quhare we reid that the Leuitis that was the ministeris of Gods lawis stude on the hill callit Heball be the coÌ„mand of God pronuncit thir wordis Cursit wartit ar thai The vvaryingis oâ— malesonis of god aganis the brekars of the commandis quhilkis makis a grauin ymage as ane God and giffis ony godly honour to it for it is abhominabil to God Nochtwithstanding ymagis may be maid and had swa thai be weil and lawfully vsit as salbe declarit to Èow eftirwart in the expositioun of y e first command It folowis in the text of Deuteronome Cursit wariit is he that honouris nocht his father and mother Cursit and wariit is he y e transferris or takis away the trew marchis or boundis betuix his neichtbour and him self Cursit warryit is he yat causis ane blind man gang wrang in his iorney Cursit wariit is he y e peruertis ye iugement of ane puir strangeir ane freindles man or woman or wedow Cursit and wariit is he that sleipis with his fatheris wif opinnis vp ye couering of his bed or that sleipis with his sister or with his wiffis mother or with his neichtbours wyf he yat strikis his nychtbour Syne concluding thus Maledictus qui non permanet in sermonibus legis huius Cursit and wariit is that persone quhilk bydis nocht with perseuerance â–ª in the wordis of this law And to ilkane of thir cursingis waryingis afore rehersit the peple ansuerd Amen Eftir hend all this Deut. 28. Le. xxvi yai turnit thame to the brekaris of the law spak to thame mair scharply saying Cursit and wariit sall thow be in ye citie cursit in the feild cursit is y e barne quharin thow puttis thi corne cursit is the frute of thi wambe and the frute of thi erde cursit is the drift of thine Oxin and ye flockis of thi scheip Thow salbe cursit comand in gangand furrh It war to lang to reherse heir all the malesonis waryingis or cursingis quhilk God in ye same cheptour schoris to the transgressouris of his commandis Bot breuelie and schortelie thair is na calamitie na sorow or mischeif yat may chance to maÌ„ or woman in this warld bot it is expremit yare Sa horribil a sin it is to disobey wilfully the coÌ„mand of God to do our awin will and nocht the will of God Bot Èit tell vs mair specially quhat ar the plaigis quhilk God is wont and vsis to send to the peple for transgressioun of his commandis Thai ar thre in special hunger pestelence and the suerd and repetit in syndry placis of the auld testament Leu. xxvi Esaie i. The temporal plagis send of God aganis the brekaris of ye commandis He that is makar and Lord of heuin erde sais thus in Esaie Gif Èe will heir me Èe sal eit the guddis of the erde bot Èe will nocht bot prouoke me to anger the suerd sall deuore Èow Mony siclik comminatiouns in Ieremie Mony in Ezechiel mony in the laif of the Prophetis full of terribil panys bostit be God aganis the transgressouris of his commandis And that siclike schoringis of God is nocht spokin in vaine testifeis well ye distruction of sa mony excellent citeis townis castils sa mony nobil kingis princis Emperouris Was nocht y e cities of Sodoma Gomorra Seboim Adoma with Segor vtterly destroyit Quhair is Troia Babylone Rome is nocht quarter samekil now as it was in Iulius Cesars dayis Quhat was the cause that king Saul tynt his kingdome fra himself and all his posterite i. Reg. 5 and efterwart was slaine in battall Quhat was ye cause Veraly his rebellion agains God dispisand to do as the seruand of God Samuel commandit him to do in Gods behalf Was it nocht ane miserabil mischance and calamitie that fell apon Sedechias king of Iewrie quhilke for his rebellioun againe the king of Babylone 4. Re. 25. to quhome he was thane subieck it be the ordinatioun of God he was takin and bound with chenÈeis his sonnis was slaine before his eyne syne was baith his eyne put out and was led blind in captiuitie in Babylone Quharto suld we seik sa far of exempils of this mattir Nocht lang syne Èe alswa in our awin dayis rycht many excelleÌ„t citeis and cuntreis with mony nobil meÌ„ hes bein distroyit for na other cause bot that thai wald nocht obey the commaÌ„dis of God Thus Èe may clerely se how sair ar the temporal plaigis quhilk be the hand of God cummis vpon ye traÌ„sgressouris of his coÌ„mandis Nochtwithstanding to vs that ar christin pepel ye spiritual plaigis of God suld be mair terribil Quhat call Èe the spirituall plaige of God The spiritual plaig of God Spiritual panis agâ—nis the brekars of the commandis quhene he be his rychteous iugement withdrawis takis away his special grace fauour fra ony man or woman This he schoris in the Cantikil of Moyses agane the peple of Israel Abscondam faciem meaÌ„ ab eis eâ— considerabâ— nouissima eoruÌ„ I sall hyde my face fra thame that is I sall withdraw my fauour presence special protectione fra yame and thane sal I considder quhat salbe yatâ— end Eftir this maner God almychty plaigit y e auld Gentils for yair abhominabil ydolatrie quhen as saint Paul sais Tradidit illos deus in desideria cordis eorum in immundiciam Roma â— Tradidit illos deus in passiones ignominâ—e Tradidit illos deus in reprobuÌ„ sensum vt faciant ea que non conueniunt God gaif thâ—me vp â—nto thair hartis lust that is to say tholit thame to folow the lustis of yair hart into vnclenes to defyle yair awin bodies in thame self And a litil eftir God gaif thame vp into schameful lustis And Èit againe and as thai regardit nocht to ken GOD euin sa GOD gaif thame vp that is to say tholit thame to fall into a peruersit mynde to do thai thingis quhilk was nocht cumlie And nocht onlie the Gentilis was strikin with this plaige of subtractioun of grace bot alswa the Iewis as the Prophet sais in the Psalme Psal 80. Dimisi eos secunduÌ„ desideria cordis eorum I haif left thame to leiue eftir the desyris and lustis of thair hart And suppoise warldlie and carnal peple quhilk ar geuin allanerli to the lufe and cure of ye warld and of thair flesche thinkê yat this spiritual plaige be subtractioun of grace is na plaig nor punicioun of god â–ª Èit in varai deid yair is na temporal scurge of God to be comparit to this spiritual plaig For it is writtin Si prestes anime tue concupiscentiaâ— eius Eccle. 18. faciet te in gaudium inimicis tuis And
haly louit blissit in it self euirmair also be Angellis in heuin mocht be knawin thankit and louit amang vs to quhom y u hes geuin thi name to knaw to be callit thi sonnis eftir thi sonnis name christin men grant vs yat our myndis our wordis and workis our techingis lyfe be conforme to thi godly wil expremit schawin to vs in thi soÌ„nis euangil yat men seand our gud conuersatioun may loue thi name yat workis all gud in vs. O father geue yr grace to Turkis Sarracenis Paganis Iewis quhilk miskennis thi name and giffis thi godly name to creaturis and blasphemis thi sonnis blud to laif thair errour yair ydolatrie and superstitioun and to ken the for ane verray eternal God and quhom thow hes send Iesê° Christ Grant gud father yat euil christin men quhilk dishonouris thi soÌ„nis name be vicious lyfe may be reformit in mynd word deid and leid yair lyfe eftir his teching to y e glore of yi name AmÌ„ ☞ The secund petitioun The fift Cheptour ADueniat regnum tuum Let thi kingdom cum to Behald O christin man quhow ordourly the secund petitioun followis the first Lyke gud barnis in the first petitioun we ask at God our eternal father yat his glorious name may be â—end in all the warld louit and glorifyit be vs all vthir men and wemen Turkis Iewis and Christinit Now in the secund petitioun we ask at god our heuinly father to bring vs to his kingdome euirmair to be with him participant of his eternal glorious heretage with Christ Iesu our saluior And for declaratioun of this petitioun Èe sall vnderstand that thair is the kingdome of the deuil also the kingdome of God And as for warldly kingdomes Of vvarldly kingdomis Roma 15. gife thai be weil gydit be ordour of iustice thai pertene to the kingdome of god as sanct Paule declaris to the Romanis And gif thai be misordourit throw wanting of iustice and vsing of tyraÌ„ny yai pertene to the kingdome of the deuil Quhat is the kingdome of the deuil bot empyre and owrance quhilk the deuil hes in the hartis of vicious men wemen Of ye kingdome of the deuil yat according to his will command trasgressis the coÌ„mand of god makis yame self seruands to syn willingly coÌ„senting to his tentatiouns drawin to his seruice haldin thairin be concupiscence of the flesche the concupiscence of the ee and be pryde of lyfe Of the deuillis kingdome speikis sanct Paule to the Ephesianis Ephe. â— sayand Vos con uiuificauit cuÌ„ esâ—etis mortui delictis et peccatis vestris in quibus aliquaÌ„do ambulastis secunduÌ„ seculuÌ„ mundi huius secundum principem potestatis aeris huius spiritus qui nunc operatur in filios diffidâ—tâ—ae God sais sanct Paule hes quicknit Èow quhen Èe wer dede throw trespas and synnis Hovv the deuil is ye prince of the vvarld quhairin in tyme bygane Èe Èeid according to the course of this warld eftir y e prince yat rewlis in yis aer quhilk is ane spreit that now workis in the childer of vnbeleif This is the deuil quhom our saluiour callis the prince of this warld Ioan. 12. that is to say of all euil geuin pepil of the warld And yat haly man Iob callis him y e king of all proud men Iob. 41. The kingdome of God in grace and rychteousnes Roma 14 Now let vs speik of the kingdom of god quhilk for Èour instruction may be diuidit in ii kingdomes the ane is the kingdome of grace in this warld the vthir is the kingdome of glore in the warld to cum Gyf Èe wald knaw quhat is the kingdome of grace sanct Paule descriuis it plainely sayand thus Regnum dei est iustitia et pax et gaudium in spiritu saÌ„cto The kingdome of God is rychteousnes paice and ioye in the haly spreit For quhen a christin man is iustifyit be ane leiffand faith he leiffis in paice with God hes gret rest and tranquilitie in his conscience he hes gret ioy and blythnes quhilk the halye spreit workis in his hart quhen he remembris that God almychty be Christ Iesu hes deliuerit him fra the tyranny of the deuil the warld and the flesche And as sanct Paule sais Colloss i. Qui eripuit nos de potestate tenebrarum et transtulit in regnuÌ„ filii dilectionis suae He hes deliuerit vs fra the powar of myrknes and hes translatit brocht vs into the kingdome of his luffit sonne sa that we may now say to our saluiour Apoca. 5. Fecisti nos deo nostro regnuÌ„ Thow hes maid vs ane kingdome to our God For doutles sa lang as we remaine in grace god regnis in to vs as in to ane spiritual kingdome and we as his faithfull pepil obeyis his coÌ„mandis The secund kingdome of god is the eternal glore and euirlasting lyfe The kingdome of God in glore and lyfe eternal Math. 25. quhairof our saluior in his secund coÌ„ming quhilk sal be apon dumis day sall geue enterance and possessioun perpetually quhen he sall say Venite benedicti patris mei percipite regnum quod vobis paratum est ab origine mundi Cum Èe blissit seruandis of my father possesse the kingdome quhilk is ordanit for Èow afore the begynning of the warld ⧠The sentence of this petitioun in forme of prayer to be said to God O heuinly and maist mercifull father we beseik the that all vnfaithfull natiouns Turkis Paganis and Iewis quhilk throw infidelite ar subieckit to y e kingdome of y e deuil may ressaue and keip the euangil of thi sonne Iesus Christ and be ane leiffand faith entir and byde in thi spiritual kingdom of grace maid with vs thi soÌ„nis iustifyit fellowis in participatioun of thi eternal heretage Giant also O merciful father yat al men and wemen quhilk erris agane y e trew faith of haly kirk yairby is subieckit to y e kingdom of y e deuil yat yai may laif yair daÌ„nabil condemnit hereseis and returne agane to ye trew catholik faith Grant also that all temporal kingis maiestratis of christindome quhilk throw yair tyranny oppressis and puttis downe thi kirk destroyis yi pepil be vniust warris all vthir kingis quhem the deuil haldis in his kingdome be pryde coueteousnes sensual lust and plesure that yai may laif yair tyranny and vthir vicis be trew ministeris of iustice vnder the king of all kingis lord of all lordis and sa to pertene to thi spiritual kingdome of grace Grant also yat thi kingdome of grace may cum to vs daily mair mair be trew schawin of thi godly will thi sonnis euangil and rychteousnes of faith Geue vs grace to perseueir in thi louing charitie
iust man was takin away fra this life that malicious or euil men suld nocht alter or change his mynd fra God be violent tormentationis Bot trewlie we that ar christin peple suld maist of all considder lufe and desire the lang lyfe promissit till vs in the kingdome of heuin quhilk the haly Prophet callis the land of lyfe sayand Psal 26. Credo videre bona dnÌ„i in terra viuentium I trow sais he to se the gudnes of the Lord in the land of leuing men For doutles this present warld may weil be callit the land of deade bot the warld to cum quhilk salbe in the kingdome of heuin suld only be callit the land of lyfe quhair thair is lyfe and neuir deade Thus gud peple Èe may be sickir that God will punis the transgressouris of this command and largelie reward all the keparis of the same To him thairfore be honour and thaÌ„kis louing and gloir for euir and euir Amen ☞ The fift command The xvii Cheptour NOn occides The ordour of the fift command Thou sal nocht coÌ„mit slauchter Quhat is the ordour of the fift command The man that is content to do his dewtie to God and thame that ar his reularis vnder God may esely be counsellit to do his dewtie to al his nychbouris And be y e contrary he is redie to do skayth to his nychbour quhilk nother feiris God nor man in Gods stede Thairfor be iust ordour efter ye thre first commandis quhilk biddis vs do our dewtie to God and efter the fourt coÌ„mand quhilk biddis vs do our dewtie til our fatheris in Goddis stede followis the laif of the commandis quhilk ar six in nowmer and giffis till vs instructioun how we suld ordour our self till our nychbour in deid word and desire of hart And because that till our nychbour na temporal or erdly thing is darrar and mair precious yane is his awin bodylie lyfe in this fift command God almychty forbiddis vs to do ony skayth till our nychbour in his persone quharby we may hurt his bodylie life Quhat is the trew exposioun of yis coÌ„mand The expositioun of Christ maid to the fift command Math. 5. Our heuinly master and saluiour Christ Iesus exponis this command in the euangil of sanct Mathew on this maner Audistis quia dictum est anti quis non occides Qui autem occiderit reus erit iudicio Ego autem dico vobis quia omnis qui irascitur fratri suo reus erit iudicio Qui auteÌ„ dixerit fratri suo racha reus erit concilio Qui autem dixerit fatue reus erit geheÌ„ne ignis Èœe haif hard how it was said to yame of auld tyme Thow sall nocht commit slauchter For he that slais sal be giltie of the iugement Bot I say to Èow quhasaeuir hais hettrent at his brother salbe giltie in dangeir of the iugement And quhasaeuir sais to his brother racha that is ane lythleful crabit word he is giltie and in dangeir of the counsell And quhasaeuir sais to his brother fuile he salbe giltie in dangeir of the fire of hell In thir wordis our saluiour techis that the law of God is spiritual For to fulfil this command That the lavv of Godis spiritual thow sall nocht slay or comit slauchter it is nocht yneuch to keip thi handis or outwart membres fra â—aâ—ing of ony persone bot in yis command aâ—sua God requiris yat thow keip thi mynd or thi hart fra al vnlauchfull wraith crabitnes Of vnlauchful crabitnes mairatour fra malice and hettred quhilk is the first beginning and occasioun of all vnlauchful slauchter and vthir hurtis done to our nychbour Thair for he sais quhasaeuir is angrie at his brother is giltie in the iugemeÌ„t of God according as sanct Ihone sais i. Ioan. iii. Omnis qui odit fratrem suum homicida est He that hettis his brother is ane maÌ„slaar Vnderstand in y e iugement of God quhilk seis the hart and the wil of man and iugis efter the samyn Quhy sais he quhasa is aÌ„gry at his brother It is weil sperit for it is nocht all ane thing to be crabit at thi brother to be crabit at thi brotheris fault The first is euirmair vnlauchfull for be the command of cheritie we suld lufe our nychbour quhilk is our brother in Christ as our self That is to say to will desyre al 's weil gud to him in bodie and saule as we will and desyre to our self Sa we suld nocht be crabit at ye nature or persone of our brother Of lauchful crabitâ—es Bot it is nocht aganis y e command of God to be crabit agane the falt of our brother For we suld quhen neid is angirly repreue the falt of our nychbour quhilk gif we do for his instructioun iust correctioun and amendment it is na syn bot a coÌ„mendit vertew specially to al yame that hes cure and charge of ony other according as it is said in the Psalme Psal 4. Irascimini et nolite peccare Be crabit syn nocht And the same Prophet sais Psal 118. Iniquos odio habui I haif hettit the wickit men Without this halie crabitnes nother can iugement stand nor vertew incres nor synnis be refrenit as sais the doctour Chrisostome The rycht keping of this command Tell vs thane the rycht keping of this coÌ„mand Almychty God in all commandis negatiue includis ane affirmatiue that is quhene God forbiddis syn in y e same coÌ„mand he biddis vs haif the vertewis quhilk ar contrary to the same forbiddin syn Sa in yis command quhen he forbiddis slauchter and all occasionis of the same as hettrent of the hart indignatioun of y e voce signifyit be Racha manifest iniurious wordis signifyit be this worde fuile he biddis vs be pacient meik and sweit kind and merciful nocht to hald in our mynd hettred inuye nor Èit to foster it onyway agane our enemeis nother to hurt yame in bodie or saule be word or deid art part or counsell bot to help deliuer our nychbour be word and deid fra perel of saule body to the vtermaist of our powar Quha breâ—es this command Quha brekis this command Thai brek this command that flytis fechtis with thair nychbour quha sais ony worde that cummis of vnlauchfull Ire and crabitnes quha callis ane vther fuile of malice or sais ony iniurious wordê to him nyknamis banning bakbyting or scorning quha lattis his nychbour dee of hungir thrist cald seiknes presone helpis him noht to his powar quha wil nocht forgif to al yair nychbouris thair offencis will nocht pray for thair enemeis luffis yame nocht or helpis yame nocht at the leâ—t in tyme of thair extreme neid quha of crabitnes committis slauchter or murthour mutilation or lais on
his nychbour ony violent haÌ„dis quha inuyis yair nychbouris gud fortune quha sawis discorde and fosteris it quha rasis pley amang nychbouris alswa thai that may mak coÌ„cord amang nychbouris or betuix fayis and dois it nocht and puttis nocht away al euil occasionis thairof Quhiddir gif kingis and temporal Iugis synnis aganis this command quhen be ordour of the law thai condemne to deade theiffis menslaaris and murtheraris reuareis tratouris and siclyk misdoaris perturbatouris and destroiaris of the common weil Na. For this command is giffin to priuat personis takis nocht the temporall powar away that thai may nocht punis misdoaris for thai haif auctoritie of God ar Gods seruandis ordanit to do yat Nochttheles yai syn greuously in twa pointtis First Temporal Iugis syns greuously in tvva pointtis gif yai lauchfully ken ony siclike misdoars w tin yair bouÌ„dis quhairof yai haif auctoritie tholis yame lukis at yame throw yair fingaris will nocht punis yame other for lufe of geir or carnal affection or sum vther daft opinioun be resone quharof misdoars takis mait baldnes to perseuere in euil the coÌ„mon weil is hurt Siclik cowatousnes carnal affection fuilis mercy can nocht be excusit fra syn Secund gif yai in iugement punis misdoaris nocht for the lufe of iustice the common weil bot rathir of ire malice or hettret aganis the persone or his freindis â–ª or for luâ—e of his landis or geir lykwais thai syn greuously â—a doand The punition 〈…〉 of 〈…〉 of 〈…〉 Gene. â— Quhat panis ar ordanit for the brekaris of yis fift command And quhat rewardis ar promissit to the keparis of the samyn The temporal paine ordâ— be the will of God for the punitioun of all 〈◊〉 of men and wemen by the ordour of iustice is to be slaine as it is decretit in the buke of Geneâ—is Quicunque effuderit humanum sanguinem funde tâ—r sanguâ—s illius ad imaginem quippâ— dei factus est homo Quhasaeuir scheddis the blud of man by y e ordour of iustice his blud sal be sched be y â— ordour of iustice because yat man is maid to y e ymage of God And in y e law of Moysis it is writtin thus Qui 〈◊〉 et occiderit homineÌ„ Leâ—i 2â— morte moriatur He that stâ—â—kkis slais a man or a woman lat him dee the deed â–ª that is to say he suld be slaine for it him self And our saluiour hais the same sentence in the euangil of sanct Mathew Qui gladium accipit Math. 26 gladio peribit He that takis the sweirde sall perers with the sweirde Vnderstand thir wordis all siclis â–ª of thame that takis a sweirde to slay his nychbour â–ª nocht kepand the ordour of iustice he is worcht to 〈◊〉 to be same be y e ordour of iustice And the Apostil sanct Paule reheâ—sand the deidis of the 〈◊〉 recâ—ins manslauchter amang thame 〈◊〉 eftir hend thame all quha sa dâ—is thame siclik sall nocht get the kingdome of God Our Lord God his awin self is a special defeÌ„dar of this command will nocht thoile mensâ—aaris to eschape punitioun He said to Cayn that slew his brother quhair is Abell thi brother Vox sanguinis fratris tui clamat ad me de terra Gene. 4. The voce of yi brothers blude cries vengeance to me fra the erd Quhat will Èe mair All menslaaris leiuis alwais in feir quhairsaeuir thai dwel because thair conscience coÌ„monly is neuir in rest and tranquilitie Quhairto suld we spek of the reward that is promissit to the keparis of this command Is it nocht perfite lufe and cherite quhilk kepis helpis and defendis our nychbouris bodie wife and geir the perfectioun of the law And thairfor quhasaeuir helpis defeÌ„dis thair nychbouris lyfe thai sall get reward in the kingdome of heuin quhairto he bring vs quhilk hais bocht vs with his precious blude Amen ☞ The saxt command ☜ The xviii Cheptour NOn Mechaberis Exod. xx The ordour of ye saxt command Thow sall nocht commit adultery With quhat ordour followis y e saxt coÌ„mand efter the fift As the greitest iniure quhilk a maÌ„ may do to his nychbour is slauchter quharby he takis away his lyfe fra him sa thâ— nâ—xt iniure of wraâ—g is to violat or to fele carnally his nychbours wife quhilk is a persone w t him maist deirly bond in the sacrament of matrimonie Our saluiour Christ in the Euangil expoâ—is alsua the saxt command in siclik maner as he exponit the fift teching that this command nocht only forbiddis all outwart adultery committit in deid bot alsua the same command forbiddis all inwart causis and occasionis of adultery as lichetous sichtis desyris consenting lustis of concupiscence in y e hart Math. 5. Audistis quia dictum est antiquis non mecha beris Ego auteÌ„ dico vobis quia omnis qui viderit mulierem ad concupiscendum eam iam mechatus est eaÌ„ in corde suo Èœe haif hard how it was said to yame in auld tyme. Thow sall nocht commit adultery Bot I say to Èow sais our saluiour quhasaeuir spyis or lukis apon ony womaÌ„ haiffand ony lust desyre to hir of concupiscence he hais coÌ„mittit adultery with hir ellis in his hart Lyk as hettrent wrath and malice of y e hart is the rute and beginning of al mannis slauchter sa is carnal desyre lust and concupiscence of the hart the rute beginning of adultery all kind of lichorie Quhat is the rycht keping of this command The rycht keping of this command To be chaist in mynd word deid to be teÌ„perat in meit drink sleip to put away all occasionis of lechorie quhairof all kindê ar heir forbiddin suppose adultery be specially namit For fornicatioun was nocht tholit amangis y e Iewis vnpunissit as oppin huirdom and manifest adulterie is daily doin amang christin men aganis the command of God Mairouir Leuit. xx amang the Iewis incest and synnis aganis nature was punissit with deade as it is schawin plainly in the buke of Leuittis Now thairfor Èe sall vnderstand yat yair is thre degreis of chastitie Marreage The first is kepit amang gud maryit men wemen that leiuis ane chast lyfe in the stait of matrimonie kepand yame self alwais within the bondis of yat sacrament Quharfor S. Paule sais thus to the Hebrewis Heb. xiii Honorabile coÌ„nubium et thorus immaculatus Lat marriage be haldin honorable and the bed vndefylit How suld nocht marriage be honorable sen it was ordanit be almychty God in the beginning of the warld for multiplicatioun of mankind in ye new testament ratifyit and alsua graÌ„tit in remeid of coâ—cupiscence to eschew fornicatioun to all thame quhilk hais
breking of this coÌ„mand for to thame it is said Iuste quod iustuÌ„ est exequeris Thow sall execute iustice iustly Deut. 16. How mony maner of wayis may iustice be peruertit and vniustly execute be Iugis vthir officiaris of the law Four maner of wayis First be hettrent and malice quhilk thai beir aganis ony man Secundly for feir to displese ony gret man or â—ny warldly freind Thridlie for lufe of ony temporall geir And fourtlie for carnal affectioun of thair freindis Be ane or ma of thir four maner of wayis iustice is oft tymes nocht trewlie and lauchfullie executit And speciallie Aduocatis Procuratours Scrybis quhidder thay be of temporal court or spirituall braikis yis command twa maner of ways First quhen yai tak wagis to procure or defende a cause quhilk yai ken is vnlauchfull aganis Iustice Secundlie quhen for thair wagis thay tak on hand ane lauchfull cause bot for lucre of geir thay diffar and puttis of the executioun of Iustice Quhay sa fyndis oni thing restors it not Quha vvyl nocht pay yair dettis fra day to day and oft tymes fra Èeir to Èeir to the gret skaith and herschype of thaim quhilk hes ane rycht actioun of the pley All thay that fyndis ony tynt geir gold syluer or ony vther thyng and knawis or may knaw with diligent spering quhay awe the same tynt geir and wyl nocht restore it gyf it agane to ye trew awner thay ar theiffis braikis this coÌ„mand Lykwayis al thai breckis this coÌ„mand Quha vvyl nocht pay y ar teinds treulie Executors of testameÌ„tis quhilk wyl nocht pay thair dettis quhen thay may and suld pay thaim Quhasaeuir payis nocht thair teindis dewlie and haillellie as thai aucht to do thai coÌ„mit theift breâ—kis yis command All executouris quhilk takis on hand to fulfyll the last wyll of ony man or woman wyl nocht pay the dettis of y e dede vther legaceis wyll nocht help y e freindis of y e dede nor do deidis of cheritie and suffragis of the kirk for y e saule departit conforme to the deddis wyll and ordinance thay greuouslie dyspleis God be the transgressioun of yis command may be comptit before God nochâ— only theiffis bot oppin reffaris Medicinaris and Chirurginaris All Medicinaris and Chirurgeraris quhilk is nocht expert in thair facultie and Èit will tak on hand to cure ony man or woman fra seiknes quhilk thai can nocht do takaÌ„d wagis largely fra the same seik personis yai commit thift aganis this command Pottingaris Lykwais all Pottingareis quhilk takis siluer for euil rottin stufe and droggaris can nocht be excusit fra committing of thift Thus in the same seuint command almychty God forbiddis all iniust and vnlauchful taking getting keping of vthir mennis geir It is Godâ— command to mak restitutiouâ— And be the contrare God commandis that all transgressouris brekaris of yis seuint command afore reherâ—it with al yir power suld mak hail restitutioun of thair wrangous and vnlauchfull gottin geir for it is ane common and trew saying of sanct Augustine Peccatum non dimittitur nisi ablatum restituatur The syn is nocht forgiffin except the wrangous geir be restorit And gif sa be yat thow may nocht restore in deid and incoÌ„tinent at the leist thow suld haif ane gud will and purpose to restore thi wrangous geir quhen thow sal be abil Now will we spek of the panis quhilk God almychty schoris to ye brekaris of yis command Comminâ—tioun of panis aganis the brekaris of this coÌ„mand and of rewardis quhilk he hais promissit to the keparis of the same Albeit that in the law of Moyses the punitioun of theiffis was restitutioun sumtime of twyis al 's mekil sum tymes of four tymes al 's mekle sumtime v. tymes al 's mekil as was stowin Èit in the new law Princis and ciuile Magistratis synnis nocht quhen thai punis theiffis and reffaris with the deade for thai haif auctoritie giffin to thame be God to beir a sweird that is to say to punis with the deade all perturbatouris of the common weil sa yat yai procede efter the ordour of iustice according to thair ciuile law and laudabil custome of thair countrie And of the spiritual paine that fallis apon cowatous men and wemen sanct Paul sais thus Qui volunt diuites fieri i. Timo. 6 incidunt in tentationem in laqueum diaboli et desideria multa inutilia et nociua qui mergunt homines in interitum et perditionem Radix enim omnium malorum est cupiditas quam quidem appetentes errauerunt a fide et inseruerunt se doloribus multis Thai that will be riche fallis into temptatioun and in the gyrne of the deuil and to mony vnprofitabil noysum desyris quhilk drownis men into distruction daÌ„natioun For cowatousnes is the rute of all euil quhilk quhil sum men desyrit thai errit fra the faith brocht thame self in mekil sorrow And of thair payne eternal spekis S. Paul sayand amang y e laif of misdoaris i. Cor. 6. Neque fures neque auari neque rapaces â–ª regnum dei possidebunt Nether sall theiffis nor cowatous men nor reffaris possesse y e kingdome of God Because Achan in the distructioun of Hiericâ— Iosâ—e 7. tuk certane geir that was forbiddin be the special command of God a cloke of silk verrai fyne twa hundreth syclis of siluer and ane meswand of gold he was stanit to the deade Saule the king of Israel was repreuit of God and tynt his kingdome i. Reâ—â— quhairof ane cause was his cowatousnes quhilk he had to the spulÈe of Amelech quhairfor Samuel said to him quhy hard thow nocht the voce of our Lord bot is turnit to the spulÈe hais done euil in the sycht of our Lord Gehezi the seruand of the Prophet Heliseus was strikin with lipper 4. Reg. 5. because he tuk certane giftis fra Naaman the prince of Syria quhilk Heliseus his maister refusit because it was neuer lesum to sell the spiritual gift of God And this exemple is writtin in detestatioun of symony Iudas lykwais throch cowatousnes saâ—d our saluiour Christ quhen he said Math. 2â— quhat will Èe gife me and I sall deliuer him to Èow Actu 2. quhais end is discriuit in the Ackis of the Apostillis that he hangit himself and birstit a sunder in the myddis Quhen Symon Magus saw yat be the laing on of the Apostillis handis the haly gaist was giffin he offerit yame money and said Gife me also yis powar yat on quhem saeuir I put my handis he may resaif the halie gaist Then sanct Peter said to him Actu 8. Pecunia tua tecum sit in
geue honour reuerence to the messingir yat beris the gift Sa it is in this case the king of heuin hes send to vs ane excellent present and precious gift quhen he send his sonne to be incarnat for vs the messingeir quhilk hes deliuerit this gift to vs is the glorious virgine Marie quhilk now is in the glore of heuin and misteris nane of our rewardis Quhat is than our dewtie be quhilk we ar bund to schaw our gratitude bot to loue the virgine Marie honour hir thank hir that scho hes brocht to vs sa precious a presand sa nobil a gift quhilk we do quhen we say to hir deuoitly reuerently Aue Maria grÌ„a plena dominus tecum c. Thairfor s Augustine sais We ar all dettouris to y e blissit virgin nixt eftir Christ to geue to hir thankis because yat scho hes consauit borne and nurissit our saluiour and lyk a diligent mother had cure of him The fourt cause is to fulfil the ordinatioun of God quhilk is schawin to vs be the prophesie thaâ— the glorious virgine speikis in hir CaÌ„tikil sayand Ex hoc beatam me dicent omnes generationes Fra this tyme all generatiouns sall call me blissit Luce. i. Quhow can this prophecye of the ordinatioun of God be fulfillit bettir than quhen we say to hir deuoitly Aue Maria. c And suppose Turkis Iowis heretikis and fals christin men wemen will nocht loue the virgine Marie and sa fulfill this prophecye Èit all trew faithfull and deuoit christin men wemen will loif and honour hir sayand with the Angel Inuenisti gratiam apud deum O glorious ladye thow hes found grace fauour at God and also Elizabeth the mother of sanct Iohne the Baptist said Beata que credidisti Happy art yow O glorious virgine quhilk hes geuin credit to the messinger of God Sa O christin man I exhort the leir to vnderstand trewly the same salutatioun and to say it deuoitly to the glorious virgine beseikand almychty God that quhair he hes giffin sa gret aboundance fulnes of grace to hir that he wald be hir intercessioun geue to the a drope of grace quhairby thow may be saiffit cum finally to the kingdome of heuin ⧠The salutatioun of the Angel Gabriel callit the Aue Maria. HAil Marie ful of grace our lord is with ye blissit art yow amang wemen and blissit is the fruit of thi wambe The first word of this salutatioun is Aue al 's mekil to say in our mother toung as hail be ioyful blyth And trewly this word may weil be said to the glorious virgin Marie hail be ioyful and blyth because yat scho had hes gret cause of ioy and blythnes The first woman Eua had gret cause of displesour sorrow and sadnes for scho tynt the fauour grace of god he sayand to hir Multiplicabo erumnas tuas Gene. I sall multiplie thi sorrowis and displesouris Scho was ouircuÌ„mit with the deuil quhen scho consentit to his temptatioun scho was ordanit eftir y e fal of Adam to bring furth hir barnis w t dolour and paine God sayand to hir Gene. â— In dolore paries filios tuos Thow sal beir thi barnis with dolour and paine bot be the contrare maner the glorious virgin had gret matir of ioy blythnes for scho fand gret grace had gret fauour of God the Angel sayand to hir Luce i. Inuenisti grÌ„am apud deum Thow hes found grace and fauour with God Secundly scho ouircom the deuil be faith obedieÌ„ce quhen scho said Luce. Ecce ancilla dnÌ„i fiat mihi secundum verbum tuum Behald the boundmaidin of our Lord be it to me as thow hes said Thridly scho buir hir sonne Iesus Christ with gret blythnes and ioy for al 's mekil as scho buir him w t sic ane preuelege of grace as was neuir geuin to woman bot to hir allanerly For in tyme of hir birth scho was baith mother and virgin quhairfor the kirk of God syngis to hir louing In prole mater in partu virgo gaude et letare virgo mater dnÌ„i In thi son y u art ane mother in thi birth thow art ane virgin be ioyfull blyth O virgin mother of our lord God Suthly this salutatioun is weil begune with this word Aue to signifie that the murning sorrow sadnes displesour quhilk is cuÌ„min apon mankind be that vnhappy woman Eua is turnit to plesour ioy and blythnes be this glorious and happy virgin the mother of God Heir Èe mai repeit ye vvordis vvrittin in the thrid artikil of the Crede in the expositioun of this vvord Maria. Maria. The haly doctour Bede sais that this word Maria be interpretatioun is al 's mekil to say as stella maris vel domina the sterne of the see or ane lady quhilk name agreis weil to the glorious virgin for al 's mekil as y e til vs quhilk ar flowand and troublit in y e seis of yis present warld scho hes borne the trew maist excellent sterne of lycht and lord of all this warld be reasone quhairof scho may weil be callit the sterne of the see glorious ladye Gratia plena Full of grace For the declaratioun of this word it is to be notit that the special grace of god workis in y e saule of man twa effectis It expellis puttis away synne also it decoris the saule with mony vertewis And trewly concerning baith thir effectis of grace we may weil say that the glorious virgin is full of grace Of the first spekis sanct Augustine on this maner Aug. libro de natura et gratia cap. 36. i. Ioan. i. Except the haly virgin Marie gif al sanctis men wemen quhen thai leuit heir in this warld had bein sperit gif thai had bein w tout synne yai wald all with ane voice haue cryit sayand thir wordis of sanct Iohne Gif we say yat we haue na synne we begyle our self and yair is na verite in vs except I say y e haly virgin of quhom for the honour of our lord quhen we speik of synne vtterly I will haue na mentioun For we knaw that to hir was geuin mair grace to ouircum synne of ilk a part because scho was maid worthi to consaue and beir him quhilk without dout had neuir synne In thir wordis quhilk sanct Augustine sais to ouircum syn of ilk a part or of all partis be testifyis plainly yat in y e glorious virgin was neuir synne venial nor mortal sa that we may weil say to hir plena gratia full of grace concerning the first effect of grace The secund effect of grace quhilk was geuin to the glorious virgin is exponit be sanct Hierome in ane sermon quhilk he makis apon the Assumptioun of the glorious virgin sayand thus