St. Vincent Ferrer Sermons

As they continued their journey he entered a village where a woman whose name was Martha welcomed him. She had a sister named Mary (who) sat beside the Lord at his feet listening to him speak. Martha, burdened with much serving, came to him and said, "Lord, do you not care that my sister has left me by myself to do the serving? Tell her to help me." The Lord said to her in reply, "Martha, Martha, you are anxious and worried about many things. There is need of only one thing. Mary has chosen the better part and it will not be taken from her."

Mary hath chosen the best part. Luke 10. Just as the present feast and solemnity is of the Assumption of the Blessed Virgin Mary, and this feast is the end and the closure of the life of the Virgin Mary, so therefore it is to be spoken about her life. And we have not only intellectual speculations but also moral instructions. But if in our other sermons we turn to the Virgin asking for grace, how much more now ought we return to refer to her because we intend to preach about her, so that we might call forth devotion, let us now salute the Virgin Mary etc. And the theme is resumed.

For a shorter explanation and introduction of the matter it should be known that the human life of man or of woman has three parts, gradually rising., namely the first is good, the second is better, and the third is the best. The first part is the life of nature. And this is good temporarily. The second is the life of grace, and this is spiritually better. And the third is the life of glory. And this is celestial and the best. And because the Virgin Mary was not content that she would have a life of nature and grace, but also of glory, therefore, about her the theme says "Mary has chosen the greatest part."

The first part of human life is called the life of nature because as long as the soul is essentially joined to the body, this is good. Because it is in effect a creature of God, because "For every creature of God is good, and nothing to be rejected " it as is said in I Tim 4:4.

The second life is the life of grace, and this is better. And it is through the union of grace of God with the soul. As long as the grace of God is with the creature, it illuminates his understanding, to believe truly, inflames the will for loving sincerely, and it governs all the members of the body for functioning usefully. And of this David says in Ps 62:4 "For thy mercy is better than lives: thee my lips shall praise." "My Lips," here he begins the construction, "For thy mercy is better," namely glory, prevening or justifying which is called here mercy, the reason is because there is not given merits of the creature but only the mercy of God. There are other graces following or cooperating, and they are acquired through ones own merits, but prevenient grace is not that kind. And so it is said Your mercy is better, i.e. prevenient grace or justifying.

The third life is the best and this is the life of glory. If it is asked why is it called the best, the Response is because the first life, i.e. of nature is lost by death. Also the life of grace can be lost through mortal sin. But the life of glory not. Because from the fact that the soul enters paradise it is thus confirmed that it is impeccable, therefore that life is the best. And so Paul says, "For it is best that the heart be established with grace" at Heb. ult.(13:9). Behold the three parts of the human life.

The Virgin Mary has a life of corporeal nature, because according to some teachers she lived 40 years. Epiphanius says that she lived 72. She had a life of spiritual grace above all other creatures. But she was not content with this, but daily she sought the life of glory. She desired to be with her Son in the life of glory to which today she has been assumed. And of this life is said the theme. The best part etc.

She held on to a good life. She kept a better life, but she chose the best life.

When you ask How is it the proposed theme of today's gospel about the Virgin Mary since it speaks only of the Blessed Mary Magdalen and Martha, therefore the text seems impertinent and improper today. But I respond to this question you shall see that all this material today will be in this gospel. I say that if you wish to receive the gospel today according to the literal understanding it is not to our point. But if you choose to take it in an allegorical understanding according to which the church receives it today there is no gospel more appropriate to the Virgin Mary in the whole bible. because the whole life of the Virgin Mary is included in this gospel.

For the holy gospel literally says three things of holy Martha, namely about her active life. And says the other three things about Mary Magdalen, i.e. of the contemplative life, but according to the spiritual meaning these six virtues touch the most glorious Virgin Mary.

The first, that the gospel treats of blessed Martha and says that Jesus entered into a certain village and the woman Martha by name accepted him into her home.

FIRST ACTIVE WORK -- INCARNATION

I. Behold now the first work of the active life of blessed Martha about Christ but allegorically. Behold the conception of the Son of God, because then Jesus entered the village of this rebellious world to subject it to himself. And this certain woman Martha, that is the lady, who is a lady and who is a greater lady than the Virgin Mary who received him in her home, namely into her virginal womb.


Three things should be noted.

First, why this world is called a village.

Second, that the woman received Christ.

and Third in which house did she receive him.


Of the first, it must be noted that this world is called a village because of the conditions and qualities of an impregnable village which are seven. All these were in the village of this rebellious world. First it is necessary that the village be on a high location. And so this world has been located high especially through pride, and so David speaking of the dwellers of this village says " the pride of them that hate thee ascendeth continually."(Ps. 73:23). Second, that it be in a well walled circle, so the village of this world was walled with walls of earth because avarice needs only earth. Third, that it have a good moat, so the village of this world was circled with a moat through lust, because just as in a deep valley wickedness is congregated, so about the sin of lust many corruptions are gathered, etc. on account of which Augustine says. "God seeing such a quagmire of corruption in human nature, he almost, that is for a moment, thought about not becoming incarnate." Fourth, that it be well provided with supplies, so the village of the world was well provided through gluttony. Philippians 3:19 "whose God is their belly; " etc. Fifth, that it be well located on a rocky impregnable ridge, so the village of the world was well situated because it was therefore inaccessible through envy, ...Behold the high village. Whence Wisdom says I have thought about all the labors of man and I have considered his industries...envy of their neighbors Ecc. 4. Sixth, that it be well ordered with weapons for defense. So the world is armed through anger. Seventh, that it is possessed by trustworthy people, but it was the opposite because they did not prefer to be moved by penitential and meritorious works.

God, seeing the rebellion of this village said, "I must personally go to wage war. And on the day of the Incarnation Jesus entered into a certain village, i.e. the world. etc. Of this village Jesus allegorically says to his disciples, "Go ye into the village," namely by battling it with the fusillades of preaching, "that is over against you," Matt. 21:2.

And a certain woman, Martha by name, -- Martha means "lady". There is no lady of heaven and earth, but the Queen of Angels, the Virgin Mary, who received him into her home, namely into her virginal womb. Of this home the church sings, "The mansion of the modest breast, becomes a shrine where God shall rest, the pure and undefiled one, conceived in her womb the Son." when, she said "Behold the handmaid of the Lord." Luke 1. Then she received him in her home. It is clear, therefore, how the first part of the gospel writes of the Virgin Mary.

Moraliter: Note here. For the great excellence was of the Virgin Mary because she received the Son of God into her home. This is like those who today receive communion, because just as he came into the Virginal womb, so he comes properly in the consecrated host, and we receive him more perfectly than the Virgin Mary, because she received him as mortal and vulnerable, and we receive him immortal and invulnerable. She only once, we however often. It is said here for the information of the people how someone should choose ten or twelve principal feasts for receiving communion. So against those who do not receive and do nor receive him, it is said, "He came unto his own, and his own received him not. But as many as received him, he gave them power to be made the sons of God, to them that believe in his name." John 1:11-12.


SECOND ACTIVE WORK -- SERVING

The second work of the active life of Blessed Martha is shown when the evangelist says, "But Martha was busy about much serving. For when Christ was in Martha's home, then Martha was unrestrainedly [incontinenti] running through the house, ordering the handmaidens and servants, Give some bread and wine and the rest for refreshments. She was so eager to serve the Lord.

But someone might say, This has nothing to say about the Blessed Virgin. I reply, That's true, but not literally, but there is always much that is appropriate allegorically. Because just as the first work of Martha made for the Virgin with respect to the incarnation, so the second work she does for the Virgin Mary with respect to her actions for the Son of God after she had given birth. It is said how the Virgin Mary, at age 15 gave birth to Him, and she didn't have milk. And a woman who does not know man does not have milk. "O," Joseph said to Mary, "I shall go and find a woman to nurse the baby," etc. But the Virgin Mary would have none of it. On bended knees, as the devout doctors report, praying she said, "Father and Almighty Lord, you have given me this son, you who provide in every way for the animals on earth, the fish in the sea, give me milk for your son, and unrestrainedly God the Father sent milk for her from heaven. About this we have the authority of the church which sings "Not knowing man the Virgin Mother, Painlessly gives birth to the Saviour of the ages, The Virgin alone nursed the King of Angels, With breasts filled from heaven." See how she was busy about serving Christ. She also served him in many other things. For you know how much mothers do things for their sons in clothing them and caring in other ways. Because she was not able to warm him properly because of the cold, she laid him in a manger that he might be warmed by the animals. Also by brushing his hair and washing him when he was in exile in Egypt, weaving and sewing she provided for herself, her Son and for the old Joseph. Also when Christ went out to preach, the Virgin Mary followed his sermons. And when they were in a certain place, she prepared lunch for her Son. See therefore Martha, i.e. the lady, busy about many services. So today the church sings in the person of the Virgin Mary, "and in the holy dwelling place I have ministered before him." Sirach 24:14

Moraliter. Does it not seem to you a great excellence to receive Christ into your home and to minister to him? This grace you can have through a similar action, because when out of love and honor of Christ you receive the poor and persons of good life, you can say that you are receiving Christ into your home and when you give and minister to the poor, you can say I have ministered to Christ......

And to give nothing to the poor is to give nothing to Christ.


THIRD ACTIVE WORK – SOLLICITOUS

The third work of the active life of Blessed Martha is shown when it is said, ", "Martha, Martha, you are anxious and worried about many things. Literal meaning. Blessed Martha was very solicitous of the service of Christ, it seemed to her that all from the house was had not been sufficient, so she ordered about her servants, relatives and friends. Allegorically this is properly appropriate to the virgin Mary because just as the first work of Martha for the Virgin Mary for procreation, and the second for conservation, so this third in the passion of Christ, in which Martha, i.e. the lady was solicitous. O who can express [Mary's] anxiety and turmoil which she had in the passion of her son.

1) First the Virgin Mary was solicitous of the salvation of the human race, but because she know no other future way but through the ignominious death of her son, she was devastated by maternal compassion, and was between two millstones, when she thought that no one could be freed from the bond of sins nor from the chains of the devil unless her son was bound by the Jews. etc. Behold her emotional turmoil.

2) Also she knew that no man could escape that hard sentence of eternal damnation which shall be given in the [last] judgment -- "Depart from me, you cursed," Mt. 21:41-- unless her son had tasted death. So she was disturbed.

3) She was also solicitous lest anyone be speared on the fork of hell, but because it could not happen unless first her sun was suspended on the fork of a tree, etc. So she was disturbed.

4) She was solicitous because no one could be released from the company of the devil, but this could not happen unless first her son was associated with robbers. And so her turmoil.

5) And she was solicitous that men, exiled from heavenly paradise could enter there --see her disturbed spirit -- because it could not happen unless her son would be raised up from Jerusalem.

6) Also she was solicitous that men would have the crown of glory, -- behold her turmoil -- because her son first had to be crowned with thorns.

7) Finally, she was solicitous, because men could not have eternal life, -- behold her turmoil -- in order for them to have it, her son had to die.

It is clear why it is said "Martha Martha, i.e. lady, lady, you are solicitous...etc.


Moraliter We have already heard of the solicitude and turmoil of the Virgin Mary. In this same way we should imitate her, which happens through repentance, in which a man has solicitude and turmoil. Solicitude, because through repentance eternal glory is acquired, but turmoil, when from fasting or hair shirts the head or the stomach aches. Also, solicitude in the discipline or other penitential acts by which one evades the disciplines and punishments of hell, but disturbance follows when one perceives wounds in the body etc "Now all chastisement for the present indeed seemeth not to bring with it joy, but sorrow: but afterwards it will yield, to them that are exercised by it, the most peaceable fruit of justice," Heb. 12:11 "Chastisement" stands for all penitential actions.

It is clear here the whole active life of the Virgin Mary.


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Now let us examine the contemplative life of the Virgin Mary which she had most perfectly and is indicated through [Mary] Magdalen, about which the gospel today says three things.


FIRST CONTEMPLATIVE WORK -- LISTENING

First, Mary sitting at the feet of the Lord was listening to his word. Behold the contemplative life. Now we see whether this pertains to the Virgin Mary. It is said here how the Virgin Mary knew that Jesus, her son from the instant of his conception, had such understanding, of the kind which he has now in heaven. And this is the general teaching of all the doctors in theology. Think therefore when Christ was six or seven years old, how the Virgin Mary would make him sit in a chair, as some outstanding teachers, especially devoted to the Blessed Virgin say, and would seat herself at his feet. You believe that Christ would say to her that she should sit next to him, but she out of humility wouldn't do it. Finally she said to him, "My Son, tell me something." He replied, "Mother, I would be happy to. What do you want me to say to you?" And the Virgin said, "My Son I desire to know the glory of the blessed souls, how shall they be after your Ascension. Whether they will be at your right hand in heaven or at your left. Also whether they will be below the angels or above." And Jesus replied, "My mother, neither shall it be , nor the other, but for all there will be one congregation, because, then there will be one flock and one shepherd."

It is said that Christ told the Virgin that there will be nine orders or nine streets

according to John Apoc. 16.

1. The first street ascending is of the Angels, and in this order are gathered the repentant sinners, who from their sins through works of penance, etc.

2. The second order is of the Archangels, whose prince is Gabriel, he my mother , who announced to your my incarnations and in this will dwell the merciful, and devout persons. O the Virgin Mary said, how in a good place are born those who show mercy.

3. The third street is of the Principalities. And so of the others look in the sermon on All Saints, which begins Your reward etc.


SECOND CONTEMPLATIVE WORK -- REFLECTION

The second work of the contemplative life of Magdalen is when Martha was solicitous of the service to Christ, Martha said to her sister "Help me," etc. and Magdalen gave her a deaf ear. And so she complained to Christ, not out of impatience, but --says the commentary that Martha saw that all the help in the house was not sufficient to serve Christ. But Blessed Magdalen rejected that active works so that she would have time for contemplation. So the Virgin Mary in the Ascension of Christ, when she saw her son being raised from the earth and she perceived the souls of the saints, she asked her Son that she could ascend with him. And Christ said to her, "My Mother, you, for a short time shall take my place, and shall console my brother apostles, that in doubts they can come to you." From that day the life of Blessed Mary was contemplative in this way. For every day she was visiting the holy places. First to Nazareth, in the room where the Son of God was conceived, thinking how the angel had greeted her and contemplating those events she wept etc. Next she went to Bethlehem, where he was born, where the kings of the Orient had come. Then to the Temple where after 40 days she presented him. Next to the place of the Baptism. Then to the desert where he fasted. Then to the place of his passion and burial. She lived twelve years after the Ascension -- 24 according to others -- and each day she visited such a place.

There is an objection here against the idea of the visitations, because Blessed Ambrose says that the Blessed Mary was not a vagabond, nor did she go about in public, but at home, quietly, she loved to be by herself. This he says in his book On virgins. How therefore does the History say that she visited these places. A good reconciliation is this, keeping both. This visiting happened every day, as the History says, but it was spiritual and contemplative, and she did not leave her home, as Ambrose says. She traveled in spirit. O blessed pilgrimage, without danger. About which St. Paul writes, "If we live in the Spirit, let us also walk in the Spirit."

This is said against those men and women who in going on pilgrimage break their neck, and become wretched, and because sometimes they set off as chaste virgins, but they return as prostitutes. It is reported of women going to Rome at the time of the indulgence and sleeping with other pilgrims in the streets, that many were corrupted and violated. This a foreign woman told master Vincent.

And beyond the physical dangers there are many dangers of the soul for religious and clergy going to Jerusalem, who cannot say their Divine office nor mass. So, make that pilgrimage spiritually, today and every day you can go to Nazareth to the room where the Son of God became incarnate, and so of the other places.


THIRD CONTEMPLATIVE WORK – DESIRING UNION

The third work of the contemplative life of Blessed Magdalen is that which the theme says, "Mary hath chosen the best part." Behold here is today's story. It is said that when after 12 years passed and -- according to others 24 -- the virgin once was praying, saying "O son for how many years have I been among the Jews, and the apostles are dispersed throughout the world, and so [now] may you receive me with you." She was weeping. Christ here gives an example in his mother of desiring paradise, because he wished that paradise be ardently desired.

Then, suddenly the angel Gabriel appeared to her saluting her and carrying a branch of palms. So great was the brightness of the angel, that the virgin at first did not recognize him, and she even asked his name. The branch signifies victory which the virgin had achieved over the world through humility, over the devil through poverty, over the flesh through most pure virginity. It is reported how she asked for two things. First that the apostles would be present at her burial. Second that no devil would be present to her death. Do not believe that she feared them, but she did this out of a sense of her honor, because they have done so much evil. Just like a king, who doesn't tolerate a criminal to walk before him, not that he fears him, but because he abhors him.

And the Virgin Mary got her wish, that all the apostles by divine power were gathered there. It is said how the people were in wonder when the apostles passed before their view through the clouds, and they found themselves all at the Virgin's door saying to each other, "Why has the Lord gathered us?" Note this [bene legenda]. And John who came first told them the reason, that it was because of the death of the Virgin Mary. And Paul and Denis were there, as Denis and Hierotheus report. It is said how in procession, two by two they presented their reverence to the Virgin. First Peter and Andrew etc. And the Virgin Mary received them with great joy indicating to each the service which they had performed for Christ her son, and the punishments which they had suffered, especially to Blessed Paul she said, "O Paul, in such a place you had been captured for my son" etc.

And as the Virgin spoke, Christ appeared, saluting his mother saying, "Hail blessed one, you who have conceived life, and discovered glory. To whom the Virgin [said] "My heart is ready, O God, my heart is ready."(Ps 56:8) " In the head of the book," namely of predestination, "it is written of me that I should do thy will: O my God." It is reported how she was greeted by the holy angels and blessed who had come with Christ, as some say.

And the question is, whether this joy is greater than other joys. For the Annunciation was a great joy, in which she had become the mother of God, and the Nativity and the Epiphany, and the Resurrection etc. The answer is given through a story. It is like the beautiful girl or young woman who rejoiced much when she became engaged to be married, but rejoiced more when she got married, and even more, as married, when she was visited by her husband, and more when her husband sent her precious jewels, even more when her spouse was given an important office in the house of the king, and above all she rejoiced most on the day of their coming together.

About which the Virgin Mary rejoiced greatly. For the engagement she was drawn along on the day of the Annunciation, the conception of the Son of God. On the day of the Nativity she was shown publicly. Espoused on the day of the Epiphany, in the presence of the three kings. Her spouse [Jesus] visited the spouse, his mother [Mary], on the day of Resurrection. He accepted the office in the curia of the empyreal heaven on the day of the Ascension. He sent most precious jewels on the day of Pentecost. But today is the day of the wedding, when without pain and punishment she handed over her soul into his hands, and the ministers, i.e. the angels singing psalms walked before, and so she was led to the house of the spouse to the glory of paradise, not only in her soul but Christ raised her up in body and soul. Thus she lives and reigns in eternity. Therefore Mary chose the best part for herself.

It is said here morally how each ought to desire this glory. We are not like beasts which look downwards, but God made us upright, that we might desire paradise. So David said, "As the deer longs after the fountains of water," etc. Ps 41:2.

Holy Mother the Church celebrates today a feast of the Exultation of the Holy Cross, which we honor twice in the year. The first is the Discovery, in the month of May (May 3). The second today (Sept. 14) on the Exultation. Reason, because after the Holy Cross was discovered by St. Helena, it came into the possession of the infidels, who contemptuously held it. But Heraclius, the Most Holy and Christian Roman Emperor, extracted it from the possession of the infidels and exalted it honorably, and today is the feast of that exaltation. So that our words be fruitful, let us now say the Hail Mary.

It is a common Catholic doctrine of sacred theology that although Christ had other innumerable ways of redeeming and saving mankind, he nevertheless chose to save us through his cross, and to redeem obedient and believers for himself. St. Thomas in his (Summa theologiae) III, q. 46, a. 4, assigns seven reasons why this was fitting. I shall speak of one, the second, as an introduction of this material to you.

This reason is, because when satisfaction needs to be made for some sin, it is reasonable that the satisfaction correspond to the sin. For example, if someone sins against God or neighbor by thinking evil in his heart, or by speaking evil, or doing bad things, for such a person to make fitting satisfaction (condigne satisfacere), he ought to take on pain in the heart from this sin, and to strike his heart. If one sins by mouth by defaming or swearing, proper satisfaction ought not only to be confessed by mouth but he should also to seek pardon from God and neighbor by mouth, if he offended him. Therefore if through the eyes you have sinned by gazing etc. proper satisfaction is to weep, etc. Also if you have sinned by ears, by listening to evil things about a neighbor, healing is made by hearing mass and sermons etc. If through taste, by breaking the fast of the church, etc., to abstain, and so the satisfaction corresponds to the offense. If you have sinned by hand, extend it in prayer. If you have shed blood, the proper penitence is to shed your own blood by the discipline. So it says in Genesis 9: ” Whosoever shall shed man's blood, his blood shall be shed." (v. 6). If you have sinned by the body through carnal sins, you ought to wear a hair shirt (cilicium). See how appropriate satisfaction is made when the penalty corresponds to the offense. Scriptural proof if taken from that which [Christ, in fact John the Baptist] said in Luke 3 " Bring forth therefore fruits worthy of penance," (v. 8). The fruits of penance are worthy when they correspond to the offense.

Now we shall see how the offense against God was committed, from which flowed to mankind all perdition and all evil, from which we are "exiles in this valley of tears." (from the hymn Salve Regina). Was it not from the theft (ex furto) of a certain apple, contrary to an expressed commandment? Therefore restitution, reparation, or amends ought to happen by the fruit being restored to the tree. Therefore Christ the redeemer of all, our fruit, about whom it is said to the Virgin Mary, "Blessed is the fruit of thy womb,"(cf. Lk 1:42), chose by the tree of the cross, that the fruit of infinite worth be restored to the tree. An ancient Greek history says that the wood of the cross was from that same tree of which Adam received the fruit. Therefore when Christ was placed on the cross, the fruit was restored to the tree.

About this David in the person of Christ says, "My enemies are grown strong who have wrongfully persecuted me: then did I pay that which I took not away." (Ps 68:5). Note, here two things are touched upon in this verse of David, namely the evil intention of the Jewish enemies of Christ who were not intending satisfaction, but the persecution of Christ. Therefore he said, "My enemies are grown strong who have wrongfully persecuted me." Second, the intention of Christ is touched upon. So he says, "then did I pay, etc."

The teaching then is clear, because although Christ had other ways of redeeming us, nevertheless this way, through the cross, was appropriate, in which the satisfaction corresponded to the offense. This the Holy Mother the Church touches in the Preface (of the Mass) saying, "You decreed that man would be saved through the wood of the cross. The tree of man's defeat became his tree of victory; where life was lost, there life has been restored through Christ our Lord." It is clear therefore that an appropriate manner of our redemption was through the cross. Therefore the theme says, "He was made obedient for us" not for himself, not only for the Father, but also for the judges and crucifiers, "even unto death, etc." The theme is clear. I am preaching on this material. The theme says, "He became obedient even unto death." And it adds, "Death on a cross," not by another death.


I find that Christ was in danger of death five times, and chose to accept only the cross.

1. First he was in danger of death from the sword.

2. Second in danger of being hurled down.

3. Third in danger of stoning

4. Fourth in danger of poisoning.

5. Fifth, in danger of crucifixion.

And he chose this one, about which the theme states: "He became obedient unto death, even to the death of the cross." (Phil 2:8).


THE SWORD

First I say, etc. and this immediately when he was born, from Herod the king, who when he heard of the signs and miracles surrounding the birth of Christ: of the angels singing, "Glory to God in the highest," of the brightness of the night, the visit of the shepherds, the adoration of the animals, the star and the arrival of the three kings, etc., and the prophecy of Anna and holy Simeon that he was the true Messiah, Herod thought to kill him, lest he lose his kingdom, for he was a foreigner and he was afraid that one day the Jews would rise up against him.. On this account he sent armed men into the town of Bethlehem to kill all the children, because he did not know who this Jesus was. But Christ willed to flee into Egypt.

About this there is a prophecy. Job in the person of Christ said, "[They] slew the servants [pueros, children] with the sword, and I alone have escaped ..." (Job 1:15) The question is this. Why did Christ choose not to die this kind of death? Because if he had wished, even this death would have been for the salvation of those believing in and obedient to him. The literal reason has already been said, because the satisfaction ought to correspond to the offense, therefore he willed not to die in such a way, but on the cross. The moral reason is, that he might instruct us to flee death by the sword of St. Peter, abut which John 18: "Simon Peter, having a sword, drew it, and struck the servant of the high priest, and cut off his right ear." (Jn 18:10) This sword is the sentence of excommunication, which when it is used, cuts one off from the body of the Church. And just as a member cut off from the body received none of its influence, so no one excommunicated has any part in the divine works which take place in the Church.

See how this death is to be fled. I choose to die even more quickly, than to be excommunicated for an hour, not to say for a year, because there is nothing worse for a member than to be cut off from the body Note. when he says, "Simon Peter having a sword," he implies that the sentence of excommunication should not be given except by a prelate, because Peter was a prelate. Second, when he says he "drew it," he hints that the sentence ought not be given except by a prelate as if by waving the sword saying, "Beware, beware," even through a third warning, because otherwise it would mean nothing, not strike you with the blow. [quia alias nihil valeret, te not faceret ictum.] Third when he said, "And he struck the servant of the high priest," he implies that the prelate ought to serve excommunication only on his subjects, because a bishop cannot excommunicate in another diocese. Fourth when he says, "And he cut off his right ear, " The right signifies spiritual things, the left, temporal. It is indicated that the judgment of excommunication ought not be given except against disobedience in spiritual things, that if a husband or wife does not wish to remain with him or with her, unless they have a legitimate reason, the prelate can excommunicate them and so for the rest. This sword strikes so strongly, that it can kill the soul with eternal death. "Flee then from the face of the sword, for the sword is the revenger of iniquities," (Job 19:29).
HURLED DOWN


Second, I say that Christ was in the danger of being hurled down, as is found in Luke 4. It is told how Christ was dwelling in Nazareth, where he was living in a most holy way, yet he was not well known. Nicholas of Lyra says that he worked the craft of his putative father Joseph, who was a carpenter, and later went to Capharnum where he preached and worked many miracles, and then returned to Nazareth. And the rulers and magistrates of the town said to him, "...as great things as we have heard done in Capharnum, do also here in thy own country," (Lk 4:23). Christ replied insinuating that because of their unbelief and derision, because they were skeptical of him [truffabant de eo], as Mark has, ch. 6, "Is not this the carpenter, the son of Mary, the brother of James, and Joseph, and Jude, and Simon? are not also his sisters here with us? (Mk 6:3). See, he preaches and yet he did not study."


Then he pointed out that they were not worthy, because miracles require a disposition, and not vain glory. For this reason Mark 6 says, " And he could not do any miracles there, only that he cured a few that were sick, laying his hands upon them." (Mk 6:5). It is told how they, indignant, led him out with a crowd to the brow of the hill and they wanted to throw him down. Jesus, however, " passing through their midst, went his way." (Lk 4:30).


Think here about the Virgin Mary who was present in the town, when she beheld her son being led to the cliff, how much sorrow she had, etc. The question is. Why did he choose not to die in this way, because if he had wished…etc? The literal reason has been told. The moral reason is so that we might be warned lest we die through falling, having ascended the mountain of pride. For the devil seeing that those who walk simply and humbly, go straight to heaven. "O," the devil says, "I shall make all ascend to the heights." Which is to say, the religious who lives simply, keeps his rule, the vows and customs, such takes a straight road to paradise. But the devil speaking to their imagination says, ”If you wish to live such, you will never rise! Why do you not work that you might be a master [of theology], you can yet be the confessor of a king or a bishop," and when he is high, he loses all devotion and suddenly falls and dies and is hurled into hell.


The same for the simple priest, because at the instigation of the devil he ascends. Same for the laity. They demand interest so that they might get ahead. Also that he might gain public office, binds himself with others directly or indirectly, and they do well because of the wealth of the community, and when they are in office, they steal, they do this and that so that they might keep their hand in office. O how many are they by this ascent. Of this David says to the devil "For deceits," namely yours, "you have put it to them:" that is this imagination of ascending, "when they were lifted up you have cast them down." (Ps 72:18) Same for the women living simply, caring for the home, for children and family, these rightly go straight to paradise. But the demon says, "You have taken to your husband as such, therefore why to you not do as others do, give to him a bad dinner and supper."

Beware therefore, and walk simply, and plainly, because when a man falls from a higher place, so much more the fall is more dangerous. So Job in the person of a sinner speaking to the devil says, "You have lifted me up, and set me as it were upon the wind, and you have mightily dashed me. I know that you will deliver me to death," (Job 30:22-23).


STONING

Third, I say that he was in danger of death by stoning, as is clear in John 8, when Christ was preaching to the Jews and declared to them his divinity saying, "Amen, amen I say to you: If any man keep my word, he shall not see death for ever. (v. 51) Abraham, ...and the prophets are dead. Whom do you make thyself?" (v. 53) Christ was speaking of the death of hell and the Jews were thinking of bodily death. And Christ speaking more clearly of divinity said, "Amen, amen I say to you, before Abraham was made, I am, " (v.58) "I am" is the name of the divinity. "I AM WHO AM," (Ex 3:14). The Jews hearing that he said that he was God, wished to stone him. The text says that Christ hid himself, that is, he made himself to be invisible to them, and they searched for him asking "Where is he?" But the Virgin Mary and the Apostles, seeing him followed.

Question, why did he not wish to die in this way? Because it was etc. The moral reason is that we might be warned from the death of stoning from the sin of avarice, because an avaricious person is hard like stone, and cold. Hard, because he offers no sweetness to his debtors, but hard and harsh he demands payment and interest etc. Cold, because he is without the fire of charity. Seeing the poor dying of starvation he does not care to rescue them – and he has the money – and the jailed, the enslaved and the poor girls are not able to receive any benefits. Thus Job speaking morally of the avaricious says, "His heart shall be as hard as a stone, and as firm as a smith's anvil," (Job 41:15)

The stones of avarice are the species of avarice. One stone is the one which is called robbery [rapina], and this stone strikes the head of the lords. Another stone is called simony of the church officials [prelates], giving benefices or sacraments for money. This stone strikes the heart. Another is called usury, which breaks the arms, that is, the workers. It is said in defense of this notion of avarice, usury, "If this person or community takes my money, why am I not able to receive something for its use [proper carentiam]?" This argument includes an error not only in its conclusion but in its premise. When he says "My money, " he speaks falsely, because the lord is now bound to render an account to another, and you are bound, even to Christ, because "The earth is the Lord's and the fullness thereof, etc." (Ps 23:1) The rich are only the administrators. "Let a man so account of us as of the ministers of Christ, and the dispensers of the mysteries of God," (1 Cor 4:1). Christ is like the king appointing treasurers, that they might minister first in to his necessities, not vanities. Second in giving or lending to the poor, because God wishes such. It is wrong if they dispense against the will of the Lord. He knows how to punish. Thus the conclusion is erroneous, by saying that usury is not a mortal sin. Another species, to connive to buy things for a lesser price, or to sell for more than the usual profit, because it is usury. Another is the withholding of salaries from servants, etc., secret theft. It is said against those who believe that secret theft of produce [furtum secretum fructuum] is not a sin, "you dash your foot against a stone." (Ps 90:12) And, "Go not in the way of ruin, and you shall not stumble against the stones," (Sir 32:25)


POISONING

I say fourth that he was in danger of death by poisoning. The evangelists do not clearly say this, but for this there are arguments both from reason and prophecy. The reason is this, because while Christ went about preaching, he did not preach for money, but after preaching [on Palm Sunday], "looking around about," no one invited him, "and he return to Bethany," as is found in Mark 11:11. The Gloss says that he looked around, to see if someone might invite him to dinner saying, "Lord since you have given good spiritual food to us, come and we shall give you dinner," etc. Now someone who had so many enemies as Christ, might accept every invitation, even that of his enemies. Think how they could set forward potions, and this reason might dictate.

And about this is the prophecy, "But thou, O Lord, have shown me, and I have known: then you showed me their doings. And I was as a meek lamb, that is carried to be a victim: and I knew not that they had devised counsels against me, saying: Let us put wood on his bread, and cut him off from the land of the living, and let his name be remembered no more," (Jer 11:18-19) And the prophet speaks in the person of Christ. But Christ chose not to die in this way. Practically speaking when he was eating, first they gave him fruit or figs, and soups are offered, and sweet foods, and good wines, and he did not eat, keeping to his modest diet. Even if he had eaten, he took care not to harm himself.

Why did he choose not to die this way, because even that death would have been sufficient for redemption? Moral reason, that we might avoid the deadly poison of lust. For just as a poison is placed in sweet foods, so also does the devil, that the food of lust might seem sweet to us and yet in it is the poison of mortal sin. For a man and woman joined in matrimony do not sin in keeping the manner etc. but in all others, whomsoever, there is lust, and there is mortal sin and damnation follows. It is believed that the greatest number of the damned are made so by the sin of lust.

So it is necessary to avoid such a death and to restrain the body through abstinence, by mortifying its inclinations, avoiding occasions of sin, and by prayer. Otherwise, St. Bernard says, that it would be a greater miracle to live chastely than to raise the dead. Therefore the whole world is corrupt. "All have turned out of the way; they have become unprofitable together: there is none that does good," that is, of chastity, "there is not so much as one," namely, of adults, etc. So a wise man says, "Look not upon the wine when it is yellow, when the color thereof shines in the glass: it goes in pleasantly, but in the end, it will bite like a snake, and will spread abroad poison like a basilisk," (Prov 23:31-32). And he declares in the next verse "Your eyes shall behold strange women," because it is good to look upon your own wives, "and your heart shall utter perverse things," (v. 33). Note. It is not understood as the color of wine but of beautiful women, "in the glass," in the weaker glass of the body. Reason, because it "goes in pleasantly" that is evil in thought, saying " O how much a comfort it would be," etc. and in the end, namely when man consents, "it will bite like a snake, and like a basilisk," which poisons by sight and vision, etc. Not so the other serpents. Behold the sin of lust, because by sight alone does a woman… With this poison David was poisoned and killed, but God raised him through repentance. Thus Job 6, " …or can a man taste that which when tasted brings death?" (v. 6) No one howsoever hungry would eat food which he knew to be poisoned, rather he would permit himself to die naturally, because then he would not have killed himself, nor would he drink poisoned drink however thirsty he was. So neither should the lustful taste because unless he were an unbeliever, he would know that this food is poisoned unto death.


CRUCIFIXION

Fifth I say that he was in danger of death by crucifixion. This is the death he chose. So the Jews said in counsel, "This man Jesus cannot die by the sword, nor by being thrown down, nor etc. Therefore we shall see whether we can kill him on a cross." And when Christ was in Galilee, the Jews readied the cross in Jerusalem. Christ knowing this called out to his disciples and said to them, "Behold we go up to Jerusalem, and the Son of man shall be betrayed to the chief priests and the scribes, and they shall condemn him to death. And shall deliver him to the Gentiles to be mocked, and scourged, and crucified," (Mt 20:18-19). He fled from the other deaths, but he came promptly to this one. And in the garden he went out to the Jews saying "Whom do you seek?" which is to say "You may take me, because this death pleases me." Again when sentence was passed on him to be crucified, "And bearing his own cross, he went forth to that place…," (Jn 19:17) as if to say, "I do not appeal, rather this death pleases me," and he received the cross. It is said how he was obedient on the mount of Calvary, when he was asked to undress himself, and more like that. Behold the love for the death of the cross, as if he were saying, " But God forbid that I should glory, save in the cross of our Lord," (Gal 6:14).

The literal reason why he chose this death has been said in the introduction. But the moral reason is this. Other deaths which Christ fled, signified bad deaths, which we should flee. But this death of the cross signifies a good death which we should choose. The inestimable pain of Christ hanging on the cross signifies contrition, which we should have for sins, by inclining the head in contrition which ought to be made with a bowed head and not face to face. It is said how the penitent ought to be uncovered, and the confessor covered, for modesty, and the danger of the confessor looking on a young woman. His right hand pierced signifies that from good justice you should give alms. The left for returning usuries and theft etc. Two feet nailed signify two feet by which we walk and are sustained, the right is nailed with devotion, the left with abstinence. The opening of the side signifies the opening of the heart, for forgiving injuries and sparing enemies and those sinning against you. See the moral reasons why he wished to die on a cross. So the Apostle says, "They that are Christ's, have crucified their flesh, with the vices and concupiscences, "(Gal 5:24), and that this was necessary is clear because Christ says, "And whosoever does not carry his cross," which is said from crucifying, behold penitence, "and come after me, cannot be my disciple," (Lk 14:27) See why the Theologian says, "He became," for us, that is for our redemption and moral instruction, "obedient, unto death," not of the sword, not by being hurled down, nor by stoning nor by poisoning, but "to the death of the cross."

To our most holy Lord, Benedict XIII, Pope, Brother Vincent Ferrer, Preacher, a useless servant in regard to both preaching and actions, places himself at the feet of His Holiness.

The Apostle Paul, after fulfilling the mission entrusted to him in preaching the gospel, constrained by revelation, went up to Jerusalem to confer with Peter and the rest. As he himself tells us in the Epistle to the Galatians (Ch. 2): "Then after fourteen years, I went up again to Jerusalem with Barnabas, taking Titus also with me. And I went up according to revelation and communicated to them the gospel which I preach among the Gentiles; but apart from them who seemed to be something, lest perhaps I should run or had run in vain." The Apostles also returned from their God-given mission of preaching, in which they had diligently exercised themselves, and "coming together unto Jesus, related to Him all the things they had done and taught," as we read in the sixth chapter of the gospel according to Saint Mark. Therefore, in this present letter, I am explaining in all sincerity, to Your Holiness, Christ's Vicar on earth, and the successor of Saint Peter, what I have preached for so long throughout the world, especially in regard to the time of Antichrist and the end of the world; and I do this the more willingly because Your Holiness has so affectionately commanded me to do so.

Concerning these matters I have, in my sermons, been accustomed to draw four conclusions.

The first of these is that the death of Antichrist and the end of the world will occur at the same time. The shortness of the duration of the world after the death of Antichrist has led me to this conclusion, for nowhere in the whole Bible or in the writings of the Doctors can I find a longer period assigned by God for the repentance of those whom Antichrist has seduced than forty-five days after his death.

We read in the Prophecy of Daniel (Ch. 12): "And from the time when the continual sacrifice shall be taken away and the abomination of desolation shall be set up, there shall be a thousand two hundred and ninety days. Blessed is he that waiteth and cometh unto one thousand three hundred and thirty-five days." Now, according to the gloss and the commentaries of the Doctors, the first number, to wit, one thousand two hundred and ninety days, equivalent to three and a half years, is the period during which Antichrist reigns as king. Now forty-five is the number which must be added to this to make one thousand three hundred and thirty-five days, and so this number, forty-five, is understood by the Doctors to refer to the duration of the world after the death of Antichrist.

Some people, certainly, are dubious about this, and for two reasons. In the first place they raise the question as to whether the number forty-five refers to solar days or days of a year's duration, since in some passages of Scripture a day is meant to signify a year. But I can see no reason for this being the case in the instance under consideration, since both numbers occur in the same connection, and it is hardly likely that one should stand for annual and the other for solar days. For the Scripture text (Ezekiel Ch. 38) manifestly implies that after the death of Antichrist elsewhere called Gog there will not be a year before the end.

Other people are doubtful as to whether the duration of the world after the death of Antichrist be not longer than forty-five days since the Scripture does not expressly deny this. But as the Bible does not mention any determinate time other than forty-five days, it seems unreasonable to suppose that there should be more than forty-five days after the death of Antichrist. If people argue that in so short a time his death could not be published throughout the world in order that the nations might be converted and do penance, some answer that this period of forty-five days will not begin until after the death of Antichrist has been published. Others argue that God, who has ordained that number of days to enable people to repent, will suddenly, either by means of angels or through some terrible portent, make known to the whole world the death of Antichrist.

The second conclusion I draw is that until Antichrist is actually born, the time of his birth will be hidden from mankind. This conclusion is supported by two texts of holy Scripture: the first in the gospel of Saint Matthew (Ch. 24), where His disciples ask Christ: "Tell us when these things shall come to pass, and what will be the sign of Thy coming and of the end of the world?" Later in the same chapter Christ answers: "The day and the hour no man knoweth, nor the angels." The second text is in the Acts (Ch. 1), where the disciples ask the same thing and say: "Lord, wilt Thou at this time restore the Kingdom of Israel?" And Christ answers: "It is not for you to know the times nor the moments." These words must be carefully weighed: "It is not for you to know the times nor the moments." It is as if one were to say to the Spanish army and its allies: "It is not your concern to know the time nor the day when there will be war in Tartary or Armenia, since you have no interests in these places which would make such knowledge pertinent." But on the contrary, it is most vital for the Tartars and Armenians, themselves, even the peasants, to know the time of such a war so that they may be forewarned.

So, even though there were the most illuminating revelations of the divine Wisdom concerning these matters, it was not necessary for the Apostles and Doctors of the first ages of the Church to know the time of the coming of Antichrist and the end of the world; but after his birth it is expedient for men, even though they be sinners, or so ignorant as to know nothing of the Apostles and Doctors, to know of this birth, so that they may be forewarned and prepared. This is in accordance with the wisdom, mercy and knowledge of God, who from the beginning of the world was accustomed to send messengers to warn men of any great tribulation about to come to pass. Noah was warned before the deluge, Moses before the liberation of Israel, Amos before the destruction of Egypt, and so on. The Saints, Dominic and Francis, and their respective Orders are warned before the coming of Antichrist and the end of the world, since of both of them the liturgy says, that they are supposed to precede the destruction of the world.

The truth of this conclusion demonstrates the falsity of two opinions. One is the dictum that the same length of time ought to pass after the Incarnation until the end of the world, as elapsed from the creation to the Incarnation. Exponents of this opinion base it on the words of Habakkuk (Ch. 3): "O Lord, Thy work is in the midst of the years, bring it to life. In the midst of the years Thou shalt make it known; when Thou art angry Thou wilt remember mercy."

But this is not in accordance with the gospel texts just quoted, for, since the Doctors agree that the length of time from the creation to the Incarnation was known to the prophets, the Apostles and the Church of God, if it is true that the Incarnation is midway between the beginning and the end, it follows that the time of the end of the world will also be known. This verse of Habakkuk should be understood, not of the middle years of the world, but of any human life which, according to Ps. 89, commonly lasts for seventy years.

And so the middle years of a man's life will be about the age of thirty-three, the age at which Christ suffered. For Our Lord did not will to die as a little one by the hand of Herod, neither did He intend to die in old age, but in the midst of His life; that is at the time of the greatest virility. And so, in this way, in the midst of the years, God gave life to His work by the death of His Son and made known the work of His mercy, since before that time He was angry with the human race. In this sense, Isaiah, speaking in the person of Christ, says: "I have said in the midst of my days I will go down into hell." For Christ, dying in the flower of His manhood, straightway descended into hell (limbo) for the liberation of the just.

Or if the words of Habakkuk are taken to mean the middle years of the world's existence, the term does not here imply an equality between the preceding and subsequent times, but should be understood as the middle of interposition. For although the destruction of human life took place in the beginning of time, yet its reparation should not be withheld until the end of time, but should take place between these two terminals. The blessed Gregory uses this mode of speaking when he says that Christ rose from the dead in the middle of the night, since He rose at dawn which stands between the beginning of night and its end, that is by interposition not equality.

Others say that there will be as many years from the birth of Christ to the end of the world as there are verses in the psalter. Thus the exponents of this theory suggest that the first verse of the first psalm Beatus vir is a prophecy of the first year after the Nativity, and the second verse a prophecy of the second one and so on. This opinion, however, must be rejected like the first, as it has no foundation except in presumption of heart.

The third conclusion to: which I have come is that the coming of Antichrist and the end of the world are near. We may draw this conclusion from the revelation made to the two Saints, Dominic and Francis, and also to many others when these two patriarchs came before the Sovereign Pontiff to ask for the confirmation of their Orders. There is, for instance, the incident of the three lances with which Christ threatened the destruction of the world, as we read at greater length in the histories of these two saints.*

*An extract from Saint Vincent's sermon on the Feast of Saint Dominic, which gives this incident in detail is not without interest. One night, when the Blessed Dominic was praying in a certain church, while the Blessed Francis was in another, Christ was shown to them with three lances intending to destroy the world. Whilst, however, these saints were saying within themselves: "Oh, is there no saint in heaven who will appease Christ's anger?" suddenly the Virgin Mary appeared, just as a woman might do to snatch her child from the jaws of a wolf. "Oh Son," she said, "are you now carrying lances in those hands which are accustomed to carry nails for the salvation of the world?" In the hearing of Dominic and Francis, Christ answered: "Mother mine, what more is there that I ought to do, since I have poured so many graces on the world? I have sent patriarchs and prophets, and they slew them; finally I carne myself to redeem the world. Now I will no longer spare it." These three lances are the three great tribulations shortly to come on the world, namely the coming of Antichrist, the burning up of the world, and the judgment by Jesus Christ. Now this world is the traitor son of God, acting contrary to His commands, and driving our God his Father from the world as far as he is able. The general of the heavenly armies, Christ, will kill them with the three lances mentioned before. For, in the time of Dominic the world was on the point of being destroyed by Christ, when the Virgin Mary placed Dominic there, obtaining one reprieve. Think how the whole world is involved in this one reprieve, which is not of certain duration but given conditionally, that is, on conversion. If it is converted, then all is well; if not it will not be spared again.

If the words of Christ and of His Blessed Mother are well studied, these three lances for the destruction of the world are: first, the persecution of Antichrist, second, the destruction of the world by fire, third, the Last Judgment.

The same conclusion is reached with more exactitude by studying the revelation made to Saint John in the Apocalypse (Ch. 20) : "I saw an angel coming down from heaven, having the key of the abyss and a great chain in his hand, and he seized the dragon, the old serpent, who is the devil and Satan, and bound him for a thousand years, and after that he must be loosed for a short time." The ordinary gloss explains this shutting up and binding chiefly by the death of Christ on the Cross and His descent into hell, and reckons a thousand years to mean a multitude of years, taking the determinate to signify the indeterminate, that is that a thousand years is looked upon as signifying the whole time from the death of Christ to the coming of Antichrist, when Satan will be loosed for the temptation and seduction of mankind. Nevertheless, this binding of Satan may be very properly understood of his binding, lest he should have tempted or seduced the nations by means of the persecution of the faithful under the Roman emperors. This binding occurred in the time of the blessed Pope Sylvester when Constantine became a Christian and gave the Church her patrimony. For, from that time until the founding of the Orders of Franciscans and Dominicans is a thousand years, and after that Satan must be loosed. According to this theory, the Angel descending to bind Satan is held to be Pope Sylvester, or rather Christ acting through him.

There are several opinions which run contrary to this conclusion. One affirms that there will be a drought of forty years duration before the end of the world. This is untenable because in that case the burning of the world would come about as a natural consequence of the exceeding dryness. For, as the deluge did not occur in the ordinary course of events, but through a divine judgment, so also this deluge of fire will be a direct outcome of the divine power; for, according to the Doctors, it will find men living in great prosperity and the world in a state of tranquility, and, according to Saint Jerome, the fire will burn all matter, even water and the sea.

Others affirm that Elias and Enoch will come before the advent of Antichrist, in order to preach and to warn men against his deceptions. This is false, as may be seen from the Apocalypse (Ch. 11), where it is said of the followers of Antichrist, "And the holy city they shall tread under foot two and forty months. And I will give unto my two witnesses, and they shall prophesy a thousand two hundred and sixty days in sackcloth." Now, Elias and Enoch, properly speaking, will not come before the advent of Antichrist, but at the same time, as it is evident both from the text and the gloss that he had already begun to reign.

Others affirm that the gospel signs ought to precede the coming of Antichrist. According to Saint Luke: "There shall be signs in the sun and in the moon," etc. These signs, however, properly speaking, will occur after the death of Antichrist and immediately before the judgment.

Another objection is that Jerusalem and the Holy Land will be conquered by the Christians before the coming of Antichrist. Many texts from the Prophet Ezekiel (Ch 32), and the acts of the Martyr Methodius, seem at first sight to imply that, at the advent of Antichrist, the Holy Land will be in the hands of Christians. But this conquest has already been partially realized by Christian princes, notably by Godfrey de Bouillon; nor does it appear that the numbers and disposition of Christians are such as to enable them to carry the conquest to its conclusion. In fact, the text of Saint Luke ( Ch. 21) seems to contradict this: "Jerusalem shall be trodden under foot by the peoples, until the times of the nations shall be fulfilled." The words of Ezekiel and Methodius should be understood more in the light of an allegory of the Church Militant and its numbers than of the Holy Land and its provinces.

Again we are told that all nations will be brought to the one Catholic Faith before the coming of Antichrist. This does not seem to be true, for this conversion will rather take place after the death of Antichrist when, seeing themselves to have been deceived by his falsehoods, men will return to the unity of the Faith. See Ezekiel (Ch. 39): "I have given thee to the wild beasts, to the birds, and to every fowl and to the beasts of the air to be devoured," speaking of the death of Antichrist—Gog—"and I will set my glory among all nations; and they shall see my judgment, that I have executed and my hand that I have laid upon them."

Another opinion affirms that the gospel of Christ must be preached throughout the world before the coming of Antichrist, according to the text of Saint Matthew (Ch. 24). "And this gospel of the kingdom shall be preached in the whole world, for a testimony to the nations; and then shall the consummation come." This text is subject to diverse methods of exposition according to the manifold general preaching of the gospel throughout the world. First it was preached by the Apostles to every creature according to the precept of Christ in the last chapter of Saint Mark. This precept was fulfilled in the time of the Apostles as is shown in the Epistle to the Colossians (Ch. 1): "In the word of truth, the gospel which has come to you, as also it is in the whole world and bringeth forth fruit and groweth." And towards the end of the same chapter : "The gospel which you have heard which is preached to all creation which is under heaven." And in Romans (Ch. 10): "Their sound is gone forth unto all the earth." Then came the consummation of the Jewish people and the destruction of Jerusalem under Titus and Vespasian. In the second place the gospel has been preached and is still being preached daily by the Dominicans and Franciscans. And after this, straightway will come the consummation and destruction of the world by Antichrist and his followers. The third preaching of the gospel throughout the world will take place after the death of Antichrist by certain faithful ones of each nation, who will have been wonderfully preserved by God for the conversion of the rest; and then will come the last consummation of the world.

The fourth conclusion I have drawn is that the time of Antichrist and the end of the world will take place in a short space of time, a mercifully short space of time and exceedingly quickly. This conclusion, although in substance it is found in the first homily of Saint Gregory, nevertheless, strictly and properly speaking, I prove it in many different ways.

First, from the revelations made to Saints Dominic and Francis, which I have spoken of previously. By this revelation it is made manifest that the whole duration of the world rests on a certain conditional prolongation obtained by the Virgin Mary in the hope of the correction and conversion of the world by the aforesaid Orders. For Christ said to the Blessed Virgin: "Unless the world is corrected and converted by means of these Orders I will no longer spare it." Since, therefore, the conversion and correction of the world has not followed but rather the reverse, for greater crimes and wickedness abound, and, it must be regretfully admitted, these Religious Orders themselves, who have been given for the conversion and correction of the world, are in reality so moribund and relaxed that little religious observance is kept in them, the observant man must admit that this conclusion is amply proved




In the second place the same conclusion is drawn from a certain other revelation (a most certain one to my mind), made just over fifteen years ago to a religious of the Dominican Order. This religious was very ill indeed and was praying lovingly to God for his recovery so, that he might again preach the word of God as he had been wont to do with great fervor and ardor. At last, while he was at prayer, these two saints appeared to him as in a dream, at the feet of Christ making great supplication. At length, after they had prayed thus for a. long while, Christ rose and, with one on either side, came down to this same religious lying on his bed. Then Christ, touching him caressingly with the finger of His most holy hand, gave him a most definite interior comprehension that, in imitation of these saints, he must go through the world preaching as the Apostles had done, and that He, Christ, would mercifully await this preaching for the conversion and correction of mankind, before the coming of Antichrist. At once, at the touch of Christ's fingers, the aforesaid religious rose up entirely cured of his sickness.

As he diligently followed the apostolic mission divinely committed to him, Providence, in testimony of the truth, gave this religious, not only numerous signs as he had given Moses, but also the authority of the divine Scriptures as he had given John the Baptist since, because of the difficulty of this mission and the slight weight of his own unaided testimony, he was greatly in need of help. Hence, of the three divine messengers sent to men by divine Providence under the name of angels, many persons believe him to be the first, of whom John has written: "And I saw another angel flying through the midst of heaven having the eternal gospel to preach to them that sit upon the earth and over every nation and tongue and tribe and people, saying with a loud voice: "Fear the Lord and give Him honor, because the hour of His judgment is come. And adore ye Him that made heaven and earth, the sea and the fountain and the waters. Let him who is able understand."

Since then the aforesaid religious has been traveling for thirteen years over the world, and is still journeying, preaching every day and in many labors, and though he is now an old man, more than sixty years old, he still holds this conclusion as most certain.

The same conclusion is also shown me by another revelation which I heard from a certain holy and devout man—as I consider him. When I was preaching in the province of Lombardy for the first time eleven years ago, there came to me from Tuscany a man sent, as he said, by certain most holy hermits of great austerity of life, to tell me that a divine revelation had been made to several of these men that the birth of Antichrist had already occurred, and must be announced to the world so that the faithful might prepare themselves for so dreadful a combat, and so they had sent the aforesaid hermit to me that I might tell the world. If then, as appears from these revelations, it is true that Antichrist had already completed nine years of his accursed life, then it follows that my conclusion is also true.

Another clear revelation which I heard while in Piedmont, told me by a Venetian merchant on whose word I can rely, confirms this conclusion. He was beyond the seas in a certain convent of the Friars Minor, and was attending Vespers on a certain feast day. At the end of Vespers, two little novices, according to their custom, singing the "Benedicamus Domino," were visibly rapt in ecstasy for a considerable period of time. At length they cried out together: "Today, at this hour, Antichrist, the destroyer of the world is born." This struck those present with fear and amazement, and among those who actually heard it was the Venetian who told me of the occurrence. When I questioned him and made enquiries about this event, I found that it happened nine years previously, and so this is further corroboration of what I have already said.

This same conclusion is further borne out by many other revelations made to many other devout and spiritual persons. For, traveling as I do, through many regions, provinces, kingdoms, cities and towns, many devout and spiritual persons come to me, referring with certitude to the coming of Antichrist and the end of the world, which they have received in many and vary diverse revelations, and in all of these there is the greatest concord.

Innumerable demons, forced to a confession of the truth have said the same thing. In many parts of the world, I have seen many persons possessed by the devil, who were brought to one of the priests of our company for exorcism. When the priest began to exorcise them they spoke openly of the time of Antichrist, in accordance with what has already been said, crying out loudly and terribly so that all the bystanders could hear them, and declaring that they were forced by Christ and against their own will and malice, to reveal to men the truth as given above, so that they might save themselves by true penance. These revelations have the effect of leading to contrition and penance the numerous Christians standing round. But when the demons are questioned, or even conjured to tell the truth of the birth place of Antichrist, they will not reveal it. . . .

From all that has been said above, I hold the opinion, which I think to be well founded, though not sufficiently proven for me to preach it, that nine years have already elapsed since the birth of Antichrist. But this I do preach with certitude and security, the Lord confirming my word by many signs, that in an exceedingly short time will come the reign of Antichrist and the end of the world.

Our Lord Jesus Christ, foreknowing that this doctrine will be unacceptable to carnal persons and the lovers of this world, said in the Gospel of Saint Luke (Ch. 17): "And it came to pass in the days of Noah, so shall it also be in the days of the Son of Man. They did eat and drink and they married wives and were given in marriage, until the day that Noah entered into the ark, and the flood came and destroyed them all." The same thing happened in the days of Lot; they ate and drank, they bought and sold, they planted and built. On the day that Lot left Sodom it rained fire and brimstone from heaven and all were destroyed. This will happen on the day when the Son of Man shall be revealed. On that day, whoever is on the roof and his vessels in the house must not come down to take them, and he who is in the field must not return to his house. Remember Lot's wife!

Again in the First Epistle to the Thessalonians (Ch. 5 ) we read: "And the times and moments, brethren, you need not that we should write to you; for you yourselves know perfectly that the day of the Lord will come as a thief in the night. For when they shall say peace and security; then shall destruction come upon them, as the pains of her who is with child. And they shall not flee."

This, most Holy Father, is what I am preaching concerning the time of Antichrist and the end of the world, subject to the correction and determination of Your Holiness, whom may the Most High preserve.