Ratis Raving, and Other Moral and Religious Pieces, ed. by J. Rawson Lumby
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Date: 0101-01-01T00:00:00+00:00

Corpus of Middle English Prose and VerseTitle:Ratis Raving, and Other Moral and Religious Pieces, in Prose and Verse Editor:J. Rawson Lumby

Publisher: N. Trübner & Co.

City:London

Date:1870

Series:Early English Text Society (Series). Original Series : 43: 1870

Note: Call number: 820.6 E13 no. 43 1969

Derived from: MS. KK. 1. 5, Cambridge University View Source Description and Table of Contents |View Full Header of the Electronic Edition

Ratis Raving,

and

Other Moral and Religious Pieces,
in Prose and Verse.

EDITED FROM THE CAMBRIDGE UNIVERSITY MS. KK. 1. 5, BY

J. RAWSON LUMBY, M.A.,

LATE FELLOW OF MAGDALENE COLLEGE, CAMBRIDGE.

GREENWOOD PRESS, PUBLISHERSNEW YORK

Originally Published in 1870
for the Early English Text Society
by N. Trübner & Co.,London

First Greenwood Reprinting, 1969

PRINTED IN THE UNITED STATES OF AMERICA

Page [1]

(1.) CRAFT OF DEYNG.

folio 1

SEn the passage of this vrechit warlde, the quhilk is callit dede, semys harde, perelus, ande rycht horreble to mony men, alanerly For the wnknawlage at thai have thare-of, tharfore this lytill trety, the quhilk is callyt the craft of deyng, is to be notyde & scharply consederyt to thaim that are put in the fech[t]inge of dede; For to ţaim, ande to al vthere folk, It may awaill rycht mekle till have a gude ende, the quhilk makis a werk perfyte, as the ewill end wndois al gud werk before wrocht. The fyrst chepture of this trety begynnys of the commendatioune of dede, Fore ded, as haly wryt sais is mar pretiouxe and worthy, is maist terreble, of al thing that may be Thocht. Ande in-samekle as the saull Is mare pretious & worthy than The body, in-samekle is the ded of It mare perulus and doutable to be tholyt. Ande the ded of synfull man, but sufficiant Repentans, is euer ill, as the dede of gude men, how soding or terreble at euer It be, is gude & pretious before gode: For the dede of gude men is nocht ell bot the pasing of personis Retwrnynge fra banasynge, offputyng of a full hevy byrdinge, end of all seknes, eschevyng of perellys, the terme of all Ill, the brekinge of al bandys, the payment of naturell det, the agane-cumynge to the kynde lande, ande the entering to perpetuall Joy and welfare; And tharfor the day of ded o neide men is better than the day of thar byrthe; And sa thai that ar all weill schrewyne, and deis in the faithe and sacrementis of haly Page 2
kyrk, how wyolently at euer thai dee, thai suld nocht dreid thare ded; Fore he that valde weill de, suld glaidly dee, and conferme his wyll to the wyll of gode; for sen vs behwys all de o neid, and we wat noţer the tyme nor the sted, we suld resaue It glaidly, that god and nature has ordanyt, & gruche nocht thar-wyth, sen It may nocht be eschewyt, For god, at ordanyt ded, ordanyt It fore the best, ande he is mare besy fore our gud than we our self can ore may be, sen we ar his creaturys and handewerkis; and tharfore al men that wald weill de, suld leir to de, the quhilk is nocht ellys bot to have hart and thocht euer to god, and ay be reddy to resaue the ded, but ony murmwr, as he that baide the cumyne of his frend; & this is the craft that al kynd of man suld be besye to study in, that is to say, to have his
folio 1b
lyf, how velthye or pure that It be, takyne In paciens that gode sendis. Thai that are in the artykle of ded has vţer temptations be the deuill, and mar merualus, than euer ţai had in thare lyfe; Fyrst, the deuil tempis a man in his deing in the faith of haly kyrk, For but faythe may na man be saufe. And It is the grund of al gud deid, ţer-for ţe deuill assais, gif he can gare ony man vare in the treuth, as to put to hyme, that he wald neuer dee For synaris, na be borne of the vergyne mary, & safurth, of the new testament. And ţerfore ilk temporall man suld trow as haly wryt sais, and namly that his curat tech-is hyme, ande have his hart fermly Set ţerone. Ande he that is in the artykle houre of dede suld have a man to raherß to hyme the poyntis of ţe trouthe, in syk langage ţat he mycht wnderstande, Rycht oft, fore It gret comfort to hyme, and the deuil may nocht heire It : alsua ţai suld raherß to hyme the gret faith and paciens of marterys ande vthire haly men, how wychtly ţai sustenyt al tormentis and passionys done to thaim, for the faith of haly kyrke, and ourcome thar ennemys by paciens and ferme faith, as men may Reid in thar storeis. For he that is ferme in the faith optenis tharthrow al that is profytable to the saull and lyf baith, and It is to wyt quhat temtacioune at euer the deuill putis to man, sal nocht noy hyme, bot gyf he wyl fully consent thar-to and at he be in his rycht mynd. For in the houre of ded the deuill wyll cast Page 3
mony wreukis of falsait the quhilk Suld nocht be trowyt, for he is our auld enemye and faţer of leisingis. The threuth is fundyt apone this, that god with-saif to tak mankynd to Radem the trespas that adam and Eue commytyt in paradice, quhar-throw al mankynde was smitit, & nan was worthy of his ofspryng to pay that ransone for the oreginall syne at thai ware fylyt with, for god herys na synaris; and tharfor god, throw his mekyll mersy, send his anerly sone to be incarnat, sen nan was worthy ţer-to, bot he; for he was na synar, and hervpone is fowndit al the faithe, the quhilk was confermit be sancte Johne the baptyst, and mony oţer prophetis, or cryst was borne mony a hundred hir. The toţer temptacioune that the deuill tempis a man with, Is dispar of godis mekille mersye; for quhen the deuill fyndis a man wexit and torment with seknes, he bryngis to his mynd ţe ded that
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he Is lyk to cum to, and the synis that he has done, wnconfessyt of or Rapentyt, and na penans, na condigne satisfaccione maid for ţaim, and puttish yme In dyspare of mercy, and thus he ekys sorow upone sorow to confound hyme. And as haly scripture sais, ilke man sal se, in the hour of ded, cryst as he was crucefyd one the cors, in consolacioune to gud men, and in confusioune and schame to Ill men, at thai ar nocht worthy to have [correction; sic = him.]

thaim to thare bruţer rademar & helpare: and this is a perelus temptacioune.

Neuer-the-leß, ţocht a man had done als mony synnis as thare is dropis in the sey, or al the synnis in the werlde hyme alane, and he had neuer ben schrewyne befor, till the houre of ded, sa at thare-of he mycht haf suffissand contriscione, he war sauf; fore godis mercy is abwne al his werkis, and he may nocht deny mercy treuly askyt: bot It is the sykirest to manis saluacioune to be schrewyne, and do worthy penans, tyll he Is in prosperyte; and ţocht a man mycht nocht have space to ask mercy, tharfor suld he nocht dyspare, fore that ware mar ekyne of sorow to hyme. And this is ane generall prouerb, that syne noyis nocht that is sufficiandly for-thocht, and the pocy of the croß schawis the mercy of Crist, for he hange ţer-one, Inclynand the hed to the heryng, the mouth to ţe kysing, the

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armys to the embraising, the handis to the gevyn, and al his body to the Rademyng of Synaris, and sua suld na man be dysparyt of godys mercy: For in ensampill thare-of he gaif to the maist synare maist mercy and grace, as to Petyr at denyd hyme, to Paul at persewyt hyme, to matho the okyrar, to magdalyne the synare, till dauid the murthersar and adultrare, to ţe theif that hang besyd hyme one the cros, and to mony vthir that war lange to raherß. The [ţrid]

temptacioune is inpaciens or vntholmudnes, the quhilk is nocht to luf god abwne al thinge, & to thank hyme of al his sayndes and gyftes, at ar al fore the best, and thai war weill knawing, thai that trawalys in the artykle of ded, bot gyf ţai be cumyne to the natural cours of eilde, the quilk few cumys to; For ma deis of exces and mysgouernans in youthed, than is slane into batell; thir men, for the strenthe at thai have of complexioune, or [correction; sic = ar] laith to de, and sa thai thole in thar seknes meruolus dolur and infirmyte, the quhilk thai tak nocht in paciens, for the luf of god, as he dyd for ţaim quhen he sufferyt ded: for he opnyt na mare his mouth na the lam dois quhen his throt is wnder the knyf; and sua mony of thir men gangis rammyß, vthir sum mermwrys, and folio 2b
thinkis that payne vrangwys, and gruchis, and swa thai obey nocht with gud hart to the ordynans and rychtwyß Iugment of god; and tharfor It is nedfull to al men, in the tyme of that dyseß, to think and to knaw that his synis aw to have mar pwnyscioune than he may tholl; for al the payne that euer we tholl, Is rychtwysnes : and ţe gud at we gete is of grace, and tharfor a verray penytent man thinkis al his seknes lytill, in comparesone one-to the luf at god schawyt till ws, and to the Redemptioune of our trespas. Ande Sen the seknes, at we have her, is gevyne ws in part of our purgatory, it suld be blychtly resauit, and als al the tribulation and sorow at we may tholl here, Is nocht worthy to be maid comparesone to the Ioy of hevyne, that in the paciens thar-of we may wyne. For swetnes is ţe better knawing, at swetnes has ben befor taistyt. And sua the sek suld say in the payne at he tholys; now byrne, now schere, now thrist, now sla, that before god [he] may alleg the

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patyens ţer-of fore the luf of hyme and have eternall Ioy ţer fore. For god sendys to ţaim that he louis warldly payne[correction] , note.1 ţan sum passis, for hevynly Ioy at euer lestis. And thus a man suld with al his hart conforme hyme to haf paciens, thankand god, without murmur, of that payne, and sa to wyne hyme self. For euer the temptatione at man tholys in the hour of ded Is pryd; for quhen the deuill seis that he may nocht dysess a man in ţe faith of the kirk, na [be] disperacione of godis mercy, na be inpaciens of his seknes,ţe find. [added in margin in MS] than tempis he hyme, sayand thus, “ţu art nocht as vthir men are, ţow art strenthy in thi face, & in the hop of the mercy of god ţow art wycht and tholmud in to seknes, and ţow has done mony gud deid, and ţerfore ţow nedys na mercy, bot al the thank ţar-of.” This presumptioune is Rycht perelus, and a fell temptacioune, and for-thy a man suld think, that all his euill dedis cumys of hyme self and all his gud dedys cumys of grace, and the gyft of god; & sykirly, ay ţe bettyr man, ay ţe mar lawly; and quhen the ymagynacioune of a manis gud dedis cumis by the temptatioune of the deuill, he suld brynge to his mynd his Ill dedis, at thai ma law hyme, and bryng hyme to knaw his fragelyte, and to ask mercy, and nocht to pryd hyme In his gud dedis.

For to have pryd of his gud dedis is a temptacioune callyt presumcioune; and dreid of the mercy
folio 3
of god [Is] note.2 for Ill dedis Is ane vthir temptacioune callyt dyspar; and he that can weill eschef thir twa, in the hour of ded, ourcumys the deuill. For euer the fyft temptacioune that the deuill tempys a man, Is in hes warldly gudis: he thinkis dyseß to leif his gret Riches mowable or wnmouable, his wyf and barnis, and sik oţer plesans; and syker It is quha takes hyme sorow or dyses, in the levyng of thir cardenall delytes, that he is nocht sykyre in the faith. For and he de, as he suld de, he suld think that he suld pas to mare Ioy na fore to leif sic transytorie warldis gudis, the quhilk are lent hyme bot For a tyme plesand to god to tholl, or as ane Instrument to vyne hymeself to hevyne, as ane hamyr is ane instrument to

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mak a knyf wyth. Bot the deuill tempis men sua in thar varldly gudis, that wylfully ţai ga to the deuill fore thaim, and quhen thai wat at thai mone dee, thai wyll nocht glaidly part with ţaim, na thol the ordynans of god ţerof, at thar powar, na hit ţer dettis to be payt, bot erar desyre at thar barnis and thar wyvys be possessyt of ţaim, quheţer ţai be cumyne falsly or Rychtwysly, thinkand thar ryches nocht able to be dysponyt fore ţar saulys, or to mak Satisfaccioune with thaim gyf ţai Ware vrangwysly vonyng, trowand at god has na cur of thi[r] barnis, to grant thaim riches, bot gif at thai dyspone al vpone thaim: and sic folkes suld erar be callyt bestes vnracionable, than man rasonable; for bestis knawis na thing bot erde and warldly thingis, by the resone of the erde at thai ar maid off. Men suld knaw ţe hewyne, by Resone of the saull that come, and was maid thar-by go amang the angell. And thus he, that vald weill ourcum this temptacione, suld thank god of his grace, at lent hyme thir warldly gudis to help hyme with, anerly to his end; thankand hyme thar-of, and gyfand thaim to hyme gladly agane, till his fre disposesione: for noţer wyf, nore barnis, na oţer riches, ar lang gevyne. And thus, nocht aganestandand, testament or oţer disposicione, at the law lewys, may be maid; bot man aw to part with thir gudis glaidly, by the ordynance of god, as is befor said. And thus he that suld de, suld gladly de, thinkand fore the better to lefe the were; and than the ded, pacyently tholyt, makis satisfaccioune, nocht alanerly of the vaneall synys, bot als, quhen It is desyryt, fore ţe luf of god, and to be with hyme, for mony dedly synis. Bot the
folio 3b
deuil tempis oft tymis mony men sa in thar temporall gudis, at quhen thai ar in the hour of ded, thai will nocht here spek at thai syld de; the quhilk is our crewell to cristin men to be tholyt. And It is to vnderstand, at in thir temptaciouns the deuill may strene na man, na hit our-cum hyme, bot gyf It be his fre consent, and be in his rycht mynde. And tharfor we suld thank god, at tholys ws nocht to be tempyt Forţer than we ma aganestand; And we resist his temptacions, we sal have ţerfor gret reward in hevyne; and swa temptacions Is rycht prophetable tyll ws, for pur borne men Page 7
cumys nocht to honore slepand, bot erar by gret trawell and dyses; and al man is born of the hewyne, banist ţerof in pouertee, fore his synis, redemyt thar-to agane by the faith and the passione of cryst, he vynand the meryt ţerof by gud dedis and trew lawbor, or ell to remayne in that banasing fore euer in hell.

Efter the dear be informyt of thir temptaciouns, at will be put to hyme, he suld be demandyt, Fyrst, gyf he be blycht at he deis in the faith of crist and of haly kirk, and syne gyf he grantis at he has nocht leuit rycht wysly, as he aucht to do, and gyf he forthinkis his mysdedis, and gif he has wyll to mend thaim at his poware. Syne suld he ask at hym, gyf he trowis that crist, godis sonne our lord, deit for hym, and al synaris; and gif he thankes hyme thar of with al his hart, And gyf he trowis ony oţer ways than be the faith of hym and ded to be sauf. Than byd hyme be stark and sykir in that faith, and have hop of nan vthir thinge for temptacioune of the deuill: and gif thi synis be laid befor the by the angell gud or Ill, say than, “the passioune of crist I put betuex me and my synis, & betuex me and the eternall ded, the ded of crist.” And alsua, he suld be examynit in the article of the treuth, that is to say, gyf he trowis in the faţer, and in the sone, and the haly gaist, and ane anerly god, makar of hevyne and erde; and in our lord Ihesu crist, anerly sone to god by natur, at our lady mary, euervyrgyne, consauit by ţe werkis of the haly gaist, but seid of man: the quhilk tholyt ded one the corß, for ws synaris, and was grawyne and discendyt to hell, to radem our elderis at had hope of his cumyne. The quhilk raiß one the thrid day, fra ded to lyf, one his awne mycht, and assendyt to hevyne, & sytis one his faderis rycht hand, and fra thyne, in the samyne wyß as he passyt, is to cum agan one domys day to Iug all folio 4
mankynd. Als he suld trow in the haly gaist, & in the bydingis of haly kirk, and the sacramentis ţerof, as baptem, confirmacione, the haly sacrament of the altar, in the quhilk, wndyr the forme of bred and wyne, is contenyt the haly body of our lord Ihesu crist: the sacrament of penans and schrift, the ordour of presthod, & matromoe, and of the last anoynting. He Suld trow Alsua, in Page 8
the resurrectioune of al men, that is to say, in the sam body and saull, as now is, sal met to-gyddyr and tholl perpetuall Ioy or payne. He suld nocht anerly trow in thir xii arteclis, bot als in the haly wryt, and haf his hart rady to do thar-to, as his curat chargis hyme; and he sal forsak al heresyß ande wichcraftis, forbyding be haly kyrk. Als ţe sek man suld ask mercy with al his hart, of the synis done agane ţe lufe, gudnes, and mycht of god, and erar for the luf of god, than for dreid of ony payne. He suld pray mekil til god, to gif hyme grace till haf knawleg of the synis that he haß forit, to that end that he may the better mak amendis ţerof; alsua, he suld sykirly think that in caß he mend of that seknes, that he sal neuer wylfully syne in thai synis, na in na vthir dedly: For in the thocht, at the saull passys fra the body, is tan For euer, and thar after ched or rewardyt ay lestandly, as the angell was in the begynyng. He suld als forgyf al kynd of man, of all actione hartfully, and ask forgyvnes of god and man ; For as he forgewys, he sall be forgewyne. Als he suld mak satisfactione of all he has tane wrangwysly, or at he aw; efter his poware suld he sell all his gudys, movable & wnmouable, and he may haf laisare thar-to.

And quhat euer he be that treuly kepys this informacioune but feneing, he beis saint. At our thire thingis, ilk man in the houre of ded suld do, efter his poware, as cryst dyd one the cros: fyrst he prayd, and swa suld we; syne criyd efter help, and sua suld we, with the hart, gyf we mycht nocht with the moucht: and syne he auld his saull to his faţer, and sua suld we, gladly gyfand hyme, sayand thris, gyf he mycht, & gyf he mycht nocht, sum vthir for hime, “In manus tuas, domine, commendo spiritum meum, domine, deus veritatis; and he suld resaue thankfully the pane of ded, in satisfactioune of all his mysdedis, as god grant ws al to do, for his mekill mercy. Amen.

Explicit, etc.

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(6.) WISDOM OF SOLOMON.

folio 5

Kynge Salomone sais, in his buk of his contemplacione and detestacione of this warld, that al this warld is bot vanite of vanite, specialy of all lawbore that man makis, to conquest riches and landis in this warld, wyth al besy cure, nocht wytand quha sal Ioiß thai landis and gudis efter hyme, quhilk is gret vanite.

Item he sais, a generacionne passis, and oţer cumys; folio 5b
the riches rottis, the erde Remanis euermare vnremouable; the sonne rysis in the est, and gays to in the west, and ay cumys againne tyll his awine place, quhar he rais, and sua serclis the erd about all artis anis euery day, putand spreit in all that lyf beris, throwe vertew gewyne to It of the makar of [added in margin in MS] hewyne. Item, al fludis enteris in the sey, and the seye eldis neuer thai

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fludis agane in fludys, but neuer theleß, the somer, throw his gret wertew, drawis vp fra ye seye the fres watter agane, that, be the wertew of the hevyn, ourstrenklys the erde, and cauß grouthe to be in erde, and cauß reueriß to ryne apone the erde, that wyth help of spryngis of well in cragis and montanis to serve the pupill & vthere levand bestis of the erde. And schortly to say, thar is na wyt of man, that can ymagyne na dewyß to gyf a resone for al thingis that god has maid in this erde quharfor thai ware maid. Item he sais, that manis sicht, nore his ene, may nocht be full affichit of the thingis that ar in this warld, na his eris of heringe. Item he sais, quhat is It that is, bot It at before was the samyne thing, and quhat is It that was of before, bot It that is now in erde, that is to say, of the samyne kynd, and natur, bot noch in singlar propre persone. Na thar is na thing of the new maid, that was nocht of before in the first creationne, na na man may say of ony thing, that now is, that this is a new thinge and fresch naturall, that neuer was befor in the warld. Item he sais, thar is lytill in mynd of men, that now ar, as of thingis that was befor our days, in auld elderis tymis, na sall nocht be in the myndis of thai that is to cum efter ws, of thing that sal be dene in our dayes, that is to say, with thaim that sal occupye the warld. Item he sais, I, the makare of this buk, in the tyme that I was kyng in Jerusalem, proponit in my mynd till inquer and leir and wysly to sek with my wyt, of al thingis that was wnder the sone, the quilk was the werst occupatione that man in erd mycht set hym. Fore or at god gave manys sone in erd to Joy hyme in, ore to trauell his wyt in til occupy and waist his wyt that god has gevyne hyme in syk wanyte; For quhen I had al consideryt that is in this warld wnder the sone, I fand al bot wayne and wanyte and afflexonne of manys mynd, but ony durable profyt. Item he sais, that frawart men and
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hard to coryke and that of fulys the maner is but end Infinyte; and than I said to my Self, lo how I ame maid so hye & mychty; and in wyt and wysdome I precellyt al vthir princes that ware before me in Ierusalem, and had contemplacionne in my mynd of mony syndry thingis in this warld, and with hir wysdome & contemplationne

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levyt thar, and considerett and specialy of prudens, doctrine, and techinge of wysdome, & to fle erour and full. And fand that in syk thinge is gret lawbore, &
afflexonne of spreit, and at in mekle wysdome is mekle Indignatione, and quha sa ekis sciens till hyme, ekis hyme mekle payne and sorow. Item, than said I to my self, in my mynd, now wyll I pas and flow in all welthfulenes & delyt, and oyß al gudly thingis thatin this warld I may find, & in that I fand bot al wayne and vanite, and reput blythnes & lauchinge, gret erour, and than said, Ioy quhy dissauis ţow me? Item, I said in my mynd and thocht, that I suld absten me fra vice, & at I suld set al my hart to wysdome, and vmbethow all erouris and foleys, quhill I saw quhat war maist spedfule to manis sone in erde. Item, quhen I had al thingis consederit, I fand at this was ane of the maist spedfull thingis Fore mans sone in this erd, wnder the hewyne, that euery man hav in mynd the dait of his dais, and of the schort tyme that he has hire to byd, and spend It weill in gud oyß. Item, I magnifyit my werkis makand castell, and vall, townis, orchardis, with all froyt treis of diverß kyndis, erbys and plantis, I maid stankis to fisch, and watteris to ryne in wodis and medewis, and mak grouth to ryse. Item, I had in howß women and men seruandis, with gret famell, to do my verkis of my possessiones, with hyrdis of catell, and multitud of corne at-our al thaim tat was befor me in Ierusalem. Item, I maid hurdis of gold and tresore, of al the michtis of princes, that was befor me in Ierusalem, with al delytis and plesans of women sangstaris, and oţer delytis that manis sone mycht have in erd, with Jowell of al fynest metall, of al fassons, folio 6b
plesand with pretious stanis, and weschell tharof to be servit withe, baith of wyne and dante metis, sa that I excedit in riches al that var befor me in Ierusalem. And hit, for al that wysdome remanande euer with me, and notwithstandinge I gaif my hart euer withgange of al plesans, that manis sone mycht haf in this erde, & to my appetyt, na denyit neuer nothir myne ene, myn ere, na my appetyt thinge that thai desyrit, of al lustis, for that I affirmyt to be my part of al my labore, to tak plesans of my gudis that I had graithyt in this erde. And syne quhen I wmbethocht me, and turnyt my mynd Page 14
in my self, thinkand of al my warldly werkis, that my handis had wrocht, and to al my werkis that I had suet for, and al my michtis and warldis riches, and saw that al was but vane and wanite, and afflixone of spreit, and manis mynd and al was bot transitore & corruptable, and na thinge profytable, na ferme and stabill, remayne wnder the hewyne. And than set I my wyt to contemplacioune of wysdome, and to sek the defferens betwex wisdome and foly, and betuex erour and werite, thinkand quhat visdome It war to manis sone, and quhat worschip, to inquer sek & follow till his king and creatore, and get knawlege of hym; and than considerit I and fand that wisdum precellis foly, as far as the lychtnes of the sone passis the myrknes of the mirk nycht: lyknand the wysman to the leiche, and the ful to the mirknes, and the en of the tan euer in the hewyne be contemplacione, and the en of the toţer in the erdly wrochit & corruptable wanite, lyknand the tan to the hevyne, & the toţer to the hell. Item, than I beheld that baith the wisman & the full deis, and eldis the saul in lykwyß: than thocht I, gif our ded be elyk, quhat profitis It me to set my hart and besynes to al wisdome, mar na hyme quhilk set his mynd cur and besynes till al foly?

Item, than turnyt I my wyt to contemplacione of baith the tan & the toţur, and considerit, at the gret god eldit nocht baith elyk reuarde in the warld eternall, suppos to manis sicht thar be na differens of the passinge of the spreit out of the body; for,
folio 7
but any dreid the tan gais to Joye, and the toţer to pane, bot as manis dreid, and his dedis her within schort proceß of tyme & al is foret at was, and put out of manis mynd: quhilk is grete wane and vanite. Item, quhan I saw that baith worthi clerkis and wismen, fulys and wanwitty men, al passit of this warlde; and al thinge, that vnder the sone was, rotit and vanist away, & na thinge remanit bot the erde alane; than Irkyt I of my lyf in this warld, seand alsua the wikitnes of wykitmen, and al vthir maner of wykit werkis, and wykyt folk, quhilk was all bot vanite and afflixione of spreit in this lyf. Item, than tuk I in detestacione, and abhominatioune, and hatterut, al the werkis and polesy that I had gart mak wnder the sone with grete deligens and studeous Page 15
labore, that I owthir coutht or mycht study with al my mynd to gar be done, thinkand It was na wyt visdome, na prudens, till a wysman, till set his deligens, & besy cure, and al his hart, to waist the tyme that god has gevyne hym in this warld, till occupy hyme in syk faleand and rotable vanite, thinkand that I suld have ane aire efter me to gowern myne heritageis, rewmys, and possessions, after me, nocht knawand quhe-ţer he be wyß ore full, quhilk is gret vanite. And sa hapnit It aftyr hyme, that his aire Roboame misgouernyt al that his faţir wane, and tynt al his possessions: thane said he till hyme self, that hyme thocht It was na visdome, till a wysman, till leif to a full vaistour, al thar gudly revmys & possessions, that he had with sa gret pane & trawelle conquest, and gaderit with his lawbore, and besy cure, & al his lyf hepand euer gud and fyne, to be vaistit & distroyd. Thane tuk he in detestacione to lawbor mar in this erde, & renunsyt al syk lawbore and besynes, sayand quhat profetis It a man to lawbore thus all his tyme, and neuer to tak reste day of his lyf, na neuer a Joyouß day therof, and a wantone vaistor ydill man sal dispone, and waist al thair gudis, that he had syk pane and lawbore, nocht takand rest in body na spreit, nycht na day? Is this nocht grete vanite and afflixoune? Item, thane said he that hyme thocht It was the best thing that man in erde mycht do to mak hyme gud chere of his vynynge & lawbore that he makis here: for that is the gyft of gode,
folio 7b
that quhill he Is here he tak his part of his awne wynyng, and thar-of to mak hyme gude chere and hald hyme weill at es, quhill he is here, fore he sal nocht ell have fore his part of the warlde. Item he sais, quha is in erde quhilk gave his hart syk plesans as I have done: and sua flowit in my delytis, and al my tyme of my outhage? Item he sais, god gewys to the wysman wyt & visdome, to governe hyme weill in this warld, with habonndans of gudis, to leif weill with, and to wykyt man he gevis grete pane, lawbore, and gret cure of waist, besynes with gret trawell, and wnrest, and afflixione of spreit, with lytill eß, and mekle unrest, & na hap to good hyme with his gwde that he has with sa sorowful wyninge, and sone levys It to thaim that werst louit hyme in this lyfe dais, quhilk is a grete vanite and

Page 16
afflixone. Item he sais, that al thing has a tyme in this warld, and occupeis a space, In maner of pasage; as tyme of byrth, tyme of ded, time of setinge, and of sawinge, tyme of scheringe, and of gaderinge, tyme of vptakinge, tyme of ded, tyme of lyfe, tyme of seknes, tyme of heill, tyme of bygine, tyme of brekinge, tyme of lauchinge, tyme of gretinge, tyme of lepinge and skipinge, tyme of stalynge, tyme of gaderinge, tyme of inbrasinge, and tyme to ly out of inbraisinge in armys, tyme of cynsell, tyme of vynynge, tyme of keping, tyme of vyninge, tyme of deilynge, tyme of schapinge, tyme of sewinge, tyme of spekinge, tyme of seilens, tyme of luf, tyme of hatred, tyme of bataile, tyme of pece, and of al sik warldly thingis ţar is tyme of all thinge, quhilk men suld tak kep to.

Item he sais, he consideryt al the lawbore and besy cure that gode has gevyne mans sone in erd; and how all thingis, that gode maid in this erd, ar gud tane in thar tymis. Item he sais, that of al the thingis that is in this erd ordanit fore manis sone, and the gret cure, and besynes, that thai tak to wyne the gud of this erd, and he fand, at ţer was na thing in erd sa gud fore manis sone, as to hald hyme weill at es of the gudis thate god sendis hyme in this warld, and mak gud chere quhill he is here, and leif weill; for that is the gift of god to manis sone, quhill he is here to tak Joy and plesans of the gudis ţat he has with his trew labore wynynge. Item he sais, thate all thingis, that god has maid, ar gud and perpetuall, in thare kinde and nature, suppos thai be ay Remowand in singularite. Item he sais, that he beheld the wykytnes and iniuris folio 8
that was done be the Jugis and Justiceris, sayand in his hart that the gret god suld be the souerane Juge abwne ţaim, & Justyfye ţaim in the toţer warld, baith wysman and wykyt, and than sal the end of al erdly be Jugit. Item he sais, that the gret god schawis to man, be gud resone, that the lyf of man and a best in this warld is bot all ane, and thar maner of deinge is baith bot ane, and baith bot of a lyk condiscione, and has na mar the man, thane the best, in the warld, and all elyk wnder lyis vanite, and drawis till a law place downwart, quhen thai de, to the erd. Item he sais, quha may wyt quhethir the spreit off man gais vpwart, ore the spreit of the best gais dounwart, sen Page 17
baith wnknawyng elyk pass? and than he said, that in this warld, he fand na thinge better to man, na to mak gud there of the gudis he wynis with his handis, and to do ay weille quhill he is heire. Fore na mar sal he ber away with hyme.

Item he sais, quha ledis man to sik knawlege that he knawis the thing that salbe in tyme to cum? And than turnyt he hyme to the wykit chalenginge of pure Innocentis that, be mychty wykyt men, ar chalangit in this erd, gretand and gowland For the mony gret injuris done to ţaim, ande na man to comfort thaim na to resist to thare malice: thane said he that he louit mare the ded man na the levande, and hit mar na vthire tham that was wnborne to serue the wrechit wykit lyf in this erd, but ony comfort and syne of the gret inwy that was amange nychtbouris, the rich and the pwre, the glorious & mek, quhilkis was nocht sa subtell to wyne the warldis gudis as ţe glorious prowd man, quhilk was gret vanite. Item he sais, ţat the full suere man plettis his handis one his brest, and ettis his pure met, sayand that better is ane handfull with rest and peß, na baith the handis full with trauell and dyseß. Item he sais, that sum men sesis neuer to labour, nycht nor day, to wyne the warldis gud, in gret quantite, and has noţer barne, broţir, na sistir, to leif that to, na wat nocht quha sal Joye thar gudis efter his dais wonyng with trichory and barete, and has neuer a gud day thar-of in his lyf, and oft tymis fall in thare handis that maist hyme hattyd in this erde, quhilk is gret vanite, and not ell bot afflixone of spret, bot ony vthir profyt ore meryt. Item he sais, wa is hyme that is hyme alan, but a falow with hyme, fore gif he fall or ocht misteris is nan folio 8b
to help hyme, and better is in al placis cumpagny, na to be alane, ande mar suet is to slep twa to gydir, na ane alane, for langour ande warmnes and gud cumpany, and wer is to brek a dowble raipe na a single. Item he sais, It is better a pur wyß barne na an auld fule kinge, quhilk fore wane-wyt may peryß a realme, quhilk is gret vanite. Item, he sais a man suld tak gud tent quhen he enteris in godis temple, and her weill the wordis that ar thar spokyne, and be obedient to comandment, for do he nocht, he wyll he mekle lakit, quhilk is gret vanite. Item he sais, that better is the obediens of

Page 18
ţe wysman, na the offerent of the full. Item he sais, a man suld nocht be our hasty of spech in his prayeris, for gode in hie hevyne seis and knawis al his dedis word and wyll in erd, thus few wordis and effectuous is best fore hym.

Item he sais, that efter mekle besynes folowis mony dremis, and efter mony verdis f[o]lowis mony folis and erouris, and bydis man kep weill gif he ocht wowis. Item he sais, men suld nocht len thar mowth to kiß in hop to gar thar body syne, na nocht wit god before the angell of the inclinatione of thar complexione to put thar condiscione in misfortone, but euer dreid to disples god. Item he sais, that a couatous gredy vrech may ne neuer be fulfillyt of gudis in his hart, na he that louis richas ouer mekill sal neuer have gret Joy of ţaim. Item he sais, quhar mekle riches is, thare mone be mony seruandis to dispende thai gudis and gowerne ţaim and the possessor takis bot his lewyng thar-of, and quhat profet has he of the remanent bot at he seis ţaim with his ene, and ar callit his, quhilk is gret vanite and afflixone of spreit, quhilk is ane of the werst in the erde. Item he sais, that efter gret trawall the slep is swet, sa that men et nocht our mekle, bot the oure gret fyll of the mychty man lattis hyme to slep, and changis his complexione in were, and oft fore thocht of his riches he walkis in wntymis: quhilk is grete vanite and afflixone of spreit, ane of the werst that is in the erd. Item, thar is an vthir gret vanite that quhen a seruand that a lorde traistis in, is richit throw falsat of his master wel wone gud: quhilk is ane of the werst that is in the warlde, fore comonly thai gudis profetis nocht, bot with gret syne ar voninge and with gret trawaill are kepit, and with grete sorew
folio 9
gais away, with gret dyseß and afflixione of spreit, and his barnis deis begaris. Item he sais, god gewis the gud man luk grete, and plente of gudis, and grace to spend thaim in es and honore, and to the wyket man he gevis mekle waste, and wane lawbore and grete diseß and afflixonne of spreit, and neuer gud day of It: quhilk is gret vanite. Item he sais, he is mekle behaldin to his god, that has gewyne hyme the warldis gud at will, and syne grace to dispend It to plesans and velth in this warld, bute ony mysfortone, in al delitis: quhilk, and he be wnkynd, is vorth gret pwnissione

Page 19
afterwart. Item he sais, he has gevyne til oţire al haboundans of warldis gudis that thar hart desyryt, and hit gaif thaim neuer powar to spend a peny of that gude in his awne oyß, bot ay levand thar gudis til ane othir, quhilk louit hyme neuer in his lyf: quhilk is gret vanite and afflixione of spreit. Item, ane oţer vanite is, that god has gevyn to sum man plente of warldis gud, and has here gendrit he and his barnis ane hundreth barnis of lell matromonhe, and has lang lyf here in this warld, and hit he, na his, sal neuer hafe a profytable na esful day in al thar lyf. Item, than said he, “I hald better the ded barne, that neuer was borne quhylk in this warld, na saw neuer the licht in this warld, na he that had al that gud, and neuer a day in es ţer of, in his lyf: quhilk is gret vanite and afflixione off spreit in this warld.” Item he sais, that al the vismanis wyt is in his mouth, and thinkis that he has neuer ynouch of It and euer is techand and lerand, and quhat ţan has the wysman mar na the full, ore quhat mar has the riche na the pure in this warld, sen al gais agait to the erde? Item he sais, It is better to dessir the thing ţow seis nocht that is the Joy of hevyne, na the thing ţow seis in this warld, for the tan is bot temporale and corruptable, and the tothir is perpetuall. Item he sais, quhat man is to cum in this warld, his name is now writin ande writin weill that he is aman; for na thing is bot at var, na thar was na thing bot at Is. Item he sais, it is nocht to a man to strif agane mar master than hyme self in Jugment. Item he sais, folio 9b
it is nocht spedfull till a man of sympil knawlege, til inquere our far in subtyll materis of godis priuate, but to inquer and knaw with sobirnes at may suffice, fore ell is gret vanite. Item he sais, quhat profytis It to man till inquere of thing that pasß his wyt till wnderstand, and belangis hyme nocht to knaw? But it is spedful to gouerne hyme wysly in this present pilgrimage, quhilk passis as a schadow daily, or quha can tel hyme quha sal succed til hyme afterwart, or quhat sal hapin in tyme to cum? Item he sais, it is better a gud name na mekil riches in this warld or ony othir precious Iowell, sen he mone pas of this varlde and wat nocht the hour na day, and at the day of his birth is the begynyng of his ded. Item he sais,

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that sen man is sykir he mone de anis, It is gret wyt to purway weill tharfore in tyme, and quhill he has tyme in this varld ful of vanite. Item he sais, It is better to cum to the houß off ernyst na to the houß of blychtnes, and to the houß of sadnes na to the houß of Joy, and better is crabing na blychtnes or laiching; for the tane forettis to think one the end, and the toţer thinkis one the vanite of this warld; for vysmen are ay sad, and fulys ay blycht, and oft tymis be the sad contina[n]s of a wysman fulis are correkit and amendyt of thar wyte. Item he sais, better is to be correkit with a wysman, na to be flethit with a full, and the strublyne of fulys crabis the visman, and gar ţaim tyne his frendschip and fauoris of his harte; and better is the fliting of a frend, nar ţe fleching of a full. Item he sais, better is the end of the vresone na ţe begynyng, and mar is lowable to god with a mek man na a predfull, and pacient man na a Irfull, and a sturtand, quhilk makis reddy dyscord. Item he sais, a man suld nocht be our hasty to pronunce his wordis in his Ire, fore It garis a man exced radeley, and say thing that he wyll efter forthink, for Ire restis ay in the fulis brest, quhill his tyme cum. Item he sais, men suld nocht argwe, quhy the tyme bygane vas better na the tyme at is. Item he sais, visdome is nocht profyt, but riches; na riches na worth, but wisdome; for riches beris wysdome befor princes & defendis. Item he sais, wysdome with riches makis the possessor folio 10
her till have honore and gud endinge. Item he sais, that na man may fynde faultis to correk werkis that he has maid. Item he sais, that the gret god knawis al manis curage; and sum fore the visdome, he cheß til hym selfe, and vthir sum he dispiß and rafuß for thar wan-wyt and foleis. Item he sais, men suld in gud dais vß gud thingis, and kep ţaim and beware fore the Ill day. Item he sais, that gret vanite is, and afflixione of gud spreitis, to se the rycht gud wysman peryß with his rycht and vysnes, and terains in heill and velth lef lang. Item he sais, a man suld nocht be our Just, bot he suld have pete, and mell Justice and mercy to gider in Jugment. Item he sais, fulys deis or half thar dais be gane. Item he sais, that it is gud to defend the rychtwyß and the pur, fore god maid baith, and

Page 21
knavis al dedis and thocht. Item he sais, wysdome is mar strenthy na gret powere temporall of princis, and sais that few ar sa rychtwyß, that thai do na vrang, na syne, to god na to man. Item he sais, a man suld nocht len his eris tyll all at he heris, na trow nocht lichtly all relacions. Item he sais, a man sulde here weill, ore he ansuerys, and mak hym, quhilum, to nocht here at he heris, and namly trow nocht al vpone thar seruandis, that men will say for pras; It may be for Inwy of thaim mar na fore profyt of the lord. Item he sais, he assait al thingis in this warld, that manis mynd mycht have in knawlege with wysdome, and said till hyme self, “now sal I be wyß, and knaw al thingis that man may have knawlege of in this warld, and ay ţe mar that I presyt to wysdome, the farere It fled fra me; fore thare is na wyt in this erd, that may knaw the hicht, and the depnes of It; quhilk passis al menis wyt in this warld, bot anerly of the grete god. Item, I considerit the gret differens, betuex wisdome and foly, eroure and rychtwisnes, and amang al thir I fand the woman mar bitter na the ded, quhilk is the gyrne of the hunter to tak the wild bestis; ande her hert, the netis of syne; and handis, the fetteris of lust to hald men in hir bandis; quharfor quha will ples god, fle fra thaim.” Item, na wysmen suld behald the bewte of women, that thai be nocht tan with thar suet blenkis. Item he sais, he socht amang men quha suld be wyß, and fand amang a thousand bot an wyß, bot amang vomen he fand neuer an, in al his lyf. Item he sais, that god ordanit the man to be wyß and rychtwyß, bot he mellis hyme, of his awne wyll, within sa mony diuerß materis, but end, at nan may knaw bot god, quhethire ill or gud. Item he sais, salamone sais mony vyß wordis in his bukis, bot quhay may knaw be his wordis quheţer he was vyß or nocht, for vysdome schawis nocht in wordis bot in dedis. Item he sais, ţe wisdome of a wysman schawis by his contenans, part, and hawyngys folio 10b
of body, and wysage, and the maist mychty schawis thare face quhilum. Item he sais, he that is wyß kepis the bidinge of god, and his Jugementis. Item he sais, thar suld na man hyd fra god ţe face of god lang dueland in his Ill dedis. Item he sais, a wisman may do quhat euer he wyll, and his wordis ar full of prudens, and

Page 22
quha sa dois biding felis na Ill eftire. Item he sais, that na man may rapref the werk of god, na spere quhy dois god thus in this. Item he sais, al thing has tyme, na it is nocht in manis poware to knaw the tyme of ţe passag of his saul, out of ţe body na to hald in his spreit, quhen god will at It pas, na he sall haf na powere of It in the day of his ded, na than tholis nocht the passions of ded hyme to tak rest, na sal nocht than the mychtis of the wykit man sauf his lyf, na profyt hyme. Item he sais, gret lordis ar quhilum hafand powar our mony puple, & mar fore thar ill na for thar gud, and thar dampnacione na saluacyone.

Item he says, mony men ar in haly placis louit in al thare lyf, as haly men quhilk did gud deid in thar lyf, quhilk is bot vanite. Item he sais, that god strkis his sentens sudanly vpone wykyt men. Item he sais, that nocht withstanding god of his hie gracious paciens tholis synaris to ly in thar syne, and takis na vengans one ţaim lang tyme, hit quhen he strikis, he strikis his straik sudanly, quhen he seis thai wyll nocht amend. Item he sais, that the dreid of god is the begynynge of wysdome, and quha dredis hyme nocht, may neuer be wyß. Item he sais, It is nocht spedfull till a wykyt man, that wyll be condampnit, that he leif lang lyfe, for the langar he leif, the mar synis and mar payne deseruis and the schortar the leß. Item he sais, It is gret vanite that al thinge that cumis in this warld, to pure and to riche, to wysman & to full, al is kepit wncertane, to the end that na man wat quheţer he be worthy to Joy, or to payne, in the warld to cum. Item he sais, that a levand dog is better na a ded lyone. Item he sais, that loue, hatterent, Inwy and syk thingis endis al in this warlde. Item he sais, et and drink and mak gud cheir, and hald thi persone weill at pointe, and thi vestementis clen, and thi conciens qwhit, and lat nocht the a noyntment faile of thi hed, and thi membris, and leid thi lyf with thaim that the louis for the day of the vnstedfast lyf. Item he sais, that al men suld be besy, to do sum gud in thar lyf, for thar sal neuer gud deid wnreuardyt be, in this lyf, na Ill deid wnpwnist. Item he sais, as fisch ar tan with hukis, and foul with lyme wandis, so is synaris tane be-for thare tyme.

folio 11

Item he sais,

Page 23
that oft tyme has ben hard, that a gret cete has ben segit with a gret prince, and hit a pwre man has rasit the seg thar-of, but harme, quhilk was done with prudens and wysdome; quhar-fore he lovis that mare na a gret mycht of princis.

Item he sais, that now is louit mar the mychty man, na the wysman with al his wyt. Item he sais, the word of richmen is better hard in scylens, na the pwr manis word in gret audiens Ryt in the row. Item he sais, better is fewe worthi men in batall, na mony comonis, fore multitud na victour mais. Item he sais, It is gud to be lell, and kep condisione, fore seldom cumys fals man till honour.

Item he sais, it is spedful till a man to do weill till hyme self, quhill he is her, for quhen he gais, he tynis the Joy of this warld, as the beis, deand, tynis the suetnes of the hwny. Item he sais, the visdome of the wysman is in his rycht hand, and the foly of the ful in his kere hand, and the pert fulys wenis that na man suld be maid of, bot fulys, with grete men. Item he sais, I saw ful set one segis of honore, and wysmen set one lawar segis, and wnworthy men rydand one horß, as lordis, and worthy men gangand one fut, as pagis or seruandis, quhilkis for wisdome war worthi to be princis peris. Item he sais, mony man makis a slak, in an vthir manis vay, and fall fyrst thar in. Item he sais, a bakbytar may be lyknit till a neddyr, that stangis men or thai may get knawleg of hyme in hyddyll. Item he sais, that visdome is euer in the mouth of vismen, ay ful of grace and gudnes, and the foly of the ful garis hyme snapyr, quhen he venis to stand, and euer his deid and his word ar in foly and glakitnes, and with vthir fulys, and takis nocht tent, quhat folowis efter. Item he sais, that mekil multiplicacione of wordis may nocht be but syne, and thar is oft tymis neid & mister. Item he sais, al the fulys lawbor is bot tynt, trawell, vanite, and afflexione of spreit, but profyt; na thai can nocht hald thar continans, na gang in the way cumandly. Item he sais, va is It to ţe land, of the quhilk the king is a barne, the quhilkis the princis ettis tymly, and the realme is blessit that has a worthy kinge, and of the quhilk the princis ettis in dew tyme, and erear for the restoring and refexone of his natur, na for lichory. Item he sais, men suld loue the penny, for to the

Page 24
penny al thinge obeis. Item he sais, thar suld na man ban his folio 11b
kyng, na murmwre hyme in thar collacione, na consent to detraccione of hyme, for the fowlis of the hevyne beris the woice to the hiest kinge, quhilk sal gif the sentens thar vpone. Item he sais, deill thi met to the trawelouris and pilgrymys, for ţow sal finde the froyt thar-of mony ere efterwart, and sal slok mekle syne. Item he sais, quhen the cloud slaikis, the rane ourstrenklys the erde, and garis the corne grow in habonndans abwne the erde. Item he sais, quha dreidis al vindis, and considerys the clowdis, sall neuer weill saw his corne.

Item he sais, It is hard to a man to knaw how the banis of barnis ar chapin in thar moţeris wambe, na quhen the saul paß out of the body, quhare It gais. Item he sais, quha can gif a resone for al thingis that god has maid in this erd, lytill and mekle. Item he sais, it is a suet sycht and a plesand, to se the sone in the hevyne in a fair day, and thane suld a man have mynde in his lyfe one the mirknes that is in the law parte, ande do sua her, that he serf nocht to cum thar. Item till a onge man he sais, at thai suld lere vysdome, and do ay gud quhill thai ar here, and think at the gret Jug sal do Justice off of al dedis that manis sone dois here. Item he sais, that all men suld fleme Ire fra thaim, fore It lattis the wyt to determine trewly betuex gud and Ill, and loue weill paciens and clennes of lyf here. Item, he bidis ongemen kep thaim Fra wnprofitable delytis, in thar outhag, fore al that is bot vanite and lycht, transitoure blychtnes, wnwalable, and thinke at a day of punysing sal cum quhen al sal be pwnyst. Item he sais, at the sone, the mone, and the sternis sal al twrne agan, quhen the dreidful day sal cum, and thane sal al thinge apere. Item he sais, that thar sal cum a tyme at the vertuous of the hie hewyne sal mofe, and thane sal the starkest ţat was before schawaris sal be gryndaris of grauell, thate wont ware to schaw gud metis salbe in cauernys and in ernes lukand out at het and stinkand durris, and the rewis and syne sal al ryß to gyddir at the vocis of the angell, and sal al the dochteris of wykitnes al worth deife, and al that trowis in thare enchantmentis; and than sal al, that flesche bare, dreid the Jugment, quhen al men sal enter in this Page 25

hous
folio 12
eternall. Item he sais, thane sal thar be mekle greting and gowlynge, and than the powdir that man was of twrn agan in the fyrst forme, and the spreit of man sal turn agan in the powdyr, and gange till hyme quhar it has seruit efter the Jugment; quhilk is gret vanite and afflixone of spreitis, to think one that day, that sal be sa dreidfull, that the angell of the hewyne sal bitterly gret. Item he sais, quhen was callyt wysest of the warld, maid in his contemplacons mony prabolys full of wertew, that he had soucht be his wyt & vysdome, that god had gevyne hyme, and maid of thaim sondry bukis, to tech oţeris that suld cum efter his day. Item he sais, the wordis of wisdome quyknys gud menis wyttis, and opnis thaim to consaue vysdome, and the vnderstandinge of the cauß quhy thai ar said; for the parabolys ar nocht tan be the fyrst face, bot that suld be be the documentis of wyß clerkis that knawis the subtill ymaginacione of the sayar, gevyne to tham fra the faţer of hevyne. Item he sais, It sal nocht neid to manis wyt to sek ma bukis for wisdome, oţeris than thai that he has maid, for ţe wysdome of thaim was gevyn hym fra the hevyne, fra al mychty gode. Item he sais, quhen men sekis ţe wysdome in mony bukis, It stoppis his wyt, and sal neuer fynde ane ende, for the farer he sek, the leß he sal fynde at the ende. Item he sais, our mekle thocht, study and besynes, to our-seke bukis, irkis manis wyte.

Item he sais, al wysmen suld tak tent to the ende of this buk, that is to loue and serf god our al thing, and kep his bydinge, and kep fra Ill, and do gud quhill he is here; for at the gret Jugment, all Ill sal be pwnist, and gud Reuardit, and thar sal al thys warld temporall take end.

Expliciunt dicta Salomonis per manum V. de F. &c.

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(11.) [VERTEWIS OF THE MESS.]

folio 53

Her begynnis the Vertewis of the meß, apprewyt be the haly wryt, baith be our lord Ihesu cristis wordis, and vthir haly sanctis and doctouris of ţe cristyne faith. And fyrst and formist.

Sanct paul sais that rycht as our lord Ihesu cryst is mar worthi and mar preciouß than ony vthir creatur that god maid, sa is ţe meß mar worthi and mar preciouß than ony vthir oresone or sacrifice that may be said or maid in this erd.

Item, sanct barnard sais, that It is mar spedfull, neidful, and profitable to the manis saul heill to her meß, with clen hart & gud deuotioune, na for to gif for ţe luf of god ţe fee of sa mickle land as a man may ourgang quhill the meß is in doinge.

Item, our lord Ihesu sais that quhat sum euer thing ţat men with clen hart and gud deuocione askis at the meß in thar praieris, folio 53b

It salbe grantyt thaim or elles bettir and mar prophitable thing, na thai ask hyme, be mekill. Item, quicquid orantes petitis &c.

Item, sanct Jerome sais that till here meß with clen hart and gud dewocioune garris the saulys that he prays for feil na payne in purgatory quhil that meß is in doinge.

Item, sanct ancelyne sais that to her a meß with clen hart and gud deuocioune, or gar say a meß in a manis lyf is mar meritable till his saul heill, na that hes executors or frendis gart say 1M meß for hyme efter at he be ded.

Item, sanct ambroß sais that quhat euer met or drink a persone tak efter mess perfitis hyme mar till his heil and lang lyf, na It that he ettis befor meß.

Item, sancte augustine sais that for al the tyme ţat a persone be at ţe meß he standis in sted, and eildis nocht, bot haldis hym in the samyn outhed he was in quhen he come to ţe meß.

Item, the samyne sanct Augustyne sais that the tyme of ţe meß that a man heris lenthis his lyf sa lang mar, na he suld leif, and he hard na meß in his lyf.

Item, os aurii sais that quhat woman that takes her child Page 114
bed that day that scho has, hard meß, scho sal ber her birth with leß payne and dolour, na scho had nocht hard meß that day.

Item, sanct louk sais that quhat persone hapnis to deceß ţe day that thai here meß, thai sal be reput and done with, as langand ţe dewyteis of haly kyrk, as thai had tane al ţe sacramentis of haly kirk that day.

Item, sancte matho sais that the tyme that a persone hiris meß, thai sall fall in na dedly syne, and all waneall synnis sal be forgewyne thaim throw the wertew of the meß.

Item, sancte gregore sais that fore ilke meß that is said deuotly sundry saulys ar deliueryt and fred out of ţe payne of purgatory, and mony levand men ar turnyt fram ţer ill lyf to gud lyf for euer.

Item, sanct augustyne sais that the gud angell that kepis ţe manis saul comptis wp and wrytis al the steppis at a man
folio 54
makes to the meß, and fore ilkane of thaim god sal reuard (hym) her or hyme.

Item, sancte gregore sais that the day that a persone heris meß deuotly, and at the sicht of the sacrament sais his pater nostere, he sal nocht that day want his levyng sufficiantly.

Item, sancte beid sais that suppos a man her meß or gyf almous in deidly syne, or uthir gud dedis, It profytis hyme to thre thingis. It kepis hyme fra misaduenturis and perell to cum and garis hyme be mare able to ryß out of his syne, & gif he paß to hell It lesys his panis thar.

Item, sancte Augustine sais that the day that a man seis godis body, and makis his prayaris to hyme deuotly, he sal nocht that day tyne his sicht.

Item, sancte Augustyne sais that the day that a man sal here meß with clen hart & gud deuocioune he sal nocht de of a sudane ded.

Item, sanct augustyne sais that for ţe tyme of the meß suppoß ţe ewill spreit be in a man synfull, that in the tyme that he seis the haly sacrament, ţe evil spret fleis out of ţe man fore the tyme of ţe meß.

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Item, os aurii sais that the meß is als worthi as ţe self ded and pascioune of cryst quhen It was donne of deid proprely.

Item, sancte Augustine sais that in the tyme of the meß the hewyne opnys, the angel descendis, and beris cumpany to ţat haly sacrament.

Item, sancte gregore sais that the cloud settis his besynis to here meß, and faileis nocht in hyme he sal have the meid as he had hard meß, and he be one forß ore vthir ways haldin tharfra.

Notes
note.1 [return to reference] ţat sune. [sic]

note.2 [return to reference] This word is in the MS.

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