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From The Parson's Tale, paragraph 42-44:
About lying, flattering and cursing
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From The Canterbury Tales:
The Parson's Tale
Paragraph 45-54
About chiding, reproach, scorning, wicked counsel, menace, etc. and mockery

§ 45       Lat us thanne speken of chidynge and reproche, whiche been ful grete woundes in mannes herte, for they unsowen the semes of freendshipe in mannes herte. For certes, unnethes may a man pleynly been accorded with hym that hath hym openly revyled and repreved and disclaundred. This is a ful grisly synne, as Crist seith in the gospel. And taak kep now, that he that repreveth his neighebor, outher he repreveth hym by som harm of peyne that he hath on his body, as "mesel", "croked harlot", or by som synne that he dooth. Now if he repreve hym by harm of peyne, thanne turneth the repreve to Jhesu Crist, for peyne is sent by the rightwys sonde of God, and by his suffrance, be it meselrie, or maheym, or maladie. And if he repreve hym uncharitably of synne, as "thou holour," "thou dronkelewe harlot," and so forth, thanne aperteneth that to the rejoysynge of the devel, that evere hath joyde that men doon synne. And certes, chidynge may nat come but out of a vileyns herte. For after the habundance of the herte speketh the mouth ful ofte. And ye shul understonde that looke, by the wey, whan any man shal chastise another, that he be war from chidynge or reprevynge. For trewely, but he be war, he may ful lightly quyken the fir of angre and of wratthe, which that he sholde quenche, and peraventure sleeth hym, which that he myghte chastise with benignitee. For as seith Salomon, "the amyable tonge is the tree of lyf," - that is to seyn, of lyf espiritueel; and soothly, a deslavee tonge sleeth spirites of hym that repreveth and eek of hym that is repreved. Loo, what seith Seint Augustyn: "ther is nothyng so lyk the develes child as he that ofte chideth." Seint Paul seith eek, "the servant of God bihoveth nat to chide." And how that chidynge be a vileyns thyng bitwixe alle manere folk, yet is it certes moost uncovenable bitwixe a man and his wyf; for there is nevere reste. And wherfore seith Salomon, "an hous that is uncovered and droppynge, and a chidynge wyf, been lyke." A man that is in a droppynge hous in manye places, though he eschewe the droppynge in a place, it droppeth on hym in another place. So fareth it by a chydynge wyf; but she chide hym in o place, she wol chide hym in another. And therfore, bettre is a morsel of breed with joye than an hous ful of delices with chidynge, seith Salomon. Seint Paul seith: "o ye wommen, be ye subgetes to youre housbondes as bihoveth in God, and ye men loveth youre wyves." Add colossenses, tertio. § 45        Let us then speak of chiding and reproach, which are very great wounds in man's heart, for they unravel the seams of friendship in man's heart. For certainly, hardly may a man fully be reconciled with him that has him openly reviled and reproved and slandered. This is a very grisly sin, as Christ says in the gospel. And take note now, that he who reproves his neighbour, or he reproves him for some harm of pain that he has on his body, as "leper," "crippled rascal," or by some sin that he does. Now if he reprove him for harm of pain, then the reproof turns to Jesus Christ, for pain is sent by the righteous dispensation of God, and by his permission, be it leprosy, or bodily injury, or illness. And if he reprove him uncharitably of sin, as "thou lecher," "thou drunken rascal," and so forth, then appertains that to the rejoicing of the devil, who ever has joy that men do sin. And certainly, chiding can not come but out of a churl's heart. For in proportion to the abundance of the heart speaks the mouth very often. And you shall understand you who look, by any way, when any man shall chastise another, that he be warned by chiding or reproving. For truly, unless he be warned, he may very easily kindle the fire of anger and of wrath, which he should quench, and perhaps slays him whom he might chastise with graciousness. For as says Solomon, "The amiable tongue is the tree of life" - that is to say, of life spiritual; and truly, an unbridled tongue slays the spirits of him that reproves and also of him that is reproved. Lo, what says Saint Augustine: "There is nothing so like the devil's child as he that often chides." Saint Paul says also, "The servant of God it behooves not to chide." And how that chiding is a churlish thing betwixt all sort of folk, yet is it certainly most unsuitable betwixt a man and his wife, for there is never rest. And therefore says Solomon, "A house that is without a roof and leaking and a chiding wife are alike." A man that is in a house leaking in many places, though he avoid the dripping in one place, it drips on him in another place. So fares it by a chiding wife; unless she chide him in one place, she will chide him in another. And therefore, "Better is a morsel of bread with joy than a house full of delicacies with chiding," says Solomon. Saint Paul says, "O you women, be you subject to your husbands as behooves in God, and you men love your wives." Ad Colossenses tertia ((Epistle to the) Colossians, chapter three).
§ 46       Afterward speke we of scornynge, which is a wikked synne, and namely whan he scorneth a man for his goode werkes. For certes, swiche scorneres faren lyk the foule tode, that may nat endure to smelle the soote savour of the vyne whanne it florissheth. Thise scorneres been partyng felawes with the devel; for they han joye whan the devel wynneth, and sorwe whan he leseth. They been adversaries of Jhesu Crist, for they haten that he loveth, that is to seyn, salvacioun of soule. § 46        Afterward let us speak of scorning, which is a wicked sin, and namely when one scorns a man for his good works. For certainly, such scorners fare like the foul toad, that can not endure to smell the sweet-smelling savor of the vine when it flourishes. These scorners be equal partners with the devil; for they have joy when the devil wins and sorrow when he loses. They be adversaries of Jesus Christ, for they hate that he loves, that is to say, salvation of soul.
§ 47       Speke we now of wikked conseil; for he that wikked conseil yeveth is a traytour. For he deceyveth hym that trusteth in hym, ut Achitofel ad Absolonem. But nathelees, yet is his wikked conseil first agayn hymself for, as seith the wise man, "every fals lyvynge hath this propertee in hymself, that he that wole anoye another man, he anoyeth first hymself." And men shul understonde that man shal nat taker his conseil of fals folk, ne of angry folk, or grevous folk, ne of folk that lovern specially to muchel hir owene profit, ne to muche worldly folk, namely in conseilynge of soules. § 47        Let us speak now of wicked counsel, for he that gives wicked counsel is a traitor. For he deceives himself who trusts in him, ut Achitofel ad Absolonem (as Achitofel (did) to Absolon). But nonetheless, yet is his wicked counsel first against himself. For, as says the wise man, "Every false person living has this property in himself, that he that will annoy another man, he annoys first himself." And men shall understand that man shall not take his counsel of false people, nor of angry people, nor hostile people, nor of people that love specially too much their own profit, nor too much worldly folk, namely in counseling of souls.
§ 48       Now comth the synne of hem that sowen and maken discord amounges folk, which is a synne that Crist hateth outrely. And no wonder is; for he deyde for to make concord. And moore shame do they to Crist, than dide they that hym crucifiede; for God loveth bettre that freendshipe be amonges folk, than he dide his owene body, the which that he yaf for unitee. Therfore been they likned to the devel, that evere is aboute to maken discord. § 48        Now comes the sin of those who sow and make discord amongst people, which is a sin that Christ hates utterly. And no wonder is, for he died for to make concord. And more shame do they to Christ than did they that him crucified, for God loves better that friendship be amongst folk, than he did his own body, the which that he gave for unity. Therefore are they likened to the devil, who ever is diligent to make dispute.
§ 49       Now comth the synne of double tonge; swiche as speken faire byforn folk, and wikkedly bihynde; or elles they maken semblant as though they speeke of good entencioun, or elles in game and pley, and yet they speke of wikked entente. § 50        Now comes the sin of double tongue, such as to speak fair before folk and wickedly behind, or else they make pretense as though they speak of good intention, or else in game and play, and yet they speak of wicked intent.
§ 50       Now comth biwreying of conseil, thurgh which a man is defamed; certes, unnethe may be restoore the damage. § 50        Now comes betraying of counsel, through which a man is defamed; certainly, hardly can he restore the damage.
§ 51       Now comth manace, that is an open folye; for he that ofte manaceth, he threteth moore than he may perfourne ful ofte tyme. § 51        Now comes menace, that is an open folly, for he that often menaces, he threatens more than he can perform oftentimes.
§ 52       Now cometh ydel wordes, that is withouten profit of hym that speketh tho wordes, and eek of hym that herkneth tho wordes. Or elles ydel wordes been tho that been nedelees, or withouten entente of natureel profit. And al be it that ydel wordes been somtyme venial synne, yet sholde men douten hem, for we shul yeve rekenynge of hem bifore God. § 52        Now come idle words, that is without profit of him who speaks those words, and also of him who hearkens those words. Or else idle words are those that are needless or without intent of ordinary use. And although it may be that idle words are sometimes venial sin, yet should men fear them, for we must give reckoning of them before God.
§ 53       Now comth janglynge, that may nat been withoute synne. And, as seith Salomon, "it is a sygne a apert folye." And therfore a philosophre seyde, whan men axed hym how that men sholde plese the peple, and he answerde "do manye goode werkes, and spek fewe jangles." § 53        Now comes idle chattering, which may not be without sin. And, as says Solomon, "It is a sign of clear folly." And therefore a philosopher said, when men asked him how men should please the people, and he answered, "Do many good works, and speak few idle words."
§ 54       After this comth the synne of japeres, that been the develes apes; for they maken folk to laughe at hire japerie as folk doon at the gawdes of an ape. Swiche japes deffendeth Seint Paul. Looke how that vertuouse wordes and hooly conforten hem that travaillen in the service of Crist, right so conforten the vileyns wordes and knakkes of japeris hem that travaillen in the service of the devel. Thise been the synnes that comen of the tonge that comen of Ire and of othere synnes mo. § 54        After this comes the sin of mockers, that are the devil's apes, for they make people to laugh at their mockery as people do at the tricks of an ape. Such mockers Saint Paul forbids. Look how virtuous and words holy comfort them that travail in the service of Christ, just so the churlish words and tricks of mockers comfort those that travail in the service of the devil. These are the sins that come of the tongue, that come of Anger and of other sins more.

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From The Parson's Tale, paragraph 55-59:
The remedy against the sin of Anger