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From The Parson's Tale, paragraph 32:
About Envy
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From The Canterbury Tales:
The Parson's Tale
Paragraph 33
The remedy against the sin of Envy

Remedium contra peccatum Invidie

§ 33       Now wol I speke of remedie agayns this foule synne of envye. First is the love of God principal, and lovyng of his neighebor as hymself; for soothly, that oon ne may nat been withoute that oother. And truste wel that in the name of thy neighebor thou shalt understonde the name of thy brother; for certes alle we have o fader flesshly, and o mooder, that is to seyn, Adam and Eve; and eek o fader espiritueel, and that is God of hevene. Thy neighebor artow holden for to love, and wilne hym alle goodnesse; and therfore seith God, love thy neighebor as thyselve, that is to seyn, to salvacioun bothe of lyf and of soule. And mooreover thou shalt love hym in word, and in benigne amonestynge and chastisynge, and conforten hym in his anoyes, and preye for hym with al thyn herte. And in dede thou shalt love hym in swich wise that thou shalt doon to hym in charitee as thou woldest that it were doon to thyn owene persone. And therfore thou ne shalt doon hym no damage in wikked word, ne harm in his body, ne in his catel, ne in his soule, by entissyng of wikked ensample. Thou shalt nat desiren his wyf, ne none of his thynges. Understoond eek that in the name of neighebor is comprehended his enemy. Certes, man shal loven his enemy, by the comandement of God, and soothly thy freend shaltow love in God. I seye, thyn enemy shaltow love for Goddes sake, by his comandement. For if it were reson that man sholde haten his enemy, for so he God nolde nat receyven us to his love that been his enemys. Agayns three manere of wronges that his enemy dooth to hym, he shal doon three thynges, as thus. Agayns hate and rancour of herte, he shal love hym in herte. Agayns chidyng and wikkede wordes, he shal preye for his enemy. Agayns the wikked dede of his enemy, he shal doon hym bountee. For Crist seith: loveth youre enemys, and preyeth for hem that speke yow harm, and eek for hem that yow chacen and pursewen, and dooth bountee to hem that yow haten. Loo, thus comaundeth us oure lord Jhesu Crist to do to oure enemys. For soothly, nature dryveyh us to loven oure freends, and parfey, oure enemys han moore nede to love that oure freendes; and they that moore nede have, certes to hem shal men doon goodnesse; and certes, in thilke dede have we remembraunce of the love of Jhesu Crist that deyde for his enemys. And in as muche as thilke love is the moore grevous to perfourne, so muche is the moore gret the merite; and therfore the lovynge of oure enemy hath confounded the venym of the devel. For right as the devel is disconfited by humylitee, right so is he wounded to the deeth by love of oure enemy. Certes, thanne is love the medicine that casteth out the venym of envye fro mannes herte. The speces of this paas shullen be moore largely declared in hir chapitres folwynge.

The remedy against the sin of Envy

§ 33         Now will I speak of the remedy against this foul sin of Envy. First is the love of God principal and loving of his neighbour as himself, for truly that one can not be without that other. And trust well that in the name of your neighbour you shall understand the name of thy brother; for certainly we all have one fleshly father and one mother, that is to say, Adam and Eve, and also one spiritual father, and that is God of heaven. Thy neighbour art thou commanded to love and desire for him all goodness; and therefore says God, "Love thy neighbour as thyself" that is to say, to salvation both of life and of soul. And moreover thou shalt love him in word, and in gracious admonishing and chastising, and comforting him in his troubles, and pray for him with all thy heart. And in deed thou shalt love him in such a manner that thou shalt do to him in charity as thou wouldest that it were done to thy own person. And therefore thou shalt do him no damage in wicked word, nor harm in his body, neither in his possessions, nor in his soul, by enticing of wicked example. Thou shalt not desire his wife nor any of his things. Understood also that in the name of neighbour is comprehended one's enemy. Certainly, one must love his enemy, by the commandment of God; and truly thy friend shalt thou love in God. I say, thy enemy shalt thou love for God's sake, by his commandment. For if it were reasonable that a man should hate his enemy, truly God would not receive us that are his enemies to his love. Against three manner of wrongs that his enemy does to him, he shall do three things, as thus: Against hate and rancor of heart, he shall love him in heart. Against chiding and wicked words, he shall pray for his enemy. Against the wicked deed of his enemy, he shall do him good. For Christ says, "Love your enemies, and pray for them that speak you harm, and also for them that you chase and persecute, and do good to them that you hate." Lo, thus commands us our Lord Jesus Christ to do to our enemies. For truly, nature drives us to love our friends, and indeed, our enemies have more need to be loved than our friends; and they that more need have, certainly to them shall men do goodness; and certainly, in this deed have we remembrance of the love of Jesus Christ that died for his enemies. And inasmuch as this love is the more grievous to perform, so much is the more great the merit; and therefore the loving of our enemy has confounded the venom of the devil. For just as the devil is discomfited by humility, just so is he wounded to the death by love of our enemy. Certainly, then is love the medicine that casts out the venom of Envy from man's heart. The species of this process shall be more fully declared in the chapters following.

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From The Parson's Tale, paragraph 34-37:
About Anger (Wrath)