affection, and for what causes we should pray in this great calamity▪ appearing shortly to overwhelm this whole Rea●m, unless god of his great mercy abuse man's expectation find the reme●dy. Before whom it is that we have (and presently do) prostrate ourselves, for obteaning of those things, without which the light of his evangel, can not long continue with us. And therefore yet once again we exhort, & by the power committe● unto us by God, charge all th●t profess the Lord jesus, and the sincer●tie of his Euamgle, within this Re●●me, that even as they love the q●yetnes o● their common wealth, the continuance of Christ jesus his holy evangel within the same, and their owen Salvation, together with the Salvation of their posterity, that unfeignedly they prostrate themselves before the Throne of Gods Majesty, & in bitterness of heart pray with ●s.  

Arise o Lord, and let thine en●imies be confounded. Let them 〈…〉 thy presence, that 〈◊〉 thy godly n●me. Let the groans of thy a●●●icted enter in before thee. And preserve thou by thy owen power s●che as be appointed to death. Let no● thy en●●●●es thus triumph to the end: but let them understand that against thee they ●ight. Preserve the wine which thy right hand hath planted. Oppone thy po●●r to the power of that Roman Antichrist, and let the glory of thine anointed ●esus Christ our Lord shyn● before all Nations. So be it.  
¶ Hasten Lord and ●ary not.     

THE SUPER INTENDENTES, MINISTERS, AND COMMISSIoners of Kirkes', Reform within the Realm o● Scotland, Assembled in Edinburgh the 25. day of December. 1565. To the Ministers of jesus Christ, within the ●ame Realm, desire grace and peace from God the Father of our Lord jesus Christ, with the perpetual comfort of the holy Spirit.  
THE present misery, and greater troubles appearing shortly to follow, crave (dear brothers) that every one of us exhort and admonish another, that we recoil not back in the beginning of this battle, which is cum upon us, unlooked for of many. And therefore it is that we your brothers, partakers with you of the afflictions of jesus Christ, understanding the extremity, wherein the whole Ministers within this Realm now stand, for lake of reasonable provision, to themselves and poor families.  
Have thought expedient to communicate with you our minds by this our letter. Which is, that first we shall diligently mark those words of the Apostle saying, No man shallbe crowned, unless he strive laughfully, 
2. Timet. 2.  and also that fearful sentence of our Master jesus Christ saying. No man putting his hand to the plough, and looking back, 
〈◊〉. 9  is apt to the Kingdom of God. We have once professed ourselves warriors against Satan, and laubourers in the husbandry of the Lord our God, who of his mercy hath opened our mouths to exhort others to contempe this wicked world, and to contend to enter into that heavenly jerusalem. God hath honoured us so, that men hath judged us the Messengers of the everlasting, by us hath he disclosed Idolatry, by us are the wicked of the world rebuked, and by us hath our God comforted the consciences of many that were oppressed with ignorance and impiety. Considder then dear brothers what slander & offence shall we give to the weak? What occasion of rejoicing shall the enemies have? And to what ignominy shall we expone the glorious evangel of jesus Christ? If that we for any occasion shall desist and cease from public preaching of the same.  
We that admonish you are not ignorant, neither yet altogether without experience, how vehement a dart poverty is, & what troublesome cogitations it is able to raze, yea, even in men of greatest constancy. But yet dear● brothers, we ought earnestly to considder with what conditiones we are entered, into this most honourable vocation, and what we chief seek in the preaching of the Eu●ngle. For if we lay before us other conditions, than jesus Christ laid before his Apostles, 
M●th. 10.  when he send them forth first to preach the glaide tidings of his Kingdom, & if we seek and ym●●gine to ourselves, better entreatment of this wicked generation, than we find the dearest servants of God have gotten in the world, we ●ther 〈◊〉 ourselves, or else declare us not to be true successors of those, whose doctrine we propone to the people. They were 〈…〉 as shape, amongs the 〈…〉 Wolves, to them it was pronounced. That they should be hated, th●y sh●l● be mocked, men shul●● 〈◊〉 and persecute them for the ●●●●imonie of the truth, 
Io●n. 16.  which threatenings we find not to have been vain, but to have fallen upon the chiefest members of jesus Christ, as the Acts of the Apostles bear testimony. And think we that the same evangel which they preached, can have an● other success in our ministery, than it had in theirs? In gifts we m●ste confess o●●e selves far. In●erioure to those lights of the ●o●lde, in diligence and painful travel we can not be compared▪ and yet we look to be partakers of the Kingdom, which god hath prepared for such as patiently abide the g●●●●comming of the Lord jesus. And shall we in nothing communicate with them?. They were some times whipped, some times stoned, o●t cast in preason, and the blood of m●ny ●e●led up their doctrine.  
And shall we for poverty leave the ●lock of jesus Christ, before that it utterly refuse us? God forbidden dear brothers, for wh●t shall discern us from the Mercenaries and Hirelings? If our constancy in adversity shall not do it The Hirelings in time of quietues, teach the truth as we do, in gifts and utterance they commonly excead us, in life and conversation, they may for a season be irreprehensible. What is it then that maketh them Hirelings?  
Our master & Saviour jesus Christ answereth saying. The mercenary se●th, the Wolf coming, and sleeth, because he is a Mercenary. 
〈◊〉. 10.  Then the leaving of the ●lock, when Wolves come to innade it, proveth such as were holden Pastors, to be nothing but Hirelings, we deny not, but if in one Cietie we be persecuted, we may laughfully ●lee unto another, yea, if one Realm cast us forth, we may receive the benefit of another. But ever still with this condition, that we cast not from us the profession that publicly we have made, neither yet that we cease to feed the flock of jesus Christ, and to gainstand the teachers of false doctrine, so far forth as in us lieth. But hereinto standeth th● question, whether may we whom God hath called to this honour, that he hath made us Ambassadors of his good will, unto this unthankful generation, desist from our vocations? Because that we can not be provided to Reasonable livings, as God hath Commanded, and our traveles deserve.  
The Spirit of God uniformly through the Scriptures will answer us. That Helias was send to be fed by the Ravens. 
1. Reg. 1●.  Elizeus and his Scholars were compelled to gather Herbs to make pottage. 
2. Reg▪ 4.  Paul did o●t live by the work of his owen hands, but we never find that they received dismission from their vocations. Seeing then dear brothers, th●t God as yet hath tempted none of us with the extremity that w● find others before us, have suffered and overcome, let us be ashamed so suddenly to faint, even in the brunt of the battle The price of Christ jesus his death and passion is committed to our Charge, the eyes of men are bend upon us, and we must answer before that judge, who will not admit every excuse that pleaseth us, but will judge uprightly, as in his word he hath before pronounced. Let us therefore stand fast, which we can not do, if we cease from our public vocations. Let us dear brethren stand fast in the ●●●re, & commit our bodies to the care of him who feedeth the souls of the air, and hath promised that 〈…〉 whereof we have 〈◊〉. He preserved us in the darkness of our Mother's bosom, i.e. 〈◊〉 our food in 〈◊〉 〈◊〉, and instructed us to use the same, when we knew him not he hath nourished us in the time o● blindness and of impiety, and will he now d●●pyse us? When we call upon him, and preach the glorious gospel of his de●re Sun our Lord jesus. Nay dear brothers, he neither will nor can, unless that infidelity cut us of from his merciful providence. Let us considder that the whole earth is the Lords, and all the fullness of the same, that he is able to move the hearts of men, as best pleaseth him. He is able to bl●ss● and multiply things that are nothing in the eyes of carnal men. 
2. Reg. 4.  It is but poverty that as yet doth threaten us, 
Io●n. 6.  which if we be not able to contemn: 
Math. 14.  how shall we abide the ●urie and terror of death? Which m●ny thousand●s before us have su●●ered for the testimony o● the same truth, which we profess and teach, an● despised all worldly redemption, as the Apostle speak●●●. 
H●b. 11.  This is but gentle trial which our Father taketh of our obedience, which if we willingly offer unto him, the bowels of his Fatherly compassion, will rather cause the heavens, yea, the Rocks & Rivers to Minister unto us things necessary to the body, then that he shall suffer us to perish, if we dedicate our whole lives unto him. Let us be frequent in reading (which alas over many despise earnest in prayer, deligent in watcheing over the flock, committed to our charge, and l●t our sobriety and temperate life, 〈◊〉 the wicked, and be example to the godly. And then there is no doubt, but the Eternal our God shall reme●dy this extremity, he shall confound our enemies, and shall shortly convert our tears & mourning, in joy and mirth, to the glory of his owen Name, and to t●e comfort of the posterity to come. Through the merits and ●●●tercession of jesus Christ our Lord, whose holy Spirit comfort you and us to the end. Of Edinburgh in our general Assembly, the last Session thereof. ANNO. 1565. ❧ ❀ ❧  

¶ To the faithful Reader.  
ALbeit that neither such as did first command, neither yet those that have traveled to set forth this ordure of public Fasting, and admonitions to the Ministers, have empire above the bodies of such as unto whom they write: yet have they no doubt power from God to rebuke sin, & to crave repentance, especially of such as God hath called to his knowledge, in the midst of this most obstinate and corrupt generation. And therefore in the bowels of jesus Christ, we require all men to ponder and weigh, what is the estate of this Realm at this present, and if they see not clearly just causes why that God should punish in his hot displeasure, them we can be content that men live at their owen quietness. But if that i●stice be universally▪ oppressed, & iniquity so menteaned, that it overfloweth this whole realm, then dare we be bol●e to cry with the Prophet ezechiel, 
Ezech. 9  that such as mourn not for the abominations that now abound, shall periche in the iniquity of this most stubb●rne generation. while that such as simply obey God, spe●king by his most despised Mi●isters, shall avoid vengeance both temporal and eternal, we do●t not but such as think them sel●es more wise, than they declare themselves godly, shall ask wherefore shall we be subject to the ordinances of men? Have we not the Spirit of God to teach us in all things? We answer, that if we as men command any thing, l●t it not be obeyed, but if we in this age command the same things which God in the ages b●●ore us hath commanded by his ●●r●ands, let them be ware, lest that in difpysing of us, they despise not also the Eternal God ● whose holy word is to us assurance of every precept that we have given. And further, we fear not to say that such as murn● not with I●cob in his affliction, shall not rejoyse with him in the day of his deliverance, but they shallbe compelled to murne and quaike with Pharo without end.  
Many things we have omitted to further opportunity, and better occasion. God grant that things semplie spoken, & uprightly meant, may be interpret according to the rule of charity, and obediently followed as God requireth.  
¶ John Knox at the command of the public Assembly.  
☞ ❀ ☜  Math. 2● ¶ Watch and pray, for the days are evil, 
Hebr. 10.  and the righteous judge is in readiness to cum. 
¶ Hasten Lord and tarry not.