Cap. X. The heathen bows down to figures of wood and stone, asking help from that which his hands have made. Was not the world made for man and all things placed in subjection to him? How then can these idols be of any avail?
As for us, we use images differently, not giving to them the worship that belongs to God, but by them assisting devotion; especially the sign of the Cross is to be adored, by means of which we conquer the powers of evil. Great is the virtue of the Cross, by which Christ despoiled hell of its prey and ascended into heaven.
Cap. XI. God created the heaven and the earth, and all created things ought to serve him. As he creates all things, so also he rules them continually, and he gives his gifts according to men’s merit. Whatever comes to pass in the world, whether it be good or evil, we are the cause of it.
Prologus Libri Tercii.
Since good and bad fortune are due to the merits and demerits of men, I shall examine the various conditions of men and find out where the fault lies. I shall utter not so much my own words as the common report of others, and it must be remembered that he who finds fault with the bad is in effect praising the good. May God assist me to carry out my task! My abilities are small, and I do not affect high themes, but I speak of the evils which the common voice of humanity bewails. Let no envy or calumny attack my work; and do thou, O Christ, grant that I may avoid falsehood and flattery. With this prayer I enter on my voyage.
Liber Tercius.
Cap. I. The order of the world is in three degrees,—Clergy, Knighthood and Peasantry. I shall deal first with the prelates of the Church, whose practice is very far removed from the example of Christ. Riches alone are valued by them, and the poor man is despised, whatever may be his merits.
Cap. II. Prelates of the Church are now hirelings, whose desire is to live in luxury and to indulge their appetites. Gluttony and lust everywhere prevail.
Cap. III. The prelates of the Church aim at earthly honours instead of heavenly: they desire rather to have the pre-eminence than to do good. Powerful men escape without rebuke for their sins, and penance is avoided by payment.
Cap. IV. As regards the ‘positive law,’ for breach of which dispensations are granted, I ask first whether Christ gives indulgence beforehand for sin, or prohibits that which is not sin. If these things are sins, how can I be free to commit them on consideration of a money payment; if not, why does the Church forbid them? This is merely a device for bringing in money to the clergy.