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From The Parson's Tale, paragraph 13:
The sixth move to contrition
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From The Canterbury Tales:
The Parson's Tale
Paragraph 14-15
Universal and total contrition

§ 14       Now shal a man understonde in which manere shal been his contricioun. I seye that it shal been universal and total. This is to seyn, a man shal be verray repentaunt for alle his synnes that he hath doon in delit of his thoght; for delit is ful perilous. For ther been two manere of consentynges: that oon of hem is cleped consentynge of affeccioun, whan a man is moeved to do synne, and deliteth hym longe for to thynke on that synne; and his reson aperceyveth it wel that it is synne agayns the lawe of God, and yet his resoun refreyneth nat his foul delit or talent, though he se wel apertly that it is agayns the reverence of God. Although his resoun ne consente noght to doon that synne in dede, yet seyn somme doctours that swich delit that dwelleth longe, it is ful perilous, al be it nevere so lite. And also a man sholde sorwe namely for al that evere he hath desired agayn the lawe of God with perfit consentynge of his resoun; for therof is no doute, that it is deedly synne in consentynge. For certes, ther is no deedly synne, that it nas first in mannes thought, and after that in his delit, and so forth into consentynge and into dede. Wherfore I seye that many men ne repenten hem nevere of swiche thoghtes and delites, ne nevere shryven hem of it, but oonly of the dede of grete synnes outward. Wherfore I seye that swiche wikked delites and wikked thoghtes been subtile bigileres of hem that shullen be dampned. Mooreover man oghte to sorwe for his wikkede wordes as wel as for his wikkede dedes. For certes, the repentaunce of a synguler synne, and nat repente of alle his other synnes, or elles repenten hym of alle his othere synnes, and nat of a synguler synne, may nat availle. For certes, God almyghty is al good; and therfore he foryeveth al, or elles right noght. And heerof seith Seint Augustyn: "I wot certeynly that God is enemy to everich synnere; and how thanne, he that observeth o synne, shal he have foryifnesse of the remenaunt of his othere synnes? Nay. And forther over, contricioun sholde be wonder sorweful and angwissous; and therfore yeveth hym God pleynly his mercy; and therfore, whan my soule was angwissous withinne me, I hadde remembrance of God that my preyere myghte come to hym. Forther over, contricioun moste be continueel, and that man have stedefast purpos to shriven hym, and for to amenden hym of his lyf. For soothly, whil contricioun lasteth, man may evere have hope of foryifnesse; and of this comth hate of synne, that destroyeth synne, bothe in himself, and eek in oother folk, at his power. For which seith David: "ye that loven God, hateth wikkednesse." For trusteth wel, to love God is for to love that he loveth, and hate that he hateth. § 14        Now shall a man understand in which manner shall be his contrition. I say that it shall be universal and total. This is to say, a man shall be truly repentant for all his sins that he has done in delight of his thought, for delight is very dangerous. For there are two manner of consenting: that one of them is called consenting of affection, when a man is moved to do sin, and delights him long for to think on that sin; and his reason perceives it well that it is sin against the law of God, and yet his reason restrains not his foul delight or desire, though he see well clearly that it is against the reverence of God. Although his reason consent not to do that sin in deed, yet say some theologians that such delight that dwells long, it is very dangerous, although it be never so little. And also a man should sorrow especially for all that ever he has desired against the law of God with perfect consenting of his reason, for thereof is no doubt, that it is deadly sin in consenting. For certainly, there is no deadly sin that it was not first in man's thought and after that in his delight, and so forth into consenting and into deed. Wherefore I say that many men repent them never of such thoughts and delights, nor never confess themselves of it, but only of the deed of great sins outward. Wherefore I say that such wicked delights and wicked thoughts are subtle deceivers of them that shall be damned. Moreover, man ought to sorrow for his wicked words as well as for his wicked deeds. For certainly, the repentance of a singular sin, and not to repent of all his other sins, or else to repent him of all his other sins and not of a singular sin, can not avail. For certainly, God almighty is all good, and therefore he forgives all or else nothing at all. And hereof says Saint Augustine, "I know certainly that God is enemy to every sinner." And how then? He that observes one sin, shall he have forgiveness of the remnant of his other sins? Nay. And furthermore, contrition should be wonderfully sorrowful and anxious; and therefore God gives him fully his mercy; and therefore, when my soul was anxious within me, I had remembrance of God that my prayer might come to him. Furthermore, contrition must be continual, and that man have steadfast purpose to confess himself, and to amend himself of his life. For truly, while contrition lasts, man can ever have hope of forgiveness; and of this comes hate of sin, which destroys sin, both in himself and also in other folk in his power. For which says David: "You who love God, hate wickedness." For trust well, to love God is to love what he loves, and hate what he hates.
§ 15       The laste thyng that men shal understonde in contricioun is this: wherof avayleth contricioun. I seye that somtyme contricioun delivereth a man fro synne; of which that David seith, "I seye," quod David (that is to seyn, I purposed fermely) "to shryve me, and thow, lord, relessedest my synne." And right so as contricion availleth noght withouten sad purpos of shrifte, if man have oportunitee, right so litel worth is shrifte or satisfaccioun withouten contricioun. And mooreover contricion destroyeth the prisoun of helle, and maketh wayk and fieble alle the strengthes of the develes, and restoreth the yiftes of the hooly goost and of alle goode vertues; and it clenseth the soule of synne, and delivereth the soule fro the peyne of helle, and fro the compaignye of the devel, and fro the servage of synne, and restoreth it to alle goodes espirituels, and to the compaignye and communyoun of hooly chirche. And forther over, it maketh hym that whilom was sone of ire to be sone of grace; and alle thise thynges been preved by hooly writ. And therfore, he that wolde sette his entente to thise thynges, he were ful wys; for soothly he ne sholde nat thanne in al his lyf have corage to synne, but yeven his body and al his herte to the service of Jhesu Crist, and therof doon hym hommage. For soothly oure sweete lord Jhesu Crist hath spared us so debonairly in oure folies, that if he ne hadde pitee of mannes soule, a sory song we myghten alle synge.

Explicit prima pars Penitentie
§ 15        The last thing that men should understand in contrition is this: by what means contrition avails. I say that sometimes contrition delivers a man from sin; of which David says, "I say," said David (that is to say, I purposed firmly) "to confess myself, and thou, Lord, set me free from my sin." And right so as contrition avails not without firm purpose of confession, if man have opportunity, just so little worth is confession or satisfaction without contrition. And moreover contrition destroys the prison of hell, and makes weak and feeble all the strengths of 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 slavery of sin, and restores it to all goods spirituals, and to the company and communion of holy church. And furthermore, it makes him who formerly was son of ire to be son of grace; and all these things are proved by holy writ. And therefore, he who would set his intent to these things, he would be very wise; for truly he should not then in all his life have desire to sin, but give his body and all his heart to the service of Jesus Christ, and thereof do him homage. For truly our sweet Lord Jesus Christ has spared us so graciously in our follies that if he had not had pity of man's soul, a sorry song we might all sing.

The end of the first part of penitence

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From The Parson's Tale, Second Part, paragraph 16-17:
About confession, the second part of penitence