it is of less worth than is the other, perchance; also, when he attends services in church he desires to sit, or
else to go, before his neighbour in the aisle, or to kiss the pax before him, or to be censed before him, or to
make offering before his neighbour, and similar things; all against his necessity, peradventure, save that in his
heart and his will is such proud desire to be magnified and honoured before the people.
Now there are two kinds of pride; one of them lies within the heart of man, and the other lies without.
Whereof, truly, these aforesaid things, and more than I have named, appertain to that pride which is within
the heart of man; for that other species of pride lies without. But notwithstanding, one of these species of
pride is a sign of the existence of the other, just as the fresh bush at the tavern door is a sign of the wine that
is in the cellar. And this second kind of pride shows itself in many ways: as in speech and bearing, and in
extravagant array of clothing; for truly, if there had been no sin in clothing, Christ would not have noted and
spoken of the clothing of that rich man in the gospel. And, as Saint Gregory says, that same precious clothing
is culpable for the glory and beauty of it, and for its softness. and for its strange new modes, and its fantastic
ornamentation, and for its superfluity, and for the inordinate scantiness of it. Alas! May not men see, in our
days, the sinfully costly array of clothing, especially in the matter of superfluity, or else in inordinate
scantiness?
As to the first sin, it lies in the superfluity of clothing, which makes cloth so dear, to the harm of the people;
not only the cost of embroidering, the elaborate notching or barring, the waved lines, the stripes, the twists,
the diagonal bars, and similar waste of cloth in vanity; but there is also the costly furring of gowns, so much
perforating with scissors to make holes, so much slashing with shears; and then the superfluity in length of
the aforesaid gowns, trailing in the dung and in the mire, a-horseback and afoot, as well of man's clothing as
of woman's, until all this trailing verily, in its effect, wastes, consumes, makes threadbare and rotten with
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dung the superfluity that rather should be given unto the poor; to the great harm of the aforesaid poor. And
that in sundry wise: this is to say, the more that cloth is wasted, the more it costs the people because of its
scarcity; and furthermore, if they would give such perforated and slashed clothing to the poor folk, it would
not be suitable for their wearing, what of their state, nor sufficient to help their necessity to keep themselves
from the fury of the elements. On the other hand, to speak of the horrible inordinate scantiness of clothing, let
us notice these short-cut smocks or jackets, which, because of their shortness, cover not the shameful
members of man, to the wicked calling of them to attention. Alas! Some of them show the very boss of their
penis and the horrible pushed-out testicles that look like the malady of hernia in the wrapping of their hose;
and the buttocks of such persons look like the hinder parts of a she-ape in the full of the moon. And
moreover, the hateful proud members that they show by the fantastic fashion of making one leg of their hose
white and the other red, make it seem that half their shameful privy members are flayed. And if it be that they
divide their hose in other colours, as white and black, or white and blue, or black and red, and so forth, then it
seems, by variation of colour, that the half of their privy members are corrupted by the fire of Saint Anthony,
or by cancer, or by other such misfortune. As to the hinder parts of their buttocks, the thing is horrible to see.
For, indeed, in that part of their body where they purge their stinking ordure, that foul part they proudly show
to the people in despite of decency, which decency Jesus Christ and His friends observed in their lives. Now,
as to the extravagant array of women, God knows that though the faces of them seem chaste and gentle, yet
do they advertise, by their attire, their lickerousness and pride. I say not that a moderate gaiety in clothing is
unseemly, but certainly the superfluity or inordinate scantiness of clothing is reprehensible. Also, the sin of
adornment or apparel lies in things that appertain to riding, as in too many fine horses that are kept for
delight, that are so fair, fat, and costly; in many a vicious knave who is kept because of them; in too curious
harness, as saddles, cruppers, poitrels, and bridles covered with precious caparison and rich, and with bars
and plates of gold and silver. As to which God says by Zechariah the prophet: "I will confound the riders of
such horses." These folk have but little regard for the riding of God of Heaven's Son and of His trappings,
when He rode upon the ass and had no other caparison than the poor cloaks of His disciples; nor do we read
that ever He rode upon any other beast. I say this against the sin of superfluity, and not against reasonable
display when the occasion requires it. And further, certainly pride is greatly shown in keeping up a great
household, when such servants are of little profit, or of no profit. And this is especially so when such an array
of servants is mischievous and injurious to the people, by the insolence of high rank or by way of office. For
truly, such lords sell then their lordships to the Devil of Hell when they sustain the wickedness of their
following. And when folk of low degree, as those that keep and run hostelries, sustain the thievery of their
servants, which is done in many ways. This kind of folk are the flies that seek honey or the dogs that seek
carrion. Such folk strangle spiritually their lordships; as to which thus says David the prophet: "Wicked death
shall come upon such masters, and God will give that they descend into Hell; for in their houses are iniquities
and evil deeds." And God of Heaven is not there. And truly, unless they mend their ways, just as God gave
His blessing to Laban for the service of Jacob and to Pharaoh for the service of Joseph, just so will God give
His curse to such lordships as sustain the wickedness of their servants, unless they shall make amendment.
Pride of the table is often seen; for truly, rich men are bidden to feasts and poor folk are turned away and
rebuked. The sin of pride lies also in excess of divers meats and drinks; and especially in certain baked meats
and made-dishes, burning with spirituous liquors and decorated and castellated with paper, and in similar
waste; so that it is scandalous to think upon. And also in too great preciousness of vessels and in curious
instruments of minstrelsy, whereby a man is stirred the more to the delights of luxury; if it be that he thereby
sets his heart the less upon Jesus Christ, certainly it is a sin; and certainly the delights might be so great in
this case that a man could easily fall thereby into mortal sin. The varieties of sin that arise out of pride, truly,
when they arise with malice imagined, advised, and aforethought, or from habit, are mortal sins, and of that
there is no doubt. And when they arise out of frailty, unadvisedly and suddenly, and are quickly withdrawn
again, albeit they are grievous sins, I think that they are not mortal. Now might men ask, whence pride arises
and takes its being, and I say: sometimes it springs out of the good things of nature, and sometimes from the
benefits of Fortune, and sometimes from the good of grace itself. Certainly the good things of nature consist
of either physical wellbeing or riches of the soul. Certainly physical wellbeing consists of the weal of the
body, as strength, activity, beauty, good blood, and generous candour. The benefits of nature to the soul are
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good wit, keen understanding, clever talent, natural virtue, and good memory. The benefits of Fortune are
riches, high rank. and the people's praise. The good of grace consists of knowledge, power to suffer spiritual
travail, benignity, virtuous contemplation, ability to withstand temptation, and similar things. Of which
aforesaid things, certainly it is great folly in a man when he permits himself to be proud of any of them. As
for the benefits of nature, God knows that sometimes we receive them naturally as much to our detriment as
to our profit. As, to take bodily health, certainly it passes away lightly enough, and moreover it is often the
reason for the wickedness of the soul; for God knows that the flesh is a great enemy to the soul; and
therefore, the more sound the body is, the more are we in danger of falling into sin. Also, to feel pride in the
strength of one's body is a great folly; for certainly the flesh lusts for that which is detrimental to the spirit,
and ever the stronger the flesh is, the sorrier must the soul be: and above all this, strength of body and worldly
boldness bring a man often into danger of mischance. Also, to be proud of his gentility is a great folly; for
often the gentility of the body debases the gentility of the soul; and furthermore, we are all of "One father and
one mother; and we are of one nature, rotten and corrupt, both the rich and the poor. Forsooth, but one kind of
gentility is praiseworthy, and that it is which clothes a man's heart with virtue and morality and makes of him
Christ's child. For trust this well, that over whatsoever man sin has gained the mastery, that man is a very serf
to sin.
Now there are general signs of gentility; as the eschewing of vice and ribaldry and servitude to sin, in word,
in deed, and in conduct; and as the practising of virtue, courtesy, and purity, and being generous, which is to
say, bounteous within measure; for that which goes beyond a reasonable measure is folly and sin. Another
such sign is, when a man remembers and bears in mind the good that he has received from others. Another is,
to be benign to his good inferiors; wherefore, as Seneca says: "There is nothing more becoming a man of high
estate than kindliness, courtesy, and pity. And therefore the flies that men call bees, when they make their
king, they choose one that has no prick wherewith he may sting." Another is, for a man to have a good heart
and a diligent, to attain to high virtuous things. Now truly, for a man to pride himself on the gifts of grace is
also an extravagant folly; for these same gifts of grace that should have turned him to goodness and to
alleviation, turn him to venom and confusion, as says Saint Gregory. Certainly, also, whoso prides himself on
the benefits of Fortune, he is a full great fool; for sometimes a man is a great lord at morning who is a captive
and a wretch ere it be night; and sometimes the wealth of a man is the cause of his death; sometimes the
pleasures of a man cause the grievous malady whereof he dies. Certainly the people's commendation is
sometimes false enough and brittle enough to trust; today they praise, tomorrow they blame. God knows,
desire to have commendation of the people has caused death to many a busy man.
REMEDIUM CONTRA PECCATUM SUPERBIE
Now, since it has come to pass that you have understood what pride is, and what the species of it are, and
whence pride arises and springs, now you shall understand what is the remedy for the sin of pride, and that is,
humility or meekness. That is a virtue whereby a man may come to have a true knowledge of himself, and
whereby he will hold himself to be of no price or value in regard to his deserts, but will be considering ever
his frailty. Now there are three kinds of humility: as humility of heart, and another humility is of the mouth,
and the third is in a man's works. The humility of heart is of four kinds: one is, when a man holds himself to
be of nothing worth before God in Heaven. Another is, when he despises no other man. The third is, when he
recks not though men hold him as nothing worth. The fourth is when he is not sorry for his humiliation. Also,
the humility of the mouth is of four kinds: temperate speech, meek speech, and when a man acknowledges
with his own mouth that he is as he thinks himself to be, in his heart. Another is, when he praises the
goodness of another man and nothing thereof belittles. Humility in deeds is in four manners: the first is, when
a man puts other men before him. The second is, to choose the lowest place of all for himself. The third is,
gladly to assent to good counsel. The fourth is, to abide gladly by the decision of his rulers, or of him that is
of higher rank; certainly this is a great work of humility.
SEQUITUR DE INUIDIA
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After pride I will speak of the foul sin of envy, which is, according to the word of the philosopher, sorrow for
other men's prosperity; and according to the word of Saint Augustine, it is sorrow for other men's weal and
joy for other men's harm. This foul sin is flatly against the Holy Ghost. Be it that every sin is in opposition to
the Holy Ghost, yet, nevertheless, for as much as goodness appertains properly to the Holy Ghost and envy
springs by nature out of malice, therefore is it especially against the goodness of the Holy Ghost. Now malice
has two species, that is to say, a heart hardened in wickedness, or else the flesh of man is so blind that he does
not consider himself to be in sin, or he cares not that he is in sin, which is the hardihood of the Devil. The
other kind of malice is, when a man wars against the truth, knowing that it is truth. Also, when he wars
against the grace that God has given to his neighbour; and all this is envy. Certainly, then, envy is the worst
sin there is. For truly, all other sins are sometime against only one special virtue; but truly, envy is against all
virtues and against all goodnesses; for it is sorry for all the virtues of its neighbour; and in this way it differs
from all other sins. For hardly is there any sin that has not some delight in itself, save only envy, which ever
has of itself but anguish and sorrow. The kinds of envy are these: there is, first, sorrow for other men's
goodness and prosperity; and prosperity being naturally a thing for joy, then envy is a sin against nature. The
second kind of envy is joy in other men's harm; and this is naturally like the Devil, who always rejoices in
man's harm. From these two species comes backbiting; and this sin of backbiting, or detraction, has certain
forms, as thus. A man praises his neighbour with a wicked intention, for he puts always a wicked twist into it
at the end. Always he puts a "but" in at the end, which implies more blame than all the praise is worth. The
second form is, when a man is good and does or says a thing to good intent, the backbiter turns all this
goodness upside-down to his own evil end. The third is, to belittle the goodness of a neighbour. The fourth
form of backbiting is this: that if a man say good of a man, then the backbiter says, "Faith, such or such a man
is better than he," in disparagement of him that men praise. The fifth form is this, to assent gladly and listen
gladly to the evil that folk speak of others. This sin is a great one; and it grows according to the wicked
endeavours of the backbiter. After backbiting comes grumbling or murmuring; and sometimes it springs from
impatience with God, and sometimes with man. Impatience with God it is when the man grumbles against the
pains of Hell, or against poverty, or loss of chattels, or against rain or tempest; or else complains that
scoundrels prospers or else that good men have adversity. And all these things should men suffer patiently,
for they come by the right judgment and ordinance of God. Sometimes grumbling comes of avarice; as Judas
complained of the Magdalen when she anointed the head of Our Lord Jesus Christ with her precious
ointment. This murmuring is such as when a man grumbles at good that he himself has done, or that other
folk do with their wealth. Sometimes murmuring comes of pride; as when Simon the Pharisee murmured
against the Magdalen when she approached Jesus Christ and wept at His feet for her sins. And sometimes
grumbling arises out of envy; as when men discover a man's secret weakness, or swear of him a thing that is
false. Murmuring, too, is often found among servants, who grumble when their masters bid them to do lawful
things; and for as much as they dare not openly gainsay the commands of their masters, yet do they speak
evilly of them and grumble and murmur privately, for very spite; which words men call the Devil's
Paternoster, though the Devil never had a Paternoster, save that vulgar folk give these murmurings that name.
Sometimes grumbling comes of anger or privy hate, that nurtures rancour in its heart, as I shall hereafter set
forth. Then comes bitterness of heart, through which bitterness every good deed of one's neighbour seems to
one to be but bitter and unsavoury. Then comes discord, which undoes all friendship. Then comes spite, as
when a man seeks occasion to annoy his neighbour, though he do never so well. Then comes accusation, as
when a man seeks occasion to offend his neighbour, which is like the guile of the Devil, who watches both
night and day to accuse us all. Then comes malignity, through which a man annoys his neighbour privately, if
he may; and if he may not, then nevertheless his wicked will shall not want for means to harm him, as by
burning his house, or poisoning or slaying his beasts, and suchlike things.
REMEDIUM CONTRA PECCATUM INUIDIE
Now will I speak of the remedy for this foul sin of envy. First, is the love of God, and the love of one's
neighbour as one's self; for indeed the one cannot be without the other. And trust well, that by the name of
your neighbour you are to understand your brother; for certainly all of us have one fleshly father and one
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mother, that is to say, Adam and Eve; and even one spiritual father, and that is God in Heaven. Your
neighbour you are bound to love and to wish all good things; and thereunto God says, "Love thy neighbour as
thyself." That is to say, to the salvation both of life and soul. Moreover, you shall love him in word, and in
benign admonition and in chastening; and comfort him in his vexations, and pray for him with all your heart.
And you shall love him in deed and in such wise that you shall charitably do unto him as you would that it
were done unto yourself. And therefore you shall do him no damage by wicked words, nor any harm in his
body, nor in his goods, nor in his soul by the enticement of wicked example. You shall not covet his wife, nor
any of, his things. Understand also that in the word neighbour is included his enemy. Certainly man shall love
his enemy, by the commandment of God; and truly, your friend shall you love in God. I say, you shall love
your enemy for God's sake, and by His commandment. For if it were reasonable that a man should hate his
enemies, then God would not receive us into His love, when we are His enemies. For three kinds of wrong
that his enemy may do to a man, he shall do three things in return, thus: for hate and rancour, he shall love
him in heart. For chiding and wicked words, he shall pray for his enemy. And for the wicked deed of his
enemy, he shall do him kindness. For Christ says: "Love your enemies, bless them that curse you, do good to
them and pray for them which despitefully use you and persecute you." Lo, thus Our Lord Jesus Christ
commands that we do to our enemies. For indeed, nature drives us to love our enemies, and, faith, our
enemies have more need for love than our friends; and they that have more need, truly to them men ought to
do good; and truly, in the deed thereof have we remembrance of the love of Jesus Christ Who died for His
enemies. And in so much as that same love is the harder to feel and to show, in that much is the merit the
greater; and therefore the loving of our enemy has confounded the venom of the Devil. For just as the Devil is
discomfited by humility, so is he wounded to the death by love for our enemy. Certainly, then, love is the
medicine that purges the heart of man of the poison of envy. The kinds of this degree of sin will be set forth
more at large in the paragraphs following.
SEQUITUR DE IRA
After envy will I describe the sin of anger. For truly, whoso has envy of his neighbour will generally find
himself showing anger, in word or in deed, against him whom he envies. And anger comes as well from pride
as from envy; for certainly, he that is proud or envious is easily angered.
This sin of anger, according to Saint Augustine, is a wicked determination to be avenged by word or by deed.
Anger, according to the philosopher, is the hot blood of man quickened in his heart, because of which he
wishes to harm him whom he hates. For truly, the heart of man, by the heating and stirring of his blood,
grows so disturbed that he is put out of all ability to judge reasonably. But you shall understand that anger
manifests itself in two manners; one of them is good, the other bad. The good anger is caused by zeal for
goodness, whereof a man is enraged by wickedness and against wickedness; and thereupon a wise man says
that "Anger is better than play." This anger is gentle and without bitterness; not felt against the man, but
against the misdeed of the man, as the Prophet David says: Irascimini et nolite peccare. Now understand, that
wicked anger is manifested in two manners, that is to say, sudden or hasty anger, without the advice and
counsel of reason. The meaning and the sense of this is, that the reason of man consents not to this sudden
anger, and so it is venial. Another anger is full wicked, which comes of sullenness of heart, with malice
aforethought and with wicked determination to take vengeance, and to which reason assents; and this, truly, is
mortal sin. This form of anger is so displeasing to God that it troubles His house and drives the Holy Ghost
out of man's soul, and wastes and destroys the likeness of God, that is to say, the virtue that is in man's soul;
and it puts within him the likeness of the Devil, and takes the man away from God, his rightful Lord. This
form of anger is a great joy to the Devil; for it is the Devil's furnace, heated with the fire of Hell. For
certainly, just as fire is the mightiest of earth engines of destruction, just so ire is mightiest to destroy things
spiritual. Observe how a fire of smouldering coals, almost extinct under the ashes, will quicken again when
touched by brimstone; just so will anger quicken again when it is touched by the pride that lies hidden in
man's heart. For certainly fire cannot come from nothing, but must first be naturally dormant within a thing,
as it is drawn out of flints with steel. And just as pride is often the matter of which anger is made, just so is
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rancour the nurse and keeper of anger. There is a kind of tree, as Saint Isidore says, which, when men make a
fire of the wood of it, and then cover over the coals with ashes, truly the embers will live and last a year or
more. And just so fares it with rancour; when it is once conceived in the hearts of some men, certainly it will
last, perchance, from one Easter-day to another Easter-day, and longer. But truly, such men are very far
from the mercy of God all that while.
In this aforesaid Devil's furnace there are forged three evils: pride that ever fans and increases the fire by
chiding and wicked words. Then stands up envy and holds the hot iron upon the heart of man with a pair of
long tongs of abiding rancour. And then stands up the sin of contumely, or strife and wrangling, and strikes
and hammers with villainous reproaches. Certainly, this cursed sin injures both the man who does it and his
neighbour. For truly, almost all the harm that any man does to his neighbour comes from wrath. For certainly,
outrageous wrath does all that the Devil orders; for it spares neither Christ nor His Sweet Mother. And in his
outrageous anger and ire, alas! full many a one at that time feels in his heart right wickedly, both as to Christ
and as to His saints. Is not this a cursed vice? Yes, certainly. Alas! It takes from man his wit and his reason
and all the kindly spiritual life that should guard his soul. Certainly, it takes away also God's due authority,
and that is man's soul and the love of his neighbour. It strives always against truth, also. It bereaves him of
the peace of his heart and subverts his soul.
From anger come these stinking engenderings: first hate, which is old wrath; discord, by which a man
forsakes his old friend whom he has long loved. And then come strife and every kind of wrong that man does
to his neighbour, in body or in goods. Of this cursed sin of anger comes manslaughter also. And understand
well that homicide, manslaughter, that is, is of different kinds. Some kinds of homicide are spiritual, and
some are bodily. Spiritual manslaughter lies in six things. First, hate; and as Saint John says: "He that hateth
his brother committeth homicide." Homicide is also accomplished by backbiting; and of backbiters Solomon
says that "They have two swords wherewith they slay their neighbours." For truly, it is as wicked to take
away a man's good name as his life. Homicide consists also in the giving of wicked counsel deceitfully, as in
counselling one to levy wrongful duties and taxes. And Solomon says that cruel masters are like roaring lions
and hungry bears, in withholding or diminishing the wages (or the hire) of servants; or else in usury; or in
withholding alms from poor folk. As to which the wise man says: "Feed him who is dying of hunger." For
indeed, unless you feed him, you slay him; and all these are mortal sins. Bodily homicide is when you slay a
man with your tongue is some manner; as when you give command to slay a man, or else counsel him to the
slaying of another. Homicide, in deed is in four manners. One is by law; as when a judge condemns a
culpable man to death. But let the judge take care that he do it rightfully, and that he do it not for delight in
the spilling out of blood, but only for the doing of justice. Another kind of homicide is that which is done by
necessity, as when one man slays another in his own defence, and when he may not otherwise escape his own
death. But certainly, if he may escape without killing his adversary, and yet slays him, he commits sin, and he
shall bear the punishment for mortal sin. Also, if a man by force of circumstances, or by chance, shoot an
arrow or cast a stone with which he kill a man, he commits homicide. Also, if a woman negligently overlie
her child in her sleep, it is homicide and mortal sin. Also, when a man interferes with the conception of a
child, and makes a woman barren by the drinking of poisonous drugs, whereby she cannot conceive, or slays
an unborn child deliberately, by drugs or by the introduction of certain substances into her secret parts with
intent to slay the child; or does any unnatural sin whereby man or woman spill his or her fluid in such manner
or in such place as a child cannot be conceived; or if a woman, having conceived, so hurt herself that she
slays her child, it is homicide. What do we say of women that murder their children for dread of worldly
shame? Certainly, such a one is called a horrible homicide. Homicide it is, also, if a man approach a woman
by desire of lechery, through the accomplishing of which her child is killed in the womb, or strike a woman
knowingly in such manner that she is caused to miscarry and lose her child. All these constitute homicide and
are horrible mortal sins. Besides' there come from anger many more sins, as well of word as of thought and of
deed; as that of accusing God of, or blaming God for, a thing of which a man is himself guilty; or despising
God and all His saints, as do wicked gamblers in divers countries. They do this cursed sin when they feel in
their heart a great wickedness toward God and His saints. Also, they do it when they treat irreverently the
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sacraments of the altar, and then the sin is so great that scarcely may it be forgiven, save that the mercy of
God passes all His works; it is so great and He is so benign. Then comes of anger, venomous anger; when a
man is sharply admonished after confession to forgo his sin, then will he be angry and will answer scornfully
and angrily, and will defend or excuse his sin as the result of the weakness of his flesh; or else he did it to
keep the good will of his fellows, or else, he'll say, the Fiend enticed him; or else he did it because of his
youth, or else his temperament is so mettled that he could not forbear; or else it was his destiny, as he says,
until a certain age; or else, he says, it comes to him out of the breeding of his ancestors; and suchlike things.
All this kind of folk so wrap themselves in their sins that they will not deliver themselves. For truly, no man
that excuses himself for his sin may be shriven of it until he meekly acknowledges it. After this, then comes
swearing, which is expressly against the commandment of God; and this comes often of anger and ire. God
says: "Thou shalt not take the name of the Lord thy God in vain." Also, Our Lord Jesus Christ says, through
Saint Matthew: "Nolite iurare omnino: neither by Heaven; for it is God's throne: nor by the earth; for it is His
footstool: neither by Jerusalem; for it is the city of the great King. Neither shalt thou swear by thy head,
because thou canst not make one hair white or black: but let your communication be, yea, yea, nay; for
whatsoever is more than these, cometh of evil." For Christ's sake, swear not so sinfully, thus dismembering
Christ by soul, heart, bones, and body. For indeed it seems that you think that the cursed Jews did not
dismember enough the precious body of Christ, since you dismember Him even more. And if it be that the
law compel you to swear, then be governed by the rule of the law in your swearing, as Jeremiah says, quarto
capitulo: "Iurabis, in veritate, in iudicio et in iusticia: thou shalt swear, the Lord liveth, in truth, in judgment,
and in righteousness." That is to say, you shall swear truth, for every lie is against Christ. For Christ is utter
truth. And think well on this, that every great swearer, not by law compelled to swear, the plague will not
depart from his house while he continues to indulge in such forbidden swearing. You shall swear for the sake
of justice also, when you are constrained by your judge to bear witness to the truth. Also, you shall swear not
for envy, nor for favour, nor for reward, but for righteousness; for the declaring of it to the honour of God and
the helping of your fellow Christian. And therefore, every man that takes God's name in vain, or falsely
swears by word of mouth, or takes upon him the name of Christ that he may be called a Christian man, and
who lives not in accordance with Christ's example of living and with His teaching, all they take God's name
in vain. Behold, too, what Saint Peter says, Actuum, quarto capitulo: "Non est aliud nomen sub celo, etc.
There is none other name under Heaven given among men whereby we must be saved." That is to say, save
the name of Jesus Christ. Take heed also how in the precious name of Christ, as Saint Paul says ad
Philipensess secundo: "In nomine Iesu, etc. In the name of Jesus every knee should bow, of things in Heaven,
and things in earth, and things under the earth." For it is so high and so worshipful that the cursed Fiend in
Hell must tremble to hear it named.
Then it appears that men who swear so horribly by His blessed name despise Him more boldly than all the
cursed Jews, or even than the Devil, who trembles when he hears His name.
Now, certainly, since swearing, unless it be lawfully done, is so strictly forbidden, much worse is false
swearing, and it is needless.
What shall we say of those that delight in swearing and hold it for an act of the gentry, or a manly thing, to
swear great oaths? And what of those that, of very habit, cease not to swear great oaths, though the reason
therefor be not worth a straw? Certainly this is a horrible sin. Swearing suddenly and thoughtlessly is also a
sin. But let us pass now to that horrible swearing of adjuration and conjuration, as do these false enchanters or
necromancers in basins full of water, or in a bright sword, in a circle, or in a fire, or in a shoulder-bone of a
sheep. I can say nothing, save that they do wickedly and damnably against Christ and all the faith of Holy
Church.
What shall we say of those that believe in divinations, as by the flying or the crying of birds, or of beasts, or
by chance, by geomancy, by dreams, by creaking of doors, by cracking of houses, by gnawing of rats; and
such kinds of wickedness? Certainly, all these things are forbidden by God and by all Holy Church. For
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which they are accursed, until they repent and mend their ways, who set their beliefs in such filth. Charms
against wounds or maladies in men or in beasts, if they have any effect, it may be, peradventure, that God
permits it that folk shall have the more faith in Him and the more reverence unto His name.
Now will I speak of lying, which generally is the using of words in false signification with intent to deceive
one's fellow Christian. Some lying there is whereof there comes no advantage to anyone; and some lying is
done for the ease and profit of one man, and to the uneasiness and damage of another man. Another kind of
lying is done to save one's life or chattels. Another kind of lying is born of mere delight in lying, for which
delight they will fabricate a long tale and adorn it with all circumstances, where all the groundwork of the tale
is false. Some lying is done because one would maintain his previous word; and some lying is done out of
recklessness, without forethought; and for similar reasons.
Let us now touch upon the vice of flattering, which comes not gladly from the heart, but for fear or for
covetousness. Flattery is generally unearned praise. Flatterers are the Devil's nurses, who nurse his children
with the milk of adulation. Forsooth, as Solomon says, "Flattery is worse than detraction." For sometimes
detraction causes a haughty man to be more humble, for he fears detraction; but certainly flattery- that causes
a man to exalt his heart and his bearing. Flatterers are the Devil's enchanters, for they cause a man to think of
himself that he is like what he is not like. They are like Judas who betrayed God; for these flatterers betray a
man in order to sell him out to his enemy, that is, to the Devil. Flatterers are the Devil's chaplains, that
continually sing Placebo. I reckon flattery among the vices of anger; for oftentimes, if one man be enraged at
another, then will he flatter some other to gain an ally in his quarrel.

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