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 þaim, 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 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 noþer 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 lyf, how velthye or pure that It be, takyne In paciens that gode sendis. Thai that are in the artykle of ded has vþer temptations be the deuill, and mar merualus, than euer þai 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, þer-for þe 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 þerfore ilk temporall man ſuld trow as haly wryt ſais, and namly that his curat tech-is hyme, ande have his hart fermly Set þerone. Ande he that is in the artykle houre of dede ſuld have a man to raherß to hyme the poyntis of þe trouthe, in ſyk langage þat he mycht wnderſtande, Rycht oft, fore It gret comfort to hyme, and the deuil may nocht heire It : alſua þai ſuld raherß to hyme the gret faith and paciens of marterys ande vthire haly men, how wychtly þai 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 mony wreukis of falſait the quhilk Suld nocht be trowyt, for he is our auld enemye and faþer 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 þer-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 oþer prophetis, or cryſt was borne mony a hundred ȝhir. The toþer 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 þe ded that 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 þaim, 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 havehim. thaim to thare bruþer rademar & helpare: and this is a perelus temptacioune. Neuer-the-leß, þocht 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 þocht 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 þer-one, Inclynand the hed to the heryng, the mouth to þe kyſing, the 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 þe theif that hang beſyd hyme one the cros, and to mony vthir that war lange to raherß. The [þrid] temptacioune is in-paciens 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 þai 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, orar 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 þaim 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 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 þe gud at we gete is of grace, and thar-for 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 þe 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 patyens þer-of fore the luf of hyme and have eternall Ioy þer fore. For god ſendys to þaim that he louis warldly payne, þat ſuneþan 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 þe faith of the kirk, na [be] diſperacione of godis mercy, na be inpaciens of his ſeknes,þe find. than tempis he hyme, ſayand thus, "þu art nocht as vthir men are, þow art ſtrenthy in thi face, & in the hop of the mercy of god þow art wycht and tholmud in to ſeknes, and þow has done mony gud deid, and þerfore þow nedys na mercy, bot al the thank þar-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 þe bettyr man, ay þe 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 of god [Is]This word is in the MS. 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 oþer 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 mak a knyf wyth. Bot the deuill tempis men ſua in thar varldly gudis, that wylfully þai ga to the deuill fore thaim, and quhen thai wat at thai mone dee, thai wyll nocht glaidly part with þaim, na thol the ordynans of god þerof, at thar powar, na ȝhit þer dettis to be payt, bot erar deſyre at thar barnis and thar wyvys be poſſeſſyt of þaim, quheþer þai be cumyne falſly or Rychtwyſly, thinkand thar ryches nocht able to be dyſponyt fore þar ſaulys, or to mak Satiſfaccioune with thaim gyf þai 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 þe 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 noþer wyf, nore barnis, na oþer riches, ar lang gevyne. And thus, nocht aganeſtandand, teſtament or oþer 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 al-anerly of the vaneall ſynys, bot als, quhen It is deſyryt, fore þe luf of god, and to be with hyme, for mony dedly ſynis. Bot the 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 ſtrenȝe na man, na ȝhit 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 Forþer than we ma agane-ſtand; And we reſiſt his temptacions, we ſal have þerfor gret reward in hevyne; and ſwa temptacions Is rycht prophetable tyll ws, for pur borne men cumys nocht to honore slepand, bot erar by gret trawell and dyſes; and al man is born of the hewyne, baniſt þerof in pouertee, fore his ſynis, redemyt thar-to agane by the faith and the paſſione of cryſt, he vynand the meryt þerof 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 oþer 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 faþer, 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 þe 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 mankynd. Als he ſuld trow in the haly gaist, & in the bydingis of haly kirk, and the ſacramentis þerof, 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, & matromoȝe, and of the laſt anoynting. He Suld trow Alſua, in 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 þe ſek man ſuld aſk mercy with al his hart, of the ſynis done agane þe 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 forȝit, to that end that he may the better mak amendis þerof; 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 fenȝeing, 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 ȝauld his ſaull to his faþer, 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.

Kynge Salomone ſais, in his buk of his contemplacione and deteſtacione of this warld, that al this warld is bot vanite of vaniteȝ, 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 oþer cumys; 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 hewyne. Item, al fludis enteris in the ſey, and the ſeye ȝeldis neuer thai 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 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 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 þow 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 oþer delytis that manis ſone mycht have in erd, with Jowell of al fyneſt metall, of al faſſons, 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 ȝhit, 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 eȝne, 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 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 toþer in the erdly wrochit & corruptable wanite, lyknand the tan to the hevyne, & the toþer to the hell. Item, than I beheld that baith the wiſman & the full deis, and ȝeldis 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 toþur, and conſiderit, at the gret god ȝeldit 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, but any dreid the tan gais to Joye, and the toþer to pane, bot as manis dreid, and his dedis her within ſchort proceß of tyme & al is forȝet 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 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 falȝeand and rotable vanite, thinkand that I ſuld have ane aire efter me to gowern myne heritageis, rewmys, and poſſeſſions, after me, nocht knawand quhe-þer he be wyß ore full, quhilk is gret vanite. And ſa hapnit It aftyr hyme, that his aire Roboame miſgouernyt al that his faþir 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, 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 ȝouthage? 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 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 batailȝe, tyme of pece, and of al ſik warldly thingis þar 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 þer 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 þat 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 that was done be the Jugis and Juſticeris, ſayand in his hart that the gret god ſuld be the ſouerane Juge abwne þaim, & Juſtyfye þaim in the toþer 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 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 þaim, 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 ȝhit 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 þe glorious prowd man, quhilk was gret vanite. Item he ſais, þat 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 noþer barne, broþir, 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 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 þe 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 þaim. Item he ſais, quhar mekle riches is, thare mone be mony ſeruandis to diſpende thai gudis and gowerne þaim and the poſſeſſor takis bot his lewyng thar-of, and quhat profet has he of the remanent bot at he ſeis þaim 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 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 afterwart. Item he ſais, he has gevyne til oþire al haboundans of warldis gudis that thar hart deſyryt, and ȝhit 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 oþer 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 matromonȝhe, and has lang lyf here in this warld, and ȝhit 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 þer 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 þan 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 þow ſeis nocht that is the Joy of hevyne, na the thing þow 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, 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, 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 forȝettis to think one the end, and the toþer 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 þaim tyne his frendſchip and fauoris of his harte; and better is the fliting of a frend, nar þe fleching of a full. Item he ſais, better is the end of the vreſone na þe 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 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 þaim 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 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 þe 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 quheþer he was vyß or nocht, for vyſdome ſchawis nocht in wordis bot in dedis. Item he ſais, þe wisdome of a wyſman ſchawis by his contenans, part, and hawyngys 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 þe 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 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 þe paſſag of his ſaul, out of þe 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 þaim lang tyme, ȝhit 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 quheþer 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 failȝe 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. Item he ſais,that oft tyme has ben hard, that a gret cete has ben ſegit with a gret prince, and ȝhit 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 þe 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 penny al thinge obeis. Item he ſais, thar ſuld na man ban his 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 þow ſal finde the froyt thar-of mony ȝere efterwart, and ſal ſlok mekle ſyne. Item he ſais, quhen the cloud ſlaikis, the rane our-ſtrenklys 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 moþeris 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 ȝonge 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 ȝongemen kep thaim Fra wnprofitable delytis, in thar ȝouthag, 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 þat 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 hous 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 oþeris 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 faþer of hevyne. Item he ſais, It ſal nocht neid to manis wyt to ſek ma bukis for wiſdome, oþeris than thai that he has maid, for þe wyſdome of thaim was gevyn hym fra the hevyne, fra al mychty gode. Item he ſais, quhen men ſekis þe 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.

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 þe 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 þe 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 þe luf of god þe 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 þat men with clen hart and gud deuocione aſkis at the meß in thar praieris, 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 þat a perſone be at þe meß he standis in ſted, and eildis nocht, bot haldis hym in the ſamyn ȝouthed he was in quhen he come to þe meß.

Item, the ſamyne ſanct Auguſtyne ſais that the tyme of þe 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 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 þe day that thai here meß, thai ſal be reput and done with, as langand þe dewyteis of haly kyrk, as thai had tane al þe 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 þe payne of purgatory, and mony levand men ar turnyt fram þer ill lyf to gud lyf for euer.

Item, ſanct auguſtyne ſais that the gud angell that kepis þe manis ſaul comptis wp and wrytis al the ſteppis at a man 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 þe tyme of the meß suppoß þe ewill ſpreit be in a man synfull, that in the tyme that he ſeis the haly ſacrament, þe evil ſpret fleis out of þe man fore the tyme of þe meß.