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From The Parson's Tale, paragraph 45-54:
About chiding, reproach, scorning, wicked counsel, menace, etc. and mockery
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From The Canterbury Tales:
The Parson's Tale
Paragraph 55-59
The remedy against the sin of Anger

Sequitur remedium contra peccatum Ire

§ 55       The remedie agayns Ire is a vertu that men clepen mansuetude, that is debonairetee; and eek another vertu, that men callen pacience or suffrance.

The remedy against the sin of Anger follows

§ 55        The remedy against Anger is a virtue that men call humility, that is meekness; and also another virtue, that men call patience or sufferance.

§ 56       Debonairetee withdraweth and refreyneth the stirynges and the moevynges of mannes corage in his herte, in swich manere that they ne skippe nat out by angre ne by Ire. Suffrance suffreth swetely alle the anoyaunces and the wronges that men doon to man outward. Seint Jerome seith thus of debonairetee, that "it dooth noon harm to no wight ne seith; ne for noon harm that men doon or seyn, he ne eschawfeth nat agayns his resoun." This vertu somtyme comth of nature; for, as seith the philosophre, a man is a quyk thyng, by nature debonaire and tretable to goodnesse; but whan debonairetee is enformed of grace, thanne is it the moore worth. § 56        Meekness withdraws and restrains the stirrings and the moving of man's mood in his heart, in such manner that they skip not out by anger nor by ire. Patient endurance suffers sweetly all the annoyances and the wrongs that men do to man outward. Saint Jerome says thus of meekness, that "it does nor says no harm to any person. nor for any harm that men do or say, he not become inflamed against his reason." This virtue sometimes comes of nature, for, as says the Philosopher (Aristotle), "A man is a living thing, by nature meek and tractable to goodness; but when meekness is informed by grace, then is it the more worthy."
§ 57       Pacience, that is another remedie agayns Ire, is a vertu that suffreth swetely every mannes goodnesse, and is nat wrooth for noon harm that is doon to hym. The philosophre seith that pacience is thilke vertu that suffreth debonairely alle the outrages of adversitee and every wikked word. This vertu maketh a man lyk to god, and maketh hym Goddes owene deere child, as seith grist. This vertu disconfiteth thyn enemy. And therfore seith the wise man, "if thow wolt venquysse thyn enemy, lerne to suffre." And thou shalt understonde that man suffreth foure manere of grevances in outward thynges, agayns the whiche foure he moot have foure manere of paciences. § 57        Patience, that is another remedy against Anger, is a virtue that suffers sweetly every man's goodness, and is not angry for any harm that is done to him. The Philosopher says that patience is that virtue that suffers meekly all the outrages of adversity and every wicked word. This virtue makes a man like to God, and makes him God?s own dear child, as says Christ. This virtue discomfits thy enemy. And therefore says the wise man, "If thou wilt vanquish thy enemy, learn to suffer." And thou shalt understand that man suffers four sorts of grievances in outward things, against the which four he must have four sorts of patience.
§ 58       The firste grevance is of wikkede wordes. Thilke suffrede Jhesu Crist withouten grucchyng, ful paciently, whan the jewes despised and repreved hym ful ofte. Suffre thou therfore paciently; for the wise man seith, "if thou stryve with a fool, though the fool be wrooth or though he laughe, algate thou shalt have no reste." That oother grevance outward is to have damage of thy catel. Ther agayns suffred Crist ful paciently, whan he was despoyled of al that he hadde in this lyf, and that nas but his clothes. The thridde grevance is a man to have harm in his body. That suffred crist ful paciently in al his passioun. The fourthe grevance is in outrageous labour in werkes. Wherfore I seye that folk that maken hir servantz to travaillen to grevously, or out of tyme, as on haly dayes, soothly they do greet synne. Heer-agayns suffred Crist ful paciently and taughte us pacience, whan he baar upon his blissed shulder the croys upon which he sholde suffren despitous deeth. Heere man men lerne to be pacient; for certes noght oonly Cristen men been pacient, for love of Jhesu Crist, and for gerdoun of the blisful lyf that is perdurable, but certes, the olde payens that nevere were Cristene, commendeden and useden the vertu of pacience. § 58        The first grievance is of wicked words. This suffered Jesus Christ without grouching, very patiently, when the Jews despised and reproved him very often. Suffer thou therefore patiently; for the wise man says, "If thou strive with a fool, though the fool be angry or though he laugh, nevertheless thou shalt have no rest." That other grievance outward is to have damage of thy possessions. Against this Christ suffered very patiently, when he was despoiled of all that he had in this life, and that was nothing but his clothes. The third grievance is a man to have harm in his body. That suffered Christ very patiently in all his passion. The fourth grievance is in outrageous forced labor in works. Wherefore I say that folk who make their serfs to travail too grievously or out of time, as on holy days, truly they do great sin. Against this suffered Christ very patiently and taught us patience, when he bore upon his blessed shoulder the cross upon which he should suffer cruel death. Here can men learn to be patient, for certainly not only Christian men are patient for love of Jesus Christ and for the reward of the blissful life that is eternal, but certainly, the old pagans that never were Christian commended and used the virtue of patience.
§ 59       A philosophre upon a tyme, that wolde have beten his disciple for his grete trespas, for which he was greetly amoeved, broghte a yerde to scoure with the child; and whan this child saugh the yerde, he seyde to his maister, "what thenke ye do?" "I wol bete thee," quod the maister, "for thy correccioun." "For sothe," quod the child, "ye oghten first correcte youreself, that han lost al youre pacience for the gilt of a child." For sothe," quod the maister al wepynge, "thow seyst sooth. Have thow the yerde, my deere sone, and correcte me for myn impacience." Of pacience comth obedience, thurgh which a man is obedient to Crist and to alle hem to whiche he oghte to been obedient in Crist. And understond wel that obedience is perfit, whan that a man dooth gladly and hastily, with good herte entierly, al that he sholde do. Obedience generally is to perfourne the doctrine of God and of his sovereyns, to whiche hym oghte to ben obeisaunt in alle rightwisnesse. § 59        A philosopher upon a time, that would have beaten his disciple for his great trespass, for which he was greatly moved, and brought a stick with which to scourge the child; and when this child saw the stick, he said to his master, "What think you to do?" "I will beat thee," said the master, "for thy correction." "Truly," said the child, "you ought first to correct yourself, that have lost all your patience for the guilt of a child." "Truly," said the master all weeping, "you say truth. You have the stick, my dear son, and correct me for my impatience." Of patience comes obedience, through which a man is obedient to Christ and to all them to which he ought to be obedient in Christ. And understand well that obedience is perfect when a man does gladly and hastily, with good heart entirely, all that he should do. Obedience generally is to perform the doctrine of God and of his superiors, to which him ought to be obedient in all righteousness.

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From The Parson's Tale, paragraph 60-66:
About Sloth (laziness)