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From The Parson's Tale, paragraph 19-20:
About concupiscence
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From The Canterbury Tales:
The Parson's Tale
Paragraph 21-23
Two kinds of sin: venial and deadly

§ 21       For sothe, synne is in two maneres; outher it is venial, or deedly synne. Soothly, whan man loveth any creature moore than Jhesu Crist oure creatour, thanne is it deedly synne. And venial synne is it, if man love Jhesu Crist lasse than hym oghte. For sothe, the dede of this venial synne is ful perilous; for it amenuseth the love that men sholde han to God moore and moore. And therfore, it a man charge hymself with manye swiche venial synnes, certes, but if so be that he somtyme descharge hym of hem by shrifte, they mowe ful lightly amenuse in hym al the love that he hath to Jhesu Crist; and in this wise skippeth venial into deedly synne. For certes, the moore that a man chargeth his soule with venial synnes, the moore is he enclyned to fallen into deedly synne. And therfore lat us nat be necligent to deschargen us of venial synnes. For the proverbe seith that "manye smale maken a greet." And herkne this ensample. A greet wawe of the see comth som tyme with so greet a violence that it drencheth the ship. And the same harm doon som tyme the smale dropes of water, that entren thurgh a litel crevace into the thurrok, and in the botme of the ship, if men be so necligent that they ne descharge hem nat by tyme. And therfore, although ther be a difference bitwixe thise two causes of drenchynge, algates the ship is dreynt. Right so fareth it somtyme of deedly synne, and of anoyouse veniale synnes, whan they multiplie in a man so greetly that the love of thilke worldly thynges that he loveth, thurgh whiche he synneth venyally, is as greet in his herte as the love of god, or moore. And therfore, the love of every thyng that is nat biset in God, ne doon principally for Goddes sake, although that a man love it lasse than God, yet is it venial synne; and deedly synne whan the love of any thyng weyeth in the herte of man as muchel as the love of God, or moore. "Deedly synne," as seith Seint Augustyn, "is whan a man turneth his herte fro God, which that is verray sovereyn bountee, that may nat chaunge, and yeveth his herte to thyng that may chaunge and flitte." And certes, that is every thyng save God of hevene. For sooth is that if a man yeve his love, the which that he oweth al to God with al his herte, unto a creature, certes, as muche of his love as he yeveth to thilke creature, so muche he bireveth fro God; and therfore dooth he synne. For he that is dettour to God ne yeldeth nat to God al his dette, that is to seyn, al the love of his herte. § 21       In truth, sin is in two manners; it is either venial or deadly sin. Truly, when man loves any creature more than Jesus Christ our Creator, then is it deadly sin. And venial sin is it, if man love Jesus Christ less than he ought. Truly, the death of this venial sin is very dangerous, for it diminishes the love that men should have to God more and more. And therefore, if a man charges himself with many such venial sins, certainly, unless it so be that he sometimes discharge himself of them by confession, they can very easily diminish in him all the love that he has to Jesus Christ; and in this manner skips venial into deadly sin. For certainly, the more that a man burdens his soul with venial sins, the more is he inclined to fall into deadly sin. And therefore let us not be negligent to disburden us of venial sins. For the proverb says that "Many small make a great." And listen to this example. A great wave of the sea comes some time with so great a violence that it sinks the ship. And the same harm do some time the small drops of water, that enter through a little crevice into the bilge, and in the bottom of the ship, if men be so negligent that they do not empty them in time. And therefore, although there is a difference betwixt these two causes of sinking, in either case the ship is sunk. Right so it goes sometimes with deadly sin, and of harmful venial sins, when they multiply in a man so greatly that the love of these worldly things that he loves, through which he sins venially, is as great in his heart as the love of God, or more. And therefore, the love of every thing that is not set in God, nor done principally for God's sake, although a man love it less than God, yet is it venial sin; and deadly sin when the love of any thing weighs in the heart of man as much as the love of God, or more. "Deadly sin," as says Saint Augustine, "is when a man turns his heart from God, which is true perfect goodness, that can not change, and gives his heart to thing that can change and pass away." And certainly, that is every thing save God of heaven. For it is true that if a man gives his love, the which he owes all to God with all his heart, unto a creature, certainly, as much of his love as he gives to this creature, so much he takes away from God; and therefore does he sin. For he that is debtor to God yields not to God all his debt; that is to say, all the love of his heart.
§ 22       Now sith man understondeth generally which is venial synne, thanne is it covenable to tellen specially of synnes whiche that many a man peraventure ne demeth hem nat synnes, and ne shryveth him nat of the same thynges, and yet natheless they been synnes; soothly, as thise clerkes writen, this is to seyn, that at every tyme that a man eteth or drynketh moore than suffiseth to the sustenaunce of his body, in certein he dooth synne. And eek whan he speketh moore than it nedeth, it is synne. Eke whan he herkneth nat benignely the compleint of the povre; eke whan he is in heele of body, and wol nat faste whan other folk faste, withouten cause resonable; eke whan he slepeth moore than nedeth, or whan he comth by thilke enchesoun to late to chirche, or to othere werkes of charite; eke whan he useth his wyf, withouten sovereyn desir of engendrure to the honour of God, or for the entente to yelde to his wyf the dette of his body; eke whan he wol nat visite the sike and the prisoner, if he may; eke if he love wyf or child, or oother worldly thyng, moore than resoun requireth; eke if he flatere or blandise moore than hym oghte for any necessitee; eke if he amenuse or withdrawe the almesse of the povre; eke if he apparailleth his mete moore deliciously than nede is, or ete it to hastily by likerousnesse; eke if he tale vanytees at chirche or at Goddes service, or that he be a talker of ydel wordes of folye or of vileynye, for he shal yelden acountes of it at the day of doom; eke whan he biheteth or assureth to do thynges that he may nat parfourne; eke whan that he by lightnesse or folie mysseyeth or scorneth his neighebor; eke whan he hath any wikked suspecioun of thyng ther he ne woot of it no soothfastnesse: thise thynges, and no withoute nombre, been synnes, as seith Seint Augustyn. § 22       Now since man understands generally what is venial sin, then is it appropriate to tell specially of sins which many a man by chance deems them not sins, and shrives him not of the same things, and yet nonetheless they are sins truly, as these clerks write; this is to say, that at every time that a man eats or drinks more than suffices to the sustenance of his body, in certain he does sin. And also when he speaks more than it needs, it is sin. Also when he listens not graciously to the complaint of the poor; also when he is in health of body and will not fast when other people fast, without cause reasonable; also when he sleeps more than he needs, nor when he comes for this cause too late to church, or to other works of charity; also when he uses his wife without controlling desire of procreation to the honor of God or for the intent to yield to his wife the debt of his body; also when he will not visit the sick and the prisoner, if he can; also if he love wife or child, or other worldly thing, more than reason requires. also if he flatter or wheedle more than he ought for any necessity; also if he diminish or withdraw the alms of the poor; also if he prepares his food more deliciously than need is, or eats it too hastily because of greed; also if he talk vanities at church or at God's service, or that he is a talker of idle words of folly or of villainy, for he shall yield accounts of it at the day of doom; also when he promises or assures to do things that he can not perform; also when that he by frivolity or folly slanders or scorns his neighbor; also when he has any wicked suspicion of thing where he knows of it no truthfulness: these things, and more without number, are sins, as says Saint Augustine.
§ 23       Now shal men understonde that, al be it so that noon erthely man may eschue alle venial synnes, yet may be refreyne hym by the brennynge love that he hath to oure lord Jhesu Christ, and by preyeres and confessioun and othere goode werkes, so that it shal but litel greve. For, as seith Seint Augustyn, "if a man love God in swich manere that al that evere he dooth is in the love of god, and for the love of God, verraily, for he brenneth in the love of God, looke, how muche that a drope of water that falleth in a fourneys ful of fyr anoyeth or greveth, so muche anoyeth a venial synne unto a man that is parfit in the love of Jhesu Crist." Men may also refreyne venial synne by receyvynge worthily of the precious body of Jhesu Crist; by receyvynge eek of hooly water; by almesdede; by general confessioun of Confiteor at masse and at complyn; and by blessynge of bisshopes and of preestes, and by oothere goode werkes. § 23       Now shall men understand that, although it be so that no earthly man can avoid all venial sins, yet can he restrain himself by the burning love that he has to our Lord Jesus Christ, and by prayers and confession and other good works, so that it shall but little grieve. For, as says Saint Augustine, "If a man loves God in such manner that all that ever he does is in the love of God and for the love of God truly, for he burns in the love of God, look how much that a drop of water that falls in a furnace full of fire annoys or grieves, so much annoys a venial sin unto a man that is perfect in the love of Jesus Christ." Men can also restrain venial sin by receiving worthily of the precious body of Jesus Christ; by receiving also of holy water, by alms, by general confession of Confiteor (I confess) at mass and at evening prayers, and by blessing of bishops and of priests, and by other good works.

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From The Parson's Tale, paragraph 24-27:
Pride, two kinds of Pride