comptes, as sayth Seint Bernard, of all the goodes that han ben yeven him in this present lif, and how he hath hem dispended, in so moche that ther shal not perishe an here of his hed, ne a moment of an houre ne shal not perishe of his time, that he ne shal yeve therof a rekening.

The fifthe thing, that ought to meve a man to contrition, is remembrance of the passion that our Lord Jesu Crist suffered for our sinnes. For as sayth Seint Bernard, While that I live, I shal have remembrance of the travailes that our Lord Jesu Crist suffered in preching, his werinesse in traveling, his temptations whan he fasted, his long wakinges whan he prayed, his teres whan he wept for pitee of good peple: the wo and the shame, and the filthe that men sayden to him: of the foule spitting that men spitten in his face, of the buffettes that men yave him of the foule mouthes and of the foule repreves that men saiden to him: of the nayles with which he was nailed to the crosse; and of all the remenant of his passion, that he suffred for mannes sinne, and nothing for his gilte. And here ye shul understand that in mannes sinne is every maner order, or ordinance, tourned up so doun. For it is soth, that God and reson, and sensualitee, and the body of man, ben ordained, that everich of thise

foure thinges shuld have lordship over that other: as thus; God shuld have lordship over reson, and reson over sensualitee, and sensualitee over the body of man. But sothly whan man sinneth, all this ordre, or ordinance, is turned up so doun; and therfore than, for as moche as reson of man ne wol not be subget ne obeisant to God, that is his lord by right, therfore leseth it the lordship that it shuld have over sensualitee, and eke over the body of man; and why? for sensualitee rebelleth than ayenst reson and by that way leseth reson the lordship over sensualitee, and over the body. For right as reson is rebel to God, right so is sensualitee rebel to reson, and the body also. And certes this disordinance, and this rebellion, our Lord Jesu Crist abought upon his precious body ful dere: and herkeneth in whiche wise. For as moche as reson is rebel to God, therfore is man worthy to have sorwe, and to be ded. This suffred our Lord Jesu Crist for man, after that he had be betraied of his disciple, and distreined and bounde, so that his blood brast out at every nail of his hondes, as saith Seint Augustin. And ferthermore, for as moche as reson of man wol not daunt sensualitee whan it may, therfore is man worthy to have shame: and this suffered our Lord Jesu Crist for man, whan they spitten in

his visage. And fertherover, for as moche as the caitif body of man is rebel both to reson and to sensualitee, therfore it is worthy the deth and this suffered our Lord Jesu Crist upon the crosse, wheras ther was no part of his body free, without grete peine and bitter passion. And all this suffred our Lord Jesu Crist that never forfaited; and thus sayd he: To mochel am I peined, for thinges that I never deserved and to moche defouled for shendship that man is worthy to have. And therfore may the sinful man wel say, as sayth Seint Bernard: Accursed be the bitternesse of my sinne, for whiche ther must be suffered so moche bitternesse. For certes, after the divers discordance of our wickednesse was the passion of Jesu Crist ordeined in divers thinges; as thus. Certes sinful mannes soule is betraied of the divel, by coveitise of temporel prosperitee; and scorned by disceite, whan he cheseth fleshly delites; and yet it is turmented by impatience of adversitee, and bespet by servage and subjection of sinne; and at the last it is slain finally. For this discordance of sinful man, was Jesu Crist first betraied; and after that was he bounde, that came for to unbinde us of sinne and of peine. Than was he bescorned, that only shuld have ben honoured in alle thinges and of alle thinges. Than was his visage, that

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ought to be desired to be seen of all mankind (in which visage angels desiren to loke) vilainsly bespet. Than was he scourged that nothing had trespassed; and finally, than was he crucified and slain. Than were accomplished the wordes of Esaie: He was wounded for our misdedes, and defouled for our felonies. Now sith that Jesu Crist toke on himself the peine of all our wickednesses, moche ought sinful man to wepe and to bewaile, that for his sinnes Goddes sone of heven shuld all this peine endure.

The sixte thing, that shuld move a man to contrition, is the hope of three thinges, that is to say, foryevenesse of sinne, and the yeft of grace for to do wel, and the glorie of heven, with whiche God shal guerdon man for his good dedes. And for as moche as Jesu Crist yeveth us thise yeftes of his largenesse, and of his soveraine bountee, therfore is he cleped, Jesus Nazarenus Rex Judæorum. Jesus is for to say, saviour or salvation, on whom men shul hopen to have foryevenesse of sinnes, which that is proprely salvation of sinnes. And therfore sayd the Angel to Joseph, Thou shalt clepe his name Jesus, that shal saven his peple of hir sinnes. And hereof saith Seint Peter; Ther is non other name under heven, that is yeven to any man, by which a

man may be saved, but only Jesus. Nazarenus is as moche for to say, as flourishing, in which a man shal hope, that he, that yeveth him remission of sinnes, shal yeve him also grace wel for to do: for in the flour is hope of fruit in time coming, and in foryevenesse of sinnes hope of grace wel to do. I was at the dore of thin herte, sayth Jesus, and cleped for to enter. He that openeth to me, shal have foryevenesse of his sinnes, and I wol enter into him by my grace, and soupe with him by the good werkes that he shal don, which werkes ben the food of God, and he shal soupe with me by the gret joye that I shal yeve him. Thus shal man hope, that for his werkes of penance God shal yeve him his regne, as he behight him in the Gospel.

Now shal man understande, in which maner shal be his contrition. I say, that it shal be universal and total; this is to say, a man shal be veray repentant for all his sinnes, that he hath don in delite of his thought, for delite is perilous. For ther ben two maner of consentinges; that on of hem is cleped consenting of affection, whan a man is meved to do sinne, and than deliteth him longe for to thinke on that sinne, and his reson apperceiveth it wel, that it is sinne ayenst the lawe of God, and yet his reson refraineth not his foule delite or talent, though he