to desyre siclyke was nocht lefâ—ll suppose thai had nocht gotâ—in thair purpose in deid thir twa commandis was giffin Ar thir twa last commandis exponit in the haly scripture Èœe our saluiour exponis the nynt command Math. 5. sayand thus Ego autem dico vobis quia omnis qui viderit mulierem ad coÌ„cupiscenduÌ„ eaÌ„ iam mechatus est eam in corde suo Bot I say to Èow quhasaeuir beholdis ane vther mannis wyfe âšœ or ony other womaÌ„ by his awin wife 2 Perer. 2 to desyre hir he hais coÌ„mittit adultery with hir ellis in his hart And as sanct Peter the Apostil sais Oculos habentes plenos adulterii Thai haif thair eyne full of adultery Quhair is the tent exponit In the Euangil of sanct Mathew quhair our saluiour sais thus NoÌ„ potestis deo seruire et maÌ„mone Math. 6. Èœe may nocht serue God Mammon Ideo dico vobis ne soliciti sitis anime vestre quid maÌ„ducetis neque corpori vestro quid induamini Thairfor be nocht careful quhat Èe sal eit or drink Math. xiii And agane he sais Solicitudo seculi istius fallacia diuittaruÌ„ suffocat verbum et sine fructu efficitur The carefulnes of yis warld and the desaitfulnes of riches smoris the word that it beris na frute Quhat is the rycht keping of thir twa commaÌ„dis To haif ane cleir ee The rycht keping of thir commandis and ane clein hart A cleir ee is the rycht iugement of reasone and intentioun of our mynd quhilk suld dereck ordour gyde all our deidis to be doine to the plesour of God and profit of our nychbour according as the Apostil techis sayand 1. Cor. 10. The cleir ee of our inteÌ„tioun to God Colos iii. Siue ergo maÌ„ducatis siue bibitis vel aliud quid facitis omnia in gloriam dei facite Quhiddir Èe eit or drink or do ony vther thing do all to the honour and glore of God And agane Omne quodcunque facitis in verbo aut in oê‘e oiÌ„a in noiÌ„e dnÌ„i nostri Iesu Christi facite All thingis quhatsaeuir Èe doin word or deid do all in y e name of our Lord Iesu Christ yat is quhen Èe speik ony gud word or dois ony gud deidis lat Èour intentioun be to do yame nocht to Èour awin glore and singular profite bot principally to y e glore of God Matg â— Our saluiour declaris this in the Euangil in the deidis of almous praying and fasting Of this ee of our intentioun our saluiour sais thus Lucerna corporis tui est oculus tuus Si oculus tuus fuerit simplex totum corpus tuum lucidum erit Si autem oculus tuus fuerit nequaÌ„ totum corpus tuum tenebrosum erit Si ergo lumen quod in te est tenebre sunt ipse tenebre quante erunt Thi ee is the lycht of thi body Gyf thi ee than be simpill and clein all thi bodie sall be full of lycht bot and gyf thine ee be wykit all thi body sall be full of myrknes That is to say gif thi intentioun be rycht thi deidis quhilk ar nocht euâ—l and repugnand to the law of God ar rycht plesand to God bot gif thi inteÌ„tioun be wrang thi deidis ar maid displesand to God A cleir ee to thi nychtbour The cleir ee of our inteÌ„tioun till our nychbour is to haif this intentioun to do to him as yow wald that he of resone suld do to the and to do na thing to him quhilk thow wald nocht yat he of resone suld do to the. Schortly in al thi deidis inteÌ„d thi nychtbouris weil and profite as thi awin The descriptioun of ane clein hart A clein hart is yat quhilk hais na inordinat desyre of warldly geir bodelie lust warldly honour A clein hart is that quhilk is content to serue God â–ª nocht principally for ony warldly plesour or profite bot rather for his awin lufe gudnes A clein hart is that quhilk is hail giffin to the lufe of God and our nychtbour A clein hart is yat quhilk luffis his nychtbour lykwais nocht for his geir or vther carnal affectionis bot maist of all for the lufe of God Descriptioun of ane foule hart And contrarie that man hais ane foule hart quhilk luffis him self allanerly sa and he be weil he curis nocht quhat becum of his nychtbour quhilk singular and priuat lufe is the rute of all euil Schortly the rycht keping of thir twa commandis is to be blyth of thi nychbouris honour and profite desyre the samyn and help him thairto Quha brekis this tvva commandis Quha brekis thir twa commandis Fyrst quha yat with a deliuerit mynd and full consent desyris to haif thair nychtbouris wyfe to commit adultery with hir Lykwais quha yat with ful consent wald fulfill thair carnal lust with ony woman quhilk is nocht his mareit wyfe Quha lykwais wald haif his nychtbour partit fra his lauchfull wyfe that he mycht haif hir or ony vther vngodly cause Quha inuies his nychtbour yat he hais ane honest womaÌ„ to his wyfe Quha cowattis inordinatly thair nychtbouris geir desyr and with full consent to get geir fra him vniustly or by vnlauchfull contrackis be suttiltie falsat and desait Quha wald haif ony maÌ„nis seruand fra his maister vniustly by his maisteris wil. Quha inuies yair nychbours beand blyth of his hurt and aduersitie and sorie of his weil and prosperitie Schortly al lycherous inuious cowatous men brekis thir twa coÌ„mandis How may a christin man fulfill thir twa last coÌ„mandis Hovv may a christin man fulfill thir tvva last commandis Trewly it is exced and difficill to refrain our hart fra vnlauchfull desyre of wemen warldly geir and honour because that in our corruppit nature is rutit concupiscence lust and desyre of thingê forbiddin be the law of God And suppose the same concupiscence remaine in vs quhilk ar baptisit in Christ Iesu or that ar reconcilit to God efter ouâ— actual syn be trew penance Èœit it is in vs na syn quhil we consent with a deliuerit mynd to fulfill in deid the same coÌ„cupiscence or ellis to haif lang delectatioun in the same concupiscence without deid According as the wismaÌ„ sais Eccle. 18. Post concupiscencias tuas noÌ„ eas et a voluntate tua auertere Thow sal nocht gang efter thi concupiscence that is to say thow sal nocht consent to fulfil the vnrasonabil lust and desyre of thi flesch Iaco. i. To this agreis S. Iames sayand Vnusquisque vero teÌ„ptatur a concupiscentia suâ— abstractus et illectus deinde concupiscentia cuÌ„ coÌ„ceperit parit peccatuÌ„ peccatuÌ„ vero cum consummatum fuerit generat morteÌ„ Ilk man is teÌ„pit of his awin concupiscence drawin away and entyscit
or will nocht say y e veritie quhen thai suld say it quha be falsat and lesingis puttis yair nychbour to sorow or skaith All flatteraris scornaris of men fals accusaris and bakbytaris quha giffis reidly eris to bakbytaris fostaris the same and repreuis thame nocht And quha interpretis nocht all vther mennis indifferent wordis deidis to the best face quhen thai may be weil tane Quha dissimillis to schaw the veritie quhen he is oblissit to schaw it be necessitie and for ye gud of his nychtbour The punissioun of thame yat brekis yis command Pro. xiii Is yair ony paine or punitioun expremit in the scripture aganis yame yat brekis yis command be speking of euil wordis Èœis trewly First to speik in general the wisman sais Qui custodit os suum custodit animam suam qui autem inconsideratus est ad loquendum sentiet mala He yat kepis his mouth kepis his saule or his lyfe bot he yat spekis without coÌ„sideratioun and auisment sal feil trubil and paine And to speik in special the wisman sais Pro. xix Testis falsus non erit impunitus Ane fals witnes sal nocht be vnpunissit Agane he sais Testis mendax peribit Pro. xxi A leand witnes sall perisch Also y e same wisman Pro. vi rehersand sax thingis quhilk God hettis he rekins amang yame a maÌ„ yat beris fals witnes and spekis lesingis Ane exemple Èe may tak in ye buke of Daniel Dani. xiii of ye twa lycherous Iugis quhilk falsly accusit that honest and chast matrone Susanna berand fals witnes aganis hir for the quhilk be the rychteous iugement of God yai wer stanit to the dead Also the wisman sais Pro. xiiii Abominatio hoim hominum detractor He that is a bak byter is abhominabil till all gud men Roma i. And sanct Paule in the first to the Romanis rehersand yai synnaris quhilk is worthi the dead eternal puttis amang thame detractouris bakbytaris or sclanderaris sayand Detractores deo odibiles Bakbytaris sais he ar hettit of God Also the wisman speikis of thame yat ar quysperaris rowkaris rounaris on this maner Susurro inquinabit animam suam Eccle. xxi et in omnibus odietur A rowkar and rownar sall fyle his awin saule sal be hettit of all men Mair ouir he sais Susurro et bilinguis maledictus erit Eccle. 28. multos enim turbauit pacem habentes A man or a woman that is ane rowkar and doubil toungit is cursit and wariit for siclik ane persone hes put mekil trubil amang men wemen quhilk afore was at peace And to be schort with Èow our saluiour declaris this mattir in few wordis sayand thus Dico autem vobis quoniaÌ„ omne verbum ociosum Math. xii quod locuti fuerint homines reddant rationem de eo in die iudicii Bot I say to Èow that ilkane idil word quhilk men and wemen speikis thairof thai sall gife ane compt in the day of iugement Now sene we mone gife ane compt to God in the day of iugement of all our ydil wordis quhilk ar vaine and vnprofitabil till vs and our nychtbour mekil mair it followis yat we mone gife ane compt of all our euil wordê blasphemous wordis backbyting sclandering wordis lycherous wordis inuious wordis treful prydful and malicious wordis with sicklike Quhat will Èe mair as it followis be the wordis of our saluiour Ex verbis tuis iustificaberis et ex verbis tuis coÌ„demnaberis Thow sal be iustifeit be thi wordis gif yai be conforme to the law of God and spokin of ane gud mynd thow sall be condemnit for thi wordis gif thai be aganis the law of God The revvardis of thame yat kepis this coÌ„mand Pro. 21. and spokin of ane euil mynd And sa it is nocht difficill to ken how God almychty rewardis yame yat spekis gud wordis with ane gud mynd The wisman sais Qui custodit os suum et linguam suam custodit a tribulatione animam suaÌ„ He that kepis his mouth and his toung kepis his saule or his lyfe fra trubil And the Prophet king Dauid sais in the Psalme Ps xxxiii Quis est homo qui vult vitam et diligit dies videre bonos Quhat is the man that wald haif life and luffis to fee gud dais To this questioun he answeris and sais Prohibe linguam tuaÌ„ a malo et labia tua ne loquantur doluÌ„ Refraine thi toung fra spekin euil wordê and stop thi lippis that thai speik na dissait In thir wordis the Prophet techis that commonly be gud gyding of our toung we may cum to mekil rest and tranquillitie nocht only to be had in this temporal lyfe bot also in the lyfe to cum quhilk we luke for in the kingdome of heuin quhilk he grant vs that bocht vs with his precious blude Amen ☞ The nynt command ☜ NOn concupisces vxorem proximi tui Exo. xx Deut. 5. Thow sall nocht cowet thi nychbouris wyfe ☞ The tent command ☜ The xxiiii Cheptour NOn domum non agrum non seruum Exo. xx Deut. v. non ancillaÌ„ non bouem non asinuÌ„ nec vniuersa que illius sunt Thow sall nocht cowet thi nychtbouris house nor his croft or his land nor his seruand nor his hyir womaÌ„ nor his Ox nor his Asse nor ony vther thing quhilk pertenis to him How kepis thir twa last coÌ„mandis ordour with the laif Men mycht trow that thai had kepit the laif of the commandis quhen thai had nocht oppinly brokin thame in deid as the Iewis traistit that thai fulfillit yai twa commandis quhilk forbad adultery and thift gif yai had nocht committit siclik in deid God thairfor be his seruand Moyses to put away yat errour fra the Iewis and al vther men and wemen he schawis thame be thir twa last commandis yat thai synnit than to quhen thai desyrit thair nychtbouris wyfe or watchit and waitit be wylis for yair geir Amang the Iewis maisteris had power apoÌ„ thair bond seruandis bodeis as apon thair bestis quhairfor the bond men and wemen was comptit amang thame part of thair possessioun or temporal geir Attour amang the Iewis it was tholit for the hardnes of thair hart that a man mycht put away his wyfe for ony deformitie Sa and a man mycht haif lauchfully luffit his nychtbouris wyfe Deut. 24 he mycht a fischit ane cause to â—is wife to put hir away tak ane vther or sche also quhen sche desyrit ane vther wald mak faltis to hir husband to get hir leif Sa mycht thai fynd mony suttill inuentionis to get vther mennis wyffis housis landis geir seruandis bestis quhairfor to schaw thame that
syndry wyffis specially y e haly Patriarchis kingis as Abraham Isaac Iacob Dauid with the laif It was lauchful be the secret dispensatioun of God for twa reasonis the tane is mistik to be ane figure yat the sonne of God Iesus Christ suld cowpil to him self be the spiritual matrimonye of faith bayth ane congregatioun of Iewis and also ane congregatioun of Gentillis to be to him ane halye kirk The vthir reasone is litteral that twa mycht multiply the pepil of Israel quhilk was the chosin pepil of God amang quhom and of quhom the sonne of God was to be incarnate And as for the secund point quhilk was partising Moses tholit it to be vsit because of the hardnes of yair hartis for yair was amang thame mony styf neckit proud and malicious men to thair wyffis and for ane litil displesure was reddye to slay thair wyffis Thairfor to keip thame fra the gretar syn quhilk was slaying of thair wyffis he tholit thame to commit the les syn quhilk was partising w t yair wyffis Bot quhen the tyme of grace was cum quhairin it plesit the father eternal to restore be his sonne our saluiour thai thingis that was in heuin and erd he restorit also matrimonye to the perfectioun of the first institutioun Thairfor he sais Math. 19. Vovv our saluiour is storit matrimonye to the first institution Qui fecit hominem ab initio masculum et feminam fecit eos deus et dixit Propter hoc dimittet homo patrem matrem et adhaerebit vxori sue et erunt duo in carne vna Itaque iam noÌ„ suÌ„t duo sed vna caro Quos igitur deus coÌ„iunxit homo non separet He yat maid maÌ„ in the beginning maid yame man and woman and said For this cause sall a man laif father and mother and adheir and cleif to his wife and thai twa sall be ane flesche Now ar thai nocht twa than bot ane flesch Lat nocht maÌ„ yairfor seuir or put syndry that quhilk God hes couplit togidder And a litill eftirhend he sais Moyses ob duritiam cordis vestri permisit vobis dimittere vxores vestras Math. 1â— ab initio autem non fuit sic Quamobrem quicunque dimiserit vxorem suaÌ„ nisi ob fornicationeÌ„ et aliaÌ„ duâ—erit mechatur Moyses because of y e hardnes of Èour hartê sufferit Èow to put away Èour wyffis Nochttheles fra y e begynning it was nocht sa Bot I say to Èow quhasaeuir puttis away his wyfe except it be for fornicatioun and maryis ane vthir breikis matrimonye and quhasaeuir maryis hir yat is deuorsit coÌ„mittis adultery Thir wordis of our saluiour ar expounit be his discipil and Apostil sanct Paule sayand Iis qui matrimonio iuncti sunt precipio noÌ„ ego 1. Cor. 7. sed dominus vxorem a viro non discedere ê™ si discesserit manere innuptam aut viro suo reconciliari To thame that ar maryit lawfully command nocht I bot our Lord yat the wyfe depart nocht fra hir husband bot and gifsche depart fra him lat hir remane vnmaryit with ane vthir man Tvva singular conditiouns of the mariage that is amang christin men and vvemen â— Cor. 7. or ellis to be recounselit agane to hir awin husband Of thir auctoriteis quhilk we haue alledgit to Èow of our saluiour sanct Paule we may gaddir twa singular conditiouns of that mariage quhilk is amang christin men The ane is that matrimonye is allanerly betwene twa personis that is say a man and a woman sa yat it is nocht lawful for a man to haue may wyffis than ane at anis Erunt duo in carnâ— vna Thai sall be twa personis in a flesche quhilk may be coÌ„firmit be the wordis of sanct Paule Mulier potestatem corporis sui noÌ„ habet sed vir similiter et vir potestatem corporis sui non habet sed mulier The woman hes nocht powar of hir bodye bot hir husband and lykwise the man hes nochâ— powar of his body bot the woman hes it Sa it followis yat the man can nocht geue the powar of his body to may than ane And quheÌ„ our saluiour said Quhasaeuir puttis away his wife except for fornicatioun and maryis ane vthir he coÌ„mittis adulterie he teichis plainly that a man may nocht haue twa wyffis For and gif it war lawfull to haue twa wyffis at anis that maÌ„ coÌ„mittit nocht adultery in mariage of ane vthir his first beand alyue Now our saluiour sais plainly yat quheÌ„ he maryis ane vthir sche beand alyue he committis adultery The secund coÌ„ditioun is yat the band of matrimonie anis lauchfully coÌ„trackit may nocht be dissoluit and lowsit agane be ony diuorcement or partising bot allanerly it is lowsit be the dede of the ane of thame for trewly the partising deuorsing quhilk our saluiour sais may be done for fornicatioun suld be vnderstaÌ„d allanerly of partising fra bed borde nocht fra y e band of matrimony as it is plain be the wordis of S. Paule quhilk sais Lat hir be recounsalit agane to hir husband And in the meane tyme quhasaeuir maryis hir he coÌ„mittis adultery It is to be notit also that for the same twa singular conditiouns afore rehersit matrimonye may weil be callit a sacrament That is to say a takin or signe of ane haly thing quhilk is coniunctioun of haly kirk with Christ Iesu For as in matrimonye ane maÌ„ hes bot ane wyfe with quhom he suld remane without ony partising sa Christ Iesus hes cowplit to him self ye vniuersal kirk of christin men and wemen as ane spiritual wyfe and will neuir parte fra hir bot will be ioynit with hir euir heir be grace and in heuin be glore Mairouir a sacrament is callit a sensibil 〈…〉 of muâ—â—â—hil grace quhilk is geuin to thame thar worthily râ—ssauâ—s the same sacrament Now it can nocht be denyit 〈◊〉 yat grace is geuin in the sacrament of Matrimonye to yame y t aâ— lawfully maryit togidder be 〈◊〉 of y â— quhilk grace thai may keâ—p the band maid bâ— thame that thai may lâ— ane and vthir as Christ luffit the kirk yat thai may with diligence bring vp yair barnis to the seruice of God yat yai may thole paciently all molestatiouns and tribulatioun of the warld â–ª quhilk 〈◊〉 chancis to maryit personis that thai may thoâ—e ane ane vthir and ane 〈◊〉 ane vtheris imperfectioun All yir thingis can noâ—ht be had without the grace of God quhilk is geuin in ye sacrament of matrimonye as it apperis plainely be the wordis of our saluiour sayand Quos Deus coniunxit homo non separer Thai quhom God hes ioynit in mariage togydder lat na man seuir And how can thai want the grace of God quhom
God ioynis togidder gif thai keip thair mariage conforme to the law of God Mairouir as in ilk ane sacrament thair is ane sensibil matir ane certane forme of wordis groundit apon sum special promis of God sa thair is in the sacrament of matrimony The sensibil matir is the man the woman quhilk ar faithful personis able to contract mariage Ye sensibil signe of mariage Ye forme of vvordis vsit to the coÌ„tract of mariage The forme of wordis is that quhairby the ane giffis to the vthir powar of thair bodye exprement thair coÌ„sent to y e same be wordis of ye present tyme. Quhen the man sais to the woman I tak the to my weddit wyfe the woman sais to the man I tak the to my maryit husbaÌ„d baith of yame ending yir wordis be mâ—ations of God sayand â—n ye name of the father â–ª the sonne the haly spreit This coÌ„sent in to carnal copulaâ— expremit be y e wordis of ye present tyme is ye cause of matrimony And eftir y e coÌ„sent quhen yai coÌ„â—â—me togidder in carnal deid mariage is consuÌ„maâ— endit The promis of grace annexit to mariage i. Timo. â— The promis of God annexit to yis 〈◊〉 may be ga◠〈…〉 wordis of S. Paule quhilk he wâ—itis to Timothe on this maner speâ— and of y e woman Salu 〈…〉 generationem si permanserit in fide et dilectione et â—ficatione 〈◊〉 sobrietate Sâ—he â—al be saffit be generation of barnis gif sche pâ—â—seueris in faâ—th and 〈◊〉 saÌ„ctificatioun w t sobernes And na dout bot y e same promis is maid to the maÌ„ because he coÌ„cuâ—â—is w t the woman to y e generatioun of barnis be the institutioun ordinatioun of god Quhat is y e vertew or ê“pir effect of matrimony The frutis or effectis of mariage S. Augustine sais yat yair is thre gret gâ—dis of matrimony â–ª The firâ—t is ane sacrament be ye quhilk we vnderstaÌ„d y â— the hand of matrimonye suld nocht be lowsit be ony maâ—er of wyse til dede of y e ane parte lowse it â–ª as we declarit to Èow afore The secund is fidelite or faithfulnes quhairby we vnderstaÌ„d yat maryit personis suld keip yair promis faithfully ane to ane vthir sa yat ye maÌ„ suld nocht haue carnal deid w t ony vthir woman sa lang as his lawful wyfe leiffis and lykwise the woman suld nocht haue carnal deid w t ony vthir man â–ª sa lang as hir lawful husband leiffis The thrid is barnis be this we vnderstâ—d yat gif God send yame barnis y t yai â—uld bring yame vp in nurture and vertew that thai may be seruaÌ„dis to God And this is the principal end cause of matrimony And to keÌ„ gif a maryit maÌ„ may syn with his wyfe Èe sall note four pointis First that quhen maryit personis conuenis to gidder intend and to bring furth barnis to the seruice of god nocht only thai syn nocht bot yai haue merit pleise God in sa doing Secundly quhen a maryit man hes carnal deid with his wyfe intend and allanerly to keip hir fra fornicatioun adultery requirit to do the same be hir lykwise he synnis nocht bot dois ane deid of iustice and rychteousnes Thridly quhen ane maryit maÌ„ hes carnal deid with his wyfe nocht intend and procreatioun of barnis nother eschewing fornicatioun of his wyfe bot mouit with y e fragilitie of his nature intend and to keip him self fra fornicatioun lykwyse he synnis nocht Hovv ane maryit maÌ„ may synne vvith his vvyfe Fourtly quhen he kennis his wyfe carnally nocht intend and procreatioun of barnis nor eschewing of fornicatioun of his wyfe or of him self bot intend and principally to fulfill the lust of his body and thairin puttis his felicitie he synnis greuously Thairfor lat thame abstene for a tyme eftir sanct Paulis counsale to pray â— Cor. 7. and to ressaue Christis body To quhom be all honour Amen DE MODO ORANDI DEVM ☞ Of the maner how christin men and wemen suld mak thair prayer to God The first Cheptour ANte orationem prepara animaÌ„ tuam Eccle. â—â— The wisman giffis the counsale O christin man and woman to prepare thi mynd afore thi prayer That is to say afore thow begyn to mak thi prayer tak gud tent that thow mak it w t sic ane myd that it may be acceptabil to God hard of him Thairfor yow sal vnderstand y t thair is thre vertewis quhairwith y u suld prepare thi mynd afore thi prayer The first is faith Praer suld be maide vvith ane trâ—v faith The secund is hoip The thrid is cherite First y t thi prayer may be plesand to God and hard with him mak it with ane trew faith For sen prayer is noâ—ht ellis bot lyfting vp of yt hart to god to ask fra him all thingis quhilk becuÌ„mis y e to ask quhow can y u pray gif thow want faith quhow can yow lyft vp thi mynd to god w tout faith Roma 10 Faith techis tvva thingis â—cessarie 〈◊〉 be â—ade 〈◊〉 making of our praâ— according as Sanct Paule sayis Quomodo inuocabunt in quem noÌ„ crediderunt ☞ Quhow can men mak inuocatioun and prayer to God in quhom thai haue na beleif Veraily it can nocht be Thi faith O christin man teichis the twa thyngis The ane is to ken thi awin pouertie thi awin myserabyll stait Be â—e licht of our faith vve sulde knavv our avvin gret miserie pouertye Esay 40. quhairin thow standis baith in body and saule Thy faith techis the on the vther part the hie Maiestie of GOD his almychty powar and gud wyll towart the. Quhairfor O christin maÌ„ afore y e begyn to mak thy prayar prepair thy mynd with faith consyddir ye gret myster quhilk yov hes of y u helpe of GOD. Set afor thy eine al thy infirmiteis Remembir that thow art erd and to y u erd yow sall gang Consyddir that all men ar lyke vnto the grene girss and al the glore of maÌ„ is lyke to y e flour that growis amang ye gyrss as sayis the Propheit Esaye Quhair to aggreis Kyng Dauid sayand in the Psalme Man is maid lyke vnto vanite his dayis passis away lyke the sâ—haddow Psal 143. Haue mynde quhow thow was consauit borne in syn cal to thy remembrance quhow oftymes thov hes brok in the haly promeis maid in thy Baptym be transgressioun of ye coÌ„mandis of GOD. Thow beris daily about w t ye thy ennimie y e ê¯cupiscence of thy flesche euirmair repugnant aganis thy spreit tysâ—and ye to syn The Deuyll neuir restis bot gangis about lyke ane rampand Lyone seikand quhom he maye deuore be dayly temptatioun Consyddir thairfore afore yi prayar al