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.

ANE PROLOGE TO THE seuin Sacramentis.

The first Cheptour.

HAVRIETIS aquas in gaudio de fontibus saluatoris.* 1.1 The haly pro∣phet Esaias in the wordis afore re¦hersit spei••is plaine prophecy of y^e haly sacramentis of the new testa∣ment, sayand thus to all faithfull men and wemen: Ʒe sall draw watter with ioy fra the wellis of our saluiour. Be thir wordis we may well vnderstand the special grace of God, quhilk purgis and clengis our saulis fra y^e spottis of syn, and s••okkins the vehement hait of carnal concupi∣scence that is rutit in our corruppit nature, sa yat it can haue na powar to hurt vs, sa lang as we cōsent nocht to it with ane deliuerit mynd and fre will. Breif••y this watter of grace adournis and decoris our saulis with all kind of vertew to vs necessarie. This precious watter of grace we suld draw fra the wellis of our saluiour Christ Iesus, be the quhilk we vnderstand the seuin Sacramētis of haly kirk. For as the watteris of y^e wellis springis fra syndry vaynis of the erde & cummis to the wellis, quhair∣to thai that nedis watter may cum and draw, sa the special grace of God springis to all faithfull men & wemen fra the vaynis of the erde, that is to say, fra the blissit Incarnatioun, haly conuersatioun and painful passioun of our saluiour Christ Iesu. For trewly quhatsaeuir he did, spak, or tholit, fra the first tyme of his Incarnatioun to y^e last moment of

his passioun, it was meritabil of grace to be geuin to vs, and specially quhen he was crucifyit apon the crosse & dede for our redemptioun. Than verraily he offerand him self apon the altar of the crosse, as ane sacrifice of sweit sauoir, maist acceptabil to god his eternal father for our reconciliatioun, he con∣quest, he wanne, and iustly deseruit aboundance of grace,* 1.2 quhairof all faithful men and wemen mycht be participāt to obtane yair iustificatioun & eternal saluatioun according as sanct Iohne the euāgelist sais: De plenitudine eius nos omnis acceptinus. Of his fulnes all we haue ressauit, That is to lay, of that aboundance of grace, quhilk was geuin to our saluiour without measour & of his meritorious passioun, all we that beleiffis in him with a leuand faith, ressauis ane certane measure of grace, accor∣ding to his pleasure. Thairfor yat the vertew and meritis of Christis passioun, or the grace quhilk he deseruit for vs be his passioun, may be applyit, drawin and brocht to vs be sum wayis to vs maist conuenient,* 1.3 thair is institute & ordanit be the aucto∣ritie of God seuin halye Sacramentis, quhilk ar Baptyme, Confirmatioun, the Eucharist or the sacrament of the Altar, Penance, Extreme vncti∣oun, Ordour, and Matrimonie. Thir (I say) was ordanit be almychty God to be to vs instrumentis of our saluatioun, & as spiritual cundittis & wellis of grace, in the quhilk, and be the quhilk, we may ressaue the wattir of Goddis grace deseruit to vs be the vertew & meritis of Christis passion, quhilk saiffis nane, bot thame allanerly to quhom it is ap∣plyit

be trew faith, dew ministratioun & worthi ressauing of the sacramētis. Quhairfor O chri∣stin pepil I exhort ʒow to draw this precious wattir of grace fra the wellis of our saluiour. For and ʒe with diligence will leir the vertew of the seuin sacramentis, and seik for the grace of God offerit and promissit to ʒow in the same sa∣cramentis, perseuere in the same grace of God, ʒe sall haue heir in this lyfe gret spiritual ioy and blythnes in God, and in the lyfe to cum ʒe sall be sickir of the eternal ioy and blysse.

As wattir be natural propertie weschis and makis clein the thing that is foule, and slokins the thing yat is het, sa the grace of God ressauit in the sacrament of Baptyme weschis the saule of him that dewly ressauis it, fra the spottis of original syn, and also actual afore committit, & with yat it slokins and diminissis the vehement het of carnal lust and concupiscēce quhilk bydis in our fragil nature eftir Baptyme, sa in vthir sacramētis, y^e sensibil signe proponit outwartly to our sensis, betakins sum certane operatioun of y^e grace of god wrocht in our saulis inwartly. Quhy is it said in the foresaid diffinitioun, yat ane sacrament is the cause of grace? seing yat na creature hes powar to geue grace, bot God alla∣nerly? according as y^e prophet sais in y^e Psalme:* 1.4 Gratiam et gloriā dabit dominus. It is the Lord our God that sall geue grace & glore. We grant that God allanerly is the geuar of grace, nocht∣theles, he hais geuin vertew and powar to the

Sacramentis to be instrumentis of his grace, quhilk thai cause in our saulis, nocht be thair awin natural powar and vertew, bot allanerly be the mycht of God assistant and being present in & with his sacrament in his haly word. And as the corporal fyre of hell be powar of God ge∣uin to it, is ane instrument of goddis iustice, in perpetual tormenting of the spreitis and saulis in hell, sa in this present kirk militant, the sa∣cramētis ar instrumentis of goddis mercy and grace in our iustificatioun,* 1.5 sa sanct Paule callis the sacrament of Baptyme y^e lawar of our spiri∣tual regeneratioun & renouatioun in our saulis. Thus ʒe may easely vnderstand quhow ane sa∣crament is ane sensibil signe, takin and marke of grace, quhilk it contenis and signifeis, and also as ane instrumēt is ye cause of y^e same grace to be geuin to our saulis, quhen it is dewly mini∣sterit and worthely ressauit.

The ii. Cheptour.

QVhairfor or to quhat effect was the sacra¦mentis of the new testament institute be our saluiour? Trewly for syndry causis verrai expedient and profitabil to the christin pepil.* 1.6 First to be sensibil takins and markis of that gret congregatioun callit the kirk of our saluiour Christ, for as sanct Augustine sais: In nullum nomē religionis, siue verum siue falsum coa∣gulari homines possunt, nisi aliquo signaculorum vel sacramento rum visibilium consortio colligentur

Thair is na name of religioun or godly maner of ••etting other trew or fals,* 1.7 quhairby men may con∣ueine and byde togidder▪ except that thai be fessi••it and bund togidder in a cōpany with certane signes or sacramētis, quhilk may be sein of yame all Men of a countrai or natioun gangand to battail v••is to haue a signe or takin apon thame, quhairby thai may be knawin amangis thame self and also fra vtheris quhilk ar of strange natiouns. Part beiris the signe or takin of ane quhyte crosse, part of ane red crosse, part a thing, part vther thing. Sa our Lord Iesus Christ willing to haue his awin pepil to abide to gidder in the vnitie of a faith, & to knaw ane ane vthir amang thame self to be of ane faith, and to be knawin also fra all vtheris quhilk ar nocht of that faith he hais ordanit certane sensibil signes, takins or markis callit sacramentis, quhilk ar few in thair nowmer, easy to be kepit, and excel∣lent in thair significatioun.

The secund cause of the institutioun of the sa∣cramentis was, nocht allanerly to signifie and be∣takin grace and halynes to be geuin to vs, bot also thai war ordanit to sanctifie & to geue to our saulis ye special grace of god (as we declarit to ʒow afore) as the instrumentis of our sanctificatioun. As for exempil, quhen ane cunning and expert Cirur∣ginar heilis the woundis of ane hurt man, he him self vnder God is the principal heilar of the woundis be the meanis of the playsteris laid to the woundis, nocht theles the towellis, bandis

or row••is quhilk haldis fast the plaisteris to the woundis, ar instrumentis of the heiling and cu∣ring of the same woūdis.* 1.8 Sa our saluiour Ie∣sus Christ is our heuinly Cirurginar comparit to the Samaritane that helpit the woundit mā quhilk lay half dede half quick betwein Ierusa∣lem and Hierico, for with the vertew of his pas∣sioun as with ane medicyne or plaister and with his sacramentis as w^t spiritual rowlis or bādis quhilk applyis, haldis and kepis the playster of his passioun to the woundis of our saulis, he heilis perfitly our hurt and woundit saulis,* 1.9 and be this ʒe may easely knaw quhat difference is betwein the sacramētis of the auld law and the sacramentis of the new law. For thai war alla∣nerly schadowis, takins and figuris, that signi∣fyit thingis to cum, quhilk quhen our saluiour Iesus Christ in his comming had fulfillit, thai war takin away, & thairfor takin away because thai war fulfillit. And thir sacramētis of y^e new law was institute, quhilk ar of greter vertew, to vs mair profitabil, easiar to be kepit and ob∣seruit, fewar in nowmer, nocht only ordanit to signifie and betakin grace, bot also to ••leng•• & sanctifie our saulis. Thir twa causis afore re∣hersit ar maist principal quhy the sacramētis of the new testament was institute and ordanit be our saluiour Iesus Christ. Nochttheles yair is syndry vthir cōuenient and reasonabil causis of thair institutioun, quhilk suld nocht be left vn∣schawin to ʒow.

First as thai war institute to be signis & takins of the grace of God to be geuin presently, sa ar yai takins & memoriallis of the passioun of our saluiour Christ, and also signis prognosticat & foreschawand of the glore to cum. And swa thai geue to vs consolatioun & comfort.* 1.10 Thai raise & steris vp in vs y^e trew faith in Christ. Thai geue warning to lufe ane ane vthir, because thai ar instrumentis of grace commoun & equal to all faithful men and wemen. Attour thai say nocht by the trewth quhilk techis the sacramētis to be institut and ordanit for thre vthir causis conue∣nient. First for our humiliatioun, that man meikly at Gods command submit himself to be curit fra synne be the rycht vse & ministratioun of certane sēsibil thingis, quhilk turnit him self fra God proudly be inordinat lufe and abusing of sensibil thingis. It is rycht and reasone that quhair syn rysis and begynnis, yair also it may dee and haue ane end.

Thai war ordanit also for our eruditioun & trew instructioun,* 1.11 for thai geue vs to vnderstād that the will of God is to geue vs presently his mercy and grace, sa that quhen we see ony thing done to vs in the sacramentis outwartly in our bodie, we suld beleue that sum special effect of grace is wrocht inwartly in our saulis. As quhē the wattir of Baptyme weschis y^e body outwart¦ly, we suld beleif that the grace of God purgis and weschis the saule inwartly fra original syn, and sa lykwise of all the laif of the sacramentis.

Thridly thai war also institute for the spiritual exercitioun of all faithfull men & wemen in the seuin principal vertewis. In the sacrament of Baptyme we professe and pronuncis our faith, & ofttymis heris vthir, quhilk ar baptizit, rehers, pronunce and professe thair faith, and thairfor was callit in auld tymes the sacrament of faith. In extreme vnctioun we grow in hoip of y^e mer∣cy and glore of God, be the meritis of Christis passioun, and prayaris of the kirk. In the sa∣crament of the Altar we ressaue gret increse and exercitioun of trew lufe & cheritie towart God, because y^t our saluiour Christ in the same blissit sacrament hes geuin really & presently his awin precious body and blud, in quick remembrance of his passioun, and also to be the spiritual fude of our saulis.* 1.12 And thairfor the doctor Hylarius callis it the sacrament of lufe. In y^e sacrament of Confirmatioun we ressaue the vertew of For∣titude and spiritual strynth of our mynd, to stād stowtly in the cōfessioun of our faith, agane all ennemeis of the same faith. In the sacrament of Penāce we haue exercitioun of iustice & rych∣teousnes. For na mā can do worthi penance, bot gif yat he iustly satisfie his nychtbour and mak ane mendis to him w^t al his powar for wrangis done to him. In the sacrament of Ordour, spe¦cially of preistis y^t kēnis yair vocatioun & dois yair office, yai haue exercitioun of prudence be study, cōtemplatioun, preching y^e word of God, praying for the pepil, & in dew ministratioun of

the Sacramentis to thair parischonaris, of quhom thai haue euir and charge geuin to yame & also yair corporal leuing. In the sacrament of Matrimo∣ny, thai yat ar maryit personis hais exercitioun of temperance, because that bodily plesour is contenit within the bandis and boundis of lawful mariage. Thus it is manifest and plane, yat be dew ministra¦tioun of the seuin sacramētis, we haue exercitioun in the seuin vertewis afore rehersit.

Quhairof is ane sacrament constitute & maid? Trewly of twa principal partis. The ane is ane sē∣sibil thing, quhilk be sum {pro}pertie betakins y^e grace of God, as wattir, oyle, breid, wyne, impositioun of handis & siclyk, the vthir parte is the word of God expremit be inuocatioun of the Trinitie and grun∣dit in the promis of mercy, quhilk is maid be our saluiour Christ to all thame quhilk in trew faith of the same promis ressauis dewly the sacrament or at the leist makis na abstacle agane the grace of God quhen thai ressaue the sacrament. And sup∣pose thir twa thingis ar the principal partis of ilk sacrament, quharin stādis the hail nature and sub∣stance of the same, ʒit is yair eikit be y^e authoritie of haly kirk certane ceremoneis, quhilk hais bein vsit in the ministratioun of ilk ane sacrament sen the A∣postillis tyme hytherto. And gif ʒe wald knaw quhairfor thai war eikit. Trewly nocht to be prin∣cipal or substancial partis of the sacrament. For in tyme of extreme neid a sacrament may be ministrit but ony siclyke ceremonyis. Bot veraily yai war or∣danit yat ilk a sacrament mycht be vsit with honest

grauitie, with reuerence, with honorabil ordo•• and with executioun of our faith and to geue in¦structioun to vs quhat is done in the sacramēt. And as for the minister of the sacramentis, sup¦pose he be ane euil man, heretyk, scismatyk, ex∣comunicat, or in dedlie syn, ʒit he intend and as the kirk intendis and in the ministratioun of ye sacrament vsis the forme of ye kirk, & he doand as the kirk dois, & vsand the forme thairof, his euil stoppis nocht the effect of the sa∣crament, quhilk as we said afore, sanctifyis our saulis, nocht be the meritis of the minister, bot allanerly be the meri∣tis of our saluiour, quhilk hes orda∣nit thame.

OF THE SACRAMENT of Baptyme.

The thrid Cheptour.

THE Sacrament of Baptyme hes twa partis, quhairof it is constitute and maid, The ane part is the element of wattir, the vthir part is the worde of God. Quhy was wattir or∣danit to be one of the partis of Baptyme? First because of the significatioun, for as wattir weschis and clengis the bodye outwartly, sa we suld beleue that be the sacra∣ment of Baptyme, we ar weschin in our saulis fra original & all vthir actual synnis afore cō∣mittit. Secundly wattir is ane element com∣moun to all men and wemen & easy to be gottin in all partis quhair men hais thair dwelling placis. Thridly our saluiour Christ was Bap¦tiʒit be the ministratioun of sanct Iohne y^e Bap¦tist in the wattir of Iordane, of quhom sanct Augustine sais thus: Christus tactu sue mundissi∣me carnis, vim regeneratiuā contulit aquis. Quhē our saluiour Christ was Baptizit, and with his haly and clein bodye twichit the wattir, than he gaue vertew & powar to the wattir to regene∣rat & bring vs furth agane with ane new birth. The gret flud cōmonly callit y^e flud of Noe, be∣cause it was in Noes tyme, was ane figure of y^e wattir of Baptyme. For as almychty God, be

yat same flude destroyit all warldly creaturis leuād on erd, few except, quhilk be saiffit in the ark be ye wattir. Sa in the wattir of Baptyme, the warld is destroyit, that is to say, al vyce and synne perissis. And thai that be baptizt in the ark, that is to say, in the faith of haly kirk ar saffit be the wattir of Bap∣tyme,* 1.13 as sanct Peter techis in his epistil. Attour the wattir of Baptyme is weil figurat be the red se. For as king Pharao with all his hoist persewand the barnis of Israel was drownit in the red see, sa in the wattir of Baptyme the deuil and all his hoist of synne, is vincusit, ouircumit and put away, and the trew faithful pepil of Christ ar saffit. Thus ʒe may vnderstand plainely yat for syndry conuenient resonis and figuris wattir was weil ordanit to be ane of the twa partis of Baptyme.

The secund part of Baptyme maist principal & mychty in operatioun is the word of God, be inuo∣catioun of y^e blissit trinitie, grundit apō this promis quhilk our saluiour makis on this maner:* 1.14 Qui cre∣diderit et baptizatus fuerit, saluus erit. Quhasae∣uir beleiffis and is baptiʒit sall be saiffit. The word of Baptyme is expremit be the minister of the same,* 1.15 eftir the forme and maner geuin be our salui∣our quhen the minister sais: Ego baptiʒo te in no∣mine patris, et filii, et spiritus sancti. Amen. I bap∣tiʒe the in the name of the father, and the sonne, and the haly spreit. Amen. This word suld be cōsidderit maist principally, for yis word is it yat clengis our saulis with the wattir. Tak away this word fra the wattir, quhat is the wattir bot allanerly wattir, as

we mycht say plainly, & this word be nocht trewly & faithfully expremit, the wattir may nocht be callit a part of baptyme, bot & yis word be ionit to y^e wattir, than is yair a perfit sacrament. How hes the wattir yis vertew & powar, yat quhen it twichis y^e body,* 1.16 it weschis the saule, bot be the resone of y^e word, nocht only because yat word is spokin & pronunsit be the mouth of the minister, bot also because it is beleiffit and ferme faith is geuin to it, sa the saule of yat per∣sone quhilk is baptiʒit is clengit fra all synnis and borne agane in God w^t ane new byrth, nocht be ver¦tew of the wattir only, bot be vertew of y^e word trew¦ly expremit & faithfully beleuit. For quhen the mi∣nister of Baptyme sais: Ego baptiʒo te in nomine patris, et filii, et spūs sancti, Amē. I baptiʒe y^e in the name of y^e father, & the sōne, & the haly spreit, Amen The sētence of thir wordis is yis:* 1.17 With yis sensibil signe & takin quhilk I do now, dippand y^t in wattir or powr and wattir on the, pronunceand yir wordis: I baptiʒe the in the name of the father, & the sonne, and the haly spreit. I declare to the plainly y^t all thi synnis ar forgeuin to the,* 1.18 & yat yow ar ressauit into the fauour of God, the father, the sōne, and the haly spreit, quhilk ar thre personis and ane god, eternal and mercyful. For quhat vthir thing is Baptyme, bot ane faithful cunnand and sickir band of amitie maid be God to man, & be man to God? For in als mekil yat y^e persone quhilk is baptizit, other be him self or be his godfather & godmother, oppinly renū∣cis & forsakis y^e deuil & al his werkis, & oblissis him

self in seruice to the trew leuand God that all the dayis of his lyfe, he sal mortifie the mēberis of syn, and serue his god in trew faith of haly kirk, y^e wyr∣kis be lufe. In Baptyme is ane cunnand or band quhilk man makis to God, and on the vthir part, for als mekil that God almychty agane to the per∣sone sa Baptiʒit oblissis him self to forgeue to him al his synnis, and yat for the lufe and meritis of his natural sōne Iesus Christ, he will geue to him his haly spreit, to quickin, to sanctifie and to renew his fre will and mak him ane new creature in God, it may be callit ane cūnand or band, quhilk God ma∣kis to man, quhilk the Apostil sanct Petir declaris with gret grauitie sayand thus:* 1.19 Sic vos baptisma saluos facit, non carnis depositio sordium, sed con∣scientie bone interrogatio in deū, per resurrectionē Iesu Christi ex mortuis. Baptyme is nocht allaner∣ly the outwat wesching of the body fra filth, bot it is ane conditioun or band of ane gud cōscience towart God, be the resurrectioun of Christ. That is to say, God almychty in the sacrament of Baptyme testi∣feis he is content & pleasit with vs for Christis saik quhilk raise fra dede to lyfe, that on the vthir part gud conscience may keip conditioun w^t God, trais∣tand that God is pleasit with him for Christis saik.* 1.20 Ane figure of Baptyme in the auld law was circū∣cisioun partly agreand w^t Baptyme in effect & sig∣nificatioun. For circumcisioun was a signe of a cer¦tane band or conditioun maid betwein God and A∣braham and all Abrahamis posteritie. Thus the scripture sais: I will (sais God to Abraham) mak

ane cunnand or conditioun betwein me and the and also thi seid eftir the in thair generatioun with ane perpetual band, yat I may be thi God, and also the god of thi seid that sal cum eftir the. Thow thairfor sal keip my cunnand, and thi seid also in yair gene∣ratiouns. Than god declaris the same cūnand say∣ing: This is my cunnand quhilk ʒe sall obserue and keip betwein me & ʒow. Ilk ane māchild borne amang ʒow sal be circumcisit, a barne of aucht dais auld sall be circumcidit, and sa my cunnand, band or conditioun sall be in ʒour flesche for euir. Eftir the same maner our saluiour spekis to his discipils sayand: Gang and teiche all natiouns, baptizing thame in the name of the father, and the sonne,* 1.21 and the haly spreit. And as the scripture of the auld law said:* 1.22 Masculus cuius praeputii caro circumcisa non fuerit, delebitur aīa illa de populo fuo, quia pactum meum irritum fecit. A man child quhais flesche is nocht circumcidit, the saule of him sall be put away fra his pepil, sa our saluiour said of Baptyme:* 1.23 Nisi quis renatus fuerit ex aqua & spiritu sancto, non po∣test introire in regnum dei. Except ilk mā and wo∣man be borne agane be wattir and the haly spreit, he may nocht entir into the kingdome of God.

Quhat is the special powar, vertew, and effect of the sacrament of Baptyme?* 1.24 Trewly the vertew and effect of Baptyme is weil declarit be the Apo∣stil S. Paule quhen he callis Baptyme the lawar of regeneratioun and renouatioun. And yat ʒe may plainly vnderstand this spiritual regeneratioun & renouatioun, call to ʒour remembrance, quhow all

men and wemen ar consauit in original syn, except our saluiour Christ & his mother the glorious vir∣gin Mari, al may say the wordis of the Prophet in the Psalme: Ecce enim in iniquitatibus cōceptus sū et in peccatis concepit me mater mea.* 1.25 Behald I was cōsauit in iniquitie, & my mother cōsauit me in synnis. And because of the synnis quhairin we ar borne, Christ and his mother except, we may al say the wordis of sanct Paule: Eramus natura filii ire sicut et ceteri.* 1.26 In our natural & first natiuitie we war al borne the sonnis of wraith as vtheris ar, yat is to say. quhen we war borne of our moder we war borne in the stait of dānatioun, & be the rychteous iugement of God for ye syn of our first father Adā condemnit to want y^e ioy eternal. Attour, ofttymes yai yat cum to the ʒeris of discretioun, personally & actually brekis the cōmand of God, and be that in∣curris the indignatioun of God, & ar in dangear of the paynis eternal as it is writtin:* 1.27 Anima que pec∣cauerit ipsa morietur. The saule yat synnis y^e same sall dee. And quhat is the dede of the saule, bot eter¦nal dānatioun to ye paynis of hel, according as S. Paul sais:* 1.28 Stipendia peccati mors est. The stipēd or waige geuin for syn is dede & dānatioun. Bot in the sacrament of baptyme, al we y^t ar baptiʒit ar re∣generat & borne agane spiritually w^t ane new birth & maid new in our saulis.* 1.29 First quhen ʒong barnis ar baptizit, y^e original sin quharin yai war cōsauit & borne is forgeuin to thame, & quhen men & wemen quhilk ar cum to the ʒeris of discretioun ar baptizit, thai get remissioun of al yair synnis, nocht only ori∣ginal

bot also actual & personal, quhilk yai did yair self agane the cōmand of God. Thus in the sacra∣ment of Baptyme al synnis ar forgeuin, according as S. Petir sais in the Actis of the Apostils: Peni¦tentiā agite et baptizetur vnusquis{que} vestrū in noīe Iesu Christi in remissionē peccatorū vestrorū.* 1.30 Lat ilk ane of ʒow be baptiʒit in ye name of Ies{us} Christ for y^e remissioun of ʒour synnis. Consider now chri∣stin pepil, gif yis be nocht ane excellent vertew & ef∣fect of Baptyme to haue all our synnis forgeuin to vs, & be reasone of that to be deliuerit fra the thirl∣dome of syn, the deuil & hel. Than we ar at peace w^t God, than we haue ane blyth & mery conscience, be∣leuand sickirly yat God is nocht wraith with vs, & sa wil nocht condemne vs for our synnis, we kepād fermely the cōditioun of our baptyme.* 1.31 The secund effect of Baptyme is y^e ressauing of the haly spreit, quhilk ʒettis in our hartis the trew lufe of God yat we may keip his cōmandis perfitly w^t ane spiritual libertie, according as s. Petir sais in y^e foresaid auc∣toritie, quhen he said: Lat ilkane of ʒow be baptiʒit in ye name of Iesus Christ in y^e remissioun of ʒour synnis. Than it followis: Et accipietis donum spūs sctī. Ʒe sal ressaue the gift of the haly spreit. Now cōsidder agane O christin man quhow precious is this effect of Baptyme. Sa lang as we remane in syn we haue na perfit lufe to God & his cōmandis, we haue na wil to do yame, & gif we do part of yame in our outwart deid, other for feir of punitioun, or for sū tēporal reward, y^e doing is nocht plesād & ac∣ceptabil to god, because y^e siclik deidis is nocht done

frely for the lufe of God. Bot quhen we ressaue the haly spreit he geuis vs the trew lufe of God that we may with libertie and lufe do the com∣mandis of God. The thrid effect of Baptyme is,* 1.32 that in Baptyme we ar cled with the rychte∣ousnes of Iesus Christ, he & his rychteousnes is geuin to vs, sa that we may say trewly Christ is ours, his halynes, his rychteousnes, his meik¦nes, his mercy, and cheritie is communicat and geuin to vs in the sacrament of Baptyme, that we may cleth our self with his rychteousnes, & repute it as our awin, as sanct Paule techis to the Galathianis:* 1.33 Quicun{que} enim in Christo bapti∣zati estis, Christum induistis. Quhatsaeuir ʒe ar quhilk ar baptiʒit in Christ, ʒe ar cled w^t Christ. And trewly to be cled with Christ in our saule, is to vs mair precious, than gif our body war cled with cleth of gold, set with perlis & precious stanis.* 1.34 Peraduenture ʒe will say, gif sa be yat in the sacrament of Baptyme thair is geuin to vs remissioun of original syn, quhat is then the cause that eftir hend that we ar baptiʒit we feil in our flesche carnal concupiscence, the dreggis of original syn, quhilk daily mouis & steris vs to breik the command of God? Answeir to this questioun ʒe haue in the nynt & tent cōmandis. And schortly now we say that this concupiscēce of the flesche aganis the spreit eftir Baptyme is na synne to vs, except we consent with ane deli∣uerit mynd to do in dede the same concupiscence or to haue in our mynd lang pleasure and delec∣tatioun

in y^e same but deid, quhilk also is syn, as we declarit yair. Secundly we say to ʒow that all the dais of our lyfe we suld labour to mortifie the same concupiscence, be praying for the grace of God, be putting doune the first motiouns and rysingis of y^e same, be fasting, be almous deid, be honest and cō∣uenient labouris, be hering of the word of God, be studie of haly scripture, be fleing euil company, be meditatioun of ye presence of god, be remembrance of our dede, be cōsideratioun of the paynis ordanit for thame that brekis the law of God, and also be hoip of reward for keping of thame. With thir spi∣ritual wepins we suld mortifie the concupiscence of our flesche, and bring it in subiectioun of the spreit, and sa we sall optene eternal lyfe.

And that we may the mair easely ouircum the powar of this concupiscence,* 1.35 we ar helpit in the sa∣crament of Baptyme, quhilk breikis the violent powar of the same cōcupiscence, & makis it sa feble and waik, that we fechtand aganis it with the spiri∣tual wapins afore rehersit, we may easily ouircum it and get victorie. Thus christin pepil ʒe haue four excellent and precious effectis and vertewis of Baptyme: Remissioun of all synnis. Ressa∣uing of the haly spreit, to be cled w^t Christ Iesu. And yat the cōcupiscence is maid febill and waik, vnabill to noy vs sa lang as we consent nocht to it with a deliuerit mynd.

☞Of the cerimonyes vsit in the mini∣stratioun of Baptyme. The fourt Cheptour.

AS ane wyse mother fedis hir ʒoung tendir barne with milk and soft meitis,* 1.36 til it may grow to mair perfectioun of strenth. Sa our mother the haly kirk techit be inspiratioun of the halye spreit, vsis in the ministratioun of the sacramentis certane cerimonyes nocht only for the honest and reuerent ministratioun of the sacramentis, bot also for the plaine and easy in∣structioun of thame yat ressauis the sacrament, and of thame also quhilk seis the ministratioun of the sacrament. Sa in the sacrament of Bap∣tyme ye minister vsis syndry cerimonies, quhilk quhen thai ar weil kend quhat yai betakin and signifyis, thai geue instructioun of all the miste∣ryis and gratious giftis of God geuin in Bap¦tyme. Thai steir vs to haue trew faith in Christ Iesu, thai geue vs plaine knawlege of y^e pointis of our christindome, yai gar vs vnderstand our professioun and halye vow quhilk we mak to God in our baptyme. Breuely yai discriue plain¦ly the cōditiouns of ane christin man. Sen thair for that thai ar so profitabil to vs, and also hes bein vsit sen the beginning of the kirk hitherto with gret grauitie, honour & reuerence we suld nocht contemne or lythly thame, bot leir quhat yai mene w^t diligēce & se yame vsit w^t reuerence. Quhen y^e barne is brocht to the kirk to be bapti¦ʒit solēly, first at y^e kirk dore, the minister makis

ouir the barne ane exorcisme, eftir this maner:* 1.37 First he blawis apon the barne in takin that the euil spreit be y^e powar of God sall be expellit fra yat barne & haue na powar to noy it, & that the haly spreit sal dwel in it as gyder & gouernour. Secund, the minister makis y^e signe of the crosse [ 2] apō y^e barnis brow & his breist, to signify yat he is to be maid ane christin man, and that he suld all the dais of his lyfe lippin in Christ Iesu yat for him was crucifyit, & y^t he suld neuir be es••ha∣mit oppinly to confesse him self ane christin mā.

The thrid, the minister puttis salt in y^e barnis [ 3] mouth, quhilk betakins yat his wordis suld euir be seasonit with the spiritual salt of wisdome & discretioun, and that he suld keip him fra the corruptioun and stink of dedlie syn.

The fourt, the minister reidis y^e euāgil: oblati [ 4] sunt Iesu peruuli,* 1.38 quhilk makis mentioun quhow that ʒoung barnis was brocht to our saluiour Iesu, to signifie that christin men & wemen may lauchfully offir barnis to our saluiour Christ, and bring thame to the sacrament of Baptyme, because our saluiour sais: Sinite peruulos venire ad me. Thoile ʒoung barnis to cum to me.

The fift, quhen this is done the godfatheris [ 5] and godmotheris layis yair hand apon y^e barne and sais the Crede and the Pater noster, and in sa doing yai represent y^e hail kirk of god, quhilk offeris that barne to our saluiour Christ, and ressauis it to hir faith. For trewly nocht only the godfatheris and godmotheris offeris the

barne to Baptyme, be thair perticular faith, bot also the hail kirk of God, that is to say, the hail cō∣gregatioun of christin pepil (quhilk is content that barnis be baptizit) offeris the barne to Baptyme, and in the faith of the hail kirk representit thair be the godfather and godmother, the barne ressauis his christindome in the sacrament of Baptyme. Mairouir the godfather and godmother doand as we said afore ar maid borrowis or souerteis for the barne that it sall keip the professioun of Baptyme and trew christindome. And thairfor thai suld with gret diligence exhort the barne quhen it cummis to discretioun to keip his christindome to leif ane chast lyfe, to keip iustice and equitie, and to serue God in feir faith, hoip, and cheritie, and afore all thingis thai suld see that the barne leir perfitly the Pater noster, the Aue and Crede with the ten cōmandis.

[ 6] The sext, eftir this the minister takis his spattel and vnctis the barnis neysthirles and the eiris, to signifie that a christin man suld haue ane sweit sa¦uoir, that is to say, ane gud name and fame that he may be callit a gud christin man, & also yat he haue alwais his eiris oppin to heir the word of God.

Eftir yat the exorcisme is endit y^e barne is brocht to the Font, & quhen the name is geuin to the barne be the mouth of the godfather and godmother, the barne renuncis the deuil and al his workis. First y^e [ 7] minister sais. Abrenūcias sathane: Renuncis y^u the deuil. The godfather & godmother answeris for ye barne, sayand: Abrenuncio. I renunce. The mini∣ster speris agane: Et omnibus operibus eius? Re∣nuncis thow all the workis of the deuil.

Thai answeir agane I renunce. The ministir speris agane the thrid tyme: Renuncis thow all his pompe, all vaniteis and glore of yis warld, pryde, excesse, inordinat lust and plesour? Thai answeir agane the thrid tyme, sayand: I renunce We suld thairfor euirmair haue mynd of this word quhilk we promisit in our Baptyme, and neuir to lat it gang out of our remembrāce. For doutles it is the word of our professioun, quhilk we haue vowit and promisit to God oppinly in the face of haly kirk, quhilk & we wald beir con∣tinually in our mynd, we mycht easely ouircum al the tentatiouns of the deuil, pryde, couetous∣nes & lychery with all vthir synnis. Than this be and done, The barne that is to be baptiʒit is [ viii.] vnctit with haly oyle apon his breist, to signifie that his hart is consecrate to God, and that his mynd is confortit in the faith of Christ. Also he is vnctit betwene his schulderis, to signifie yat God giffis him strenth to do gud deidis, to beir the ʒoik of Christ be obseruatioun of his com∣mandis, to help his nychtbour for Goddis saik in doing the deidis of cheritie.* 1.39 Quhen the vn••∣ting is cōpletit, yair followis ane Catechisme, that is to say, ane inquisitioun of our faith, quhilk we aucht to haue of the blissit Trinite, the father, the sonne, & the haly spreit. quhairto thai geue answeir sayand thre tymis: Credo. I beleif. Agane the minister sais: Credis sanctam ecclesiam? Remissionem peccatorum? Carnis resur∣rectionem? et vitam eternā post mortem? Trowis

thow that thair is ane haly kirk? Remissioun of synnis? Rysing vp agane of the flesche, and eter¦nal lyfe eftir the dede? The answeir is maid be the godfatheris and godmotheris in the barnis behalf. Credo. I beleif. Quhen the barne eftir this manir hais professit and confessit his faith. The minister speiris at him, say and: Vis bapti∣za••i? Wil yow be baptizit? Thai answeir agane volo. I will. To signifie that na man can be saffit bot be cōsent of his frewill mouit be grace and callit be y^e word of God. Than incontinent the barne is baptiʒit in the name of the father, & the sonne, & the haly spreit. Quhat thir wordis betakins, quhat band or cōditioun in thir wor∣dis is contrackit betwene God and man we de∣clarit to ʒow afore. In sum countrei thai vse to dippe the barne thrise in the wattir of the font and in sum countrei that laiue or powris wattir on the barne thrise, quhilk of thir vsis be done, it rakkis nocht, for Baptyme is geuin bayth the wais. And ye barne is twichit with y^e wattir of Baptyme thrise: Anis quhen the father is na∣mit, anis quhen the sonne is namit, and anis quhen the haly spreit is namit, to declare yat the father, the sonne, and the haly spreit, ar thre per¦sonis and ane God, all thre of ane wisdome, of ane powar, of ane gudnes, of ane maiestie and eternitie. Also the same is done in representa∣tioun of the burying of our saluiour, quhais body lay thre dais in the graif, counting a part

of a day for ane hail day, and raise to lyfe agane po∣tently the thrid day, be quhais exempil we suld ryse out fra syn be Baptyme to ane new lyfe, and neuir to fall agane in syn, euin as our saluiour raise and neuir deit agane.

Quhen the barne is baptizit, he is vnctit with Crisme apon his foreheid, and yat betakins plain∣ly, that he is than maid ane christin man, ressauand his name fra Christ, and euirmair to be in deid, and sa be namit Christis mā, Christis seruand or Chri∣stis knycht. And suppose we expreme to ʒow for schortnes y^e manchild, ʒit we vnderstand baith mā∣child and womanchild, for thai ar bayth lik in ressa∣uing the sacrament of Baptyme. Last of al y^e barne that is baptizit, is cled w^t ane quhite lynning claith callit ane Cude, quhilk betakins that he is clene weschin fra all his synnis, that he is brocht to the li∣bertie of the haly spreit, that he suld lyue ane inno∣cent lyfe all the dais of his lyfe, aye quhil he cum to the iugement seit of our saluiour. And finally ane lychtit torche or candil is geuin to him in his hand, quhilk betakinnis yat he suld leif sa perfitly eftir y^e Euangil of Christ, that he mycht geue the lycht of gud exempil to bis nychtbour, that throch him God may be glorifyit.

The minister of yis sacrament suld be ane preist,* 1.40 hauand ordinary auctoritie, a man of laudabil lyfe, nochttheles quhen he ministeris Baptyme or ony vthir sacrament, we suld tak na tent to his lyfe,

gif it be laudabil or vnlaudabil. For trewly it is nocht mā quhilk giffis, bot Christ our saluiour gyffis the effect of Baptyme, and the preist is allanerly the minister of Baptyme vnder Christ. And quhē he sais, I baptiʒe the. It is als mekil to say as I represent Christ as his minister, and nocht in my meritis, bot allanerly in the meritis of Christ I minister to the this haly sacrament. And quhensaeuir the tyme of neide chancis that the barne can nocht be brocht cōueniently to a preist & the barne be feirit to be in peril of dede, than all men and women may be ministeris of Baptyme, swa that quhen thai lay wattir apon the barne, with that, thai pronunce the wordis of Baptyme intend and to minister that sacra∣ment, as the kirk intendis.

☞Of the sacrament of Confirmatioun.

The fift Cheptour.

* 1.41NOw be rycht ordour followis the sacra∣ment of Confirmatioun. For as in y^e cor∣poral lyfe, first a man is borne be natural byrth, and eftir hend he growis in dew quantite and strenth of his bodye, sa it is in the spiritual life, first we ar regenerat and borne agane spiri∣tually be wattir and the haly spreit in the sacra∣ment of Baptyme and maid the sonnis of God be adoptioun, & eftir hend in the sacrament of Confirmatioun, quhen it may be conueniently gottin, we ressaue the haly spreit to the spiritual

quantitie and strenth of our saule, quhilk is to vs verrai necessary. For all the dais of our lyfe we fecht w^t thre ennemyis, the flesche, the warld and the deuil. The flesch couettis agane y^e spreit and y^e spreit aganis the flesche,* 1.42 thir ar contrary ane to ane vthir, sa yat ʒe can nocht do y^e quhilk ʒe wald do. I se sais sanct Paule ane vthir law in my mēberis, quhilk repugnis agane the law of my mynd.* 1.43 And of the warld sais S. Iames thus: Ʒe adulteraris ken ʒe nocht yat the frend∣schip of yis warld is a ennymye to God? Thair∣for quhasaeuir wil be ane frend of yis warld, he is maid the ennymye of God, and a gud cause quhy, for as sanct Iohne sais:* 1.44 Totus mundus in maligno positus est. All y^e warld is geuin to euil.* 1.45 And that the deuil is our ennymye sanct Petir testifyis plainly sayand thus: Brethir be sobir and walk, for ʒour aduersarye the deuil, lyk ane ramping Lyoun, gais about seikand quhom he may deuoire & swallye, to quhom do ʒe resist, being stark in ʒour faith. Sen swa it is that all our lyfe tyme we mone fecht aganis thir thre ennymyes, sa that & we get nocht victorie ouir thame and stoutly ouircum thame, we sal nocht be crownit in heuin with the crowne of glore, as sanct Paule sais to his discipil Timothe: Na man sall be crownit, except he fycht lauchfully,* 1.46 it is expedient to vs to ressaue the sacrament of Confirmatioun, quhairin y^e haly spreit is geuin to vs to be our tutour, our gouernour, our pro¦tectour and defendour. In Baptyme we ar re∣generate

to ane new lyfe. In Confirmatioun we ar maid stout and stark. In Baptyme we ar markit to the spiritual weire. In Cōfirmatioun we ressaue our spiritual harnes, armour and wepins whair w^t we mone fecht in our battel. In Confirmatioun we ar send to the battel. In Baptyme we ar waschin fra all our synnis. Bayth ar excellent sacramentis, for in bayth is geuin the halye spreit, trewly nocht twa spreitis, bot ane haly spreit be syndry effectis & giftis of grace. In Baptyme the halye spreit be his grace makis vs the sonnis of God be faith. In Confirmatioun the haly spreit armis vs with spiri∣tual strenth, to the cōfessioun of our faith, to grant our faith, to teich it, to preich & schaw it quhen neid is, and nocht to stop for schame or feire of ony tem∣poral payne that may be put to vs be all the tyrānis of the warld. Eftir yat our saluiour Iesus Christ at his last suppar had weschin his discipillis feit, he said to yame:* 1.47 Vos mundi estis propter sermonē, quē locutus sum vobis. Ʒe ar clein in ʒour saule, be ver¦tew of ye word, quhilk I haue spokin to ʒow. Eftir hend certane wordis he said thus: Quhen that com∣fortir sall cum, quhom I sall send to ʒow fra the fa∣ther, the spreit of verite, quhilk procedis fra the fa∣ther, he sal beir witnes of me and ʒe sal beir witnes, that is to say, The haly spreit sall geue to ʒow spi∣ritual strenth and knawlege, quhairby ʒe may beir witnes of me to all the warld. And eftir his resur∣rectioun suppose he ••andit on yame and said: Acci∣pite spiritum sanctum.* 1.48 Ressaue ʒe the haly spreit, ʒit eftir hend quhen he was to pas vp to heuin be his

glorious ascensioun, he promissit ane vthir gift of y^e haly spreit to the Apostils, & be thame to all faithful men & wemen:* 1.49 Ego mittā promissū patris mei in vos vos autē sede••e in ciuitate quoadus{que} induamini vir¦tute ex alto. I sal send to ʒow my fatheris promis▪ sit ʒe or remane ʒe in y^e citie quhil ʒe be cled w^t strēth fra abone. And agane he said:* 1.50 Accipietis virtutē su{per} vementis spūs scti in vos. Ʒe sal ressaue y^e strenth of the haly spreit yat sal cū to ʒow fra heuin, & ʒe sal be my witnes in Ierusalē, in Iewry, & in Samarye & vnto the extreme part of y^e warld, quhilk promis he fulfillit apon Witsonday euidētly with ane ••ensibil signe, to signifie to vs yat in the sacrament of Con∣firmatioun, he sendis to vs the same haly spreit, to geue vs spiritual strenth in our saule to beir witnes of him be trew cōfessioun of our faith. And yat yis sacrament of Cōfirmatioun suld be had in the kirk of God, it may be manifestly knawin be twa placis of y^e Actis of the Apostils, The first is thus.* 1.51 Quhē ye Apostils quhilk war at Ierusalē hard y^t the coū∣trai of Samarye had ressauit the word of God yai send to yame Petir & Iohn, quhilk quhen yai come to Samarie yai maid yair prayar to God for y^e pe∣pil of Samary ya•• yai mycht ressaue ye haly spreit, for as at yat tyme y^e haly spreit was nocht cum in to ony of yame w^t abundance of spiritual strenth, bot thai war allanerly baptiʒit in the name of our Lord Iesu. Than the twa Apostils Petir & Iohne laid yair handis apon the faithfull pepil of Samarie, & incōtinent yai ressauit y^e haly spreit w^t abundāce of spiritual strēth. The secund place is thus.* 1.52 Quhen yai wordis was hard quhilk Paul prechit, yai war

baptiʒit in y^e name of our Lord Iesus. And quhen sanct Paule had laid his handis on thame, the haly gaist, come apon thame▪ and thai spak prophecie. Haly & catholyk writa••is referris baith thir placis to the sacrament of Confirmatioun.

Quhat is the mattir or the sensibil signe of this sacrament? It is Crisme quhilk is confeckit and maid of oyle Olyue and balme sanctifyit be conse∣cratioun of ane Bischope. For as wattir is the sen∣sibil mattir in Baptyme, because of y^e propertie of wesching & clenging, sa Crisme is the sesibil mattir of Cōfirmatioun for the propertie of vncting. And it betakins that as the Crisme vnctis our foreheid outwartly, sa the halye spreit vnctis our saulis in∣wartly be his grace. And as our saluiour Iesus Christ was vnctit spiritually with the haly spreit a∣boue al measure, sa in the sacrament of Confirma∣tioun we ar vnctit spiritually with the same grace of ye haly spreit with sic a measure as it pleasis our saluiour to geue. And as our saluiour (because he was vnctit sa abundantly with the spreit of God) is callit Christ be excellence, that is to say, ane vnctit bischope and ane vnctit king. Sa we all that hais ressauit the sacrament of Confirmatioun, be resone of our vncting ar ordanit to be Christis men, and sa we ar al callit christin men, to be spiritual kingis in haly ruling and gyding of our lyfe be keping of the cōmandis of God, and defending of our saulis fra our spiritual ennymyes with the sword of gods word, and also to be spiritual preistis or bischoppis, to offer daily our awin body to god as ane spiritual

sacrifice be mortification of our carnal lustis, sa sal we be as S. Petir sais: Regale sacerdotium.* 1.53 Ane kingly preistheid, nocht y^t al christin men ar preistis or kingis tēporally be auctoritie & ministratioun of office ouir the pepil, bot allanerly spiritually for the reasonis afore rehersit. The Crisme is maid & cō∣fecket of twa thingis, the ane is oyle Olyue quhilk persis & entres in mānis flesch & makis it soft. Sa the grace of y^e haly spreit ressauit in Cōfirmatioun entres into our saule & makis it tender & soft spiri∣tually be trew lufe & cheritie to our nechtbour. The vthir part of Crisme is precious balme quhilk na∣turally causis ane pleasand & delectabil odour, & it signifeis y^t the haly spreit ressauit in the sacrament of Confirmatioun giffis vs grace to haue ane gud name & fame pleasand & delectabil afore god & mā, sa yat we may say: Christi bonus odor sumus.* 1.54 We ar the gud sauoir of Christ. Sa ʒe may vnderstand yat Crisme is ane cōuenient mater or sensibil signe vsit in the sacrament of Cōfirmatioun, because yat the outwart vncting of Crisme betakins ye inwart and spiritual vncting of y^e haly spreit quhilk he ma¦kis in our saulis be his grace.* 1.55 Quhat is the forme of wordis quhair with this sacrament is ministerit & geuin. This is it: Signo te signo crucis, & cōfirmo¦te crismate salu••is, In nomine patris, et filii, et spūs sancti. Amen The minister of this sacrament sais to yat persone quhilk ressauis it: I mark the with the signe of the crosse, and I confirme the with the Crisme of heilth, in the name of the father, and the sonne, and the haly spreit. Amen.

For the plaine intelligence of thir wordis ʒe sall vnderstand that as verrai conueniently all men of weir quhilk gangis to fecht in battel vnder yair awin prince, beiris apon yame yair princis baige, quhilk he beiris him self, y^e be that same baige thai may knawlege thame self to be that kingis knichtis, quhais baige yai beir. Euin sa, thai that ressauis the sacrament of Confirma∣tioun, yai ar markit with the signe of the crosse, as with ane spiritual baige of our king Iesus Christ, quhilk with the crosse faucht agane syn, the deuil and hel, and ouircum thame. Thairfor quhen the minister sais: I marke the with the signe of the crosse. The sentence of his wordis is this. Thow art ordanit to be ane spiritual knycht all the dais of thi lyfe to fycht spiritual∣ly agane syn vnder the baner of the king Ie∣sus Christ. In takin quhairof, heir I mark the with the signe of the crosse quhilk yow suld beir euirmair in yi hart as ane spiritual baige, mark or takin of thi vocatioun. Quhy ressaue thai this signe of the crosse apon yair brow? Trewly to signifie that ane christin man or woman suld neuir be eschamit nor feirit to grant and cōfesse the faith that he hes in his hart, concerning the passioun of Iesus Christ, be quhais meritis he trowis to be saffit. Naturally and commonly baith feir and schame appeiris in a mānis face, feir causis ane pail collure of the face, & schame causis ane red collure. Now thairfor in Confir∣matioun we ar markit w^t the signe of the crosse

in the hear parte of our face to signifie that we suld neuir be feirit nor eschamit oppinly quhen neid is to cōfesse our faith quhilk we haue in Iesus Christ yat was crucifyit and deit apon the crosse for our re¦demptioun. And quhy this mark of the crosse is maid with Crisme, quhilk is cōfeckit with oyle O∣lyue and balme, it was declarit to ʒow afore.

Quhat is the vertew or effect of this sacrament of Confirmatioun? As we declarit to ʒow afore,* 1.56 it is to ressaue the halye spreit, to geue vs spiritual strenth in our saule, to gyde and gouerne vs in all our desiris, wordis and deidis with his seuin giftis according as the bischop quhilk is minister of this sacrament sais in his prayar to God quhen he mi∣nisteris the same sacrament: Immitte in eum spiritū sāctum tuū septiformis gratie paracletum de coelis, spiritum sapientie et intellectus, spiritum consilit, et fortitudinis, spiritum scientie et pietatis, et im∣ple eum spiritu timoris tui et signa signaculo sanct•• crucis propitiatus, et spiritum sanctum non amitta•• in vitam eternā. O lord God send doune fra heuin (into this persone that ressauis this sacrament) thi haly spreit with his seuin giftis of grace, the spreit of wisdome & of vnderstāding, the spreit of counsel and of fortitude, the spreit of knawlege, and pietie, and fill him with the spreit of thi feir, and be thi mercy mark him with the signe of the crosse, sa that he neuir tyne the haly spreit, bot keip him quhil he cum to the lyfe eternal.

The vi. Cheptour.

HEir we think it ane conuenient place to de¦clare to ʒow the seuin giftis of the halye spreit, yat ʒe may w^t mair diligence & deuo¦tioun aske yame of God in ʒour daily prayaris. The first gift is wisdome.* 1.57 Quhairin standis yis wisdome? Trewly it standis in twa pointis First to knaw god, how he is eternal, almychty, mercyful, rychteous, faithfull, gentill, & liberal to the. Secundly, to haue in that same knaw∣lege a spiritual gift, delectatioun and pleasure in God. Heir quhat the prophet sais to vs all in the Psalme: Gustate et videte quoniam suauis est dominus.* 1.58 Taist and se quhow sweit is the Lord. And trewly quhasa hais this gift of wisedome, he luffis God w^t all his hart, with all his saule, with all his mynd and all his strenth, he luffis nathing bot in God and for Goddis saik, he re∣ferris all gud that he dois to the glore of God. He contemnis al carnal pleasure, al erdly richis, all warldly dignitie that is contrarye to the lufe of God, or that is had aganis the command of God. The gift of wisdome is nocht gottin be ye studye and labour of man, bot be ane faithfull prayar maid to God, as sanct Iames teichis sayand:* 1.59 Gif ony of ʒow want wisdome, lat him ask it at God, quhilk giffis to all men largely, and ʒe, lat him ask it in faith doutand nathing bot God may and will geue it to him. Quhow may it be knawin quha hes yis gift of wisdome? Trewly be certane properteis quhilk sanct Ia∣mes deseriuis:* 1.60 The wisdome quhilk is fra a∣boue

it is first puir, clein, & chast. It is peaceabil, gentil and easy to be entretit, agreand to all gud thingis, ful of mercy, and of gud fruitis, alwais do and gud warkis.

Donum intellectus.* 1.61 The secund gift of the haly spreit is the trew vnderstanding of the word of God quhilk we suld ask daily in our prayar say∣and with the prophet in the Psalme: Da mihi in∣tellectum, et scrutabor legem tuam. O gud Lord geue me vnderstanding and I sal serche thi com∣mandis. Quhow can we vnderstand trewly the word of God except that Christ oppin it to vs?* 1.62 quhilk beiris the key of Dauid. He oppinnis, & na man closis, he closis and na mā oppinnis. He oppins the word of god to certane men & wemen to quhom it pleisis him to oppin. And hydis it fra certane men and wemen, fra quhom it plesis him to hyde it, according as he sais in the euan∣gil speikand to his eternal father:* 1.63 Cōfitebor tibi pater coeli et terre, quia abscondisti hec a sapienti∣bus et prudentibus, et reuelasti ea paruulis. I con∣fesse to the O father of heuin and eird, yat thow hes hyde thir misteries of mannis redemptioun fra men warldly wyse and prudent, and hes re∣uelitt hame to meik men.

Donū consilii. The thrid gift is callit counsal.* 1.64 Be the gift of wisdome we ken God with delec∣tatioun & pleisure. Be the gift of vnderstanding we haue trew intelligence of Goddis word. Sa conueniently followis y^e gift of counsal, quhilk

is to haue a spedie, a reddye, and a gud will to do willingly as the word of God byddis and counsallis vs to do, sa that be the vertew of yis gift we may say with y^e Prophet in the Psalme: Voluntarie sacrificabo tibi O gud Lord I will mak sacrifice to the willingly.* 1.65 That is to say, I will do my dewtie to the, nocht for compulsioun of payne, bot with my awin free will luffingly. The haly spreit is callit the spreit of libertie, be∣cause he geuis vs grace to do our gud deidis w^t fredome and libertie of our hart. Thairfor sanct Paule sais: Vnusquis{que} prout destinauit in corde suo,* 1.66 non ex tristitia aut necessitate, hilarem enim datorem diligit deus. Lat ilk man do his gud deidis as he hes determinit in his hart, nocht with sadnes or be compulsioun, for God luffis ane blyth geuir.

* 1.67Donum fortitudinis. The fourt gift is spiri∣tual strenth of our mynd to thoil all maner of ad¦uersite with patience, to do al thingis quhilk we aucht to do be rycht, willingly as it is said in ye thrid gift, and nocht to gang by the veritie and rycht for ony mannis pleisure, feire, reward, or malice. This gift is necessarie to al christin men and wemen,* 1.68 because yat S. Paule sais: Omnes qui pie volunt viuere in Christo, persecutionem pa∣tientur. Al men and wemen, quhilk wald leif ane gud lyfe conforme to the euangil of Christ, sall thoil persecutioun be thame that ar euil geuin. Be yis gift it is knawi•• gif we be perfite chrsten

men. For as sanct Gregorie sais:* 1.69 Qualis vnus∣quis{que} apud se lateat, illata contumelia probat. Quhow gud and pacient ilk a man is in him self, iniureis and wrangis done to him will schaw. The Apostillis had this gift of Fortitude quhen yai war dung for preching of the euangil, be the auctorie of the hie counsale of Ierusalem, and come away fra yame with blythnes, because yat thai tholit iniureis and wrangis for the name of Iesu.

Donum Scientie.* 1.70 The fift gift is Cunning or knawlege, and this is nocht cunning or knawlege of natural Philosophie, or siclyk, bot it is cunning or knawlege to leif a gud lyfe at all tymes, bot spe∣cially in the middis of ane euil natioun, That is to say, quhen we ar in euil cūpany or amang euil men, quhilk gift y^e haly man Iob discriuis, sayand thus: Recedere a malo scientia. It is cunning & science to declyne and gang fra euil.* 1.71 And this is callit in y^e scripture the science or knawlege of sanctis, quhair of it is said:* 1.72 Iustum deduxit domin{us} per vias rectas et ostēdit illi regnū dei. Dedit illi scientiam sancto∣rum, honestauit illum in laboribus et compleuit la∣bores illius. Our Lord hais led the iust man be rycht wayis, he hais schawin to him the kingdome of God, he hais maid him honest in his labouris and brocht thame all to gud end. The halye man Iob had this gift of knawlege, for he leiffit ane gud lyfe in the middis of mony euil geuin pepil.* 1.73 * 1.74 Tobias had yis gift quhilk led in captiuitie & daily

leiffand amangis euil men left nocht the way of veritie.* 1.75 And the same gift had Loth dwelling amang the Sodomitis.

* 1.76Donum pietatis. The sext gift is pyetie & mercy schawin to the pu••r for Goddis lufe, quhairto S. Paul exhortit his discipil Timothe sayand: Exerce te ipsum ad pietatem, nam exercitatio cor∣poralis ad modicū vtilis est, pietas autem ad omnia valet. Exerce and occupie thi self in godlynes, pyetie & mercy, for bodyly exercitioun, quhilk a mā takis in his body be fasting & abstinence is a litil profitabil to him w^tout piete, Bot pyetie & mercy done in almous deid to the puir for gods saik, is mekil profitabil, for as our saluiour sais Beati misericordes quoniam ipsi misericordiam cō∣sequentur.* 1.77 Blissit is the mercyfull, for thai sall get mercy. Quhasa hes this gift of pyetie yai ar alwayis reddye at thair powar to do werkis of mercy bayth spiritually and corporally.

Donum timoris. The seuint gift is the feir of God.* 1.78 First to feir God as the seruand feiris his maister, quhilk dois his maisteris cōmand for feir of punitioun. And suppose yis feir is y^e gift of the haly spreit & is ye beginning of wisdome, ʒit it is nocht the perfectioun of wisdome, for the trew lufe of god puttis away yis feir, & bringis vs to y^e secund feir, quhilk is to feir God as ane gud son or cheild feiris his father, doand his cō∣mand, nocht for feir of punitioun, bot y^t he wald nocht offend or displease his father, nor depa••t fra his fatheris cōpany. The first feir bring{is} in

the secund, euin as the nedil bringis in ye threid throw ane clayth, and the mair that ane christin mā grow in the lufe of God, the les he feiris the punitioun of God. And of the secund feir it is writtin in the Psalme:* 1.79 Timor domini sanctus per∣manet in seculum seculi. The haly feir of our lord lestis for euirmair. And thir twa feiris is decla∣rit to ʒow at mair lenth in the expositioun of the first command.

☞Of the sacrament of the Altar.

The vii. Cheptour.

AS in the corporall lyfe, first ane man is borne, syne he growis in quātitie & strenth of his body, & for the confirmatioun of his lyfe, he is fed w^t corporal fude. Siclyk ordoure is kepit in our spiritual lyfe. Efter yat we ar spi∣ritually regenerat & borne agane in y^e sacrament of Baptyme, And in the sacrament of Cōfirma¦tioun growis in ye spiritual quantitie & strenth of our saule, be ressauing of ye haly spreit be his special grace to y^e spiritual strenth of our saulis. It hes pleasit our saluiour Iesus Christ to or∣dane the blissit and maist excellent sacrament of his precious body & blude to be geuin to vs as spiritual fude for the cōseruatioun of our spiri∣tual lyfe. And quhow necessary this haly sacra∣ment is to vs our saluiour declaris plainely in the euangil of sanct Iohne sayand thus:* 1.80 Amen amen dico vobis, nisi manducaueritis carnem filii

hoīs & biberitis eius sanguinem non habebitis vitā in vobis. Veraily veraily I say vnto ʒow, except that ʒe eit the bodye of the sonne of man & drink his blud ʒe sall nocht haue lyfe in ʒow. Qui man•• ducat meam carnem et bibit meum sanguinē habet vitam eternam. He yat eitis my body and drink{is} my blud hes eternal lyfe. Et ego resuscitabo eum in nouissimo die. And I sall raise him vp agane in the last day. Caro mea vere est cibus et sangui•• meus vere est potus. My body is verrai meit and my blud is verrai drink. Qui māducat meam car∣nem et bibit meum sanguinem in me manet et ego in eo. He that eitis my body & drinkis my blude he dwellis in me & I in him. And ••e this ʒe may vnderstand that of all the seuin sacramentis yis is maist worthi, maist haly, and maist excellent, because the laif ar only signis of grace and effec¦tuous instrumentis and causis of our sanctifica¦tioun. Bot this precious sacrament cōtenis him quhilk is the fountane, the well and giffar of grace and sanctificatioun our saluiour Iesus Christ in body and blud, saule and godheid, as it sall be schawin to ʒow mair largely eftirhend.

The excellent dignitie of this sacrament is sa gret, yat it was figurat in the auld testament w^t syndry figuris.* 1.81 First in y^e law of nature, Mel∣chisedech king of Salem and preist of the hyest God, offerit to him in sacrifice breid and wyne, quhilk was ane figure that our saluiour Iesus Christ ba••h king & preist suld ordane this pre∣cious sacrament of his body and blud vnder the

kindis of breid & wyne. Secundly in the writtin law it was figurat be the Paschal Lambe, and be the angel fude callit Māna. For as be ye immola∣tioun and sacrifice of the Paschal lambe the pepil of Israel was deliuerit fra the vengeance quhilk the Angel tuk apon the Egiptians, and sa finally fra the captiuitie of king Pharao. Sa be the sacri∣fice of the immaculat lambe our saluiour Christ of∣ferand him self apon the altar of the crosse, we ar all (yat beleuis in him with ane leiffand faith) deliuerit fra the vengeance that sal be takin apon tynnaris, and swa finally fra the captiuitie of the deuil. And also as the pepil of Israel was fed with Manna callit angellis fude in the wildernes quhil yai come to the land of promissioun. Sa the christin pepil is fed spiritually with this precious sacrament in the wildernes of yis present warld, quhil we cum to the land of lyfe, promissit to vs in y^e kingdom of heuin.

Attour this precious sacrament is sa hie in dig∣nitie and diuine maiestie that it is nocht expremit with ane name as the laif of the sacramentis ar,* 1.82 bot the kirk of God giffis it syndry names. First it is callit the Eucharist, yat is to say, gud grace, because it contenis him really and essentially, quhilk is the well and giffar of grace, of quhais aboundance we all ressaue. It is callit the Communioun, for be worthi ressauing of this sacrament, al trew christin men and wemen ar ioynit al togidder amang yame self as spiritual memberis of ane body, and also ar ioynit all togidder to our saluiour Christ, heid of the same mistik bodye.

It is callit the sacrifice of the altar, because it is ane quick & special remembrance of the passioun of Christ, as it is said in y^e euangil of S. Luke. Hoc facite in meam cōmemorationem. Do this in my remembrance.* 1.83 Now the passioun of Christ wes the trew sacrifice quhilk wes offerit for our redēptioun. It is callit our daily breid, because it is the fude of our saule.* 1.84 Sanct Paule callis it the suppar of our Lord, because our saluiour Iesus gaue it to his Apostils in the tyme of his last suppar, quhen also he institute and ordanit the same sacrament. Cōmon experience schawis that quhen a mā is to depart fra ane luffand cō∣pany, the thing that he dois & the word that he sais in his last departing, is maist of all had in remēbrance. Sa our saluiour purposing imme∣diatly eftir the suppar to gang to his passioun, willing also to commend the hie dignitie & gret vtilitie of this sacrament and to cause it to be had in sickar and lang remembrance, he ordanit the same precious sacrament in tyme of his last suppar. Nochttheles, the haly kirk hais ordanit that the christin pepil sal ressaue this sacrament fastand, to that effect yat yai may ressaue it with mair deuotioun & redynes, quhilk ordinatioun began in the tyme of the haly Apostillis and he∣therto hais bein vsit, nochttheles yai yat ar seik and in perril of dede, may ressaue it suppose yai be nocht fastand. Sen this sacrament of the Eucharist is sa necessary, sa haly, sa precious, & of sa excellent dignitie. Ʒe suld O christin pepil

tak gud tent to ye declaratioun of y^e same blissit sacrament, quhairin first we sall declare quhat is the propir mater, outwart signe or sensibil ta∣kin of this sacrament. Secundly, quhat is the forme of Goddis word, quhilk belangis to the consecratioun of this sacrament, and the trew intelligence of the same. Thridly quhat is the vertew, effect and vtilitie of this sacrament. Fourtly, how men suld prepare thame to the worthi ressauing of this sacrament.

As concerning the first, The propir mater or sensibil signe of yis sacrament is breid of quheit and wyne of the berry mixt with wattir, apon y^e quhilk quhen the word of God institute be our saluiour Christ is pronuncit be ane trew mini∣ster quhilk is a consecrat preist, thai ar turnit in to the trew body and blud of Christ, and sa this sacrament is maid and consecrat. For as mate∣rial breid of quheit feidis, nurisches, sustenis and keipis a mā in this corporal lyfe, And wyne refreschis, cōfortis and makis ane man blyth in the same corporal lyfe. Sa the precious body & blud of our saluiour quhilk ar contenit vnder y^e kindis of breid and wyne, and signifyit be the same, feidis, nurischis, and sustenis, refreschis, confortis and makis ane christin man blyth in his saule quhen thai ressaue deuoitly this sacra∣ment with faith, hoipe, & cheritie as yai suld do. Mairouir, breid and wyne ar conuenient mater of this sacrament, because thai signifie and be∣takin the vnitie of y^e mistik body of our saluiour

Christ quhilk is y^e cōgregatioun of trew christin pe¦pil, quhilk vnitie is y^e {pro}pir effect of yis sacrament & signify••t be the same. For as breid is maid of mony pickillis of corne, & wyne is maid of mony berryis, and ane body is maid of mony mēbris, sa ye kirk of God is gadderit togidder of mony christin men and wemen bund togidder with ye band of perfit lufe & cheritie & festinit with the spreit of God. In the sa∣crament of the Altar, wattir is mixt with the wyne quhilk y^e kirk of God vsis to do, beleiff and yat our saluiour vsit the same in the first institutioun of yis sacramēt. And trewly suppose it is nocht expressely writtin in y^e euangil, ʒit al trew christin men & wemē suld hald yame cōtent w^t the faith of the kirk, bele∣uand as ye kirk beleuis, quhilk doutles is instruc∣kit & direckit be the haly spreit, & thairfor is callit y^e sicker fundement & pillar of veritie.* 1.85 And gif y^u will knaw quhat betakins the wattir mixt w^t the wyne? Thow may sone leir the same, & thow will cōsidder yat this blissit sacrifice of the altar is ane quick me∣morial, ordanit to reduce to our mynd y^e passioun of our saluiour Christ,* 1.86 for as the euāgelist S. Iohne mak is mencioun, quhen our mediatour & redemar was dede apon the crosse, ane of the knychtis or tor∣mentouris with ane speir oppinit his syde & inconti∣nent thair come furth bayth blud & wattir, blud to signifie our redēptioun, & wattir to signitie our spi∣ritual wesching be Baptyme, be y^e wyne thair for is signifyit y^t be the passioun of Christ we ar redemit, & the wattir betakins y^t be the meritis of ye same pas∣sioun we ar weschin fra our synnis in Baptyme.

Attour in y^e haly scripture wattir betakins the pepil according as sanct Iohne sais: Aque mul••e populi multi. Mekil wattir betakins mony pepil.* 1.87 Thair∣for quhen in the challice wattir is mixt w^t wyne, it is signifyit, y^t the christin pepil ar ioynit & cupplit with Christ in quhom thai beleue.* 1.88 Quhat is the word quhilk belangis to y^e cōsecratioun of this blissit sa∣crament? It is y^e word of our saluiour Ies{us} Christ, be quhais vertew y^e sacrament is cōsecrat, & be the mycht of that same word, the breid is turnit into the body of Christ, & the wyne mixt w^t wattir is turnit into y^e verrai blud of Christ. The kirk of God hes ressauit this word fra our saluiour Iesu Christ be the t••aditioun & doctrine of the Apostillis, and pro∣nuncis y^e same word eftir this maner: Hoc est enim corpus meum. This is my verrai body. And agane Hic est enim calix sanguinis mei noui et eterni testa menti misteriū fidei, qui pro vobis et pro multis ef∣fundetur in remissionē peccatorū. This is the ver∣rai cup of my blud of the new and eternal testament quhilk sal be sched for ʒow & mony in remissioun of synnis. Sa the minister of yis sacrament is ane cō∣secrat preist pronunce and thir wordis apon breid & wyne w^t the trew faith and rycht intentioun of haly kirk, he consecratis the trew body & blud of Iesus Christ, nocht be the vertew of ony mannis word, bot be the vertew & powar of Gods word institut & cō∣mandit be our saluiour quhē he said:* 1.89 Hoc facite in meā cōmemorationē. Do ʒe yis in my remēbrance. As I haue consecrat my body & blud & geuin yame ••o ʒow in forme of breid and wyne, sa I gette ʒow

auctoritie to do the same, yat ʒe and all vthir quhilk dewly ressauis yame, may haue remēbrance of me. All vthir wordis quhilk the preist sais afore or eftir the same wordis of consecratioun, yai pertene to the rycht, faithful, deuoit and reuerent vse of yis blissit sacrament, or ellis yai ar louingis & thākis geuin to God, or ellis yai ar deuoit prayaris, obsecratiouns and peticiouns maid to God for the christin pepil.

The viii. Cheptour.

ANd now christin pepil I exhort ʒow to haue in ʒour mynd quhat sanct Gregorie sais:* 1.90 Fides non habet meritum vbi humana ratio prebet experimentum. Faith hais na merit quhair manis reasone giffis experiēce. Our christin faith is nocht groundit apon the natural reasone of mā, bot apon the trew and infallibil word of God. For in this sa∣crament eftir the wordis of consecratioun we see w^t our eyne the figure of breid and wyne,* 1.91 we smel with our neyse the sauoir of breid and wyne, we taist with our mouth the gust of breid and wyne, we feil with our twiching the hardnes of breid and the liquore of wyne, ʒit thair is na substance of breid and wyne in that sacrament, bot allanerly the substance of the body and blud of our saluiour vnder the forme of breid & wyne. And thairfor we suld nocht geue cre∣dit to our sycht, to our smelling, to our taisting and twiching, bot allanerly we suld tak tent quhat we heir, for as sanct Paule sais: Fides ex auditu est, auditus autē per verbum dei. Our faith is ressaui•• be hering, nocht be heiring of the wordis of man,

bot be hering y^e word of God. Sa in this blissit sacrament we suld geue credence to the w••rd of God quhilk our saluiour Christ spe••kis be his minister, sayand: Hoc est corpus meum. Hic est sāguis meus. This is my body. This is my blud Tak tent O christin man and woman,* 1.92 quhow he sais nocht, yis is a figure of my body & blud, he sais expresly, This is my body, & this is my blud. And yat y^u may be sickerly groundit in the trew faith of this sacrament, beleuand fermely the twa first artikillis of ye Crede and in the se∣cund artikil, dout nocht bot that our saluiour Iesus Christ is baith mā and God, the natural sōne of God, & sa is he y^e eternal veritie, quhais word is sa trew yat na thing can be trewar And as it is impossibil yat myrknes may proceid fra the cleire schynand sonne, sa it is impossibil that ony errour, falset or lesing may proceid fra the mouth of Iesus Christ, quhilk is callit Sol iusti∣tie. The sonne of rychteousnes, sapientia patris, The wisdome of the father. Heir quhat he sais of him self: Ego sum via, veritas et vita.* 1.93 I am the way, the veritie, and the lyfe. All men of ••hair awin nature may begyle and be begylit.* 1.94 Omnis homo mendax. Bot Iesus Christ ••aith God and man can nother begyle nor be begylit. Also in the first artikil trow sickerly that he is omnipo∣tent and almychty, and quhy? because he is god quhais powar is infinite. Beleue with thi hart and grant with thi mouth ye wordis to be trew, quhilk the angel Gabriel spak to the glorious

virgin:* 1.95 Quia non erit impossibile apud deum omne verbum. Thair is na word impossibil to God. For as the Prophet sais in the Psalme:* 1.96 Ipse di••it, et facta sunt, ipse mandauit, et creata sunt. Quhen be spak his word all creaturis was maid, quhen he gaue command thai war all creat and maid. Sen swa it is that Iesus Christ our saluiour sais thir wordis and hais geuin auctoritie and command to his minister to pronunce the same in his name & be∣half. This is my body, this is my blud. Secundly sen swa it is that he is the eternal veritie & can nocht mak ane lesing. Thridly yat he is omnipotent and almychty and sa is abil to performe and fulfill his word. Quhatsaeuir thow art man or woman, that trowis nocht fermely & constantly, that in the sacra∣ment of the haly altare eftir the wordis of consecra∣tioun, is the verrai body and blud of our saluiour bayth God and man vnder the formes of breid and wyne, thow denyis the twa first artikillis of the Crede and swa fallis into gret heresye. The Apo∣stil sanct Paule speikis sa plainely of the veritie of the body & blud of our saluiour to be in this sacra∣ment, that thai may appeir to be out of thair wit ya•• thinkis or sais the contrary.* 1.97 This is his first word: Qui enim manducat et bibit indigne, iudicium sibi manducat et bibit, non diiudicans corpus domini. Quhasa eitis and drinkis vnworthily, he eitis and drinkis his dāpnatioun, because he discernis nocht or puttis nocht difference betweine the body of our Lord & vthir common meitis. In thir wordis sanct Paule sais expresly, that y^e verai body of our Lord

is really and substancially present in the sacrament of the Eucharist. His secund word is this:* 1.98 Calix benedictionis cui benedicimus, nonne communi∣catio sanguinis Christi est? Et panis quem frangi∣mus, nonne participatio corporis domini est? The cupe of thankis geuing, quhairwith we geue thankis. Is it nocht the partaking of the blud of Christ? The breid that we brek on the altare, Is it nocht the parttaking of the body of Christ? In thir wordis sanct Paul teichis plainly yat quhensaeuir the sacrament of the Altare is proponit and geuin to vs, the verrai bodye and blud of our saluiour is proponit & geuin to vs vnder the formes of breid and wyne, and sa aucht euery ilk christin man and woman to beleue.

It is nocht facil or easye to declare sufficiently,* 1.99 quhow mony, quhow merualous, quhow excellent and profitabil fruitis we may opteine be dew ressa∣uing of this precious sacrament. Our redemar & saluiour luffit vs sa ardently that he thocht it nocht sufficient to geue him self to the dede of ye crosse for our redemptioun,* 1.100 bot also to declare to vs mair spe¦cially the same lufe, he hes geuin him self to be our special fude and refectioun, according as he sais: Caro mea vere est cibus, et sanguis meus vere est potus. My flesche is ʒour verrai fude, & my blud is ʒour verrai drink. Quhairfor desire we meit and drink, bot to keip vs fra the paynis of hungir and thrist, and to hald vs in our corporal lyfe sa lang as we may? Than mekil mair we aucht to desyre this precious fude, quhilk in this present warld

haldis vs in the lyfe of grace, & finally bringis vs to the lyfe of glore, quhair thair is nother hungir nor thrist, nor na vthir payne, bot immortalitie, in∣corruptioun, eternal lyfe in ioy and blysse.

In auld tymes our fatheris wes fed in wildernes daily w^t Māna callit Angels fude,* 1.101 as it is writtin: Panē Angelorū manducauit homo. Man hes eitin Angels fude. Nochttheles yai y^e did eit of yat fude eftirwart deit in wildernes, bot this fude, quhilk y^u ressauis in this blissit sacrament, yis leiffand breid quhilk come doune fra the heuin, geuis the life eter¦nal. For quha sa worthily eitis this fude sall nocht dee eternally.* 1.102 Heir the promis of our saluiour: Hic est panis de coelo descendens, vt si quis ex ipso mā∣ducauerit non morietur. This is the breid quhilk come doune fra heuin, that quhasa euir eitis of it sal nocht dee. It followis: Ego sum panis viuus qui de coelo descendi, si quis māducauerit ex hoc pane, viuet in eternum. I am the leuing breid yat is come doune fra heuin, gif ony man eit of yis breid, he sal leif euirmair. And gif yow wald knaw quhat is yis breid, heir quhat followis: Et panis quem ego dabo caro mea est pro mundi vita. And the breid y^t I sal geue is my flesche, for the lyfe of the warld. Now cōsider weil in thi mynd, quhilk of thir twa is mair excellent, Manna, or the bodye of Christ. Tha•• Manna come fra the corporal heuin, bot this pre∣cious fude of the altar come fra abone all corporal heuins. Manna keipit ane vthir day, fel to corrup∣tioun, bot this precious fude is free fra all corrup∣tioun. For quhasaeuir religiously, deuoitly, & faith∣fully

taist of yis heuinly breid sal finally be maid incorruptibil. The wattir flowit to thame out of ane crag, bot to the flowis the precious blud of Christ out of his awin side. Ye wattir sloknit thair thrist for ane lytil tyme, bot this blud of Christ sall tak away thrist fra the for euirmair. Of this precious fude the Prophet sais in the Psalme:* 1.103 Memoriam fecit mirabiliū suorum miseri∣cors et miserator dominus, escam dedit timentibus se. Of all the merualis that God hes wrocht, he hes maid ane to be ane remembrance of all the laif, quhilk is that in yis precious sacrament of of the altare, he hes geuin fude to yame, y^t feiris him. Quhairfor O christin man prepair thi self worthily that thow may ressaue this fude to thi saluatioun.* 1.104 The secund fruit of this blissit sa∣crament is mair perfit incorporatioun to Christ For quhen with faith and cheritie we ressaue yis precious fude, we ar mair ioynit to Christ our heid as his mistik mēberis. And heir thow suld consider the difference that is betwene corporal fude of the body, and this spiritual fude of thi saule. Quhen thow ressauis corporal fude thow turnis it to the substance of thi body, Bot quhen thow ressauis worthily this precious fude of the sacrament, it turnis the to it, it makis ye diuine, godly, haly and Christis seruand. This secund fruit is plainly expremit be our saluiour sayand thus: Qui manducat meam carnem,* 1.105 et bibit meum sanguinem, in me manet et ego in eo. He that eitis my body and drinkis my blud, he dwellis in me

and I dwel in him. O inestimabil gudnes of God, O the ardent lufe of Christ to man, O precious be∣nefit & gift. Quhat could he do mair for vs? He hes redemit vs apon the ruid, he hes fed vs w^t his body and blud he hes maid vs his awin mistik mēberis, he hes chosin vs to be his awin tempil, quhairin it pleasis him to dwel with vs & we to dwel with him. And doutles quhen Christ dwellis in vs, the powar of God dwellis in vs, y^e tresure of al Gods wisdom and knawlege dwellis in vs, eternal lyfe dwellis in vs, for als mekil yat he promissit to vs eternal lyfe, and hes geuin him self to vs as ane pledge, for the sicker fulfilling of that same promis. Think of yis O christin mā, & prepair thi self to the worthi ressa∣uing of yis sacrament.* 1.106 The thrid fruit of yis sa∣crament is augmētatioun of y^e meritis of our faith. For sein faith is to beleue thai thingis of Christ, quhilk cā nocht be sein nor kend be natural resone, and in sa beleuing we get merit of God, trewly in the faith of this sacrament we merit verrai mekil, because yat amang all y^e pointis of our faith this is ane, yat excedis ye capacitie of natural reasone, and allanerly cā be persauit & knawin be faith geuin to the word of God. For afore the wordis of consecra∣tioun yair is bot breid & wyne, bot eftir, yair is the body & blud of Christ present really.* 1.107 The fourt effect of this sacrament is lyfting vp of our hoip. For we may fermely hoip that Christ Iesus baith God & man sall geue to vs him self in the warld to cum, quhilk sa luffandly hes geuin to vs his awin self in this present warld, as s. Iohne Chrisostome sais in the xlv. omelie apon sanct Iohnis euang••l.

The fift fruit is augmētatioun of cheritie,* 1.108 quhilk doutles is eikit in al yame quhilk ressauis this pre∣cious sacramēt worthily. Thai mone nedis grow in the lufe of God quhen yai consider y^e abundant lufe of god schawin to yame in this sacrament, & yairfor it is callit be part of ald doctors y^e sacramēt of lufe.* 1.109

The saxt fruit is diuulgatioun & setting furth of the passioun of Christ & his meritis.* 1.110 For quhen we ressaue yis sacramēt in remēbrance of his passioun, in deid we cōfesse & grant y^t he deit for vs, yat be his dede we mycht get remissioun of our syns & eternal lyfe. And this suld be done in the kirk til he cum to iugement, according as S. Paule sais: Quotien••∣cun{que} māducabitis panem hunc, et calicem bibetis, mortē dn̄i annunciabitis donec veniat. Quhow oft saeuir ʒe sal eat of yis fude and drink of this coupe, ʒe sal schaw the dede of our Lord quhil he cum.

The seuint fruit is vnitie, concord,* 1.111 & peace quhilk is in yame & amang al yame yat faithfully ressauis this sacrament. And as we said afore, vnitie, cōcord and peace is signifyit be y^e sensibil formes of breid & wyne, as breid is maid of mony pickillis of corne, & as wyne is maid of mony berryis, sa y^e trew & faith∣ful kirk of Christ is gadderit togidder in yame self and in Christ our heid, be the band of lufe, and it is signifyit be yis sacrament, according as S. Paule sais: Vnus panis et vnū corp{us}, multi sumus,* 1.112 omnes qui de vno pane et de vno calice participamus. We that ar mony in numbre ar ane breid spiri∣tually, and ane body spiritually, quhilk ar par∣ticipant in the sacrament of the Altare of a breid and of a coupe, yat is to say, quhilk ressauis ane

body and blud of Iesus Christ. Sen sa it is, that sa mony precious and excellent fruitis ar gottin be the dew and faithful ressauing of this sacrament, ʒe suld think on thame & daily thank ʒour saluiour for thame, and with all ʒour dili∣gence leir to ressaue this sacrament faithfully, deuotly, reuerently, & meikly, y^e ʒe may obtene & get the same precious frutis of ʒour saluatioun.

¶ De preparatione ad sanctissimum Eucharistie sacramentum. The ix. Cheptour.

* 1.113CHristin pepil sanct Paul sais thus: Probet autem seipsum homo, et sic de pane illo eda•• et de calice bibat. Qui enim māducat et bibit indigne, iudicium sibi manducat & bibit, nō diiudi∣cans corpus domini. Let a man or a woman first examine him self, discusse and preif him self, and sa lat him eit of that precious breid, and drynk of that coupe. For quha sa eitis and drinkis vn∣worthily, eitis & drinkis his iugement & eternal damnatioun, because he puttis na difference be∣twene the body of our Lord and vthir common meit. As all christin men & wemen, quhilk wor∣thily ressauis the body of our Lord in this pre∣cious sacrament yai get ye seuin spiritual frutis afore rehersit, sa al yai quhilk ressauis the same sacrament vnworthily, thai ressaue it to thair iugement & eternal dānatioun, ʒe and ofttymes thai ar punissit be god in this present warld be tēporal paynis of weaknes, sicknes and dede, as sanct Paule beiris witnis in the same place.

Sen sa it is,* 1.114 I exhort ʒow all (O christin men & wemen, that afore ʒe cum to the buird of Christ yair to ressaue his precious body) yat ʒe prepair ʒour self to cum worthily, reuerently, & deuoitly as it becommis christin men to do.

First prepair ʒour self to cum with ane gud will & rycht intentioun. Cum nocht to the buird of God with ane will or intentioun to get glore or louing of man, for ʒour appeirand halynes, for than ʒe cum with ypocrisie. Cum nocht alla∣nerly for ane vse and custome to do as the laif dois and allanerly for the command of the kirk, for than ʒe cum with compulsioun. Bot cum to the buird of God w^t deuotioun, willing to obey the command of God & the kirk for goddis lufe and weil of ʒour awin saule, willing & intēding to get the seuin giftis and fruitis afore rehersit, yat ʒe may ressaue ye fude of ʒour saule, y^t ʒe may be mair {per}fitly incorporat in to Christ Iesu ʒour saluiour, that ʒe may grow in Faith, Hoip, and Cheritie, that ʒe may haue quick remembrance of Christis passioun, and geue to him thankis thairfor, yat ʒe may leif in perfite vnitie, cōcord and paice of christin pepil, & finally that ʒe may haue eternal lyfe in the kingdome of heuin. Lat this be ʒour intentioun quhen ʒe cum to y^e buird of God. Secundly,* 1.115 prepare ʒour self to cum w^t ane perfite and hail faith of this haly sacrament quhilk stādis in four pointis. First beleif ferme∣ly and dout nocht, yat vnder the forme of breid quhilk thow seis with thi bodyly eyne, thair is

contenit the trew body of Christ Iesu, the same body that was borne of the virgin Marie, that was crucifeit apon the crosse, yat raise fra y^e dede the thrid day, that ascendit to heuin and sittis at the rycht hand of God the father almychty. Put away out of thi heid al fantaseis of natural rea∣sone, stand sicker in the faith of halye kirk, cleif fast to y^e word of God quhilk is declarit to ʒow largely afore quhen we spak of the wordis of cō¦secratioun. Secundly beleue fermely that the hail body of Christ is in ye hail vste and also in ilk a part of the same, beleif fermely thair is bot ane body of Christ that is in mony vstis, that is in syndry and mony altaris, ʒe that is in heuin sittand at the rycht hand of God, and that is in the sacrament really present, it is ane & the same body. Thridly trow fermely y^t eftir the wordis of consecratioun pronuncit be the preist (be insti∣tutioun of our saluiour) the substance of the breid is turnit into the substance of the bodye of Christ, remaning allanerly the accidentis, that is to say, ye figure of breid, y^e sweitnes of breid, the quhytnes of breid with siclyk, sa yat thair is nocht in the sacrament the substance of breid. Fourtly, quhen thow ressauis in the sacrament the body of Christ, beleif also constantly that y^u ressauis ane leiffand body. For as sanct Paule sais:* 1.116 Christ rysand agane fra the dede may de•• na mair, dede sal haue na mair powar ouir him Than because yow ressauis his lyffand body, y^u ressauis also his saule & also his blud, for ilkane

lyiffand body hes baith saule & blud. And because also y^t his godhede sen y^e first begīning of his incar∣natioun left neuir his body nor his saul, trow sickir¦ly yat quhen y^u ressauis the body of Christ yat y^u res∣sauis also his godhed. Sa o christin mā & woman, beleif fermely y^t in the sacrament of the altare y^u res∣sauis four thingis to y^e maist precious & profitabil, ye body of Christ, his saule, his blud, & his godhed. Sa it followis yat y^u ressauis na les in ane lytil vste than y^e preist ressauis in ane gret vste, Also it follo∣wis yat y^u ressauis bayth the body & blud of Christ in ane forme of breid als weil as the preist ressauis thame & ilkane of yame in twa formes of breid and wyne, and also dout nocht bot yat y^u ressauis the hail cōtent of the sacrament als weil as the preist dois, & thair with y^u suld hald the cōtent cōforme to y^e auld & lāg vse of y^e vniuersal kirk of god, & decretis of syn∣dry general coūsals quhilk hes ordanit y^e same to be done nocht w^tout necessary cause. Eftir yis maner cum to y^e buird of god with ane hail & cōstant faith, trowand sickerly yat y^u ressauis Christ Iesu quhilk apon the crosse sched his blud, to wesche the fra thi synnis, quhilk deit to recounsale the to y^e father eter¦nal, yat maid iust and perfit satisfactioun for all thi synnis, yat redemit the fra the deuil & hel, & hes de∣seruit for the the kingdom of heuin. Beleif this als sickerly as thow had sene him dee. Thridly pre∣pare thi self to cum to y^e buird of god w^t ane clein cō¦science. Gyf y^u war to ressaue ane king to thi house,* 1.117 thow wald nocht fail to clenge thi house and mak it clein wish all thi diligence, thow wald put on thi

best rayment that thow mycht ressaue him with honestie to his pleisure. And sen sa it is yat yow art to ressaue the king of al kingis in to y^e house of thi saule, ressaue him with ane clein cōscience, doand the counsale of sanct Paule:* 1.118 Probet autē seipsum homo. Lat a man, that is to ressaue the bodye of Christ, first preif him self, call him self to the count of his lyfe, examine his conscience, seirche weil him self gif he be fylit w^t ony dedlie syn. And eftirhend yat he persaue his vnclenis, lat him cum to the fountane of Penance, be con∣trit with thi hart for all thi synnis particulari, & specially. Mak ane hail cōfessioun w^t thi mouth of all thi synnis that thow can cal to thi remem∣brance, to ane preist y^e minister of Christ, quhilk hais auctoritie to assoilʒe the. And as mekil as y^u may mak satisfactioun, doand the worthi frutis of penance, in fasting, praying, & almous deid. Quhen thow hais maid thi saule faire and clein eftir this maner, than put on y^e thi best garment, quhilk is trew lufe of God and thi nychtbour, y^t Christ say nocht to the:* 1.119 Amice quomodo huc in∣trasti, non habens vestem nuptialem? Frend how hes thow enterit in to my buird, nocht haiffand the wedding garment, quhilk is Cheritie? Lufe thairfor thi God abone all thing and thi nycht∣bour as thi self. Do as thow wald be done to, Forgeue thi nychtbour his offence, as y^u wald that God forgeue the. Lufe freind and faa for Goddis saik, and sa cled with y^e garment of che∣ritie, yow may cum sickirly to the buird of god.

Fourtly,* 1.120 prepair thi self to cum to the buird of God be deuoit prayaris and orisonis. For 〈◊〉〈◊〉 gif we suld be the exempil of our saluiour, say grace to god afore we ressaue our corporal meit, mekil mair we aucht to say grace afore we res∣saue this maist precious & excellent meit of our saule, and eftir that we haue ressauit it, geue thākis to him als mekil as we may. Sa O chri∣stin man afore thow ressaue the body of thi sal∣uiour, beseik him to mak the worth•• to ressaue him worthily, sayand with sanct Paule:* 1.121 Lord I am nocht sufficient nor abil to think a gud thocht of my powar as of my awin powar, bot all my abilnes mone cum of the. Thairfor gud Lord: Cor mundum crea in me deus,* 1.122 et spiritū rectū innoua ī visceribus meis. O my god, mak my hart clein, & put newly ane rycht spreit in my mynd. Say with Centurio: Domine non sum dignus vt intres sub tectum meum,* 1.123 sed tantum dic verbo et sanabitur aīa mea. O Lord I am nocht worthi that thow entir vnder the ruffe of my house, bot only speik a word and my saule sal be saffit. Follow the exempil of the ʒoung childer of Ie∣rusalem, quhilk on Palme sundai ressauit him, sayand: Benedictus qui venit in nomine domini,* 1.124 osanna in ex celsis. Blissit is he that cummis in y^e name of our Lord. I beseik the O Lord in hye heuin, help me and haue mercy on me. Say with king Dauid: Benedicam dn̄m in omni tempore,* 1.125 semper laus eius in ore meo. I will lo•• my lord at all tyme. Lat euirmair his louing be in my

mouth. Heir we can nocht descriue the special prai∣aris quhilk ane may say at y^e tyme, bot exhortis ilk a man to lyft vp his hart to God, to put out of his mynd (sa mekil as he may) all thochtis of warldly besynes. And suppose he speik nocht loud with his lippis,* 1.126 ʒit lat him cry to God with his hart be the ex¦empil of Anna Samuellis mother. And gif y^u can reid say tha orisonis quhilk ar maid & put in prayar bukis to y^e effect, And gif thow can nocht reid, than say thi Pater noster as deuoitly as yo•• ••n & beseik God yow may ressaue him to thi eter•• saluatioun Thus O christin man and woman 〈◊〉〈◊〉 ••hort ye yat thow prepare thi self to the ressauing of yis haly sa∣crament. First cum with ane rycht intentioun. Se∣cundly cū with ane hail faith. Thridly cum w^t ane clein conscience cled with perfite lufe of god and thi nychtbour. And last of al, cum with deuoit praiaris and orisonis. And eftir hend the ressauing of the sa∣crament with all thi hart geue thankis to God for all his giftis, and specially that he hes geuin to the his awin self to be thi spiritual refectioun & eternal saluatioun.

☞Of the sacrament of Pennance.

The x. Cheptour.

* 1.127IT is nocht vnknawin to ʒow (O christin pe∣pil) yat quhen a mā or a woman fallis in ony bodyly seicknes, he is nocht healit agane be ane new birth of his mother, bot with the ope¦ratioun of sum hailsum medicyne geuin to him be

sum cunning and expert medicinar. Sa it is in our spiritual life as daily experience schawis A christin man or a christin woman eftir Baptyme cummand to the vse of his awin fre will, actually transgres & breikis the commandis of God and sa fallis into ye spiritual sicknes of his saul, quhairof he can nocht get remeid be Baptyme, for it suld nocht be ressauit agane. Thairfore our saluiour Christ nocht wil∣ling yat we want conuenient remeid to help vs and restore vs agane to the heale of our saule, he hais ordanit the sacrament of Pennance as ane spiritual medicyne to be geuin to al thame yat ar sick in yair saule be dedlie syn. And for the plaine vnderstan∣ding of penance it is to be cōsiderit, quhat differēce thair is betwene the vertew of Pennance and the sacrament of Pennance.

The vertew of Pennance is conuersioun and turning of a mannis hart to God fra all his synnis with ane inwart sorrow, greif, or displesure,* 1.128 with ane hatrent & detestatioun of the same synnis, nocht only because he hes be thame incurrit the indigna∣tioun of God and deseruit hel (as Cayn, Achab, & Iudas was sorye, and ʒit yair sorrow was nocht to thame profitabil) bot principally because yat throw his synnis he hes offēdit y^e hie maiestie of almychty God his father, quhais cōmand he is oblissit to ob∣serue & keip w^t lufe & reuerence. Secundly besyde yis inwart sorrow, we mone haue ane gret desire to be clēgit & deliuerit fra our synnis & to get agane y^e grace & fauor of god be sir wais & remeidis, quhilk god hes ordanit to be done to get agane his fauor.

Thridly we mone haue ane stedfast purpose and mynd neuir to o••end agane almychty God our he∣uinly father. For he that sais that he is sorye for his offensis done agane the maiestie of God, and ʒit stil perseueris or intendis to perseuir in the same, is na penitent persone, bot ane dissimular and scornar of Penance. And thus is Penance cōmonly takin in in the haly scripture. And this Pennance is sa ne∣cessarie for mannis saluatioun, that without it, na man that offendis God, can be saiffit and get euir∣lasting lyfe,* 1.129 according as our saluiour ••ais: Nisi pe¦nitentiā egeritis, peribitis similiter omnes. Excep•• that ʒe do Pennance, ʒe sall all perische. To this Pennance almychty God callis vs with the wordis of haly scripture in syndry placis. In Ezechiel it is said thus:* 1.130 Conuertimini, et agite penitentiam ab omnibus iniquitatibus vestris, et non erit vobis ī ru∣inam iniquitas. Turne to me (sais God almychty) and do Pennance for all ʒour synnis and than all ʒour synnis sal nocht be to ʒow damnabil. Pro••icite omnes iniquitates vestras, in quibus preuaricati ••∣stis, & facite vobis cor nouum et spiritum nouum.

Cast awaye all ʒour iniquitie, quhairin ʒe haue transgressit the cōmand of God, and mak ʒow ane new hart and ane new spreit: Quare moriemini do∣mus Israel? quia nolo mortem peccatoris sed magis, vt conuertatur et viuat. Quhy will ʒe dee O ʒe house of Israel? for I wald nocht the dede of a syn∣nar, bot rather that he turne agane to me & leif the lyfe of grace in this warld, and in the lyfe of glore in the warld to cum. And our saluiour sais in the

euangil: Non veni vocare iustos,* 1.131 sed peccatores ad penitentiam. I come nocht to call iust men, bot synnaris to penance. And sanct Paule sais to y^e Romanis: Ignoras, quia benignitas dei ad penitē∣tiā te adducit? Kennis thow nocht that the gen∣tilnes of God leidis y^• to pennance? as he mycht say: Quhair God for thi synnis mycht punisch the incontinent, ʒit he spairis the & differris his punitioun to that effect that thow may ken the lang sufferance of God and turne to pennance. And in the Apocalips our saluiour sais to ane certane bischop:* 1.132 Memor esto vnde excideris et age penitentiā, & prima opera fac. Remēber fra quhat stait thow art fallin and do pennance, and also do the first werkis agane, as he mycht say, Re∣member yat thowart fallin fra the stait of grace and feruent lufe of God, thairfore do pennance and also fulfil the cōmandis of God, and do the deidis of mercy with as feruent lufe as thow was wont to do afore thow fel to syn. Thus O christin man and woman ʒe may see quhow eir∣nestly God almychty callis all synnaris to pen∣nance in syndry placis of the scripture.

The sacrament of Pennance is properly the absolutioun pronuncit be the preist,* 1.133 apon sic mē and wemen as ar penitent for yair synnis, & sa makis ane knawlege & schawis thame self to be penitent. This sacrament is the secund tabil or buird quhilk is ordanit to saif al thame that ar schipbrokin eftir Baptyme. To thame y^t ar lyk to be drownit in hell for original syn is ordanit

buird of baptym. Bot gif ony christin mā or womā breik the buird of Baptyme, yat is to say breik the promis of faith & obedience maid in baptyme than of necessitie, gif yai wald be saiffit, yai mone cum & entir in to the schip of Pennance. To yis effect our saluiour Iesus Christ gaue to the ministeris of his kirk, y^e key of losing, quhē he said to his Apostils, & be thame to al thair successouris, ministeris of haly kirk: Accipite spiritum sanctū, quorum remis••ritis peccata▪* 1.134 remittuntur eis. Ressaue ʒe the gift of the haly gaist▪* 1.135 that is to say powar and auctoritie to forgeue synnis, as my ministeris, sa yat quhair I forgeue synnis as god be principal auctoritie, sa I geue powar to ʒow to forgeue synnis as my mini∣steris and thairfore I say to ʒow, quhais synnis ʒe forgeue thai ar forgeuin to yame. This powar and auctoritie the preist, as the minister of Christ vsis & exicutis quhen he pronuncis the wordis of absolu∣tioun, sayand thus: Ego absoluo te a peccatis tuis, In nomine patris, et ••ilii, et spiritus sancti. Amen. I assoilʒe the fra thi synnis, In the name of the fa∣ther, the sonne, and the haly spreit. Amen.

* 1.136To obtene and get the same absolutioun or sa∣crament, a mā yat hessynnit, of necessite mone haue Contritioun, Confessioun, and purpose of Satis∣factioun, as wais or meanes expedient to get the ef∣fect of the forsaid sacrament, yat quhair he hes tur∣nit himself fra God in hart, word & deid, sa he suld turne him self agane to God be contritioun of hart, be cōfessioun of the mouth, & satisfactioun of deid. And sa turnand to God, doutles he sall obtene the

effect of this sacrament, quhilk is remissioun of his actual synnis. That God almychty requi∣ris of vs contritioun of the hart, & satisfactioun of deid, we may weil vnderstand be his awin wordis, quhilk he sais to vs:* 1.137 Conuertimini ad me in toto corde vestro, in ieiunio, fletu, et planctu, et scindite corda vestra, et nō vestimēta vestra, ait dn̄s omnipotens. Turne to me with al ʒour hart, with fasting, greting & murning, and cut ʒour clayis sais the Lord almychty. Quhen yow heiris him say: turne to me with all ʒour hart, with greting and murning, and cut ʒour hartis & nocht ʒour clayis. vnderstand plainly, yat God requiris of the contritioun of the hart. And quhen y^u heiris him say, with fasting, ken weil that he requiris satisfactioun of deid, quhairof fasting is a part as we sall declare mair largely eftirhend, & lyk∣wise quhow we ar oblissit to confessioun.

It is also to be notit that na man can haue contritioun, mak cōfessioun, & do satisfactioun,* 1.138 except that he haue a perfite faith to the word of God, quhilk as it is the ground of al vthir ver∣tewis, sa is it the foundatioun of the sacrament of Pennance, & also of thir thre thingis requirit afore the sacrament of Pennance, Contritioun, Confessioun, and Satisfactioun.* 1.139 Na man can haue trew pennance, bot first he mone haue ane suir hoip to get remissioun & forgeuenes of his synnis. Nother can ony mā haue sure hoip of re¦missioun except yat first he haue a perfit faith, & beleue stedfastly y^t God will be merciful to him.

Now thairfor O synful mā and woman, quhilk kennis the abhominatioun of all thi synnis, & wald be losit fra thame, ground thi self in the faith & hoip of Goddis mercy. Remember quhat God sais in Ezechiel.* 1.140 Viuo ego dicit dominus deus: Nolo mor∣tem impii, sed vt conuertatur impius a via sua, et vi∣uat. Als trew as I leif sais the Lord, I will nocht the dede of a wickit man, bot that he be turnit fra his euil wayis and be saiffit. Think alwais quhow our saluiour offerris his mercy to all penitent per∣sonis and callis apon thame sayand:* 1.141 Venite ad me omnes, qui laboratis et one••ati estis, & ego reficiam vos. Cum to me all ʒe that labouris & ar ladin with the burdin of syn, and I sal refresch ʒow. Ken ʒour synnis and repent thame, cum to me be faith & obe∣diens, and I sall haue mercy on ʒow & will refresch ʒow heir with grace and in heuin with glore. Cal to remembrance quhow our saluiour fulfillit yis pro∣mis in deid to the theif, quhilk was hingand on his rycht hand, to Marie Magdalene, quhilk was fil∣lit with seuin deuillis, to sanct Petir yat denyit him, to sanct Mathew that was ane Publicane. The woman of Cananie cryit for his mercy and gat it. As the prodigal sonne, quhilk departit fra his fa∣ther and spendit all his gair in wantones, gloutony and huirdome, eftir that he kennit his miserie, and came agane to his father, kennit his falt, askit mer∣cy, maid supplicatioun to him with gret meiknes, he was ressauit agane to gret fauouris, nocht with∣out gret ioy and gladnes. Sa O synful man, ken the miserabil slait of syn, quhairin thow hes leiffit

agane the cōmand of God, as the seruand of syn and condemnit to hel, cum agane to thi heuinly father be trew pennance and prayar, and dout nocht bot that thow sall be ressauit to the mercy of god. Sa ground the self apon siclyck promis and exempils of mercy, and trow sickerly yat for the meritis of Christis bitter passioun, God al∣mychty hes promissit and grantit remissioun of synnis to be geuin be ane preist as his minister, to al yame yat ar fallin fra the grace, quhilk yai ressauit in Baptyme, and be his calling turnis agane to God be pennance. And lyk as men of perfite aige afore thai cum to Baptyme, is techit to haue a perfite faith in y^e promis of god, quhilk is that all his synnis baith original and actual ar forgeuin to him in Baptyme, sa euerilk man afore he entir to fruitful penance, he mone haue for ane ground and foundatioun, a perfite faith quhairby he mone hoip be the sacrament of pen∣nance, to get remissioun of al his synnis, quhair to we cum as isafore said be Contritioun, Con∣fessioun, and satisfactioun.

Quhat is contritioun?* 1.142 It is ane sorrow ta∣kin wilfully for synnis with ane purpose to be cōfessit and mak satisfactioun. That this diffi∣nitioun may be set furth to ʒow mair plainely ʒe sall vnderstand that contritioun is ane inwart gret sorrow, displesure, & greif, quhilk a trew penitent, callit be Goddis grace, hes in his hart for all his synnis. Thairfor thow synful man & woman that wald haue contritioun, first be in∣structioun

of gods word examine, discus, serche and rype weil thi conscience, remember thi awin synful & vicious leuing, consider the multitude and grauite of al thi synnis, quhairby thow hes prouokit the hie indignatioun & wraith of God aganis the. Secundly consider the dignitie & perfectioun of that stait, quhairvnto thow was callit in Baptyme, think on the promis quhilk y^u maid to thi god, haue mynd of the gret & syndry benefitis daily ressauit of god. Thus O christin man and woman being callit be the preuenand grace, & mouit be the gret gudnes of God done to the on the ane part, and with thi awin ingra∣titude and vnkindnes to god on ye vthir part, y^u sall consaue ane ernest sorrow & haitful displea∣sure in thi hart, for that that thow hes left & for∣sakin sa luffing a Lord, that thow hes followit syn, and thairby y^u hes crabbit & offendit God, of quhom thow was callit to be in the stait of a son & inheritour with our saluiour Ies{us} Christ. Say thairfor to him with king Dauid in the Psalme:* 1.143 Quoniam iniquitatē meam ego cognosco et peccatū meum contra me est semper. I ken my wickitnes,* 1.144 & my syn is alwais aganis me. Ini∣quitates meae su{per}gresse sūt caput meū, et sicut onus graue grauate sunt super me. My wickitnes hes gane abone my heid, I am drownit in yame, yai hald me downe lyk ane heuy burding. Tak ex∣empil of the h••ly king Ezechias and say to God with him:* 1.145 Recogitabo tibi omnes annos meos in

amaritudine anime meae I will cōsider & think of all my ʒeiris, with ane bittirnes of my saule. Heir quhow God cōmandis the to ken thi synnis and the miserabil stait, quhairin yow art. Leua oculos tuos in directū et vide vbi non prostrata sis.* 1.146 Lyft vp thi eyne & luke about the, & see quhair thow art nocht castin doune. Heir quhow he callis the in the same cheptour and offeris his mercy to the, sayand: Tu autem fornicata es cum amatoribus multis, verum∣tamen reuertere, et suscipiā te. Thow hes cōmittit spiritual fornicatioun w^t mony luffaris, quhilk ar idollis, and also corporal with the flesche, the deuil, and the warld, ʒit turne agane to me & I sal ressaue the. This is the hye way to cum to Contritioun.

The xi. Cheptour.

QVhat is confessioun?* 1.147 It is ane declaratioun of synnis maid before ane preist be the ordi∣natioun of God. Quhy is it said in this diffinitioun that confessioun is ane declaratioun? aganis thame, that quhen thai cum to confessioun, other thai hyde yair synnis, or ellis yai excuse yame self, and sa thai mak na trew confessioun. Quhy is it said yat cōfessioun is ane declaratioun of synnis? aganis thame that quhen thai cum to confessioun, thai reherse thair gud deidis,* 1.148 or ellis thai deny euil deidis, sayand with the Pharisean: I am nocht lyk vthirmen, r••uaris, adulteraris, and siclyk, quhilk confessioun is nocht pleasand to God.

Quhy is it said afore ane preist the minister of God be his ordinatioun? Because a preist hes y^• keis, that is say, the auctoritie of lowsing and binding geuin to him be our saluiour Christ, & sa hes nocht ane lawit man quhilk is nocht ane consecrat preist. And for the declaratioun of yis ʒe sal vnderstand, yat our saluiour Christ in the day of his resurrectioun, said thir wordis to his Apostillis:* 1.149 Quorum remiseritis peccata, remittun∣tur eis, & quorum retinueritis, retenta sūt. Quhais synnis ʒe forgeue, thai ar forgeuin to yame, and quhais synnis ʒe hald vnforgeuin, thai a•• vn∣forgeuin. In thir wordis our saluiour expresly gaue powar and auctoritie to his Apostillis and al vthir yair successouris in siclyk degre & office to forgeue synnis, & to hald synnis vnforgeuin. Now it is impossibil that ane preist the mini∣ster of Christ sall ken, quhen he suld forgeue to men thair synnis, and quhen he suld hald thair synnis vnforgeuin, except yat yair synnis be schawin to him in confessioun. It is playn be the wordis afore said yat a preist the minister of the absolutioun is ordanit to be vnder Christ ane iuge of mannis conscience. And quhow can a iuge discerne ane cause, quhil he ken it? Sa quhow can a preist discerne quhom he suld for∣geue and quhom nocht, quhil he heir ane sinnar oppin and reherse his synnis to him? Quhow can a Medicynar discerne quhom he may hail, and quhom he may nocht hail, quhil he ken the seicknes? Gyf thow haue ane wound in thi body

yow can nocht be helpit be ane Cirurginar, quhil yow schaw thi wound to him. Sen it is swa yat our saluiour hais geuin powar to ane lauchful preist, his minister, to bind & lowse synnis, and to forgeue synnis, and hald synnis vnforgeuin, be vertew of the same auctoritie he hes ordanit y^t al synnaris penitent, quhilk wald be lowsit fra thair synnis, yat yai sal maik confessioun of yair synnis to ane preist his minister. Quhairfor O christin mā & woman according to the doctrine, ordinatioun and cōmand of god and haly kirk, cum to cōfessioun, seik for ane lauchful minister quhilk may pronunce ye wordis of absolutioun to the and assolʒe the fra thi synnis, and ken yat he occupies the place of god, thairfor bow doune thi self to mak thi cōfessioun to him. And afore y^u cum to confessioun, call to thi remembrance all thi synnis, quhilk thi conscience tellis the, that thow hes done agane the gudnes of God. And cummand to confessioun, declare & schaw thame with thi mouth to almychty God before y^e preist Gods minister, with all circumstancis of tyme, place, persone and purpose, that may aggrege y^e syn, and thair blame, accuse, and condemne thi self for ane vnkind prodigal sonne to God thi father, for ane vntrew seruand, quhilk be the lycht of Gods word, kend the commandis of thi Lord God and kepit thame nocht, and was in∣dewit with mony giftis of the haly spreit, and exercit yame nocht. and sa detesting & abhorring thi synnis & desyreand to be quit of thame, con∣fesse

& grant meikly, that the cause of the synnis come of thi self, be consenting wilfully to the cō∣cupiscence of the flesche, to the warld & the deuil And yairfor yat thow art glad to submit thi self to sic disciplyne, correctioun and pennance for y^e reformatioun of thi lyfe, as the preist y^e minister of God, quhilk heiris thi confessioun, sal be his discretioun & wisdome, according to the word of God, think expedient. And this lawly and meik submissioun in thi confessioun, with consent to ressaue y^e said discipline & pennance, is ane part of satifactioun, quhilk is ye thrid meane to cum to y^e sacrament of Pennance as is afore rehersit.

* 1.150Heir ʒe mone vnderstand, that satisfactioun quhilk is heir spokin of, is nocht sa to be takin, y^e ane penitēt synnar may worthily merit & deserue remissioun of synnis be ony paine or punissioun to be tholit be him, or to mak to God ony iust & ful recōpence equiualent to y^e syn, quhilk he hes cōmittit aganis god, & to mak satisfactioun for our synnis, for on this maner, it is nocht in the powar of man to satisfie, for y^e satisfactioun hes only our saluiour Christ wrocht and fulfillit be his bitter passioun, according as S. Paul sais: Qui dedit semetipsum pro nobis,* 1.151 vt nos redemeret ab omni iniquitate. He hes geuin him self to the dede for vs, to redeme vs fra all our iniquite. That is to say, he hes maid satisfactioun and payit our ransome be his bitter passion, makand ane full mendis for all our synnis. Also sanct

Iohne sais in his Epistil:* 1.152 Ipse est propiciatio pro peccatis nostris. It is he yat hes maid iust satisfac∣tioun for all our synnis. Bot satisfactioun quhilk is callit the thrid part of pennance is di••••init thus: Est causas peccatorum excindere & earum suggesti∣onibus aditum non indulgere. Satisfactioun of pennance is to cut away the occasionis of synne, and to geue na entrance to thair suggestionis. For the declaratioun of this, ʒe sal vnderstand yat eftirhend that our actual syn is forgeuin be faith and the sa∣crament of Pennance, thair remanis in vs certane dreggis of syn, that is to say, stif inclinatiouns and motiouns to the same synnis quhilk we did afore. Thairfor that we be nocht ouircum be consenting to the same inclinatiouns and motiouns, we mone studye to please God with ane meik and lawly hart reddy to bring furth the fruitis of pennance, accor∣ding to the cōmand of sanct Iohne:* 1.153 Facite dignos fructus penitentie. Do ʒe the worthi fruitis of pen∣nance, quhilk ar praying, almous, and fasting, and all vthir meanis that may help to cut away the oc∣casiouns of syn, as the minister sal think gud accor∣ding to the word of god. Attour, suppoise quhen our actual syn is forgeuin, we ar deliuerit fra the dangear of y^e paynis eternal, ʒit we remane oblissit to thole sum temporal payne for our synnis other mair or les, according to y^e quātitie & qualitie of our synnis. Yairfor we suld thole patiently al aduersite send to vs be y^e hand of God, & also be the coūsale & ••niunctioun of the preist our confessour for y^e tyme,

the minister of God, punis our self in our body be fasting, in our gair be almous deid, in our hart be deuoit & frequent prayar, w^t sic greting, lamenting & murning quhilk burstis out of our hart, that thairby we may please God & eschaip his punitioun. And to mak satisfactioun on yis maner we may leir be the wordis of sanct Paul sayand thus:* 1.154 Si nosipsos diiudicaremus, non vti{que} iudicaremur. Gyf we wald punis our selfis, trew¦ly we suld eschaip the punitioun of God. Dum iudicamur autē a dn̄o, corripimur, ne cū hoc mundo damnemur. And quhen we ar punissit of god we ar correckit, that we be nocht condemnit with this warld. The haly king Dauid had his syn forgeuin to him, quhen ye prophet Nathan said to him:* 1.155 God hais takin thi synne away, nocht∣theles efterhend for ye same syn was punissit w^t temporal payne be the dede of his ʒoung barne quhom he luffit verrai tenderly. Sa christ••n man gather this doctrine in few wordis. Satis∣factioun as it is takin in yis place, is to thoil tē∣poral payne for our synnis by gane, and to keip vs fra consenting to syn in tyme to cum, & to do baith thir thingis with praiyng, fasting, and almous deidis, with murning and lamētatioun of our hart. Satisfactioun in this place is to haue a full purpose to leid a new lyfe, doand the counsale of sanct Paule, sayand to y^e Romanis: Sicut exhibuistis membra vestra seruire immundi∣cie et iniquitati ad iniquitatem,* 1.156 ita nunc exhibete ••mbra vestra seruire iusticie in sanctificationem.

As ʒe haue abusit the membris of ʒour body pro¦ced and fra a syn to ane vthir, sa now eftir ʒour conuersioun to God be trew pennance, vse weil and occupie ʒour membris in rychteousnes for ʒour sanctificatioun. As he mycht say plainely, as afore ʒour conuersioun ʒe war hastye, spedie, feruent and diligent to be occupyit in syn, now eftir ʒour conuersioun, be als hastye, als spedye, als feruent, as diligent, to be occupyit in doing of gud deidis to the pleasure of God and ʒour awin saule hail. Also this is a satisfactioun ne∣cessarie y^t a penitent persone declare to his necht∣bour yat he hes forgeuin to him all his offēcis, to restore to all men that we haue iniustly takin or keipis fra ony mā, to recompence al hurtis & iniuryis done be vs to our nychbour, according to our powar, and nocht only to wil to do thus, bot also to do it in deid, in all pointis quhairin our nychtbour aucht to be satisfyit be ony rycht reasone. And be yis it appeiris quhow god este∣mis our satisfactioun, bayth to him self and to our nychtbour eftir the will and powar of a mā and nocht eftir the equiuolence of yat quhilk is done. For as we said afore, to god na man can sa satisfie for syn. And Christ thairfor hes satis∣fyit for al, be vertew quhairof our satisfactioun is acceptabil and plesand to God, quhilk of his infinite gudnes & for Christis saik is satisfyit, that is to say, plesit with that lytil we do. Sa quhen this contritioun is had in the hart, con∣fessioun maid with ye mouth, and satisfactioun

schawin and promissit. Than O christin man and woman thow being penitent may desire to heir of the minister the cō••ortabil wordis of remissioun of synnis. And the minister yairapon, according to the euāgil pronounce y^e sentēce of absolutioun, sayand: Ego absoluo te a peccatis tuis, In nomine patris, et fil••i, et spiritus sancti. Amen. I as the minister of Christ be his auctoritie cōmittit to me at this tyme, assoilʒeis and lowsis the fra thi synnis, in the name of the father and the sonne, & the haly spreit, Amen. Vnto this absolutioun O christin man thow suld geue ferme credence, and beleue sickerly with ane perfite faith y^t thi synnis ar now forgeuin to y^e frely for the meritis of Christis passioun, quhilk meritis is now applyit to thee be y^e sacrament of Pennance.

It is also to be notit that cōfessioun to the preist is in the kirk profitablie commandit, to be vsit and frequentit for mony vthir gud causis, and specially for this cause, yat yai quhilk be custome ar drownit in syn and seis nocht the abhominatioun & perrillis of thair synnis, may be ane gud confessour be steirit and mouit to detest & be sorrowfull for thair synnis be declaring to thame the word of God, writtin in haly scripture to that effect, and also may schaw to thame the comminatioun of paynis aganis all per∣seuerand synnaris, and the promis of mercy, grace and glore, quhilk God makis to all thame that ar penitent, and sa exhort thame to reformatioun of thair lyfe.

Fynally it is to be remembrit, that nochtwithstā∣ding this way afore declarit is the ordinarie waie &

remeid for penitent synnaris to get remissioun of yair synnis & to be recounsalit to the fauour of god. Ʒit in case yat yai want a minister to heir thair con∣fessioun & pronunce the wordis of absolutioun, or in tyme of necessitie quhen a synnar hes nocht sufficiēt laser or opportunitie to mak his confessioun & to do the worthi fruitis of pennance, than trewly God wil accept his gud will for y^e deid. For gif he trewly repent him of his synfull lyfe, and with all his hart purpose throw godds grace to amend his lyfe, & gif he may get opportunite to mak confessioun and do satisfactioun, he salvndoutitly haue remissioun and forgeuenes of al his synnis.* 1.157 For as sanct Cypriane sais: Euin in the hour of dede quhen the saule is reddy to depart out of the body ye gret mercifulnes of God dispysis nocht penance, in sa mekil yat than nother the gretnes of synnis, nor the schortnes of tyme, nor the enormitie of lyfe excludis and puttis away a synnar fra y^e mercy of God, gif yair be trew contritioun and ane vnfenʒit change of the hart fra synful lyfe. The theif that hang on the cross as∣kit mercy with ane contrite hart, and incontinent he was maid ane cietesene of paradyse, and quhair as he had deseruit condemnatioun, his contrite hart w^t trew faith in Christ, changit his payn in to martyr∣dome, & his blud in to baptyme. That is to say, god of his gret mercy acceptit his dede for his perfite cō¦tritioun and faith to his saluatioun, as thoch he had bein baptisit. Ʒit nochttheles na man suld apon hoip of mercy, perseuere still in to his synfull lyfe.

Lyk as na mā wald be seik in his body apō hoip to recouir his heale agane be medicyne. For as mony that will nocht forsaik thair synful lyfe, & ʒit thinkis yat god will forgeue yame, ar oft tymes sa preuenit with the iust plage of god, yat nother yai haue tyme to conuert and turne to god, nor grace to ressaue ye gift of forgeuenes.* 1.158 Thairfor the scripture sais: Be nocht slawe to conuert and turne to gode, and defar nocht fra day to day. For the wrath of god (yat is to say) y^e rychteous iugemēt of god cūmis suddenly, & in tyme of vengeance he wil destroy the. Quhair for hauand hoip of the mercy of god on the ane syde, & feir of the iustice of god on the vthir, lat vs neuir dispair of the forgeuenes of our synnis, nor ʒit pre∣sumptuously remane stil in our synnis, kēnand yat the iustice of god will straitly require the dettis of all men, quhilk ar nocht forgeuin throw his mercy offerit in Christ. To quhom be honour and glore with the father and the haly spreit for euir and euir.

Amen.

☞Of the sacrament of extreme Vnctioun.

The xii. Cheptour.

IN the institutioun of yis haly sacrament we may weil vnderstand the gratious proui∣dence of God towart vs, quhilk at al tymes of our lyfe prouidis to vs help & remeid yai we may leif ane spiritual lyfe to his pleasure & sal∣uatioun of our saulis. In Baptyme we ar borne agane w^t ane spiritual byrth, & maid new creaturis

in Christ Iesu, and begynnis our spiritual lyfe. In Confirmatioun we ar cōfirmit be strenth of the haly spreit to stand sickerly in the same lyfe. In y^e Eucharist we ressaue spiritual fude to the sustētatioun of our saulis, and to be incorporat and ioynit to Christ Iesu our heid & king. And quhen we throw tentatioun of our spiritual en∣nymyes, with consent of our free will, fallis fra the same spiritual lyfe, be ye sacrament of Pen∣nance we ar restorit agane. Now quhat is yair mair to be done to vs, than to be helpit be sum spiritual remeid in ye tyme of our departing fra yis warld?* 1.159 Than trewly we haue gret mister of help, consolatioun and cōfort to be geuin baith to our body and to our saule. For of al tymes of our lyfe the tyme of our departing is maist per∣rillous, because yat the deuil our ennymye (spe∣cially at that tyme) gangis about lyk ane ram∣ping Lyon seikand quhom he may deuoir and swally, be cōsent to syn. Than is he maist fyerie and crewel to cast aganis vs his fyrie dartis, to sla our saulis be sum transgressioun of the commandis of God. Than is he maist diligent and besye to bring vs fra our faith, to stop our entrance to heuin, kennand that gif he preuale nocht agane vs at the tyme of our departing, that he sall neuir preuale agane vs. Quhairfor that we suld nocht want spiritual help & remeid in tyme of our last seiknes or yat apperandly is lyk to be our last seiknes, our saluiour Christ Iesu hes prouidit for vs y^e sacrament of extreme

vnctioun, quhairof we sal schortly declare to ʒow y^e institutioun, the {pro}mulgatioun & the vertew, effect & profit of the same. Wald ʒe ken quha ordanit this sacrament? quha bot our saluiour Christ Iesus? as we may gather of y^e wordis writtin in the euangil of S. Mark.* 1.160 Thair we reid yat our saluiour Christ callit to him his twelf Apostils, & send thame twa & twa togidder throw the land of Iewry, techit thame quhat thai suld say, gaue thame powar, quhilk yai mycht vse in helping of the pepil. Than it is said in the text: Exeuntes predicabāt, vt penitentiā agerēt et demonia multa ei••ciebant & vngebant oleo mul∣tos aegros, et sanabantur. Thai passit furth & pre∣chit to the pepil to do pennance, thai kest out mony deuillis fra men and wemen that was possessit, thai vnctit with oyle mony seik men & wemen, & yai war heilit of yair seiknes. In thir wordis y^u hes plainly schawin to the, yat the haly Apostils vsit to vnct seik folk w^t oyle & thai war healit. This trewly yai vsit nocht of thair awin presumptioun, bot allanerly be the institutioun, ordinatioun & cōmand of yair Lord and maister our saluiour Iesus Christ. Attour the effect of yair vncting wes nocht only to heile the bo∣dyes of thame yat was seik (quhilk commonly was done in the begynning of the kirk for cōfirmatioun of the faith) bot specially & maist principally, it was the help, consolatioun & helth of y^e saulis of thame y^t was seik, because y^e Apostils was nocht ordanit to be corporal Cirurginaris allanerly, bot erar to be pre∣chouris & spiritual medicynaris of the saulis. Sa y^e ald doctouris of the kirk, siclyk as venerabil Beide

and vtheris exponis yis place of the euangil, decla∣rand plainly y^t the haly Apostils be ye institutioun, ordinatioun & command of Iesus Christ, begane to vse the sacrament of extreme vnctioun in the lād of Iewry, quhen thai war send to preche the euangil. Nochttheles y^e Apostil sanct Iames, set furth & de∣clarit the same sacrament in to his epistil,* 1.161 schawand plainly the forme & maner of administratioun of ye same, sayand: Infirmatur quis ex vobis? Inducat presbyteros ecclesie et orent su{per} eum, vngentes eū oleo in nomine dn̄i, et oratio fidei saluabit infirmū, et alleuiabit eum dn̄s, & si in peccatis sit, remittētur ei. Gyf ony be seik amang ʒow, lat him call for the preistis of the kirk, & lat yame pray ouir him, & vnct him with oyle in the name of our Lord, & the prayar of faith sal saif him that is seik, & our Lord sal com∣fort him, & gif he be in synnis, yai sal be forgeuin to him. Heir we haue ane document, yat the vncting, quhair of S. Iames speikis, is ane sacrament, be∣cause it hes ane certane forme of wordis, ane sensi∣bil & effectuous signe of grace, & also a promis of y^e same expresly put. The word of God quhairwith this sacrament is ministerit is signifyit quhen sanct Iames sais, lat yame vnct him in the name of our Lord. Sa the preist yat is minister of yis sacramēt vnctis y^e seik persone▪ in the name of the father, and the son, & the haly spreit, beseikand almychty God, yat quhatsaeuir the seik persone hes synnit aganis God be abusioun of ony of his wittis, sensis, or mē∣bris, it may be forgiffin to him be vertew of Christ{is} passioun applyit to y^e seik persone be this vncting.

The promis of mercy & grace quhairapon ye word of this sacrament is groundit, is playnely expremit quhen he sais: The prayar of faith sal saif the seik persone, and gif he be in synnis, yai sal be forgeuin to him. quhilk promis w^tout dout was maid be our saluiour, & promulgat & set furth be sanct Iames. It is to be thocht,* 1.162 yat sanct Iames the Apostil of Iesus Christ wald set furth na thing belangand to our faith and sacramētis by the will and command of Christ. The element or sensibil thing of this sacrament is sanctifyit oyle, quhilk trewly is a con∣uenient mattir of this sacrament. For as the doctor Theophilactus sais: Oyle hes a vertew to heile a mā in his body, & to mak him blith in his mind, oyle is the nurischment of lycht. It is profitabil aganis gret labouris of the body,* 1.163 & mittigatis the ʒaicking of y^e mēbris. Al thir propirteis of oyle ar cōuenient to declare y^e vertew & effect of yis sacrament. The principal effect of it is remissioun of venial synnis. The secund is spiritual blythnes of our mind, ken∣nand that we haue gottin all helpis and remeidis, quhilk ar necessarie & profitabil for the help of our saule aganis all the perrillis that may occur to vs in tyme of our dede, and sa we cōsaue ane singular and constant hoip in the mercy of God, in the spe∣cial protectioun & defence of our saluiour, we trow sickerly yat the angels of God sall be assistent and present with vs, to defend vs aganis the powar of all the deuillis of hel. The haly spreit giffis to our saule sa gret consolatioun and confort in God, tha•• we ar content to thole the paynis of dede paciently,

and with ane blyth mynd to depart of this warld. The thrid effect of this sacrament, is that God al∣mychty (gif he think expedient to vs for the weil of our saule) be ye vertew of yis sacrament, sal deliuir vs fra our bodyly seiknes and restore vs agane to heil, quhilk he dois to mony & syndry seik personis yat ressauis this sacrament. Quhairfor O christin man and woman, I exhort the in Christ Iesu, cō∣temne nocht this haly sacramēt, quhilk thi saluiour hes ordanit as ane instrumēt of saluatioun. Thair for quhen it sall pleise the gudnes of God to call the fra this present warld be ony bodily seiknes, thow persaiffand thi self be al apperance lyke to depart, and chaunge this lyfe, than incontinent follow the counsale of sanct Iames, sent for the preist yat is th•• curat, require of him deuoitly to minister to the this haly sacrament of extreme vnctioun, that thow may obtene the thre fruitis afore rehersit, Remissioun of of thi venial synnis, ioye and blythnes of thi mynd. And gif it be expedient to the, also heile of thi body.

☞Of the sacrament of Ordour.

The xiii. Cheptour.

AS the haly sacramentis of the new testament ar necessarie to the christin pepil,* 1.164 because that be faith in Christ Iesu, & dew ministratioun and ressauing of thame, the meritis and vertew of Christis passioun is applyit to our saulis, as be spi∣ritual cundittis, vessellis and instrumentis of our saluatioun, sa it is necessarie that thair be in the

kirk of God certane men ordanit to be cōuenient mini••s of the same sacramentis. For g•• 〈…〉〈…〉 indifferently 〈◊〉〈◊〉 ane minister of ye 〈…〉〈…〉, quha•• wald follow, bot gre•• 〈…〉〈…〉 mi••ordour and confusioun ama•• christ•• 〈◊〉〈◊〉? Thairfor our saluiour quhilk (〈◊〉〈◊〉 s••nct Paule sais) is nocht God of dissentioun,* 1.165 bot of peice, and ••eand the eternal wisdome of God, 〈◊〉〈◊〉 and ordanis al thingis wish. H•• 〈…〉〈…〉 ordanit the sacrament of Ordour▪ quhairin spiritual powa•• is giffin to y^e minister of the kirk to minister the sacramentis. And for the declaratioun of this matir ʒe sall note f•• documentis. First ʒe sal vnderstand ya•• because our saluiour Christ was to tak away his corpo∣ral presence fra the kirk, he ordanit his Apo∣stillis to be ministeris of the sacramētis, he ga•• 〈◊〉〈◊〉 powar to consecrate and ••nister his bo∣dy and blud,* 1.166 quhen he said to thame: Hoc 〈…〉〈…〉 commemorationem Do•• thi•• in my re∣m••mbrance. He ga••e thame powar to ••inister the sacrament of Pennance quhen he said: Quo ••um rem••seritis peccata remittuntur eis.* 1.167 Quhais synnis ʒe forgeue thai ar forgeuin to thame. He gaue tham•• powar to 〈◊〉〈◊〉 & baptise the pepil quhen he said:* 1.168 Eu••••es docete omnes gentes, bap¦tizantes eos in nomine patⁱs, & 〈◊〉〈◊〉, et spiritu•• 〈◊〉〈◊〉. Gang and te••che all pepil and baptise thame 〈◊〉〈◊〉 the name of the father and the sonne, & the haly spreit. And so lykwise of all the laif.

Secundly▪ that powar and auctoritie, quhilk Christ ga••e to his Apostillis was nocht geuin to thame allan••••ly, bot it was geuin to thame and also to thair succe••sou••is ministeris of the kirk, to per∣seuere be successioun of tyme vnto the ••de of the warld. Sa sanct Paule declaris plainely writand thus to the Ephesianis: I•• ip••e dedit quo••dam quidem Apostolos, quosdam autem Prophetas,* 1.169 a∣lios vero Euangelistas, alios autem past••res et do∣ctores, ad consummationem sancto••um, in opus mi∣nisterii, in edificationem corporis Christi, donec oc∣curramus omnes in vnitatem fidei et agnimonis filii dei*. Our saluiour hes geuin sum to be Apostillis, sum to be Prophetis, 〈◊〉〈◊〉 to be Euangelistis, 〈◊〉〈◊〉 to be pastouris & doctouris, to the consummatioun and perfectioun of sanctis in the wa••k of ministra∣tioun, for the edificatioun of the mis•• bodye of Christ, quhil we all mete to gidder in ane ••aith and knawlege of the sonne of God. Heir ••how ••ets plainly, yat the office of ministratioun mone be had in the kirk sa lang as the kirk hes mis••er to be edifyit in the faith & knawlege of the sonne of God. And trewly that sal be to the end of the warld. Quharfor the powar of ministratioun of the sacra∣mentis geuin to the Apostillis▪ was to be bad in the kirk quhil the end of the warld. Sa our saluiour said to his Apostillis: Ecce ego vobiscum su•• vs{que} ad cōsummationem seculi.* 1.170 Behald I am with ʒow quhil the end of the warld.

Thridly,* 1.171 ʒe sal vnderstand yat Ordour quhai••in powar is geuin to the ministeris of y^e kirk may weil

be callit ane sacrament, because it hes lyk vthir sacramētis ane sensibil signe, quhilk is imposi∣tioun of hādis. it hes ane special forme of word{is} vsit in the sacrament of the same, & also promis of grace to be assistent in the same sacrament, quhilk promis is expremit be S. Paul writand thus to his dicipil Timothe:* 1.172 Attende tibi et do∣ctrine, insta in illis, hoc enim faciens teipsū saluū fa∣cies & eos qui te audiunt.* 1.173 O my discipil Timothe tak tent to thi self quhow yow suld leif, and also tak tent to thi leirning, quhow thow suld teiche thi pepil, be diligent and perseuerand in thame bayth, and sa doand thow sall saif thi self & also thame that heiris the.* 1.174 And agane he sais: Noli negligere gratiam▪ quae est in te, que data est tibi, {per} prophetiam cum impositione manuum presbyterii. Negleck nocht the grace or y^e gift of god, quhilk is in the, quhilk is geuin to the throw prophecie with the impositioun of the handis of ane preist And agane he said to him: Admoneo te vt resu••ci∣tes gratiam dei,* 1.175 que in te est per impositionem ma∣nuum meatum. I warne the yat thow steir vp in thi self the grace of God quhilk is in the, be lay∣ing on of my hādis. Also he wrait to his discipil Tytus on y^e same maner sayand thus: Huius rei gratia reliqui te Cretae,* 1.176 vt ea que desūt corrigas et constituas per ciuitates presbyteros, sicut et ego disposui tibi. For this cause sais he, I left the at Crete, that thow mycht correck thai thingis yat misteris, and to ordane preistis in citeis as I haue disponit to the.

Heir O christin man, thow may vnderstand twa thingis. The ane, yat the sacrament of Ordour is nocht the inuentioun or traditioun of mā, bot yat it is the ordinatioun of Christ,* 1.177 & vsit be his Apostillis. The vthir is, that y^e ordinatioun of ministaris in the kirk of god, belangis to the bi∣schoppis allanerly, & nocht to the cōmon pepil.

Fourtly ʒe sall vnderstand that because the sacrament of Ordour is ordanit to y^e cōuenient dispēsatioun & ministratioun of the sacramētis, and of all y^e sacramentis, the haly & blissit sacra∣ment of the Altar is maist principal, maist excel∣lent and maist precious, thairfor the sacrament of Ordour and namely preistheid is principally institute and ordanit to consecrat the sacrament of the Altar, & to dispens and minister the same conueniently to the christin pepil. Mairouir because the pepil may nocht worthily ressaue the same sacrament except thai be preparit & maid reddy to it, be faith and ane cleine conscience,* 1.178 thairfor the sacrament of Ordour & preistheid extendis also to the ministratioun of tha sacra∣mentis, quhairby remissioun of synnis is geuin as Baptyme and Pennance, or ellis augmenta∣tioun of grace, as extreme Vnctioun & Matri∣monye, Sa the maist principal & maist excellent ordour is Preistheid, quhilk is powar to conse∣crat and minister the sacramētis afore said. And secundly to teiche the pepil the word of God,* 1.179 sa mekil as it is necessarie to thame to knaw, for thair eternal saluatioun, For as it is writtin:

Labia sacerdotis custodiunt scientiam et legem re∣quirent ex ore eius,* 1.180 quia angelus domini exercitu•• est. The lippis of a preist keipis science & knaw∣lege, & the pepil sal require y^e law fra his mouth, for he is the angel, that is to say, the messinger of almychty God the Lord of hostis & armyes. And thridly for to pray for the prosperitie of all christin pepil, & specially of thame, quhilk ar cō∣mittit to thair cuir. In thir thre pointis, yat is, to minister the fiue sacramentis afore rehersit. Baptyme, Pennance, the Eucharist, extreme Vnctioun and Matrimony (as for the ministra∣tioun of Confirmatioun & Ordouris it belāgis allanerly to the office of ane bischop, that vnite may be kepit in the kirk of God.) To preche or teche the word of God, als mekil as is necessarie to the common instructioun of the pepil, & also to pray to God daily for the pepil, Thus suld al preistis haffand cuir & charge of saulis, occupye and exerce thame self at all tymes conuenient & necessarie. And suppse the preist leif nocht sa per¦fitly as he is bound, and also is nocht sa exem∣plaire to y^e pepil as is requirit to his vocatioun, ʒit the pepil suld nochttheles heir his Mes and ressaue fra him the sacramentis, because yat the vertew and effect of ye sacrament standis nocht in the gudnes and meritis of the minister, bot allanerly in the gudnes and meritis of our sal∣uiour Christ, sa y^• the euil of the minister stoppis nocht the effect of the sacrament.

The fift thing to be notit in this matir is, yat

the powar of ane bischop is to minister certane sacra¦mētis, quhilk the simpil preistis may nocht do, and also powar of iurisdictioun in preeminence and dig∣nitie aboue ane simpil preist. To the preist that hes allanerly the sacrament of Ordour, pertenis to mi∣nister the word of God, & the sacramentis afore re∣hersit, to pray for the pepil, bot to ane bischop per∣tenis the same thre effectis specially and principally as successouris of the Apostils. And with that that haue the powar of iurisdictioun, be the auctoritie quhairof thai may excōmunicat and curs al yame y^• cōmittis greuous dedlie synnis oppinly, & ar callit to iugement & will nocht cum, or gif thai cum, thai will nocht obey the sentence of the iudge of the kirk. siclyk personis lawfully may be excōmunicate, yat is to say, excludit and put out of ye company & com∣munioun of faithfull pepil. Quhilk excommunica∣tioun is nocht geuin to thame as ane distructioun,* 1.181 bot as ane medicyne for thair correctioun, that be sic exclusioun, thai beand eschamit for thair falt, & also yat thai ar priuate the participatioun of the meritis of Christ geuin be the sacramētis and also the me∣ritis of the kirk, may returne to the obedience of the kirk, & be excōmunicatioun as be ane medicinabil correctioun may amend thair lyffis, and amang the christin pepil leif lyk christin men. This powar of cursing was geuin be our saluiour to y^e kirk, quhen he said: Si ecclesiam nō audierit,* 1.182 sit tibi sicut ethni∣cus et publicanus. Gyf a mā will nocht be obedient to ye lawful cōmand of y^e kirk, yat is to say, of yame that hes auctoritie in the kirk, lat thame be to the

as the Hethin and Publicane, that is to say, la•• yame be excludit fra y^e company of christin pepil and thair haly communioun, euin as Hethins & Publicanis ar. And as the bischope hes powar to curs siclyk mē, sa hes he powar to lowse yame and assolʒe thame, quhen yai ar penitent & obe∣dient, according to the wordis of Christ sayand: Quecun{que} ligaueritis.* 1.183 &c. As for vthir ordouris and digniteis of the kirk, we think thame nocht necessarie to be exponit to ʒow, because y^e knaw∣lege of yame makis nocht mekil to ʒour edifica∣tioun.

☞Of the sacrament of Matrimonie.

The xiiii. Cheptour.

MAtrimonye was institute and ordanit be almychty God in Paradise afore y^t fal of Adam, to be ane lawfull coniunctioun of man and woman in ane continual & inseperabil fellowschip of lyfe till dede depart thame, accor∣ding to the wordis that Adam said: Relinquet homo patrem et matrem et adherebit vxori sue,* 1.184 e•• erunt duo in carne vna. The maryit man sall laif his father and his mother, sa that he sall nocht be oblissit to dwell with thame, & he sall adheir and dwel with his wyfe, and thai sal be twa per∣sonis in ane flesche, because that thai sall bayth concurre in the generatioun of ane barne.

* 1.185Matrimony was institute & ordanit for four principal causis. First that it mycht be the first

coupil or coniunctioun of ane haly, luffand and freindly fellowschip betwene man and woman, The man to rewle, and the woman to be rewlit and obey the man, thairfor God said: Faciamus ei adiutorium simile sibi. Lat vs mak to man ane help, lyk to himself. The secund cause was ge∣neratioun & educatioun of barnis to the seruice of God. Thairfor God said:* 1.186 Crescite et multipli∣camini et replete terrā. Grow and be multiplyit and fil the erd. The thrid cause of Matrimo∣ny was eftir the fall of Adam, to eschaip the syn of fornicatioun quhen men hes nocht the gift of chastitie, and to vse the plesure of the body in the honestie of mariage. Thairfor sanct Paule sais: Propter fornicationem vnusquis{que} suam vxorē habeat, & vnaque{que} suum virū habeat.* 1.187 To eschaip fornicatioun (quhen men hes nocht the gift of chastitie and hes na lawful impediment) lat ilk mā haue his awin wyfe, and ilk a woman haue hir awin husband. The fourt principal cause of matrimonye was that it mycht be ane figure or takin of y^e maist haly & beluffit coniunctioun that was to be betwene Christ to cum and the kirk, quhilk coniunctioun was forsein & preor∣dinate of God before the beginning of y^e warld, according as sanct Paule sais:* 1.188 Qui elegit nos in ipso ante mundi constitutionem. God the eternal father hes chosin vs in Christ Iesu before the beginning of y^e warld. And doutles matrimony is ane sacrament, that is to say, ane haly signe or takin of y^e same coniunctioun that is betwene

Christ & his kirk. For as be the first institutioun of matrimonie ane husband is ioynit to ane wyfe, with ane band of fellowschip inseparabil till dede depart yame, sa the sonne of God Iesus Christ as ane spi∣ritual husband, & the hail vniuersal congregatioun of faithfull men & wemen as ane spiritual wyfe, ar couplit & ioynit togidder w^t ane inseperabil bād of faith.* 1.189 Thairfor S. Paul sais spek and of y^e band of matrimonie. Sacramentum hoc magnū est, ego autē dico in Christo et in ecclesia. Matrimonye is ane gret sacrament, bot I say in Christ and in the kirk. And suppose matrimonye was ordanit to sa strait & inseperabil cōiunctioun of a mā & a woman, ʒit eftir the fal of Adame in the tyme of the law of nature & also writtin,* 1.190 matrimonye fell fra that perfectioun & was degenerat in twa pointis fra y^e first institution. For ane mā maryit mony wyffes, & sumtyme a mā haffand displesure at his wife wald geue to hir a li∣bel of partising & put hir fra him & lowse ye band of matrimonye. The first of yir twa pointis, quhilk is yat a mā mycht haue syndry wyffis, specially y^e haly Patriarchis & kingis, as Abraham, Isaac, Iacob, Dauid, with the laif. It was lauchful be the secret dispensatioun of God, for twa reasonis, the tane is mistik, to be ane figure yat the sonne of God Iesus Christ suld cowpil to him self be the spiritual matri∣monye of faith bayth ane congregatioun of Iewis, and also ane congregatioun of Gentillis, to be to him ane halye kirk. The vthir reasone is litteral, that twa mycht multiply the pepil of Israel, quhilk was the chosin pepil of God, amang quhom and of

quhom the sonne of God was to be incarnate. And as for the secund point quhilk was partising, Mo∣ses tholit it to be vsit, because of the hardnes of yair hartis, for yair was amang thame mony styf neckit proud and malicious men to thair wyffis, and for ane litil displesure was reddye to slay thair wyffis. Thairfor to keip thame fra the gretar syn, quhilk was slaying of thair wyffis, he tholit thame to com∣mit the les syn, quhilk was partising w^t yair wyffis Bot quhen the tyme of grace was cum, quhairin it plesit the father eternal to restore be his sonne our saluiour thai thingis that was in heuin and erd, he restorit also matrimonye to the perfectioun of the first institutioun. Thairfor he sais:* 1.191 Qui fecit homi∣nem ab initio, masculum et feminam fecit eos deus, et dixit. Propter hoc dimittet homo patrem & ma∣trem, et adhaerebit vxori sue, et erunt duo in carne vna. Ita{que} iam nō sūt duo, sed vna caro. Quos igitur deus cōiunxit, homo non separet. He yat maid mā in the beginning, maid yame man and woman, and said: For this cause sall a man laif father and mo∣ther, and adheir and cleif to his wife, and thai twa sall be ane flesche. Now ar thai nocht twa than, bot ane flesch. Lat nocht mā yairfor seuir or put syndry that, quhilk God hes couplit togidder. And a litill eftirhend he sais: Moyses ob duritiam cordis vestri permisit vobis dimittere vxores vestras,* 1.192 ab initio autem non fuit sic. Quamobrem quicun{que} dimiserit vxorem suā, nisi ob fornicationē, et aliā du••erit, me∣chatur. Moyses because of y^e hardnes of ʒour hart{is} sufferit ʒow to put away ʒour wyffis. Nochttheles

fra y^e begynning it was nocht sa. Bot I say to ʒow: quhasaeuir puttis away his wyfe (except it be for fornicatioun) and maryis ane vthir, breikis matri∣monye, and quhasaeuir maryis hir yat is deuorsit, cōmittis adultery. Thir wordis of our saluiour ar expounit be his discipil and Apostil sanct Paule, sayand: Iis qui matrimonio iuncti sunt, precipio nō ego,* 1.193 sed dominus vxorem a viro non discedere, {quod} si discesserit, manere innuptam, aut viro suo reconci∣liari. To thame that ar maryit lawfully, command nocht I bot our Lord, yat the wyfe depart nocht fra hir husband, bot and gifsche depart fra him, lat hir remane vnmaryit with ane vthir man,* 1.194 or ellis to be recounselit agane to hir awin husband. Of thir auctoriteis quhilk we haue alledgit to ʒow of our saluiour & sanct Paule, we may gaddir twa singu∣lar conditiouns of that mariage, quhilk is amang christin men. The ane is, that matrimonye is alla∣nerly betwene twa personis, that is say, a man and a woman, sa yat it is nocht lawful for a man to haue may wyffis than ane at anis: Erunt duo in carn•• vna. Thai sall be twa personis in a flesche, quhilk may be cōfirmit be the wordis of sanct Paule: Mu∣lier potestatem corporis sui nō habet, sed vir, simi∣liter et vir potestatem corporis sui non habet, sed mulier. The woman hes nocht powar of hir bodye, bot hir husband, and lykwise the man hes noch•• powar of his body, bot the woman hes it. Sa it fol∣lowis yat the man can nocht geue the powar of his body, to may than ane. And quhē our saluiour said Quhasaeuir puttis away his wife (except for forni∣catioun)

and maryis ane vthir, he cōmittis ad∣ulterie, he teichis plainly, that a man may nocht haue twa wyffis. For and gif it war lawfull to haue twa wyffis at anis, that mā cōmittit nocht adultery in mariage of ane vthir, his first beand alyue. Now our saluiour sais plainly, yat quhē he maryis ane vthir, sche beand alyue, he com∣mittis adultery. The secund cōditioun, is yat the band of matrimonie anis lauchfully cōtrac∣kit, may nocht be dissoluit and lowsit agane be ony diuorcement or partising, bot allanerly it is lowsit be the dede of the ane of thame, for trewly the partising & deuorsing, quhilk our saluiour sais may be done for fornicatioun, suld be vn∣derstād allanerly of partising fra bed & borde, & nocht fra y^e band of matrimony, as it is plain be the wordis of S. Paule, quhilk sais, Lat hir be recounsalit agane to hir husband. And in the meane tyme quhasaeuir maryis hir, he cōmittis adultery. It is to be notit also, that for the same twa singular conditiouns afore rehersit, matri∣monye may weil be callit a sacrament, That is to say, a takin or signe of ane haly thing, quhilk is coniunctioun of haly kirk with Christ Iesu. For as in matrimonye ane mā hes bot ane wyfe with quhom he suld remane without ony parti∣sing, sa Christ Iesus hes cowplit to him self ye vniuersal kirk of christin men and wemen as ane spiritual wyfe, and will neuir parte fra hir, bot will be ioynit with hir euir, heir be grace and in heuin be glore. Mairouir a sacrament is

callit a sensibil & 〈…〉〈…〉 of mu••••••hil grace, quhilk is geuin to thame thar worthily r••ssau••s the same sacrament. Now it can nocht be denyit 〈◊〉〈◊〉 yat grace is geuin in the sacrament of Matrimonye to yame y^t a•• lawfully maryit togidder, be 〈◊〉〈◊〉 of y^• quhilk grace thai may ke••p the band maid b•• thame. that thai may l•• ane and vthir as Christ luffit the kirk, yat thai may with diligence bring vp yair barnis to the seruice of God, yat yai may thole paciently all molestatiouns and tribulatioun of the warld▪ quhilk 〈◊〉〈◊〉 chancis to maryit personis, that thai may tho••e ane ane vthir, and ane 〈◊〉〈◊〉 ane vtheris imperfectioun. All yir thingis can no••ht be had without the grace of God, quhilk is geuin in ye sacrament of matrimonye as it apperis plainely be the wordis of our saluiour, sayand: Quos Deus con¦iunxit homo non separer. Thai quhom God hes ioynit in mariage togydder, lat na man seuir. And how can thai want the grace of God, quhom God ioynis togidder, gif thai keip thair mariage con∣forme to the law of God? Mairouir, as in ilk ane sacrament thair is ane sensibil matir, & ane certane forme of wordis groundit apon sum special promis of God sa thair is in the sacrament of matrimony, The sensibil matir is the man & the woman quhilk ar faithful personis able to contract mariage.* 1.195 The forme of wordis is that, quhairby the ane giffis to the vthir powar of thair bodye exprement thair cō∣sent to y^e same be wordis of ye present tyme. Quhen the man sais to the woman, I tak the to my weddit wyfe, & the woman sais to the man, I tak the to my

maryit husbād, baith of yame ending yir wordis be m••ations of God, sayand: ••n ye name of the fa∣ther▪ & the sonne, & the haly spreit. This cōsent in to carnal copula•• expremit be y^e wordis of ye pre∣sent tyme, is ye cause of matrimony. And eftir y^e cō∣sent, quhen yai cō••••me togidder in carnal deid, ma∣riage is consūma•• & endit.* 1.196 The promis of God an∣nexit to yis 〈◊〉〈◊〉 may be ga•• 〈…〉〈…〉 wordis of S. Paule, quhilk he w••itis to Timothe on this maner. spe•• and of y^e woman: Salu 〈…〉〈…〉 generationem, si permanserit in fide, et dilectione, et ••ficatione, 〈◊〉〈◊〉 sobrietate. S••he ••al be saffit be generation of barnis, gif sche p••••seueris in fa••th and 〈◊〉〈◊〉 & sāctificatioun w^t sobernes. And na dout bot y^e same promis is maid to the mā, because he cō¦cu••••is w^t the woman to y^e generatioun of barnis be the institutioun & ordinatioun of god. Quhat is y^e vertew or {pro}pir effect of matrimony?* 1.197 S. Augustine sais yat yair is thre gret g••dis of matrimony▪ The fir••t is ane sacrament, be ye quhilk we vnderstād y^• the hand of matrimonye suld nocht be lowsit be ony ma••er of wyse til dede of y^e ane parte lowse it▪ as we declarit to ʒow afore. The secund is fidelite or faith¦fulnes quhairby we vnderstād yat maryit personis suld keip yair promis faithfully ane to ane vthir, sa yat ye mā suld nocht haue carnal deid w^t ony vthir woman sa lang as his lawful wyfe leiffis, and lyk∣wise the woman suld nocht haue carnal deid w^t ony vthir man▪ sa lang as hir lawful husband leiffis. The thrid is barnis, & be this we vnderst••d yat gif God send yame barnis, y^t yai ••uld bring yame vp in

nurture and vertew, that thai may be seruādis to God. And this is the principal end & cause of matrimony. And to kē gif a maryit mā may syn with his wyfe, ʒe sall note four pointis. First that quhen maryit personis conuenis to gidder intend and to bring furth barnis to the seruice of god, nocht only thai syn nocht bot yai haue me∣rit & pleise God in sa doing. Secundly, quhen a maryit man hes carnal deid with his wyfe in∣tend and allanerly to keip hir fra fornicatioun & adultery, requirit to do the same be hir, lykwise he synnis nocht, bot dois ane deid of iustice and rychteousnes. Thridly, quhen ane maryit mā hes carnal deid with his wyfe, nocht intend and procreatioun of barnis, nother eschewing forni∣catioun of his wyfe, bot mouit with y^e fragilitie of his nature, intend and to keip him self fra fornicatioun, lykwyse he synnis nocht.

* 1.198Fourtly, quhen he kennis his wyfe carnally, nocht intend and procreatioun of barnis, nor e∣schewing of fornicatioun of his wyfe or of him self, bot intend and principally to fulfill the lust of his body, and thairin puttis his fe∣licitie, he synnis greuously. Thairfor lat thame abstene for a tyme (eftir sanct Paulis counsale) to pray,* 1.199 and to ressaue Christis body. To quhom be all honour. Amen.

Notes

• * 1.1

  Esaie. 12.
• * 1.2

  Ioan. i.
• * 1.3

  The hail number of the sacra∣mentis.
• * 1.4

  Psal. 83.
• * 1.5

  Titum. iii.
• * 1.6

  Aug. con∣tra Faustū lib. 19. ca. 11. & de doctrina christiana lib. 3. ca. 9
• * 1.7

  Sensibill takins of Christis re¦ligioun.
• * 1.8

  Luce. x.
• * 1.9

  Aug. con∣tra Faustū lib. 19. ca. 11.1••.16
• * 1.10

  Aug. con∣tra Faustū lib. 19. cap. 9.
• * 1.11

  Contra Faustum. lib. 19. cap. 16.
• * 1.12

  Lib. 8. de ••rinitate.
• * 1.13

  i. Petri. iii.
• * 1.14

  Marce. 16
• * 1.15

  Of the promis of baptyme. Math. 28
• * 1.16

  Aug. con∣tra Faustū lib. 19. cap. 16.
• * 1.17

  The sen∣tēce of the vvordis of Baptyme.
• * 1.18

  Augusti. in Ioānnem. tracta. 80 Of the cō∣nand maid in baptym betvvein God and man.
• * 1.19

  i. Petri. iii.
• * 1.20

  Circumci∣sioun vvas ane figure of Bap∣tyme. Gene. 17.
• * 1.21

  Math. 28
• * 1.22

  Gene. 17
• * 1.23

  Ioan. iii.
• * 1.24

  Of the ver¦tevv and effect of Baptyme.
• * 1.25

  Psal. 50.
• * 1.26

  Ephe. 2.
• * 1.27

  Ezechi. 18
• * 1.28

  Roma. 6.
• * 1.29

  The first effect of Baptyme.
• * 1.30

  Actuum. 2
• * 1.31

  The secūd effect of Baptyme.
• * 1.32

  The thrid effect of Baptyme.
• * 1.33

  Gala. iii.
• * 1.34

  That car∣nal concu∣piscence eftir bap∣tyme is nocht syn but cōsent
• * 1.35

  The 〈◊〉〈◊〉 effect of Baptyme.
• * 1.36

  Conueni∣ent causis of the ceri¦moneis v∣sit in Bap∣tyme.
• * 1.37

  The first cerimonie of baptym••
• * 1.38

  Math. 19.
• * 1.39

  The Ca∣techisme.
• * 1.40

  Quhat is the mini∣ster of Baptyme.
• * 1.41

  Hovv ex∣pedient it is to res∣saue the sacrament of Confir∣matioun.
• * 1.42

  Gala. 5. Roma. 7.
• * 1.43

  Iacobi. 4
• * 1.44

  i. Ioā. vlti.
• * 1.45

  i. Pe. vlti.
• * 1.46

  2. Timo. 2
• * 1.47

  Ioan. 15.
• * 1.48

  Ioan. 20.
• * 1.49

  Luce. 24.
• * 1.50

  Actuum. i.
• * 1.51

  Actuum. 8 The sacra¦ment of Cōfirma∣tioun is de¦clarit be tvva pla∣cis of the scripture.
• * 1.52

  Actu. 1••.
• * 1.53

  i. Petri. 2.
• * 1.54

  2. Cor. 2.
• * 1.55

  Of the vvord of Confirma¦tioun.
• * 1.56

  Of the ver¦tevv and effect of Confirma¦tioun.
• * 1.57

  Of the gift of vvis¦dome.
• * 1.58

  Psal. 33.
• * 1.59

  Iacobi. i.
• * 1.60

  Iaco. iii.
• * 1.61

  Of ye gift of vnder∣standing. Psal. 118.
• * 1.62

  Apoca. iii
• * 1.63

  Math. xi.
• * 1.64

  Of ye gift of coūseil.
• * 1.65

  Psal. 57.
• * 1.66

  2. Cor. 9.
• * 1.67

  Of ye gift of Forti∣tude.
• * 1.68

  2. Ti. iii.
• * 1.69

  Actuum. v
• * 1.70

  Of ye 〈◊〉〈◊〉 of science.
• * 1.71

  Iob. 28.
• * 1.72

  Sapien. 4
• * 1.73

  Iob. i.
• * 1.74

  Tobie. i.
• * 1.75

  2. Petri. 2
• * 1.76

  Of ye gift of pyetie. 1. Timo. 4
• * 1.77

  Math. 5.
• * 1.78

  Of ye gift of Feir.
• * 1.79

  Psal. 18.
• * 1.80

  Ioan. 6.
• * 1.81

  Of the fi∣guris of this maist excellent sacrament
• * 1.82

  Of the syn¦dry namis of this pre¦cious sa∣crament.
• * 1.83

  Luc••. 22.
• * 1.84

  Quhi is yis sacrament callit the suppar of our Lord.
• * 1.85

  1. Timo. iii
• * 1.86

  Ioan. xix.
• * 1.87

  Apoc. 17.
• * 1.88

  Of the vvord of God that belāgis to the conse∣cratioun of this di∣uine sacra¦ment.
• * 1.89

  Luce. 22. i. Cor. 11.
• * 1.90

  Grego∣rius.
• * 1.91

  Of the ve∣rite of the body and blude of our salui∣our Christ in the sa∣crament of the Altar. Roma. 10
• * 1.92

  Math. 2••
• * 1.93

  Ioan. xiiii
• * 1.94

  Psal. 115.
• * 1.95

  Luce. i.
• * 1.96

  Psal. 148
• * 1.97

  i. Cor. xi.
• * 1.98

  i. Cor. x.
• * 1.99

  Of the fru¦tis and ef∣fectis of this sacra∣ment.
• * 1.100

  Spiritual fude of our faulis▪ Ioan. 6. Agustin••
• * 1.101

  Ambrosi{us} Psal. 77.
• * 1.102

  Ioan. 6.
• * 1.103

  Psal. 110.
• * 1.104

  Incorpo∣ratioun to our salui∣our Christ
• * 1.105

  Ioan. 6.
• * 1.106

  Augmēta∣tioun of ye meritis of our faith.

  Magister sēten. in 4 dist. 12.
• * 1.107

  Lifting vp of our hoip.
• * 1.108

  Augmēta∣tioun of cheritie.
• * 1.109

  Hylarius 8 de trini.
• * 1.110

  Quick re∣mēbrance of the pas∣sion of our saluiour Christ. i. Cor. xi.
• * 1.111

  Vnite and concord a¦mang chri¦stin pepil.
• * 1.112

  i. Cor. x.
• * 1.113

  i. Cor. xi. Hovv chri¦stin men & vvemen suld pre∣pair yame self to the vvorthi re¦sauing of this sacra∣ment.
• * 1.114

  vvith ane rycht in∣tentioun.
• * 1.115

  vvith ane perfit and hail faith.
• * 1.116

  Roma. 6.
• * 1.117

  vvith ane clein con∣science.
• * 1.118

  i. Cor. xi.
• * 1.119

  Math. 22
• * 1.120

  vvith de∣uoit pray∣ar and o∣rison.
• * 1.121

  2. Cor. iii.
• * 1.122

  Psal. l.
• * 1.123

  Math. ••.
• * 1.124

  Math. 23.
• * 1.125

  Psal. 33.
• * 1.126

  i. Reg. i.
• * 1.127

  Of the ne∣cessary in∣stitutioun of the sa∣crament of Pennance
• * 1.128

  The ver∣tevv of Pennance
• * 1.129

  Luce. xiii.
• * 1.130

  Ezechi. 18
• * 1.131

  Math. 9. Luce. 5.
• * 1.132

  Apoca. 2.
• * 1.133

  Sacramen¦tum peni∣tentie.
• * 1.134

  Ioan. 20.
• * 1.135

  Quha hes povvar to forgeue synnis in the sacra∣ment of Pennance
• * 1.136

  Quhat thī¦gis ar re∣quirit to the ressa∣ning of ye sacrament
• * 1.137

  Iohel. 2.
• * 1.138

  Fides.
• * 1.139

  Faith is y•• ground of the sacra∣ment of Pennance
• * 1.140

  Ezechi. 33.
• * 1.141

  Math. 11.
• * 1.142

  Of contri∣tioun the first part of penāce
• * 1.143

  Psal. ••.
• * 1.144

  Psal. 37.
• * 1.145

  Esaie. 38.
• * 1.146

  Ieremi. 3.
• * 1.147

  Of con∣fessioun ye secund part of Pennance
• * 1.148

  Luce. 18.
• * 1.149

  Ioan. 20.
• * 1.150

  Of satisfac¦cioun the thrid part of penāce.
• * 1.151

  Titum. 2.
• * 1.152

  1. Io••n 2.
• * 1.153

  Math. 3.
• * 1.154

  i. Cor. xi.
• * 1.155

  2. Reg. 12
• * 1.156

  Roma. 6.
• * 1.157

  Cyprian{us}.
• * 1.158

  Eccle. 5.
• * 1.159

  Hovv ex∣pedient it vvas till ordane ye sacrament of extreme vnctioun.
• * 1.160

  Marce. 6. That our saluiour Christ or∣danit the sacrament of extreme vnctioun.
• * 1.161

  Iacobi. 5. S. Iames sittis forth and decla¦ris this sa∣crament.
• * 1.162

  Iaco. 5.
• * 1.163

  The frutis and effec∣tis of this sacrament
• * 1.164

  Of the ne∣cessary in∣stitutioun of this sa∣crament.
• * 1.165

  ••. Cor. 14.
• * 1.166

  〈1 paragraph〉〈1 paragraph〉
• * 1.167

  Ioan. ••0
• * 1.168

  Math. 1••.
• * 1.169

  Ephe. ••
• * 1.170

  Math. 28.
• * 1.171

  Ordour is ane sacra∣ment.
• * 1.172

  1. Timo. 4
• * 1.173

  Promis of grace an∣nexit to Ordour.
• * 1.174

  ••. Timo. 4
• * 1.175

  ••. Timo. 1
• * 1.176

  Ti••. i.
• * 1.177

  The ordi∣natioun of ministers in the kirk belāgis to bischops.
• * 1.178

  Ye aucto∣rite of ane preist is to minister ye sacramētis
• * 1.179

  To prech the vvord of God.
• * 1.180

  Malach. 2
• * 1.181

  Hovv cur∣sing vveil vsit is ane medicyn••
• * 1.182

  Math. 18.
• * 1.183

  Math. 18.
• * 1.184

  Gene. 2.
• * 1.185

  Four cōue¦••nt cau∣sis of the institution of matri∣monye. Gene. 2.
• * 1.186

  Gene. 1.
• * 1.187

  i. Cor. 7.
• * 1.188

  Ephe. 1.
• * 1.189

  Ephe. 5.
• * 1.190

  Hovv the perfection of matri∣mony vvas degenerat
• * 1.191

  Math. 19. Vovv our saluiour is storit ma∣trimonye to the first institution.
• * 1.192

  Math. 1••.
• * 1.193

  1. Cor. 7.
• * 1.194

  Tvva sin∣gular con∣ditiouns of the ma∣riage that is amang christin men and vvemen. ••. Cor. 7.
• * 1.195

  Ye sensibil signe of mariage.

  Ye forme of vvordis vsit to the cōtract of mariage.
• * 1.196

  The pro∣mis of grace an∣nexit to mariage. i. Timo. ••.
• * 1.197

  The frutis or effectis of mariage
• * 1.198

  Hovv ane maryit mā may synne vvith his vvyfe.
• * 1.199

  ••. Cor. 7.