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From The Parson's Tale, paragraph 18:
Original sin (Adam and Eve)
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From The Canterbury Tales:
The Parson's Tale
Paragraph 19-20
About concupiscence

§ 19       Now, as for to speken of the firste coveitise, that is concupiscence, after the lawe of oure membres, that weren lawefulliche ymaked and by rightful juggement of God; I seye, forasmuche as man is nat obeisaunt to God, that is his lord, therfore is the flessh to hym disobeisaunt thurgh concupiscence, whigh yet is cleped norrissynge, of synne and occasioun of synne. Therfore, al the while that a man hath in hym the peyne of concupiscence, it is impossible but he be tempted somtime and moeved in his flessh to synne. And this thyng may nat faille as longe as he lyveth; it may wel wexe fieble and faille by vertu of baptesme, and by the grace of God thurgh penitence; but fully ne shal it nevere quenche, that he ne shal som tyme be moeved in hymself, but if he were al refreyded by siknesse, or by malefice of sorcerie, or colde drynkes. For lo, what seith Seint Paul: "the flessh coveiteth agayn the spirit, and the spirit agayn the flessh; they been so contrarie and so stryven that a man may nat alway doon as he wolde." The same Seint Paul, after his grete penaunce in water and in lond, - in water by nyght and by day in greet peril and in greet peyne; in lond, in famyne and thurst, in coold and cloothelees, and ones stoned almoost to the deeth, - yet seyde he, "allas, I caytyf man! Who shal delivere me fro the prisoun of my caytyf body?" and Seint Jerome, whan he longe tyme hadde woned in desert, where as he hadde no compaignye but of wilde beestes, where as he ne hadde no mete but herbes, and water to his drynke, ne no bed but the naked erthe, for which his flessh was blak as an ethiopeen for heete, and ny destroyed for coold, yet seyde he that "the brennynge of lecherie boyled in al his body." Wherfore I woot wel sykerly that they been deceyved that seyn that they ne be nat empted in hir body. Witnesse on Seint Jame the apostel, that seith that "every wight is tempted in his owene concupiscence"; that is to seyn, that everich of us hath matere and occasioun to be tempted of the norissynge of synne that is in his body. And therfore seith Seint John the evaungelist: "if that we seyn that we be withoute synne, we deceyve us selve, and trouthe is nat in us." § 19       Now, as for to speak of the first covetousness, that is concupiscence, according to the law of our members that were lawfully made and by righteous judgment of God, I say, forasmuch as man is not obedient to God, who is his lord, therefore is the flesh to him disobedient through concupiscence, which yet is called feeding of sin and occasion of sin. Therefore, all the while that a man has in him the pain of concupiscence, it is impossible but that he be tempted sometime and moved in his flesh to sin. And this thing can not fail as long as he lives. it may well wax feeble and fail by the power of baptism and by the grace of God through penitence, but fully shall it never quench, that he shall not some time be moved in himself, unless he were all cooled by sickness, or by evildoing of sorcery, or cold drinks. For lo, what says Saint Paul: "The flesh covets against the spirit, and the spirit against the flesh; they are so contrary and so quarrel that a man may not always do as he would." The same Saint Paul, after his great penance in water and in land. in water by night and by day in great danger and in great pain; in land, in famine and thirst, in cold and without clothing, and once stoned almost to the death. yet said he, "Alas, I wretched man! Who shall deliver me from the prison of my wretched body?" And Saint Jerome, when he long time had dwelt in desert, where he had no company but of wild beasts, where he neither had no food but herbs, and water to his drink, nor no bed but the naked earth, for which his flesh was black as an Ethiopian because of heat, and nigh destroyed because of cold, yet said he that "the burning of lechery boiled in all his body." Wherefore I know well truly that they are deceived that say that they are not tempted in their body. Witness on Saint James the Apostle, who says that "every creature is tempted in his own concupiscence"; that is to say, that every of us has matter and occasion to be tempted by the nourishing of sin that is in his body. And therefore says Saint John the Evangelist, "If we say that we are without sin, we deceive ourselves, and truth is not in us."
§ 20       Now hal ye understonde in what manere that synne wexeth or encreesseth in man. The firste thyng is thilke norissynge of synne of which I spak biforn, thilke flesshly concupiscence. And after that comth the subjeccioun of the devel, this is to seyn, the develes bely, with which he bloweth in man the fir of flesshly concupiscence. And after that, a man bithynketh hym wheither he wol doon, or no, thilke thing to which he is tempted. And thanne, if that a man withstonde and weyve the firste entisynge of his flessh and of the feend, thanne is it no synne; And if it so be that he do nat so, thanne feeleth he anoon a flambe of delit. And thanne is it good to be war, and kepen hym wel, or elles he wol falle anon into consentynge of synne; and thanne wol he do it, if he may have tyme and place. And of this matere seith Moyses by the devel in this manere: the feend seith, "I wole chace and pursue the man by wikked suggestioun, and I wole hente hym by moevynge or stirynge of synne. And I wol departe my prise or my praye by deliberacioun, and my lust shal been acompliced in delit. I wol drawe my swerd in consentynge" - for certes, right as a swerd departeth a thyng in two peces, right so consentynge departeth God fro man - "and thanne wol I sleen hym with myn hand in dede of synne"; thus seith the feend. For certes, thanne is a man al deed in soule. And thus is synne acompliced by temptacioun, by delit, and by consentynge; and thanne is the synne cleped actueel. § 20       Now shall you understand in what manner that sin grows or increases in man. The first thing is the same feeding of sin of which I spoke before, this fleshly concupiscence. And after that comes the subjection of the devil, this is to say, the devils bellows, with which he blows in man the fire of fleshly concupiscence. And after that, a man considers whether he will do or not this thing to which he is tempted. And then, if a man withstands and resists the first enticing of his flesh and of the fiend, then is it no sin; and if it so be that he do not so, then feels he at once a flame of delight. And then is it good to beware and guard himself well, or else he will fall at once into consenting of sin; and then will he do it, if he may have time and place. And of this matter says Moses concernming the devil in this manner: "The fiend says, "I will chase and pursue the man by wicked suggestion, and I will catch him by moving or stirring of sin. And I will take a way my ture or my prey by care of consideration, and my lust shall be accomplished in delight. I will draw my sword consenting" - certainly, just as a sword parts a thing in two pieces right so consenting parts God from man - "and then will I slay him with my hand in death of sin"; thus says the demon. For certainly, then is a man all dead in soul. And thus is sin accomplished by temptation, by delight, and by consenting; and then is the sin called actual.

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From The Parson's Tale, paragraph 21-23:
Two kinds of sin: venial and deadly