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The Canterbury Tales By Geoffrey Chaucer - 1380

 

THE PARSON'S TALE

Our sweet Lord God of Heaven, Who will destroy no man, but would have all come unto the knowledge of Him and to the blessed life that is everlasting, admonishes us by the Prophet Jeremiah, who says thus: "Stand ye in the ways, and see, and ask for the old paths (that is to say, the old wisdom) where is the good way, and walk therein, and ye shall find rest for your souls," etc. Many are the spiritual ways that lead folk unto Our Lord Jesus Christ and to the Kingdom of Glory. Of which ways there is a right noble way and a proper one, which will not fail either man or woman who through sin has gone astray from the right way to the Heavenly Jerusalem; and this way is called penitence, as to which man should gladly hear and inquire with all his heart, in order that he may learn what penitence is, and why it is called penitence, and in how many ways penitence functions, and how many kinds of penitence there are, and what things appertain and are necessary to penitence, and what things hinder it.

Saint Ambrose says that "penitence is the mourning of man for the sin that he has done, and the resolve to do no more anything for which he ought to mourn." And another doctor says: "Penitence is the lamenting of man, who sorrows for his sin and punishes himself because he has done amiss." Penitence, under certain circumstances, is the true repentance of a man that goes in sorrow and other pain for his misdeeds. And that he shall be truly penitent, he shall first regret the sins that he has done, and steadfastly purpose in his heart to make oral confession, and to do penance, and nevermore to do anything for which he ought to feel regret or to mourn, and to continue on good works; or else his repentance will avail him nothing. For, as says Saint Isidore: "He is a mocker and a liar and no true penitent who does again a thing for which he ought to repent." Weeping, when not accompanied by a refusal to sin, shall not avail. But, nevertheless, men should hope that every time a man falls, be it never so often, he may arise through penitence, if he have grace; but certainly there is great doubt of this. For, as Saint Gregory says: "With difficulty shall he arise out of sin who is burdened with the burden of evil habit." And therefore repentant folk, who keep from sin and abandon sin ere sin abandon them, Holy Church holds them to be sure of their salvation. And he that sins and verily repents in his last moments, Holy Church yet hopes for his salvation, what of the great mercy of Our Lord Jesus Christ, because of his repentance; but take you the certain way.

And now, since I have declared unto you what penitence is, now shall you understand that there are three deeds required by penitence. The first deed is that a man be baptized after he has sinned. Saint Augustine says: "Save he be repentant for his former sinful life, he shall not begin to lead the new clean life." For truly, if he be baptized without repentance for his old offence, he receives the sign of baptism but not the grace nor the remission of his sins, until he have true repentance. Another defect is this, that men do deadly sin after they have received baptism. The third defect is that men fall into venial sins after their baptism, and from day to day. Thereof Saint Augustine says that "penitence of good and humble folk is the penitence of every day."

The kinds of penitence are three. One of them is public, another is general, and the third is private. That form of penitence which is public is of two kinds: as to be expelled from Holy Church in Lent, for the slaughter of children and such-like things. Another is, when a man has sinned openly, of which sin the shame is openly spoken of in the community; and then Holy Church, by judgment rendered, constrains him to do open penance. Common or general penitence is when priests enjoin men collectively in certain cases, as, peradventure, to go naked on pilgrimages, or barefoot. Private penitence is that which men do continually for their sins, whereof we confess privately and receive a private penance.

Now shall you understand what is necessary to a true and perfect penitence. And this stands upon three things: contrition of heart, confession by word of mouth, and restitution. As to which Saint John Chrysostom says: "Penitence constrains a man to accept cheerfully every pain that is put upon him, with contrition of heart and oral confession, with restitution; and in doing of all acts of humility." And this is a fruitful penitence for three things wherein we anger Our Lord Jesus Christ; that is to say, by delight in thinking, by recklessness in speaking, and by wicked sinful works. And over against these wicked offences is penitence, which may be likened unto a tree.

The root of this tree is contrition, which hides itself away in the heart of him who is truly repentant, just as the root of another tree hides within the earth. From the root contrition springs a trunk that bears branches and leaves of confession and the fruit of penance, As to which Christ says in His gospel: "Bring forth therefore fruits meet for repentance." For by this fruit may men know this tree, and not by the root that is hidden in the heart of man, nor by the branches, nor by the leaves of confession. And therefore Our Lord Jesus Christ says thus: "By their fruits ye shall know them." From this root, too, springs a seed of grace, the which seed is the mother of security, and this seed is eager and hot. The grace of this seed springs from God, through remembrance of the day of doom and the pains of Hell. Of this matter says Solomon: "Fear the Lord, and depart from evil." The heat of this seed is the love of God and the desiring of the joy everlasting. This heat draws the heart of man unto God and causes him to hate his sin. For truly there is nothing that tastes so well to a child as the milk of its nurse, nor is there anything more abhorrent to it than this same milk when it is mingled with other food. just so, to the sinful man who loves his sin, it seems that it is sweeter than anything else; but from the time that he begins to love devoutly Our Lord Jesus Christ, and desires the life everlasting, there is to him nothing more abominable. For truly the law of God is the love of God; whereof David the prophet says: "Ye that love the Lord, hate evil." He that loves God keeps His law and His word. The Prophet Daniel saw this tree in spirit following upon the vision of King Nebuchadnezzar, when he counselled him to do penance. Penance is the tree of life to those who receive it, and he that holds himself in true penitence is blessed, according to the opinion of Solomon.

In this penitence or contrition man shall understand four things, that is to say, what contrition is, and what the causes are that move a man to contrition, and how he should be contrite, and what contrition avails the soul. Then it is thus: that contrition is the real sorrow that a man receives within his heart for his sins, with firm purpose to confess them and to do penance and nevermore to do sin. And this sorrow shall be in this manner, as says Saint Bernard: "It shall be heavy and grievous and sharp and poignant in the heart." First, because man has offended his Lord and his Creator; and more sharp and poignant because he has offended his Heavenly Father; and yet more sharp and poignant because he has angered and offended Him Who redeemed him, Who with His precious blood has delivered us from the bonds of sin and from the cruelty of the Devil and from the pains of Hell.

The causes that ought to move a man to contrition are six. First, a man should remember his sins, yet see to it that this same remembrance be not to him in any wise a delight, but only great shame and sorrow for his guilt. For Job says: that sinful men do things that ought to be confessed. And therefore Hezekiah says: "I will remember all the years of my life, in bitterness of heart." And God says in the Apocalypse: "Remember from whence thou art fallen." For before that time when first you sinned, you were the children of God and members of the Kingdom of God; but because of your sin you are become slavish and vile, and the children of the Fiend, hated of the angels, the slander of Holy Church, and food of the false serpent. You are perpetual fuel for the fire of Hell. And yet more vile and abominable, for you offend often and often, like the dog that returns to his vomit. And you are even yet more vile, for your long continuation in sin and your sinful habits, for which you are as filthy in your sin as a beast in its dung. Such thoughts cause a may, to take shame to himself for his sinning, and not delight, as God says by the Prophet Ezekiel: "Thou shalt remember thy ways and be ashamed." Truly, sins are the ways that lead folk unto Hell.

The second reason why a man ought to have contempt for sin is this: that, as Saint Peter says, "He that sinneth is the slave of sin." And sin puts a man into deep thraldom. And thereupon the Prophet Ezekiel says: "I went sorrowfully, in abhorrence of myself." And truly, well ought a man to abhor sin and to release himself from that thraldom and degradation. And see what Seneca says about this matter. He says thus: "Though I knew that neither God nor man should ever be cognizant of it, yet would I disdain to commit a sin." And the same Seneca also says: "I am born to greater things than to be thrall to my body, or than to make of my body a thrall." Nor a viler thrall may man or woman make of his or her body than by giving that body over to sin. And were it the lowest churl, or the lowest woman, that lives, and the least worth, yet is he or she then more vile and more in servitude. Ever from the higher degree than man falls, the more is he enthralled, and by so much the more to God and to the world is he vile and abominable. O good God! Well ought a man to have disdain of sin; since, because of sin, whereas he was once free, now is he in bondage. And thereupon Saint Augustine says: "If thou have disdain for thy servant, if he offend or sin, have thou then disdain that thou shouldest do any sin." Have regard of your worth, that you be not foul unto yourself. Alas! Well ought they then to disdain to be servants and thralls to sin, and to be sorely ashamed of themselves, when God of His endless goodness has set them in high place, or given them understanding, bodily strength, health, beauty, prosperity, and redeemed them with His heart's blood, who now so unnaturally, in face of His nobleness, requite Him so vilely as to slaughter their own souls. O good God! You women, who are of so great beauty, remember the proverb of Solomon, who says: "A fair woman who is the fool of her body is like a gold ring in the snout of a sow." For just as a sow roots deep into every ordure, so does she root her beauty into the stinking filth of sin.

The third cause that ought to move a man to contrition is fear of the day of doom and of the horrible pains of Hell. For as Saint Jerome says: "Every time that I remember the day of doom I quake; for when I eat or drink or do whatever thing, ever it seems to me that the trump sounds in my ear, bidding the dead arise and come to judgment." O good God! Greatly ought a man to fear such a judgment, "Where we shall be all," as Saint Paul says, "before the throne of Our Lord Jesus Christ." And there we shall compose a general congregation, whence no man shall absent himself. For truly there shall avail neither essoin nor excuse. And not only shall our faults be judged, but all our deeds shall openly be made known. As Saint Bernard says: "There shall no pleading avail, and no trickery; we shall give reckoning for every idle word." There shall we have a judge that cannot be corrupted or deceived. And why? Because, in truth, all our thoughts are known unto Him; nor for prayer nor for bribing shall He be corrupted. And therefore says Solomon: "The wrath of God will spare no one, either for prayer or gifts." Therefore, at the day of doom, there shall be no hope of escape. Wherefore, as says Saint Anselm: "Great anguish shall all sinful folk have at that time; there shall the stern and angry judge sit above, and under Him the horrible pit of Hell, open to destroy him who must acknowledge his sins, which sins shall be openly showed before God and before all creatures. And on the left side more devils than any heart can think, to harry and to draw the sinful souls to the punishment of Hell. And within the hearts of folk shall be the tearing of conscience and without shall be the world all burning. Whither then shall the wretched sinful man flee to hide himself? Certainly he shall not hide; he must come forth and show himself." For truly, as says Saint Jerome: "The earth shall cast him forth and the sea also; aye, and the air, which shall be filled with thunders and with lightnings." Now, indeed, whoso well thinks of these things, I suppose that his sin shall not be a delight within him, but a great sorrow, for fear of the pain of Hell. And therefore said Job to God: "Let me take comfort a little, before I go whence I shall not return, even to the land of darkness and the shadow of death; a land of darkness as darkness itself: and of the shadow of death, without any order, and where the light is as darkness." Lo, here may it be seen that Job prayed for respite to weep and to bewail his trespass; for indeed one day of respite is better than all the treasure of the world. And for as much as man may acquit himself before God by penitence in this world, and not by treasure, therefore should he pray to God to grant him respite for a while to weep and to bewail his sins. For truly, all the sorrow that a man might feel from the beginning of the world is but a little thing in comparison with the sorrows of Hell. As to the reason why Job called Hell the "land of darkness," it is to be understood that he called it "land" or "earth" because it is stable and never shall fail; "dark" because he that is in Hell lacks the materials for light. For truly the dark light that shall come out of the fire that burns for ever shall turn him all to pain who is in Hell; for it shall show unto him the horrible devils that torment him. "Covered with the darkness of death:" that is to say, that he who is in Hell shall lack the sight of God; for truly, to see God is life everlasting. "The darkness of death" is the sin which the wretched man has done, which hinders his seeing the face of God; just as does a cloud that comes between us and the sun. "Land of ill ease:" because there are three kinds of pains against three things that folk of the world have in this present life, that is to say, honours, delights, and riches. Over against honours they have in Hell shame and confusion. For well you know that men call "honour" the reverence that man gives to man; but in Hell is no honour or reverence. For indeed no more reverence shall be done there to a king than to a knave. As to which God says, by the Prophet Jeremiah: "They that scorn me shall be scorned." "Honour" is also called great lordship; but there no man shall serve another, save to his harm and torment. "Honour," again, subsists in great dignity and rank; but in Hell all they shall be trodden upon by devils. And God says: "The horrible devils shall go and come upon the heads of the damned." And this is because the higher they were in this life, the lower shall they lie and be defiled in Hell. Against the riches of this world shall they have the misery of poverty; and this poverty shall be of four kinds: lack of treasure, whereof David says: "They that trust in their wealth, boast themselves in the multitude of their riches, they shall sleep in the darkness of death, and nothing shall they find in their hands of all their treasure." And, moreover, the misery of Hell shall consist of lack of food and drink. For God says thus, through Moses: "They shall be wasted with hunger, and the birds of Hell shall devour them with bitter death, and the gall of the dragon shall be their drink, and the venom of the dragon their morsels." And, furthermore, their misery shall be for lack of clothing, for they shall be naked of body save for the fire wherein they burn, and for other filth; and naked shall they be of soul, devoid of all virtues, which are the clothing of the soul. Where shall be then the gay robes and the soft sheets and the soft shirts? Behold what God says by the prophet Isaiah: "Under them shall be strewed moths and their covering shall be of the worms of Hell." And still further, their misery shall lie in lack of friends; for he is not poor who has good friends; but there no friend; for neither God nor any other shall be friend to them, and each of them shall hate all others with a deadly hatred. "The sons and the daughters shall rebel against father and mother, and kindred against kindred, and each of them shall curse and despise the others," both day and night, as says God through the Prophet Micah. And the loving people that once loved each other so passionately, each of them would eat the other if he might. For how should they love in the torments of Hell who hated each other in the prosperity of this life? For trust it well, their carnal love was deadly hate; as says the Prophet David: "Whoso loveth wickedness hateth his own soul." And whoso hates his own soul, truly he may love no other, in any wise. And therefore, in Hell is no solace nor any friendship, but ever the more fleshly relationships there are in Hell, the more cursings and the more deadly hates there are among them. And, again, they shall lack every kind of pleasure; for truly, pleasures are according to the appetites of the five senses, sight, hearing, smell, taste, and touch. But in Hell their sight shall be full of darkness and of smoke, and therefore full of tears; and their hearing full of wailing and the gnashing of teeth, as says Jesus Christ; their nostrils shall be full of a stinking smell. And, as the Prophet Isaiah says, "their savouring shall be of bitter gall." And as for touch, all the body shall be covered with "fire that never shall be quenched and with worms that never shall die," as God says by the mouth of Isaiah. And for as much as they shall not think that they may die of pain, and by death thus flee from pain, then may they understand the words of Job, who said, "There is the shadow of death." Certainly a shadow has the likeness of that whereof it is the shadow, but the shadow is not the substance. Just so it is with the pain of Hell; it is like unto death because of the horrible anguish. And why? Because it pains for ever, and as if they should die at every moment; but indeed they shall not die. For as Saint Gregory says: "To these wretched captives shall be given death without death, and end without end, and want without ceasing." And thereupon says Saint John the Evangelist: "They shall seek for death and they shall not find it; and they shall desire to die and death shall flee from them." And Job, also, says: "Death, without any order." And though it be that God has created all things in right order, and nothing at all without order, but all things are ordered and numbered; yet, nevertheless, they that are damned have no order, nor hold to any order. For the earth shall bear them no fruit. For, as the Prophet David says: "God shall destroy the fruits of the earth from them." No water shall give them moisture, nor the air refreshment, nor the fire a light. For, as Saint Basil says: "The burning of the fire of this world shall God send into Hell unto the damned souls there, but the light and the radiance thereof shall be given in Heaven unto His children"- just as the good man gives flesh to his children and bones to his dogs. And since they shall have no hope of escape, Saint Job says at the last that horror and grisly fear shall dwell there without end. Horror is always the fear of evil that is to come, and this fear shall dwell for ever in the hearts of the damned. And therefore have they lost all their hope, and for seven causes. First, because God their judge shall be without mercy to them; they may not please Him, nor may they please any of His saints; they can give nothing for their ransom; they shall have no voice wherewith to speak to Him; they cannot flee from pain; and they have no goodness within themselves which they might show to deliver them out of pain. And therefore says Solomon: "The wicked man dieth; and when he is dead he shall have no hope of escaping from pain." Whosoever, then, will well understand these pains, and bethink him well that he has deserved these very pains for his sins, certainly he shall have more longing to sigh and weep than ever to sing and play. For, as Solomon says: "Whoso shall have the wisdom to know the pains that have been established and ordained for the punishment of pain, he will feel sorrow." "This same knowledge," says Saint Augustine, "maketh a man to bewail within his heart."

The fourth point that ought to cause a man to feel contrition is the unhappy memory of the good that he has left here on earth; also the good that he has lost. Truly, the good deeds that he has left are either those that he wrought before he fell into mortal sin, or the good deeds he did while he lived in sin. Indeed the good deeds he did before he fell into sin have been all deadened and stultified and rendered null and void by the repeated sinning. The other good deeds, which he wrought while he lay in mortal sin, they are utterly dead as to the effect they might have had on his life everlasting in Heaven. And then the same good deeds that have been rendered null by repeated sinning, which good works he wrought while he stood in a state of grace, shall never quicken again without an utter penitence. And thereof God says, by the mouth of Ezekiel: "If the righteous man shall turn again from his righteousness, and do wickedness, shall he live?" Nay, for all the good works that he has wrought shall never be held in memory, for he shall die in his sin. And thereupon, as to that same chapter, Saint Gregory says thus: "That we shall understand this principally: that when we do mortal sin it is for naught that we tell of or draw from memory the good works that we have wrought before." For, certainly, in the doing of mortal sin there is no trusting to the help of good that we have wrought before; that is to say, as it affects the everlasting life in Heaven. But notwithstanding this, the good deeds quicken again and return again, and help and are of avail in attaining the everlasting life in Heaven, when we have contrition. But indeed the good deeds that men do while they are in deadly sin, because they are done in deadly sin, shall never quicken again. For truly, that thing which never had life may never quicken; nevertheless, albeit these deeds avail nothing as to the perdurable life, yet they help to lighten the pains of Hell, or else to acquire temporal riches, or else, because of them, God will enlighten and illumine the heart of the sinful man to be repentant; and also they avail in accustoming a man to the doing of good deeds, to the end that the Fiend has less power over his soul. And thus the compassionate Lord Jesus Christ wills that no good work be utterly lost; for in somewhat it shall avail. But for as much as the good deeds that men do while they are in a state of grace are all stultified by sin ensuing; and, also, since all the good works that men do while they are in mortal sin are utterly dead, in so far as the life everlasting is concerned, well may that man who does no good work sing that new French song, J'ai tout perdu mon temps et mon labeur. For certainly, sin bereaves a man of both goodness of nature and the goodness of grace. For indeed the grace of the Holy Ghost is like fire, which cannot be idle; for fire fails anon as it forgoes its working, and even so does grace fail immediately it forsakes its work. Then loses the sinful man the goodness of glory, which is promised only to good men who suffer and toil. Well then may he sorrow, who owes all his life to God, as long as he has lived and as long as he shall live, and who yet has no goodness wherewith to repay his debt to God. For trust well, "he shall give account," as Saint Bernard says, "of all the good things that have been given him in this present life, and of how he has used them; in so much that there shall not perish a hair of his head, nor shall a moment of an hour perish of all his time, that he shall not be called upon to give a reckoning for."

The fifth thing that ought to move a man to contrition is remembrance of the passion that Our Lord Jesus Christ suffered for our sins. For, as Saint Bernard says: "While I live I will keep in remembrance the travail that Our Lord Christ suffered in preaching; His weariness in travail; His temptations when He fasted; His long watchings when He prayed; His tears when He wept for pity of good people; the grievous and the shameful and the filthy things that men said of Him; the foul sputum that men spat into His face; the foul buffets that men gave Him; the foul grimaces and the chidings that men said; the nails wherewith He was nailed to the cross; and all the rest of His passion, which he suffered for my sins and not for his own guilt." And you shall understand that in man's sin is every order or ordinance turned upside-down. For it is true that God and reason and sensuality and the body of man have been so ordained and established that, of these four things, the next higher shall have lordship over the lower; as thus: God shall have lordship over reason, and reason over sensuality, and sensuality over the body of man. But, indeed, when man sins, all of this order or ordinance is turned upside-down. Therefore, then, for as much as the reason of man will not be subject to nor obedient to God, Who is man's Lord by right, therefore it loses the lordship that it should hold over sensuality and also over the body of man. And why? Because sensuality rebels then against reason; and in that way reason loses the lordship over sensuality and over the body. For just as reason is rebel to God, just so is sensuality rebel to reason, and the body also. And truly, this confusion and this rebellion Our Lord Jesus Christ suffered upon His precious body, and paid full dearly thus, and hear you now in what wise. For as much, then, as reason is rebel to God, therefore is man worthy to have sorrow and to die. This Our Lord Jesus Christ suffered for mankind after He had been betrayed by His disciple, and secured and bound "so that the blood burst out at every nail of His hands," as says Saint Augustine. Moreover, for as much as reason of man will not subdue sensuality when it may, therefore man is worthy of shame; and this suffered Our Lord Jesus Christ for man when they spat in His face. Furthermore, for as much, then, as the wretched body of man is rebel both to reason and to sensuality" therefore is it worthy of death. And this Our Lord Jesus Christ suffered for man upon the cross, where there was no part of His body free from great pain and bitter passion. And all this Jesus Christ suffered, Who never did any wrong. And therefore it may be reasonably said of Jesus thus: "Too much am I tortured for things the punishment of which I do not deserve, and too much disgraced for shame that belongs to man." And therefore may the sinful man well say, as says Saint Bernard: "Accursed be the bitterness of my sin, for which there must be suffered so much bitterness." For truly, according to the diverse discordances of our wickedness, was the passion of Jesus Christ ordained in divers ways, as thus. Certainly sinful man's soul is betrayed unto the Devil by covetousness of temporal prosperity, and scorned by deceit when he chooses carnal delights; and it is tormented by impatience under adversity, and spat upon by servitude and subjection to sin; and at the last it is slain for ever. For this confusion by sinful man was Jesus Christ first betrayed and afterwards bound, Who came to loose us from sin and pain. Then was He scorned, Who should have been only honoured in all things. Then was His face, which all mankind ought to have desired to look upon, since into that face angels desire to look, villainously spat upon. Then was He scourged, Who had done nothing wrong; and finally, then was He crucified and slain. So was accomplished the word of Isaiah: "He was wounded for our misdeeds and defiled for our felonies." Now, since Jesus Christ took upon Himself the punishment for all our wickedness, much ought sinful man to weep and to bewail that for his sins the Son of God in Heaven should endure all this pain.

The sixth thing that ought to move a man to contrition is the hope of three things; that is to say, forgiveness of sin, and the gift of grace to do well, and the glory of Heaven, wherewith God shall reward a man for his good deeds. And for as much as Jesus Christ gives us these gifts of His largess and of His sovereign bounty, therefore is He called Iesus Nazarenus rex Iudeorum. Jesus means "saviour" or "salvation," in whom men shall hope to have forgiveness of sins, which is, properly, salvation from sins. And therefore said the angel to Joseph: "Thou shalt call His name Jesus, Who shall save His people from their sins." And thereof says Saint Peter: "There is no other name under Heaven given to any man, whereby a man may be saved, save only Jesus." Nazarenus is as much as to say "flourishing," wherein a man may hope that He Who gives him remission of sins shall give him also the grace to do well. For in the flower is hope of fruit in time to come; and in forgiveness of sins is hope of grace to do well. "Behold, I stand at the door and knock," says Jesus: "if any man hear my voice, and open the door, I will come in to him, and will sup with him, and he with Me." That is to say, by the good works that he shall do, which good works are the food of God; "and he shall sup with Me"- by the great joy that I shall give him. Thus may man hope, for his deeds of penitence, that God shall allow him to enter His Kingdom, as is promised unto him in the gospel.

Now shall a man understand in what manner shall be his contrition. I say, that it shall be universal and total; that is to say, a man shall be truly repentant for all the sins that he has done in delight of his thought; for delight is very dangerous. For there are two ways of acquiescence; one is called acquiescence of the affections, when a man is moved to do sin, and delights in long thinking thereon; and his reason well perceives that it is sin against the law of God, and yet his reason restrains not his foul delight or appetite, though he see well that it is opposed to the reverence that is due to God; although his reason consent not to do that sin in very deed, yet some doctors say that dwelling long on such delight is full dangerous, be it ever so little. And also a man should sorrow for all that he has ever desired against the law of God with perfect acquiescence of his reason; for there is no doubt of it, there is mortal sin in acquiescence. For truly, there is no mortal sin that was not first in man's thought, and after that in his delight, and so on unto acquiescence and unto deed. Wherefore I say, that many men never repent for such thoughts and delights, and never confess them, but only the actual performance of great sins. Wherefore I say that such wicked delights and wicked thoughts are subtle beguilers of those that shall be damned. Moreover, a man ought to sorrow for his wicked words as well as for his wicked deeds; for truly, the repentance for a single sin, unaccompanied by repentance for all other sins, or else repentance for all other sins and not for a single sin, shall not avail. For certainly God Almighty is all good; and therefore He forgives all or nothing. And thereupon says Saint Augustine: "I know certainly that God is the enemy of every sinner." And how then? He that continues to do one sin, shall he have forgiveness for the rest of his sins? No. Furthermore, contrition should be wondrous sorrowful and full of suffering; and for that God gives fully His mercy; and therefore, when my soul was suffering within me, I had remembrance of God, that my prayer might come unto Him. Moreover, contrition must be continual, and a man must keep and hold a steadfast purpose to shrive himself and to amend his way of life. For truly, while contrition lasts, man may continue to have hope of forgiveness; and of this comes hatred of sin, which destroys sin within himself and also in other folk, according to his ability. For which David says: "Ye that love God hate wickedness." For trust this well, to love God is to love what He loves and to hate what He hates.

The last thing that man shall understand about contrition is this: What does contrition avail him? I say, that at times contrition delivers a man from sin; as to which David says: "I said I will confess my transgressions unto the Lord; and Thou forgavest the iniquity of my sin." And just as contrition nothing avails without firm purpose of shrift, if man have opportunity, just so shrift itself is of little worth without contrition. Moreover, contrition destroys the prison of Hell and makes weak and feeble all the strength of all the devils, and restores the gifts of the Holy Ghost and of all good virtues; and it cleanses the soul of sin, and delivers the soul from the pain of Hell and from the company of the Devil, and from the servitude of sin, and restores it unto all spiritual good and to the company and communion of Holy Church. And furthermore, it makes of him who was formerly the son of anger to be the son of grace; and all these things are proved by holy writ. And therefore he that would set his understanding to these things, he were full wise; for truly, he should not then, in all his life, have desire to sin, but should give his body and all his heart to the service of Jesus Christ, and do Him homage. For truly, Our sweet Lord Jesus Christ has spared us so graciously in our follies that, if He had not pity on man's soul, a sorry song indeed might all of us sing.

Explicit prima pars penitentie;

Et sequitur secunda pars eiusdem

The second part of penitence is confession, which is the sign of contrition. Now shall you understand what confession is, and whether it ought to be used or not, and which things are necessary to true confession.

First, you shall understand that confession is the true discovery of sins to the priest; I say "true," for a man must confess all the circumstances and conditions of his sin, in so far as he can. All must be told, and nothing excused or hidden, or covered up, and he must not vaunt his good deeds. And furthermore, it is necessary to understand whence his sins come, and how they increase, and what they are.

Of the birth of sins, Saint Paul says thus: that "as by one man sin entered into the world, and death by sin;... so death passed upon all men, for that all have sinned." And this man was Adam, by whom sin entered into the world when he broke the commandment of God. And therefore, he that at first was so mighty that he should never have died became such a one as must needs die, whether he would or no; and all his progeny in this world, since they, in that man, sinned. Behold, in the state of innocence, when Adam and Eve were naked in Paradise, and had no shame for their nakedness, how that the serpent, which was the wiliest of all the beasts that God had made, said to the woman: "Yea, hath God said, ye shall not eat of every tree of the garden?" And the woman said unto the serpent: "We may eat of the fruit of the trees of the garden: but of the fruit of the tree which is in the midst of the garden, God hath said, 'Ye shall not eat of it, neither shall ye touch it, lest ye die.'" And the serpent said unto the woman: "Ye shall not surely die: for God doth know, that in the day ye eat thereof, then your eyes shall be opened; and ye shall be as gods, knowing good and evil." And when the woman saw that the tree was good for food, and that it was pleasant to the eyes, and delectable in the sight, she took of the fruit thereof and did eat; and gave also unto her husband, and he did eat. And the eyes of them both were opened. And when they knew that they were naked, they sewed fig-leaves together into a kind of breeches to hide their members. There may you see that mortal sin had first suggestion from the Fiend, who is here figured by the serpent; and afterward the delight of the flesh, as shown here by Eve; and after that the acquiescence of reason, as is shown by Adam. For trust this well, though it were that the Fiend tempted Eve, that is to say, the flesh, and the flesh delighted in the beauty of the forbidden fruit, certainly until reason, that is, Adam, consented to the eating of the fruit, yet stood he in the state of innocence. From that same Adam caught we all that original sin; for we are all descended from him in the flesh, engendered of vile and corrupt matter. And when the soul is put into a body, immediately is contracted original sin; and that which was at first merely the penalty of concupiscence becomes afterwards both penalty and sin. And therefore are we all born the sons of wrath and of everlasting damnation, were it not for the baptism we receive, which washes away the culpability; but, forsooth, the penalty remains within us, as temptation, and that penalty is called concupiscence. When it is wrongly disposed or established in man, it makes him desire, by the lust of the flesh, fleshly sin; desire, by the sight of his eyes, earthly things; and desire high place, what of the pride of his heart.

Now, to speak of the first desire, that is, concupiscence, according to the law for our sexual parts, which were lawfully made and by rightful word of God; I say, for as much as man is not obedient to God, Who is his Lord, therefore is the flesh disobedient to Him, through concupiscence, which is also called the nourishing of and the reason for sin. Therefore all the while that a man has within himself the penalty of concupiscence, it is impossible but that he will be sometimes tempted and moved in his flesh to do sin. And this shall not fail so long as he lives; it may well grow feeble and remote by virtue of baptism and by the grace of God through penitence; but it shall never be fully quenched so that he shall never be moved within himself, unless he be cooled by sickness or my maleficence of sorcery or by opiates. For behold what Saint Paul says: "The flesh lusteth against the spirit, and the spirit against the flesh: and these are contrary, the one to the other; so that ye cannot do the things, that ye would." The same Saint Paul, after his great penance on water and on land (on water by night and by day, in great peril and in great pain; on land in famine, in thirst, in cold, and naked, and once stoned almost unto death), yet said he: "O wretched man that I am! Who shall deliver me from the body of this death?" And Saint Jerome, when he had long lived in the desert, where he had no company but that of wild beasts, where he had no food but herbs, with only water to drink, and no bed but the naked earth, for which his flesh was black as an Ethiopian's with heat and well-nigh destroyed with cold, yet said he that the heat of lechery boiled through all his body. Wherefore I know well and surely that they are deceived who say that they are never tempted in the flesh. Witness Saint James the apostle, who says that everyone is tempted in his own concupiscence. That is to say, each of us has cause and occasion to be tempted by the sin that is nourished in the body. And thereupon says Saint John the Evangelist: "If we say that we have no sin, we deceive ourselves, and the truth is not in us."

Now shall you understand in what manner sin waxes or increases in man. The first thing to be considered is this same nurturing of sin, whereof I spoke before, this same fleshly concupiscence. And after that comes the subjection to the Devil, that is to say, the Devil's bellows, wherewith he blows into man the fire of concupiscence. And after that a man bethinks himself whether he will do, or not, the thing to which he is tempted. And then, if a man withstand and put aside the first enticement of his flesh and the Fiend, then it is no sin; and if it be that he do not, he feels anon a flame of delight. And then it is well to be wary, and to guard himself, else he will fall anon into acquiescence to sin; and then he will do it, if he have time and place. And of this matter Moses says that the Devil says thus: "I will pursue, I will overtake, I will divide the spoil; my lust shall be satisfied upon them; I will draw my sword, my hand shall destroy them." For certainly, just as a sword may part a thing in two pieces, just so acquiescence separates God from man. "And then will I slay him in his sinful deed." Thus says the Fiend. For truly, then is a man dead in soul. And thus is sin accomplished by temptation and by acquiescence; and then is the sin called actual.

Forsooth, sin is of two kinds; it is either venial or mortal sin. Verily, when man loves any creature more than he loves Jesus Christ our Creator, then is it mortal sin. And venial sin it is if a man love Jesus Christ less than he ought. Forsooth the effect of this venial sin is very dangerous; for it diminishes more and more the love that man should have for God. And therefore, if a man charge himself with many such venial sins, then certainly, unless he discharge them occasionally by shriving, they may easily lessen in him all the love that he has for Jesus Christ; and in this wise venial sin passes over into mortal sin. Therefore let us not be negligent in ridding ourselves of venial sins. For the proverb has it: "Mony a mickle mak's a muckle." And hear this example. A huge wave of the sea comes sometimes with so great violence that it sinks a ship. And the same harm is caused sometimes by the small drops of water that enter through the little opening in the seam into the bilge of the ship, if men be so negligent that they do not discharge it in time. And therefore, though there be a difference between these two ways of sinking, nevertheless the ship is sunk. Just so it is sometimes with mortal sin, and with vexatious venial sins when they multiply in a man so greatly that the worldly things he loves, for which he venially sins, have grown as great in his heart as the love for God, or greater. And therefore, the love for everything that is not fixed or rooted in God, or done principally for than he love God's sake, though a man love it less. God, yet is it venial sin; and it is mortal sin when the love for anything weighs in the heart of man as much as the love for God, or more. "Mortal sin," as Saint Augustine says, "is when a man turns his heart from God, Who, is the truly sovereign goodness and may not change, and gives his heart unto things that may change and pass away." And true it is that if a man give his love, the which he owes all to God, with all his heart, unto a creature, then certainly so much of his love as he gives unto the said creature he takes away from God; and thereby does he sin. For he, who is debtor to God, yields not unto God all of his debt, which is to say, all the love of his heart.

Now since man understands generally what venial sin is, it is fitting to tell especially of sins which many a man perhaps holds not to be sins at all, and for which he shrives not himself; yet, nevertheless, they are sins. Truly, as clerics write, every time a man eats or drinks more than suffices for the sustenance of his body, it is certain that he thereby sins. And, too, when he speaks more than it is necessary it is sin. Also, when he hears not benignly the complaint of the poor. Also, when he is in health of body and will not fast when other folk fast, and that without a reasonable excuse. Also, when he sleeps more than he needs, or when he comes, for that reason, too late to church, or to other places where works of charity are done. Also, when he enjoys his wife without a sovereign desire to procreate children to the honour of God, or when he does it without intention to yield to his wife the duty of his body. Also, when he will not visit the sick and the imprisoned, if he may do so. Also, if he love wife or child or any other worldly thing more than reason requires. Also, if he flatter or blandish more than, of necessity, he ought. Also, if he diminish or withdraw his alms to the poor. Also, if he prepare his food more delicately than is needful, or eat it too hastily or too greedily. Also, if he talk about vain and trifling matters in a church or at God's service, or if he be a user of idle words of folly or of obscenity; for he shall yield up an accounting of it at the day of doom. Also, when he promises or assures one that he will do what he cannot perform. Also, when he, through thoughtlessness or folly, slanders or scorns his neighbour. Also, when he suspects a thing to be evil when he has no certain knowledge of it. These things, and more without number, are sins, as Saint Augustine says.

Now shall men understand that while no earthly man may avoid all venial sins, yet may he keep them down by the burning love that he has to Our Lord Jesus Christ, and by prayer and confession, and by other good deeds. For, as Saint Augustine says: "If a man love God in such manner that all that he ever does is done in the love of God, and truly for the love of God, because he burns with the love of God: behold, then, how much a drop of water falling in a furnace harms or proves troublesome; and just so much vexes the venial sin a man who is perfect in the love of Christ." Men may also keep down venial sins by receiving deservingly the precious body of Jesus Christ; also by receiving holy water; by almsgiving; by general confession of confiteor at mass and at compline; and by the blessings of bishops and of priests, and by other good works.

Explicit secunda pars penitentie

Sequitur de septem peccatis mortalibus

et eorum dependenciis

Circumstanciis et speciebus

Now it is a needful thing to tell which are the mortal sins, that is to say, the principal sins; they are all leashed together, but are different in their ways. Now they are called principal sins because they are the chief sins and the trunk from which branch all others. And the root of these seven sins is pride, which is the general root of all evils; for from this root spring certain branches, as anger, envy, acedia or sloth, avarice (or covetousness, for vulgar understanding), gluttony, and lechery. And each of these principal sins has its branches and its twigs, as shall be set forth and declared in the paragraphs following.

DE SUPERBIA

And though it be true that no man can absolutely tell the number of the twigs and of the evil branches that spring from pride, yet will I show forth a number of them, as you shall understand. There are disobedience, boasting, hypocrisy, scorn, arrogance, impudence, swelling of the heart, insolence, elation, impatience, strife, contumacy, presumption, irreverence, obstinacy, vainglory; and many another twig that I cannot declare. Disobedient is he that disobeys for spite the commandments of God, of his rulers, and of his spiritual father. Braggart is he that boasts of the evil or the good that he has done. Hypocrite is he that hides his true self and shows himself such as he is not. Scorner is he who has disdain for his neighbour, that is to say, for his fellow Christian, or who scorns to do that which he ought to do. Arrogant is he who thinks he has within himself those virtues which he has not, or who holds that he should so have them as his desert; or else he deems that he is that which he is not. Impudent is he who, for his pride's sake, has no shame for his sins. Swelling of heart is what a man has when he rejoices in evil that he has done. Insolent is he that despises in his judgments all other folk in comparing theirs with his worth, and with his understanding, and with his conversation, and with his bearing. Elated is he who will suffer neither a master nor a peer. Impatient is he who will not be taught nor reproved for his vice, and who, by strife, knowingly wars on truth and defends his folly. Contumax is he who, because of his indignation, is against all authority or power or those that are his rulers. Presumption is when a man undertakes an enterprise that he ought not to attempt, or one which he cannot accomplish; and that is called over-confidence. Irreverence is when men do not show honour where they ought, and themselves wait to be reverenced. Obstinacy is when man defends his folly and trusts too much in his own judgment. Vainglory is delight in pomp and temporal rank, and glorification in this worldly estate. Chattering is when men speak too much before folk, clattering like a mill and taking no care of what they say.

And then there is a private species of pride that waits to be saluted before it will salute, albeit the one who has it is of less worth than is the other, perchance; also, when he attends services in church he desires to sit, or else to go, before his neighbour in the aisle, or to kiss the pax before him, or to be censed before him, or to make offering before his neighbour, and similar things; all against his necessity, peradventure, save that in his heart and his will is such proud desire to be magnified and honoured before the people.

Now there are two kinds of pride; one of them lies within the heart of man, and the other lies without. Whereof, truly, these aforesaid things, and more than I have named, appertain to that pride which is within the heart of man; for that other species of pride lies without. But notwithstanding, one of these species of pride is a sign of the existence of the other, just as the fresh bush at the tavern door is a sign of the wine that is in the cellar. And this second kind of pride shows itself in many ways: as in speech and bearing, and in extravagant array of clothing; for truly, if there had been no sin in clothing, Christ would not have noted and spoken of the clothing of that rich man in the gospel. And, as Saint Gregory says, that same precious clothing is culpable for the glory and beauty of it, and for its softness. and for its strange new modes, and its fantastic ornamentation, and for its superfluity, and for the inordinate scantiness of it. Alas! May not men see, in our days, the sinfully costly array of clothing, especially in the matter of superfluity, or else in inordinate scantiness?

As to the first sin, it lies in the superfluity of clothing, which makes cloth so dear, to the harm of the people; not only the cost of embroidering, the elaborate notching or barring, the waved lines, the stripes, the twists, the diagonal bars, and similar waste of cloth in vanity; but there is also the costly furring of gowns, so much perforating with scissors to make holes, so much slashing with shears; and then the superfluity in length of the aforesaid gowns, trailing in the dung and in the mire, a-horseback and afoot, as well of man's clothing as of woman's, until all this trailing verily, in its effect, wastes, consumes, makes threadbare and rotten with dung the superfluity that rather should be given unto the poor; to the great harm of the aforesaid poor. And that in sundry wise: this is to say, the more that cloth is wasted, the more it costs the people because of its scarcity; and furthermore, if they would give such perforated and slashed clothing to the poor folk, it would not be suitable for their wearing, what of their state, nor sufficient to help their necessity to keep themselves from the fury of the elements. On the other hand, to speak of the horrible inordinate scantiness of clothing, let us notice these short-cut smocks or jackets, which, because of their shortness, cover not the shameful members of man, to the wicked calling of them to attention. Alas! Some of them show the very boss of their penis and the horrible pushed-out testicles that look like the malady of hernia in the wrapping of their hose; and the buttocks of such persons look like the hinder parts of a she-ape in the full of the moon. And moreover, the hateful proud members that they show by the fantastic fashion of making one leg of their hose white and the other red, make it seem that half their shameful privy members are flayed. And if it be that they divide their hose in other colours, as white and black, or white and blue, or black and red, and so forth, then it seems, by variation of colour, that the half of their privy members are corrupted by the fire of Saint Anthony, or by cancer, or by other such misfortune. As to the hinder parts of their buttocks, the thing is horrible to see. For, indeed, in that part of their body where they purge their stinking ordure, that foul part they proudly show to the people in despite of decency, which decency Jesus Christ and His friends observed in their lives. Now, as to the extravagant array of women, God knows that though the faces of them seem chaste and gentle, yet do they advertise, by their attire, their lickerousness and pride. I say not that a moderate gaiety in clothing is unseemly, but certainly the superfluity or inordinate scantiness of clothing is reprehensible. Also, the sin of adornment or apparel lies in things that appertain to riding, as in too many fine horses that are kept for delight, that are so fair, fat, and costly; in many a vicious knave who is kept because of them; in too curious harness, as saddles, cruppers, poitrels, and bridles covered with precious caparison and rich, and with bars and plates of gold and silver. As to which God says by Zechariah the prophet: "I will confound the riders of such horses." These folk have but little regard for the riding of God of Heaven's Son and of His trappings, when He rode upon the ass and had no other caparison than the poor cloaks of His disciples; nor do we read that ever He rode upon any other beast. I say this against the sin of superfluity, and not against reasonable display when the occasion requires it. And further, certainly pride is greatly shown in keeping up a great household, when such servants are of little profit, or of no profit. And this is especially so when such an array of servants is mischievous and injurious to the people, by the insolence of high rank or by way of office. For truly, such lords sell then their lordships to the Devil of Hell when they sustain the wickedness of their following. And when folk of low degree, as those that keep and run hostelries, sustain the thievery of their servants, which is done in many ways. This kind of folk are the flies that seek honey or the dogs that seek carrion. Such folk strangle spiritually their lordships; as to which thus says David the prophet: "Wicked death shall come upon such masters, and God will give that they descend into Hell; for in their houses are iniquities and evil deeds." And God of Heaven is not there. And truly, unless they mend their ways, just as God gave His blessing to Laban for the service of Jacob and to Pharaoh for the service of Joseph, just so will God give His curse to such lordships as sustain the wickedness of their servants, unless they shall make amendment. Pride of the table is often seen; for truly, rich men are bidden to feasts and poor folk are turned away and rebuked. The sin of pride lies also in excess of divers meats and drinks; and especially in certain baked meats and made-dishes, burning with spirituous liquors and decorated and castellated with paper, and in similar waste; so that it is scandalous to think upon. And also in too great preciousness of vessels and in curious instruments of minstrelsy, whereby a man is stirred the more to the delights of luxury; if it be that he thereby sets his heart the less upon Jesus Christ, certainly it is a sin; and certainly the delights might be so great in this case that a man could easily fall thereby into mortal sin. The varieties of sin that arise out of pride, truly, when they arise with malice imagined, advised, and aforethought, or from habit, are mortal sins, and of that there is no doubt. And when they arise out of frailty, unadvisedly and suddenly, and are quickly withdrawn again, albeit they are grievous sins, I think that they are not mortal. Now might men ask, whence pride arises and takes its being, and I say: sometimes it springs out of the good things of nature, and sometimes from the benefits of Fortune, and sometimes from the good of grace itself. Certainly the good things of nature consist of either physical wellbeing or riches of the soul. Certainly physical wellbeing consists of the weal of the body, as strength, activity, beauty, good blood, and generous candour. The benefits of nature to the soul are good wit, keen understanding, clever talent, natural virtue, and good memory. The benefits of Fortune are riches, high rank. and the people's praise. The good of grace consists of knowledge, power to suffer spiritual travail, benignity, virtuous contemplation, ability to withstand temptation, and similar things. Of which aforesaid things, certainly it is great folly in a man when he permits himself to be proud of any of them. As for the benefits of nature, God knows that sometimes we receive them naturally as much to our detriment as to our profit. As, to take bodily health, certainly it passes away lightly enough, and moreover it is often the reason for the wickedness of the soul; for God knows that the flesh is a great enemy to the soul; and therefore, the more sound the body is, the more are we in danger of falling into sin. Also, to feel pride in the strength of one's body is a great folly; for certainly the flesh lusts for that which is detrimental to the spirit, and ever the stronger the flesh is, the sorrier must the soul be: and above all this, strength of body and worldly boldness bring a man often into danger of mischance. Also, to be proud of his gentility is a great folly; for often the gentility of the body debases the gentility of the soul; and furthermore, we are all of "One father and one mother; and we are of one nature, rotten and corrupt, both the rich and the poor. Forsooth, but one kind of gentility is praiseworthy, and that it is which clothes a man's heart with virtue and morality and makes of him Christ's child. For trust this well, that over whatsoever man sin has gained the mastery, that man is a very serf to sin.

Now there are general signs of gentility; as the eschewing of vice and ribaldry and servitude to sin, in word, in deed, and in conduct; and as the practising of virtue, courtesy, and purity, and being generous, which is to say, bounteous within measure; for that which goes beyond a reasonable measure is folly and sin. Another such sign is, when a man remembers and bears in mind the good that he has received from others. Another is, to be benign to his good inferiors; wherefore, as Seneca says: "There is nothing more becoming a man of high estate than kindliness, courtesy, and pity. And therefore the flies that men call bees, when they make their king, they choose one that has no prick wherewith he may sting." Another is, for a man to have a good heart and a diligent, to attain to high virtuous things. Now truly, for a man to pride himself on the gifts of grace is also an extravagant folly; for these same gifts of grace that should have turned him to goodness and to alleviation, turn him to venom and confusion, as says Saint Gregory. Certainly, also, whoso prides himself on the benefits of Fortune, he is a full great fool; for sometimes a man is a great lord at morning who is a captive and a wretch ere it be night; and sometimes the wealth of a man is the cause of his death; sometimes the pleasures of a man cause the grievous malady whereof he dies. Certainly the people's commendation is sometimes false enough and brittle enough to trust; today they praise, tomorrow they blame. God knows, desire to have commendation of the people has caused death to many a busy man.

REMEDIUM CONTRA PECCATUM SUPERBIE

Now, since it has come to pass that you have understood what pride is, and what the species of it are, and whence pride arises and springs, now you shall understand what is the remedy for the sin of pride, and that is, humility or meekness. That is a virtue whereby a man may come to have a true knowledge of himself, and whereby he will hold himself to be of no price or value in regard to his deserts, but will be considering ever his frailty. Now there are three kinds of humility: as humility of heart, and another humility is of the mouth, and the third is in a man's works. The humility of heart is of four kinds: one is, when a man holds himself to be of nothing worth before God in Heaven. Another is, when he despises no other man. The third is, when he recks not though men hold him as nothing worth. The fourth is when he is not sorry for his humiliation. Also, the humility of the mouth is of four kinds: temperate speech, meek speech, and when a man acknowledges with his own mouth that he is as he thinks himself to be, in his heart. Another is, when he praises the goodness of another man and nothing thereof belittles. Humility in deeds is in four manners: the first is, when a man puts other men before him. The second is, to choose the lowest place of all for himself. The third is, gladly to assent to good counsel. The fourth is, to abide gladly by the decision of his rulers, or of him that is of higher rank; certainly this is a great work of humility.

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