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From The Parson's Tale, paragraph 74-75:
About abuse of lordship, theft, fraud, lies, gambling, false witness, false oath, etc.
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From The Canterbury Tales:
The Parson's Tale
Paragraph 74-75
The Relief against the sin of Avarice

Relevacio contra peccatum Avarice

§ 74       Now shul ye understonde that the releevynge of Avarice is misericorde, and pitee largely taken. And men myghten axe why that misericorde and pitee is releevynge of Avarice. Certes, the avricious man sheweth no pitee ne misericorde to the nedeful man, for he deliteth hym in the kepynge of his tresor, and nat in the rescowynge ne releevynge of his evene-cristen. And therfore speke I first of misericorde. Thanne is misericorde, as seith the philosophre, a vertu by which the corage of a man is stired by the mysese of hym that is mysesed. Upon which misericorde folweth pitee in parfournynge of charitable werkes of misericorde. And certes, thise thynges moeven a man to the misericorde of Jhesu Crist, that he yaf hymself for oure gilt, and suffred deeth for misericorde, and forgay us oure originale synnes, and therby relessed us fro the peynes of helle, and amenused the peynes of purgatorie by penitence, and yeveth grace wel to do, and atte laste the blisse of hevene. The speces of misericorde been, as for to lene and for to yeve, and to foryeven and relesse, and for to han pitee in herte and compassioun of the meschief of his evene-cristene, and eek to chastise, there as nede is. Another manere of remedie agayns Avarice is resonable largesse; but soothly, heere bihoveth the consideracioun of the grace of Jhesu Crist, and of his temporeel goodes, and eek of the goodes perdurables, that Crist yaf to us; and to han remembrance of the deeth that he shal receyve, he noot whanne, where, ne how; and eek that he shal forgon al that he hath, save oonly that he hath despended in goode werkes.

The Relief against the sin of Avarice

§ 74        Now shall you understand that the relieving of Avarice is mercy, and pity broadly understood. And men might ask why mercy and pity is relieving of Avarice. Certainly, the avaricious man shows no pity nor mercy to the needy man, for he delights himself in the keeping of his treasure, and not in the rescuing nor relieving of his fellow-Christian. And therefore speak I first of mercy. Then is mercy, as says the Philosopher, a virtue by which the mood of a man is stirred by the distress of h1m that is distressed. Upon which mercy follows pity in performing of charitable works of mercy. And certainly, these things move a man to the mercy of Jesus Christ, that he gave himself for our guilt, and suffered death for mercy, and forgave us our original sins, and thereby released us from the pains of hell, and diminished the pains of purgatory by penitence, and gives grace to do well, and at the last the bliss of heaven. The species of mercy are, to be generous and to give, and to forgive and release, and to have pity in heart and compassion of the suffering of his fellow-Christian, and also to chastise, where need is. Another manner of remedy against avarice is reasonable generosity; but truly, here behooves the consideration of the grace of Jesus Christ, and of his temporal goods, and also of the goods eternal that Christ gave to us; and to have remembrance of the death that he shall receive, he knows not when, where, nor how; and also that he shall give up all that he has, save only what he has spent in good works.

§ 75       But for as muche as som folk been unmesurable, men oghten eschue fool-largesse, that men clepen wast. Certes, he that is fool-large ne yeveth nat his catel, but he leseth is catel. Soothly, what thyng that he yeveth for veyne glorie, as to mynstrals and to folk, for to beren his renoun in the world, he hath synne therof, and noon almesse. Certes, he leseth foule his good, that ne seketh with the yifte of his good nothyng but synne. He is lyk to an hors that seketh rather to drynken drovy or trouble water than for to drynken water of the clere welle. And for as muchel as they yeven ther as they sholde nat yeven, to hem aperteneth thilke malisoun that Crist shal yeven at the day of doom to hem that shullen been dampned. § 75        But forasmuch as some people are immoderate, men ought to avoid foolish generosity, which men call waste. Certainly, he that is foolishly generous does not give his possessions, but he loses his possessions. Truly, whatever thing that he gives for vainglory, as to minstrels and to people for to maintain his renown in the world, he has sin thereof and no (credit for) alms. Certainly, he loses foully his goods who seeks with the gift of his goods nothing but sin. He is like a horse that seeks rather to drink dirty or troubled water than to drink water of the clear well. And forasmuch as they give where they should not give, to them appertains that curse that Christ shall give at the day of doom to them that shall be damned.

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From The Parson's Tale, paragraph 76-77:
About Gluttony