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From The Parson's Tale, paragraph 099-102:
Satisfaction, the third part of penitence, and prayers
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From The Canterbury Tales:
The Parson's Tale
Paragraph 103-108
About bodily pains, abstinence, staying vigil, discipline, prayers and confession

§ 103       After this, thou shalt understonde that bodily peyne stant in wakynge; for Jhesu Crist seith, waketh and preyeth, that ye ne entre in wikked temptacioun. Ye shul understanden also that fastynge stant in thre thynges: in forberynge of bodily mete and drynke, and in forberynge of worldly jolitee, and in forberynge of deedly synne; this is to seyn, that a man shal kepen hym fro deedly synne with al his might. § 103       After this, you shall understand that bodily pain consists of keeping vigil, for Jesus Christ says, "Keep vigil and pray, that you not enter in wicked temptation." You shall understand also that fasting consists of three things: in refraining from bodily mete and drink, and in refraining from worldly jollity, and in refraining from deadly sin; this is to say, that a man shall keep him from deadly sin with all his might.
§ 104       And thou shalt understanden eek that God ordeyned fastynge, and to fastynge appertenen foure thinges: largenesse to povre folk; gladnesse of herte espiritueel, nat to been angry ne anoyed, ne grucche for he fasteth; and also resonable houre for to ete; ete by mesure; that is for to seyn, a man shal nat ete in untyme, ne sitte the lenger at his table to ete for he fasteth. § 104       And you shall understand also that God ordained fasting, and to fasting pertain four things: generosity to poor people, gladness of heart spiritual, not to be angry nor annoyed, nor grouch because he fasts, and also reasonable hour for to eat; eat by measure; that is for to say, a man shall not eat at inappropriate times, nor sit the longer at his table to eat because he fasts.
§ 105       Thanne shaltow understonde that bodily peyne stant in disciplyne or techynge, by word, or by writynge, or in ensample; also in werynge of heyres, or of stamyn, or of haubergeons on hire naked flessh, for Cristes sake, and swiche manere penances. But war thee wel that swiche manere penaunces on thy flessh ne make nat thyn herte bitter or angry or anoyed of thyself; for bettre is to caste awey thyn heytre, that for to caste awey the swetenesse of Jhesu Crist. And therfore seith Seint Paul, "clothe yow, as they that been chosen of God, in herte of misericorde, debonairetee, suffraunce, and swich manere of clothynge"; of whiche Jhesu Crist is moore apayed than of heyres, or haubergeouns, or hauberkes. § 105       Then shall you understand that bodily pain consists of discipline either teaching, by word, or by writing, or in example; also in wearing of hair shirts, or of coarse cloth, or of coats of mail on their naked flesh, for Christ's sake, and such manner penances. But beware thee well that such sorts of penances on thy flesh not make thy heart bitter or angry or annoyed of thyself, for better is to cast away thy hair shirt, than to cast away the sweetness of Jesus Christ. And therefore says Saint Paul, "Clothe yourself in heart, as they that are chosen by God, with mercy, meekness, forbearance, and such sort of clothing," of which Jesus Christ is more pleased than by hair shirts, or coats of mail, or plate armor.
§ 106       Thanne is discipline eek in knokkynge of thy brest, in scourgynge with yerdes, in knelynges, in tribulaciouns, in suffrynge paciently wronges that been doon to thee, and eek in pacient suffraunce of maladies, or lesynge of worldly catel, or of wyf, or of child, or othere freendes. § 106        Then is discipline also in knocking of thy breast, in whipping with sticks, in kneeling, in tribulations, in suffering patiently wrongs that are done to thee, and also in patient suffering of maladies, or losing of worldly possessions, or of wife, or of child, or other friends.
§ 107       Thanne shaltow understonde whiche thynges destourben penaunce; and this is in foure maneres, that is, drede, shame, hope, and wanhope, that is, desperacion. And for to speke first of drede; for which he weneth that he may suffre no penaunce; ther-agayns is remedie for to thynke that bodily penaunce is but short and litel at regard of the peyne of helle, that is so crueel and so long that it lasteth withouten ende. § 107       Then shall you understand what things disturb penance; and this is in four manners: that is, fear, shame, hope, and wanhope, that is despair. And for to speak first of fear, for which he supposes that he can tolerate no penance; there-against is remedy for to think that bodily penance is but short and little in regard to the pain of hell, that is so cruel and so long that it lasts without end.
§ 108       Now again the shame that a man hath to shryven hym, and namely thise ypocrites that wolden been holden so parfite that they han no nede to shryven hem; agayns that shame sholde a man thynke that, by wey of resoun, that he that hath nat been shamed to doon foule thinges, certes hym oghte nat been ashamed to do faire thynges, and that is confessiouns. A man sholde eek thynke that God seeth and woot alle his thoghtes and alle his werkes; to hym may no thyng been hyd ne covered. Men sholden eek remembren hem of the shame that is to come at the day of doom to hem that been nat penitent and shryven in this present lyf. For alle the creatures in hevene, in erthe, and in helle shullen seen apertly al that they hyden in this world. § 108       Now against the shame that a man has to confess himself, and namely these hypocrites that would be held so perfect that they have no need to confess themselves; against that shame should a man think that, by way of reason, that he that has not been ashamed to do foul things, certainly him ought not to be ashamed to do fair things, and that is confessions. A man should also think that God sees and know all his thoughts and all his works, to him can no thing be hid nor covered. Men should also remind themselves of the shame that is to come at the day of doom to them that be not penitent and confessed in this present life. For all the creatures in heaven, in earth, and in hell shall see clearly all that they hide in this world.

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From The Parson's Tale, paragraph 109-111:
About hope and the fruit of penance, which is the endless bliss of heaven