On the Twelve Abuses of the World, with extracts from On the Soul and its Origin and On the Divination of Demons against the Pagans

to offer health at the end of the mind to the Lord God. To finish all good works begun only by death. To consider present tribulations of the mind of little account by the strength of the soul. To love nothing on earth except the first things. To constitute the treasure of all love in heaven, and not in the act, to hope for a reward from God in the heavens. Modesty is the ornament of the noble. It is the exaltation of the humble. It is the nobility of the ignoble. It is the beauty of the weak. It is the prosperity of the laborious. It is the solace of the weary. It is the increase of all goodness. It is the honor of religion. It is the defense of the weak. It is the multiplication of merits. To be a friend of the Creator of all and of God.

A large decorative red initial 'S' marks the beginning of the next section.
The sixth degree of abuse: A lord without virtue.
The sixth degree of abuse is a lord without virtue, because it profits nothing to have the power to command if the lord himself does not have the rigor of virtue. But this rigor of virtue does not require so much outward fortitude, which is common to secular lords, as it requires the inner fortitude of the mind, by which one is exercised in good morals. For often the fortitude of ruling is lost through negligence of the mind, just as it is confirmed to have happened with the priest Eli. Who, while he did not merit to correct his sinning sons by the severity of a judge, the Lord did not spare them, punishing their wickedness as if by a biting conscience. Therefore, three things are necessary for those who rule: fear, and command, and love. For unless a lord loves and is loved, his ordering cannot stand in any way. Therefore, through benefits and affability, let him ensure that he is loved, and let him strive so that they fear not the punishments of injuries, but the law of God. Therefore, because while many depend on him, he himself ought to adhere to God, who established him to judge, who solidified him as if stronger to carry the burdens of many. For a pillar, even if well-fixed, if it does not firmly hold to something stronger, all that hangs on it falls quickly. And he himself, released from the rigor of his own infirmity, slips into anger with all. So too, if a prince does not tenaciously adhere to his Creator, both he and all who consent to his vice will perish. For some, through the office of ruling, approach closer; some, by the honor of dignity imposed upon them, become worse. For Moses, having accepted the leadership of the people, used the place of God more familiarly than all. But Saul, his son, after he received the scepter of the kingdom, offended God through the pride of his own will. Here Solomon, after he