The Second Penitential Psalm: Beati quorum (Psalm 31)

BEATI QUORUM.

Psalm xxxi

Tins Psalm, of a good congruence and not unworthy,'1 is called a Penitential Psalm because penance is so diligently treated and spoken of in it. First the prophet praiseth them whose sins be utterly done away by 1 undeservedly. 'l mad. 8 properly and not undeservedly.

penance. Again he sheweth the wretchedness of those that forsake penance. Also he sheweth the occasion and manner of contrition, confession, and satisfaction, which be the three parts of penance. First he praiseth greatly the virtue of contrition, namely whereas1 there is a full purpose of confession. He teacheth also the necessity of it. He sheweth also the impediments of it, and remedies for the same. He comforteth and lifteth up them that be weak in soul. He calleth again those that be out of the right way to come to bliss, and in manner threateneth them. He promiseth damnation to them that ref useth penance; to them that doeth it, forgiveness; to them that go forward and profit in it, joy. And last he promiseth eternal glory to those that be perfect. 'This holy prophet goeth shortly on all these in the same orders as we have rehearsed to you.

It is great praise to them whose sins be done away by penance to be called blessed. And truly there is no other thing else in this world that may so speedfully cause any creature to be blessed, as purging of sin by penance. For bodily health, fairness or beauty, strength, agility or activeness, honours, riches, and other such pleasures worldly, rather bring a man out of the right and true way of beatitude; which daily we may behold and perceive in many, that, if they had wanted2 these pleasures, should more diligently have holden themselves in the path that bringeth and leadeth us unto the blessed life. No creature liveth that never did amiss. For as Saint James saith: In multis offendimus omnes: "We all have offended in many causes." He that hath offendeth hath erred and gone out of the right way. And the coming again into the right way is only made open and shewed to him by penance. Therefore only they that be penitent are blessed; for they and none other take their journey into the heavenly country where is very blessedness. Now in this life by true faith and hope; and after, in very deed.

But since penance hath three divers parts, that is to say, contrition, confession, and satisfaction, the more 1 where. 2 been without.

diligently that any creature exerciseth himself in every one of them, the more near he is unto the eternal bliss; for by those three, like as by so many instruments, we make a perfect rasing1 and cleansing of the soul from sins. When we be about to rase and do away any manner writing, we first scrape the paper; and by that rasure or scraping, somewhat is taken away of the letters, and there is a deformity of the very perfect knowledge, that the letters may not be perceived and discerned but darkly. If we rase it again, the letters shall be utterly done away and put out of knowledge; and if we do so the third time, then shall nothing of the least letter be seen, but as clean as ever it was. So in like manner we shall remember to be done in our souls for doing away of our sins by the three parts of penance. By the virtue of contrition our sins be forgiven; by confession they be forgotten; but by satisfaction they be so clean done away that no sign or token remaineth in any condition of them, but as clean as ever we were. Albeit after contrition and confession sin be done away, yet a duty remaineth in the soul that needs must be paid and performed by suffering pain. For although by contrition and confession the pain eternal that we should have suffered be done away, nevertheless there abideth in the soul a certain taxation or duty which without doubt must needs be contented and satisfied either here in this life by temporal pain or else after this life in Purgatory. But whereas any creature have2 made due satisfaction in this life, he never after shall suffer more pain; and also he is clean out of debt, and nothing after that shall ever be claimed of him. Wherefore the prophet saith: Beali quorum remissce sunt iniquitates: " Blessed be they whose sins be forgiven.1' Behold first the remission of ein by contrition. Et quorum tecta sunt peccata: "Blessed be they whose sins be hid and put out of knowledge "; which is done by confession. Beatus vir cui non imputavit Dominus peccatum: " Blessed is he to whom our Lord hath not imputed or laid any sin to his charge." Behold the third time, the whole and perfect doing away of sin by 1 scraping. 2 whenever any creature shall have.

satisfaction. Many there be that wail and be contrite and also confess their sins, but scant one among a thousand can be found that doeth due satisfaction. Therefore whereas before the prophet shewed in the plural number signifying that many were blessed whose sins be for-given, covered and put out of knowledge, now he speaketh in the singular number signifying that few be which do due satisfaction. Beat us vir cut 11011 imfiutavit Dominus peccatuiii: " Blessed is that creature unto whom our Lord hath imputed no sin." The mercy and goodness of Almighty God shewed upon sinners is marvellous great; which, the more that they call unto their own mind and express their own trespasses, so much the more He forgetteth and putteth them out of His mind; and the more diligently they shew them without gloss or deceit, to the intent they may be openly known by confession, the more busily He covereth and putteth them out of knowledge; and last, the more that they think and ascribe their of-fences to their own great unkindness, punishing themselves for their errors, so much less He layeth any trespass to their charge, but utterly He taketh away their sin and leaveth nothing of it behind. We be shewed and warned that it is not only enough to be contrite and confessed for our offences, but also we must be busy in doing good works to make satisfaction for them. For if we be negligent in this third part of penance, which is satisfaction, it is to be feared lest in us be some manner privy guile or fault, whereby we be deceived. Like as we see, if a tree hath brought forth buds and flowers, and after that bringeth forth no fruit, we think verily that some default is within the tree which is cause thereof. Even so in man's soul which first hath brought forth the bud of contrition, and after the flower, confession, if at the last it bring not forth the good works of satisfaction, it is to be dreaded lest any privy guile or deceit remain still in the soul; that is to say, it is not very contrite and truly confessed: there lacketh very contrition and true confession. That person which hath all three parts of penance, contrition, confession, and satisfaction, is never beguiled, but doubtless he goeth in the right path that leadeth the way unto everlasting bliss. Therefore the prophet addeth, saying: Nee est in spiritu eius dolus. He that hath done his duty and constrained himself so busily and so many times to make satisfaction for his offences that our Lord in any condition shall impute no trespass or fault unto him, truly " in his soul is no deceit nor guile " either of untrue contrition or feigned confession. In this life contrition may soon be had by the grace of God with a little sorrow. Also the sacrament of absolution is a great help unto them that hath made their whole confession. For it is said of Almighty God to them that hath power for to hear confession: Quorum remiseritis peccata remittuulur cis. The injunction of a good deed (in the way of satisfaction) of1 a man's own ghostly father hath great virtue; but if it be taken with a good will, it is of much more efficacy and strength, for it is written: Melior est obedienlia quam stultorum victimce: "Obedience is better than foolish sacrifice." Now if we refuse and take no heed to that thing whereof the prophet admonisheth us, we be greatly to be blamed; and not without a cause, since only by that way we must come to eternal bliss. For if we will not study and be about2 to purge our souls by these means, by the three parts of penance afore rehearsed, we take not the way to bliss but unto misery and wretchedness. Truly as in Heaven, where is all goodness and pleasure without end, is very bliss; so in Hell, whereas is all evil and no pleasure, is most wretchedness: to the which misery we be brought by our sin. And contrariwise we be brought unto bliss by purging of our sins. Moreover if the filthiness of sin be once conceived in the soul, and long continue there by unhappy custom, it maketh foul and infecteth it more and more; as we see by urine or any other stinking liquor put in a vessel, the longer it be kept in the same, so much more it maketh foul the vessel and corrupteth it. Another example. As we see a boil or botch full of matter and filth, the more and the longer it be hid, the more groweth the corruption and venomous infection of it, and also picrceth to the bone- and cor- 1 by. - bestir ourselves.

rupteth them. In like wise the longer that sins be kept close in the souls, the more feeble they be made and the more contagiously corrupt. Also they infect the strong parts of the soul, the virtues of the soul, and bringeth them out of custom of doing good works. The prophet, following the said similitude, addeth saying: Quoniam lacui, inveteraverunt ossa mea: "Because I purged not my soul by contrition of my sins, but privily did hold my peace and kept them within me, therefore the virtues of it be consumed by long continuance in the filthincss of sin." Dum clamarem lota die: " And this was done notwithstanding I cried out and made my vaunt all day." How may this be? The prophet before saith he held his peace, and now he sheweth that he cried all day. Peradventure he kept secret one thing and shewed another. Truly if we ourselves have done anything that is good, anon we be glad to shew it openly to the knowledge of every man. And contrariwise if we have done an evil deed or anything amiss, we do as much as we can possibly to hide it. If also we do anything that is praiseworthy, we shew it and in manner cry it out over all; and if we do shrewdly,1 we hide it, we hold our peace, and keep it secret. So peradventure the prophet shewed his own lauds and praises and kept secret his offences, whereof he should accuse himself. For that cause he said: Quoniam tacui, inveteraverunt ossa mea dum clamarem tola die: " Because I did hold my peace and would not accuse my defaults, and also shewed openly and made my vaunt of all my well-doings and praises, therefore the virtues of my soul were long discontinued and brought out of use." The occasion that causeth and bringeth us to wretchedness is, if we shew not and accuse ourself of all our sins by confession, but keep them secret. But by what occasion be we wrought and led into the right way of very bliss? The wise man saith: Timor Domini expellil peccaium: "The dread of God putteth away sin." Wherefore the dread of God is the beginning of putting away of sin. Let us call to remembrance the saying of Saint Paul to the Romans, where he treateth them that 1 evilly.

lie continually in sin and will do no penance: Secundum duritiam tuam et cor impamitens thesaurizas Ubi iram in die irce. That is to say, " We provoke the goodness of Almighty God to punish us because of our sturdiness, and will not turn to Him by doing penance, and in manner we give Him occasion to shew vengeance and destroy us both body and soul." For truly over our heads hangeth a sword, ever moving and ready, by the power of God; whose stroke, when it shall come, shall be so much more grievous that we so long by our great and manifold unkindness have called Almighty God and provoked Him to more displeasure. Which would God we all were in mind to remember. For the prophet beareth witness that he took occasion to forsake his sin and turn himself to our blessed and merciful Lord God by the fear of His great punishment, saying: Quoniam die acnode gravata est super me manus tua, conversus sum. "Good Lord, I am turned to Thee." For why? "The fear of Thy great punishment troubleth me both day and night and at all times." David understood that Almighty God was displeased with him, by the words spoken of the prophet Nathan, saying: Non recedet de domo tua gladius eo quod despexeris me: " I shall punish thee and thy lineage because thou despised Me." By the which words the heart of David had as sore a stroke, when he remembered his sin, as it had been pierced through with the sharpest thorn that might be. For doubtless the remembrance of sin pricketh and teareth the conscience of a penitent creature even as sore as the thorn doth that is sticked fast in a man's body. This holy prophet by the sore and bitter pricking of his conscience was made so sorrowful and so full of wretchedness, that he is fain to turn to Almighty God. Also he is come again to himself, whereas before he was beside himself. Every sinner not willing to forsake his sin is beside himself. For our Saviour said: Ubi est thesaurus tuus, ibi est et cor tuum: " Where thy treasure is, there is thine heart." And Saint Austin saith: Venus est ibi animus ubi amat quam ubi animat: " The mind of a man is more there where it loveth than it is upon himself." David therefore, in love with Bersabee, had more mind on her than on himself. Nevertheless when his conscience by the remembrance of his sin was pricked, like as I might be thrust through with a thorn, and he coming again to himself, fearing and sorrowing, he turned unto God and forsook his sin. He saith: Conversus sum in ecru in na mea dum configitur spina: " Good Lord, when my conscience was sore pricked by the remembrance of mine own wretchedness I turned myself to Thee." There be two things, therefore, which be the very cause that we turn ourselves unto Almighty God: one is when we call to mind His fearful and grievous punishment; the other is the sorrow in our heart when we remember the multitude of our sins, whereby our best and most meek Lord God is greatly discontented with us. The fear of the punishment of God is cause of sorrow for sin, and whosoever is in the calamity of this great fear and sorrow, he turneth himself unto Almighty God without doubt; and the moving of the soul first caused of fear, and after of sorrow, referred unto God, is called contrition, which is the first part of penance.

After that followeth the second part, which we said is confession. It is not enough for a penitent to be contrite for his sins, but also he must shew them all unto a priest, his ghostly father, when he hath convenient time and place so to do. For as we said before, if we ourselves hide and cover our sins, Almighty God shall uncover them. And if we again make open and shew them. He shall hide and put them out of knowledge. David therefore, when by the remembrance of his sins he was pricked in his conscience, like as he had been thrust through the heart with a thorn, turned himself unto Almighty God with all his heart, and confessed his sin to the prophet of God, and coming to him, said: Peccavi Domino: " I have offended my Lord God." And we in like manner which be compunct and grudge in our conscience when we remember the great multitude of our sins whereby we have greatly displeased Almighty God, let us accuse ourselves and shew our sins by a true and holy confession, that everyone of us may say with the prophet this that followeth: Delictum tneum cogmtum tibi feci: " Good Lord, I myself have acknowledged and made open my trespass unto Thee."

And thirdly we shall be about1 ever, as much as we may, to make amends for our offences by the works of satisfaction, that our sins in any condition be not laid to our charge at any time. For although contrition causeth forgiveness of sin, and confession covereth and putteth it out of knowledge, nevertheless satisfaction doth rase and expel it so clean away that no sign can ever after be spied of it. In the old law there were certain sacrifice?, certain oblations and certain ceremonies assigned according to the diversities of sins, whereby amendo should be made for them. Notwithstanding, David, for fear and shame that his offences should be known unto the people, would not use any of those ceremonies. I fear me, many nowadays be of that condition: they will not weep, they will not sorrow, they will not abstain from their old customs and uses, lest it should be thought that they had done amiss. Dear brethren, let not us do so; let us appear and shew ourself even as we be. Truly all we be sinners, for if we say no sin is in us, we condemn ourself and say not truth: therefore let us shew ourself as sinners. And since it is convenient and according for sinners to wail, to weep, to fast, and to abstain from the voluptuous pleasures of their bodies, we must either weep and wail in this life with profitable weeping tears wherewith the soul is washed and made clean from sin, else shall we wail and weep after this life with unprofitable tears which intolerably shall scald and burn our bodies, and that without end. Let us therefore follow the penance of Mary Magdalene and do thereafter. Let not worldly shame fear2 us to weep for our sins; let no manner shamefastness cause us to do the contrary, but that we may wail at any time and take sharp pain on us, which is due for sin, to the intent we may all say with the prophet (which followeth): Et injustitiam meant non abscondi: "Good Lord I have acknowledged mine unrightwiseness unto Thee. I have not kept it 1 busy. 2 make us afraid.

secret." Furthermore, it may so be that a person wail and be very contrite for his offences, albeit he may not have an able1 and convenient ghostly father when he would. It may also fortune a man to be sorry for his sin and to be confessed of the same, yet peradventure the stroke of death, which is importune and cannot be avoided, may be so nigh him that he can have no time and space for to make satisfaction for his offences. For this cause, lest that any creature should despair and have any mistrust in the great mercy of God, the holy prophet sheweth how great the virtue is of contrition with a full purpose of confession. Only2 contrition with a full purpose of confession taketh away the guilt of sin. So that whosoever is contrite and purposing to be confessed if. he might, and fall not again into sin, shall never be damned. Nevertheless, I cannot tell if any bond abide in the soul (after the sin be taken away), of any pain taxed by the rightwiseness of God due for sin; which pain either must be satisfied and done away in this life by the works of satisfaction, or else in Purgatory by suffering of sharp and grievous pains there. But, notwithstanding, as we said before, the sin is done away by contrition with a full purpose of confession. This holy prophet saith: Dixi confitebor adversum me injustitiam?neam Domino: et tu remisisti impietatem peccati mei: " I have had a full purpose to confess my own unrightwiseness, mine own trespass against myself unto my Lord God, and Thou good Lord hast forgiven my sin." Behold, his sin is forgiven because he purposed to be truly confessed: many things being required to a true and whole confession. First that the penitent confess all his sins together and leave none behind, wherefore he saith: Confitebor: " I shall acknowledge together all my sins," not accusing his fate or destiny, nor any constellation, neither the devil or any other thing, but only his own self; therefore he saith: Adversum me: "I shall make confession against myself and none other." But what shall he confess? Truly his own errors in breaking the commandment of God, how oft he hath declined 1 qualified. a mere.

unrightfully and contrary to His law. He shall not confess another man's trespass, but only his own; therefore it followeth: Injustitiam meant: " I shall confess mine own fault, mine own sin, mine own unrightwiseness." And to whom shall he acknowledge himself guilty, and to what intent? Domino. Verily to our Lord God, and to His honour, to the confusion of the devil, and also to recover his own soul's health. Whosoever in this wise have a full purpose to shew his sin by confession with sorrow and penance of contrition for the same, if case be death come upon him immediately, yet should he never suffer eternal damnation. But verily confession, shewing of sin, busy doing of good works for satisfaction, shall never be sufficient without some sorrow and penance for the same. For without doubt penance and contrition is so necessary unto these that will be saved that without them (if they have sinned) their sin cannot be forgiven. And I pray you, who liveth that never sinned? Neque eriim est 'homo qui non peccat. Scripture saith none. Since therefore every man and woman be sinners, we all have need of contrition, for without it we shall never come to Heaven. Peter offended grievously in denying his Master, Christ. Paul in pursuing His Church. Mary Magdalene sinned grievously in misusing the pleasures of her body; and many other without number were sinners, almost so many as now be saints in Heaven. There is no saint in Heaven (a few excepted) but, ere they came there, had need some time to ask of Almighty God the gift of contrition. The prophet saith: Pro hac orabit ad te o?n-nis sanctus in tempore opportuno: " Good Lord, every creature that trusteth to be saved shall pray to Thee for contrition in a convenient time." Opportunity is to be inquired and looked for in everything to be done; and it is called the office of a wise man to use it as it should be, when it cometh. Of a truth sometimes the soul is marvellously much holden clown, covered and hid with so many divers pleasures of worldly flattering, that it may not rise up and help itself. When also it is called unto the own country, which is Heaven, it will not hear; it forsaketh the own health when it is offered and proffered. Why? For then is none opportunity, no conveniency, or no convenient time. Truly no impediment earthy doth more stiffly and strongly withstand very contrition, than doth over-many worldly pleasures, which be shrewd and noisome to the soul.

In the beginning" of the world Almighty God made Paradise a place of honest pleasure. And from that place issueth out a Hood divided into four parts, signifying the four capital virtues, Rightwiseness, Temperance, Prudence, and Strength, wherewith the whole soul might be washed and made pleasant, like as with so many floods. But on the contrary wise, the devil hath conceived and made another manner Paradise of bodily and sensual pleasures. And from thence cometh out other four floods, very contrary unto the other: that is to say, the flood of Covetousness contrary to Justice, the flood of Gluttony against Temperance, the flood of Pride against Prudence, and the flood of Lechery against Strength. Whosoever be drowned in any of these floods, it is hard for them to be turned to God by true contrition: the raging of them is so great and overflowing. For this cause the prophet saith: Verumtamen in diluvio aquarum vntltariim ad eum non approximabiml: " They that have all the pleasures of this world, and in manner be drowned in them, shall not draw nigh Almighty God for their salvation." But what remedy for us that be amongst all these floods? Whither shall we flee? Truly God is only the remedy and refuge, without Whose help no man may scape them without drowning. Many there hath been in time past that hath scaped the peril and danger of these floods by the help of God right well. Abraham and Job were men of great riches and worldly substance; nevertheless it was nothing noisome1 to them. For why? They were holy and perfect men for all that; although they were rich, yet they had no covetous mind nor covetous desire of worldly substance; and always content, whatsoever God sent unto them either prosperity or adversity. They did not set their mind on gold or riches. It may be spoken 1 hurtful.

of them both as the Wise Man said: Beatus vir qui post aurum uon abLiL: "Blessed is that creature which setteth not his mind upon gold or riches." Always when they were most in the pleasures of the world, they lift up their minds unto Almighty God, Which held them up and was their safeguard from drowning. Also more there was that escaped, by the help of God, the danger of the other floods, Lechery and Gluttony. 'Edward,1 sometime king of England, lived with his well-beloved wife: notwithstanding, he was chaste and kept his virginity for God's sake; and besides that, being king, he despised both honours and riches. Louis,2 sometime king of France, led his life in like manner, with many other innumerable. When they knew and perceived well the peril and danger that might fall by the possession of worldly riches, they fled from them and called for help to Almighty God, saying Salvum me fac, Domino, quoniam intraverunt agues usque ad animam mea7ii: " Good Lord save me, for the floods of the world trouble me on every side both in body and in soul." Let us therefore, when we perceive the danger of this worldly and transitory riches, call unto Almighty God for help, and say as the prophet said, this (which followeth in this Psalm):Tues refugium mourn a tribulations qua? circumdedit me: " Lord, Thou only art my help and refuge in this tribulation of worldly temptation and pleasures which ravenously hath gone round about to catch me." This flood of worldly covetousness rageth and floweth on every side and is about to overwhelm us. Saint John saith Omne enim quod est in mundo aid est concupiscentia car-tas aid concupiscentia oculorum aid, superbia vita: "All things that is of this world, either it is the desire of the flesh, either the concupiscence of the sight, or else proud living." Take heed, he saith, " all that is in this world "; therefore it must follow that it is so in every part of the world. Either we be moved and stirred to lusty pleasures and likings in meat and drink and clothing with such other which nourisheth the flesh, and makcth it prone and ready to gluttony and lechery; else we be moved to 1 the Confessor. 2 Saint Louis.

have riches and possessions which feedeth the sight, and by the sight we be induced to unlawful desires that is covetous; either we be moved to have honours and great dignities, or else worldly praising which bringeth in pride. In this wise these floods take their course round about throughout the world; they spare almost none, that no place of sure help and refuge can be had whereunto we may flee, but only Almighty God. Each one of us, willing to flee unto our Lord God, may say with the prophet Exultatio mea, erue?ne a circumdantibus me: "O my Lord God, my joy and my only succour, deliver me from these troublesome floods of this world which go round about me." I cannot escape them without Thy help.

But now let us a while give heed what comfort and, consolation we shall take by doing penance. Three things there be that bindeth us needs1 to do penance. First the profound consideration of the greatness of our sin. The second, open shewing of the same to a priest by confession. And the third, the diligent exercising of good works.

Understanding is necessary to be had for the first, which must search profoundly for the grievousness of every sin. For the second, instruction and learning is necessary, whereby we may judge and descry the diversity of one sin from another; and so to shew every one of them in confession with all their circumstances. To the third the grace of God is in especial necessary, wherewith they be plentifully infused and endued on whom our merciful Lord looketh with the eyes of His mercy and grace. From the eyes of Almighty God, which may be called His grace, shineth forth a marvellous brightness like as the beam that cometh from the sun. And that light of grace stirreth and setteth forward the soul to bring forth the fruit of good works, even as the light of the sun causeth herbs to grow and trees to bring forth fruit. Therefore if we that be set amongst the perilous floods of these worldly pleasures will lift up our minds to God, not setting our felicity on them, busily asking His help, He shall 1 necessarily.

comfort us. According to the words of the prophet Our Lord shall say unto us 1 ntellectum tibi dabo: " I shall give thee understanding," which is necessary to consider profoundly our sins. That is for the first. For the second, which is confession, He shall say Instruam te: " I shall give thee learning, whereby thou shalt discern of every sin." For the third, that is satisfaction, He shall say In via hac qua gradieris firmabo super te oculos?neos: " I shall guide and direct thee from thine enemies with My grace and mercy, ever to have continuance in doing good works." O marvellous meekness of Almighty God shewed unto sinners when they flee unto Him, which is so ready to comfort and grant them help, whereby they may be sure to escape from overflowing and drowning in these floods of the transitory pleasures of this world I •Which meekness our prophet remembering, calleth and exhorteth every creature to do penance. And whereas before he hath shewed and spoken much of it, first, that they which be penitent are blessed, they that refuse penance be wretched; which also be the causes of doing penance; how many parts there be of it; what strength penance is of; how much it is necessary; the impediments of the same; what remedy for the impediments; and how ready Almighty God is at hand to help us: now, after the short expressing of these, he is about to lift up the minds of sinners to the exercising and using of it. Two kinds there be of sinners which refuse to do penance. One is of them that follow their own pleasure in everything, and as wild beasts that never were bridled, use themselves in the unlawful desire of the flesh, like unto a horse. The other is of them that hath been long brought up, peradventure till they come to age, in the ungracious custom of sin. And because they have been of old time so long in the use of the same, they will continue in it still, and in no wise go out of that way. They be like to a mule. Man that was created in great honour, (and among all creatures living none but he had their face set straight to look up into Heaven), endued also with reason and free will, formed and made like unto the image of Almighty God, ordained by His Maker to be above all other crea-

D tures of the world, and they also to be at his commandment— alas that he on this wise hath deformed and changed himself by sin unto an unreasonable beast, also forgetting Almighty God His Maker, hath made himself like to a horse and a mule, forsaking wholesome penance offered to him by our Lord God, whereby he might have been reformed and brought again into his first state and honour! The prophet therefore, willing to excite and raise up the minds of sinners that be overcome with this unhappy and miserable blindness, speaketh unto them with these words Nolite fieri sicat equits et mitlus, quibus non est intellectus: " Be not in will to be made like to a horse and a mule, following your own sensual pleasure and appetite, in whom is none understanding." And, fearing lest but few shall hear him, he turneth his sayings to God. Truly our merciful Lord oftentimes enticeth by His benefits many sinners to penance. Matthew, which was a toll-gatherer, anon as he was called of God, for-sook that life and followed Christ. Mary Magdalene drawn by very love unto our Blessed Lord wept at His feet. Our Lord looked meekly and mercifully upon Peter, albeit Peter denied him thrice before he nevertheless shamed in himself and wept bitterly. Peradventure when St. Anthony heard read in the Gospel at that time: Qui reliquerit patre??i et matrem, &c. ("Whosoever forsaketh their father and mother, sister and brother, and the possessions of this world for the love of God shall be rewarded a hundred times more for it, which is everlasting life ") he then forsook all and went into wilderness and there lived. All these were sweetly called to penance, and many more without number. Namely a certain priest of whom speaketh the noble doctor Parisiense1 was singularly called and provoked to be penitent. This priest had many great gifts of God: notwithstanding, he every day sinned more and more, and heaped sin upon sin. God Almighty for all that left him not so, but still endued him with new benefits, that at the last by consent of all the people he was chosen and made a bishop. Then when he perceived the goodness and meekness of Almighty God, 1 William of Auvergne, Bp. of Paris, 1 1248.

and remembered also how unkind he had been of long continuance to his Maker, he said: " O Blessed Lord, Thou hast overcome me. Thou hast utterly bound me by Thy grace and manifold benefits to be Thy servant; from henceforth I shall never go from Thee." And which one of us may say but that he hath been called to penance by the benefits of our Lord God? Let us all consider the merciful gifts that God hath given unto us. And hear the saying of St. Paul which asketh this question An ignoras quoniam benignitas Dei ad pcenitenliam te invitatl "Dost thou not know that the goodness of Almighty God calleth thee to penance?" If we will not be brought to penance by these fair means, by the great and manifold gifts of God, let us at the least fear His great and many grievous punishments; for sometimes Almighty God constraineth those obstinate sinners that will not be turned with fair means, by His punishments; and with them He dealeth mercifully to chastise and punish them in this life. For the which the prophet crieth upon Him to bring those that be so obdurate and sturdy, and in no wise will leave their unhappy custom of sin, but make themselves in condition like a wild horse or an ass, and to compel them by His punishment to do penance, saying: In camo et freno maxillas eorum constringe qui noil approximant ad te: "Blessed Lord, constrain those sinners with Thy punishments, less and more, in this life, which will not come and draw nigh to Thee by penance." The great punishments in this life may be called the censures of the Church, as the great curse,1 with other,* or temporal death. The less punishments may be called other temporal pains, as loss of worldly goods, sickness, with other. It is better for a sinner to suffer tribulation and punishment in this life, whereby he may get profit and be rewarded, than to be eternally tormented in Hell: for all the punishment there, be it ever so sharp and grievous, shall not profit. St. Augustine saith Hie lire, hie seca: "Good Lord, punish me in this life." Since so good and so holy a man desired of God to be sharply punished in this life, rather than after this life, to the 1 among others. - i.e.., major excommunication.

intent he might be able to have the everlasting kingdom of Heaven, what shall these obstinate sinners do that never would be turned by the great benefits of God? It had been far better for them to have suffered the greatest punishment that might be, in this life. For they shall be drawn down of the cruel tormentors, the devils, into the deep pit of Hell, there to be crucified eternally; where shall be weeping, wailing and gnashing of teeth; where also the worm of their conscience shall never die, and that fire shall never be quenched; where also part of their pain shall be in a pit full of burning liquor, and in fire and brimstone flaming continually. David saith Malta flagella -peccatoris: "Many divers and grievous punishments be for the obstinate and hard-hearted sinner that never will be penitent." But whosoever in this life will-do penance, were he never so great a sinner before, (if he despair not of forgiveness) Almighty God shall be merciful, and forgive him. For, as St. Augustine saith: " If all the sins of the world were compared to the mercy of God, they be in comparison no more to it than is a spark of fire in the great sea." And I dare well say to the sinner, be he never so wicked in his living, if at any time in this life he will be penitent for it and desire forgiveness and mercy of Almighty God, He of His great goodness will sooner forgive him than all the water in the sea can quench one spark of fire, if it were cast upon it; for when the sinner is very penitent, nothing remaineth in the soul that may withstand the infinite mercy of Almighty God, which standeth round about ready on every side. The prophet sheweth the same by these words following Sperantem autem in Domino misericordia circumdabit: " The mercy of God shall be ready round about on every side to defend the sinner that trusteth in Him and will do penance for his sins." Many there be which think great pleasure in sin and worldly pleasures. Truly those wretches be beguiled: it is not as they think. Doubtless they that be truly penitent have more felicity and pleasure in God and godly things, far in comparison above all worldly pleasures. For the more noble and better that the inward knowledge in judging or discerning is, (which may be called the virtue of perceiving or taking,) and the more excellent the thing be which is judged, the greater and goodlier pleasure must needs be felt inwardly when the thing is tasted, the nearer that the one be set and applied to the other. Example: the more perfect that a man's taste be, the greater pleasure shall he feel inwardly in tasting of that thing which hath a very pleasant savour, the more nigh that it be joined and put to the tongue. Then thus, since that the virtue and capacity of our soul is far better and more perfect than is the virtue of all our other knowledges, and also of all living creatures beside, and hath Almighty God and godly things the more nigh unto it the clearer that it be purged by due penance; it must needs follow that the penitent hath more sweet joy and gladness inwardly in his soul than any other creature living may have in all the pleasures of this world. When two things be compared together, the most sure knowledge of their diversity shall be had, of one that knoweth both and so to stand to his judgment. And doubtless many hath had in experience the pleasures of this world, and afterwards hath forsaken them and followed the way of bitter and sharp penance. Ask of them whether they have been more glad inwardly in the penitent life or in the temporal, without doubt they will answer, " in the penitent life, in the life of contemplation." I think there be no man but some time hath had the experience of the joy and pleasure that is in the soul after true confession and due penance for sin. If the first part of penance maketh the soul glad, how joyful shall it be when it is made clean throughout by all the parts of penance and nothing is left behind unpurged I Therefore the prophet saith Lcetamini i?t Doniino et exultate fasti: et gloriamini omnes recti corde. He rehearseth three manner of joys. First they be joyful whose sins be done away by contrition, which may be called the inward joy for the grant of their petition. Secondly they be more glad when their sins be covered and put out of knowledge by confession; and this may be called the joy shewed outwardly by joyful moving of the body. And thirdly they be most glad when their sins be so clean done away by satisfaction, that no token may be seen or known of them; and this may be called the joy ever to be exercised in the laud and praise of God for His merciful goodness. The prophet applieth the two first joys to rightwise people. They may be called rightwise which have very contrition with a full purpose to be confessed; or else they be called rightwise that after very contrition had, and whole confession made, be assoiled clean from sin of1 their ghostly father; for they be justified by the sacrament of penance which took efficacy and strength by the Blood and Passion of Christ. They be called Recti corde that have made satisfaction so plentifully that God can ask no more of them. For this our prophet saith Laetamini in Domino et exultate justi: et gloriamini omnes recti corde: " Ye that be made rightwise by very contrition and true confession, joy in our Lord. And ye that be made perfect by due satisfaction, joy ye eternally in our Lord.1'