Jer. 6:16. State super vias, et videte, et interrogate de viis antiquis
que sit via bona, et ambulate in ea; et inuenietis refrigerium
animabus vestris, etc.
ure
sweete lord God of hevene, that no man wole perisse, but wole that we
comen alle to the knoweleche of hym, and to the blisful lif that is
perdurable, amonesteth us by the prophete Jeremie, that
seith in thys wyse: "Stondeth upon the weyes, and seeth
and axeth of olde pathes {that is to seyn, of olde sentences}
which is the goode wey, and walketh in that wey, and ye shal
fynde refresshynge for youre soules, etc." Manye been the
weyes espirituels that leden fold to oure Lord Jhesu Crist, and
to the regne of glorie. Of whiche weyes, ther is a ful noble wey
and ful covenable, which may nat fayle to man ne to womman that thurgh
synne hath mysgoon fro the righte wey of Jerusalem
celestial; and this wey is cleped Penitence, of which man
sholde gladly herknen and enquere with al his herte, to
wyten what is Penitence, and whennes it is cleped
Penitence, and in how manye maneres been the acciouns
or werkynges of Penitence, and how manye speces ther
been of Penitence, and whiche thynges apertenen and
bihoven to Penitence, and whiche thynges destourben
Penitence.
Seint Ambrose seith that Penitence is the
pleynynge of man for the gilt that he hath doon, and
namoore to do any thyng for which hym oghte to
pleyne. And som doctour seith, "Penitence is the
waymentynge of man that sorweth for his synne, and
pyneth hymself for he hath mysdoon." Penitence, with
certeyne circumstances, is verray repentance of a man
that halt hymself in sorwe and oother peyne for his
giltes. And for he shal be verray penitent, he shal first
biwaylen the synnes that he hath doon, and stidefastly
purposen in his herte to have shrift of mouthe, and to
doon satisfaccioun, and nevere to doon thyng for which
hym oghte moore to biwayle or to compleyne, and to
continue in goode werkes, or elles his repentance may
nat availle. For, as seith seint Ysidre, "he is a japere and
a gabbere, and no verray repentant, that eftsoone dooth
thyng for which hym oghte repente." Wepynge, and nat
for to stynte to do synne, may nat avayle. But nathelees,
men shal hope that every tyme that man falleth, be it
never so ofte, that he may arise thurgh Penitence, if he
have grace; but certeinly it is greet doute. For, as seith
Seint Gregorie, "unnethe ariseth he out of his synne, that
is charged with the charge of yvel usage." And therfore
repentant folk, that stynte for to synne, and forlete synne
er that synne forlete hem, hooly chirche holdeth hem
siker of hir savacioun. And he that synneth and verraily
repenteth hym in his laste, hooly chirche yet hopeth his
savacioun, by the grete mercy of oure Lord Jhesu Crist,
for his repentaunce; but taak the siker wey.
And now, sith I have declared yow what thyng
is Penitence, now shul ye understonde that ther been
three acciouns of Penitence. The firste is that if a man be
baptized after that he hath synned, Seint Augustyn seith,
"But he be penytent for his olde synful lyf, he may nat
bigynne the newe clene lif." For, certes, if he be baptized
withouten penitence of his olde gilt, he receyveth the
mark of baptesme, but nat the grace ne the remission of
his synnes, til he have repentance verray. Another
defaute is this, that men doon deedly synne after that
they han receyved baptesme. The thridde defaute is that
men fallen in venial synnes after hir baptesme, fro day to
day. Therof seith Seint Augustyn that penitence of goode
and humble folk is the penitence of every day.
The speces of Penitence been three. That oon of
hem is solempne, another is commune, and the thridde
is privee. Thilke penance that is solempne is in two
maneres; as to be put out of hooly chirche in Lente, for
slaughtre of children, and swich maner thyng. Another is,
whan a man hath synned openly, of which synne the
fame is openly spoken in the contree, and thanne hooly
chirche by juggement destreyneth hym for to do open
penaunce. Commune penaunce is that preestes enjoynen
men communly in certeyn caas, as for to goon
peraventure naked in pilgrimages, or bare-foot. Pryvee
penaunce is thilke that men doon alday for privee
synnes, of whiche we shryve us prively and receyve
privee penaunce.
Now shaltow understande what is bihovely and
necessarie to verray perfit Penitence. And this stant on
three thynges: Contricioun of herte, Confessioun of
Mouth, and Satisfaccioun. For which seith Seint John
Crisostom: "Penitence destreyneth a man to accepte
benygnely every peyne that hym is enjoyned, with
contricioun of herte, and shrift of mouth, with
satisfaccioun; and in werkynge of alle manere
humylitee." And this is fruytful penitence agayn three
thinges in which we wratthe oure Lord Jhesu Crist: this is
to seyn, by delit in thynkynge, by reccheleesnesse in
spekynge, and by wikked synful werknyge. And agayns
thise wikkede giltes is Penitence, that may be likned unto
a tree.
The roote of this tree is Contricioun, that hideth
hym in the herte of hym that is verray repentaunt, right
as the roote of a tree gydeth hym in the erthe. Of the
roote of Contricioun spryngeth a stalke that bereth
braunches and leves of Confessioun, and fruyt of
Satisfaccioun. For which Crist seith in his gospel: "Dooth
digne fruyt of Penitence"; for by this fruyt may men
knowe this tree, and nat by the roote that is hyd in the
herte of man, ne by the braunches, ne by the leves of
Confessioun. And therfore oure Lord Jhesu Crist seith
thus: "By the fruyt of hem shul ye knowen hem." Of this
roote eek spryngeth a seed of grace, the which seed is
mooder of sikernesse, and this seed is egre and hoot.
The grace of this seed spryngeth of God thurgh
remembrance of the day of doom and on the peynes of
helle. Of this matere seith Salomon that in the drede of
God man forleteth his synne. The heete of this seed is
the love of God, and the desiryng of the joye perdurable.
This heete draweth the herte of a man to God, and dooth
hym haten his synne. For soothly ther is nothyng that
savoureth so wel to a child as the milk of his norice, ne
nothyng is to hym moore abhomnyable than thilke milk
whan it is medled with oother mete. Right so the synful
man that loveth his synne, hym semeth that it is to him
moost sweete of any thyng; but fro that tyme that he
loveth sadly oure Lord Jhesu Crist, and desireth the lif
perdurable, ther nys to him no thyng moore
abhomynable. For soothly the lawe of God is the love of
God; for which David the prophete seith: "I have loved
thy lawe, and hated wikkednesse and hate"; he that
loveth God kepeth his lawe and his word. This tree
saugh the prophete Daniel in spirit, upon the avysioun of
the Kyng Nabugodonosor, whan he conseiled hym to do
penitence. Penaunce is the tree of lyf to hem that is
receyven, and he that holdeth hym in verray penitence is
blessed, after the sentence of Solomon.
In this Penitence or Contricioun man shal
understonde foure thynges; that is to seyn, what is
Contricioun, and whiche been the causes that moeven a
man to Contricioun, and how he sholde be contrit, and
what Contricioun availleth to the soule. Thanne is it thus:
that Contricioun is the verray sorwe that a man receyveth
in his herte for his synnes, with sad purpos to shryve
hum, and to do penaunce, and neveremoore to do
synne. And this sorwe shal been in this manere, as seith
Seint Bernard: "It shal been hevy and grevous, and ful
sharp and poynaunt in herte." First, for man hath agilt
his Lord and his Creatour; and moore sharp and
poynaunt, for he hath agilt hys Fader celestial; and yet
moore sharp and poynaunt, for he hath wrathed and
agilt hym that boghte hym, that with his precious blood
hath delivered us fro the bondes of synne, and fro the
crueltee of the devel, and fro the peynes of helle.
The causes that oghte moeve a man to
Contricioun been sixe. First a man shal remembre hym of
his synnes; but looke he that thilke remembraunce ne be
to hym no delit by no wey, but greet shame and sorwe
for his gilt. For Job seith, "Synful men doon werkes
worthy of confusioun." And therfore seith Ezechie, "I wol
remembre me alle the yeres of my lyf in bitternesse of
myn herte." And God seith in the Apocalipse,
"Remembreth yow fro whennes that ye been falle"; for
biforn that tyme that ye synned, ye were the children of
God, and lymes of the regne of God; but for youre synne
ye been woxen thral, and foul, and membres of the
feend, hate of aungels, sclaundre of hooly chirche, and
foode of the false serpent; prepetueel matere of the fir of
helle: and yet moore foul and abhomynable, for ye
trespassen so ofte tyme as dooth the hound that
retourneth to eten his spewyng. And yet be ye fouler for
youre longe continuyng in synne and youre synful
usage, for which ye be roten in youre synne, as a beest in
his dong. Swiche manere of thoghtes maken a man to
have shame of his synne, and no delit, as God seith by
the prophete Ezechiel: "Ye shal remembre yow of youre
weyes, and they shuln displese yow." Soothly synnes
been the weyes that leden folk to helle.
The seconde cause that oghte make a man to
have desdeyn of synne is this: that, as seith Seint Peter,
"whoso that dooth synne is thral of synne"; and synne
put a man in greet thraldom. And therfore seith the
prophete Ezechiel: "I wente sorweful in desdayn of
myself." Certes, wel oghte a man have desdayn of synne,
and withdrawe hym from that thraldom and vileynye.
And lo, what seith Seneca in this matere? He seith thus:
"Though I wiste that neither God ne man ne sholde
nevere knowe it, yet wolde I have desdayn for to do
synne." And the same Seneca also seith: "I am born to
gretter thynges that to be thral to my body, or than for
to maken of my body a thral." Ne a fouler thral may no
man ne womman maken of his body that for to yeven his
body to synne. Al were it the fouleste cherl or the
fouleste womman that lyveth, and leest of value, yet is
he thanne moore foul and moore in servitute. Evere fro
the hyer degree that man falleth, the moore is he thral,
and moore to God and to the world vile and
abhomynable. O goode God, wel oghte man have
desdayn of synne, sith that thurgh synne, ther he was
free, now is he maked bonde. And therfore seyth Seint
Augustyn: "If thou hast desdayn of thy servant, if he
agilte or synne, have thou thanne desdayn that thou
thyself sholdest do synne." Tak reward of thy value, that
thou ne be foul to thyself. Allas! wel oghten they thanne
have desdayn to been servauntz and thralles to synne,
and soore been ashamed of hemself, that God of his
endelees goodnesse hath set hem in heigh estaat, or
yeven hem wit, strenghte of body, heele, beautee,
prosperitee, and boghte hem fro the deeth with his
herte-blood, that they so unkyndely, agayns his
gentilesse, quiten hym so vileynsly to slaughtre of hir
owene soules. O goode God, ye wommen that been of
so greet beautee, remembreth yow of the proverbe of
Salomon. He seith: "Likneth a fair womman that is a fool
of hire body lyk to a ryng of gold that were in the groyn
of a soughe." For right as a soughe wrotheth in everich
ordure, so wroteth she hire beautee in the stynkynge
ordure of synne.
The thridde cause that oghte moeve a man to
Contricioun is drede of the day of doom and of the
horrible peynes of helle. For, as Seint Jerome seith, "At
every tyme that me remembreth of the day of doom I
quake; for whan I ete or drynke, or what so that I do,
evere semeth me that the trompe sowneth in myn ere:
'Riseth up, ye that been dede, and cometh to the
juggement.'" O goode God, muchel oghte a man to
drede swich a juggement, "Ther as we shullen been alle," as
Seint Poul seith, "biforn the seete of oure Lord Jhesu
Crist;" whereas he shal make a general congregacioun,
whereas no man may been absent. For certes there
availleth noon essoyne ne excusacioun. And nat oonly
that oure defautes shullen be jugged, but eek that alle
oure werkes shullen openly be knowe. And, as seith Seint
Bernard, "Ther ne shal no pledynge availle, ne no
sleighte; we shullen yeven rekenynge of everich ydel
word." Ther shul we han a juge that may nat been
deceyved ne corrupt. And why? For, certes, alle oure
thoghtes been discovered as to hym; ne for preyere ne
for meede he shal nat been corrupt. And therfore seith
Salomon, "The wratthe of God ne wol nat spare no wight,
for preyere ne for yifte"; and therfore, at the day of
doom, ther nys noon hope to escape. Wherfore, as seith
Seint Anselm, "Ful greet angwyssh shul the synful folk
have at that tyme; ther shal the stierne and wrothe juge
sitte above, and under hym the horrible pit of helle open
to destroyen hym that moot biknowen his synnes,
whiche synnes openly been shewed biforn God and
biforn every creature; and in the left syde mo develes
that herte may bithynke, for the harye and drawe the
synful soules to the peyne of helle; and withinne the
hertes of folk shall be bitynge conscience, and withoute
forth shal be the world al brennynge. Whider shall
thanne the wrecched synful man flee to hiden hym?
Certes, he may nat hyden hym; he moste come forth and
shewen hym." For certes, as seith Seint Jerome, "the
erthe shal casten hym out of hym, and the see also, and
the eyr also, that shal be ful of thonder-clappes and
lightnynges." Now soothly, whoso wel remembreth hym
of thise thynges, I gesse that his synne shal nat turne
hym into delit, but to greet sorwe, for drede of the
peyne of helle. And therfore seith Job to God: "Suffre,
Lord, that I may a while biwaille and wepe, er I go
withoute returnyng to the derke lond, covered with the
derknesse of deeth; to the lond of mysese and of
derknesse, whereas is the shadwe of deeth; whereas ther
is noon ordre or ordinaunce, but grisly drede that evere
shal laste." Loo, heere may ye seen that Job preyde respit
a while, to biwepe and waille his trespas; for soothly oo
day of respit is bettre than al the tresor of this world.
And forasmuche as a man may acquiten hymself biforn
God by penitence in this world, and nat by tresor,
therfore sholde he preye to God to yeve hym respit a
while to biwepe and biwaillen his trespas. For certes, al
the sorwe that a man myghte make fro the bigynnyng of
the world nys but a litel thyng at regard of the sorwe of
helle. The cause why that Job clepeth helle the "lond of
derknesse"; understondeth that he clepeth it "lond" or
erthe, for it is stable, and nevere shal faille; "derk", for
he that is in helle hath defaute of light material. For
certes, the derke light that shal come out of the fyr that
evere shal brenne, shal turne hym al to peyne that is in
helle; for it sheweth him to the horrible develes that hym
tormenten. "Covered with the derknesse of deeth," that is
to seyn, that he that is in helle shal have defaute of the
sighte of God; for certes, the sighte of God is the lyf
perdurable. "The derknesse of deeth" been the synnes that
the wrecched man hath doon, whiche that destourben
hym to see the face of God, right as dooth a derk clowde
bitwixe us and the sonne. "Lond of misese," by cause that
ther been three maneres of defautes, agayn three
thynges that folk of this world han in this present lyf,
that is to seyn, honours, delices, and richesses. Agayns
honour, have they in helle shame and confusioun. For
wel ye woot that men clepen honour the reverence that
man doth to man; but in helle is noon honour ne
reverence. For certes, namoore reverence shal be doon
there to a kyng than to a knave. For which God seith by
the prophete Jeremye, "Thilke folk that me despisen shul
been in despit." Honour is eek cleped greet lordshipe;
ther shal no wight serven other, but of harm and
torment. Honour is eek cleped greet dignytee and
heighnesse, but in helle shul they been al fortroden of
develes. And God seith, "The horrible develes shulle
goon and comen upon the hevedes of the dampned
folk." And this is for as muche as the hyer that they were
in this present lyf, the moore shulle they been abated
and defouled in helle. Agayns the richesse of this world
shul they han mysese of poverte, and this poverte shal
been in foure thynges: In defaute of tresor, of which that
David seith, "The riche folk, that embraceden and oneden
al hire herte to tresor of this world, shul slepe in the
slepynge of deeth; and nothyng ne shal they fynden in
hir handes of al hir tresor." And mooreover the myseyse
of helle shal been in defaute of mete and drinke. For God
seith thus by Moyses: "They shul been wasted with
hunger, and the briddes of helle shul devouren hem with
bitter deeth, and the galle of the dragon shal been hire
drynke, and the venym of the dragon hire morsels." And
forther over, hire myseyse shal been in defaute of
clothyng; for they shulle be naked in body as of
clothyng, save the fyr in which they brenne, and othere
filthes; and naked shul they been of soule, as of alle
manere vertues, which that is the clothyng of the soule.
Where been thannne the gaye robes, and the softe
shetes, and the smale shertes? Loo, what seith God of
hem by the prophete Ysaye: that "under hem shul been
strawed motthes, and hire covertures shulle been of
wormes of helle." And forther over, hir myseyse shal
been in defaute of freendes. For he nys nat povre that
hath goode freendes; but there is no frend, for neither
God ne no creature shal been freend to hem, and
everich of hem shal haten oother with deedly hate. "The
sones and the doghtren shullen rebellen agayns fader
and mooder, and kynrede agauns kynrede, and chiden
and despisen everich of hem oother bothe day and
nyght," as God seith by the prophete Michias. And the
lovynge children, that whilom loveden so flesshly everich
oother, wolden everich of hem eten oother if they
myghte. For how sholden they love hem togidre in the
peyne of helle, whan they hated everich of hem oother in
the prosperitee of this lyf? For truste wel, hir flesshly love
was deedly hate, as seith the prophete David: "Whoso
that loveth wikkednesse, he hateth his soule." And
whoso hateth his owene soule, certes, he may love noon
oother wight in no manere. And therfore, in helle is no
solas ne no freendshipe, but evere the moore flesshly
kynredes that been in helle, the moore cursynges, the
more chidynges, and the moore deedly hate ther is
among hem. And forther over, they shul have defaute of
alle manere delices. For certes, delices been after the
appetites of the fyve wittes, as sighte, herynge,
smellynge, savorynge, and touchynge. But in helle hir
sighte shal be ful of derknesse and of smoke, and
therfore ful of teeres; and hir herynge ful of
waymentynge and of gryntynge of teeth, as seith Jhesu
Crist. Hir nose-thirles shullen be ful of stynkynge stynk;
and as seith Ysaye the prophete, "hir savoryng shal be
ful of bitter galle"; and touchynge of al hir body
ycovered with "fir that nevere shal quenche, and with
wormes that nevere shul dyen," as God seith by the
mouth of Ysaye. And for as muche as they shul nat wene
that they may dyen for peyne, and by hir deeth flee fro
peyne, that may they understonden by the word of Job,
that seith, "ther as is the shadwe of deeth." Certes, a
shadwe hath the liknesse of the thyng of which it is
shadwe, but shadwe is nat the same thyng of which it is
shadwe. Right so fareth the peyne of helle; it is lyk deeth
for the horrible angwissh, and why? For it peyneth hem
evere, as though they sholde dye anon; but certes, they
shal nat dye. For, as seith Seint Gregorie, "To wrecche
caytyves shal be deeth withoute deeth, and ende
withouten ende, and defaute withoute failynge. For hir
deeth shal alwey lyven, and hir ende shal everemo
bigynne, and hir defaute shal nat faille." And therfore
seith Seint John the Evaungelist: "They shullen folwe
deeth, and they shul nat fynde hym; and they shul
desiren to dye, and deeth shal flee fro hem." And eek
Job seith that in helle is noon ordre of rule. And al be it
so that God hath creat alle thynges in right ordre, and no
thyng withouten ordre, but alle thynges been ordeyned
and nombred; yet, nathelees, they that been dampned
been nothyng in ordre, ne holden noon ordre. For the
erthe ne shal bere hem no fruyt. For as the prophete
David seith, "God shal destroie the fruyt of the erthe as
fro hem; ne water ne shal yeve hem no moisture, ne the
eyr no refresshyng, ne fyr no light." For, as seith Seint
Basilie, "The brennynge of the fyr of this world shal God
yeven in helle to hem that been dampned, but the light
and the cleernesse shal be yeven in hevene to his
children"; right as the goode man yeveth flessh to his
children and bones to his houndes. And for they shullen
have noon hope to escape, seith Seint Job atte laste that
"ther shal horrour and grisly drede dwellen withouten
ende." Horrour is alwey drede of harm that is to come,
and this drede shal evere dwelle in the hertes of hem
that been dampned. And therfore han they lorn al hire
hope, for sevene causes. First, for God, that is hir juge,
shal be withouten mercy to hem; and they may nat plese
hym ne noon of his halwes; ne they neayy yeve no thyng
for hir raunsoun; ne they have no voys to speke to hym;
ne they may nat fle fro peyne; ne they have no
goodnesse in hem, that they mowe shewe to delivere
hem fro peyne. And therfore seith Salomon: "The wikked
man dyeth, and whan he is deed, he shal have noon
hope to escape fro peyne." Whoso thanne wolde wel
understande thise peynes, and bithynke hym weel that
he hath deserved thilke peynes for his synnes, certes, he
sholde have moore talent to siken and to wepe, than for
to syngen and to pleye. For, as that seith Salomon,
"Whoso that hadde the science to knowe the peynes that
been establissed and ordeyned for synne, he wolde make
sorwe." "Thilke science," as seith Seint Augustyn,
"maketh a man to waymenten in his herte."
The fourthe point that oghte maken a man to
have contricion is the sorweful remembraunce of the
good that he hath left to doon heere in erthe, and eek
the good that he hath lorn. Soothly, the goode werkes
that he hath lost, outher they been the goode werkes
that he wroghte er he fel into deedly synne, or elles the
goode werkes that he wroghte while he lay in synne.
Soothly, the goode werkes that he dide biforn that he fil
in synne been al mortefied and astoned and dulled by
the ofte synnyng. The othere goode werkes, that he
wroghte whil he lay in deedly synne, thei been outrely
dede, as to the lyf perdurable in hevene. Thanne thilke
goode werkes that been mortefied by ofte synnyng,
whiche goode werkes he dide whil he was in charitee, ne
mowe nevere quyken agayn withouten verray penitence.
And therof seith God by the mouth of Ezechiel, that "if
the rightful man returne agayn from his rightwisnesse
and werke wikkednesse, shal he lyve?" Nay, for alle the
goode werkes that he hath wroght ne shul nevere been
in remembraunce, for he shal dyen in this synne. And
upon thilke chapitre seith Seint Gregorie thus: that "we
shulle understonde this principally; that whan we doon
deedly synne, it is for noght thanne to rehercen or
drawen into memorie the goode werkes that we han
wroght biforn." For certes, in the werkynge of the deedly
synne, ther is no trust to no good werk that we can doon
biforn; that is to seyn, as for to have therby the lyf
perdurable in hevene. But nathelees, the goode werkes
quyken agayn, and comen agayn, and helpen, and
availlen to have the lyf perdurable in hevene, whan we
han contricioun. But soothly, the goode werkes that men
doon whil they been in deedly synne, for as muche as
they were doon in deedly synne, they may nevere quyke
agayn. For certes, thyng that nevere hadde lyf may
nevere quykene; and nathelees, al be it that they ne
availle noght to han the lyf perdurable, yet availlen they
to abregge of the peyne of helle, or elles to geten
temporal richesse, or elles that God wole the rather
enlumyne and lightne the herte of the synful man to
have repentaunce; and eek they availlen for to usen a
man to doon goode werkes, that the feend have the
lasse power of his soule. And thus the curteis Lord Jhesu
Crist ne wole that no good werk be lost; for in somwhat
it shal availle. But, for as muche as the goode werkes
that men doon whil they been in good lyf been al
mortefied by synne folwynge, and eek sith that alle the
goode werkes that men doon whil they been in deedly
synne been outrely dede as for to have the lyf
perdurable; wel may that man that no good werk ne
dooth synge thilke newe Frenshe song, "Jay tout perdu
mon temps et mon labour." For certes, synne bireveth a
man bothe goodnesse of nature and eek the goodnesse
of grace. For soothly, the grace of the Hooly Goost
fareth lyk fyr, that may nat been ydel; for fyr fayleth
anoon as it forleteth his wirkynge, and right so grace
fayleth anoon as it forleteth his werkynge. Then leseth
the synful man the goodnesse of glorie, that oonly is
bihight to goode men that labouren and werken. Wel
may he be sory thanne, that oweth al his lif to God as
longe as he hath lyved, and eek as longe as he shal lyve,
that no goodnesse ne hath to paye with his dette to God
to whom he oweth al his lyf. For trust wel, "he shal yeven
acountes," as seith Seint Bernard, "of alle the goodes that
han be yeven hym in this present lyf, and how he hath
hem despended; in so muche that ther shal nat perisse
an heer of his heed, ne a moment of an houre ne shal
nat perisse of his tyme, that he ne shal yeve of it a
rekenyng."
The fifthe thyng that oghte moeve a man to
contricioun is remembrance of the passioun that oure
Lord Jhesu Crist suffred for oure synnes. For, as seith
Seint Bernard, "Whil that I lyve I shal have remembrance
of the travailles that oure Lord Crist suffred in prechyng;
his werynesse in travaillyng, his temptaciouns whan he
fasted, his longe wakynges whan he preyde, hise teeres
whan that he weep for pitee of good peple; the wo and
the shame and the filthe that men seyden to hym; of the
foule spittyng that men spitte in his face, of the buffettes
that men yaven hym, of the foule mowes, and of the
repreves that men to hym seyden; of the nayles with
whiche he was nayled to the croys, and of al the
remenant of his passioun that he suffred for my synnes,
and no thyng for his gilt." And ye shul understonde that
in mannes synne is every manere of ordre or ordinaunce
turned up-so-doun. For it is sooth that God, and resoun,
and sensualitee, and the body of man been so ordeyned
that everich of thise foure thynges sholde have lordshipe
over that oother; as thus: God sholde have lordshipe
over resoun, and resoun over sensualitee, and
sensualitee over the body of man. But soothly, whan
man synneth, al this ordre or ordinaunce is turned
up-so-doun. And therfore, thanne, for as muche as the
resoun of man ne wol nat be subget ne obeisant to God,
that is his lord by right, therfore leseth it the lordshipe
that it sholde have over sensualitee, and eek over the
body of man. And why? For sensualitee rebelleth thanne
agayns resoun, and by that way leseth resoun the
lordshipe over sensualitee and over the body. For right
as resoun is rebel to God, right so is bothe sensualitee
rebel to resoun and the body also. And certes this
disordinaunce and this rebellioun oure Lord Jhesu Crist
aboghte upon his precious body ful deere, and herkneth
in which wise. For as muche thanne as resoun is rebel to
God, therfore is man worthy to have sorwe and to be
deed. This suffred oure Lord Jhesu Crist for man, after
that he hadde be bitraysed of his disciple, and distreyned
and bounde, so that his blood brast out at every nayl of
his handes, as seith Seint Augustyn. And forther over,
for as muchel as resoun of man ne wol nat daunte
sensualitee whan it may, therfore is man worthy to have
shame; and this suffred oure Lord Jhesu Crist for man,
whan they spetten in his visage. And forther over, for as
muchel thanne as the caytyf body of man is rebel bothe
to resoun and to sensualitee, therfore is it worthy the
deeth. And this suffred oure Lord Jhesu Crist for man
upon the croys, where as ther was no part of his body
free withouten greet peyne and bitter passioun. And al
this suffred Jhesu Crist, that nevere forfeted. And
therfore resonably may be seyd of Jhesu in this manere: "To
muchel am I peyned for the thynges that I nevere
deserved, and to muche defouled for shendshipe that
man is worthy to have." And therfore may the synful man
wel seye, as seith Seint Bernard, "Acursed be the
bitternesse of my synne, for which ther moste be suffred
so muchel bitternesse." For certes, after the diverse
disordinaunces of oure wikkednesses was the passioun
of Jhesu Crist ordeyned in diverse thynges, as thus.
Certes, synful mannes soule is bitraysed of the devel by
coveitise of temporeel prosperitee, and scorned by
deceite whan he cheseth flesshly delices; and yet is it
tormented by inpacience of adversitee, and bispet by
servage and subjeccioun of synne; and atte laste it is
slayn fynally. For this disordinaunce of synful man was
Jhesu Crist first bitraysed, and after that was he bounde,
that cam for to unbynden us of synne and peyne.
Thanne was he byscorned, that oonly sholde han been
honoured in alle thynges and of alle thynges. Thanne
was his visage, that oghte be desired to be seyn of al
mankynde, in which visage aungels desiren to looke,
vileynsly bispet. Thanne was he scourged, that no thyng
hadde agilt; and finally, thanne was he crucified and
slayn. Thanne was acompliced the word of Ysaye, "He
was wounded for oure mysdedes and defouled for oure
felonies." Now sith that Jhesu Crist took upon hymself
the peyne of alle oure wikkednesses, muchel oghte
synful man wepen and biwayle, that for his synnes
Goddes sone of hevene sholde al this peyne endure.
The sixte thyng that oghte moeve a man to
contricioun is the hope of three thynges; that is to seyn,
foryifnesse of synne, and the yifte to grace wel for to do,
and the glorie of hevene, with which God shal gerdone
man for his goode dedes. And for as muche as Jhesu
Crist yeveth us thise yiftes of his largesse and of his
sovereyn bountee, therfore is he cleped Jhesus
Nazarenus Rex Judeorum. Jhesus is to seyn "saveour" or
"salvacioun," on whom men shul hope to have foryifnesse
of synnes, which that is proprely salvacioun of synnes.
And therfore seyde the aungel to Joseph, "Thou shalt
clepen his name Jhesus, that shal saven his peple of hir
synnes." And heerof seith Seint Peter: "Ther is noon
oother name under hevene that is yeve to any man, by
which a man may be saved, but oonly Jhesus."
Nazarenus is as muche for to seye as "florisshynge," in
which a man shal hope that he that yeveth hym
remissioun of synnes shal yeve hym eek grace wel for to
do. For in the flour is hope of fruyt in tyme comynge,
and in foryifnesse of synnes hope of grace wel for to do.
"I was atte dore of thyn herte," seith Jhesus, "and cleped
for to entre. He that openeth to me shal have foryifnesse
of synne. I wol entre into hym by my grace, and soupe
with hym," by the goode werkes that he shal doon,
whiche werkes been the foode of God; "and he shal
soupe with me," by the grete joye that I shal yeven hym.
Thus shal man hope, for his werkes of penaunce, that
God shal yeven hym his regne, as he bihooteth hym in
the gospel.
Now shal a man understonde in which manere
shal been his contricioun. I seye that it shal been
universal and total. This is to seyn, a man shal be verray
repentaunt for alle his synnes that he hath doon in delit
of his thoght; for delit is ful perilous. For ther been two
manere of consentynges: that oon of hem is cleped
consentynge of affeccioun, whan a man is moeved to do
synne, and deliteth hym longe for to thynke on that
synne; and his reson aperceyveth it wel that it is synne
agayns the lawe of God, and yet his resoun refreyneth
nat his foul delit or talent, though he se wel apertly that
it is agayns the reverence of God. Although his resoun
ne consente noght to doon that synne in dede, yet seyn
somme doctours that swich delit that dwelleth longe, it is
ful perilous, al be it nevere so lite. And also a man
sholde sorwe namely for al that evere he hath desired
agayn the lawe of God with perfit consentynge of his
resoun; for therof is no doute, that it is deedly synne in
consentynge. For certes, ther is no deedly synne, that it
nas first in mannes thought, and after that in his delit,
and so forth into consentynge and into dede. Wherfore I
seye that many men ne repenten hem nevere of swiche
thoghtes and delites, ne nevere shryven hem of it, but
oonly of the dede of grete synnes outward. Wherfore I
seye that swiche wikked delites and wikked thoghtes
been subtile bigileres of hem that shullen be dampned.
Mooreover man oghte to sorwe for his wikkede wordes
as wel as for his wikkede dedes. For certes, the
repentaunce of a synguler synne, and nat repente of alle
his other synnes, or elles repenten hym of alle his othere
synnes, and nat of a synguler synne, may nat availle. For
certes, God almyghty is al good; and therfore he
foryeveth al, or elles right noght. And heerof seith Seint
Augustyn: "I wot certeynly that God is enemy to everich
synnere"; and how thanne, he that observeth o synne,
shal he have foryifnesse of the remenaunt of his othere
synnes? Nay. And forther over, contricioun sholde be
wonder sorweful and angwissous; and therfore yeveth
hym God pleynly his mercy; and therfore, whan my
soule was angwissous withinne me, I hadde
remembrance of God that my preyere myghte come to
hym. Forther over, contricioun moste be continueel, and
that man have stedefast purpos to shriven hum, and for
to amenden hym of his lyf. For soothly, whil contricioun
lasteth, man may evere have hope of foryifnesse; and of
this comth hate of synne, that destroyeth synne, bothe in
himself, and eek in oother folk, at his power. For which
seith David: "Ye that loven God, hateth wikkednesse."
For trusteth wel, to love God is for to love that he loveth,
and hate that he hateth.
The laste thyng that men shal understonde in
contricioun is this: wherof avayleth contricioun. I seye
that somtyme contricioun delivereth a man fro synne; of
which that David seith, "I seye," quod David {that is to
seyn, I purposed fermely} "to shryve me, and thow, Lord,
relessedest my synne." And right so as contricion
availleth noght withouten sad purpos of shrifte, if man
have oportunitee, right so litel worth is shrifte or
satisfaccioun withouten contricioun. And mooreover
contricion destroyeth the prisoun of helle, and maketh
wayk and fieble alle the strengthes of the develes, and
restoreth the yiftes of the Hooly Goost and of alle goode
vertues; and it clenseth the soule of synne, and
delivereth the soule fro the peyne of helle, and fro the
compaignye of the devel, and fro the servage of synne,
and restoreth it to alle goodes espirituels, and to the
compaignye and communyoun of hooly chirche. And
forther over, it maketh hym that whilom was sone of ire
to be sone of grace; and alle thise thynges been preved
by hooly writ. And therfore, he that wolde sette his
entente to thise thynges, he were ful wys; for soothly he
ne sholde nat thanne in al his lyf have corage to synne,
but yeven his body and al his herte to the service of
Jhesu Crist, and therof doon hym hommage. For soothly
oure sweete Lord Jhesu Crist hath spared us so
debonairly in oure folies, that if he ne hadde pitee of
mannes soule, a sory song we myghten alle synge.
he
arson's