this principally, that whan we doon dedly synne, it is for nought thanne to reherse or to drawe into memorie the goode werkes that we have wrought biforn; for certis in the werkyng of the dedly synne, ther is no trust to no good werkes that we han don biforne this tyme; that is to say, as for to have therby the lif durable in heven. But natheles, the goode werkes quiken agayn and comen again, and helpen and availen to have the lif durable in heven whan we have contricioun; but sothly the goode werkes that men doon whil that thai ben in deedly synne, for as moche as thay were doon in dedly synne, thay may never quyken ayeine. For certes, thinge that never hadde lif, may never quicken; and al be it so that thay availen not to have the lif durable, yit avaylen thay to abridging of the peyne of helle, or elles to gete temporal riches, or elles that God wol the rather enlumyne and lightene the hert of the synful man to have repentaunce; and eek thay availen for to usen a man to do goode werkes, that the feend have the lesse power of his soule. And thus the curteys Lord Jhesu Crist wolde nought no good werk be lost, for in somwhat it shal availe. But for als moche as the goode werkes that men don whil thay ben in good lif ben destroyed by synne folwyng, and eek sith that alle the goode werkes that men doon whil thay ben in dedly synne, been utterly deede as for to have the lif durable, wel may that man that no goode werkes werkith synge thilke newe Frenshe song, Jay tout perdu moun temps et moun labour. For certis synne byreveth a man bothe of goodnes of nature, and eek of the goodnes of grace. For sothly the grace of the holy gost fareth lik fyre that may not ben ydel; for fyr as it forletith its werkyng, it faileth anoon, and right so when the grace faileth than losith the synful man the goodnes of glorie, that oonly is byhight to goode men that labouren and werken. Wel may be he 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 goodnes hath to paye with his dette to God, to whom he oweth al his lyf; for trust wel he shal give accompt, as saith Bernard, of alle the goodes that have been geven him in his present lif, and how he hath them dispendid, nat so moche that ther shal not perische an heer of his heed, nor a moment of an hour shal not perische of his tyme, that he shal not yive of it a rekenyng.

The fifte maner of contricioun, that moveth a man therto, is the remembraunce of the passioun that oure Lord Jhesu Crist suffred for us and for oure synnes. For as seith seint Bernard, whil that I lyve, I shal have remembraunce of the passioun that oure Lord Jhesu Crist suffred for us in preching, his werynesse in travayling, his temptacioun whan he fastid, his longe wakinges whan he prayde, his teeres whan he wepte for pité of good peple; the wo and the shame and the filthe that men saide to him; of the foule spittyng that men spitten on his face; of the buffettis that men gaf him; of the foule mocks and of the reproves that men to him saiden; of the nayles with whiche he was nayled to the cros, and of al the remenaunt of his passioun, that he suffrede for my synnes and no thing for his owne gilt. And ye shal understonde that in mannes synne is every maner ordre of ordinaunce turned up-so-doun. For it is soth, that God, and resoun, and sensualité, and the body of man, be so ordeyned, that everich of thise foure thinges shulde have lordshipe over that other, as thus: God sholde have lordschip over resoun, and resoun over sensualité, and sensualité over the body of man. But sothly whan man synneth, al this ordre, or ordinaunce, is torned up-so-doun; and thanne, for as moche as the resoun of a man wol not be subject nor obeissant to God, that is his lord by right, therfore losith it the lordshipe that it shulde have over sensualité, and eek over the body of man; and why? for sensualité rebellith thanne agayns resoun; and by that way losith resoun the lordshipe over sensualité, and over the body. For right as resoun is rebel to God, right so is bothe sensualité rebel to resoun and the body also. And certis this disordynaunce, and this rebellioun, oure Lord Jhesu Crist bought upon his precious body ful deere; and herken in which wise. For as moche 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 was bytrayed of his disciple, and distreyned and bounde, so that blood brast out at every nayl of his hondes, as saith seint Austyn. And fortherover, for as moch as resoun of man wol nought conquer sensualité whan it can, therfore is man worthy to have shame; and this suffered oure Lord Jhesu Crist for man, whan thay spitten in his face. And fortherover thanne, for as moche as the caytif body of man is rebelle bothe to resoun and to sensualité, therfore it is worthy the deth; and this suffred oure Lord Jhesu Crist for us upon the cros, wher ther was no part of his body fre, withoute gret peyne and bitter passioun. And al this suffred oure Lord Jhesu Crist that never forfeted; and thus sayd he, too moche am I streyned, for the thinges that I never deservyd; and too moche defouled for shame that man is worthy to have. And therfore may the synful man wel seye, as saith seint Bernard,