Chapter V.
Of the method of penitence and the proof of pardon.
Wherefore in order to satisfy as briefly and shortly as possible, your desire and question, the full and perfect description of penitence is, never again to yield to those sins for which we do penance, or for which our conscience is pricked. But the proof of satisfaction and pardon is for us to have expelled the love of them from our hearts. For each one may be sure that he is not yet free from his former sins as long as any image of those sins which he has committed or of others like them dances before his eyes, and I will not say a delight in--but the recollection of--them haunts his inmost soul while he is devoting himself to satisfaction for them and to tears. And so one who is on the watch to make satisfaction may then feel sure that he is free from his sins and that he has obtained pardon for past faults, when he never feels that his heart is stirred by the allurements and imaginations of these same sins. Wherefore the truest test of penitence and witness of pardon is found in our own conscience, which even before the day of judgment and of knowledge, while we are still in the flesh, discloses our acquittal from guilt, and reveals the end of satisfaction and the grace of forgiveness. And that what has been said may be more significantly expressed, then only should we believe that the stains of past sins are forgiven us, when the desires for present delights as well as the passions have been expelled from our heart.
Chapter VI.
A question whether our sins ought to be remembered out of contrition of heart.
Germanus: And whence can there be aroused in us this holy and salutary contrition from humiliation, which is described as follows in the person of the penitent: "I have acknowledged my sin, and mine unrighteousness have I not hid. I said: I will acknowledge against myself mine unrighteousness to the Lord," so that we may be able effectually to say also what follows: "And Thou forgavest the iniquity of my heart;" [2119] or how, when we kneel in prayer shall we be able to stir ourselves up to tears of confession, by which we may be able to obtain pardon for our offences, according to these words: "Every night will I wash my bed: I will water my couch with tears;" [2120] if we expel from our hearts all recollection of our faults, though on the contrary we are bidden carefully to preserve the remembrance of them, as the Lord says: "And thine iniquities I will not remember: but do thou recollect them?" [2121] Wherefore not only when I am at work, but also when I am at prayer I try of set purpose to recall to my mind the recollection of my sins, that I may be more effectually inclined to true humility and contrition of heart, and venture to say with the prophet: "Look upon my humility and my labour: and forgive me all my sins." [2122]
[2119] Ps. xxxi. (xxxii.) 5, 6.
[2120] Ps. vi. 7.
[2121] Is. xliii. 25, 26.
[2122] Ps. xxiv. (xxiv.) 18.
Chapter VII.
The answer showing how far we ought to preserve the recollection of previous actions.
Pinufius: Your question, as has been already said above, was not raised with regard to the character of penitence, but with regard to its end, and the marks of satisfaction: to which, as I think, a fair and pertinent reply has been given. But what you have said as to the remembrance of sins is sufficiently useful and needful to men who are still doing penance, that they may with constant smiting of the breast say: "For I acknowledge my wickedness: and my sin is ever before me;" and this too: "And I will think for my sin." [2123] While then we do penance, and are still grieved by the recollection of faulty actions, the shower of tears which is caused by the confession of our faults is sure to quench the fire of our conscience. But when, while a man is still in this state of humility of heart and contrition of spirit and continuing to labour and to weep, the remembrance of these things fades away, and the thorns of conscience are by God's grace extracted from his inmost heart, then it is clear that he has attained to the end of satisfaction and the reward of pardon, and that he is purged from the stain of the sins he has committed. To which state of forgetfulness we can only attain by the obliteration of our former sins and likings, and by perfect and complete purity of heart. And this most certainly will not be attained by any of those who from sloth or carelessness have failed to purge out their faults, but only by one who by constantly continuing to groan and sigh sorrowfully has removed every spot of his former stains, and by the goodness of his heart and his labour has proclaimed to the Lord: "I have acknowledged my sin, and mine unrighteousness have I not hid;" and: "My tears have been my meat day and night;" so that in the end it may be vouchsafed to him to hear these words: "Let thy voice cease from weeping, and thine eyes from tears: for there is a reward for thy labour, saith the Lord;" [2124] and these words also may be uttered of him by the voice of the Lord: "I have blotted out as a cloud thine iniquities, and as a mist thy sins:" and again: "I even I am He that blotteth out thine iniquities for mine own sake, and thine offences I will no longer remember;" [2125] and so, when he is freed from the "cords of his sins," by which "everyone is bound," [2126] he will with all thanksgiving sing to the Lord: "Thou hast broken my chains: I will offer to thee the sacrifice of praise."
[2123] Ps. l. (li.) 5; xxxvii. (xxxviii.) 19.
[2124] Ps. xxxi. (xxxii.) 5; xli. (xlii.) 4; Jer. xxxi. 16.
[2125] Is. xliv. 22; xliii. 25.
[2126] Prov. v. 22.
[2127] Ps. cxv. 16, 17.