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From The Parson's Tale, paragraph 94-98:
The conditions to come to a true and sincere confession
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From The Canterbury Tales:
The Parson's Tale
Paragraph 99-102
Satisfaction, the third part of penitence, and prayers

Sequitur tercia pars eiusdem.

§ 99       The thridde partie of Penitence is Satisfaccioun, and that stant moost generally in almesse and in bodily peyne. Now been ther thre manere of almesse: contricion of herte, where a man offreth hymself to God; another is to han pitee of defaute of his neighebores; and the thridde is in yevynge of good conseil and comfort, goostly and bodily, where men han nede, and namely in sustenaunce of mannes foode. And tak kep that a man hath nede of thise thinges generally: he hath nede of foode, he hath nede of clothyng and herberwe, he hath nede of charitable conseil and visitynge in prisone and in maladie, and sepulture of his dede body. And if thow mayst nat visite the nedeful with thy persone, visite hym by thy message and by thy yiftes. Thise been general almesses or werkes of charitee of hem that han temporeel richesses or discrecioun in conseilynge. Of thise werkes shaltow heren at the day of doom.

Here follows the third part.

§ 99       The third part of Penitence is Satisfaction, and that consists most generally in alms and in bodily pain. Now there are three sorts of alms: contrition of heart, where a man offers himself to God; another is to have pity of the sin of his neighbours; and the third is in giving of good advice and comfort, spiritually and bodily, where men have need, and namely in sustenance of man's food. And take note that a man has need of these things generally: he has need of food, he has need of clothing and lodging, he has need of charitable counsel and visiting in prison and in illness, and burial of his dead body. And if you cannot visit the needy in person, visit him by thy message and by thy gifts. These are general alms or works of charity of them that have temporal riches or discretion in counselling. Of these works shall you hear at the day of judgment.

§ 100       Thise almesses shaltow doon of thyne owene propre thynges, and hastily and prively, if thow mayst. But nathelees, if thow mayst ant doon it prively, thow shalt nat forbere to doon almesse though men seen it, so that it be nat doon for thank of the world, but oonly for thank of Jhesu Crist. For, as witnesseth Seint Mathew, capitulo quinto, "a citee may nat been hyd that is set on a montayne, ne men lighte nat a lanterne and put it under a busshel, but men sette it on a candle-stikke to yeve light to the men in the hous. Right so shal youre light lighten bifore men, that they may seen youre goode werkes, and glorifie youre fader that is in hevene. § 100       These alms shall you do of your own personal property, and hastily and privately, if you can. But nonetheless, if you cannot do it privately, you shall not forbear to do alms though men see it, so that it be not done for gratitude of the world, but only for gratitude of Jesus Christ. For, as witnesses Saint Mathew, capitulo quinto (in the fifth chapter). "A city can not be hid that is set on a mountain, nor men light not a lantern and put it under a bushel, but men set it on a candle-stick to give light to the men in the house. Just so shall your light lighten before men, that they can see your good works, and glorify your father that is in heaven."
§ 101       Now as to speken of bodily peyne, it stant in preyeres, in wakynges, in fastynges, in vertuouse techynges of orisouns. And ye shul understonde that orisouns or preyeres is for to seyn a pitous wyl of herte, that redresseth it in God and expresseth it by word outward, to remoeven harmes and to han thynges espiritueel and durable, and somtyme temporele thynges; of whiche orisouns, certes, in the orison of the Pater Noster hath Jhesu Crist enclosed moost thynges. Certes, it is privyleged of thre thynges in his dignytee, for which it is moore digne than any oother preyere; for that Jhesu Crist hymself maked it; and it is short, for it sholde be koud the moore lightly, and for to withholden it the moore esily in herte, and helpen hymself the ofter with the orisoun, and for a man sholde be the lasse wery to seyen it, and for a man may nat excusen hym to lerne it, it is so short and so esy; and for it comprehendeth in it self alle goode preyeres. The exposicioun of this hooly preyere, that is so excellent and digne, I bitake to thise maistres of theologie, save thus muchel wol I seyn; that whan thow prayest that God sholde foryeve thee thy giltes as thou foryevest hem that agilten to thee, be ful wel war that thow ne be nat out of charitee. This hooly orison amenuseth eek venyal synne, and therfore it aperteneth specially to penitence. § 101       Now to speak of bodily pain, it consists of prayers, in keeping vigil, in fasts, in virtuous teachings of prayers. And you shall understand that orisons or prayers is for to say a pious will of heart, that directs itself toward God and expresses it by word outward, to remove harms and to have things spiritual and durable, and sometimes temporal things; of which orisons, certainly, in the prayer of the Pater noster (Our father) has Jesus Christ enclosed must things. Certainly, it is endowed with three things in its dignity, for which it is more worthy than any other prayer, because Jesus Christ himself made it; and it is short, so that it should be learned the more easily, and to retain it the more easily in heart, and help himself the more often with the prayer, and so that a man should be the less weary to say it, and so that a man can not excuse himself for not learning it, it is so short and so easy, and because it comprehends in itself all good prayers. The exposition of this holy prayer, that is so excellent and worthy, I entrust to these masters of theology, save thus much will I say; that when thou prayest that God should forgive thee thy trespasses as thou forgivest them that do wrong to thee, be very well aware that thou art not out of charity. This holy orison reduces also venial sin, and therefore it pertains specially to penitence.
§ 102       This preyere moste be trewely seyd, and in verray feith, and that men preye to God ordinatly and discreetly and devoutly; and alwey a man shal putten his wyl to be subget to the wille of God. This orisoun moste eek been seyd with greet humblesse and ful pure; honestly, and nat to the anoyaunce of any man or womman. It moste eek been continued with the werkes of charitee. It avayleth eek agayn the vices of the soule; for, as seith Seint Jerome, "by fastynge been saved the vices of the flessh, and by preyere the vices of the soule." § 102       This prayer must be truly said, and in true faith, and that men pray to God in an orderly manner and discreetly and devoutly; and always a man must put his will to be subject to the will of God. This orison must also be said with great humbleness and very purely, honestly and not to the annoyance of any man or woman. It must also be continued with the works of charity. It avails also against the vices of the soul, for, as says Saint Jerome, "By fasting are saved the vices of the flesh, and by prayer the vices of the soul."

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From The Parson's Tale, paragraph 103-108:
About bodily pains, abstinence, staying vigil, discipline, prayers and confession