vvord of Confirmatioun Quhat is the forme of wordis quhair with this sacrament is ministerit geuin This is it Signo te signo crucis coÌ„firmote crismate saluâ—is In nomine patris et filii et spuÌ„s sancti Amen The minister of this sacrament sais to yat persone quhilk ressauis it I mark the with the signe of the crosse and I confirme the with the Crisme of heilth in the name of the father and the sonne and the haly spreit Amen For the plaine intelligence of thir wordis Èe sall vnderstand that as verrai conueniently all men of weir quhilk gangis to fecht in battel vnder yair awin prince beiris apon yame yair princis baige quhilk he beiris him self y e be that same baige thai may knawlege thame self to be that kingis knichtis quhais baige yai beir Euin sa thai that ressauis the sacrament of Confirmatioun yai ar markit with the signe of the crosse as with ane spiritual baige of our king Iesus Christ quhilk with the crosse faucht agane syn the deuil and hel and ouircum thame Thairfor quhen the minister sais I marke the with the signe of the crosse The sentence of his wordis is this Thow art ordanit to be ane spiritual knycht all the dais of thi lyfe to fycht spiritually agane syn vnder the baner of the king Iesus Christ In takin quhairof heir I mark the with the signe of the crosse quhilk yow suld beir euirmair in yi hart as ane spiritual baige mark or takin of thi vocatioun Quhy ressaue thai this signe of the crosse apon yair brow Trewly to signifie that ane christin man or woman suld neuir be eschamit nor feirit to grant and coÌ„fesse the faith that he hes in his hart concerning the passioun of Iesus Christ be quhais meritis he trowis to be saffit Naturally and commonly baith feir and schame appeiris in a maÌ„nis face feir causis ane pail collure of the face schame causis ane red collure Now thairfor in Confirmatioun we ar markit w t the signe of the crosse in the hear parte of our face to signifie that we suld neuir be feirit nor eschamit oppinly quhen neid is to coÌ„fesse our faith quhilk we haue in Iesus Christ yat was crucifyit and deit apon the crosse for our redemptioun And quhy this mark of the crosse is maid with Crisme quhilk is coÌ„feckit with oyle Olyue and balme it was declarit to Èow afore Quhat is the vertew or effect of this sacrament of Confirmatioun As we declarit to Èow afore Of the vertevv and effect of Confirmatioun it is to ressaue the halye spreit to geue vs spiritual strenth in our saule to gyde and gouerne vs in all our desiris wordis and deidis with his seuin giftis according as the bischop quhilk is minister of this sacrament sais in his prayar to God quhen he ministeris the same sacrament Immitte in eum spirituÌ„ saÌ„ctum tuuÌ„ septiformis gratie paracletum de coelis spiritum sapientie et intellectus spiritum consilit et fortitudinis spiritum scientie et pietatis et imple eum spiritu timoris tui et signa signaculo sanctâ— crucis propitiatus et spiritum sanctum non amittaâ— in vitam eternaÌ„ O lord God send doune fra heuin into this persone that ressauis this sacrament thi haly spreit with his seuin giftis of grace the spreit of wisdome of vnderstaÌ„ding the spreit of counsel and of fortitude the spreit of knawlege and pietie and fill him with the spreit of thi feir and be thi mercy mark him with the signe of the crosse sa that he neuir tyne the haly spreit bot keip him quhil he cum to the lyfe eternal The vi Cheptour HEir we think it ane conuenient place to declare to Èow the seuin giftis of the halye spreit yat Èe may w t mair diligence deuotioun aske yame of God in Èour daily prayaris The first gift is wisdome Of the gift of vvisdome Quhairin standis yis wisdome Trewly it standis in twa pointis First to knaw god how he is eternal almychty mercyful rychteous faithfull gentill liberal to the. Secundly to haue in that same knawlege a spiritual gift delectatioun and pleasure in God Heir quhat the prophet sais to vs all in the Psalme Gustate et videte quoniam suauis est dominus Psal 33. Taist and se quhow sweit is the Lord. And trewly quhasa hais this gift of wisedome he luffis God w t all his hart with all his saule with all his mynd and all his strenth he luffis nathing bot in God and for Goddis saik he referris all gud that he dois to the glore of God He contemnis al carnal pleasure al erdly richis all warldly dignitie that is contrarye to the lufe of God or that is had aganis the command of God The gift of wisdome is nocht gottin be ye studye and labour of man bot be ane faithfull prayar maid to God as sanct Iames teichis sayand Iacobi i. Gif ony of Èow want wisdome lat him ask it at God quhilk giffis to all men largely and Èe lat him ask it in faith doutand nathing bot God may and will geue it to him Quhow may it be knawin quha hes yis gift of wisdome Trewly be certane properteis quhilk sanct Iames deseriuis Iaco. iii. The wisdome quhilk is fra aboue it is first puir clein chast It is peaceabil gentil and easy to be entretit agreand to all gud thingis ful of mercy and of gud fruitis alwais do and gud warkis Donum intellectus Of ye gift of vnderstanding Psal 118. The secund gift of the haly spreit is the trew vnderstanding of the word of God quhilk we suld ask daily in our prayar sayand with the prophet in the Psalme Da mihi intellectum et scrutabor legem tuam O gud Lord geue me vnderstanding and I sal serche thi commandis Quhow can we vnderstand trewly the word of God except that Christ oppin it to vs Apoca. iii quhilk beiris the key of Dauid He oppinnis na man closis he closis and na maÌ„ oppinnis He oppins the word of god to certane men wemen to quhom it pleisis him to oppin And hydis it fra certane men and wemen fra quhom it plesis him to hyde it according as he sais in the euangil speikand to his eternal father Math. xi CoÌ„fitebor tibi pater coeli et terre quia abscondisti hec a sapientibus et prudentibus et reuelasti ea paruulis I confesse to the O father of heuin and eird yat thow hes hyde thir misteries of mannis redemptioun fra men warldly wyse and prudent and hes reuelitt hame to meik men DonuÌ„ consilii The thrid gift is callit counsal Of ye gift of couÌ„seil Be the gift of wisdome we ken God with delectatioun pleisure Be the gift of vnderstanding we haue trew
gather a greit heip of ye herbe callit Borith quhilk hais greit vertue of cleÌ„ging Èet in my sycht yow ar fylit be reson of thi wyckites and syn sais oure Lord. Quhy sais thow swa I am nocht fylit I haif nocht gaine efter Baalim that ydole be ydolatrie Behald see thy wais quhilk thow hes gaine in the vail or den quharin yow vsit to commit ydolatrie Ken quhat thow hast don And eftir hend in the same cheptour God sais thus to the same peple Et dixisti absque peccato et innocenâ— ego sum er propterea auertatur furor tuus a me Ecce ego in iuditio coÌ„tendam tecum eo ê™ dixeris non peccaui Quam vilis facta es nimis iterans vias tuas Thow hes said I am an innoceÌ„t without sinne And thairfor O Lord lat thi wraith be turnit fra me Behald sais oure Lord I will strif with the in iugement because yow sais I haif nocht synnit How vile euil fauorit hes thow made thi self ouir oft doand euil deidis Be thir wordis Èe may weil persaif that the peple of ye Iewis miskend thame self in sa mekil that thai war abhominabâ—l synnaris Èit thai thocht yame self innocentis and without sinne wharin thai falÈeit mkeil because that the beginnyng of all perfectioun is first a man to ken his awin falt syne to seik for the mercy of God And mairowyr the Iewis nocht onlie miskend thame self bot alswa yai miskend yair Lord God and his godlie lawis commandis geuin to thame to ken and keip to ye plesour of God and thair saluatioun accordyng to ye coÌ„plant that God makis in the first cheptour of Esaie sayand thus Esaie i. Cognouit bos possessorem suuÌ„ et Asinus presepe domini sui Israel autem me non cognouit populus meus noÌ„ intellexit The Oxe hes knawin the man that aucht him the Asse has knawin the mangier of of his maister bot Israel hes nocht knawin me and my peple hes nocht hade vnderstanding that is to say suppoise I am thair only awner Lord maister and my word is the fode of thair saulis Èit thai haif nocht knawin me for thair awner Lord maister nother haif thai had vnderstanding of my worde quhilke is the fuode of thair saulis Will Èe plainlie vnderstand how mekil God requiris of vs all to ken his hie maiestie and his haly word Here quhat he sais in ye sext of Oser Misericordiam volui et non sacrificium Osee 6â— scientiaÌ„ dei plusquam holocaustuÌ„ I preferre deidis of mercy abone all corporal and outwart sacrifice and I preferre the trew knawlege of God abone all brount offeringis quhilk was wont to be offerit corporallie amang the Iewis in ye auld law Iere. 9. Heir alswa quhat he sais in the nynt cheptour of Ieremie Non glorietur sapiens in sapientia sua et noÌ„ glorietur fortis in fortitudine sua et noÌ„ glorietur diues in diuitiis suis sed in hoc glorietur qui gloriatur scire et nosâ—e me quia ego sum dnÌ„s qui facio misericordiam iudicium et iusticiaÌ„ in terta Lat nocht the wisman glore in his wisdome lat nocht ye steâ—k maÌ„ glore in his strenth lat nocht the riche man glore in his riches bot lat him glore yat gloris to ken vnderstaÌ„d me that I am ye lord quhilk giffis mercy makis iugement and rychteusnes in the erde Be this it is manifest and plain that our Lord God requâ—â—is of vs all to ken his maiestie his godlie will or lawis yat with ane perfite knawlege cleâ— and ionit with his lufe and obediens Of ye quhilk knawlege ye halie Aposâ—il S. Ihone sais thus In hoc scimus quoniam cognouimus cum â— Iohn 2. si mandata eius seruamus Qui dicit se nosse deum et mandata eius non custodit mendax est et in hoc veritas non est Be this we vnderstaÌ„d that we ken God gif we keip his commandis for he that sais yat he kennis God kepis nocht his commandis he is ane lear and in him yair is na verite We grant yat part of euil men hes some knawlege of God bot because yat yair knawlege is nocht ioâ—t cled with sincere affection lufe obediens thâ—rfor thair knawlege is comptit of God as na knawlege because it is nocht pleâ—and acceptable to him Now thairfor christin peple with all diligens leiâ— to ken Èour self that is to say Èour awne miserabil sâ—ait quha iâ—â—e stand be reson of Èour sinnis and againe leir token Èour Lord God how gratious and mercifull he is to al trew penitent and faithful persones and how richteous and iust he is in his iugemâ—tis againe al synnaris yat perseueris in thair synnis wil nocht ken thaime self and thair God as we haif schawin to Èow Call to your remeÌ„brance quhat S. Paul sais to the Corinthianis i. Cor. 14. Qui ignorat ignorabitur He yat miskennis salbe miskennit Quhasumeuer miskennis thai thingis wylfullie quhilk God requiris of yame to ken keip for thair saluacioun salbe miâ—kennit of God in ye day of extreme iugement â–ª â—uhen the heuinlie iuge â—al say to siclike personis the wordis writtin in S. Mathewiâ— euâ—gel Amen dico vobis nescio vos Mat. 25. Veralie I say to Èow I ken Èow nocht as he mycht say plainlie because Èe wald nocht knaw keip my wordis and my commandis quhilk I spak to Èow be my seruaÌ„dis send to Èow in my name and autorite tharfor this day I will nocht admit Èow to be of the nowmer of thainâ— that sal enter into ye kyngdom of heuin Let vs all bewar of oure self and taâ—e gud tent that we be nocht siclike wilful ignorant and miâ—kennand men as certane of the Iewis was of quhome God said thiâ— wordis Ipsi vero noÌ„ cognoueruÌ„t vias meas qui bus iuraâ—i in ira mea si introâ—bunt in requiem meâ— Psal 904 Thai haif nocht knawin my wayis that is to say my mercy my iugemeÌ„t according as it is written in the Psalme Psal 24. Vniuerse vie domini misericordia veritas All the wayis of our Lord is mercy verite Now because yai haif nocht knawin my wayis to thame I haif sworne in my wraith that thai sall nocht enter into my rest as he mycht say I haif determit to vse agains thame the rigour of iugement and wâ—l nocht admit thame to entir into my land oâ— rest quhilk is eternal life Thairfor christin peple that Èe may eschâ—ip the dangerous thirldome and captiuiâ—e of ye deuil and all his powar that Èe may haif the knawlege of God quhilk he requiris of Èow sa specially and finally that Èe may be admittit to ye glorious kyngdome of eternal rest do
vpon yame yat hoippis vpon his mercy And quhy suld we nocht put all our traist and confidens in the mercy of God seand that he biddis vs call vpon him in tyme of our nede and promissis to heir and help vs Psal 49. Inuoca me in die tribulationis eruam te et honorificabis me Call vpon me sais our Lord God in the day of thi trubil and I sal delyuir the and for that thow sall honour me And suerly we suld nocht mistrest him for he sais thus be his Prophet Esaie Nunquid obliuisci potest mulier infanteÌ„ suuÌ„ vt noÌ„ misereatur filio vteri sui Esaie 49 si illa oblita fuerit ego tamen non obliuiscar tui Will a woman forÈet hir Èonge barne and nocht haif pitie on the sone of hir wambe suppois sche forÈet Èet I sal nocht forÈet ye sais our Lord. Of the secund and principall part quhilk is expectatioun or loking for the blys of heuin to be geuin to vs be ye grace of God principally our merittis secundly quhilk merittis al 's ar ye giftis of God eftir sainct Augustine Sainct Paul sais thus Roma 5. Gloriamur in spe glorie filiorum dei We glore and ar blyth throw y e hoip quhilk we haif to cum to the glore quhilk is promissit to the sonnis of God Quhat suld moue vs maist to hoip in ye mercy and glore of God Veraily that God is trew faythful in keping of his promis according as ye Prophet sais in the Psalme Psal 144 Fidelis dnÌ„s in omnibus verbis suis sanctus in omnibus operibus suis Faythful is our Lord in all his wordis haly in all his deidis Now as he hais els fulfillit his promis in geuing of his mercy glore to his sainctis in heuin as Patriarchis Prophetis Apostils Martyris Confessours Virginis sa suld we traist and hoip that he will fulfill his promis to vs gif we feir him and with ane leifuaÌ„d faith beleif in him The vi Cheptour QVhat is ye fourt principal vertew quhar in standis the trew seruice of God Thâ— lufe of god Eccle. 2. It is ye maist excelleÌ„t vertew of cherite quhar of it is writtin be ye wisman Qui timetis dominuÌ„ diligite illuÌ„ illuminabuntur corda vestra Èœe yat feris our Lord lufe him and Èour hartis salbe lichtit with the licht of grace in this warld and with the lycht of glore in the warld to cum Quhate is cherite It is lufe quharbywe lufe god for his awin saik because he is al gudnes fra him cummis al gudnes and our neichbour for gods saik or in God Quhow suld we lufe God Four maner of wayis as it is gaderit out of syndrie placis of the scripture al rehersit togidder in sainct Lukis euangil Luce. x Diliges dominuÌ„ deum tuum ex toto corde tuo et ex tota anima tua et ex oiÌ„bus viribus tuis et ex tota mente tua Thow sall lufe thi Lord God with all thi hart with all thi saule and with all thi strenth and with all thi mynde That is to say lat all thi thochtis all the partis of thi lyf all thi wittis and vnderstanding all thi labour strenth and diligence be direckit to God and occupied in his lufe and seruice of quhom yow hais all thir thingis geuin to the. Èœet schaw vs plainly quha luffis God with all thair hart Trewly thai that luffis God with ane trew knawlege in yair vnderstanding haifand ane trew fayth in y e word of God without ony dout errour or herilie Thairfor quhasaeuir doutis or erris in y e faith or stifly haldis ony fals opinioun condemnit be the kirk for herisie yai lufe nocht God with al yair hart Secund quha luffis GOD with all thair saule Thai that luffis GOD with trew obediens in yair frewill without ony murmur rebellioun or contradictioun Sa yat quhatsaeuir God hais commandit yame to do yai ar content to do it willingly with out ony coÌ„pulsioun And thairfor quhasaeuir dois ony deid commandit be God mair for lufe of temporal geir or for feare of temporall payne than for ony lufe thai haif to God thai lufe nocht God with all thair saule Thridly quha luffis God with all thair mynd Thai that luffis God with ane perfite remembraÌ„ce and forÈettis nocht quhat God hais done for thame bot euir mair to yair powar thinkê of y e benefitis of God quhilk he hes geuin to yame in thair creatioun â–ª conseruatioun redemptiun and dalie prouisiun â–ª baith temporal spirituall in body and saule Tharfor quhasaeuir rememberis nocht siclike benefitis of God or giffis na thaÌ„kis to him for thame thai lufe nocht God with all thair mynd And last of all thai lufe God with all thair strenth and powar quhilk ar content to occupy the strenth of thair body and al the powar thairof in ye seruice of God according to his command all the dayis of yair life Thai lufe nocht God with al thair strenth quhasaeuir occupyis yair streÌ„th in doing euil dedis or perseueris nocht in yair gud life Thus we suld lufe God with all our hart be trew knawlege with all our saule be perfite obediens in keping his commandis with all our mynd be perfite remeÌ„brance and with al our strenth be perseuerance Quhat suld moue vs maist of all to lufe God Trewly the lufe of God towart vs. For gif we consider quhat God hes done for vs in our creation coÌ„seruation dalie ê“uision bot specially quhat lufe hâ— hes schawin to vs in our redeÌ„ptioÌ„ of necess◠〈◊〉 mone conclude y t we ar oblissit to lufe god Greit is y e lufe quhilk y e natural father mother hes to yair childer gret is y e luf quhilk the gâ—d marâ— man hais to his gud wife greit is the lufe quhilk ane trew freind wil haif to ane vther bot as our saluiour sais Ihon. 15. Maiorem hac dilectionem nemo habet quam vt animaÌ„ suam ponat quis pro amicis suis Greiter lufe hais na maÌ„ than yis yat a man spend his life for his freindis Sa hais our saluiour done for vs according as sainct Paul declaris to ye Ephesianis sayand thus Christus dilexit ecclesiam Ephe. 5. seipsum tradidit pro ea vt illam sanctificaret mundans eam lauachro aque in verbo vite vt exhiberet ipse sibi gloriosam ecclesiam non habentem maculam aut rugam aut aliquid huiusmodi sed vt sit sancta et immaculata Christ hais luffit the kirk that is to say the congregatioun and company of all faithfull men and wemen and hais geuin him self for it to sanctifie it and clengit it in the fyuntaine of watter be the word of lyfe to mak
worthi that thow entir vnder the ruffe of my house bot only speik a word and my saule sal be saffit Follow the exempil of the Èoung childer of Ierusalem quhilk on Palme sundai ressauit him sayand Benedictus qui venit in nomine domini Math. 23. osanna in ex celsis Blissit is he that cummis in y e name of our Lord. I beseik the O Lord in hye heuin help me and haue mercy on me Say with king Dauid Benedicam dnÌ„m in omni tempore Psal 33. semper laus eius in ore meo I will loâ— my lord at all tyme. Lat euirmair his louing be in my mouth Heir we can nocht descriue the special praiaris quhilk ane may say at y e tyme bot exhortis ilk a man to lyft vp his hart to God to put out of his mynd sa mekil as he may all thochtis of warldly besynes And suppose he speik nocht loud with his lippis i. Reg. i. Èit lat him cry to God with his hart be the exempil of Anna Samuellis mother And gif y u can reid say tha orisonis quhilk ar maid put in prayar bukis to y e effect And gif thow can nocht reid than say thi Pater noster as deuoitly as yoâ—â—n beseik God yow may ressaue him to thi eterâ— saluatioun Thus O christin man and woman 〈◊〉 â—hort ye yat thow prepare thi self to the ressauing of yis haly sacrament First cum with ane rycht intentioun Secundly cuÌ„ with ane hail faith Thridly cum w t ane clein conscience cled with perfite lufe of god and thi nychtbour And last of al cum with deuoit praiaris and orisonis And eftir hend the ressauing of the sacrament with all thi hart geue thankis to God for all his giftis and specially that he hes geuin to the his awin self to be thi spiritual refectioun eternal saluatioun ☞ Of the sacrament of Pennance The x. Cheptour Of the necessary institutioun of the sacrament of Pennance IT is nocht vnknawin to Èow O christin pepil yat quhen a maÌ„ or a woman fallis in ony bodyly seicknes he is nocht healit agane be ane new birth of his mother bot with the operatioun of sum hailsum medicyne geuin to him be sum cunning and expert medicinar Sa it is in our spiritual life as daily experience schawis A christin man or a christin woman eftir Baptyme cummand to the vse of his awin fre will actually transgres breikis the commandis of God and sa fallis into ye spiritual sicknes of his saul quhairof he can nocht get remeid be Baptyme for it suld nocht be ressauit agane Thairfore our saluiour Christ nocht willing yat we want conuenient remeid to help vs and restore vs agane to the heale of our saule he hais ordanit the sacrament of Pennance as ane spiritual medicyne to be geuin to al thame yat ar sick in yair saule be dedlie syn And for the plaine vnderstanding of penance it is to be coÌ„siderit quhat differeÌ„ce thair is betwene the vertew of Pennance and the sacrament of Pennance The vertew of Pennance is conuersioun and turning of a mannis hart to God fra all his synnis with ane inwart sorrow greif or displesure The vertevv of Pennance with ane hatrent detestatioun of the same synnis nocht only because he hes be thame incurrit the indignatioun of God and deseruit hel as Cayn Achab Iudas was sorye and Èit yair sorrow was nocht to thame profitabil bot principally because yat throw his synnis he hes offeÌ„dit y e hie maiestie of almychty God his father quhais coÌ„mand he is oblissit to obserue keip w t lufe reuerence Secundly besyde yis inwart sorrow we mone haue ane gret desire to be cleÌ„git deliuerit fra our synnis to get agane y e grace fauor of god be sir wais remeidis quhilk god hes ordanit to be done to get agane his fauor Thridly we mone haue ane stedfast purpose and mynd neuir to oâ—end agane almychty God our heuinly father For he that sais that he is sorye for his offensis done agane the maiestie of God and Èit stil perseueris or intendis to perseuir in the same is na penitent persone bot ane dissimular and scornar of Penance And thus is Penance coÌ„monly takin in in the haly scripture And this Pennance is sa necessarie for mannis saluatioun that without it na man that offendis God can be saiffit and get euirlasting lyfe Luce. xiii according as our saluiour â—ais Nisi penitentiaÌ„ egeritis peribitis similiter omnes Excepâ— that Èe do Pennance Èe sall all perische To this Pennance almychty God callis vs with the wordis of haly scripture in syndry placis In Ezechiel it is said thus Ezechi 18 Conuertimini et agite penitentiam ab omnibus iniquitatibus vestris et non erit vobis iÌ„ ruinam iniquitas Turne to me sais God almychty and do Pennance for all Èour synnis and than all Èour synnis sal nocht be to Èow damnabil Proâ—icite omnes iniquitates vestras in quibus preuaricati â—stis facite vobis cor nouum et spiritum nouum Cast awaye all Èour iniquitie quhairin Èe haue transgressit the coÌ„mand of God and mak Èow ane new hart and ane new spreit Quare moriemini domus Israel quia nolo mortem peccatoris sed magis vt conuertatur et viuat Quhy will Èe dee O Èe house of Israel for I wald nocht the dede of a synnar bot rather that he turne agane to me leif the lyfe of grace in this warld and in the lyfe of glore in the warld to cum And our saluiour sais in the euangil Non veni vocare iustos Math. 9. Luce. 5. sed peccatores ad penitentiam I come nocht to call iust men bot synnaris to penance And sanct Paule sais to y e Romanis Ignoras quia benignitas dei ad peniteÌ„tiaÌ„ te adducit Kennis thow nocht that the gentilnes of God leidis y â— to pennance as he mycht say Quhair God for thi synnis mycht punisch the incontinent Èit he spairis the differris his punitioun to that effect that thow may ken the lang sufferance of God and turne to pennance And in the Apocalips our saluiour sais to ane certane bischop Apoca. 2. Memor esto vnde excideris et age penitentiaÌ„ prima opera fac RemeÌ„ber fra quhat stait thow art fallin and do pennance and also do the first werkis agane as he mycht say Remember yat thowart fallin fra the stait of grace and feruent lufe of God thairfore do pennance and also fulfil the coÌ„mandis of God and do the deidis of mercy with as feruent lufe as thow was wont to do afore thow fel to syn Thus O christin man and woman Èe may see quhow eirnestly God almychty callis all synnaris to pennance in syndry placis of the
trew knawlege of God we will gang fordwart and tel plainly quharin standis the trew and principal seruice quhilk we aucht to God in our hartis quhilk he requiris of vs in the first command In the first command quhilk is yis Non habebis deos alienos coram me Thow sall haif na vther gods bot me allone God requiris of vs thir iiii vertous Feare Fayth Hoip and Lufe to be geuin to him as to ane trew leifuaÌ„d God And quhen we gif thir vertewis or ony of thame mair to ony creature than to him quhilk is our only trew and leifuaÌ„d God than we haif in our hartis strange gods quhilk is forbiddiÌ„ in this first coÌ„mand The first principal vertew quharin standis the trew seruice of God The feir of god is y e feare of God as it is writtin in y e buke of Deuteronomi Dominum deuÌ„ tuum timebis et illi soli serueis Thow sall feare thi Lord God and him only as thi God sall thow serue How suld we feare our Lord God Twa maner of wayis The ane as y e seruand fearis his maister doand his maisters coÌ„mand for feir of punision And of this it is writtin in the buke of Prouerbis Principium sapientie timor dnÌ„i Prouer. 9 The beginning of wisdome is the feare of God Quhat thing suld moue vs maist to feare god on this maner Trewly to beleif sickirly the iugemeÌ„tis of god and vther panis punitions quhilk God seÌ„dis to synnaris temporallie spirituallie eternally as we haif rehersit to Èow afore in the prologe of the law And oft tymes to haif in our mynd yis artikil of our Crede Inde venturus est iudicare viuos et mortuos Fra heuin Christ our saluiour sal cum to iuge baith quik dede Thus the haly prophet and excellent king Dauid coÌ„sauit in his hart the feare of God quhen he said in the Psalme Psal cxviii A iudiciis enim tuis timui feci iudiciuÌ„ et iustitiaÌ„ I haif had dreddour feare throw consideratioun of thi iugementis And our saluiour Christ in the euangil of sainct Luke biddis vs haif this feare sayand Timete eum qui postquaÌ„ occiderit corpus habet potestateÌ„ mittere in gehennam Luce. xii Ita dico vobis hunc timete Feir him quhilk eftir he hais slaine Èour bodie hais powar to cast Èow into hel I say to Èow feir him Secund â–ª we suld feir our lord God as y e gud son feiris his father doand his coÌ„mand nocht principally for feir of punicion bot maist of all yat he displese him nocht nor offend him in ony sort lest he put him out of his company And yis feir of God springis of lufe for y e mair we lufe him y e mair we feir to offend him and to depart fra his company And of this feir it is writtin in ye Psalme Psal xviii Timor domini sanctus permanet in seculuÌ„ seculi The haly feir of our Lord enduris for euirmair The fift cheptour THe secund principal vertew quharin staÌ„dis the trew seruice of GOD The faith of god Eccle. 2. quhilk he requiris of vs in this first command is fayth quharof it is writtin Qui timetis dominum credite illi et non euacuabitur merces vestra Èœe that feris our Lord haif faith in him or gif credit to him and Èour reward sall nocht be takin fra Èow Quhat is fayth Na dout bot the fayth quhilk is commendit in the scripture is ane vertue quharby we beleif nocht allanerly that thair is ane trew leuand God quhilk is eternal almychty mercifull rychteous faithful bot alswa we gif ferme credit to his word quhilk is sa trew that na thing can be trewar Quhat thing suld moue vs to beleif the word of God Trewly twa thingis The ane is ye eternal and infallible verite of God fra quhom na lesing may ê“cede na mair than myrknes may cum fra the cleir schenand sonne Thairfor it is writtin Non est deus quasi homo vt mentiatur nec vt filius hominis vt mutetur Nu. xxiii God is nocht as a maÌ„ yat may mak ane lesing nor Èit as y e sone of man yat may be changeit And our saluiour said spekand as GOD Ego sum via veritas et vita I am the way ye verite and lyif â–ª Ihon. xiiii And he sais alswa Coelum et terra transibunt â–ª Luce. xxi verba autem mea non transibunt Heuin and erd sall pas bot my word sall nocht pas Thus we suld gyf ferme credit to the word of GOD because GOD that spekis it is y e eternal infallible verite The secund thing y e suld moue vs to beleif y e word of GOD to knaw quhilk is the worde of GOD quhilk ar the haly bukis quharin the word of GOD is contenit and quhat is the trew sence of the same â—ukis is ye consent and authorite of our mother the haly kirk fra the Apostils tyme hitherto and specially quhen it is lawfully gadderit be the haly spirit in ane generall counsel quharof sainct Augustine sais thus Contra epistolam fuÌ„dameÌ„ti Ego non crederem euaÌ„gelio nisi me ammoneret ecclesie authoritas I wald nocht gif credence to the euangel except that the vniuersal kirk warnis me sa to do And tharfor leir thir twa lessonis The ane is quhatsaeuir the haly spirit reuelis and schawis to vs other in the bukis of haly scripture or in ye determinatiouns and diffinitiouns of general counsellis lawfully gadderit for the corroboracion maintenans of our fayth we suld beleif ye same to be ye trew word of God and thairto gyf ferme credens as to the verite that is infallible The secund lesson Èe that ar simple and vnleirnit men wemen suld expresly beleif al the artickils of Èour Crede as for al vthir hie mistereis matteris of the scripture Èe aucht to beleif generally as the kirk of God beleiffis And this fayth is suffient to Èow for the perfectioun of that faith quhilk Èe ar bund to haif quharof we sal spek mair largelie in the expositioun of the Crede The hoip of god Eccle. 2. The thrid principal vertue is Hoip quharof it is writtin Qui timetis dominum sperate in illuÌ„ in oblectationem veniet vobis misericordia Èe that feris our Lord hoip in him and his mercy sall cum to Èow with plesour Quhat is Hoip It is ane vertew quharby we lippin to get all gudnes fra God mercy and grace in this warld and eternal blys in the warld to cum Psal 146. Of the first sais the Prophet in the Psalme Beneplacitum est domino super timentes eum et in eis qui sperant super misericordia eius Our Lord hais plesour vpoÌ„ yame yat fearis him and allwa
thame in tyme of hunger and skantnes And it is said in ane vthir Psalme Psal cxi Beatus vir qui timet dominum Happie or blissit is yat maÌ„ quhilk feiris our Lord with mony siclike autoriteis And to all yame quhilk hais the trew leiffand and wourkand faith our saluiour makis this promis as we haif in sanct Markis Euangil Mar. xi Omnia quecunque orantes petitis credite quia accipietis et euenient vobis Veralie I saie to Èow quhatsumeuir Èe desire in Èour praier beleif yat Èe sall resaif it Èe sall haif it And in the secund of Abacuk and in the first of the Romanis this promis is maid Abacuk 2 Roma i. Iustus meus ex fide viuit My rychteous man be fayth sais almychty god sal leif That is to say y e maÌ„ or woman quhilk is iustifeit or maid rychteous in my sycht throw a leiff and faith therin is perseuerand the same maÌ„ is he yat sal leiue the lyfe eternal And it is said expresly in sanct Ihonis euangil Qui credit in filiuÌ„ dei i. Ihon. iii habet vitam eternam He yat trowis fermely beleiffis in the sone of God hais euirlastand lyfe in this warld in hoip in the warld to cum in deid Attour how God almychty rewardis sall reward all yame yat puttis yair hail hoip and confidence in his mercy and gloir it is declarit in sindry placis of the scripture specially be sanct Paul writand thus to the Hebrewis Hebre. x. No lite amittere confidentiam vestram que magnam habet remunerationem Tak gud tent that Èe tyne nocht Èour confidence Èour traist or hoip in God for it hais greit reward How can ony mortal man haif greitar reward than to be deliuerit and saffit fra ye deuil syn eternal dede and to haif geuin to him eternal blys and ioy that neuir fall end Roma 8. Heir quhat sanct Paule sais to the Romanis Spe enim salui facti sumus We ar maid saif throw hoip To quhome agreis the prophet in the Psalme sayand thus Psal 2. Beati omnes qui confiduÌ„t in eo Blissit ar all thai quhilk puttis thair traist in God The same halie prophet exhortand the peple to put yair hail confidence in God sais yit wordis Psal 6â— Sperare in eo omnis congregatio populi O Èe congregatioun of peple hoip in God Effundite coram â—o corda vestra Powr out Èour hartis afore him be trew humyle confession of all Èour synnis Deus adiutor noster meternuÌ„ For God is our helpar and sall neuir leiue vs. Shortly and Èe will knaw quhow largelie and diuersly God rewardis yame yat hais in him trew hoip and confidence â—eid or heir with diligence the Psalme that begynnis 〈◊〉 habitat in adiuâ—orio altissimi Psal 81. and Èe sall find â—â—ndry gâ—eit consolacionis throw special promissis of defens help and mercy of eternal glore quhilk GOD makis in the same Psalme And lasâ— of all quha that luâ—is God with perfite cherite as this first coÌ„mand requiris optenis and gettis greit benefittis and giftis fra God temporal spiritual and eternal Roma 8. Of the first spekis sanct Paul to the Romanis on this maner Scimus quoniam diligeÌ„tibus deum omnia cooperantur in bonum We knaw weil sais sanct Paul that all thingis cummis for y e best till all thame that luffis God As he mycht say plainlie God almychty hais sik ane special cure prouidens on yame yat luffis him yat he peâ—mittis na thing â—â— chance and cum to thame quhilk he 〈◊〉 not â—t to yair weil ê“feit For quhen he 〈◊〉 to yame prosperite he turnis it to yair coÌ„solatioâ—â— giâ— thai get aduersitie he turnis it to thaâ—â— pacience be his special grace in tyme of yair seiknes yai ar exercit in meiknes be mennis afflictionâ—s contradictionis yai leir wisdome be mennis hattred and malice thai grow in lufe doand gud for euil Thai vse all vertew to the gud gyding of thair life Thai vse the precious body of our saluiour Christ being in the sacrament of the Eucharist to yair spiritual fude and refectioun Thai vse the word of God to thair instâ—ctioun Thai vse the knawlege of sanctis and all gud men and wemen to thair exemple edificatioun Thai vse ye knawlege of euil men to thair zeile compaciens Thai vse the knawlâ—ge of yair awin synnis quharof thai haif trew penance to thair continual humiliatioun Thus we may vnderstand that quhasaeuir luffis God with trew lufe vnfenÈetlie be his special grace all thingis turnis to thair weil profit Of the secund our saluiour sais thus in the Euangil of S. Ihone Ihon. xiiii Si quis diligit me sermoneÌ„ meum seruabit pater meus diligit eum ad eum veniemus et mansioneÌ„ apud eum faciemus Quhasaeuir luffis me he sall keip my command my father sall lufe him and to him sall we cum and mak our dwelling with him Quhat thing can be to ane christin man better or mair precious than to haif the blissâ—t Trinitie dwelland in the chalmyr of his hart for doutles siclike men ma weil say with sanct Paul Roma 8. Si deus pro nobis quis contra nos Gyf God be with vs quha can be aganis vs And of the thrid reward quhilk is eternal the Apostil sanct Iames writis plainlie on this maner Beatus vir qui suffert tentationem Iaco. i quoniam cum probatus fuerit accipiet coronaÌ„ vite quam repromisit deus diligentibus se Happy is y e man that tholis trubil for quhen he is preuit knawin he sall resaif the croune of lyfe quhâ— God hais promissit till thame that luffis him The x. Cheptour ANd to cause all men and wemen leir keip this first command with mair diligens Ane greuous commination of panis ane gratious ê“mis of mercy quhilk God giffis in the end of the first command almychty God hais eâ—kit to the same ane greuous commination of panis and ane gracious promis of mercy Thir ar goddis woâ—dis Ego sum dominus deus tuus fortis zelotes visitans iniquitatem patrum in filios in tertiam et quartaÌ„ generationem eorum qui oderunt me et faciens misericordiam in millia his qui diligunt me et custodiunt precepta mea I am the Lord thi God stark and iolious or eyndland visityng or punising the iniquite or synnis of the fatheris vpon thair sonnis into the thrid fourt generatioun of thame quhilk hettis me and giffis mercy till a thousand of thame quhilk luffis me keipis my commandis Because thir wordis ar verrai excellent contenis sum difficultie we think it expedient to opin yame to Èow at lenth Quharfor it is to be notit that
in yir wordis in mony vâ—hir placis of the halie scripture God requiris verray mekil ane thiÌ„g of vs al quhilk is to knaw how he behaiffis him self towarâ— vs Trewlie til thame quhilk contemnis dispysis and lythleis him his godly lawis he is ane mychty and potent iuge to quhais powar will na creature may mak resistence Bot till thame yat luffis him and his commandis he is ane merciful father And to cause vs vnderstand this ane thing he â—epeittis thir wordis in the end of the first coâ—mand quhilk he proponit in the beginning of the same quhilk ar exponit and declarit to Èow in the same place And that Èe may vnderstand quhy he callis him self ane iolius or eyndland God haif in Èour remembrance that in syndry placis of the scripture God almychty comparis him self to a gud man the saule of man or the synagoge of the Iewis or the faithfull congregation of christin men and wemen till ane spouse or ane gud wyfe And the tâ—ew faith in GOD to a mariage as he sais be his Prophet Osee Osee 4. Sponsabo te mihi in fide I sal marie the to my self in faith affermis the same sayand be his Apostil sanct Paule writand to the Corinthianis Dispondi vos vni viro 2. Cor. xi virginem castam exhiberâ— Christo I haif mareit Èow to ane man to be ane chast virgin to Christ Now thairfore quhen almychty God callis him self ane Ioliê° or eyndlande God â–ª he makis ane sair comminacion and greuous bosting of punition aganis all yame quhilk leiffis his faith and gangis to idolatrie and heresie fallis fra his hoip and confidens to mistraist and disperacioun hais na trew lufe of God bot rather contemptioun All siclike personis leiffis God the spiritual husband of thair saule and committis spiritual fornicatioun with y e creaturis Aganis quhom the Prophet sais thus in the Psalme Perdi disti omnes qui fornicantur abs te Psal 7â— â–ª Thow O gud Lord hais destroyit all thame quhilkis committis fornicatioun luffand ony creature mair thane the. As it is plainlie knawin yat man is properly callit a Ielius or eyndland man quhilk luffis his wife sa mekil that all tymes with greit cure and diligens he takis tent that na man steir or prouok hir till adultrie that sche be nocht begylit throw faire wordis or giftis spokin or giffin to that effeck Efter siclike maner of speking GOD almychty is callit ane Ielius or eyndland god for al 's mekil as he will nocht be content gyf we lufe ony creature mair thane him feir ony or traist in ony creature mair thane in him quhilk gif we do we commit spiritual fornicatioun to the displesour of God and damnatioun of our saulis And to this effeck in the end of yis first command God giffis a sair comminatioun of rygorous punitioun aganis thame that leiffis him contemnis him and alswa ane swete plesand promis of his mercy till al yame quhilk bydis cleuis fast with trew fayth hoip and cherite to him to the entent that the transgressouris at the leist for feir of paine may begin to turne agane to him and all gud men and wemen with ioy blythnes may gang in the way of Gods commandis till the kingdome of heuin The sentence of the comminatioun is this I will visit punis the synnis quhilk the fatheris dois nocht only on the fatheris bot alswa on thair sonnis procedand to the thrid fourt generatioun gif sa be that the sonnis follow the euil exemple of yair faâ—heris gif yai het me as yair fatheris hettit me gif yai transgres my commandis as yair fatheris traÌ„sgressit sa that the sonnis keiâ—and the command of God be trew lufe as yai aucht to do sal nocht be punissit with the eternal paine for tâ—air fatheris synnis suppoise sum tyme the sone is punissit with sum temporal paine for his fatheris syne and that be the rychteous permissioun of God for sum gud cause seyn to his deuine maiestie and vnknawin to vs. Now quhat is the swete and plesand promis of mercy quhilk God makis till all gud men It is this I will schaw and gif mercy vntill a thousand quhilk luffis me and keipis my command Behald christin man how as y e prophet sais the mercy of God is aboue all his warkis and as sais sanct Iames Iaco. 2. The mercy of God gangis aboue his iugement according as he sais in the Psalme Psal 88. Visitabo in virga iniquitateâ— eorum et in verberibus peccata eorum misericordiam autem meam non dispergam ab eo I sall visit and punis thair wyckidnes with a waâ—d thair synnis with strakis Èet I will nocht takâ— away fra yame my mercy And thir wordis ar said to that effeck that suppose we be greit synnaris Èit we suld nocht dispair of ye mercy of God knawand weil and we will be his grace turne to him he will haif mercy vpon vs and gif we perseuere in his seruice he sal croune vs with the croune of glore in the kingdome of heuin And gyf we will nocht turne to him bot stiflie ganestand his vocatioun and folow our awin sensual will lat vs nocht dout bot GOD sall be til vs ane rychteous iuge and ane rygorous punissar of our synnis Thus we mak ane end of the first command quhilk we haif declarit to Èow sumquhat largelie because it is the gâ—und foundatioun of all perfection conteynand the trew and perfeit seruice quhilk in our hart we aucht to gil til our Lord God toquhome be honour and glore for euirmair Amen ☞ The secund command ☜ The xi Cheptour NON assumes nomen DnÌ„i Dei tui in vanum Exo. xx nec enim habebit inson tem dominus eum qui assumpserit nomen Domini Dei sui frustra Thow sall nocht tak the name of thi Lord God invaine for thi lord God sal nocht leif him vnpuniâ—it quhilk takis his name in vayne The ordour of yâ— secund coÌ„mand How folowis the secund coÌ„mand efter the first As the first command techis the hart to feir god to beleif fermelie his haly word to tâ—aist vpon God lippin all gud vpon him to lufe him to loue him thairfore The rycht keping of ye secund command sa the secund command techis the mouth how it sal vse y e name of God And thairfor we sall schaw Èow the rycht vse of ye name of God quhilk standis in 〈◊〉 pointis speciallie CoÌ„fession of our faith First to confesse opinly the name of God and of our saluiour IESVS CHRIST granting expreming with our mouth ye faith of our saluiour afore all men quhen neid requiris and nocht to cesse fra confession of the same for ony plesour or
and euil wordis bot also for thair euil cogitationis and thochtis quhilk men hais had with consent aganis the command of God as it is writtin In cogitationibus impii interrogatio erit Sapi. 1. Thair sal be examinatioun of the thochtis of a wyckit maÌ„ Thus christin pepil oft tymes think on yat extreme iugement quhairin our saluiour Christ sal be iuge in forme of man his manly nature all men and wemen sal be iugit and yat of all deidis consenting thochtis Swa than the sentence of this artikil is this I trow without dout that he is to cum vpon the day of extreme iugemeÌ„t with all his angellis and with exceding powar The sentens of yis artikil in the cloudis of the aer to geue sentence apon bayth gud and euil leiffand and dede I trow that we mone all be present afore his seit and sall se him quhilk sall reward euery man according to his werkis I trow that apon yat day he sall deliuer me and al yat traistis in him be trew leiffand faith quhiâ—k yat day sal be declarit be the werkis rewardit eftir as the werkis beris witnis fra the dede trubil sorow perpetual paynis of our fayis fra thair tyranny than sall we be deliuerit for euermair and gang with him to eternal blisse and ioy Moral lessonis of vertevâ— Hebre. 4. Now thairfor in this artikil leir Èe to feir yat extreme iugement First considder the infinite wisdome of the iuge of quhom sanct Paul sais Omnia nuda et aperta sunt oculis eius All thingis ar nakit and oppin to his eyne That is all our thochtis al our werkis al our haiâ— dedes ar manifest and knawin to him Also God almychty sais Hiere 17 Prauum est cor hominis et inscrutabile quis cognoscet illud Ego dnÌ„s scrutans corda probans tenes qui do vnicuâ—que iuxta viam suam Euil is the hart of man and vncerssabil quha sall ken it I the Lord that serchis hartis and examinis the affectionis of the same and giffis to ilkane according to his wayis Secundly considdir y e insuperabil powar of our Iuge quhilk is almychty to quhom na creatour may make resistence Thridly haue in thi mynd his infieribil iustice Now is the tyme of mercy than sall be the tyme of iustice now is our tyme bot than sal be his tyme. Quhairfor he sais in y e Psalme Cum accepero tempus ego iusticias iudicabo Quhen I sall tak my tyme Psal 47. I sall iuge rycht iustice Quhat remeid agane the feir of that extreme iugement Doutles the only remeid is in tyme of this lyfe to turne to God and serue him in faith hoip cheritie And as S. Paule writis to the Romanis spekand of the powar iugement of a temporal king Roma 1â— sais thus Vis noÌ„ timere potestatem bonum fac et habebis laudeÌ„ ex eâ— Wald 〈…〉 powar do gud thow sal haue leuing of it Sa it may be said to the wald thow nocht feir the iugement of Christ y e king of heuin do weil or do gud yat day of iugement thow sall haue louing of him Gyf thow speir at me quhat is the gud that I mone do to eschaip the dangeir of that iugement Sanct Iohne the Baptist schawis it sayand to the Pharisianis and Saduceanis Progenies viperarum Math. iii. quis demonstrauit vobis fugere a ventura ira Èœe generatioun of serpentis quha hais schawin to Èow to fle fra the wraith to cum That is to say fra the dangeir of y e extreme iugement Than sanct Iohne giftis yame this counsel sayand â—acite ergo fructum dignum peniteÌ„tiae Thairfor sais he do Èe the worthi fruit of penance declarand plainely that and we wald eschaip y e dangeir of yat extreme iugement we mone in tyme of this lyfe do the worthi fruitis of penance prayar fasting and almous deidis and leif in the seruice of God as Christin men aucht to do according as it sal be largely declarit to Èow in the sacrament of Penance To God thairfor be all louing thankis honour and glore for euir and euir Amen ☞ The nynt artikil ☜ The xi Cheptour CREDO in spiritum sanctum I trow in the haly spreit This is the thrid part of our Crede contenand the faith quhilk we aucht to haue in the haly spreit y e thrid persone in trinitie beleuiand fermely that he is trew God I trovv in And thairfor we say in this artikil this word In sayand I beleif in the haly spreit Quhilk word we suld say to God allanerly because that we suld put our principal traist and confidence of our saluatioun in God allanerly Gyf ony man wald speir at vs quhat is the father eternal we suld answeir agane and say he is God Quhat is his natural sonne our saluiour Iesus we suld answeir and say he is God Lykwais quhen it is speirit of the quhat is y e haly spreit thow suld answeir agane and say he is God ane distinct persone fra the Father and the Sonne bot equale with the father and the sonne in powar wysedome gudnes eternite all diuine maiestie And this may we leir plainly be the wordis of our saluiour geiffand the coÌ„mand of Baptyme Math. 28 sayand thus Baptizantes eos in nomine patris et filii spiritus sancti BaptiÈe in the name of the Father and the Sonne and the haly spreit In the quhilk wordis it is geuin vs to vnderstand that the haly spreit is the thrid persone in Trinitie hauand equal powar and auctorite with ye father the sonne to geue vs remissioun of all our synnis spiritual regeneratioun and grace of adoptioun quhilk is geuin in the sacrament of Baptyme The haly spreit The Angellis of heuin ar spreitis that is to say spiritual creatouris and also haly be the halynes geuin to thame of God The saulis of gud men wemen ar callit spreitis in the scripture and is haly be halynes geuin to thame of God Bot quhen thow sais I beleif or I trow in the haly spreit thow suld beleif that he is the spreit eternal makar kepar helpar defendar and prouidar of all the creatouris of the warld of quhom it is said Emitte spiritum tuum Psal 10â— creabuntur et renouabis faciem terre Send doune gud Lord thi spreit and thai sall be creat and maid and sa sall thow renew the face of the warld Mairouir thow suld beleif that he is ane haly spreit nocht be partitipatioun or ressauing of halynes fra ony vthir bot that he is haly of his awin nature giffar and kepar of all halynes and that he makis all creatouris haly quhilk ar haly and thairfor he is callit spiritus sanctificationis the spreit of sanctificatioun Roma i. Syndry namis of the
is the rycht vse of ymagis Imagis to be made na haly writ forbiddis sais venerabil Bede for the sycht of thame specially of the crucifixe giffis greit compunction to thame quhilk behaldis it with faith in Christ and to thame yat ar vnletterat it geffis a quik remeÌ„brance of y e passion of Christ 2. Para. 4 iii. Reg. 7 Num. xxi Salomon in tyme of his wisdome nocht without the inspiration of God made ymagis in ye temple Moyses the excellent prophet and trew seruand of God made and ereckit a brassin ymage of a serpent quhilk figurit the liftyng vp of our saluiour Iesus Christ vpon the crosse and al 's be the coÌ„mand of God causit mak the ymagis of twa angellis callit Cherubinis quhilk thing thir twa sa excelleÌ„t men in wisedome wald neuir haif done gif the makin of imagiswar aganis y e coÌ„mand of god It is to be thocht that yair was neuir Èit ony pure mortal man that had mair and perfitar vnderstanding of this coÌ„mand than had Moyses â–ª to quhome the law was geuin be the Angel of God in Gods behalf And to Salomon was giffin mair wisdom yan was geuin to ony mortal king Bot vtterly yis command forbiddis to mak ymagis to that effeck that thai suld he adornit wirschippâ—t as goddis or with ony godly honour ye quhilk sentence is expremit be thir wordis Exo. 20. Non adorabis ea neque coles Thow sall nocht adorne yame nor wirschip thame as goddis Now we suld nocht gif goddis honour or Christis honour to ony ymage bot to God allanerly representit be ane image â–ª And the ymagis of the Apostils and Martyris with vtheris representis thair trew and coâ—â—ta it faith quharin thai deit with greit panis for Christis lufe quhilk quhen we se remeÌ„beris we suld beseik God in our praieris to gyf lykwais to vs a constant faith and a feruent lufe of God quhairby we may be trew seruaÌ„dis to God as yai war to folow yair gud exemple that finaly we doand as thai did may cum to be quhair thai ar in heuin Alsua the ymage of our lady the glorious virgine Marie beirand in hir arme the bony ymage of hir sone commonly callit the baby Iesus representis to vs the blissit Incarnatioun and haly byrth of our saluiour yat he was borne of the glorious virgine Marie that sche was and is the mother of y e natural sone of God as concerning his manly nature thairfor the samyn ymage be representatioun techis vs to honour lufe the samyn glorious virgine as the mother of God The ix Cheptour QVhar panis ar thai Comminatioun of panis aganis the brekaris of the first command Eccle. 27 quhilk eftir ye scripture God almychty schoris to the brekaris of yis first coÌ„mand We sall reherse thame plainly and schortly First aganis thame quhilk wantis the feir of God or that feiris man mair than God it is writtin thus Si non in timore domini tenueris te instanter cito subuertetur domus tua Gyf yow hald nocht thi self continually in the feir of God thi house sall be soine cassyn downe And in the secund cheptour of Ieremy it is writtin thus Iere. 2. Scito et vide quia malum et amarum est reliquisse te dnÌ„m deum tuuÌ„ et noÌ„ esse timorem mei apud te dicit domiuus deus exercituâ—Ì„ Ken and se yat it is euil bitter to y e because yat thow hais left thi Lord God that my feir is nocht in the sais our Lord God of hostis And aganis thame quhilk will nocht haif ye trew faith of halie kirk or y e giffis nocht ferme credit to y e enangil of our saluiour Christ it is writtin in sanct Ihonis euangel Qui incredulus est filio Ihon. iii. non videbit vitam sed ira dei maneâ— super cum He that will nocht gif sure faith to ye sone of God sall nocht se lyfe bot the wrath of God yat is to say y e rychteous iugemeÌ„t of god bydis vpon him And to gyfe bot ane example quharfor was the fair and excellent citie of Ierusalem vterlie destroyit in the xlii Èeir efter the passioÌ„ of our saluiour quharin perisched alâ—uin hundreth thousand men and wemen as it is gaderit fra Iosephus Flauius and Egisippus Trewlie for na vther cause principallie bot yat thai wald nocht knaw the tyme of thair visitation yat is y e thai wald nocht resaif the faith of our saluiour Iesê° Christ quhen he in his awin propir persone viseit yame with his preching miraculis Thridly quha that wantis hoip in the mercy help of God or that lippinnis mair to the help of man than of God lat thame heir the maleson that God giffis thame be his Prophet Ieremie Iere. xvii quhilk is this Maledictus homo qui confidit in homine et ponit carnem brachium suum et a dnÌ„o recedit cor eius Cursit and wariit is that man quhilk traistis and lippinnis in maÌ„ mair thane in God almychty puttis his hail defence and principal succure in tyme of neid in ony flesche thai is to say in mortal men quhilk of yame self is brukkil revil and waik and vnable to help vs by the will and powar of God And mekil mair thai fall in the same maleson of GOD quhilk puttis thair traist and confidence in heip succure of the deuil quhilk is our perpetual enemie and fra the beginning hais bene a man slaar and stude nocht in verite bot â—uâ—mair is a lear and the father and first beginnar of all lelingis And of thame quhilk hais nocht the trew lufe of god and thaâ—r nychbour sanct Ihone the euangelist sais thus i. Ihon. iii Qui non diligit manet in morte He that hais nocht the lufe of God and his nychbour dwellis in dede that is to say he remanis in deidly syne and sa is giltie of eternal damnation And thus Èe may se that quhasaeuir wantis ye four principal verteous quhilk God requiris in this first command incurris the indignatioun of GOD. Promis of revvardis to the keparsis of this command Ps xxxiii Psal xxxii And quhat rewardis ar promissit in the scripture to thame quhilk hes y e forsaid four verteous Èe may soine vnderstand First it is writtin in the Psalme Non est inopia timentibus eum Commonlie thai want na warldly geir quhilk feiris God And agane in the Psalme Oculi dnÌ„i super timentes eum et in eis qui sperant super misericordia eius vt eruat a morte animas eorum et alat eos in fame Tâ—e eyne of our Lord behaldis on thame that feiris him and alswa vpon yame quhilk hoipis on his mercy to deliuer yair saulis fra dede to feid