The catechisme that is to say, ane co[m]mon and catholik instructioun of the christin people in materis of our catholik faith and religioun, quhilk na gud christin man or woman suld misknaw: set furth be ye maist reuerend father in God Iohne aschbischop of sanct Androus legatuit and primat of ye kirk of Scotland, in his prouincial counsale haldin at Edinburgh the xxvi. day of Ianuarie, the yeir of our Lord 1551. with the aduise and counsale of the bischoippis and uthir prelatis with doctours of theologie and canon law of the said realme of Scotland present for the tyme.

❧Heir followis the secund part of the Catechis, contenand ane plaine declaratioun of the twelf artiklis of the Crede necessary to be knawin and trowit of all christin men & wemen to thair eternal saluatioun. (Book 2)

The first Cheptour.

THe secund part of this Catechis, giffis instructioun of our christin fayth, quhilk is sa necessary to vs all, that as the Apostil sanct Paule sais:* 1.1 Sine fide autem im∣possibile est placere deo. Cre∣dere enim oportet accedentē ad deum quia est, et inquirentibus se remunerator sit. Without fayth it is impossible to pleis God, for he that cummis to God mone beleif that God is, and that he is ane rewardar of thame that seikis him. And agane he sais:* 1.2 Omne autem quod non est ex fide peccatum est. Quhatsaeuir is nocht of faith, the same is syn.* 1.3 And as the Prophet Esaie sais: Si non crederitis, non intelligetis. Except yat ʒe beleif ʒe sall nocht vnderstand. Quhat sall we nocht vn∣derstand? Trewly thai thingis that belāgis to our saluatioun, quhilk we can nocht ken be natural re∣sone,* 1.4 bot allanerly be fayth. Quhairfor S. Paule sais: Animalis autem homo nō percipit ea, quae sūt spiritus dei, stulticia enim est illi, et nō potest intel∣ligere. The natural man (that is, haiffand only the giftis of nature) vnderstādis na thing of the spre•• of God, it is fulischnes to him {fleur-de-lys} 1.5. Quha is the na∣tural

man, bot the hail persone of man, with all his resone, cunnyng, will, wit, & powar, sic a man, nocht baiffand the faith of haly kirk, quhilk is the gift of the spret of God, can nocht vnderstand how to cum to his saluatioun. And how perelous it is to misken yai thingis, as we declarit to ʒow in y^e first prologe, ʒe may tak exempil of the pepil of Israel, quhen yai wer in wildernes, cumand to y^e land of promissioun of quhome God sais thus: Ipsi vero non cognoue∣runt vias meas, quibus iuraui in ••ra mea,* 1.6 si introibūt in requiem meā. Thai haif nocht knawin my wayis (that is to say, my iustice and mercy) to quhome I haif sworne in my wraith, y••t is, I determit to exe∣cute aganis thame the rigour of my iustice, sa that yai sal nocht entir into ony rest in ye land of promis∣sioun, quhilk is the kingdome of heuin. The rea∣sone quhairof sanct Paule schawis in few wordis, saying: Qui ignorat, ignorabitur.* 1.7 He that miskens sall be miskennit. Mening this, gif we will nocht ken Goddis iustice and his mercy, offerit to vs in Christ, in tyme of this lyfe, God sall misken vs in the day of extreme iugement. Quhairfor, that ʒe may pleis God, that ʒe may vnderstand how to cum to ʒour saluatioun, that ʒe finally may entir in∣to y^e eternal rest of god, {pro}missit vnto vs in Christ, leir to vnderstand the rewle of ʒour fayth, callit commonly the Crede, compilit and set furth be the haly Apostillis of Iesus Christ, for the common & necessary instructioun of all christin men & wemen.* 1.8 And for the mair plaine vnderstanding of the same Crede, it is to be notit, that faith in haly scripture

is takin in twa sortis. For doutles, thair is ane fayth, quhilk is general, deade, and ydil. Also yair is ane fayth, quhilk is special, leiffand and wyrkand.* 1.9 Quhat is general fayth? General fayth is ane gift, quhair throch we ken yat yair is ane trew God, and trowis fermely that all quhatsaeuir is set furth to vs of God, other in the haly write, or in the diffinitionis of general counsellis representand the vniuersal kirk, ga∣derit in the haly spirit is sa trew, that na thing can be trewar, suppose thai excede the capacite of natural reasone, because that the haly spret, quhilk is giffar of the scripture, and techear of haly kirk, is the spret of veritie. Is this gene∣ral faith, be the quhilk we trow yair is ane god, sufficient for our saluatioun? Vndoutand it is nocht sufficient, for mony Gentillis, specially Philosophouris be the sycht & knawlege of the creatouris had a part of this general faith, and come to y^e knawlege of ane trew god,* 1.10 his eternal powar & diuinitie, bot because thai wald nocht thank him, glorify and serue him, as yair God, thair knawlege was deade, ydil and vayne, and swa thai vanissit away in thair mynd be ydola∣trie and vthir abhominabil synnis, and sa thai perischit, as it is declarit in the first to the Ro∣manis. Also mony euil christin men and wemen beleiffis be this general fayth as the kirk d••is, bot because thai want the special faith yat wyr∣kis be leiffand cheritie,* 1.11 thai can nocht be saiffit. Of quhome we may verifie the wordis of sanct

Paule, sayand thus: Confitentur se nosse deū, factis autem negant. Thai saie thai knaw God, bot thai deny him with thair deidis. Mairouir as sanct Ia∣mes sais: Demones credunt & contremiscunt.* 1.12 The deuillis trowis yat yair is ane God, & for feir of his terribil iugement thai tremyl. Sa thow seis that it is nocht sufficient to beleif, that thair is ane God e∣ternal, and that all spokin of him in haly write, is trew, because it is bot ane general faith, common to gud men and euil men, to men & deuillis, al kennis perfitly that God can nocht mak ane lesing.

Quhat is the special and quick faith,* 1.13 quhilk is in all gud christin men and wemen? It standis in thre pointis. The first is before said, to trow that thair is ane God, and yat all the historeis writtin of God in haly write, is trew as that he is ane God in substance and thre in personis, that the same blissit Trinite is makar of heuin and erd, & of all crea∣touris visibil and inuisibil, yat he hais geuin to vs be handis of Moyses the ten commandis, to keip vnder the paine of eternal dānatioun, with al vthir historeis in the haly write, other in detestatioun of syn or in cōmendatioun of vertew. Secund, be∣cause we ar brekaris of the law, we suld be knaw∣lege of the same faith▪ feir all the comminationis, schoringis or bostingis, quhilk God makis in the scripture aganis the transgressouris of the law, thinkand that thai ar maid agane ilkane of vs in special. Thridly, we throw feir of God beginnand to repent our self for our synnis, suld hoip to optene the mercy & grace, quhilk God promissis in Christ

to al & sundry faithful & penitent men & wemen. Breuely, to commit our self hailely to God, to put our hai•• traist and confidence in his help, de∣fence, gudnes & gracious prouisioun in all our necessiteis, perellis, dangeris, mistaris, infirmi∣teis, in all forsakand our awin will, and with o∣bediens cōmit all to the gracious will of God. Siclyk faith had Daniel,* 1.14 quhen he was put in the caue amang the Lyonis. Siclyk faith had Susanna, quhen sche was iniustly condamnit to the deade. Siclyk faith had Ionas, quhen he was thre dais and thre nychtis in the wame of the Quhat.* 1.15 Siclik faith had the thre children, callit Ananias, Azarias and Misael, quhen ya•• w••r cassin into the byrnand fornace. This is the special faith of ane trew christin mā, quhilk standis in the general faith afore rehersit and in sure confidence and hoip of goddis mercy. This faith obtenis to vs the abundant grace of the haly spret,* 1.16 quhilk powris into our hartis ye trew lufe of God and of our nychtbour. This is the faith special, leiffand and wyrkand, that is sa mekil commendit of our saluiour in the euan∣gil, and of sanct Paule in his Epistillis. This is the faith yat iustifeis a christin mā according as sanct Paule sais to the Romanis: Iusticat•• ergo ex fide pacē habemus ad deum.* 1.17 We being iustifyit he faith, hais peace in our conscience with God. This is the faith that makis vs the barnis of God, according as sanct Paul sais to

the Galathianis:* 1.18 Omnes enim filii dei estis per fidem, que est in Christo Iesu. Ʒe ar all the sonnis of God be faith, quhilk is in Christ Iesu. This is the faith that ouircummis the warld, accor∣ding as sanct Iohne sais in his first epistil:* 1.19 Hec est victoria, que vincit mundum, fides vestra. Faith is the vertew, quhair throch ʒe get victorie and ouercummis the warld. This is the faith that ouercummis the flesche, as sanct Paule sais to the Ephesianis: In omnibus sumentes scutū fidei,* 1.20 in quo possitis omnia tela nequissimi ignea extin∣guete. In all thingis tak ʒe hald of the buklar of faith, quhairwith ʒe may slokkin the fyrie dar¦tis of the wyckit spret. This is the faith that ouercummis the deuil as sanct Peter sais:* 1.21 Fra∣tres sobrii estote & vigilate, quia aduersarius vester diabolus, tan{quam} leo rugiens circuit, querens quem deuoret. Cui resistite fortes in fide. Brethir be sober and walk, for ʒour aduersarie the deuil gangis about lyk a rampand Lyone seikand quhome he may swallie. Quhome resist stedfast∣ly in faith. This is the faith quhairwith the rychteous man leiffis, as it is writtin:* 1.22 Iustus autem ex fide viuit. The rychteous man leiffis throch his faith. This faith is alwayis ionit with hoip and cheritie, and werkis throw lufe. This faith confortis vs in all our aduersi∣teis, and causis vs to haif euirmair this worde

in our mouth:* 1.23 Si deus pro nobis, quis contra nos•• Gyf God be with vs, quha can be aganis vs? And also this word: Non sunt condignae passiones huius temporis ad futurā gloriā, que reuelabitur in nobi•• The trubillis of this tyme, ar nocht worthi of the glore that sall be schawin apon vs. Quhair this faith is nocht present, gud werkis can nocht help to saluatioun. Quhair yis faith (quhilk is neuir with out gud werkis) is present, all thingis cūm••s to our weil. Noder will God almychty thoile ony thing to cum to man or woman ba••and this faith, bot tha•• he kennis is profitabil to him, suppose we ken•• nocht, say that: Siue viuimus, fiue morimur, domini ••umus.* 1.24 Quhiddir we leif or dee, we ar the Lordis. For thame that ar simpil & vnleirit, the Crede may be deuidit in thre partis, eftir the thre personis in ane godheid. Quhairof the first is of God the fa∣ther, and schawis our creatioun. The secund is of God the sone, and declaris our redemptioun. The thrid is of God the haly spret exponand our sancti∣ficatioun. As we mycht confesse our faith in few wordis. I beleif in God the Father, quhilk hais create and maid me. I beleif in God the Sonne quhilk hais redemit me. I beleif in God the haly spret, quhilk daily sanctifyis me, ane God and thre personis, allutterly of ane nature, substance, powar, wisdome, gudnes, maiestie and eternitie.

THE FIRST ARTIKIL OF THE CREDE.

The secund Cheptour.

THE FIRST artikil of the Crede schawis the Fatheris Godheid, will and work, quhair thow sais I beleif or I traist in God the fa∣ther almychty makar of heuin and e••d. In declaratioun of thir artikillis, first ʒe sall heir a schort expositioun of all the wordis contenit in this same artikil, syne we sal colleck breuelie the soume and the sentence of the same artikil. Last of all out of the samyn we sall gadder certane moral lessones to ʒour spiritual edificatioun.

I.* 1.25 Quhi sais thow in the beginning of the Crede I beleue, spekand in ye singular nowmer? To sig∣nifie and declare that ilkane of vs suld haif in our awin hart ane special faith in God. For trewly it is nocht sufficient to the for thi saluatioun, that sanct Petir and sanct Paule with the laif of the sanctis of heuin, had ane special faith in God almychty, the Father, the Sonne, & the haly spret, thre persones and a God, sa yat thow may saie with sanct Paule: In fide viuo filii dei, qui dilexit me, et tradidit se∣metipsum pro me. I leiue in the faith of the sonne of God, quhilk hais luffit me, and gaif him self for me. And than may our saluiour say to the:* 1.26 Fidex ••ua te saluum fecit. Thi faith hais maid the saif.* 1.27 And agane: Sicut credidisti, fiat tibi. According to thi fiath, sa be it done to the.

* 1.28Beleiue or trovv. Quhy sais thow this secund word, beleiue or trow, sayand I beleiue or trovv, mair than this word, I see or I vnderstand per¦fit••y? Trewly to schaw plainely that thir twelf artikillis of y^e Crede, can nocht be cōprehendit be natural reasone, bot allanerly be faith, accor∣ding as it is said: Nisi credideritis, non intellige∣tis. Except ʒe beleiue, ʒe sall nocht vnderstand. Thairfor we suld eftir sanct Paulis counsel: Captiuare intellectum in obsequium Christi. Put ʒour natural reasone in presone, that we may serue our saluiour Christ with ane trew faith, giffand ferme credite to his haly word.

* 1.29In. Quhy sais thow this thrid word In, say∣and, I beleiue in God? Thow sais nocht in this first artikil, I beleif thair is ane God, or I be∣leiue God, bot thow sais thus, I beleiue in God. Veraily thow sais swa, declarand thi self to haif that singular and special faith, quhilk God re∣quitis of vs all. For as we tauld ʒow afore, it is nocht sufficient to the for thi saluatioun, to beleiue that thair is ane trew and verai God, or to beleif god, yat is to say, to beleif all y^e wordis of god to be trew, bot thow suld beleif in god, yat is traist in him with lufe & obediens, quhilk beleif we declarit to ʒow at lenth afore. And O christin man tak tent, that thow haif alwayis this beleif in god, quhilk is requirit of the ex∣presly be our saluiour,* 1.30 sayand: Creditis in deum et in me credite Ʒe beleif in god, beleif also in me.* 1.31 And agane he sais in ane vthir place: Ho••

est, opus dei, vt credatis in illum quem misit illo. This is y^e werk that god requiris of ʒow to beleiue in him, quhom the father hais send, that is, the sōne of god, quhom the father hes send to vs be his blis∣sit incarnatioun.

God. Quhat vnderstandis thow be this word God? Trewly, it is difficil, ʒe and impossibil to de∣clare perfitly & hailely the significatioun & diffini∣tioun of this worde God. Sum vnderstanding of it we haif giffin to vs in haly scripture, quhilk we sall schaw to ʒow breuely and plainely.* 1.32 Thair is in haly writ sumtyme mencioun maid of thame yat ar callit goddis, allanerly be fals nominatioun and vsurpatiouns, a certane proud kingis, also deuillis throch pride vsurpit to be callit god, and certane pepil afore the incarnatioun of Christ, blindit with errour & infidelitie, callit and tuk thame as goddes It is writtin in the Psalme:* 1.33 Omnes dii gentiū de∣monia. All the goddis of the Gentilis was deuillis. Sum tyme in the scripture, certane men ar callit goddis, allanerly be participatioun of goddis auc∣toritie, and sa was in the auld law, Iugis and Kingis, callit goddis, because thai ar rewlacis of the pepil in Goddis steid, and hais the execu∣tioun of iustice giffin to thame of God. Sa it is writtin in the buke of Exodi: D••is non detrahes.* 1.34 Thow ••all nocht speik euil of the goddis,* 1.35 that is to say, of ye Preistis Pri••is & Iugis. Sum tyme men was callit goddis be participatioun of special grace, and of prophesie or preisthed, of quhom•• it

is writtin in the Psalme:* 1.36 Ego dixi dii estis, et fili•• excelsi omnes. I haif said that ʒe ar goddis, & all ʒe ar sonnis of the heast. Bot veraily and properly thair is na goddis bot ane be trew godheid & veray natural propertie of God, of quhome it is writtin: Audi Israel deus noster,* 1.37 deus vnus est. Heir Israel, our God is bot ane God. Gyf thow wald haif sum knawlege of thi god, quhat he is. First thow mone beleiue that he is ane spiritual substance:* 1.38 Spiritus est deus. God is ane spret, that is say, a spiritual substance, nocht maid of body and saule as man is, bot he is incorporal, immaterial, & a simpil substāce nocht maid of partis, God is eternal without be∣ginning and without ending, God is all godnes, in him is omnipotent strenth, power and na waiknes, in him is vnspeikabil wisdome, & na kind of igno∣rance, in him is infinite gudnes, & na kind of euil, in him is infinite rychteousnes, and na kind of ini∣quitie, in him is infinite mercy, and na kind of cru∣delitie, in him is infinite richis, and na kind of po∣uertie, in him is helth & lyfe, and na kind of seiknes or mortalitie. Breuely, in him is infinite glore, ioy and blisse, and na kind of miserie, in him is eternal lufe, and na kind of malice, and all thir propirteis of God ar nocht to him accidentis, yat is to say, put to him or geuin to him, bot yai ar al to giddir, nocht ellis bot his awin veray substāce, nature and god∣heid. This is the ineffabil, and incomprehensibil God, of quhom thow sais thus: I beleif into God. And gyf thow desyre largear declaratioun of thi Lord god, seik in the declaratioun of the first com∣mand,

in the beginning of the fourt Cheptour.

Father. Quhy callis thow God almychty father? Trewly I suld call him father of the se∣cund persone in the Trinitie our saluiour Iesus Christ, quhilk is natural sonne of him, of the same nature, substance and godheid, with the father, as it sall be schawin to ʒow in the secund artikil. Mairouir I may baldly call him father of my awin self, nocht be natural generatioun,* 1.39 bot be the grace of adoptioun, he hais maid him self my father, quhairin he hais geuin to vs in∣finite consolatioun and cōfort. Gret is the hoip and traist, quhilk the sonne hais to his natural father, kennand weil that his father luffis him hartly, and to his powar will defend him fra all euil, & prouide to him al gud, bot and we cōpair the lufe, the cuir and prouisioun, quhilk our na∣tural father hais to vs, to the lufe, cuir and pro∣uidens, quhilk our heuinly father hais to vs, it will seime to be na thing ellis bot a litil scha∣dow, of the prouidens, gudnes, & cuit of God. The natural father wald faine help his sonnis, prouide gret leiuingis for thame, ʒe mak thame Lordis and princis, gif it lay in his powar, bot his powar answeris nocht to his will, he hais na powar to prouide for thame, sa mekil as his hart desyris. Bot our heuinly father almych∣ty God, nocht only he will help and prouide for vs, bot also he hais mycht and powar to help vs, and in deid defend vs, helpis vs, and prouidis all gud for vs, mair or lesse according

as his wisdome thinkis expedient to our weil. Thairfor our saluiour sais:* 1.40 Dico vobis, ne folli∣citi sitis anime vestre, quid manducatis, ne{que} cor∣pori vestro, quid induamini, Nonne anima plus est quam esca, et corpus plus{quam} vestimentum &c. I say to ʒow, be ʒe nocht careful for ʒour lyfe, quhat ʒe sall eite, or quhat ʒe sall drink, nor ʒit for ʒour body, quhat ʒe sall put on, is nocht the lyfe mair worthi than y^emeit, & the body mair worthi than clething? Behald the foulis of the aire, for thai saw nocht, thai schier nocht, nor ʒit gaderis in ony thingis in the barnis, and ʒit ʒour heuinly father feidisyame. Ar ʒe nocht mekil bettir than thai? And eftir he sais thus: Thairfor tak na thocht saynd: Quhat sall we eit, or quhat sall we drink, or quhair with sal we be cled? For ʒour heuinly father knawis, that ʒe haue neid of all thir thingis. Seik first the kingdome of God, and the rychteousnes thairof, fa sall all this thingis be ministerit to ʒow.* 1.41 Sanct Peter also exhortis vs to the same effeck, sayand: Omnem sollicitudinem vestram proiicientes in eum, qu••∣niam ipsi est cura de vobis. Cast all ʒour cure on him, for he caris for ʒow. And the Prophet sais in the Psalme:* 1.42 Iacta super dominum curam tuam, et ipse te enutriet. Cast all thi thocht and care on our Lord, and he sal nurisch the. Thus christin man, thow suld be sickir, that gif thow with ane leiuand faith put all thi confidence and traist in God, he will be to the a luffand father and pro∣uide

all gud to the, as he thinkis expedient to thi weil.

Almychty.* 1.43 Certane gret kingis and Em∣perouris, ar callit mychty Kingis and mychty Emperouris. The angels of heuin may be callit potent and mychty, bot na creature of heuin or erde nor vnder the erd may be callit omnipotent or almychty, that is say, that hais all powar and mycht, sa God allanerly is omnipotent and almychty as the Prophet beris witnes in the Psalme: Deus noster in coelo,* 1.44 omnia quecun{que} vo∣luit, fecit. Our God in heuin hais doine and wrocht all thingis quhatsumeuir he wald do. Sa quhen he spak of Abraam, he callit him self almychty, sayand: Ego Deus omnipotens.* 1.45 I am the almychty God. And trewly christin pepil, to beleiue that God is omnipotent and almychty, is the ground, strenth and foundatioun of all the laif of the artikillis of the faith. For gif ony man wald think or say, how is it possibil that ane puir virgin may consaif and beir a barne without the seid of man? How is it possibil that al we mone ryse fra ye dede to lyfe agane, ilkane man in his awin bodie on the lattir day? How is it possibil that the precious bodie and blude of our saluiour Christ Iesus, now sittand at the rycht hand of his father in heuin, may be really and corporally present in the sacrament of the Altar? Till all thir questionis and all sic∣lyke concernyng the artikillis of our faith we

suld answeir with the wordis of this first artikil sayand, I trow in God almychty, to quhome all thingis is possibil, and na thing is impossi∣bil, according as the Angel Gabriel said to the glorious virgin Mari:* 1.46 Non est impossibile apud deum omne verbū. Thair is na word or na thing impossibil to God.* 1.47 And quhy? For he is almych∣ty, his powar is infinite, quhilk he schawit plain¦ly in the creatioun of heuin & erde. Than seand that the powar of God is infinite and incom∣prehēsibil of man be natural reasone, thai schaw thame self to be gret fuilis and in a maner infi∣delis wantand y^e faith of yis first artikil, quhilk speris ony siclyke questionis, how may God do this thing or that thing quhilk he hais spokin? It may and suld be sufficient, that as our Lord God be his infinite powar, hais creat and maid heuin and erd and all creatouris thairin, sa be the same infinite powar he may fulfil and bring to passe all that he sais, suppose it exceid the ca∣pacitie of mannis wit and reasone.

Makar of heuin and erd of nocht. As we said to ʒow afore, the almychty powar of God was plainely schawin in the creatioun of heuin and erd, quhilk God maid of na thing. And heir we suld consider the gret difference betuix the wyr∣king of man, and the wyrking of God. Ane craftis man can nocht wyrk his werk except yat he haue sum mater to mak his wark of. Ane Tailʒ••our can nocht mak ane garment, bot of

clayth. A Masone can nocht byg ane wall, bot of Lyme and stane. A Wricht can nocht mak the ruif of ane house bot of tymmer, and sa furth. Bot almychty God maid heuin and erd and all creatouris thairin, of na thing, quhilk he did be his almychty powar. Sa Moyses beiris wit∣nes sayand: In principio creauit Deus coelum et terram. God in the beginning,* 1.48 maid of na thing heuin and erde. And the Prophet syngis in the Psalme: Adiutorium nostrum in nomine domini,* 1.49 qui fecit coelum et terrā. Our help is in the name of the Lord, quhilk maid heuin and erde. Now thairfor, O christin man, thow sal leir the trew significatioun of this worde creatioun, it beta∣kins nocht allanerly making of heuin and erde with all creatouris of nocht as we said afore, bot also it betakins continual and perpetual cō∣seruatioun, gubernatioun, and prouisioun of al creatouris. God forbid that we ymagein God to be ane makar of his workis, as man is a wer∣kar of his werkis. Quhen a warkman hais maid a house, he passis fra it, and takis na cuir of it. Syclike it is of all vthir warkmen con∣cerning thair wark, bot God almychty hais sa maid of na thing all his creatouris, that also continually he conseruis and keipis thame in yair being, he gouerneis yame & gydis yame, in samekil yat gif he wald take away fra his crea∣touris his cōtinual & daily conseruatioun, bot a moment of ane hour, all wald fall to na thing.

Tharfore our saluiour sais in the euangil of sanct Iohne:* 1.50 Pater meus vs{que} modo operatur et ego o∣peror. My father hitherto wyrkis be cōseruatioun of his creatouris, and I wyrk also with him.

The thrid Cheptour.

* 1.51THe sentence of the first artikil of the Crede is this. I trow nocht allanerlie that God is, or that the haly writ sais of God is trew, bot I feirand the iugement of God for transgressioun of the law & repētand the same, puttis al my traist & hoip of my saluatioun into ane verai God, quhilk is father to all his creatouris, luffis thame & dois euir all gud to thame, conseruis and keipis thame mychtfully, disponis & ordouris thame wisely, pro∣uidis for thame gratiously. And anent my self, I dout nocht bot he fauouris and luffis me, for als mekil as yat he of his awin gudnes hes geuin me al gud, quhatsaeuir I haif or knaw, he keipis me at tyme and tyde, and defendis me nycht and day fra all euil and peril that my fayis in bodie or in saule wald do to me, or ony vthir creatour. And that he wil without dout, fulfyl his promise of mercy to me for his awin faithfulnes, I doand dew penance, & haiffand a leiffand & quick faith in him. And this I traist surely he may do, for he is almychty. Thair is na creature yat may resist to his wil, for he is ma∣kar of heuin and erd & all creatouris thairin. And I grant to, yat he is my makar and hais geuin me bodie and saule, and keipis yame euir, and my lyfe,

my wit, my reasone and al my membris. I grant he giffis me meit and drink, cleithing, house and har∣barie, gyrs, corne, and cattall, wyfe and barnis and vthir gud. I grant also he garris al his creatouris mak seruice to me, the Sonne and Mone, nycht & day, fyre, aire, watter and erd, fische, foulis & bestis, and al yat growis on the ground. Thairfor, quhat euir I am, quhateuir I may, quhateuir I haif be heuin and erd, he giffis it to me.

Fyrst, quhen we beleiue with our hart,* 1.52 and con∣fess is with our mouth this first artikil, I beleiue in God father almychty, makar of heuin and erde, we ar direck it to the trew knawlege of the maiestie of God. For this is a general rewle, ilkane makar is mair excellent, than is the work. God almychty is the makar of heuin & erd & al thingis contenit yair∣in, quharfore he is mair excellent than all the crea∣touris of the warld. This is declarit in the buke of wisdome thus: Quorum et si specie delectati deos putauerunt, sciant quanto his dominator eorum speciosior est, spiciei enim generator hec omnia con¦stituit. Aut si virtutem et opera eorum mirati sunt, intelligāt ab illis, quoniam qui hec fecit fortior est illis. A magnitudine enim speciei, et creature, cog∣noscibiliter poterit creator horū videri. Suppose the Gentilis, haiffand plesour in certane creaturis fairnes, had opinioun yat thai wer goddis, ʒit thai suld haif kend, that the Lord and rewlar of yame is fairar than thai all, for he that is makar of all fair∣nes maid thame. Or gif thai merualit at the gret powar and werkis of the creatouris, thai suld haif

vnderstād be yame, yat he quhilk maid yame is starkar than thai all, for be the gretnes, fairnes and gudnes of ye creatouris, the makar of yame may be persaiuit with plaine knawlege. Thus we may cum to sum knawlege of gods maiestie, powar, wisdome, and gudnes, be faith of this first artikil.* 1.53 Secundly, this artikil leiris vs to gife perpetual thankis to God, for quhat sa∣euir we haif other fra heuin or erde, or ony crea∣tour yairin, the same is geuin vs of God. Accor∣ding as sanct Paule sais: Quid habes quod non accepisti?* 1.54 Quhat hais thow, quhilk thow hais nocht resaiuit?* 1.55 And in y^e Psalme: Dn̄i est terra & plenitudo eius. The erde is the Lordis and all contenit in it, the round warld and all that in∣habit in it. Thairfor we suld euir gife thankis to God for all his giftis, sayand with the Pro∣phet in the Psalme:* 1.56 Benedic anima mea domino, et omnia que intra me sunt nomini sancto eius. Be∣nedic anima mea domino, et noli obliuisci omnes retributiones eius. Loiue thow the Lord O my saule, and all that is within me loiue his haly name, loiue thow the Lord my saule, and forʒe•• nocht his benefitis.* 1.57 Thridly, be faith of this artikil, we ar inducit to haif paciens in al aduer¦siteis. Suppose all creatouris ar maid of God, and sa gud in yair nature resauit of God, ʒit gif in ony thing thai noy vs, or inferris ony payne to vs, we suld beleif that the same payne cūmis to vs be the hand of God, bot nocht the synne of

euil men, quhilk puttis the payne to vs. Thair∣for sais the Prophet Amos:* 1.58 Si erit malum in ci∣uitate quod dominus non fecerit? Is thair ony euil in the citie, quhilk the Lord makis nocht? As he mycht say, thair is na euil of payne or trubil in the pepil, bot it cummis be the send of God, according as he sais be y^e Prophet Esaie: Ego dominus et non alter,* 1.59 formans lucem et creans tenebras, faciens pacem et creans malum, ego dn̄•• faciens omnia hec. I am the Lord and na vthir bot I, quhilk makis lycht and myrknes, quhilk makis peace and also makis euil, vnderstand be this word euil, battal, weir, and all maner of aduersitie and temporal trubil, for punitioun of syn, as sanct Hierome sais vpon Amos.* 1.60 Bot it is callit euil, because it semys euil to yame yat tholis it. Now seand y^t al euil of payne, troubil and aduersitie, cummis be the send of God, other for our correctioun, probatioun or punissioun, we suld haif pacience in all aduersiteis, sayand with Iob: Si bona suscepimus de manu dn̄i,* 1.61 mala autē quare non sustineamus? Gyf we haif resaiuit prosperitie fra the hand of the Lord, quhy suld we nocht thoil the euil of aduersitie? Dn̄s dedit,* 1.62 dominus abstulit, sicut domino placuit, ita factum est, sit nomen domini benedictum. The Lord hes geuin vs our prosperitie, the Lord hais takin it away fra vs, as it hais plesit the Lord, sa be it dome, blissit be the name of the Lord.

* 1.63Fourtly, be the faith of this same artikil we suld leir to haif the rycht vse of all creatouris, quhilk is to vse thame to that effeck & purpose, quhairto thai ar creat of god. And gif ʒe wald speir, to quhat vse was the creatouris maid of God? The wisman an∣sueris sayand:* 1.64 Vniuersa propter semetipsum ope∣ratus est dominus. Our Lord God hes wrocht and maid all creatouris for his awin self, that is to say, for his awin glore that all creatouris suld glorifie & magnifie him according to thair powar and maner.

Secund, thai wer maid for our seruice and profit according as Moyses speikis of the Sonne and Mone and sternis, in the buke of Deuteronomii: Que fecit dominus deus tuus,* 1.65 in ministeriū cunctis gentibus. Thi Lord God sais Moyses hais maid thame all to the seruice of all pepil. And the Pro∣phet sais in y^e psalme: Omnia subiecisti, subpedibus eius.* 1.66 Thow hais gud Lord (sais the Prophet) sub∣ieck it all thingis vnder the feit of mā, that is to say, to the seruice and profit of man. We suld thairfor vse al creatouris to the glore of God, quhilk we do quhen we vse thame to the plesoure of God. Alsua we suld vse thame to our awin profit, sa that quhen we vse thame we cōmit na syn. Swa, quhatsaeuer thow hais, wisedome, cunning, fairnes, strenth, or ony warldly geir, vse thame all to the plesour of God, and sa thow vsis thame to thine awin profit. To God thairfor be al louing and thankis, honour and glore for euir and euir. Amen.

☞The secund artikil.☜

The iiii. Cheptour.

ET IN IESVM CHRISTVM filium eius vnicū dominum nostrū. Heir begynnis the secund part of our Crede, quhilk concernis the faith yat we suld haif in the secund persone in Trinitie, beleiuand fer∣mely that he is bayth God and man. And this part of our Crede contenis seuin artikillis. The first is,* 1.67 I trow in Iesus Christ his only sonne our Lord. The secund, I trow yat Iesus Christ was consai∣uit be the haly spret, and was borne of the virgin Marie. The third, I trow yat Ies{us} Christ tho••it his passioun vnder Poncius Pylatus, was cruci∣fyit, deade & bereit. The fourt, I trow that Iesus Christ descendit to the hel. The fift, I trow that Iesus Christ raise fra deade to lyfe the thrid day. The saxt, I trow that Iesus Christ ascendit to the heuins, & sittis at the rycht hand of God the father almychty. The seuint, I trow that Iesus Christ sall cum fra heuin to iuge the quick and the deade. Thir seuin artikillis expremis to vs the trew faith quhilk we aucht till our saluiour Iesus Christ in our hartis, and to confesse thame with our mouth quhen neid is, for as our saluiour sais:* 1.68 Qui credit in filium, habet vitam eternam, qui autem incredu∣lus est filio, non videbit vitam, ••ed ira Dei mane•• super eum. Quhasa beleiuis in the sonne, hais eter¦nal lyfe, he that beleiuis nocht in the sonne, sal nocht see lyfe, bot the wraith of God abydis apon him.

Gyf thow will knaw how profitabil this faith is, heir quhat sanct Paule sais to the Romanis: Quia si cōfitearis in ore tuo dominum Iesum,* 1.69 et in corde tuo credideris, quod deus illū suscitauit a mortuis, saluus eris. Gyf thow confessis Ies{us} with thi mouth that he is the Lord, and trowis with thine hart, yat God hais raisit him fra the dede, thow sal be saiffit. That is to say, gif thow beleiue with ane trew faith yat werkis be lufe, yat Iesus Christ is bayth God and man, & yat he deit for our redemptioun, & raise vp agane fra the dede the thrid day, be the mycht of God, thow sall be saif•• it be eternal saluatioun. Sen swa is (O christin man) that thi saluatioun e∣ternal, s••andis in the trew and perfite faith of our saluiour Iesus Christ, I exhort ʒow to tak gud tent to the expositioun of yir seuin artikillis, quhilk as we said, pertenis till our saluiour Iesus Christ.

IESVS. For the plaine intelligens of this ar∣tikil, ʒe mone vnderstand four wordis. The first is yis word Iesus, the propir name of our saluiour, a name sa excellent & of sa hie maiestie, yat as sanct Paule sais:* 1.70 In nomine Iesu, omne genu flectatur, coelestium, terrestrium et infernorum. In the name of Iesus, all kneis suld bow, of heuinly creatouris, of erdly, & of hell. This name Iesus is a Hebrew word, & be interpretatioun is as mekil to say in the Latin toung as saluator▪ & in our Scottis speche, ane saluiour. And efter quhat maner he is our sal∣uiour, the halye Angel declarit to Ioseph sayand: Vocabis nomen eius Iesum, ipse enim saluum faciet populum suum a peccatis eorum. Thow sal cal his

name Iesus, for he sal saif his pepil fra yair synnis. Quhat is syn? Syn is y^e trāsgressioun of Gods cō¦mand, yat fylis & blekkis our saulis. Syn bringis vs in bōdage & thirldome of the deuil, syn causis vs to incurre the offēce and indignatioun of God. Be syn we deserue the paynis eternal of hel. Fynally, throch syn we ar at Gods horne & banissit the king∣dome of heuin. Fra thir gret dangaris & misereis of syn, nother can Angel of heuin nor man in erde deliuer and saif vs. Only Iesus the natural sonne of God may saif vs, be the meritis of his blissit incarnatioun, of his maist haly conuersatioun and painful passioun. Thairfor he sais y^t he sal saif his pepil fra thair synnis. And gif thow speir quha is his pepil, quhom he saiffis fra yair synnis? Trewly thai men and wemen, to quhom the vertew and me∣ritis of Christis passioun is applyit be faith, that wyrkis be cheritie and the haly sacramentis, thai ar the pepil of Iesus, and thame wyll Iesus deliuer fra thair synnis. Quhairfor (O christin man) haue euirmair in thi mynd a quick remembrance of this haly name Iesus, haue euir in thi hart feruent lufe to this haly name Iesus, haue Iesus prentit in thi hart, sa deiply and sa constantly, that na thocht or lufe of this warld put it away. Thow may tak ex∣empil of that halye man Ignatius, quhilk had sa feruent a lufe to this name Iesus that he said to the tyrand, that Iesus was prentit in his hart. Quhen Ignatius was slayne, the tyrand causit the hart of Ignatius to be oppinnit & sa fande that miraculously this name Iesus was writtin in his

writtin in his hart with goldin letteris. Quhairto suld we be {pro}lixt in yis mater? The mair yat a trew christin man or woman vnderstandis and cōsideris the gret vertew and hie maiestie of this blissit name Iesus, the mair sall he grow in Faith, Hoip, and Cheritie, euermair haiffand in his mynd yir word{is}: Non est aliud nomen sub coelo datum hominibus, in quo oportet nos saluos fieri.* 1.71 Thair is na vther name vnder heuin geuin to men, in quhome we mone be saiuit, bot allanerly be the name of Iesus.

Christ. The secund word heir to be notit, is yis worde Christus, quhilk be interpretatioun is callit vnctit. And this word Christ betakins the dignitie and maist excellent office of our saluiour Christ. In the auld law,* 1.72 preistis was vnctit, as it is writtin in y^e buke of Exodi. Also kingis was vnctit, as we haue mentioun maid of king Dauid, and of Sa∣lomon.* 1.73 Quhy was Bischoppis & preistis vnctit? To signifie yair haly office geuin to yame of God, quhilk thai can nocht worthily and perfitly execute, without the special grace of God. The office of a Preist & Byschop is nocht to leiue in idilnes, nocht to leiue in fornicatioun and huirdome, nocht to be occupeit in halking & hunting, bot to leiue ane haly lyfe, chaist in body and saule, to pray to God for the pepil, to offer giftis & sacrifice to God for the pepil, to preche the word of God to the pepil, and lyk lan∣ternis of lycht to gife exempil of haly lyfe to the pe∣pil, quhow thai suld contemne all inordinat lufe of carnal plesour, of warldly geir, & tēporal dignitie, and to leiue a christin lyfe to the plesour of God.

Kingis lykwais was vnctit, to signifie thair excel∣lent dignitie and office. Quhilk is to rewil y^e pepil be executioun of trew iustice, to defende his pepil fra thair ennemyis, to cherisch gud men, and to pu∣nis and dant euil men. And trewly our saluiour Ies{us}, may weil be callit Christ yat is to say, vnctit, nocht with material v••e, bot with ye spret and maist abundant grace, quhilk God gaif to him, mair ex∣cellent and mair abundantly, than was geuin to all creatouris that euir was, is or salbe. For as sanct Iohne the Baptist sais:* 1.74 Non ad mensurā dat deus spiritum. God gaif nocht his spret to our saluiour Iesus efter mesour, bot aboue all mesour. Thus our saluiour was vnctit spiritually, to be ane Preist and ane King. Quhow was he ane Bischop or a Preist? For he techit vs the trew worde of God, he prayit & prayis daily for vs to the father of heuin, he gaif vs exempil of all vertew and perfectioun, he offerit his awin precious bodie apon the altar of the Crosse, as ane plesand sacrifice to the father of heuin, for our redemptioun and eternal saluatioun. Mairouir,* 1.75 he is king of all kingis and Lord of all Lordis, to quhome was geuin all powar bayth in heuin & erde, he hais auctoritie to rewle his realme, that is to say, all christin men and wemen, to defend thame fra thair ennemeis, to reward all gud men, and punis all euil men, quhilk he sall do perfitly apon the lattar day, and dois daily with weir, pest, and hungir, gif ʒe wald tak tent to it. Thus christin pepil, euirmair haif in ʒour mynd thir twa haly wordis, Iesus, Christus, for thai ar full of all conso∣latioun and comfort.

His only sonne. Quhy sais thow in this artikil I beleiue in Iesus Christ the only sonne of God? Ar nocht we all, that beleiuis in Christ Iesu with ane trew and leiffand faith, the sōnis of God? as it is said:* 1.76 Dedit eis potestatem filios dei fieri, his qui credunt in nomine eius. He hais geuin powar to thame to be sonnis of God, quhilk beleiuis in his name.* 1.77 And alsa sanct Paule sais: Omnes enim filii dei estis per fidem, que est in Christo Iesu. Ʒe ar al the sonnis of God be faith quhilk ʒe haue in Christ Iesu. Now sen it is swa, yat al gud christin men be leiffand faith in Christ Iesu ar the sonnis of God, quhi sais yow in yis artikil, I beleiue in Iesus Christ the only sonne of God? Trewly we all say swa in this artikil, beleiuand with our hart and cōfes•• and with our mouth, that our saluiour Iesus Christ is the only natural sonne of God▪ nocht maid, bot got¦tin eternally of the verrai substance of God the fa∣ther, consubstancial with the father, God of God, lycht of lycht, trew God of trew God, quhais eter∣nal generatioun and byrth, personal distinctioun, cōsubstantial nature of godheide, equalle powar, & euirlastand maiestie with the father, is declarit be the euangelist sanct Iohne in the beginning of his euangil,* 1.78 sayand thus: In principio erat verbum &c. And as for al trew christin men and wemen, quhilk beleiuis in Christ Iesu with ane special faith that wyrkis be lufe, ar the sonnis of God, nocht be na∣tural generatioun, bot allanerly be faith, grace, and adoptioun, for als mekil as almychty god the eter∣nal father for the lufe & me. it is of his natural sōne

our saluiour Iesus Christ, hais forgeuin vs al our synnis, taking vs to his fauour, & 〈◊〉〈◊〉 vs participāt of his eternal kingdome, with Christ Iesu his naturall sonne, as sanct Paule de∣claris to the Romanis, sayand: Ipse enim spiritus testimonium reddit spiritui nostro, quod sumus filii dei. The haly spreit beris witnes till our spreit, that we ar y^e sonnis of God. How beris the haly spreit witnes til our spreit, yat we ar the sonnis of God? Trewly be lufe and cheritie, quhen we haue a lufe to the commandis of God, & content to fulfil thame with ioy & blythnes, principally for the lufe of God, sic a perfit lufe and spiritual affectioun declaris til our cōscience that we ar y^e sonnis of God be adoptioun. Than it followis: Si filii et heredes, heredes quidem dei,* 1.79 coheredes autem Christi. Gyf we be sonnis we ar also here∣touris, heretouris I say of God and participāt of the eternal heretage with Iesus Christ.

Our Lord. Quhy sais thow in this artikil that Iesus Christ is our Lord? Verraily he is our Lord and we ar his possessioun be double rycht. First be the rycht of creatioun, he hais creat and maid vs, we ar his awin hande wark, he hais geuin vs our body and our saule and all the gud that we haue. Secund, he is our Lord be the rycht of redemptioun, for quhen we war in the thrildome of syn, the deuil, and hell, he redemit vs with his awin precious blude, sa that we ar nocht our awin seruandis

bot we suld be his seruandis to serue him as our Lord and maister.* 1.80 Sa he said to his Apostillis: Vos vocatis me magister et domine, bene dicitis, sū etenim. Ʒe cal me maister and Lord, ʒe say weil, I am swa. Bot tak tent how he requiris of vs agane to follow his exempil in meiknes, lufe & obediens, quhilk gif we do, we sall be sickar yat he will as ane potent Lord, help vs in all our neid, defend vs fra al our ennymeis, and finally (gif we perseuere in his seruice) reward vs with the eternal glore, quhairof he is callit the Lord and the king:* 1.81 Dominus glorie et rex glorie. The Lord of glore, and the king of glore.

I trow into Iesu Christ, the only natural sonne of God and our Lord. That is to say, I trow nocht allanerly that Iesus Christ is ver∣cai God & allanerly Gods natural sonne, quha hais the same godheid with him, substance and nature,* 1.82 bot that as he said him self, the father hais maid him in his manheid Lord of all, bot specially he is our Lord, he hais deliuerit vs fra the deuil yat tyrand,* 1.83 syn, dede, and hell and all euil, and hais tayne vs in his awin keping, yat he sal defend vs w^t his rychteousnes, wisdome, powar,* 1.84 lyfe and glore, gif we serue him trewly.

Now because the natural sonne of God is y^e eternal worde of God, and be incarnatioun was maid man in the wayme of the glorious virgin Marie, and also the word of god temporal con∣tenit in haly scripture, is bot ane similitude, de∣monstratioun

and furth schawing of that eter∣nal word,* 1.85 we suld in this artikil leir to consaiue and beir the tēporal word of god in our myndis, be the exempil of the virgin Marie, quhilk con∣saiuit and buir the eternal word of God be incar¦natioun. First, the glorious virgin Marie hard the messingeir of God the Angel Gabriel, exponand the will of God to her, behald thow sall consaiue in thi wayme and beir ane barne, and sal call his name Iesus &c. Secund, sche consentit to yat same will of God, sayand: Ecce ancilla domini, fiat mihi, secundum verbum tuum. Behald heir I am ye handmaidin of our Lord, it mot be to me as thow hais said. Thridly, sche buir him in hir wayme certane monethes. Fourthly, sche buir & brocht him furth be byrth. And quhen he was borne sche nurissit him: Sa suld we first heir the word of God proponit to vs be the messingeir of god, the trew prechour, for it is a takin yat we lufe God, gif we heir his word blythly: Qui ex deo est verba dei audit.* 1.86 He yat is of God heiris y^e word of God. Secund, we suld geue ferme credite to the word, and con∣sent to do as the word biddis vs do, or ellis we heir in vaine: Non profuit sermo auditus,* 1.87 non ad∣mixtus fidei, ex his qui audierunt. The worde of preching helpit thame nocht, quhen yai hard it, that beleiuit it nocht. Thridly, we suld beir y^e word in our remembrance, be meditatioun and studie, according as the Prophet sais in the

Psalme:* 1.88 In corde meo abscondi elo quia tua, vt nō peccem tibi. I haue hyd thi wordis in my hart, that I suld nocht syn agane the. Fourtly we suld bring furth the word of God, to the edifica¦tioun of our nychtbour, be admonitioun, exhor∣tatioun, cheritabil reprehensioun, and also be preching,* 1.89 gif we be callit to that office: Verbum Christi habitet in vobis abundanter, in omni sapi∣entia, docētes et cōmonentes vosmetip ••os. Lat y^e word of Christ dwell in ʒow largely, warning & teching ane ane vthir:* 1.90 Omnis fermo malus ex ore vestro non procedat, sed si quis bonus ad edifica∣tionē. Lat na euil word{is} cum out of ʒour mouth, bot that quhilk is gud for the edificatioun of ʒour nychtbour. Last of all, the word of God suld be nurissit be doing gud deidis, proponit & schawin in the same word, according as sanct Iames byddis vs,* 1.91 sayand: Estote factores verbi et non auditores tantum. Be ʒe the doaris of the word and nocht heiraris allanarly. And gif ony wald speir how is Iesus Christ maid my Lord and quhat gaif he for my ran∣soume? I answeir be thir special artikillis that followis.

☞The thrid artikil.☜

The fift Cheptour.

QVI conceptus est de spiritu sācto, natus ex Maria virgine. I beleiue that Iesus Christ was consaiuit be the haly spret, borne of the vir¦gin Marie.* 1.92 In this thrid artikil God requiris of vs to haif a spe¦cial trew faith in the Incarnatioun of the sonne of God, without the quhilk na mā may be saiffit For as the excellent doctour Cyrillus sais, our saluatioun standis in ye faith of the blissit Tri∣nitie, that is to say, to trow in God the father, in God the sonne incarnat, & also in God the haly spret. Sa that quhen we say, I beleiue in the sonne of God, we suld eik this worde incarnat, sayand: I beleiue or I traist in the sonne of God incarnat. Sa, efter that in the secund artikil we beleif with our hart, & confesse with our mouth, the eternal generatioun & natiuitie of the sonne of God, quhairby he is trew God with God the father. In the thrid artikil, we beleiue with our hart and confesse with our mouth the temporal generatioun and natiuitie of the sonne of God, quhairby he was maid mā lyke to vs in our na∣ture, except ignorance and syn, and vthir imper∣fectionis of our saule.

Quhilk vvas consaiuit be the haly spret. Quha was y^e formar, makar and wyrkar of this blissit incarnatioun of the sonne of God? Trewly the

haly spret, thairfor thow sais I beleiue that Ie∣sus Christ was consaiuit be the haly spret, for vndoutandly he was nocht consaiuit be the seid of man, bot be the operatioun and vertew of the haly spret, for als soine as the glorious virgin Marie hard the will of God send and declarit to hir be the heuinly messengear the angel Ga∣briel, that sche suld consaiue in hir wayme & beir the sonne of God, sche cōsentit to the samyn blis∣sit incarnatioun,* 1.93 sayand: Ecce ancilla domini, fiar mihi secundum verbum tuum. Behald heir I am y^e hand maidin of our Lord, sa be it to me as yow hais said. Incontinent, as sche had expremit yir wordis, the haly spret wrocht the incarnatioun of the sonne of God, in y^e wayme of the glorious virgin. For he gaderit certane of the maist pure and clein droppis of blud, quhilk was in the bo∣die of the virgin, and of yame fassionit & formit the perfit body of our saluiour, w^tin hir wayme, and sa sche consaiuit the sonne of God, nocht be the seid of mā, bot be the operatioun of the haly spret. Nochttheles ʒe suld beleiue that the haly spret wrocht this blissit incarnatioun, nocht w^t∣out the wyrking of the father and the sonne, for doutles all the hail Trinitie, the father, the son and the haly spret, wrocht the same blissit haly incarnatioun, as we gadder of y^e wordis, quhilk the angel Gabriel said to the glorious virgin. Spiritus sanctus superueniet in te,* 1.94 et virtus altiss•• obumbrabit tibi. The halye spreit sall cum vpon the, and the powar of the hiast sal ouir schadow

the. As ʒe heir plainely the haly spreit expremit, sa quhen he said this word povvar, he speikis of the sonne of God,* 1.95 quhilk is callit virtus et sapi∣entia Dei, the powar and the wisdome of God, quhen he said this word heast, he spak of the fa∣ther eternal, quhilk is y^e heast. Sa in yir wordis we may leir yat the haly Trinitie, the father, the sonne and the haly gaist, was the wyrkar of yis incarnation, suppose be attribution it is ascriuit to the haly spreit, because that the sonne of god was incarnat, for the gret lufe yat God had to mākind, and to schaw his gudnes & mercy in re∣demptioun of mankind, according as our sal∣uiour sais in the euangil of S. Iohne: Sic deus dilexit mundum, vt filium suum vnigenitum daret.* 1.96 Sa God luffit the warld, yat he hais geuin his only sonne. And thairfor as powar is ascriuit to the father, & wisdome to the sōne, sa is gudnes & lufe attribut to y^e haly spreit, be reasone quhair∣of we say, that the sonne of God was consaiuit be the haly spreit.

Borne. Now christin pepil,* 1.97 we exhort ʒow to tak tent and considder deuotly, how plainly the haly euangelistis sanct Mathew and sanct Luke discriuis to ʒow the blissit natiuitie or byrth of our saluiour Iesus Christ, leiuand na circumstance vntald, quhilk makis for the trew knawlege of the same misterie. Declarand in quhat tyme he was borne, quha was Empe∣rour of al y^e warld in the tyme of his byrth, quha was Leuetenent in the land of Iewry in the tyme of his byrth, of quhat clan or househald

was he borne? quhat houshald was he borne in, and in quhat ludgin of the citie? quha was mes∣sengearis quhilk first declarit and tald the same byrth? to quhem was this blissit natiuitie first schawin & manifest, quhat was the propir name of his mother, quhat was ye name of his father putatiue? All thir circumstancis we sall twiche breuely, yat ʒe may the bettir remēber the blissit natiuitie of our saluiour Iesus Christ.

* 1.98The tyme of this blissit natiuitie, efter the cō∣putatioun of Eusebius, was fra the beginning of the warld 5.199. quhen Herode sōne of An∣tipater had regnit in the lād of Iewry 30. ʒeiris and yat be the fauour & auctoritie of the Senat of Rome, quhen the empyre of the Grekis was put doune, and the Romanis had empyre and dominatioun in the warld, fra ye tyme of Abra∣ham (to quhom Christ was promissit) 2025. in the xxv. day of y^e moneth of December, The sal∣uiour of y^e warld Ies{us} Christ was borne. That he suld be borne in siclyk tyme, it was prophesit lang afore be the Prophet Daniel,* 1.99 schawand, that in the last moneth or vniuersal empyre of y^e warld, quhilk was the empyre of the Romanis, Christ suld be borne. Quhem he signifiit be ane stane quhilk without handis was hewin doune off a Hyll, quhilk signifyit and betaknit, that Christ Iesus suld be borne without the seid of man, allanerly be operatioun of the haly spret. And S. Mathew makis mentioun of Herode the ••ing to certifie vs, yat y^e prophecie of the Patriarck

Iacob was fulfillit, quhen he said: Non auferetur septrum de Iuda, et dux de femore eius,* 1.100 donec ve∣niat, qui mi••tēdus est. The septour and the kingis auctoritie in the land of Iewry, sall nocht be takin fra ane of the tribe of Iuda, quhil he cum yat sal be send to be Messias & saluiour of mankind. That is to say, Christ sall cum and be borne, quhen the Iewis hais nocht a propir king of the tribe of Iu∣da ringnand ouir thame, bot a strangear, as was Herode a mā of the lād of Idumea.* 1.101 The vniuer∣sall empyre and gret dominioun of the warld was than amang the Romanis. For the first empyre and gret dominioun of the warld, was amang the Ba∣bilonianis and Assyrianis, fra thame it was trans∣latit to the Meidis and Persis, fra ye Meidis and Persis it was translatit into Alexander the gret king of Macedonia, last of all it was geuin to the Romanis. And efter, quhen thai had kepit y^e same Empyre the space of 70. ʒeiris eftir the ring of the Emperour Caius Iulius, the secund Emperour rang, callit Octauius Augustus, & in the 42. ʒeir of his ring our saluiour Iesus Christ was borne.

Leuetenent to the same Emperour in the land of Syria and Iewry was Cireneus.* 1.102 Sa quhen the land of Iewry was subieckit to the Romanis be Pompey the gret, al the pepil of the warld subdewit to the forsaid Romanis, be ane edick maid be the forsaid Emperour Octauius Augustus,* 1.103 was com∣mandit to pay ane taxt, quhai••for ilk a man passit to that citie quhairin he was borne, or quhair to ••e belangit be ony rycht tytill, gaif his name in writ, &

professit obedience to the Emperour, and payit ane taxt to him.* 1.104 The clan or geneologie of Iesus Christ, is discriuit be ye euangelist sanct Mathew, declarand yat he discendit fra the stok of Abraam, and fra the house and familie of king Dauid. He was borne in Bethleem a lytill citie of the tribe of Iuda, according as it was prophesit lang afore be prophet Micheas. The house quhairin he was borne was nother stark Castel, fair pallace, propir cha••myr and siclyke, bot because thair was na vthir place in the lodgin, it plesit the king of al kingis, & the Lord of al Lordis to be borne in ane stabil, and quhen he was borne to be laid in a crybbe, so gret exempil of meiknes he wald schaw to vs all.* 1.105 The first proclamour & furth schawar of that blissit Na∣tiuitie, was ane heuinly Angel, quhilk tald it to cer∣tane schipherdis keiping yair weche in y^e nycht vpō thair flock, quhilk came & fande him & wyrschippi•• him.* 1.106 Certane kingis & wismen come out fra the Eist, & be directioun of ane starne fande him, wyr∣schippit him & offerit to him, Gold, Sence & Myr.

Of the virgin. Behald heir deuotly (O christin man & woman) how that the mother of our saluiour was ane clein virgin quhē sche buir him, according as it was prophesit mony ʒeiris afore, be the haly Prophet Esaie sayand thus: Ecce virgo concipiet et pariet filium,* 1.107 et vocabitur nomen eius Emanuel, quod interpretatur nobiscū deus. Behald (sais he) ane virgin sal cōsaif and beir ane barne, & his name sal be callit Emanuel, quhilk be interpretatioun is als mekil to say, as God is w^t vs. And doutles his

blissit mother was a virgin, nocht only in his birth, bot also euirmair eftir his byrth. And hir perpetual virginitie, afore his byrth, in his byrth, & eftir his birth may weil be knawin, be hir awin word{is} quhilk sche said to y^e angel Gabriel on this maner:* 1.108 Quomo do fiet istud? quoniā virū non cognosco. How may yis be (said sche) yat I sal cōsaiue and beir a barne? seand y^t I am nocht purposit to ken a mā carnally.

Marie. This is the propir name of the glorious virgin, the mother of him quhilk is bayth God and man. Trewly all deuote christin men & wemen hes gret cause to be blyth in God, quhen thai heir this name Maria pronunsit & spokin, kennand perfitly, yat for als mekil as sche is y^e mother of our saluiour Christ,* 1.109 sche is the begynnar of all our grace & salua¦tioun. Eua, ʒit being a virgin cōsenting to the deuil brocht the maledictioun of God & eternal dede vpō vs. Bot the glorious virgin Marie, consenting to the messengeir of God, restorit vs agane to the be∣nedictioun of God & eternal lyfe. Be Eua, than be∣ing a virgin, disaiuit be werkin of the serpent, come all our calamiteis and daily miserie. Be the virgin Marie berand hir sōne, be wyrkin of the haly spreit come all our ioy and felicitie. Be Eua brek and the command of God, we ar borne the sonnis of wraith and of damnatioun. Be the virgin Marie, submit∣tand hir self to God be perfite faith & obediens we haif resauit Christ Iesus, be quhome we ar borne agane the sōnis of God be adoptioun. Eua throch hir pride and disobediens tynt the grace of God, quhairfor it was said to hir: In dolore par••es filios tuos. Thow sal beir yi barnis with dolour & paines

Bot Marie, throch her meiknes, fande grace of God,* 1.110 and hard thir wordis said to hir: Aue gratia plena dominus ••ecum, benedicta tu in mulieribus & benedictus fructus ventris tui. Haile Marie full of grace, the Lord is with y^e, blissit art thow aboue al wemen, and blissit is the fruit of thi wayme, for be him we gat y^e blissing of God promissit to Abraam.

Now deuote pepill I exhort ilk ane of ʒow to be∣leiue this artikil with ane special faith, trowand fermely, that our saluiour Iesus Christ was borne for ilk ane of ʒow in special, yat ʒe mycht be borne a∣gane the sonnis of God be adoptioun, and fynally cum to the kingdome of heuin.

The sentēce of this artikil is this. I trow sure∣ly, that for me and my saule heil, the sonne of God Iesus my saluiour, was consaiuit of the haly gaist, borne of the virgin Marie, without ony carnal deid of mā, without mannis seid. Sa that sche was ane clein virgin in hir cōsaiuing, in hir byrth, and efter hir byrth. That he suld clenge myne & all mennis (quha traistis in him) synful byrth, vnclein, carnall and damnabill consaiuing. And that we suld be borne agane of wattir & the haly spret, to be the spi∣ritual sōnis of his father for his saik, heretouris of God, and coheritouris with Christ of the realme of heuin.* 1.111 In this thrid artikil we may leir certane lessonis profitabil for our edificatioun. First the trew knawlege and remēbrance of the blissit incar∣natioun suld cōferme vs in our faith. As it apperis be this exempil, quhen we heir tydanis tald vs of thingis doine in strange, and far cuntreis, we geue

mair credence to a man that hais dwellit in yat cun∣tre, than to ane vthir man that was neuir thairin. Lykwis, afore the blissit incarnatioun & cumming of the sonne of God our saluiour Iesus Christ, the Patriarchis and prophetis be reuelatioun of God, tald mony thingis of God & his godly powar, wis∣dome and gudnes, of heuin and heuinly cumpany, to quhome gud men and wemen gaif credence, bot because our saluiour hais tald vs siclike thingis of god the blissit Trinitie & heuinly cumpany, quhilk was thair him self being ane persone, equal & con∣substancial with God the eternal father, thairfor to him we suld geue mair ferme credēce in all thingis quhilk he sais to vs concerning our faith. Thairfor it is writtin: Deum nemo vidit vnq̄,* 1.112 vnigenitus filius qui est in sinu patris ipse enar••auit. Na mā hes sein god at ony tyme, the only begottin sonne, quhilk is in the bosum of the father, he hais declarit the same to vs. Secundly, be remembrance of the same, our hoip, quhilk we haue to optene y^e glore of heuin is mekil incressit, for quhy, thairfor was the sonne of God borne of the virgin Marie, & was maid the sōne of man, yat we throch the leiuand faith in him, mycht be maid the sōnis of God be adoptioun & sa optene y^e eternal glore.* 1.113 To this purpose S. Paule sais: Per quē habemus accessum per fidem in gratiā istā, in qua stamus & gloriamur in spe glorie filiorū Dei. Be quhom also we haue ane entresse be faith into yis grace, quhairin we stand, and reioyce in the hoip of the glore, quhilk pertenis to y^e sōnis of god.

Thridly be faith of the same blissit incarnatioun we haif cause to be kendillit in the trew lufe of God

quhilk hais luffit vs sa gretly, that nocht only be hais geuin to vs all creatouris to mak vs seruice, the Angellis to be our keparis, the heuins to geue vs lycht and influens, fische, foule, and beist, to our sustentatioun, bot alswa to schaw his excedand lufe towart vs, he hais geuin vs his awin natural sōne to our saluatioun & redemptioun: Sa our saluiour him self testifeis in the euangil of sanct Iohne:* 1.114 Sic deus dilexit mundū, vt filium suum vnigenitū daret. Sa God hais luffit the warld (that is the hail con∣gregatioun of faithful men & wemen) that he wald geue to yame his awin natural sonne, to be yair re∣demar & saluiour, quhilk gret lufe of God, be rycht suld kendil our hartis agane in the lufe of God, to quhom be honour and glore for euir & euir. Amen.

☞The fourt artikil.☜

The saxt Cheptour.

I Beleiue yat Iesus Christ tholit his passioun vn∣der Pontius Pilatus, vvas crucifyit, dede, and bureit. Ʒe suld now O christin pepil, with gret lufe & feruent deuotioun heir this artikil of the passioun of our saluiour Christ declarit to ʒow, cō∣siderand quhat sanct Paule sais:* 1.115 Verbum crucis pereuntibus quidem stulticia est, his autē qui salui fiunt, id est nobis, virtus dei est. The word of the Crosse semis to be daftnes and folie to thame that perischis, & is condamnit, bot to yame yat ar saiffit, it is the vertew and powar of God. The Infidelis quhilk wantis our christin faith thinkis it gret fu∣lechnes

to say yat god may thoil passioun, nocht vn¦derstanding that our saluiour Christ is bayth God and man, and that in the nature of his godheid he tholit na passioun, bot in the nature of his manheid he tholit his passioun. Mairouir the infidelis and vnfaithful thinkis it gret fulechnes to thoil painis and passioun, quhen a mā may eschape yame, nocht vnderstanding that our saluiour tholit nocht his passion aganis his wil, & for his awin synnis, bot ʒit he tholit his maist paynful passioun of his awin fre wil, nocht for his awin syn, quhilk he neuir cōmittit in thocht, word or deid, bot allanerly for our synnis according as sanct Peter declaris:* 1.116 Qui peccata no∣stra ipse pertulit in corpore suo super lignū, vt pec∣catis mortui iusticie viuamus. He tholit for our synnis gret painis and passionis in his bodie apon the crosse, yat we be the meritis of his passioun, ap∣plyit to vs be faith and the sacramentis, mycht dee fra syn & leif in blissitnes. Sa suppose all vnfaith∣full men and wemen miskennis the passioun of our saluiour, ʒit all gud men and wemen with gret lufe and feruent deuotioun thinkis on it, be continual contemplatioun and daily remembrance, trowand fermely that (as sanct Paule sais) it is the powar of god, quhairby syn, the deuil and hel is ouircommit, and we ar al saiffit yat ar the trew seruādis of god.

He hais tholit passioun. Trewly he tholit sair and displesand wordis spokin to him, yai callit him ane Samaritane, yai said yat he was possessit with a deuil, thai said he brak the sabboth day, thai said he was ane drounkart and a freind of Publicanis

and oppin synnaris, all thir iniurious wordis he tholit patiently for our saluatioun. Secundly, he tholit sair strakis, and last of all he tholit the sairaft painis of dede. And to schaw him self a trew man, he tholit for vs bayth in his body and in his saule, he was takin, he was bound, he was falsly accusit, he was strykin with neiffis, he was fylit with thair vyle spetting, he was dong with scurgis, he was crownit with thornis, & last he was nalit on y^e crosse on the stinkand mont of Caluary, and to his mair confusioun, set betuix twa theiffis, he tastit Gall & vynakir, & finally dede for our redemptioun. And trow nocht yat he tholit na paine in his saule, for he said him self quhē he was in the ʒaird afore he was takin:* 1.117 Tristis est anima mea vs{que} ad mortem. My saule is sarie and sad euin to the dede, and he prayit a lang prayar, sa yat his swet come rynnand doune vpon the erde lyke droppis of blude. And as we said afore, al yir paynis tholit he for vs in his māly nature▪ & nocht in his godly nature. For as the na∣ture of mā was passibil and mycht thoile, sa the na∣ture of God is impassibil and may nocht thoil.

Vnder Pontius Pilatus. Pontius Pylatus, is the name of the Iuge, vnder quhome our saluiour tholit his passioun. And the name of this Iuge is expremit to geue certane knawlege of the story and the tyme, for that same tyme Pontius Pilatus was Leuetenen of Iewry vnder Tyberius the Empe∣rour of Rome, quhilk Pontius Pilatus kend weil that our saluiour was ane innocent and deliuerit to him be enuye of the Iewis. Nochtiheles for feir of

man and tyning of his office, he gaif sentence a∣ganis our saluiour and Iugit him to dede.

Crucifyit. In this word crucifiit, is expremit the kind of dede, quhilk he tholit for vs, for as to be crucifyit and nakit on the crosse was ane dede verrai langsum and excedand paynefull, sa it was a dede schamefull amang the Iewis, for it is writtin in thair law:* 1.118 Maledictus omnis qui pependit in ligno. Warriit is al man y^t hingis on the crosse, ʒit yat maist paineful and schame∣full dede he tholit for vs, to deliuer and saif vs fra the payne and schame eternal, & as the deuil ouircome mankind be menis of a tre, quhen he prouokit him to eite of the frute forbiddin, sa it was conuenient that he suld be ouircummit be a tree, quhilk was done, quhen our saluiour tholit his passioun on a tree.

Dede. Now christin man,* 1.119 haif euirmair in thi mynd the gret lufe and kindnes, quhilk thi saluiour hes schawin to the, quhen he deit for y^e. Remember the blud of his body, quhilk he sched to wesche thi saule fra synne, according as it is writtin in the Apocalypsis: Dilexit nos et lauit nos a peccatis nostris in sāguine suo. He hes luffit vs and hes weschit vs fra our synnis with his blude. Lat neuer the word of sanct Paule gang out of thi mynd, quhilk he sais: Cum inimici esse∣mus, reconciliati sumus deo per mortem filii eius.* 1.120 Quhen we war ennemeis to God, we war recō∣salit to him be the dede of his sonne. Think oft

tymes of the wordis quhilk haly kirk singis: Qui mortem nostram moriendo destruxit. He hais destroyit our eternal dede, be his temporal dede. Beleiue stedfastly, that quhen he deit, he offerit a perfit sacrifice apō the altar of the crosse, to the father eternal, for our reconciliatioun, for our re¦demptioun and eternal saluatioun. Lat this faith be thi plycht ankir, and doutles thow sall be saiffit fra all the dangeir of syn, of the deuil, and of hell, & be the meritis of the same passioun and dede optene the lyfe eternal. And be sickir (O christin man) that thow beleiue this artikil with ane special faith, nocht only beleiuand yat the sōne of God deit for y^e saluatioun of S. Pe∣ter and S. Paule, bot trow sickirly that he deit for thi saluatioun in special, sayand with sanct Paule: In fide viuo filii dei, qui dilexit me et tra∣didit semetipsum pro me.* 1.121 I leif now in the faith of the sonne of God, quhilk hais luffit me and hes geuin him self to the dede for me. In this special faith standis thi saluatioun, yow haiffād cheritie, and wyrkand thairefter kepand the cō∣mandis of God.

And vvas erdit or bureit. Suppose our salui∣our (as cōcerning the opinion of the warld) deit with gret schame & confusion, ʒit his bodie was bureit in ane honest sepulchir with gret cost and reuerence. For he tuk our passibill and mortall nature, for our redemptioun. Quhairfor, quhen

he had completit and fulfillit our redemptioun with his passioun and deit apon the Crosse, it was conuenient that his bodie suld be put na mair to confusioun and schame, bot rather to honour and reuerence, because of his glorious resurrectioun, quhilk was schortly to follow. And of his honourabill and reuerent burying, it was prophesit lang afore be the prophet Esaie sayand: Et erit sepulchrum eius gloriosum.* 1.122 And his sepulchir sall be glorious. And sa it was in deid, for Ioseph of Aramathia & Nichodemus buriet his precious bodie with costly vnctmētis and spices in ane honest & new sepulchir, as the euangelistis declaris at gret lenth.

The sentence of this artikil is this.* 1.123 I trow surely that he in his manly nature tholit passioun vnder Poncius Pilatus than iuge in Ierusalem, to mak satisfactioun and mendis for al our synnis, yat hes a trew & leiuand faith in him. And that he was crucifyit apon ane crosse, and festinit Adamis obligatioun (quhilk was aganis vs) to the crosse,* 1.124 that it suld neuir mair noy vs, that we suld haue redemptioun and remissioun of al synnis be his blud, quhilk he sched & offerit as ane acceptabil offerand for euermair, to mak thame perfite, quhilk is hal∣lowit, that is to say, sanctifyit be leiuand faith in his blude, and resauing of the sacrament of Baptyme.

And I trow surely that he sched his precious blude, for the gret lufe quhilk he had to vs, to wesche vs fra our synnis, with the same lufe he deit apon the crosse to reconsal vs and bring vs agane in the fauour of his father eternal, ma∣kand to him ane iust & perfit satisfactioun for al our offēcis quhilk hes a leiffand faith in him, & is trewly penitent be contritioun, confessioun, and satisfactioun. To mak peace betuix his fa∣ther and vs, to slay syn and dede quhilk had ouerance apon vs. To deliuir vs fra all dan∣geir of syn, the deuil, dede and hel. And to bring vs to the glorious kingdome of heuin, thair to be with him euirmair in ioy and blysse. And I trow verraily yat his body was put in the erde, in quhilk he tholit dede, to put synne out of his fatheris sycht,* 1.125 & in his awin body to change yat malesone said to Adam, yat he suld turne in asse quhairof he was maid, bot ʒit his body, as the Psalmist sais,* 1.126 saw neuir corruptioun.

* 1.127And in this artikil of the Passioun, we haue as sanct Augustine sais, sufficient instructioun to ordour our lyfe haillely in vertew, to the ple∣sour of God. For quha sa will leife ane perfite lyfe, lat him contemne thai thingis, quhilk our saluiour hingand on the crosse contemnit, and lat him desyre thai thingis, quhilk our saluiour hynging on the crosse desyrit, for trewly thair is na vertew, bot of it we may tak exempil fra our saluiour hyngand on the crosse.

Wald thow haue exempil of perfite lufe and cheritie?* 1.128 Heir quhat is said in sanct Iohnis euā¦gel: Maiorem charitatem nemo habet, quam vt a∣nimā suā ponat quis pro amicis suis. Na man hais mair cheritie, than a mā to spend his lyfe for his freindis. And that our saluiour did for vs apon the crosse. And sen swa it is, that he hais geuin his lyfe for vs, we suld nocht be discontent, nor think it heuy to thoile ony kind of aduersitie for his faith and obediens, sayand with the prophet in the Psalme: Quid retribuam domino pro omni∣bus, quae retribuit mihi? Calicem salutaris accipiā,* 1.129 et nomen domini inuocabo. Quhat sal I geue to the Lord, for all that he hes geuin to me? I wil tak to me the cup of my saluiour, that is to say, thoil aduersitie patiently, for the lufe of my sal∣uiour Christ, and swa call apon his name with faithfull prayar.* 1.130 Seikis thow exempil of perfite pacience, thow hais it geuin maist excel∣lently to the in the crosse of our saluiour Christ. Pacience is schawin to be gret be twa pointtis, other quhen a man tholis gret paynis paciently or quhen he tholis paynis & may eschaip thame and will nocht in deid eschaip thame, bot tholis thame willyngly. Sa our saluiour on the crosse tholit for vs gret paynts, in sa mekil as sanct Petir sais: Cum pateretur, non comminabatur.* 1.131 Quhen he tholit his passion, he maid na bosting or schoring to thame that put him to the dede. Bot as the Prophet sais: Sicut ouis ad occisionē ducetur, et sicut agnus corā tondēte se, ob mutescet.* 1.132

He sall be led to his dede lyke a scheip, and lyke a lambe sall he hald him still before the man that clippis him. This prophesie our saluiour ful∣fyllit in the tyme of his passioun, quhen he lyke ane innocent lambe tholit his passioun pacient∣ly, without ony murmour, gaynstanding, or con¦tradictioun. Mairouir, he mycht haue eschapit the same paynis, gif it had plesit him to haue maid resistence, according as he said to sanct Pe¦tir in the tyme of his taking:* 1.133 An putas quia non possum rogare patrē meū, et exhibebit mihi modo plusq̄ duodecim legiones angelorū? Thinkis yow that I can nocht pray my father, and he sal send me mair than xii. thousand legionis of angellis? Be this ʒe may se, how gret was the pacience of our saluiour in tyme of his passioun. Quhair∣for lat vs do the counsel of sanct Paule, sayand thus to the Hebrewis:* 1.134 Per parientiam curramus ad propositum nobis certamen, aspicientes in au∣thorem fidei et consummatorem I••sum, qui propo∣sito sibi gaudio, sustinuit crucem, confusione con∣tempta. Lat vs ryn be pacience vnto the battall that is set afore vs, lukand vnto Iesus the au∣thor and finissar of our faith, quhilk quhen the ioy was lade before him, tholit the crosse and dispysit the schame. Wald thow haue exempil of meiknes,* 1.135 think on the passioun of Christ, he that was bayth God and man, was content to be iugit and dee vnder Pontius Pylate than being Iuge in Ierusalem. The Lord for his ser¦uandis, the lyfe of angellis, for mankind was

content meikly to dee, according as sanct Paule sais: Humiliauit semetipsum,* 1.136 factus obediens vs{que} ad mortem, mortem autem crucis. He meikit him self and became obedient euin to his dede, the verrai dede of y^e crosse. Desyris thow to haue exempil of perfite obediens,* 1.137 follow him yat was obdient to the eternal father, euin to the maist schameful and payneful dede, be quhais obedi∣ens we ar al maid iust afore God. According as S. Paule sais to the Romanis:* 1.138 Sicut per inobe∣dientiam vnius hominis peccatores constituti sunt multi, ita per vnius obedientiam iusti constituentur multi. Lyke as throch the inobediens of a man, thair was maid mony synnaris, sa be the obedi∣ence of a mā, thair is maid mony iust men. Thir twa men of quhom S. Paul spekis, ar Adam & Christ. Be Adamis inobediens we ar all maid synnaris, borne in original synne. Bot be Chri∣stis obdience we ar maid rychteous afore God. Schortly, wald thow leir to dispyse the vayne plesouris of this warld?* 1.139 follow the exempill of Christ, quhilk suppose he was king of al kingis and Lord of all Lordis, in quhom was all the tresouris of wisdome and knawlege of God, ʒit for our saluatioun he was content to be maid nakit, to be scornit, to be spittit on, scurgit, crow¦nit with thornis, to be seruit with gal & vynakir, and finally to dee. Be nocht vainly affeckit to clething and ryches, for our saluiour sais:* 1.140 Diu•• ferunt sibi vestimenta mea. Thai haue partit a∣mangis thame my cleithing.

Be nocht vainely affeckit to honouris of this warld, for our saluiour tholit gret scorning and mony strakis. Be nocht vainely affeckit to de∣licat meitis & drinkis, for our saluiour in tyme of his thryst, was seruit with Gal and vynakir. Quhat will ʒe mair? as sanct Augustine sais: Omnia bona terrena contempsit Christus Iesus, vt cōtemnenda monstraret. Christ Iesus contemnit and dispysit all warldly thingis, to schaw to vs, that thai suld be lythleit and dispisit of vs. Thus ʒe se deuote pepil, quhat gret perfectioun of lyfe we may leir in yis artikil of the passioun of our saluiour, to quhom be all louing & than∣kis, honour and glore, with the father and the haly spreit, for euir and euir. Amen.

☞The fift artikil.☜

The vii. Cheptour.

DEscendit ad inferos. He descēdit or passit downe to hel. For the intelligens of yis artikil ʒe sall vnderstand that our sal∣uiour deit on the crosse, quhen his saule departit fra the body, nochttheles his godheid was sa fast ionit with his māly nature yat suppose the saule and the bodie was perfite syndry, ʒet his diuinitie remanit bayth with his body lyand in the graif, and also with his saule descendand to the hellis.

* 1.141Hellis. Heir is to be notit, quhair is hell? and how mony distinct partis or placis thair is

of hel. This word in Latin infernus, is as mekil to say in Scottis speiche, as laych or vnderneth, & sa be significatioun of yis word infernus, hell is in the lawalt part of the erd, or in sum place vnder the erd Quhairto agreis the wordis of the scripture in the Apocalypsis, quhilk plainly assignis thre distinct dwelling placis of reasonabil creatouris, sayand: Ne{que} in coelo, ne{que} in terra, ne{que} sub terra.* 1.142 Nother creatouris dwelland in heuin, nother creatouris dwelland on the erde, nother creatouris dwelland vnderneth the erd, was abil to oppin the buke, that is to say, was abill to compleit & fulfyll the mistery of our redemptioun, bot only the lambe immaculat Iesus Christ. Thair is four distinct partis or placis of hell, efter the declaratioun of doctouris, & ilkane of yame eftir the cōmon maner of speking is callit hell. Thair is infernus damnatorum, the hel quhairin thai ar quhilk departis of this warld in actual & mortal syn, quhilk ar condamnit to eternal sensibil payne. And in yat hel is thre distinct paynis The first is priuatioun of grace, y^e secund is priua∣tioun of glore, the thrid is perpetual feling of sesibil payne. Thair is infernus puerorū, the hel quhairin is ye saulis of al y^e barnis yat departis of yis warld nocht being baptizit, allanerly in original syn w^tout ony actual syn, & thair is priuatioun of grace & pri∣uatioun of glore, bot na sensibil payne, & the payne of thir barnis is verrai litil, eisy & soft because that thai ar priuate of grace & glore, nocht throch thair awin actual syn, bot allanerly throch the syn of our first father Adam. Thair is als infernus purgan∣dorum,

ane hel, quhairin thai ar quhilk hais mister to be clengit or purgit fra yair venial synnis, or yat be the iustice of God ar obli••sit to thole sum tēporal paine thair for dedely synnis,* 1.143 for quhilk thai haue nocht tholit sufficiently in this warld. And yair is in Purgatorie priuatioun of glore, and also sensibil payne for a tyme, bot nocht priuatioun of grace, for all the saulis quhilk ar in Purgatorie, ar in the fa∣uour of God & hais his grace, for als mekil as thai departit of this warld in Faith, Hoip and Cheritie. And how thai may be helpit out of thair paynis be the prayaris and gud deidis of yame yat ar on liue, it sal be declarit to ʒow in the ende of the fourt part of this Catechis, quhen we sall schaw to ʒow how ʒe suld pray for all men bayth quick and dede. Thair was also infernus patrum, the hell of the fatheris, quhair was na payne, bot allanerly wanting of the glore of God, yai had na sensibil payne, yai had the fauour and grace of God, and luk it to get the gloi•• of God be the passioun of Christ, & thairfor it was callit the bo••um of Abraham, because al gud men & wemen (quhilk was purgit & deliuer it fra originall syn be y^e sacrament of circumcisioun into the tyme of the law of Moyses, and in the tyme of the law of nature be faith of yair parentis or freindis, w^t sacri∣fice and departit of this warld in the faith and obe∣diens of god, eftir the exempil of Abrahā, and also hauand na mister of purgatioun) thai passit to that place callit limbus patrū▪ or sinus Abrahe, quhairto our saluiour discēdit immediatly efter his passioun nocht to thoil ony payne or passioun thair, for al his

paynis was completit and endit, quhen he deit apō the crosse. Thairfor gif ʒe will knaw y^e cause of his passing doune to hel,* 1.144 it was to deliuer his seruādis quhilk afore the tyme of his passioun (as we said a∣fore) departit fra yis warld in his faith, hoip & cheri∣tie, as Abraā, Isaac & Iacob, Moyses▪ Dauid, w^t all vthir perfite & iust personis, quhom he deliuerit fra the presone of hel, callit limbus patrū, according as was prophesit lang afore be y^e prophet Zachary sayand thus to him:* 1.145 Tu quo{que} in sanguine testamēti tui, emisisti vinctos tuos de lacu, in quo non erat a∣qua. Thow lord (sais the prophet) be vertew of thy blud, sched in cōfirmatioun of the new testamēt, hes deliuerit the presonaris out of y^e loch, quhairin was na wattir, yat is, yow hes brocht out fra the presone of hel (quhairin is no refresching of mercy, nor of gloir & ioy celestial, for y^t was to cum yan be Christ) al gud and haly men and wemen, haldin thair as in a presone. Also y^e same deliuerāce was prophesit be the prophet Osee: Ero mors tua, o mors,* 1.146 ero morsus tuus o inferne. O dede (sais our saluiour) I sall be thi dede. This prophesie was fulfillit quhē our sal∣uiour with his corporal & tēporal dede, distroit our eternal dede, deliuering al yame yat beleiuis in him with a leiffand faith, fra y^e bōdage of eternal painis of hel, quhilk is callit the eternal dede. It followis: O hel I sal byte the. The man yat bytis ony thing, he takis part to him, & lattis part remane behind. Sa our saluiour passand doune to hell, he fulfyllit this prophesie, takand part of saulis out fra hell with him, and leiffand part behim him.

Quhom tuk he with him? bot thame that was haly and gud, quhilk was haldin thair as presonaris. Quhom left he behind him? bot thame quhilk was in y^e hel of dānatioun reprobat & condemnit to pay∣nis eternal, & all thame quhilk deit in original syn.

The sentence of this artikil is this, I trow ver∣raily he passit downe to hel with gret powar, to sub∣ieck him quhilk had empyre of dede, yat is y^e deuil, to deliuer yame, quhilk be dredour al yair lyfe was vnder bondage, that the deuil and his wylis suld nocht noye thame quhilk had faith in Christ Iesu, quhom he hais deliuerit fra the deuil and hel.

* 1.147In this artikil we may leir certane morall les∣sonis. Fyrst euirmair in al afflictionis & trubillis we suld ho••p fermely in the help & deliuerāce of our saluiour Christ, for sen swa it is yat he hes deliue∣rit his seruādis out of hell quhilk had ferme hoip & lufe to him, mekil mair aucht we to hoip to be helpit and deliuerit fra all our trubillis, gif we put al our hoip & traist in him. Exempil we haue in the buke of wisdome:* 1.148 Hec venditum iustum non dereliquit, descendens{que} cum illo in foueam in vinculis non de∣reliquit eum. The wisdome of God left nocht that iust man Ioseph, bot passit downe with him into the deippar caue, & left him nocht quhen he was wrāg∣ously put in presone and bounde with chenʒeis, bot deliuerit him fra all trubil, and brocht him to gret dignitie and honour. Secundly, in the same we may 〈◊〉〈◊〉 cōsaiue in our hart feir of God, and to put 〈◊〉〈◊〉 all presumptioun. For suppose our sal∣uiour Christ deit for synnareis, and passit downe to

hel, ʒit he deliuerit nocht al synnaris, bot yame alla∣nerly quhilk departit fra this warld without dedely syn. And thame quhilk departit with dedely syn, he left still in hel. Thairfor, lat na man trow to cum to heuin, quhilk departis of this warld in dedely syn, bot yat he sal pas to the hel of dānatioun, yair to re∣maine as lang als ony sāctis salbe in heuin, quhilk is euirmair. Sa as mekil as we may, lat vs bewar of dedely syn, that finally we may eschaip the perpe∣tual paynis of hell, and sa optene the eternal lyfe in the kingdome of heuin, quhairto he bring vs that bocht vs with his precious blude. Amen.

☞The saxt artikil.☜

The viii. Cheptour.

TERTIA die resurrexit a mortuis The thrid day he raise fra dede.

We find in the scripture that sindry personis was raisit fra the dede, as Lazarus, the wedowis sonne, & the dochter of the arche∣synagoge, with certane vtheris. Bot the resurrectioun of our saluiour differis fra thair resurrectioun in twa pointis. First thai raise fra y^e dede nocht be yair awin mycht & powar, bot be the powar & mycht of our saluiour, and sumtyme be the prayar of sum haly prophet or sanct, God raisit yame fra the dede, quhilk allanerly may kyth siclik miraculis be his awin propir authoritie & powar. Bot our saluiour raise fra the dede mychtfully be

his awin powar, because he was and is bayth man and God, quhais godheid eftir his blissit incarna∣tioun departit neuir fra his body, nor fra his saule, and his saule resauit agane his bodie according as he sais of him self: Potestatem habeo ponendi ani∣mam meam,* 1.149 et potestatem habeo iterum sumendi eā. I haue powar to leue my lyfe & I haue powar to tak it agane.* 1.150 Secundly, Lazarus with the laif raise fra the dede to ane lyfe mortal, & efter yat thai raise, thai deit agane. Bot our saluiour raise fra y^e dede to ane lyfe immortal, and neuir deit agane, be∣cause his bodie was glorifyit and maid incorrupti∣bil, according as sanct Paule declaris to the Ro∣manis,* 1.151 sayand thus: Christus resurgens ex mortuis iam non moritur, mors illi vltra non dominabitur. Christ rysand fra the dede deis na mair, dede sall haue na mair powar ouir him. Sa mychty & glori∣ous was the resurrectioun of our saluiour Christ. And gif ʒe speir,* 1.152 quhy raise he y^e thrid day erar than the secund, fourt or fift day? Trewly, to schaw that he was trewly dede, quhilk was necessarie for our beleif, quhilk we aucht to haue to the artikil of his passioun and dede. For gif he had rysin the secund day, perauentour sum men wald haue said, that he had nocht trewly deit. Mairouir, gif he had differ∣rit his resurrectioun langar, than his discipillis had nocht bein sa soine certifyit in the faith as mister was. Quhairfor, verrai conueniently he raise fra dede to lyfe the thrid day, according to his promise quhilk he maid to his Apostils & discipillis, sayand:

Et tertia die resurget.* 1.153 And he sall ryse agane the thrid day.

The sentence of this artikil is this. I trow fermely that he is rysin fra dede to lyfe apon y^e thrid day, for our rychteousnes, that we suld ryse be his spreit and faith, to ane new godly lyfe, be the gy∣ding of his haly spreit according to his godly will, and suld nocht leif ony mair in syn, to be subieckit agane to dede, bot leif euirmair in a new, godly and haly lyfe, as he sal neuir dee agane, bot leif for euir∣mair.

We may gaddir of this artikil syndry instructi∣onis of vertew for our edificatioun.* 1.154 First we suld studie to ryse spiritually fra the dede of our saule, quhilk we haue incurrit be syn, to ane lyfe of rych∣teousnes, quhilk life is gottin be trew leiuand faith and penance. To this spirituall resurrectioun the Apostil S. Paule exhortis vs, sayand thus: Surge qui dormis, et exurge a mortuis, et illuminabit te Christus. Ryse thow yat sleipis, ryse vp fra the dede and Christ sal lychtin the with the lycht of his abun∣dant grace in this lyfe, & with the lycht of his gloir in the lyfe to cum. And this is callit the first resur∣rectioun of ane christin man, quhen he (be the grace of God) rysis spiritually fra ane synful lyfe, to ane godly & verteous lyfe. Quhairfor it is writtin: Bea¦tus qui habet partē in resurrectione prima.* 1.155 Happy or blissit is yat man or woman quhilk hes ony part in the first resurrectioun, quhilk is risyng fra syn.

Mai••ouir, we suld nocht defer our spiritual re∣surrectioun til the tyme of our dede, as mony sinful

personis dois. Bot we suld soine & hastely ryse fra the dede of syn, and that be exempil of our saluiour quhilk raise tymely on the thrid day. To yis ilk ane of vs is exhortit be the wisman, sayand thus: Ne tardes conuerti ad dominum,* 1.156 et ne differas de die in diem, subito enim veniet ira illius, et in tempore vindicte disperdet te. Be nocht sweir or lang ta∣riand to turne to our Lord, & differre nocht or driue nocht of fra day to day, for his wrath and iust iuge∣ment sal cum suddanly apon the, and in the tyme of vengeance distroye the. Differre nocht thairfor thi turning to God, till the tyme of thi dede, for than be reasone of gret seiknes, quhairwith thow sall be oppressit thow can nocht haue ane cleir mynd to vn¦derstand thai thingis, quhilk belangis to thi salua∣tioun, and commonly this is founde trew be expe∣rience, suppose we wil nocht dispayre of na mannis saluatioun, because the mercy of God is reddy at al tymes, ʒit we counsell the the sickirrar way, turne to God soine and hastely, for sa lang as yow differris thi conuersioun to God, thow tynis thi part of all guddis doine in haly kirk. Thow incurris mony perrellis of thi saule be perseuerance in syn, quhair for ryse vp fra the dede of syn soine and hastely.

* 1.157Thridly, we suld ryse be the exempil of our sal∣uiour to ane new lyfe. Quhat is this new lyfe? bot a lyfe gydit be the spreit of God, ordourit be Faith, Hoip, and Cheritie, with doing of gud werkis that procedis fra the same vertewis, & fleand fra all syn and occasioun of syn. Sanct Paule techis, sayand thus:* 1.158 Quomodo Christus surrexit a mortuis per

gloriā patris, ita et nos in nouitate vite ambulemus Euin as Christ cal••e fra the dede be the glore of his father, sa lat vs gang in ane new lyfe. And fynally as our saluiour ••ysand fra the dede to ane glorious lyfe, ••eit neuir agane, sa suld we ryse spiritually fra y^e dede of syn, to ane new lyfe of grace, and nocht bee agane be committing of dedely syn, bot do all diligens to optene y^e grace of God, quhair throch we may perseuere in gud lyfe, and finally cum to the kingdome of heuin, quhilk he grant to vs that bocht vs with his precious blud. Amen.

☞The seuint artikil.☜

The ix. Cheptour.

AScendit ad coelos, sedet ad dexterā dei patria omnipotentis. I beleiue that our salui∣our ascendit to the heuin, and sittis at the rycht hand of the father God almychty. In yis artikil christin pepil ʒe may considder twa thin∣gis. The first, how heych was the ascentioun of Christ. The secund, how profitabil to vs all was his Ascentioun. Of the first speikis sanct Paule sayand thus: Ascendit super omnes coelos. He ascendit aboue al the heuins.* 1.159 Trewly aboue all y^e heuins, nocht only corporal, quhilk we se aboue vs, as the seuin Planettis, the fir∣mament set full of sternis, with the laif, bot also be ascendit aboue all heuins spiritual. That is to say, aboue all the ordouris of Angellis, euin

to the rycht hand of God the father almychty, ac¦cording as sanct Paule declaris sayand:* 1.160 Consti∣tuens Iesum ad dexteram suam in coelestibus, super omnem principatum et potestatem et virtutem et dominationem, & omne nomen quod nominatur nō solum in hoc seculo, sed etiam in futuro, et omnia subiecit sub pedibus eius. God y^e father almychty hes set Iesus our saluiour at his rycht hand in heuinly thingis, aboue all the principattis, po∣testatis, vertewis & dominationis, yat is to say, he hes exaltit our saluiour in his manheid in the heuinly empyre aboue all the nyne ordouris of Angellis, & also aboue all vther creatouris that may be namit, nocht only in this warld, bot also in the walrd to cum. And to his powar all crea∣touris ar subieckit & subdewit.* 1.161 And quhen ʒe say that our saluiour syttis at the rycht hād of God the father almychty, think nocht y^t God, quhilk is ane incorporal & spiritual natour, hes oder rycht hand or left hand, bot as the rycht hand of a man commonly is his best hand, sa be a si∣militude in yis artikil the rycht hand or y^e rycht syde of God the father, is the best, the hiest and maist excellent honour, dignitie, and glore of heuin, quhairin God the father almychty hais set our saluiour aboue all the Angellis & vthir creatouris. And quhen we speik of our saluiour cōsidderand his diuine maiestie, in als mekil as he is and euir hais bein & euir sall be the secund persone i•• Trinitie, sa we beleue that he sittis at the rycht hand of God the father eternal. That

is to say, he is equal with the father in honour, dignitie, glore & maiestie.* 1.162 Swa the sentence of this artikil is this. I trow surely that Ies{us} Christ in his manheid passit vp to heuin the xl. day efter his resurrectioun, and sittis at the fa∣theris rycht hand, in the same glore, with the fa∣ther of heuin, hauing full powar, ouerance, em∣pyre, glore and gyding of Angellis and all crea∣touris in heuin, erd, and hell. Thairfor I wait that he may help me, and will defend me and al thame, quha trowis in him, that na creatour in heuin, erde or hel may noy vs, by his godly wil.

The secund point of this artikil is to cōsidder how profitabil this glorious ascensioun was to vs, quhairin ʒe may leir mony spiritual lessonis.* 1.163 And trewly in his ascētioun he was our ledar & gyde. Thairfor to leid vs the way to heuin, he ascendit to heuin afore vs, according as it was prophesit lāg afore be y^e prophet Micheas:* 1.164 Ascē∣det iter pandens ante eos. Christ sal ascend to he∣uin, schawād the way before yame quhilk ar his seruandis, & nocht only yat, bot also he tuk pos∣sessioun in heuin, & grathit a place for vs, accor¦ding as he said to his discipillis: Vado parare vobis locum. I gang to prepare a place for ʒow.* 1.165

Secundly, be his glorious ascētioun, he hes geuin vs (in ane maner) ane securitie of our sal∣uatioun. For he ascendit to the heuin, that he in his manly nature mycht pray for vs to his and our father eternal, according as S. Paule sais: Accedens per semetipsum ad deum semper viuens,* 1.166 ad interpellandum pro nobis.

He gangis be his awin self to God, euirmair leiffand to pray for vs. Syclik sētence sais S. Iohne the euangelist in his epistil:* 1.167 Aduocatum habemus apud patrem Iesum Christum iustum. We haif ane aduocat with the father, quhilk aduo∣cat is Iesus Christ. Thridly, our saluiour Christ in his ascētioun, drawis our hartis eftir him merualously, for as he sais: Vbi est thesau∣rus tuus,* 1.168 ibi est cor tuum. Quhair thi tresour is, thair is thi hart. And quhat suld be our tresour samekil as our saluiour Christ, in quhom is all the tresouris of wisdome, & knawlege. Sa our hart suld alwayis be in him and with him in heuin, according as sanct Paule exhortis vs, sayand:* 1.169 Si consurrexistis cum Christo que sursum sunt querite, vbi Christus est in dextera dei sedens, que sursū sunt sapite non quae super terrā. Gyf ʒe be ryssin with Christ seik thai thingis quhilk ar a∣boue, quhair Christis sittand at ye rycht hand of God, set ʒour mynd in thai thingis quhilk ar aboue, and nocht apon thai thingis, quhilk ar apon the erde, yat finally ʒe may cum to the glo∣rious kingdome of heuin, to y^e quhilk he bring vs that bocht vs with his precious blud. Amen.

❧The aucht artikil.

The x. Cheptour.

INde vēturus est iudicare viuos & mortuos. I be∣leif y^t he sal cū fra heuin to iuge bayth quick & dede. It pertenis to y^e office of ane king, to geue

sentence in iugement, sa the wisman sais: Rex,* 1.170 qui sedet in solio iudicii sui, dissipat omne malū in∣tuitu suo. The king that sittis in the sete of his iugement, puttis away all euil fra his sycht.

Now sene swa it is that our saluiour ascendit to heuin and yair sittis at the rycht hand of god the father almychty, as Lord and king of all the warld, it is manifest and plaine, yat it pertenis to him to geue sentence in iugement. Thairfor we confesse in the rewil of our faith, yat our sal∣uiour Iesus Christ sall cum fra heuin to iuge bayth quick and dede, euin sa the Angel said in tyme of our saluiouris ascensioun to the Apo∣stillis and vther discipillis: Hic Iesus qui assump∣tus est a vobis in coelum, sic veniet,* 1.171 quemadmodum vidistis eum eun••ē in coelum. This Iesus quhilk is takin vp fra ʒow to heuin, euin sa sall he cum as ʒe haue sene him passand vp to heuin. Tell vs quha sal be iuge in the general iugement on the lattir day? Quha bot our saluiour Iesus Christ in forme of man? Sa it is writtin:* 1.172 Ipse est, qui constitutus est a deo iudex viuorum et mor∣tuorum. It is he quhilk is ordanit of God to be iuge of quick & dede. Ʒe may other vnderstand be the dede all synnaris, & be the leiuand all iust men and wemen, or litterally vnderstanding be the dede all thame quhilk hes bein, is or sall be dede afore y^e cūming of Christ to the iugement, and be the leiuand all thame quhilk sal be fonde on lif in the cumming of Christ to the iugement Quhy say ʒe that Christ sall be iuge in forme of

man? Trewly to yat effeck, yat he may be oppin∣ly sein of al yame quhilk sal be iugit, bayth gud and euil.* 1.173 Thairfor he sais him self: Potestatem dedit ei iudiciū facere quia filius hoīs est. God the father eternal hes geuin powar to Iesus Christ to mak iugement, because he is the sonne of mā. Quha sal be iugit in y^e extreme iugemēt? Dout∣les, al men & wemen quhilk is, hes bein, or salbe according as the Apostil sais:* 1.174 Omnes nos mani∣festari oportet ante tribunal Christi, vt referat vnus∣quis{que} propria corporis prout gessit siue bonū, siue malum. We mone all appeir before the iugement seit of Christ, that euery ane may ressaue in his body, according to yat he hes done, quhidder it be gud or euil. Quhairof sal al men & wemen be iugit in yat extreme iugement? Of al deids gud and euil, of all wordis gud & euil, of al thochtis gud & euil. Quhairof the gud sal be rewardit, & the euil sal be punissit. Witnes we haue of Sa∣lomon,* 1.175 sayand thus: Cuncta q̄ fiunt adducet deus in iudicium, pro omni errato siue bonum siue malū. Al thingis yat ar done, God sal bring into iuge∣mēt, quhidder it be gud or euil. And suppose yai be hyd & vnknawin in yis warld, yai sal be than manifest and knawin. And that we mone geue a compt that day to God of all our wordis, It is plainly declarit be our saluiour,* 1.176 sayand: De omni verbo ocioso quod locuti fuerint homines, reddant rationem de eo in die iudicii. Of all ydill wordis quhilk men speikis, mekil mair it followis, that

we mone geue ane compt that day of al, vthir wordis that ar noysum and skaythfull to thair nychtbouris or spokin agane the honour and glore of God. Sa trewly nocht allanerly that day all men sall be iugit for thair euil deidis and euil wordis, bot also for thair euil cogita∣tionis and thochtis quhilk men hais had with consent aganis the command of God, as it is writtin: In cogitationibus impii interrogatio erit.* 1.177 Thair sal be examinatioun of the thochtis of a wyckit mā. 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 iugemēt with all his angellis and with exceding powar,* 1.178 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 (quhi••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.

* 1.179Now thairfor in this artikil leir ʒe 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 hai•• dedes ar ma∣nifest and knawin to him. Also God almychty sais:* 1.180 Prauum est cor hominis, et inscrutabile, quis cognoscet illud? Ego dn̄s scrutans corda & probans tenes, qui do vnicu••{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 ac∣cording to his wayis. Secundly, considdir y^e insuperabil powar of our Iuge, quhilk is al∣mychty, to quhom na creatour may make resi∣stence. 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,* 1.181 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,* 1.182 sais thus: Vis nō timere potestatem? bonum fac et habebis laudē ex e•• 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 iuge∣ment, 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,* 1.183 quis demon∣strauit vobis fugere a ventura ira? Ʒe generatioun of serpentis, quha hais schawin to ʒow 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: ••acite ergo fructum dignum penitētiae Thairfor (sais he) do ʒe the worthi fruit of penance, declarand plainely, that and we wald e∣schaip 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, accor∣ding as it sal be largely declarit to ʒow in the sacra∣ment 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, conte∣nand the faith, quhilk we aucht to haue in the haly spreit, y^e thrid per∣sone 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 Fa∣ther 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 cōmand of Baptyme,* 1.184 sayand thus: Baptizantes eos in nomine patris, et filii, & spiritus sancti. Baptiʒe 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 pro∣uidar of all the creatouris of the warld of quhom it is said: Emitte spiritum tuum,* 1.185 & creabuntur et re∣nouabis 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 parti∣tipatioun 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 ha∣ly quhilk ar haly, and thairfor he is callit spiritus sanctificationis, the spreit of sanctificatioun.* 1.186 That is to say, the spreit that giffis all halynes. And to gar vs vnderstand syndry haly operationis of the haly spreit he is namit in the scripture with syn∣dry namis. He is callit digitus Dei, the fyngar of God, for als mekil y^t our saluiour cast{is} out deuillis fra men and wemen possessit, be the operatioun of the haly spreit. He is callit Spiritus paracletus, because he giffis spiritual consolatioun and cōfort to vs al in our troubil, or ellis because he is our ad∣uocat. And how is he our aduocat? nocht that he prayis for vs, bot that he be his grace steris and in∣spyris our hartis with faith and lufe, quhairby we pray for our self. He is callit Spiritus rectus,* 1.187 y^• rych spreit, because he drawis vs fra all carnal & warld∣ly affectionis, and leidis vs in the hie way of Gods commandis till the kingdome of heuin. He is callit

spiritus principalis,* 1.188 the principal spreit, because he giffis vs principal strenth to resist all the ennymeis of our saule, sa yat na temporal trubil can moue vs. He is callit spiritus bonus,* 1.189 a gud spreit, because he pouris into our hart cheritie or lufe of God, quhilk wyrkis in vs all gud deidis. He is callit spiritus adoptionis filiorū dei,* 1.190 in quo clamamus abba pater The spreit of adoptioun of the sonnis of God, be quhais grace we ar maid the sonnis of God be ad∣optioun, and baldly we crye to God almychty, Fa∣ther, Father. And thir haly operationis ar wrocht in vs be the haly spreit, and also be the Father and the Sonne, bot be attributioun, thai ar geuin to the haly spreit, because all gudnes and lufe is a∣sertiue to him.

* 1.191The sentence of this artikil is this. I beleiue in the haly spreit ane verrai God with the Father & the Sonne. I beleiue that in the haly spreit, the fa∣ther eternall be Christ and in Christ dois all gud, wyrkis al & mouis al gud. I beleif y^t in the gyding and gouerning of the haly spreit, we sall be the sōne cum to the father, because that throch the haly spreit we ar techit, sterit, callit, and drawin of the father & the sonne.* 1.192 I beleiue that the haly spreit is geuin to vs be that faith quhilk is in Christ. I beleiue also that be the halye spreit dwelland in vs be his grace, we ar the spiritual templis of God, according as sanct Paule sais:* 1.193 Templum enim dei sanctum est, quod estis vos. The tempil of God is haly, quhilk is ʒour self.* 1.194 And agane: An nescitis, quoniam mem¦bra vestra templum est spiritus sācti, qui in vobis est

quem habetis a deo et non estis vestri? Ken ʒe nocht that ʒour membris ar the tempil of the haly spreit, quhilk is in ʒow, quhom ʒe haue of God? I beleiue yat it is the haly spreit yat repreuis our syn∣full conscience of all our synnis, quhen he repreuis our hartis be his mouand grace, callis vs to repen∣tance, kindillis y^e fyre of Gods lufe in our myndis,* 1.195 mortifeis our corrupit nature & all inordinat cōcu∣piscence, lust and plesour, repugnand to the law of God, steiris vs to gud,* 1.196 and werkis in vs the spiri∣tual fruitis. He is thairfor a sickir pleage of our vo¦catioun, because that quhen we feil in vs, his wer∣kis, that is to say, the conuersioun of our hartis in the leiuand God, he beris witnes to our spreit, that we ar ye sōnis of God be adoptioun. And gif we ar sonnis, we ar heretouris, heretouris trewly of god, and coheretouris of Christ,* 1.197 to quhom be all louing and thankis, honour and glore with the father and the haly spreit, for euir and euir. Amen.

❧The tent artikil.❧

The xii. Cheptour.

SAnctam ecclesiam catholicam. I beleiue yat thair is ane catholik kirk, quhairin is cōmu∣nioun of sanctis, and remissioun of synnis. For the declaratioun of this artikil, ʒe sall vnder∣stand, that as sanct Paule sais: Vna est fides,* 1.198 thair is bot ane faith. And also the same: Apostil sais: Multi vnum corpus sumus in Christo. We quhilk ar into nowmer mony, is bot ane body in Christ,* 1.199 &

Christ is our heid as he sais to the Ephesianis:* 1.200 Ipsū dedit caput su{per} omnē ecclesiā. God the father eter¦nal hais ordanit Christ to be heid ouir all the kirk, quhilk is his body. Thus we haue that y^e catholyk kirk is callit the spiritual spouse of Christ, quhair∣of sanct Paule sais to the Ephesianis: Christus di∣lexit ecclesiam,* 1.201 & semetipsum tradidit pro ea, vt illā sanctificaret, mundans eam lauacro aque in verbo vite, vt exhiberet ipse sibi gloriosam ecclesiam non habentem maculam aut rugam, aut aliquid huius∣modi, sed vt sit sancta et immaculata. Christ hais luffit his kirk swa, y^t he hes geuin him self for it for to hallow it, be the lawar of Baptyme & the word of God, that it suld be haly without smot or fylth. And this is the new citie of Ierusalem, quhilk sāct Iohne saw cum downe fra the heuin, adornit and buskit as ane bryde with hir spouse, of the quhilk ane voce said:* 1.202 Ecce tabernaculum dei cum hoibus habitauit cū eis, ipse populus eius erūt et ipse deus cum eis erit eorum deus. Lo the dwelling place of God with men, and he sal dwell with thame, yai sal be his pepil, and God him self sal be with yame and be thair god.

The sentence of this artikil is this. I trow fermely that thair is bot ane haly kirk,* 1.203 yat is to say, ane haly congregatioun of christin men and wemen ouir all the warld, quhilk hais rycht faith, quhilk hais ressauit ane haly spreit, and is gadderit be the same, gydit and kepit be him, and daily incressis be the word of God and the seuin Sacramentis. I traist yat na mā sall be saif yat is nocht of yis kirk,

that hais nocht the same faith, the euangil, the same sacramentis, the same hoip and cheritie. And that na Iew nor Pagane, Heretik, Scismatik,* 1.204 or that ar iustly excomunicat or perseuerand in dedely syn sall be saif, bot gif he be reconsalit to the same kirk, and trow and do in all thingis as it dois. And this artikil I confesse also: Sanctorum communionem. The communioun of Sanctis. And the sentence of thir wordis is this. I trow fermely,* 1.205 thair is ane company and communitie, quhilk is allanerly of hallowit men and wemen, vnder ane heid Christ, gadderit togeddir be the haly gaist, throch ane trew faith in Christ. And suppose the heid hais partit syndry giftis amang his memberis, quhilk is the congregatioun of faithful men and wemen. Nocht¦theles, yair is bot ane faith, ane hoip and cheritie a∣mang all, thair is na syndry sectis, or opinioun, or diuisioun in the same communitie.* 1.206 I grant thair∣for that I am ane member of this communitie and part takar of all thair gud. First of all the blissit meritis of Christ (and of al y^e meritis of sanctis) be faith of the sacramentis, syne of all the gud deidis done in the kirk. Sa I grant me to be part takar of all yair prayaris & vthir gud werkis, & yat euery ilkane suld bere vtheris byrding.

I professe also yat quhasaeuir bydis nocht in y^e vnitie of yis catholik kirk,* 1.207 he hes nocht of y^e cōmu∣nioun of sāctis, that is, he is nocht part takar of the cōmon gud before rehersit, quhilk is the meritis of Christ & his sanctis and gud deidis of the christin pepil, because he departis wilfully fra the mistyk body of Christ, & is be cūmin ane rottin dede mēber

quhilk ressauis nocht the spiritual lyfe and grace, commone to al, quick is mēberis of the same mistik body, quhilk is the cōgregatioun of the trew faith∣full and obedient pepil to Christ (quhilk is heid of the same body) and that ar obedient alswa to all his trew & faithfull ministaris, rewlaris vnder Christ of the same cōgregatioun.

Remissionem peccatorum. I beleiue fermely, that allanerly in the haly Catholyk and Apostolik kirk gadderit be the haly spreit, is remissioun of synnis, be Baptyme, and eftir be Penance, and the keys geuin to y^e kirk. And certainly Baptyme may be geuin be yame quhilk ar out with the kirk as ar all heretikis, scismatykis &c. For gif thai pronunce the wordis of Baptyme trewly in forme of the Ca∣tholyk kirk, the persone swa Baptisit ressauis the full effeck of the sacrament, quhilk is remissioun of all his synnis, and is incorporat to the mistyk body of Christ. For generally y^e vertew of all sacramētis stādis nocht in the gudnes of the minister, bot in the word of God pronunsit be the minister weil, in the forme of the Catholyk kirk, sa the euil ministeris stoppis nocht the effeck of the sacramentis. Thus I beleiue fermely that in y^e sacrament of Baptyme al synnis ar forgeuin, bayth original and actual be∣fore committit,* 1.208 and sall neuir be imputit agane.

I beleiue that in Baptyme a christin man ʒoung or auld is renewit be the haly spreit, deliuerit fra ye thirldome of syn, the deuil, and hell and maid a fre man w^t the fredome of the spreit, that he may stout∣ly fecht agane the deuil, the warld, and the flesche,

and be the help of God ouircum thame, and sa with victorie be crownit of God, with glore and ioy, and with Christ euirmair ring in heuin. Bot & we eftir Baptyme fal in synnis, suppose yai be neuir sa gre∣uous and mony, we haue the secund remeid quhilk is the sacrament of Penance, be quhilk remissioun of synnis is geuin be the vertew of Christis blude, and ministratioun of the keys geuin to the kirk in the persone of S. Peter, quhen Christ said to him: Tibi dabo claues regni coelorū. To the I sal geue the keys of heuin: Et quodcun{que} ligaueris super terrā, erit ligatum et in coelis,* 1.209 et quodcun{que} solueris super terram, erit solutum et in coeli••. Quhatsaeuir thow bynd apon the erde, it sal be bound in heuin, & quhatsaeuir thow louise in erde sall be loussit in he∣uin. The same auctoritie he gaif to all his Apostils efter his resurrectioun, sayand:* 1.210 Accipite spiritum sanctum, quorū remiseritis peccata, remittuntur eis, et quorum retinueritis, retenta sunt. Resaif the haly spreit, quhais synnis saeuir ʒe forgeue, thai ar for∣geuin to yame, and quhais synnis saeuir ʒe hald on forgeuin, thai ar on forgeuin. Thus I beleif that in the sacramēt of Penance remissioun of synnis is geuin to al yame y^t trewly be penitent, & yat be faith in Christis blude, & ministratioun of the key of ab∣solutioun pronunsit be ane trew minister of y^e same catholyk kirk. Secundly, I beleif y^e trew repen∣tāce is the special gift of y^e haly spreit, quhilk be his grace lythis & turnis our hart to God as S. Paule declaris to Timothe:* 1.211 Ne forte det illis deus penitē∣tiā ad cognoscendū veritatē & resipiscant a laqueis diaboli, a quo captiui tenentur ad ipsius voluntatē.

Lest parauentour God geue yame Penance to ken the veritie, & to amend thair lyfis, to be free fra the gyrnis or bandis of the deuil, to quhom thai ar haldin presonaris euin as the deuil will.

Now seand that remissioun of synnis is nocht gottin without trew penance, quhilk contenis Cōtritioun of the hart, Confessioun of y^e mouth to the preist, and satisfactioun in dede. And yis trew penance is the gift of God, we suld daily pray to God to geue vs grace to repent trewly.

* 1.212Thridly, I beleue that nane can get fra God remissioun of thair synnis, except thai forgeue to thair nychtbour all offencis doine to thame▪ Heir war ane conuenient place to declare 〈◊〉〈◊〉 nowmer, namis and vertew of the haly Sacra∣mentis, bot because yai require ane special tra∣ctit we think it best to deferre the declaratioun of thame to the thrid part of this Catechis. To God thairfor be all louing and thankis, honour and glore for euir and euir. Amen.

❧The leuint artikil.

The xiii. Cheptour.

CArnis resurrectionem. I trow yat this same haly spreit of y^e father and of Christ sall raise all men & wemen,* 1.213 faithfull & vnfaithfull, gud and euil, auld and ʒoung, quha is bedely dede. And yai y^e same flesche quhilk was bureit and corruppit &

cōsumit of quhat euir maner it be,* 1.214 sal resaif lyfe and leif agane. Thus I beleif & say with sanct Paul:* 1.215 Oportet corruptibile hoc induere incorrup∣tionē, & mortale ••oc, induere immortalitatē. This corruptibil body mone put on vncorruptioun, & this mortal body mone put on immortalitie, yat is to say, this corruptibil & mortal body quhilk I beir now, at the last day it sall ryse agane, and be maid vncorruptibil and immortal. Sa I be leif and say with Iob:* 1.216 Scio enim quod redemptor meus viuit, et in nouissimo die de terra surrecturus sum. Et rursum circumdabor pelle mea, et in carne mea videbo deum. Quem visurus sum ego ipse, et oculi mei conspecturi sunt, et non alius, reposita est hec spes mea in sinu meo. I ken yat my redemar is on lyfe, and that in the last day I sall ryse vp out of the erd, and agane I salbe cled with my awin skein, and in my awin flesch I sall se God, quhom my awin self sal se and my awin eyne sal behald him, and nane vthir in my stede for me. Thus my hoip is put in my bosom, that is to say, is sickir in my hart.

☞The twelf artikil.☜

ET vitam eternam, Amen. I trow finally efter that resurrectioun thair sall be euirlastand lyfe of rychteous mē be the haly spreit, euirmair to be in heuin in bodie and saule in perpetual ioy and blisse, neuir agane to be diseisit in body, with

hungir and thryst, heit and cald, mister of ony thing, tyrdnes, seruice or bondage, sieknes, do∣lour or dede, or ony displesour of body. Bot I beleue that our bodies sall be indewit with im∣mortalitie, maid agil, subtil, cleir & impassibil, according as it is writtin:* 1.217 Fulgebēt iusti ficut sol in regno patris eorum. The rychteous sall schene as the Sonne in the kingdome of thair father. And also in our saule sall be na sadnes, sorow or displesour, bot perpetual ioye & blisse, euirmair to be had in the cleir sycht of God, lufe of him & euirlastand fruitioun, quhair of y^e plesour is sa gret y^t it is writtin:* 1.218 Oculus non vidit nec auris au∣diuit, nec in cor hoīs ascēderunt, q̄ preparauit deus diligentibus se▪ In this walrd, the ••e scis nocht, the ••ir heiris nocht, it can nocht be compassit w^t the hart of man, quhat ioy and blisse God hais preparit to all yame yat luffis him. The ioy can nocht be expremit w^t our wordis, the ioy quhilk we sall haue in the kingryk of heuin to behald the excellent company of blissit Angellis, quhilk sall be marrowis with vs in that eternal lyfe. Bot far gretar sall the ioy be quhilk we sall haif in the sycht of the glorifeit manheid of our sal∣uiour Christ Iesus, quhom we sall se with our bodyly eyne. Bot gretast of all & infinite sall the ioy be, quhilk we sall haue in the cleir sycht of y^e blissit Trinitie, quhen we sall see with the eyne of our saule thre personis in one godheid, the father, the sonne, & the haly spreit, thre personis and ane God eternal, almychty, mercyful, rych∣teous

& faithfull. Thair sall we lufe God perfitly, with all our hart, with all our saule, with all our mynd & strenth, and fulfil the command of lufe per∣fitly. Thair sall we lufe perfitly our nychtbour as our self,* 1.219 & be euin als blyth of his ioy & blisse as we sal be of our awin. And I beleif yat as al gud men and wemen sall leife all togidder in heuin perpetu∣ally in ioy and blisse, sa sall all euil men and wemen leife al togidder in hell in company of deuills, per∣petually in feire & payne. And suppose yai sal be al immortal & sall neuir dee in thair body, ʒit yair im∣mortalitie is comptit as a perpetual dede because y^t thai sall thoil euirlastand torment, sorow & paynis bayth in saule & body, according to y^e setence quhilk salbe geuin of our saluiour on dumisday: Ite male∣dicti in ignem eternū. Gaʒe cursit into y^e fyre euer∣lastand, quhilk is preparit to the deuil and his an∣gellis. And yair this sall be the conclusioun: Ibunt hii in supplitium eternum, iusti vero in vitā eternā. Ʒe wyrkit sal pas to the paynis eternal, bot y^e rych∣teous sall pas to the lyfe eternal. I dout nocht that the father and the sonne be the haly gaist sall & will fulfill all thir. Thairfor I say Amen, that is, ver∣raily this is trew, and sal cum without dout. Thir ar the artikillis of our Crede, quhilk we suld trow with ane special trew faith quhilk seueris all rycht christin men fra all vtheris, Iewis, Turkis, here∣tykis, Paganis, ypocritis, & fals christin men &c. And this is the faith on the quhilk the rychteous mā leiffis before God, To quhom be all honour,* 1.220 louing and glore for euir and euir. Amen.

Notes

• * 1.1

  Hebre. xi. Of the ne•• nessite of our chri¦stin faith.
• * 1.2

  Roma. 14
• * 1.3

  Esaie. 7.
• * 1.4

  i. Cor. 2.
• {fleur-de-lys} 1.5

  and he can nocht vnderstād
• * 1.6

  Psal. 904
• * 1.7

  i. Cor. 14.
• * 1.8

  Thair is tvva kidi•• of fai••h.
• * 1.9

  Ane gene∣ral faith.
• * 1.10

  Roma. i.
• * 1.11

  Titum. i.
• * 1.12

  Iaco. 2.
• * 1.13

  Ane speci∣al faith.
• * 1.14

  Dani. 6. and 14. Dani. xiii. Ionas. 2.
• * 1.15

  Dani. iii.
• * 1.16

  Gala. iii.
• * 1.17

  Roma. 5.
• * 1.18

  Gala. iii.
• * 1.19

  i. Ioan. 5.
• * 1.20

  Ephe. 6.
• * 1.21

  i. Petri. v.
• * 1.22

  Roma. 1.
• * 1.23

  Roma. 8.
• * 1.24

  The diui∣sioun of the Crede
• * 1.25

  Ilkan•• christin man and vveman fuld haif in thair avvin sel•• a special faith. Gala. 2.
• * 1.26

  Math. 9.
• * 1.27

  Math. 8.
• * 1.28

  The arti¦killis of ye Crede can nocht be cōprehen¦dit be na∣••ural rea∣sone. Esaie. 7. 2. Cor. 10
• * 1.29

  To trovv in God, {per}tanis to ye special faith of a christin man.
• * 1.30

  Ioan. xliii
• * 1.31

  Ioan. 6.
• * 1.32

  Goddis be fals no¦minatiou•• and iniust vsurpa∣tioun.
• * 1.33

  Psal. 95. Gods be participa∣tioun of Gods au∣ctoritie.
• * 1.34

  Exod. 22
• * 1.35

  Goddi•• be partici¦patioun of Gods grace.
• * 1.36

  Psal. 81.
• * 1.37

  Deut. 6.
• * 1.38

  Ioan. 4. Sum kna∣vvlege is geuin to vs of the maist ex∣cellēt ma∣iestie of our eter∣nal God.
• * 1.39

  Al faithful and gud men and vvemen a•• sonnis or barnes of God be the grace of adop∣tioun.
• * 1.40

  Math. 6.
• * 1.41

  i. Pet••i. v.
• * 1.42

  Psal. 54.
• * 1.43

  God only is al∣mychty.
• * 1.44

  Psal. 113.
• * 1.45

  Gene. ••7. The fun∣datioun and grund of all our faith is to trovv sy••∣kirly that God is al∣mychtie.
• * 1.46

  Luce. i.
• * 1.47

  Ya•• trovv nocht fer∣mely that god is al∣mychty, quhilk de¦nyes the body and bl••de of our salui∣our to be corporalli present in the h••ly sacrament of the Altar.
• * 1.48

  Gene. i.
• * 1.49

  Psal. 123.
• * 1.50

  Ioan. v.
• * 1.51

  Ye ••oume of this first artikil.
• * 1.52

  Morall lessonis of vertevv gaderit of the first artikil.

  A lessone to ken Gods ma∣iestie. Sapi. xiii.
• * 1.53

  A lessone to gife thankis to God.
• * 1.54

  i. Cor. 4.
• * 1.55

  Psal. 23.
• * 1.56

  Psal. 102.
• * 1.57

  A lessone to haif pacience.
• * 1.58

  Amos. iii.
• * 1.59

  Esaie. 45.
• * 1.60

  Hiero. su•• Amos.
• * 1.61

  Iob. 2.
• * 1.62

  Iob. i.
• * 1.63

  A lessone to vse all creatouris vveil.
• * 1.64

  Pro. xvii.
• * 1.65

  Deut. 4.
• * 1.66

  Psal. 8.
• * 1.67

  Seuin ar∣tikillis of the Crede
• * 1.68

  Ioan. ••ii.
• * 1.69

  Roma. 10
• * 1.70

  Philip. 2.
• * 1.71

  Acto. 4.
• * 1.72

  Exo. 2••. i. Reg. xvi 3. Regū. i.
• * 1.73

  Yis vvord Christ be∣takins the maist ex∣cellēt dig∣nitie and office of our sal∣uiour, quhairby he is our hede king and hede bischop.
• * 1.74

  Ioan. iii.
• * 1.75

  Apoca. 19
• * 1.76

  Ioan. i.
• * 1.77

  Gala. iii.
• * 1.78

  Ioan. i.
• * 1.79

  Roma. 8.
• * 1.80

  Ioan. xiii.
• * 1.81

  i. Cor. 2. Psal. xxiii. The sen∣tens of y•••• artikil.
• * 1.82

  Psal. iii. Math. 28
• * 1.83

  i. Cor. 15
• * 1.84

  Moral les∣sonis of vertevv gadderit of the se∣cund arti∣kil of the Crede
• * 1.85

  Hovv vve suld be ex¦empil of the glori∣ous virgin Mari, cō∣saif and beir the vvord of God. Luce. i.
• * 1.86

  Ioan. 8.
• * 1.87

  Hebre. 4.
• * 1.88

  Psal 118.
• * 1.89

  Colos. iii.
• * 1.90

  Ephe. 4.
• * 1.91

  Iacobi. i.
• * 1.92

  VVe suld beleiue o•• trovv in the sonne of God incarnat.
• * 1.93

  Luce. i.
• * 1.94

  Luce. i.
• * 1.95

  i. Cor. i.
• * 1.96

  Ioan. iii.
• * 1.97

  Declara∣tioun of the blissis natiuitie of our sal∣uiour.
• * 1.98

  The first circūstāce.
• * 1.99

  Daniel. 2.
• * 1.100

  Gene. 4••
• * 1.101

  The se∣cund cir∣cumstance
• * 1.102

  The thrid circum∣stance.
• * 1.103

  The fourt circum∣stance.
• * 1.104

  The fift circum∣stance.

  The saxt circum∣stance. Michee. v The seuint circum¦stance.
• * 1.105

  The aucht circūstāce.
• * 1.106

  The nint circum∣stance.
• * 1.107

  Esaie. 7.
• * 1.108

  Luce. i.
• * 1.109

  Hovv the glorious virgin Ma∣rie vvas ye begin∣nīg of our saluatioun
• * 1.110

  Luce. i.
• * 1.111

  Moral les∣sonis of vertevv gaderit of the thrid artikil.
• * 1.112

  Ioan. i.
• * 1.113

  Roma. ••.
• * 1.114

  Ioan. iii.
• * 1.115

  1. Cor. 4.
• * 1.116

  i. Petri. 2.
• * 1.117

  Math. 26
• * 1.118

  Deut. 21.
• * 1.119

  Qubat frute or profit get vve be the mer••tis of his passion Apoca. i.
• * 1.120

  Roma. 5.
• * 1.121

  Gala. 2.
• * 1.122

  Esaie. xi.
• * 1.123

  The sen∣tens of yis artikil.
• * 1.124

  Colos. 2.
• * 1.125

  Psal. 15.
• * 1.126

  Gene. iii.
• * 1.127

  Moral les∣sonis of vertevv gadderit of yis fourt artikil.
• * 1.128

  Exempil of perfite lufe and. cheritie. Ioan. xv.
• * 1.129

  Psal. 115.
• * 1.130

  Exempil of perfite pacience.
• * 1.131

  i. Petri. 2.
• * 1.132

  Esaie. iiii.
• * 1.133

  Math. 26
• * 1.134

  Hebre. xii
• * 1.135

  Exempil of perfite meiknes.
• * 1.136

  Philip. 2.
• * 1.137

  Exempil of perfite obediens.
• * 1.138

  Roma. v.
• * 1.139

  Exempil to dispyse the vaine plesouris of this vvarld.
• * 1.140

  Psal. 2••.
• * 1.141

  Quhair is hell.
• * 1.142

  Apoca. v.
• * 1.143

  Purga∣torie.
• * 1.144

  Quho•• deliueri•• our salui∣our of hel••
• * 1.145

  Zacha. 9.
• * 1.146

  Osee. xiii.
• * 1.147

  Moral les∣sonis of vertevv gadderit of 〈◊〉〈◊〉 fift a••.
• * 1.148

  Sapi. ••.
• * 1.149

  Ioan ••.
• * 1.150

  Our salui∣our raise immortal and glo∣rious.
• * 1.151

  Roma. vi.
• * 1.152

  Quhy he raise the thrid day?
• * 1.153

  Luce. 18. Math. 17.
• * 1.154

  Moral les∣sonis of vertevv gadderit of yis saxt artikil. Ephe. v. Be the ex¦empil of our salui∣our vve suld ryse spiritually
• * 1.155

  Apoca. xx
• * 1.156

  Eccle. v.
• * 1.157

  VVe suld rise to ane nevv lyfe.
• * 1.158

  Roma. vi.
• * 1.159

  Ephe. 4
• * 1.160

  Ephe. i.
• * 1.161

  Hovv vve suld vnder¦stand that our salui∣our sittis on the rycht hād of god the father.
• * 1.162

  The sen∣tēce of yis artikil.
• * 1.163

  Moral les∣sonis of vertevv.
• * 1.164

  Math. 2.
• * 1.165

  Ioan. 14.
• * 1.166

  Hebre. 7
• * 1.167

  i. Ioan. iii.
• * 1.168

  Math. 6.
• * 1.169

  Colos. iii.
• * 1.170

  Pro. xx.
• * 1.171

  Actuum. i.
• * 1.172

  Actuum. x
• * 1.173

  Ioan. 5.
• * 1.174

  ••. Cor. 5.
• * 1.175

  Ecclesi. ••ltimo.
• * 1.176

  Math. 12.
• * 1.177

  Sapi. 1.
• * 1.178

  The sen∣tens of yis artikil.
• * 1.179

  Moral les∣sonis of vertev••. Hebre. 4.
• * 1.180

  Hiere. 17
• * 1.181

  Psal. 47.
• * 1.182

  Roma. 1••.
• * 1.183

  Math. iii.
• * 1.184

  Math. 28
• * 1.185

  Psal. 10••.
• * 1.186

  Roma. i. Syndry namis of the haly spreit, de∣claris syn•• dry opera¦tionis of the same spreit. Ioan. xiii••
• * 1.187

  Psal. 50.
• * 1.188

  Psal. 50.
• * 1.189

  Psal. 142
• * 1.190

  Roma. 8.
• * 1.191

  The sen¦tens of yis artikil.
• * 1.192

  Ioan. xiiii and xv. Gala. iii.
• * 1.193

  i. Cor. iii.
• * 1.194

  i. Cor 6.
• * 1.195

  Roma. 8.
• * 1.196

  2. Cor. 5.
• * 1.197

  Roma. 8
• * 1.198

  Ephe. 4.
• * 1.199

  Roma. 12.
• * 1.200

  Ephe. i.
• * 1.201

  Ephe. 5.
• * 1.202

  Apoca. 21
• * 1.203

  Quhat is the haly catholyk kirk, and quha ar memberis of it.
• * 1.204

  Quha ar v••ouith the haly kirk.
• * 1.205

  Of the vni¦tie of the haly kirk.
• * 1.206

  Quhat is the com∣munioun of sanctis.
• * 1.207

  Quha ar priuat the comunion of sanctis.
• * 1.208

  Remission of original syn is got∣tī be faith and the sa¦cramēt of baptyme.
• * 1.209

  Math. 1••.
• * 1.210

  Ioan. 20.
• * 1.211

  2 Timo. 2
• * 1.212

  Quha get∣tis remis∣sioun of synnis fra God.
• * 1.213

  Iob. 5. Math. 25.
• * 1.214

  i. Cor. xv.
• * 1.215

  i. Cor. xv.
• * 1.216

  Iob. 19.
• * 1.217

  Math. xiii
• * 1.218

  i. Cor. 2.
• * 1.219

  In heuin vve sall ful¦fil the cō∣mand of lufe per∣fitly.

  Of the dede eter¦nal quhair to all euil men and vvemen sall be cō∣demnit. Math. 25.
• * 1.220

  Abacuk. 2▪