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

obtained the seat of his father David, God enriched him with the gift of wisdom beyond all mortals, as if for the government of a numerous people. Conversely, however, Jeroboam, the servant of Solomon, after he occupied the kingdom of the house of David, his father, turned aside to the cult of idols of the tribes of Israel, which were in the land of Samaria. By whose example, it is clearly shown that some grow to greater perfection in a more sublime state, while others, through the pride of dominion, flow into worse things. By which both things are understood: those who ascend to better things can do so through the virtue of the mind and the help of the Lord, and those who turn to worse things wander through the frailty of the mind and through negligence. Hence, it is not fitting for a lord to exist without virtue, which virtue he has in no way without the help of God. For he who looks after many things, if he does not have the fortitude of the mind, is not able to do so, because the great usually labor under great infestations or adversities. Therefore, a lord who is a leader must first prepare with the whole intention of his mind so that he does not doubt at all concerning the help of God. For if he has begun to have God as a helper in his acts, no man can hold his lordship in contempt. For there is no power except from God. He Himself lifts the needy from the dung and makes him sit with the princes of His people, and places the powerful in a seat, and exalts the humble so that the whole world may become subject to God and raise up the glory of God.

A decorative red initial 'S' marks the beginning of the next section.
The seventh degree of abuse: A contentious Christian.
The seventh degree of abuse is a contentious Christian, who, when he has received the name of Christ, the faith, and baptism, loves the transitory delights of the world against the dictates of Christ and the Apostle. For everything about which one contends is either sought after because of the love of that thing about which one acts, or because of the love of another which lies hidden under an odious hope. For example, in the conflict of those storming in an angry war, when the thing becomes odious, it is done for the sake of the love of victory and liberty; and many other beloved hopes are sought with enough contentiousness under odious labor or fear. From which it is patent and understood that nothing can be contended for there unless for the sake of a separated love, namely, under a subsequent lovable remuneration. Therefore, whoever contends concerning the present world for any cause whatsoever, clearly