these ij sydes of the hert ben accorded ordeyned that is the reson the wylle Thēne is a man ordeyned wythin hym self These ben the ij sprynges of the rote of a moche fayr vertu which is called equyte Equyte proprely is that which is done by Iugement good true not ouer softe ne ouer rude· wythout bowyng enclynyng vnto that one partye ne to that other whan one goeth forth aryght as a lyne for equyte is none other thynge but vnyte that is egalte al egal who hath this vertu is a trewe Iuge wyse For he doth nothyng but it be enquyred examyned lyke as a good Iuge ought to do Thenne the fyrst degree of this vertu is that a man be a good Iuge of hym self for he ought to entre in to hym selfe and beholde his conscyence and wel to examyne hys thoughtes and hys wylles whether they been good or euyl and to ordeyne alle to the regarde of reson so that wylle and reason be at one accorde For lyke as saynt Bernard sayth vertue is none other thynge but thassente of reason and of wylle That is that wylle wythout gaynsayeng saye and doo· and also put in oeuure that is to saye in dede werke that which reason sayth sheweth and enseygneth ¶ Of the second degree of equyte and of ryghtwysnes Cxj THe second degree of this vertu is that a man be a rightful Iuge holde the ryght lyne of equyte bytwene hymself and that whiche is vnder hym That is his body whyche he hath in kepyng whyche he ought here to nourysshe that it may serue and be so dyscyplyned and chastysed that it wylle of alle and in al thynges obeye vnto the soule lyke as a good chambryere obeyeth to hir maystresse and a good dyscyple to his mayster wythout gaynsayeng For the reason ought to be lyke as a trewe arbytrour bytwene the soule and the body whyche ought to kepe the ryght of eyther parte In suche maner that the spyryte be a good lord and the body be a good seruaunte and veray subgette and obeyssaunt to the soule Now is it grete necessyte to holde in this partye oueral equyte ryzt mesure in drynkyng and etyng in clothyng and in arayeng and in al the thynges that the body commaundeth For it enclyneth more to ouermoche than to ouerlytel After hym byhoueth the v wyttes of his body wel to conduyte to gouerne by reason and by equyte so that eueryche serue in hys offyce wythoute synne and wythout mesprysyon lyke as wyth the eyen to beholde the eerys to here the noses to smelle the mouth to taste and to speke the handes and alle the body to touche whan these v wyttes be wel kepte from synne Thenne is the castel sure ferme For these ben the yates of the soule These ben the wyndowes by whyche deth entreth ofte in to the soule This wytnesseth the prophete ¶ Of the iij degre of the vertu of equyte capo. Cxij THe thyrd degree of the vertu of equyte is that a man be a good Iuge and that he holde equyte bytwene hym self and that that is tofore hym That ben the temporal thynges whyche ofte destroyen body and soule· as whan a man setteth his loue ouermoche on them· lyke as doon the auarycyous and couetous men and al they that aboue mesure louen worldly thynges For they haue theyr hertes knytte in the nettys of the deuyl as Iob sayth That is to plees and quarellys· forayne werkes wherin they ocupye them so and in suche manere that in the lyf spyrytuel ne to theyr sauacyon they conne nought doo ne may not ne wylle not entende soo moche ben they blynde and bounden in theyr synnes wherof it happeth that whiche Seneke the wyse man sayth That by thys we synne and goo out of the waye that as touchyng the partyes of the bodyly lyf euery man thynketh and is besy but for to ordeyne his lyf spyrytuel for to haue glorye perdurable no man thynketh ne studyeth Now is thenne moche grete necessyte that a man sette not ouermoche his hert in forayne thynges for who that soo ouermoche doth he falleth in the charges and in the couetyses of the world whyche is the rote of alle vyces ¶ Of the fourth and fyfthe degree of the vertu of Equyte capitulo Cxiij THe fourth degree of the vertu of equyte is that a man see clerely on his rzht syde that is that he take hede and take example of the good for to gouerne hym which ben lyke as at his ryght syde· And of the good and wyse men he take wytte example But in this syde behoueth to holde dyscrescyon equyte For al the peple may not goo by one waye ne al the good ne al the wyse haue not one self grace lyke as the membres of a body haue not one self offyce and herof been many persones nouyces deceyued in theyr hert lyke as sayth the book of collacyons of holy faders whyche treaten of the perfectyon of vertues for whā they see a man wel parfyght moche prouffyte in one estate and in one grace Anone they entende desyre and wyl resemble hym and whan they see another whyche in another estate dooth also moche good also they crye and renne after and also to the thyrd and the fourth and wyth none they abyde ne reste They be also lyke as the yonge grehounde whyche is yet alle yonge that renneth after euery beest that he seeth tofore hym and doeth noo thynge but maketh hym wery and leseth his tyme. herof telleth ysopus a tale or a fable of a lytel hounde and of an asse whyche asse sawe the hounde that as oftymes as his lord came home he ranne ayenste hym lepe vpon hys necke and the lord played wyth hym made hym grete feste and the asse thought sayeng More ought my lord to make to me feste whyche serue hym al day than to this dogge whyche serueth of no thynge It was not longe after that thys asse sawe hys lord come to hys hous And he ranne ayenst hym and caste his ij fore-feet aboute his necke and began strongly to lycke and fawne hym The seruauntes of the lord whyche sawe thys ranne wyth grete staues and beten ryght wel the asse And of that of whyche the asse had supposed to haue had grace honour prouffyte he had shame and dommage ¶ By suche fables the wyse men were wonte tenseygne and teche them self by suche ensaumple And by thys ensaumple he sheweth that no man shold desyre suche graces as he may not attayne ne come to and the same techeth Salamon sayeng Sone cast not thyn eyen to rychesses That is to the graces that thou mayst not atteyne Therfore he hath grete nede of dyscrescyon that he see of whome he taketh ensaumple ¶ Also it is necessyte that a man see clerely on his lyft syde and that is the fyfthe degree For one oughte to beholde the fooles and the shrewes whiche ben as on the
¶ Of the synne perylle that is in rebellyon capo. lviij EVyl thynge is it of murmure but moche more euyl is it of rebellyon Rebellyon is a vyce that cometh fro the hert whiche is harde froward dyuers alwaye wyl that his wylle be doon his sentence holden he that wyl that other humble and bowe to hym he wyl not bowe ne enclyne to no man This is an herte dyuers of which salamon sayth that he may not faylle of an euyl ende lyke as murmure is ayenst god ayenst man Ryght soo is suche an hert rebelle ayenst god man This vyce hath iiij braunches for suche an herte is froward rebelle to byleue counseyl taccomplysshe and do the comandements of god to suffre chastysyng and to receyue doctryne Of this vyce thou hast herde in the chappytre of pryde ¶ Of the synne of blasphemye capo. lix BLasphemye is as sayth Saynt austyn as moche as it groweth cÌ„ Seche al the condycions in the chappytre of pryde tofore wryton in the rubyche of arrogaunce in the ende Now we haue shewed x maners of synne of the tongue of whiche the fyrst is ydle wordes the last is blasphemye And this is that Salamon sayth that the begynnyng of the euyl tongue is folye the ende shal be ouer euyl here fynysshe theÌ„ne the dedely synnes al the braunches that descende of them and knowe ye for trouthe that who shold wel studye in thys book he myght wel prouffyte lerne to knowe al maner of synnes to confesse hym self wel for none may confesse his synnes wel yf he ne knowe hem not Now thou oughtest to knowe that he that redeth in this book ought to thynke and take hede dylygently yf he be culpable of ony of these synnes aforesayd And yf he fynde hym culpable of ony he ought to repente hym and anone to confesse hym dylygently to kepe hym to hys power fro other synnes in whyche he is not culpable and also he ought to preyse thanke god humbly and to praye hym deuoutelye that he wyl kepe hym by his swete grace ¶ How this lyf nys but deth as hit appereth capo. lx GReuously dyeth he that hath not lerned to deye lerne theÌ„ne to dye yf thou shal conne lyue for no man shalle can lyue that hath not lerned to dye he is by ryzt callyd a caytyf that can not lyue ne that knoweth not to dye yf thou wylt lyue frely surelye lerne to deye wyselye yf thou saye how shal it be lerned I shal now telle to the Thou oughtest to knowe that this lyfnys but deth For deth is a departyng thys knoweth euery man And therfore it is sayd of a man whan he dyeth that he departeth and whan he is deed he is departed· This lyfnys noo thynge but a departyng ye truly a moche shorte departyng For al the lyf of a man yf he lyued a thousand yere is not onelye a momeÌ„t to the regarde of that other lyf which alwaye dureth In torment or in ioye ê‘durable This wytnesseth to vs The kynges The dukes The erles The prynces and the Emperours whiche had somtyme the glorye of thys world ¶ Now wepe they in helle Crye and howle cratchen and sayen alas what auaylled vs our power honour noblesse Ioye beaultees and al rychessys Sone is al thys departed faylled as a shadowe or smoke moche faster fledde fro vs than byrdes fleyng or quarelles oute of a crosse bowe Thus departeth aweye our lyf Now we were and anone we ben deed and alle our lyf was not a lytel moment Now be we in perdurable tormentes Our Ioye in wepyng Our carolles feestes in sorowe Roobes hoodes feestes dygnytees games Rychessys al welthes ben faylled vs. Suche been the songes of helle lyke as holy wrytte recounteth For to shewe to vs that this lyf is no thynge but a departyng and thys dethe is no thynge but a departyng to lyue is no thynge but to departe Thenne the lyuyng in this world is noo thynge but for to deye and this is trewe as the pater noster For whan thou beganst to lyue anone thou beganst to deye to approche the deth and al thyn age alle thy tyme whiche is passed the deth hath conquerd reteyned Thou saeyst that thou hast xl yere that is not trouthe the deth hath them Ne neuer shal he yelde them to the ageyn Therfore the wytte of the world is folye And certayn the clerkys seyng seen noo thynge at al. day and uyght they done one thynge and the more they do the lasse they knowe alwaye they deyen can not deye· for nyght and day thou deyest as I haue sayd to the. Yet in another maner I shal teche the this clergye to th ende that thou know wel to lyue wel to deye Now take hede vnderstonde the deth is no thynge but the deceueryng of body and soule this knoweth wel euery man vnderstondeth Now techeth vs Cathon the wyse man lerne sayth he to deye To departe and deceuere oft thy soule thy spyryte fro thy body lyke as dyd many of the grete phylosophres that so moche hated this lyf despysed the world so moche desyred to deye that they slewe them self by theyr owne agrement but it auaylled them no thynge For they had not the grace ne the faythe of our lord Ihesu Cryst But the holy men whiche loue god and drede hym of thre dethes haue they passed the tweyne For they ben deed as touchyng synnes and deed as touchyng the world Now abyde they the last deth that is the thyrd that is the deceueraunce of soule and body Bytwene them heuen is but a lytel walle for they passe it by thought and by desyre And though the body is in this world on this syde the herte the spyryte is on that other syde in that other world there where theyr conuersacion is in heuen lyke as sayth saynt poule Theyr solace theyr Iâ—ye theyr consolacion is by thought on the ferther syde in heuen where theyr conuersacion is lyke as sayth saynt Poule And therfore they hate theyr lyf whyche is but deth desyre the bodely deth For this damoysel bereth Ioye that is the deth whiche crowneth al the sayntes sette them in ioye perdurable Deth is to a good man ende of al his euyllys and yate and entre of al goodes Deth is the ryuer that departeth deth and lyf Deth is on this syde lyf and on that other syde also But the wyse men of this world whiche ben on thys syde of the ryuer of this world seen soo clere and on that other syde they see noo thynge and therfore been they callyd in scrypture fooles and blynde For thys dethe they calle departyng And the deth that is comune to good they callen the ende And therfore they hate soo moche the deth For they knowe not what it is ne on that other syde of the
There was also an archer by cause he had al loste at playe in despyte he drewe his bowe and shotte vp toward god an hye and on the morne whan he was sette ageyn at his playe the arowe fyl donn vpon the eschequyer al blody of blood and threste oute hys eyen ¶ The fourth is euyl example that they whyche playe gyuen to other that beholde the playe ¶ The fyfthe is to lese the tyme whyche ought to be employed in good werkys many other wyses ¶ One thynge ought not to be forgeten that is that he that wynneth at suche games may not ne ought not in ony manere to reteyne his gayne but he ought to gyue it al for goddes sake but yf it were in suche manere that he played for another or by deceyte or by force lyke as doeth he that maketh another to playe wyth hym by force In thys manere he ought to rendre it to hym that hath loste it In lyke wyse I say of that whyche is wonne at tournoys These been the brauÌ„ches of auaryce there ben ynough of other but they appertayne more to clerkys than to laye men this book is made more for the laye men than for clerkys that knowe the scryptures ¶ One thynge ought ye to knowe that the auarycious man hath a deuyl to whome he serueth whyche is called in the gospel maÌ„mona and that deuyl maketh to his seruaunte syx commaundementes The first is to kepe wel that he hath the second that in no wyse he mynysshe it The thyrd is that he encreace it alwaye be it day or nyght the fourth that he gyue no thynge ne doo almesse for goddes sake ne curtosye to ony other The fyfthe that he ne lene ne gyue to the poure and nedy ony thynge ne put not in peryl and Ieoparde that whyche he hath in his possessyon The vj that he refrayne hym self restrayne his meyne fro mete and drynke for to spare his good ¶ Of the synne of lecherye whiche is loue dysordynatly xlvij THe vj heed of the beest of helle is lecherye which is oulttrageous loue dysordynate in flesshly delytes Of this synne the deuyl deceyueth a man in vj maners lyke as sayth Saynt gregory Fyrst in folysshe false beholdynges After in folysshe and lewde talkyng and wordes After in false touchynges After in fals kyssynges after cometh the dede For fro folysshe beholdyng cometh the commynycacyon and speche and fro speche to touchyng and fro touchyng to kyssyng and fro kyssyng to the dede Thus subtylly bryngeth the deuyl that one to that other Fyrst this synne is deuyded in two maners For there is lecherye of herte and lecherye of body Lecherye of herte hath four degrees For the spyryte of fornycacion which is the fyre of lecherye enbraceth the herte and maketh fyrst to come the thoughtes the fygures the ymagynaciyon of synne in the hert and in consentynges after the herte delyteth hym in folysshe thoughtes yet he delyteth how wel that yet he wyl not do the dede· and in this thought he abydeth thys delyte is the second degree whiche may be a dedely synne soo grete may be the delyte The thyrd degree is the consentyng of the herte of reason and of wylle and these consentynges concluded been dedely synne in caas that the deed be dedely synne after the consentyng cometh the desyre and the grete brennyng of the flessh that they haue to thys synne doon many synnes in the day in seyng the ladyes and the damoysellys rychely and fresshly apparaylled whyche ofte desgyse and araye them proudly for to make the fooles and musardes to muse and beholde theym And certes they synne moche greuously for by theyr couetyse by theyr pryde and by theyr cause perysshen many soules and moche peple put to deth and to synne For thus as sayth the prouerbe dame dator is the arblast to the tour· For she hath not a membre in hyr body but it is a grynne of the deuyl As salamon sayth wherof must be gyuen acomptes at the day of Iugement of the soules which by thoccasyn and cause of them be dampned That is to vnderstonde whan they be occasyon cause other to synne by theyr entysyng and labour Lecherye of the body is departed in to the lecherye of the eyen of the eerys of the mouth of the handes and of al the fyue wyttes of the body and in especyal of the vylaynnous dede and werke· To this synne apperteyneth al the thynges of the flesshe that moeuen and desyre to do this synne As doon these oultrages the excesse of mete and drynke of swete beddes and softe of delycyoê° robes in al maner of excesse of body without necessyte ¶ Of dyuers estates of the synne of lecherye capo. xlviij THe synne of lecherye hath many estates is departed in many braunches after the estate of the persones that done it And it goeth mountyng fro degree to degree and fro euyl in to werse The fyrst is of syngle man and syngle woman that holden noo bonde of vowe ne of maryage ne of ordre ne of relygyon ne of other thynge This is the fyrst synne of lecherye The second synne is of comyn wymmen thys is more foul more abhomynable For by cause suche wymmen ben somtyme maryed and haue lefte theyr husbondes or somtyme ben of relygyon and refuse no man ne broder ne cosyn ne kynne ne other The thyrd synne is of the man syngle wyth a wydowe or the reuerse That is a wydower wyth a syngle woman The fourth to defoule a vyrgyn The fyfthe is wyth a wedded woman This is the synne of aduoultrye whiche is moche greuous For there is brekyng of feyth that the one ouzt to kepe to another After there is sacrylege whan the sacrament of maryage is broken and herof happeth somtyme dysherytaunce and fals maryage This synne doubleth hym somtyme· whan it is of a wedded man to a womaÌ„ maried to another man The vj synne is whan a man vseth his wyf in thynge deffended dysordeyned ageyn nature ordre of maryage A man may sle hym self wyth his owen swerde So a man may synne dedely with his owne wyf For thys cause god smote Onam the neuew of Iacob wyth an euyl deth· the deuyl whiche was named asmodeus strangled the seuen husbondes of the holy damoysel Sara which after was wyf to yonge thobye For alle the sacramentes of holy chyrche ought to be treated clenly and holyly to holde kepe them in grete reuerence The vij synne of lecherye is to haue flesshly companye wyth hys godsyb or goddoughter ne wyth the chyldren of them for suche persones may not assemble withoute synne ne also by maryage The viij is of a man wyth his kynneswomaÌ„ this synne encreaceth dyscreaseth after that the kynne is nyghe or ferre The ix is of a man wyth the kynne of his wyf or the reuerse the wyf wyth the kynne of hyr husbond this synne is moche peryllous For
Ryght so one synneth by ouer late souper These people that so moche loue to wake by nyght and waste the tyme in ydlenes goo late to bedde and aryse late synnen in many maners First in this that they waste lose the tyme and torne it whan they make of the nyght the day of the day the nyght God curseth suche people by the prophete· For men ought on the day tyme to doo good and occupye hym in good and holy werkys And in the nyght to preyse god to praye to hym deuoutelye and to yelde hym thankynges of his yeftes But they that thenne lye in theyr beddes whan they shold be vp and rysen must nedes slepe whan they shold praye to god and worshyp hym and here the seruyce of our lord and thus lese al the tyme. the day and the nyght ¶ Also in these grete wakynges ben commysed many synnes as to playe at chesse tables and at dyse and thenne is ther spoken many folysshe wordes and corrupt of whiche many synnes folowe and ensyewe And also the caytyues waste theyr bodyes theyr tyme theyr soule theyr wytte and their good ¶ The second braunche of glotonye is to ete to drynke oultragyously and without mesure These that so do been lyke vnto a goulf that swaloweth alle in lyke as an abysme It is ouer grete wysdom to kepe mesure in etyng and drynkyng· And also it is grete helth for moche peple dye ofte tofore theyr tyme by oultrageous etyng drynkynge by suche excessys and suche oultrages comen and sourden many maladyes and sekenessys But he that wyl knowe and take this mesure he ought to knowe that there been many maners for to lyue in the world SoÌ„me lyuen after the flesshe and after the eases of the body Somme after theyr Iolyte Other after theyr ypocresye Other after physyke Other after theyr honeste Other after that theyr synne requyreth Other after ther spyryte and after the loue of god ¶ They that lyue after the flesshe as Saynt Poul sayth sleen theyr soules· for they make of their bely their god They reteyne neyther reason ne mesure and therfore they shal haue in that other world payn torment withoute mesure ¶ They that lyue after their Iolyte wyl holde companye with toles suche folke can not may not ne wyl not holde ne kepe mesure ne reason They that lyue after ypocresye ben they that ben marters to the deuyl suche ypocrites haue ij mesures For the ij deuyls that tormenten thypocrite ben moche contrary that one to that other that one sayth ete ynough so that thou be fayr fatte Thother sayth thou shalt not but thou shalt faste so that thou be pale lene to th ende that the world holde the for a good man And that it may appyere that thou doest moche penaunce Now it byhoueth that the ypocryte haue ij mesures one lytel and one grete of which they vse the lytel mesure tofore the peple and the grete mesure they vse so that no man see them they reteyne not the trewe mesure that ben auaricioê° In suche maner as the mouth wyl which is lady of the hous comandour Thenne bytwene the bely and the mouth of the gloton ben thre dysputacyons The bely sayth I wolde be ful the mouth saith I wyl not be ful the bely saith to hym I wyl that thou ete and take ynough despende largely The mouth sayth I shal not I wyl that thou restrayne the. what shal the sory caytyf do which is seruaunt to his two euyl lordes Two mesures maken the pees The mesure of the bely in an other mans hous good large and the mesure of his mouth in his owen hous sorouful and ouer sâ—ars ¶ They that lyuen after physyque kepen the mesure of ypocras whyche is lytel and streyte and it happeth oft that he that lyueth by physyke deyeth ¶ They that lyuen after honeste they kepe and holde the mesure of rayson and lyuen honourably in the world For they eten in tyme and houre And taken in gree and at worth that whyche they haue curtoyslye clenly and gladlye They that lyue after that theyr synne requyreth kepe suche mesure as is charged to them in penaunce They that lyue after the spyrite ben they that for the loue of god rule gouern hem self lyke as the holy ghoost enseygneth and techeth them to holde kepe mesure reason ordre They haue the lordshyp seygnorye ouer theyr body whiche is so dysciplyned endoctryned by penaunce and so wel chastysed that he demaundeth none oultrage doeth that whiche the spyrite commaundeth wythoute contradyction Now mayst thou see by that whiche we haue here sayd that the deuyl hath many engynes for to take the peple by theyr throtes by theyr glotonye For fyrst he sheweth to them the wynes the metes which ben fayr delycyouses lyke as he dyd to eue the apple· yf it be not worthe he sayth to hym Ete drynke lyke as dyd suche one Thou must nedes holde companye wylt thou that men mocke scorne the and wylte thou ben holden a popelard Or he sayth to the. thou must nedys kepe the helthe of thy body who hath not his helth hath no thynge Be not an homycyde of thy self Thou owest to thy body his sustenaunce Or he sayth to hym otherwyse Beholde and consydere the good that thou doest what thou mayst do Thou etest not for the delytes of thy body but for to serue god Thou oughtest to kepe thy strengthe to god lyke as dauyd the prophete sayth Of these reasons abouesayd be somtyme atteyned and deceyued the moost wyse men The thyrd braunche of this vyce is to renne and to take ouer gredyly the mete lyke as the hounde dooth the caroyn and how moche gretter is the gredynesse soo moche gretter is the synne For lyke as it is not synne to haue the rychesse Iustely goten and truly but not ouer moche to loue them ne to vse them euyl right so it is not synne to ete But that it be not ouer gredely ne ouer dysordynatly Al manere metes ben good vnto good people to them that by reason by mesure vsen them without ony excesse without oultrage alwey we ouzt to preyse god rendre thaÌ„kynges to god of his goodnes of his yeftes by the swetenes of the mete we ouzt to thynke on the swetenesse of god and on that celestyal swete mete of glorye perdurable which fylleth and accomplyssheth the desyre of the hert Therfore men rede in howses of religyon at mete by cause that whan the body taketh his refection on that one parte that the soule shold take his spyrituel mete and refection on that other part The iiij braunche of this synne of glotonye is of them that ouer nobly wyl ete drynke which despende waste that wherof an hondred poure men myght be suffycieÌ„tly fedde Suche peple synne in many maners Fyrst
theyr holy lyf whan they be mounted in to the souerayn degree of contemplacyon where the yefte of sapyence ledeth thâ—m so that they be Ioyned to god that they forgete alle that which is vnder god for the grete swetenes that the hert â—eleth whyche is so rauysshed in god whych passeth al other delytes Soo that it byhoueth them ofte to descende fro thys swetenes suche reste and fro suche delyte that they fele of the comforte of god whyche haue yeue them to souke in suche swete contemplacyon where they that been parfyght ought to entende ¶ Another reason there is· wherof it byhoueth to descende fro the hye degree of contemplacyon where the spyryte of sapyence hath ledde hym For the corrupcyon of the flesshe of the body of the creature humayn is so grete that the spyryte may not in thys mortal lyf longe abyde in so hye estate of contemplacyon ne fele that grete swetenesse whyche passeth all the grete delytes that may â—e felte in thys world lyke as they knowe that haue proued it wherof the countrepoys of the flesshe is soo heuy that it draweth doun the spyryte wyll it or nylle it And therfore thys grete swetenes that the herte contemplatyf feleth by the yefte of sapyence in thys mortal lyf nys but as a lytel taste by whyche one may assauoure and â—ele how god is swete sauoury But whan he shal come to that grete tauerne â–ª where â—he tonne is and shal be sette a broche that is in the lyf perdurable there where god of pees· of loue of Ioye of soulace and of all swetenes shal be abandoÌ„ned to euery persone in suche wise that al shal 〈◊〉 fylled lyke as dauyd sayth in his psaulter For al the desyres of the hert shal be accomplysshed whan god shal make descende vpon his frendes a floode of pees lyke as sayth the prophete wherof they shal so moche drynke that they shal be all dronke Of this dronkesse speketh Dauyd in hys psaulter and sayth thus Of the glorye of paradys shal all be dronken sayth the prophete to god of the grete plante that is in your hous And ye shal gyue them drynke of your swetenes and of your delyces For wyth you is the fontayne of the lyf perdurable whyche faylleth not That is god hym self whyche is the fontayne of lyf whyche may not deye wherof sourdeth descendeth vpon alle the sayntes that ben and shal be in heuen a flode of Ioye· of delyte and of pees so grete that al they that drynken therof ben al dronken That is the pees and â—he blessyng that shalle be in the world that is to come For whyche Ioye to wynne and to haue one ought to lyue sobrely in this world as sayth saynt Austyn For none ne drynketh of thys ryuer ne is not dronke of the plante of Ioye· but yf he kepe sobrenes Thys is the vertu that the yefte of sapyence planteth in the hert ayenst thoultrage of glouâ—onye For sapyence enseygneth sobrenes lyke as Salamon saith whiche sayth thus Sobrenes is a tree moche precyouâ— for it kepeth the helth of the â—oule and of the body as scrypture sayth and of the oultrage of glotonnye of etyng of drynkyng comen many maladyes and oftyme the deth For of ouermoche etyng and drynkyng deyen many folke and oft the deth taketh them sodeynlye lyke as one taketh the fysshe wyth an hoke that is to say the morsel in the mouthe Thys vertu of sobrenes ought one to kepe aboue all thynges For the goodes that it dooth to hym that wel kepeth it Fyrst sobrenes kepeth to reason and to vnderstondyng his fredom and fraunchyse so that it putteth and taketh away dronkenesse For he that is dronken is so surprysed of wyn that he leseth reason vnderstondyng is lyke as he were drowned in ale or wyne And whan he weneth to drynke the wyne the wyne drynketh hym The second good that sobrenes dooth is that it delyuerth a man fro ouer foul seruytude that is fro the seruytude of the bely· For the glotons they that ben oultragous of wyne metes maken of theyr bely their god as sayth saynt poul Certaynly he putteth hym self in grete fylthe in foul seruytude that serueth so foule a lord as is his bely out of whyche may noo thynge yssue but fylthe sâ—ynkyng ordure But sobrenes kepeth a man in his seygnorye For the spyryte ought to haue seynorye vpon the body And the body ought to serue the soule lyke as the chambriere serueth hir maystresse and sobrete kepeth thys ordre The thyrd good that sobrenes dooth is that he kepe wel the yate of the castel ayenst the hoost of the deuyl that is the mouth whyche is maystre yate of the castel of the hert whyche the deuyl assaylleth maketh warre to as moche as he may But sobrenes deffendeth the yate thentree· that is the mouth And whan the yate of the mouthe is open thoost of synnes entren lyghtly And for nought fyghteth he ayenst other synnes that reteyneth not his tongue who hath this vertu of sobrenes he hath the lordshyp of hys body lyke as a man maystryeth the hors by the brydle Sobrenes hath the fyrst bataylle in thoost of the vertues kepeth deffendeth the other vertues wherewyth the deuyl tempted fyrst Adam our fyrst fader and Eue our fyrst moder that was toward the mouth that they shold ete of the fruyt whyche god had deffended and the deuyl ouercame them whan they consentyd to the temptacyon For to kepe sobrenes nature enseygneth vs and the holy scrypture Nature techeth vs. For emonge beestes a man hath the leste mouthe after his body Also a man hath his membres double as two eyen two eeres but he hath but one mouthe and therfore nature techeth vs that one ought to ete drynke lytyl and sobrely For nature is susteyned wyth lytel mete and by ouermoche mete is ofte beten doun The holy scripture enseyneth sobrenes in many maners by many exaÌ„ples lyke as they may see that connen vnderstonde scripture and byholden the lyues of sayntes ¶ Also euery creature techeth to vs sobrenes· For in alle nature god hath sette a ryght mesure whyche alwaye holdeth the moyen bytwene ouermoche and ouer lytel after that whyche reason enlumyneth enseygneth by the grace of god For in these temporal goodes· that which is ouermoche to one· is lytel to another That whyche shold be oultrage to a poure man shold be lytel oftymes to a ryche man but sobrenes attemperaunce setten oueral mesure As wel in spirituel goodes as in fastynges in wakynges and in other werkes of vertues whyche been doon and made for the loue of god and for the helthe of the soule as moche as reason wyl The vertu of attemperaunce is of sobrenes This vertu kepeth mesure resonablâ— â–ª not oâ—ely in etyng and drynkyng but in al vertues lyke as sayth Saynt Bernard For this vertu setteth al thoughtes al the menynges of the hert