By William of St. Amour, Master of Theology, University of Paris, (d. 1272).
Treatise against the Mendicant Friars (Franciscans and Dominicans) which is quite relevant today.
Translated from Latin by ICONBUSTERS
Introduction by Matthias of Janov
Here follows a treatise which the glorious university of Parisian masters compiled on sacred Scripture and entitled the book, On the Perils of the Last Times. For these faithful and glorious doctors in Christ, being the light of the holy Church set upon a candlestick, and their multitude then was the sound body of the world, knowing in part and prophesying in part the Antichrist and his members and his harlot, and warning the holy Church and its governors, openly and clearly revealed this same Antichrist, about whom the discourse is, and uncovered his body or his harlot, and the shame of his disgrace through and in the aforementioned little book. And they did this very usefully and orderly and distinctly, as was fitting for so great and such a multitude of masters of the sacred university of Paris.
Indeed, concerning the fact that a certain Pope, who was of the order of the Friars Minor [Franciscans], weakened or condemned that book full of usefulness to the Church or rejected it, I do not dare to contradict him, lest I seem to place my mouth against heaven. However, I think that he did this more out of love and zeal for the order of the Friars Minor and other [religious orders] founded on mendicancy, rather than faithful regard for the community of the holy Church, by rejecting and weakening that book. For that book touches and reproves them, as is often the case. Nevertheless, I am unable to praise that lord Pope until now because although that book of venerable doctors is not very useful to the friars founded on mendicancy nor indeed does it promote them, yet, as has been said, it is in every way useful to the universal Church and especially to the prelates and governors of the holy Church, as it shines throughout its text; for there is no sufficient cause for the condemnation of the book, especially since in the entire book not one jot nor one tittle can be found that reeks of falsehood or error.
Some critics call the book nonsense, but their arguments are weak and flawed, just like their corrupted source, which should be bitter to the holy Church. Their claims lack strong support and only seem convincing at first, until judged fairly and time reveals the truth.
Therefore, I hesitate to blame the previously mentioned Pope, as he affirmed it within the Church. I believe, based on faith and Scripture, that this action was guided by divine will. The Lord Jesus, crucified, intended in the era of His beloved Church to allow different times, to work through various peoples, and to spread diverse knowledge, so that His beloved and only dove would be beautifully adorned by these varieties, pleasing to Himself.
Yet, standing before Christ Jesus, the Son of the Virgin Mary, I boldly declare and partly prophesy that the things mentioned here, along with many others throughout this entire book, should be rejected or are harmful and offensive to the holy Catholic Church in large measure, as their time has now ended. Although this little book was once suppressed and kept hidden, a new time is now approaching when it will yield many fruitful and glorious results, having been prepared through diligent study and effort for the most holy Catholic Church.
On the Perils of the Last Times (AD 1256)
Prologue
“Behold, they shall cry aloud seeing from outside, the angels will weep for peace,” (Isaiah 33:7).
Just as Prophets in the sacred scriptures are called “seers,” for he who is called a prophet today was formerly called a seer, [1 Samuel 9:9], so those who study and interpret the scriptures can rightly be called “seers,” since they themselves are also called Prophets in the same texts, Eph. 4: “He gave some as Apostles, others as Prophets.” The Glossa Ordinaria [i.e., the premier authorized Bible commentary of its day] states: “Prophets, that is, interpreters of the scriptures.”
Therefore, since they themselves see through the scriptures that dangers threaten the Church, they ought to cry out “from outside,” that is, to make others aware; otherwise, they may fear that through neglect or contempt their thoughts will vanish and their foolish hearts be darkened like those of philosophers, who “although they knew God, did not glorify Him as God, but became vain in their thoughts,” Romans 1. And they especially ought to inform those who have the power to resist these dangers, namely, those to whom the governance of the church has been entrusted; who, although they should have and do have knowledge of the scriptures above others, may nevertheless be less able to devote themselves to studying them due to the busyness of affairs; yet when they understand the aforementioned dangers, if they are true lords and priests, they will be greatly sorrowful and will be diligent in repelling them. This is indicated by the authority previously mentioned, when it says, “angels of peace,” etc. For priests are called the angels of the Lord, Malachi 2: “The angel of the Lord of hosts,” and Revelation 1: “The seven stars are the angels of the seven churches.” Bishops are also called angels because they are messengers of Christ, “who is our peace,” Ephesians 2:14. Especially those priests or Bishops will weep and grieve who are zealous for the salvation of souls, so that they may rightly be called Jesus, that is saviors, not by power, but by ministry; just as our Jesus, the author of our salvation, seeing the dangers of the city, that is of the final Church, wept over it, saying: “If you had known also,” Luke 19. The Glossa adds: “surely you would have wept over what now rejoices.” That this authority is understood to be about the Church is shown by the Glossa, which says: “He laments the reprobate who do not know why they are lamented.” And below it adds: “Those who refuse to foresee dangers that disturb temporal joy.”
Therefore, we professors of the Christian faith, though unworthy, studying in Paris, who from the assumed school frequently behold the holy scriptures, albeit modestly according to the limitation of our understanding, nevertheless attentively observe in those texts the dangers of the last times, or similar to them, as if already near to threatening the whole Church; we have thought it necessary to recall these things to the memory of all, especially according to the prophecy of the apostle, where the same apostle predicts in the Spirit certain dangers of the last times, similar although they already pressed in his days, but now more seem to be pressing — for the apostle says in 2 Timothy 3: “But know this, that in the last days perilous times shall come;” and below that word: “From these are those who creep/penetrate into houses.” The Gloss says: “These are some warnings about them, but in the end more will come;” and that the Apostle prophetically predicted this is rightly said by the Gloss in 2 Timothy 4 on the word: “They will heap teachers to themselves;”
Gloss: “It is a prophecy of Saint Paul the Apostle, who was foreseer of future things;” also, 1 Timothy 4, where he speaks on the same matter, saying: “But the Spirit;” Gloss: “the Holy Spirit expressly says to me in my heart;” 1 Timothy 4: “that in the latter times;” Gloss: “about which we now must be more vigilant;” 1 Tim. 4: “some will depart;” Gloss: “some indeed notable.” 1 Tim. 4: “From the faith;” Gloss: “which the Holy Spirit has revealed to me for the instruction and caution of the Church.” He does not keep silent so that the warned Church may be anxious, lest it be deceived by such men.
Since the Apostle warned and foretold these things so long ago — that is, a thousand one hundred and sixty‑some years have already passed — so that the foretold dangers might be avoided, it is clear that now, as those dangers draw nearer, Christians must be all the more strongly warned to avoid them, especially because the Apostle commanded from that time forward that such things be proclaimed to all, whether they will hear or not. For after he foretold the coming dangers to be shunned, (2 Tim. 3), he immediately added in chapter 4, saying: “I charge you in the presence of God and of Christ Jesus, who will judge the living and the dead at his appearing and his kingdom: preach the word; be ready in season and out of season; reprove, rebuke, exhort, with great patience and careful instruction” (of those who receive it), that is, “that you should patiently endure those who oppose and teach those who receive,” says the Gloss. Thus, it is clear that necessity compels us to preach the aforementioned dangers and to urge the prelates to inquire about, write about, and foresee them.
Therefore, in explaining these dangers, we shall proceed in this manner:
First, we will show that many great dangers are to come in the Church of Christ.
Second, by what sort of people these dangers are to come.
Third, how capable and suitable they will be to bring about the aforementioned dangers.
Fourth, what kind of dangers those will be.
Fifth, how these men proceed in bringing about the dangers.
Sixth, those very preachers, who warn others of many dangers, thereby expose themselves to many dangers.
Seventh, we will show the dangers to which they will be exposed.
Eighth, we will show that those who do not foresee those dangers, or having foreseen do not take precautions, will perish with them and in them.
Ninth, lest anyone say that there is no need yet to concern oneself with the aforesaid dangers, as if they were still remote, we will show by certain signs that those dangers are not far off but quite near, and therefore that their investigation and repulsion should no longer be postponed.
Tenth, we will show whose responsibility it is to foresee, warn of, and repel those dangers from the faithful.
Eleventh, we will show what punishment will befall those who are bound to foresee, warn of, and repel these dangers from the Church if they do not foresee, warn, and repel them.
Twelfth, so that it may seem impossible to repel these dangers since they have been prophetically foretold, we will show that they can be repelled for a time if resisted vigorously.
Thirteenth, we will show how they are to be repelled or how they can be repelled.
Fourteenth, because those dangers could not be repelled unless those who cause the dangers are known; therefore, we will show where the aforementioned dangerous men can be found.
Fifteenth, we will show many signs, some infallible and others probable, by which the aforementioned men can be known.
If any subtle or philosophical person here disputes against what is to be said below, thinking to oppose so as to divert the reader’s mind from the simplicity of the truth, the reader should not be quickly swayed from his understanding but should deign to have recourse to us, since we are prepared, with God’s help, to respond to every objection concerning this matter, not through philosophical and sophistical disputation and argumentation, which is of no use except for the subversion of listeners, but rather through catholic discussion, which alone ought to be between the servant of God and Christ, according to the teaching of the apostle, 2 Timothy 2, saying: “Do not strive about words, which is useless and leads to the ruin of the hearers;” Gloss: “Because contentious debate achieves nothing except to overthrow the hearers, since a wordy opponent is equal to — or even superior to — a Catholic man [in rhetorical skill]. Contention also has less subtlety, usefulness, or stability, and frequently gives rise to doubts. For it is common in contentious disputes that, once the malicious argument has been set aside, such things are brought forward precisely in order to stir the minds of the observing brethren.” And below: “He does not allow himself to be overcome by words, though he knows what is true. Therefore, discussion among the servants of God is what ought to be, not contention.”
We protest from the outset that all things which we write here for the caution and instruction of the whole Church are not spoken against any person or any state approved by the Church, but against the sins of the wicked and the dangers of the universal Church, not from our own invention, but gathered from the truth of Holy Scripture. Nevertheless, we submit ourselves and all our writings to ecclesiastical correction, should anything therein be deemed in need of correction.
CHAPTER 1
That many great perils of the last times are to come into the universal Church.
Concerning the first chapter, it is to be noted that the Apostle says in II Timothy 3 that in the final [days of the] Church many dangers will threaten the universal Church because the Apostle says in these words: “But know this, that in the last days perilous times will come,” and so forth; while the Gloss says: “to the saints.” However, since all who are of the Church are called saints not only by number but by merit, the universal Church will be threatened. Lest it be believed that those dangers will threaten only in the last times, namely, the times of the Antichrist, the Gloss appropriately says about that word: “Among these are those who enter/penetrate houses,” meaning that even in the early Church there were some such individuals through whom those dangers arose; but as the final Church approaches they will come in greater numbers. And this is said thus: “Some of these have already been foretold, but in the end there will be more.” Nor should you say, “in the end,” that is, only in the time of the Antichrist, because it is said to be the time of the Antichrist when a persecution similar to the persecution of the Antichrist threatens, I John 2: “We know that it is the last hour.” The Gloss: “That is, most similar of all because it is most like the persecution which is to come.” And it adds: “Now many have become Antichrists.” The Gloss: “With what force and terror you heard that the Antichrist would come, with such violence these will come.” And 2 Thessalonians 2, although the Apostle speaks of the coming of the Antichrist: “The mystery of iniquity already works;” The Gloss: “The impiety of the Antichrist now appears, but mystically, that is, adorned or promised under the name of piety, so that they may be thought ministers of Christ, though they are false.” Thus, it is clear that near the final Church and even before, many dangers will threaten the universal Church.
CHAPTER 2
By what sort of people these dangers are to come.
Concerning the second chapter, namely, through whom those dangers will arise, the Apostle predicts in 2 Timothy 3 that there will be in the Church certain “men shall be lovers of themselves,” through whom said dangers will arise. They are called lovers of themselves because although they wish to correct other men, they do not want to be corrected by other men in their deeds, even if somewhat perverse. Hence, such people love themselves more than the truth, and therefore more than God, “who is the truth,” John 14. And Gregory says in the Pastoral: “He who wishes to act perversely and wishes others to be silent about what he does is a witness to himself that he wishes to be loved more than the truth because he does not want to be corrected.” Likewise, he loves himself more than God, who seeks his own honor more than the honor of God. Hence Augustine, in the Christian Life: “Those love God who do nothing else but do that by which the name of God is glorified.” Therefore, those, especially who are in the state of perfection, and yet seek and desire their temporal honor, even at the peril of many, love themselves more than God. From this perverse self-love, as from a certain evil root, those men “lovers of themselves” fall into various kinds of sins, so that some of them become “covetous” of money or worldly glory; others become “proud” against God, namely, when they do not want to submit to their superiors but to be set above them; others become “blasphemers” against God through heresies; others become “ungrateful” for the good done to them; others become “wicked” in committing grave sins, who transcend the measure of sinning and kill their own or others’ souls or repay those who correct them with evil instead of good; others become “without affection,” not sympathizing with the weak, that is, sinners, but rather despising them; others become “accusers,” that is, imposing faults on others, or “slanderers,” that is, attempting to tarnish the reputation of the saints; others will become “incontinent” in gluttony or lust, not restraining evil desires; others will be “without kindness,” not knowing how to help others; others will be “traitors” of another’s secrets while revealing what they know should be kept hidden; others will be “impudent” or “bold,” that is, acting shamelessly in things that should be modest before others, namely, people; others will be “blind,” that is, not understanding what they affirm nor about whom they act; others will be “inflated,” that is, with a swollen heart; others will be lovers of pleasures more than of God, that is, placing carnal delights before spiritual ones. And the Apostle says this in these words: “And there will be men lovers of themselves.” The Gloss: “And” instead of “because,” as if to say: “Therefore perilous times will come because there will be men in the Church lovers of themselves, covetous, proud, blasphemers, disobedient, ungrateful, wicked, without affection, without peace, accusers, incontinent, cruel, without kindness, traitors, impudent or bold, swollen, lovers of pleasures more than of God.” Thus, the Gloss explains, as has been said.
Of all these kinds of sins, it can be fittingly said that they belong to that sect through which perilous times will come. Hence, in 2 Timothy 3, after these words: “And there will be men lovers of themselves, covetous, proud,” etc., the Apostle adds: “Among these are those who enter/penetrate into houses,” that is, from these kinds of sins some belong to the sect of those who enter into houses; through those entering into houses the dangers will arise, as will be made clear. Who are those who enter into houses? The Gloss explains literally thus: “For those who enter into houses are those who enter the houses of those whose souls’ governance does not belong to them, and they search into their properties, that is, their secrets.” This cannot be done except by entering to hear their confessions; for this is to penetrate the houses of the forementioned men, namely, to search their consciences, which are called houses, Ecclesiasticus 32: “Go before your neighbor into his house.” The Gloss: “Let us enter the house of conscience.” This house is entered by the shepherd of souls, who has care entrusted to him by the Church, to whom is said Proverbs 27: “Know the condition of your flock.” The Gloss: “It is said to the pastor of the Church: Pay careful attention to those over whom it happens that you preside; consider each soul and deed individually, and if you find any fault, remember to correct it immediately.” Hence, the house of enemies ought to be opened to the pastor through confession, according to that in Boethius’ book, The Consolation: “If you expect a remedy, you must uncover the wound.” But a stranger, who does not have care, should not be admitted into the house, Ecclesiasticus 11: “Do not bring every man into your house. For many are deceitful traps.” And in the same book: “Receive a stranger to yourself and he will overthrow you in the city and alienate you from the ways.” And therefore, about such a stranger the Apostle says in I Corinthians 4 [sic: Romans 14:4]: “Who are you to judge another man’s servant? To his own master he stands or falls.” Therefore, if an outsider spies on the conscience of another’s subject, he does not enter through the gate of his house, but climbs in elsewhere, and so it is said that he penetrates the house fraudulently like a thief, or violently, as in John 10: “Whoever does not enter the sheepfold by the gate but climbs in elsewhere is a thief and a robber.” Thus, those men are the ones who penetrate houses.
Consequently, the Apostle says in the same chapter 2 Timothy 3: “And they lead captive silly women laden with sins.” Gloss and literal interpretation: “With deceitful and cunning words they seduce women and cause their men to perish, just as the devil previously seduced Eve and caused Adam to perish.” And in the same way, they seduce men who are as susceptible as women, that is, they lead them to themselves or to their own plans; for thus this word “seduce” is explained. Revelation 20: “Satan will be released and will seduce the nations,” and the Gloss: “That is, he will lead astray from Christ.” Likewise, these men will seduce both women and impressionable men — that is, they will draw them away from the counsels of the prelates to their own counsels — and finally they will take them captive, that is, bring them under their power, binding them to live according to their counsels; for to be taken captive means to be brought from one’s own power or from the power of the one to whom one is subject into another’s power. Thus, we see that through those who penetrate houses and lead captive silly women laden with sins, the perils of the last times will come — as well as the identity of those who penetrate houses.
Perils will also arise through false preachers. Matthew 24: “Many false prophets will arise and deceive the nations.” False preachers, however, are all those who are not sent [authorized] to preach, no matter how learned and holy they may be, even if they perform signs or miracles. Romans 10: “How shall they preach except they be sent?” Gloss: “They are not true Apostles unless they are sent.” For not all signs necessarily give testimony to the truth or to the virtues in them. And as Cyprian says in Distinction fifty: ‘If anyone rashly commands martyrs to do something, claiming it is just and lawful, it must not be done if it is contrary to the Lord Himself or to God’s priest. But if what they command is not written in the law of the Lord [i.e., Scripture], we must first know if they have obtained [the authority] from God that which they are mandating of others.
However, they are not sent unless they are rightly chosen by the Church. Hebrews 7: “And no one takes this honor to himself, but he who is called by God, as was Aaron.” Gloss: “He is called by God who is rightly chosen.” Indeed, Bishops are chosen by the Church, who succeeded the Apostles, and parish priests who succeeded the seventy-two disciples and hold their places (Distinction 21, canon, “In the New Testament”). Hence, the Gloss says at the beginning of Luke 10: “Just as the form of Bishops is found in the twelve Apostles, so in the seventy-two disciples is the form of priests of the second order. There are no more grades established in the Church to govern the Church; therefore, because co-bishops usurped the office of Bishops in some way, they were removed from the Church. For unless we recognize only two orders among the Lord’s disciples, that is, the twelve Apostles and the seventy-two disciples, we do not know whence this third order arose; and since it lacks reason, it must be eradicated.” Thus, it is read in Distinction 67: “co-bishops,” etc.
But if anyone objects concerning archdeacons or vicars, who exercise the governance of souls in the place of others, all such indeed have authority in the Church as helpers, that is, bringing aid to their superiors. Hence the Apostle in 1 Corinthians 12: “God indeed placed some in the Church, first Apostles,” etc. And below: “From these are gifts of healing, helps,” that is, [as the Gloss says], “bringing aid to their superiors, like Titus to Paul and archdeacons to Bishops.” Therefore, no one has governance over souls in the Church except Bishops and parish priests or their helpers, that is, those bringing aid to them or legitimately constituted and called by them.
But someone will say: All can preach who have the authority of the lord Pope or the diocesan Bishops, since it is said in the Extravagant “On Heretics,” chapter, We Excommunicate: Because indeed: ” Anyone who has dared to take on the role of preaching publicly or privately, whether prohibited or not authorized, except those granted permission by the Apostolic See or the local Catholic Bishop, will be subject to excommunication.” Contrarily, it is understood that anyone can preach by the authority of the Apostolic See or the diocesan Bishops.
We respond that we do not wish to dispute about the power of the lord Pope or the Bishops. However, since according to both divine and human laws there cannot be more than one ruler in one Church—otherwise the Church would not be a bride but a harlot (XXV. q. 1: “As in each one”)—and in one and the same Church there should not be multiple heads, lest it be a monstrosity, it is stated in the Extravagant, “On the Office of Orders,” among other things, that in the governance of Churches the office of preaching is principal, just as the order of preachers is principal (Extravagant, “On Heretics,” chapter, When from an injunction): if perhaps the lord Pope grants to some persons the power to preach everywhere, it is to be understood where they have been invited; for even Bishops, unless invited for this purpose, should not go beyond their diocese to interfere in the disposition of other Churches (IX. q. ca. II, “Not invited”).
For a prince does not wish through his mandates that prejudice be generated in the jurisdiction of another (Extravagant: “On the Office of Orders,” chapter, Although the ordinary, ff., “That nothing in a public place,” law II, section, If anyone from the prince), lest, God forbid, injuries be seen to arise therefrom, from which rights arise, “Therefore let all remember VI,” Extravagant: “On Action,” chapter, How and when. Indeed, the apostolic one does injury to himself who disturbs the rights of his brothers (25. q. 2., chapter “What you say”), and since according to the Apostle no one ought to boast beyond the measure of the rule committed (2 Cor. 10): “We will not boast beyond measure of the rule by which God has measured us”—Gloss: “That is, beyond what God has measured to me, a people over whom I am a rule to direct”—it is not likely that the Pope, against the doctrine of the Apostle, would grant to infinite or innumerable persons license to preach to alien peoples, unless they have been invited by the pastors; since chapter XXV, q. V, There are those who say: “If the Roman Pontiff teaches that which the Apostles and Prophets detested, God forbid, it would seem not that he grants license but rather that he would be convicted of error.” Likewise, the Apostle himself did not wish to preach to alien peoples for the reason already stated, and so as not to build upon another’s foundation, as is read in Romans 15: “But I have preached the Gospel where Christ was not named, lest I should build upon another man’s foundation”—Gloss: “That I should not preach for those already converted by others.” And 2 Cor. 10: “Not boasting beyond measure in another’s labors”—Gloss: “Namely where another laid the foundation of faith.” And below: “Not having a show of boasting in another’s matter”—Gloss: “That is, in the charge of another’s governance.”
Moreover, if one person or infinite persons have the power to preach everywhere without invitation, since this is primarily the office of Bishops, then there would already be infinite universal Bishops, which is against all laws, namely that someone should be or be called a Universal Bishop besides the Pope (XXIX. Dist. chapter “No one” and chapter “Behold”).
It is also evident that to all those who preach by authority, provision for their expenses is owed, as 1 Corinthians 9 states: “God has ordained that those who proclaim the Gospel should live by the Gospel.” Therefore, if infinite persons have the power to preach in any Church, each Church should have infinite provisions, which is absurd. For parish priests, who have their Apostles, that is Bishops, and their helpers, namely archdeacons or their archpriests, must be provided for according to ecclesiastical decrees, and the faithful laity, who have their priests, to whom they pay due stipends according to the ordinances of the Church, ought not to be burdened further (X. q. II chapter, To be careful). Hence, if Bishops send preachers through their dioceses to preach, the Bishops must provide for their necessary sustenance, not the priests nor the faithful laity (Extravagant, “On the Duty of the Ordinary Judge,” chapter, Among other things).
Nor should new Apostles be established in the Church of God to preach, “since the Church itself, both concerning the Apostles,” that is, Bishops, “and concerning other ministers, once by the Apostles and the counsel of the holy Fathers, under the inspiration of the Holy Spirit, has been ordained by divine institution according to the example shown to Moses on Mount Sinai,” as Blessed Dionysius says in the Ecclesiastical Hierarchy, chapter V. Therefore, since “in the ecclesiastical hierarchy, which is ordained after the pattern of the heavenly hierarchy,” as is said there, “there are only two orders,” namely, “the order of those who perfect,” which is superior, having three degrees: “Bishops, priests, deacons or ministers;” and “the order of those to be perfected,” which is inferior, likewise having three degrees: “men,” [i.e., the married laity], “regulars,” who are also called “monks” – [N. B. Mendicant Friars are included under the nomenclature of those called ‘regulars’ and ‘monks’] – and “the faithful laity and catechumens;” but it is not lawful for any angelic spirit to operate beyond what is ordained by God, as Blessed Dionysius says in the Celestial Hierarchy, chapter III; and by God it has been ordained that no inferior should exercise the office of a superior nor interfere over him but be content with his own office, as he says in the same chapter; it remains that “regular men,” whom Blessed Dionysius calls “monks,” while they remain in their order of those to be perfected, which is the inferior order, they may be able to exercise the office of the superiors, that is of those who perfect, which is “to purify, enlighten, consume,” as is said in the same chapter, that is the office of “teaching, preaching, administering the sacraments.”
Therefore, it is stated in the sixth chapter of the Ecclesiastical Hierarchy that “the order of monks ought not to be placed over others,” or according to another translation, “the monastic order is not one that leads others” — namely through teaching and preaching. For this reason, ecclesiastical constitutions have been issued stating that “monks, just like laymen, however much they may boast in the name of learning, cannot preach publicly” (15 q. 5 ‘Addicimus,’ with its concordances). Nevertheless, they can be raised to the office of preaching — that is, to the episcopate or parish priesthood — through canonical election, as is said in 16 q. 1 ‘Sic vive,’ and Gratian determines this in 16 q. 1, section ‘Ecce sufficienter’: it is not plausible that any mortal man can change the most sacred hierarchy mentioned above, especially since Pope Leo says in 25 c. 1: “Those things which have been ordained generally for perpetual benefit must not be violated by any change.” And thus, the Roman Pontiff cannot destroy what has been decreed by the Apostles and Prophets; otherwise, he would be convicted of error, as Pope Urban says in 25 q. 1: ‘There are therefore those who say.’ But how can any mortal change or even reverse the most sacred ecclesiastical hierarchy ordained by God, when no prelate has been given power for destruction, but for edification (2 Cor 10)? And if, therefore, the office of preaching can be entrusted to others besides regular men, it nevertheless seems from what has been said that, while regular men remain in their lower grade of ‘those to be perfected,’ the office of preaching cannot be entrusted to them: therefore if regular men involve themselves in preaching, it seems they are not sent by God, and thus they must be regarded as pseudo [false preachers].
[N. B. Pope Honorius III officially sanctioned the Dominicans in 1216 and the Franciscans in 1223.]
Thus, it is clear from what has been said who those are who penetrate houses and they are pseudo. It is also clear that through such men the perils of the last times are at hand — or already are at hand — for the universal Church.
CHAPTER 3
How capable and suitable these dangerous men will be to bring about the aforementioned dangers.
As to the third point — that is, how fit and suitable these dangerous men will be for introducing perils — the Apostle foretells [2 Tim. 3:5] that they “will be men having a form of godliness.” The Gloss: “That is, of the Christian religion, and for that reason they are dangerous.” 2 Tim. 3: “But denying its [transformative] power;” the Gloss: “That is, love.” The Gloss explains “denying”: “Not in words, but in deeds.”
For although they have the duties of prelates, namely the office of preaching, correcting, hearing confessions, as will be said below, they deny love by their deeds, because “love is not ambitious,” 1 Corinthians 13. Likewise, since they cannot endure correction, they deny love by their deeds, because “love bears all things,” 1 Corinthians 13. Likewise, since they cannot suffer enmities, as will be said below, they deny love by their deeds, because “love is patient,” 1 Corinthians 13. The Apostle says this with these words: “having a form of godliness but denying its power.”
But concerning their deceiving in simulated religion both in words and deeds, the Lord says in Matthew 7: “Beware of false prophets who come to you in sheep’s clothing,” etc. Gloss: “Who walk in humility and false religion; therefore, beware lest they deceive you with flatteries and pretense.” Nor should those works be believed which they display openly, which seem to be good. For they do those things by pretense, namely, to appear holy when they are not. Hence it follows on that Gospel text: “By their fruits you shall know them.” Gloss: “In the sight of men they are like ministers of justice while they fast, pray, give alms; but these are not their fruits, for they are reckoned to be for sinful failings.” As if to say: they cannot be known by their manifest works, which outwardly appear good, because they do them with a bad intention; but they can be known by other works which they do not dare to show but strive to conceal because they are worldly and tend to worldly things.
Also, that the pretense of holiness makes them capable of deceiving others is said by the Gloss on 2 Corinthians 6: “In love unfeigned;” Gloss: “They falsely simulate love to deceive.” Likewise, 2 Corinthians 11, on the passage: “For such are false apostles, deceitful workers;” Gloss: “Cunningly deceiving under the guise of religion.” And Colossians 2: “Let no one deceive you with vain humility and worship of angels;” Gloss: “Those who seem like messengers of God through the appearance and humility of religion, and these are those by whom men can easily be seduced.” Also, that they deceive under the habit of religion is said in Apocalypse 6 on the passage: “And when he opened the fourth seal, I heard the voice of the fourth beast saying: Come and see, and behold, a pale horse,” etc. Gloss: “Seeing that the devil cannot advance through open tribulations nor through open heresies, he first sends false brothers who under the habit of religion maintain the nature of the black and red horse by perverting faith,” that is, they will make such persecution in the Church as open tyrannies, called the red horse, and open heretics, called the black horse; hence their persecution will be compared to those two past persecutions. And therefore, because they will deceive under the guise of piety, they will be able to harm the Church of God more than some men not pretending to such a guise because as Gregory says in the Pastoral, “no one harms the Church of God more than he who, acting perversely, bears the name of holiness or [religious] order.”
Moreover, for this reason, they will be able to harm more because they will be familial enemies, since the faithful of Christ will consider them friends, receiving them into their homes, revealing their secrets to them through confessions, acquiescing to their counsel, as will be made clear below, so that no one would do these things unless they considered them friends. They, on the other hand, will lead them into error, as will be revealed below. Hence, it is evident that they will be familial enemies and therefore especially dangerous because according to Gregory, there is no pestilence more effective for harm than a familial friend.
Moreover, they will harm the Church especially and suddenly because they will seem to be chosen members of the Church and will be believed to be such. Hence, on that passage from Job 30: “At the right hand of the east,” etc., Gregory says: “At the right hand of the east calamities immediately arise, because those who seemed to be chosen members of the Redeemer leap forth to persecute the Church, and because they are not strangers to those persecuted, suddenly and immediately evils will occur.”
And thus, it is clear how capable, suitable, and able those dangerous men will be to bring about perils.
CHAPTER 4
What kind or nature the aforementioned dangers will be.
Regarding the fourth point—the dangers these seducers pose to the Church—Paul predicts in 2 Timothy 3:8 that, like Pharaoh’s magicians Jannes and Jambres who used false miracles to resist Moses and turn the king and people away, these men will seduce princes and Christians with fake wisdom and holiness for their own glory. They will lead them to ignore the Church’s prelates (represented by Moses) and follow their own counsel instead. Paul says, “Just as Jannes and Jambres resisted Moses, so these also resist the truth,” meaning they oppose the true doctrine and mislead people away from the prelates’ guidance. And yet their counsels will be very dangerous, because ultimately in morals they will be “reprobate” and finally in faith “corrupted,” as the Apostle says in these words: “Men corrupt in mind, reprobate concerning the faith;” Gloss: “Corrupt in reason, reprobate in works.” Finally, when the princes and Christian people have been turned away from the counsels and ultimately from the obedience of the prelates then they themselves will more easily lead them into errors, both concerning morals and faith. And the Apostle predicts this in these words [verse 13]: “But evil men;” Gloss: “in themselves.” Verse 13: “Seducers;” Gloss: “of others, such men,” as the Gloss says: “will grow worse,” namely, “they themselves, erring from good and leading others into error in the very act,” says the Gloss, that is, because they will not only teach perversely but also act perversely. And so, it is clear in general what kind of dangers the said seducers will bring, namely, because they will turn the faithful away from the counsels and obedience of the prelates, and furthermore will lead them into errors concerning what are good morals and finally, concerning faith. Wherefore the faithful, listening to them, will perish, since they are thieves, as will be shown below, and the faithful are sheep, but they lose the name of sheep when they allow themselves to be seduced. For truly, however, sheep do not listen to thieves, John 10. Hence on that passage in Ezekiel 2: “Son of man, you dwell among scorpions,” the Gloss says: “In the Gospel it is said: The sheep did not listen to them.” Therefore, those who listened to thieves and robbers lost the name of sheep and did not perish as sheep, but rather as vipers, wolves, and scorpions.
These, therefore, are the dangers, in general, that will arise from the aforementioned seducers.
But in order to descend to the specific dangers, we say that afterward through them there will be such great dangers that righteous and faithful men will find no faithful refuge among men. Jeremiah 9:4: “Let everyone beware of his neighbor, and trust not in any brother,” and that righteous men will not find those to whom they may safely open their heart, Micah 7:5: “Trust not in a friend, put no confidence in a guide; keep the doors of your mouth from her who lies in your bosom.” Finally, as time goes on, there will be such great dangers from them that “a brother will betray a brother to death, and a father his son, and children will rise up against their parents,” that is, subjects against prelates, “and will put them to death,” as Matthew 10 says: “And there will be such tribulation as has not been from the beginning of the world until now, nor ever shall be,” and that “even the elect will be led into error, if possible,” as Matthew 24 says.
These therefore are the dangers, some of which are already imminent. The rest, however, perhaps are not far off.
CHAPTER 5
How cunningly these dangerous men proceed in bringing about perils.
Concerning the fifth point, namely that these seducers proceed deceitfully to bring about the aforementioned perils, the Apostle appropriately predicts, saying that although they do not have care or governance of souls entrusted to them, nevertheless, by their own authority they cunningly infiltrate the houses of individuals, searching out the properties or secrets of each, which is known to be impossible unless they insert themselves to hear their confessions. And when they have searched out the secrets and properties of men through their confessions or other means, then with deceitful and crafty words they first seduce women and through them their husbands, just as the devil seduced Eve, and through her, Adam. They also seduce men besides women, whom they find susceptible to seduction just as a woman. So greatly will they seduce them, that is, to themselves, either leading them to their counsels or reducing them under their own power as captives, namely either by procuring oaths from them or binding them by vows, [i.e., religious vows of obedience, chastity and poverty], so that they, having abandoned the counsels of their own prelates who preside over the governance of their souls and whose counsels they ought to seek for life and death, rather than adhere to the counsels of these men and arrange themselves and their affairs both in life and in death accordingly, although these men can neither bind nor loose. And the Apostle says this in these words: “These are they who creep into houses [ Latin: penetrant domos = ‘penetrate houses’] and lead captive silly women burdened with sins,” according to the Gloss which explains in this manner, if his words are well considered,: “They creep into houses,” literally, “they enter the houses of women and men who are susceptible and search out the property of each. And lead captive,” that is, “they seduce first the silly women, and through them their husbands, just as the devil first seduced Eve and through Eve, Adam.” Likewise the Gloss: “They lead captive silly women,” that is, “they seduce men as they do women,” as if saying, those whom they find suitable for seduction, they seduce; that is, “they lead them away from the counsels of their own prelates to their own counsels,” thus this word “to seduce” is explained in Revelation 20: “Satan shall be loosed and shall seduce the nations,” Gloss: “that is, to seduce away from Christ.”
The conscience of the faithful in Christ is their house. Ecclesiasticus 32: “Run ahead to your own house;” the Gloss: “that is, let us take refuge in the house of conscience.” In this house no stranger ought to be received, Ecclesiasticus 11: “Do not take every man into your house; for many are the traps of the deceitful.” And Ecclesiasticus 1 [sic 11:34]: “Receive a stranger and he will turn you into a whirlwind and alienate you from your own ways.” To this stranger is said Romans 14: “Who are you who judge another man’s servant? To his own master he stands or falls.” But into the house of conscience ought to be received he who has the care of that soul, according to Boethius: “If you expect healing, you must detect the wound.” For the very care is a commission against enemies, whereby the prelate ought to enter the house, that is, the conscience of his parishioner, according to Proverbs 27: “Know well the state of your flock;” Gloss: “It is said to the pastor of the Church, know diligently,” that is, “apply diligent care to those whom it has fallen to you to oversee, consider carefully the actions of each. And if you discover any vice, immediately correct it.” It is evident, however, that the pastor cannot know the minds and actions of each individual except through their confessions. Therefore, it is necessary that he hears their confessions at least once a year. And this is prescribed in the general council, Extravagantes, “On penance and remission,” chapter, All of both sexes. The parishioners are not freed from this intention of confessing at least once a year to their own priest, no matter to which other priest they confess because the other cannot bear the danger of the custody of souls as confessor unless he acts as a substitute for the proper priest. For whoever receives the penitent parishioner who belongs to another, he subjects himself to the danger of his own rank, Extra., “On penance,” distinction V, chapter, It has been decided. Therefore, those for whom care has not been entrusted do not seem to enter through the enemy’s door but from another way, and thus they seem to penetrate houses and be thieves according to John 10: “He who does not enter the sheepfold of the sheep by the door, but climbs in another way, that one is a thief and a robber.” However, the aforementioned seducers will especially seduce those whom they find unstable and wavering in heart, and therefore always desiring new things; and the Apostle says this in these words, “being led away with various lusts,” and the Gloss explains it thus, as has been stated, if it is carefully and even intimately examined. From this seduction it will happen that the faithful of Christ, being seduced by them, will show them greater obedience and reverence than to their own prelates, although they cannot bind or loose them; and so they will make the keys of the Church despised, just as the true Apostles were always despised by the seducing false ones, [Romans 3:7]: “For if the truth of Christ is in you, why am I still being judged as a sinner?” The Gloss on 2 Cor. 11: “The Corinthians preferred false apostles because of their eloquence.” The contempt of prelates by their subjects is a great danger in the Church; for from this follows hatred of prelates towards their subjects and vice versa. Hence on that passage, 1 Timothy 3:7: “A bishop must have a good testimony from those outside, lest he fall into reproach and the snare of the devil;” Gloss: “Lest he fall into contempt among the faithful,” namely his subjects; “and afterward fall into hatred,” that is, against his own subjects, whom perhaps he hates, while he sees himself unjustly despised. However, after they have made the keys of the Church despised and the prelates of the Church held in contempt, they will easily be able to lead into errors and dangers, as will be made clear below. And therefore, both in the text and in the Gloss, they are called “seducers,” or “leading astray,” that is, “leading away from Christ to themselves;” thus, the Gloss explains above on the passage of Revelation 20: “Satan shall be loosed and shall seduce the nations.” And so, it is sufficiently clear from the foregoing how and how cunningly the aforementioned seducers will proceed to bring about perils.
CHAPTER 6
Those who do not foresee the perils, or who do not take precautions against those foreseen, will perish in them.
Concerning the sixth point, namely, that those who do not foresee the aforementioned perils or who do not take precautions against the foreseen will perish with them or in them, it is to be known that those who do not discern or foresee these dangers are undoubtedly transferred from the city of God to the city of the Devil, where they will be held captive. Isaiah 5: “Therefore my people were taken captive, because they had no knowledge,” that is, they did not want to have it. There also they will die in their iniquity, Proverbs 5: “He will die for lack of discipline, and in the multiplicity of his folly he will be deceived,” because as it is said in 1 Thessalonians 5: “The day of the Lord will come like a thief in the night;” Gloss: “To the sleeping ignorant,” that is, to those who do not foresee the perils of the last times and who do not do what is necessary to repel them. For he who sees dangers and does not labor to repel them seems to love danger. Hence it will rightly happen to them, as it is said: “And he who loves danger will perish in it,” Ecclesiasticus 3. And especially pastors, who are appointed as watchmen over the Church to watch over their flock, lest otherwise wolves break in through their negligence and the flock’s blood is shed; it is required from their hands, Ezekiel 33: “Son of man, I have made you a watchman for the house of Israel.” Therefore, negligent prelates will be accused by the Lord of the crimes of their subjects, of whose labors they boast, and finally, with the people having been led astray, it will rebound upon themselves, and so forth.
CHAPTER 7
The perils awaiting those who procure dangers for others.
As to the seventh point — that is, what perils await those who cause these dangers — since “each one has been given charge over his neighbor,” (Ecclesiasticus 18) and Proverbs 23 says: “Rescue those who are being dragged to death.” Therefore, so that the subordinates do not fall into the perils brought by those seducers through whom others are put at risk, and so that we do not appear negligent regarding the perils from which they must be rescued — especially by the prelates — Behold, we show them four dangers to teach and warn them. These dangers are the same ones that the deceivers, who cause harm to others, face themselves.
The first is that “they are thieves and robbers,” for those who enter houses do not enter through the gate into the sheepfold, but they climb up elsewhere with Lucifer, who says: “I will ascend,” namely, uninvited, and therefore rejected by God. Thus, these enter elsewhere than through the gate into the sheepfold; that is, into the congregation of the faithful to preach and teach them. For if they entered through the gate, they would not penetrate [penetrant]. Therefore, those who enter houses while at the same time pressing dangers upon us are “thieves and robbers,” John 10: “He who does not enter by the gate into the sheepfold, but climbs up elsewhere, is a thief and a robber.” Also, they are “thieves” because they usurp the authority of prelates over their subjects and turn them away from their governance and councils, John 10: “A thief comes only to steal;” Gloss: “By usurping another’s property.” “And kills by drawing away from the faith,” that is “from the loyalty which is owed to his prelate.” John 10: “and destroy;” Gloss: “Into eternal damnation.”
The second danger for them is that they are “pseudo” or “false prophets.” For those who penetrate the houses of the faithful are not sent to them [by true authority]. If they were sent, “the doorkeeper would open to them, and they would enter only through the gate,” but by entering through the gate, they would not penetrate. Therefore, if they penetrate, they are not sent; and those who are not sent to the faithful of Christ to preach to them and rule them by their doctrine “are false.” Romans 10: “How shall they preach unless they are sent?” Gloss: “They are not true Apostles unless sent. For no signs of truth and virtues bear witness to them.” Therefore, those who preach without being sent are “false” and “false prophets” and are under the [heading of] “wide gate,” which leads to death; of whom it is said in Matthew 7: “Beware of false prophets;” Gloss: “That which a little earlier Christ called the wide gate which leads to death, here He openly calls false prophets.” Therefore, they are in the greatest danger because “they are false” and “false prophets” and considered the wide gate which leads to death. Also, because “they are false prophets,” all who reproach them do not applaud them, so they [the false prophets] strive to defame them. Hence, concerning this, Jeremiah 23: “Pollution has gone out from the prophets of Jerusalem upon all the land;” the Gloss says: “It is not enough for them to harm their neighbors but those whom they hate they try to defame throughout the whole world.”
Their third danger is that although they “come in sheep’s clothing, yet they are ravenous wolves,” as is read in Matthew 7. For just as sheep provide their owners with food and clothing for the flesh, namely milk and wool, so these who come to preach to the faithful of Christ without being sent feign outwardly that they come to supply the faithful of Christ with spiritual food and clothing, that is spiritual doctrine and good examples, while inwardly they intend to feed upon their carnal goods, just as wolves that come to sheep come in order to feast on their flesh. Hence, on Acts 10, concerning Paul’s words “I coveted no man’s silver or gold,” the Gloss says, “by this, wolves are known because they covet such things.” And therefore Matthew 7 says that they will come in sheep’s clothing, but inwardly they are ravenous wolves. Gloss: “They walk in feigned humility and religion.” Also, the Gloss says, “This is understood of all who show one thing by appearance and speech, but another by their works.” This is to be understood not of outward works which they pretend, for those appear good, but rather of those inward which they intend, which they do not pretend. Hence, concerning this in the same chapter, “By their fruits you shall know them;” the Gloss says: “In the sight of men they are like ministers of righteousness while they fast, pray, and give alms, but these are not their [true] fruits because they are intended for evil.” Therefore, these are such “ravenous wolves,” of whom it is said in John 10: “The wolf snatches and scatters the sheep.” He snatches others’ subjects by usurpation and scatters them by turning them away from the doctrine and councils of their prelates. Therefore, these [false prophets] are in great danger since they are “ravenous wolves.”
Their fourth danger is that ultimately “they will be corrupted in the faith and finally desert Christ,” and if “they will be condemned among the reprobate,” as the Apostle says in 2 Timothy 3 concerning those who penetrate houses: “Men, says he, of corrupt minds, reprobate concerning the faith.” It is certain, however, that “no one is reprobate” except those who “finally desert Christ.” Therefore, such are in many and great perils, not only in the aforementioned, but in many others; however, these are sufficient for the present.
Those who are not frightened by the aforementioned perils have a hard heart, and therefore, evil will ultimately happen to them, Ecclesiasticus 3: “A hard heart will have evil in the last day.” Also, those who are in the aforementioned dangers and do not wish to leave such a dangerous state seem to love danger. And therefore, they will perish in that state, Ecclesiasticus 3: “He who loves danger will perish in it,” and so forth.
CHAPTER 8
That these perils are not far off but are near or already begun. And that their investigation and repulsion should no longer be delayed.
Concerning the eighth point, namely that those dangers of the last times are not far off and that their investigation and repulsion should no longer be delayed, it is evident from this, because, as the Apostle says in 1 Corinthians 10: “We are those to whom the ends of the ages have come;” Gloss: “Because we are in the last age of the world.” After the sixth age, “which is the age of fighting,” with which runs into the seventh age, “which is the age of resting,” there will be no other age except the eighth, “of rising again.” Therefore, since we are in the last age of this world, and this age has already lasted longer than those which run through a thousand years, since this has already lasted for one thousand two hundred and fifty years, it is probable, therefore, that we are near the end of the world. Thus, we are nearer to the perils of the last times which will occur before the time of the Antichrist; especially since it is said in James 5: “Behold, the judge stands at the door;” Gloss: “He will come soon to give recompense.” Also in Hebrews 10: “Yet a little while, he who is coming will come and will not delay.” Also 1 John 2: “We know that it is the last hour;” Gloss: “That is, we know that without delay the day of judgment will come.” Also, Matthew 20: “About the ninth hour he went out,” etc., Gloss: “The eleventh hour is measured from the coming of the Lord until the end of the world.” And it is certain that of this eleventh hour already one thousand two hundred and fifty years have passed. Therefore, it remains that we are in the last times or very near to them.
Besides these reasons, we will show by eight signs that these aforementioned dangers are already imminent.
The first point is that fifty-five years ago certain people already began working to replace the Gospel of Christ with another gospel, which they claim will be more perfect, better, and more worthy. They call it the Gospel of the Holy Spirit or the Eternal Gospel. When that one comes, the Gospel of Christ will be ‘done away with’ or ‘made void,’ so that we may be prepared to expose the errors in that cursed gospel.
[N.B. He refers to the apocalyptic writings of Joachim of Fiore (d. 1202). It was considered heresy to imagine the Gospel of Christ would be replaced by Gospel of the Holy Spirit and the institutional Church would be transcended.]
This, however, is a manifest sign that the time of the Antichrist is near, concerning whom it is said in the Psalm: “Establish, O Lord, a lawgiver;” Gloss: “The Antichrist, a lawgiver of false law.” And in the same, “Let your judgments be removed, O Lord, from his presence,” namely, the Antichrist.
The second sign is that the doctrine, which will be preached in the time of the Antichrist, namely the Eternal Gospel, has been or will be publicly placed for explanation in Paris, where the study of Holy Scripture flourishes in the year of our Lord 1254. Hence, it is certain that it was already being preached unless something restrains it or him. But what restrains it or him you know, 2 Thessalonians 2, namely, the empire of Peter and those who hold the places of the Apostles, namely the Bishops, “For unless the rebellion/falling away comes first, the man of lawlessness will not be revealed,” 2 Thessalonians 2. Therefore, let the Bishops beware lest said pseudo-preachers procure their overthrow, that is, the removal of their power, as will be signified in the Eternal Gospel.
The third sign is that just as in Babylon the hand appeared writing “Mene, Tekel, Parsin,” and soon after its overthrow followed, Daniel 5: so in [spiritual] Babylon, that is, the beloved of the Lord, Isaiah 21, namely the Church, when this writing has already been seen, it is certain that its dangers are near. But these three words have already been seen written in the Church. For they are written in that accursed book, which they call the Eternal Gospel, which has already been uttered in the Church. Therefore, the overthrow of the [true Catholic] Church is to be feared. The first word is “Mene,” that is “God has numbered your kingdom and finished it,” as explained in Daniel 5; there the kingdom of the Church is numbered according to the Gospel of Christ and concluded in one thousand two hundred and sixty years from the incarnation of the Lord Jesus. [N. B. He uses the Year-Day Principle.] There is found “Tekel,” which means “It has been weighed on the scales and found wanting,” as explained in Daniel 5. For there the Gospel of Christ is compared to the Eternal Gospel and is found to have less perfection and dignity than the Eternal Gospel; as the moon shines less than the sun, as the shell is weaker than the kernel, and many such comparisons are written there, by which it is proven that the Gospel of Christ is less valuable than the Eternal Gospel. Also, in that writing, namely in the Eternal Gospel, is found “Parsin,” that is “Your kingdom is divided from you,” as explained in Daniel 5. For there it is found that the kingdom of the Church will be divided after the aforementioned time from those who hold the Gospel of Christ and given to those holding the Eternal Gospel. Thus, it is certain that the writing “Mene, Tekel, Parsin” has been seen in the Church. Therefore, nothing remains for “the princes of the Church, who sit at the Lord’s table,” and likewise “the doctors, who sit at the table of Holy Scripture,” except to rise from the table to meet the destroyers of the Church, according to what the Lord commands through Isaiah 21, where He speaks on the same matter, saying: “Those who eat and drink;” Gloss: “The flesh and blood of the Lord.” Isaiah: “Princes arise and take up the sword;” Gloss: “Take up the armor of the Apostle and the sword of the Holy Spirit, which is the word of God, with which you can extinguish the fiery darts of the devil.” Nothing remains for the “watchmen of the Church,” that is “the prelates,” except to ascend the watchtowers, so that whatever they see, they may announce it, according to the command of the Lord shortly after saying in Isaiah 21: “Go, set a watchman, that he may announce whatever he sees,” as if to say: “Awaken the prelates to be watchful.”
The fourth sign is that, with the approaching end of the age and the coming of the Antichrist, certain ones who appear holier in the Church will do what displeases Christ, and will be corrected by some, according to the vision of Blessed John concerning the correction of the churches in Revelation 2 and 3. But those who do not wish to endure correction will hand over their correctors into tribulation and will see to it that they be hated by all and even killed. This is what is said in Matthew 24: “Then they will deliver you up to tribulation and kill you, and you will be hated by all for my name’s sake; and then the end of the age will be near.” For this sign and the three following signs are or will be among the near signs of that very end of the age and the beginning of sorrows, which will be at the time of the Antichrist. Hence, it follows there: “All these are the beginning of sorrows,” namely “which will be at the time of the Antichrist.”
The fifth sign is that, with the approaching end of the age, those who seem holier in the Church will be reproved for false holiness and for their presumption. Because of this, many, both they themselves and their supporters will be offended. And this is consequently said in Matthew 24: “And then many will be offended.”
The sixth sign is that, as the age draws to a close, some preachers will emerge in the Church who promote themselves in opposition to the Apostle’s teachings, as mentioned in 2 Corinthians 10: “We do not dare to classify or compare ourselves with some who commend themselves,” Gloss: “Like false ones who commend themselves, not God,” and extending themselves and “glorifying beyond measure the rule which God has measured to them;” 2 Corinthians 10, Gloss: “Beyond the measure given by God to them to rule over the people,” because they will boast in preaching to peoples not their own. And these, under the guise of holiness, will deceive many, that is, leading away from the counsels of their prelates to that of their own counsels. And this is what is said in Matthew 24: “Many false prophets will arise and deceive many.”
The seventh sign is that, with the approaching end of the age, certain ones who seem in the Church to be the greatest zealots of the faith and to love Christ most will reject the Gospel of Christ and adhere to the Eternal Gospel, which altogether absorbs the faith of Christ. Hence, the love of many, by which the word of God is kept, will entirely grow cold, John 14: “If anyone loves me, he will keep my word.” And then the sign in Matthew 24 will be fulfilled: “And because iniquity shall abound;” Gloss: “that is, unfaithfulness,” “the love of many will grow cold.”
The eighth sign is that, with the approaching end of the age drawing near, signs of the end of the age will be announced in the Church, so that those fearing God or Christ may understand that the end of the age and the sorrow which will be at the time of the Antichrist are near, according to that Psalm [60:4]: “You have given a sign to those who fear you, that they may flee from the face of the bow.” After these signs have been announced, the end will come; hence the Lord, after commanding that these things be announced in Matthew 24: “And this Gospel of the kingdom will be preached in all the world,” immediately added: “And then the end of the age will come.” Therefore, since these signs have already been announced and must be announced because they are already appearing, it is sufficiently clear from the words of the Lord that the end of the age is soon to come. Whoever does not see these signs already in the Church seems to be sleeping. Therefore, let him agree with the counsel of the Apostle in 1 Thessalonians 5: “Let us not sleep, but watch.” “Watch, therefore, you righteous,” 1 Corinthians 15, and through these signs, which already appear, you will see that the end of the age is near and the sorrows which are to occur at the time of the Antichrist have already begun.
It is, therefore, clear that speculation and rejection of the said dangers can no longer be delayed, especially since from the time of the Apostle, he commanded that these things be preached with insistence both to those willing and unwilling, to those resisting and those receiving; and he adds the reason, namely, that many would not receive sound doctrine but would want only those things to be preached to them which they would gladly hear. And this we see both in his times and in these, when some men cannot endure the truth of the said perils to be preached. This is what the Apostle says in 2 Timothy 4: “I testify before God and Christ Jesus,” that is, “I adjure you by God the Father and Christ, who is to judge the living and the dead,” etc., “preach the word; be ready in season and out of season; reprove, rebuke, exhort with all patience and doctrine.” Hence, the Gloss in the above proem follows: “For there will be a time when they will not endure sound doctrine,” Gloss: “As if it were a burden to them.” “But according to their own desires, they will heap to themselves teachers;” Gloss: “Who will teach those things which they desire.” “And this,” says the Gloss, “is the prophecy of Saint Paul the Apostle, who was foreknowing of future things: for he commanded that there be insistence in doctrine so that the Church might be prepared against what was to come.” For such ones are said to be coming, who will want to be taught according to their desires, so that they may turn from steadfast and truthful teachers to those who teach them those things which they will gladly hear because the truth will seem harsh to them, so that, having abandoned true doctrine, they may be free to give heed to fables.” And below: “And would that we grieve and marvel at such foolishness and boldness as are sung in theaters, and not such as could be devised against God.” Thus, it appears from the aforesaid that the said dangers are not far off but near, and that their speculation, investigation, and rejection should no longer be delayed.
CHAPTER 9
That it is the duty of the prelates of the Church to foresee, forewarn, and repel the aforementioned perils.
Concerning the ninth point, namely, whose duty it is to inquire into, foresee, and repel the said perils, it is to be known that the prelates, to whom the Lord will say in that judgment, Jeremiah 13: “Where is the flock that was given to you, your beautiful flock?” Shepherds are held to render an account for the loss of the flock, according to Genesis 31, [Jacob said to Laban]: “I have returned to you all the loss, whatever was lost by theft, you demanded from me,” and to whom it is also preached in Proverbs 24: “Deliver those who are drawn toward death, and those who are dragged to destruction, do not cease to save them. If you say: we knew it not; doth not he that pondereth the heart consider it? and he that keepeth thy soul, doth not he know it?” These prelates, who are also the watchmen of the Church, as it is said in Ezekiel 3: “I have made you a watchman to the house of Israel,” must ascend the watchtowers and watch diligently, so that whatever is about to come may be seen from afar, and determine if such dangers as mentioned here are in the Church. For as the interlinear Gloss says: “A watchman is one who is always positioned standing on high so that whatever is about to come may be seen from afar.” And if they foresee dangers, they should warn their subjects about avoiding them. Hence, on Isaiah 52: “The voice of your watchmen,” the Gloss says: “Watchmen are those who are on the watchtower, so that they may foresee all things and warn their subjects.” And on 1 Timothy 4: “In the last times some will depart from the faith,” the Gloss says: “Against whom, then, one must be especially vigilant, so that the warned Church may not be deceived by such men. For it is the duty of Bishops to resist false preachers, as the Gloss says in the beginning of 1 Timothy 1 with these words: “To Timothy, left in Asia as Bishop, the Apostle writes concerning the episcopal office, namely, how to resist false apostles.” Hence, in Revelation 2, the Apostle commends the Ephesian church with these words: “I know,” that is, “I approve your works, that is, your patience and labor.” And “because you cannot endure evil men;” Gloss: “that is, you neither correct nor expel them.” And “you have tested those who say they are apostles and are not,” that is, “those who say they are sent by God, so as to deceive more easily.” And “you have found them liars, and you have patience,” Gloss: “in evils which they themselves bring upon you through earthly powers.” And “you have endured for my name’s sake,” that is, “not for human praise.”
Similarly, Bishops have the power in their own dioceses to investigate crimes — that is, so that they may punish them without any obstruction from anyone, and, when necessary, publicly call upon the aid [of the secular authorities]. Extravagantes: ‘De officio ordinarii,’ chapter 1: “For they must purge their dioceses of wicked men, wherever they may be, after the manner of a provincial governor,’ ff. Extra., ‘On the office of the Ordinary,’ book I, chapter beginning, Preses. And this holds notwithstanding any privilege such as ‘Ergo,’ where a crime is concerned, or ‘Qua in provincia.’ [i.e., they have full jurisdiction where crimes occur in their province.] But most especially they ought to purge their dioceses of heresies or heretics and those who sow errors; otherwise, they are to be deposed, and others appointed in their place as Bishops who are both willing and able to do this, Extra. ‘De haereticis,’ chapter, Excommunicamus, section ‘Adicimus.’ And so, it is clear whose responsibility it is to investigate, anticipate, and expel from the Church the aforementioned perils — namely, the prelates. What follows…
CHAPTER 10
What punishment the prelates of the Church will incur, both in the present and in the future, if they are negligent concerning the aforementioned perils.
Regarding the tenth point, it should be known that if the Bishops do not carry out these things the blood of those who perish in those dangers will be required at their hands, Ezek. 3: “I will require his blood at your hand.” And besides this future punishment, they will also be punished in the present because as it was said to Daniel by a man of desires and standing in his rank, Daniel 10: “Come, that I may teach you what shall befall your people in the latter days,” so, on the contrary, for Bishops who do not stand firm in their office, that is, those who are negligent regarding the aforementioned matters, their hearts will be blinded, so that they cannot understand the dangers spoken of, nor can they guard against them, and therefore, they will perish in them. This is what is said in Isaiah 6: “Blind the heart of this people and harden their ears and close their eyes.”
Likewise, Church watchmen will also be punished because if they do not stand on their watchtowers to foresee and forewarn of the perils coming on the Church, so that by their negligence they will be seen to proclaim peace and security, then sudden destruction will come upon them and their subjects, according to what the Apostle says in 1 Thessalonians 5, speaking of the last times: “For when they say, peace and security, then sudden destruction will come upon them.”
Therefore, both prelates and their subjects will incur the aforementioned penalties if the prelates themselves are negligent regarding the aforementioned matters.
CHAPTER 11
Although the perils have been prophesied [as certain to come], they can, nevertheless, be repelled for a time if they are vigorously resisted.
Concerning the eleventh point, lest prelates, whose duty it is to repel the said dangers, might say that since the Apostle has prophesied that it will be so we cannot repel these dangers, the same Apostle meets this objection in 2 Timothy 3, saying: “What persecutions I endured at Antioch, Iconium, and Lystra, the Lord delivered me from them all.” Therefore, if the prelates, whose duty it is to defend the Church, oppose them courageously by bravely resisting those deceivers, their deception will be revealed and they will be overcome. Just as Moses, despite angering royalty and the Egyptians—who supported magicians named Jannes and Jambres—bravely stood against them and defeated them (they failed at the third sign in Exodus 8), showing that the magicians’ so-called wisdom was actually foolishness, so too, the Church prelates, symbolized by Moses, if they bravely resist deceivers despite upsetting kings, princes, and Christians (who are fooled by evil tricks, as Seneca tells Lucilius: “The people’s favor is sought by evil arts”), undoubtedly they will overcome them and reveal their foolishness which was previously considered wisdom. And this the Apostle foretells with these words: “But they will proceed no further;” Gloss: “By deceiving,” because soon they will fail, overcome by the Catholics, supported by the prelates, whose duty it is to defend the Church. 2 Tim. 3:9: “For their foolishness;” Gloss: “Which is now thought to be wisdom;” 2 Tim. 3:9: “will be manifest to all;” Gloss: “through the good,” supported by the prelates and helpers, “just as their foolishness,” namely of the magicians, “was made manifest through Moses,” who represents in figure the prelates.
See how their foolishness, once seen as wisdom, will be revealed. Christian prelates and people who trusted these deceivers for guidance and salvation, as if they were their spiritual fathers, will realize these deceivers have no real power over souls. When they see they were tricked, they will leave them and follow their true church leaders again. Then everyone will see that what seemed wise was actually foolish. Augustine compares these deceivers to a hen that gathers chicks that aren’t hers and claims them, but when the chicks realize she’s not their mother, they leave her, showing her foolishness. [….] Thus, it is clear the dangers could have been repelled for a time if the prelates had led with courageous resistance.
CHAPTER 12
How to proceed in repelling the said perils.
Concerning the twelfth point, namely how the said dangers themselves are to be repelled, it is to be known that six things are necessary for repelling them.
The first is to observe who those are that enter/penetrate the houses, and whether they have already come to the Church of Christ. This is commanded by Isaiah 21: “Go, set a watchman,” that is, “rouse the watchmen to watch for the said dangers.” Good watchmen do this diligently, according to what Isaiah says: “I am the watchman of the Lord, standing continually.”
The second is that when this has been discovered, it should be reported to those who do not know. Hence Isaiah 21, after saying: “You shall set a watchman,” immediately adds: “That he may announce whatever he sees.”
The third is that once they have been made known, it should be commanded to avoid them, as the Apostle says in 2 Timothy 3: “And avoid them,” where he is speaking about such persons.
The fourth is to prohibit them from the license of teaching or preaching because it is said in 1 Corinthians 15: “Their perverse conversations corrupt good morals,” and, indeed, they have or will have conversations because as it is said in 2 Timothy 3: “Just as Jannes and Jambres resisted Moses, so these also resist the truth.”
The fifth is to command those who are of that sect abandon it because such will finally abandon Christ, 2 Timothy 3: “Men corrupted in mind, reprobate concerning the faith.”
The sixth sign is to forbid those who are not of the sect from becoming part of it because that sect “will not advance,” by learning or teaching, “but their folly will become evident to all,” 2 Timothy 3. If these six things were sufficiently done, the dangers mentioned regarding “penetrating homes” would be repelled.
As for all the false ones generally, it must be known that it is necessary to likewise avoid them. Hence, concerning them it is said at the end of Romans: “We beseech you, brethren, to mark them;” Gloss: “That is, to discern them.” Romans 16: “Because they cause divisions and offenses contrary to the doctrine which you have learned;” Gloss: “from the Apostles.” And in this he touches on the false ones, whom throughout the whole epistle he advises to beware of and to avoid; for such people “do not serve Christ the Lord, but their own belly;” Gloss: “They flatter some, and detract others, so that they may satisfy their own belly, and thus [Romans 16]: “through smooth words and blessings seduce the hearts of the innocent.” Gloss: “With flattering words they commend their own tradition, by which they deceive the hearts of the simple.”
Concerning the idle, wandering, and curious ones to be avoided, since they are often false as well and therefore, dangerous to the whole church and live in opposition to the doctrine of the Apostle, it must be noted that the Apostle says in 2 Timothy 4: “We command you, brethren, in the name of our Lord Jesus Christ;” Gloss: “By the authority of Christ, we command you;” [2 Thess. 3:6]: “that you withdraw yourselves from every brother walking disorderly.” Augustine, in his book, On the Work of Monks, when he quotes this saying of the Apostle, puts ‘disorderly’ (‘inquiete’) in place of the phrase ‘in an orderly manner’ (‘hic ordinate’). And later he says: “And this was not only according to the tradition they received from us — for you yourselves know that we were not disorderly among you;” Gloss: “Like those who mind others’ business, wandering here and there, nor did we eat anyone’s bread for free, but in labor and hardship, working day and night.” Thus, it is clear how these dangerous men must be avoided and how the aforementioned perils, which are threatened through them, must be repelled.
But if the prelates of the Church wish to curtail preaching by the aforementioned means and, consequently, the perils that follow from it, they should provide that neither they nor anyone else be able to demand or accept payment, for without a doubt, if they did not receive it, they would not preach for long, as the Gloss says on 1 Corinthians 11: “To cut off occasion for those who desire occasion.” Gloss: “The Apostle took away the opportunity for the pseudo-apostles to receive expenses, for he knew that if they did not receive them, they would not preach for long.” For there are two things that provide fuel for their preaching, the first, because they want to live idly off the Gospel, second, because they want to live mostly on curiosity, that is, on procuring other people’s business, both of which are unlawful for them.
For indeed, those who are not Apostles nor have their authority cannot live by the Gospel, as it is established from that passage in 2 Thessalonians 3: “Working night and day;” the Gloss says: “Then these pseudo [apostles] ought not to live from labor, who do not have this authority,” namely “to live by the Gospel.” Likewise, 1 Thessalonians 2: “Nor did we ever use this authority, although we could have been a burden, just as all the Apostles of Christ;” Gloss: “He calls the duty of apostolic authority a burden because of the pseudo [apostles], who unreasonably demanded that burden from the people.” Augustine also expressly says this in the book, De opere monachorum, speaking of certain regulars who wanted to live by the Gospel, thus saying: “But these brothers arrogantly presume (as I think) to have such authority, namely, to live by the Gospel.
But that they are not allowed to live by curiosity or from managing another’s business is clear through the Apostle saying in 2 Thessalonians 3: “Yet we were not disorderly among you;” Gloss: “Like those who take care of others’ business, wandering here and there,” and [2 Thess. 3:11]: “For we hear that some among you walk disorderly, doing no work, but are busybodies;” Gloss: “With others’ affairs, and thus they deserve to be fed; which done is contrary to the Lord’s discipline; for their god is their belly, who provide for themselves with the necessary care [which should be given sheep].” These truly can be said to meddle in secular affairs because from such care they often gather great wealth, against the Apostle saying in 2 Timothy 2: “No one engaged in warfare entangles himself with the affairs of this life;” Gloss: “Those affairs are secular when the mind is occupied with the care of gathering money without bodily labor; for such care does not work with the hands.”
Likewise, that such should live by the labor of their bodies—indeed, that all Christians who have no other means of support should do so, provided they are strong in body, notwithstanding that they may be engaged in spiritual works, which are better—the Apostle says in 1 Thessalonians. 4: “Work with your hands, just as we told you, and live honorably in the eyes of outsiders, so that you will not be dependent on anyone;” Gloss: “Do not detract;” and in 2 Thessalonians 3, he repeats the same, saying: “For when we were with you, we commanded you this, that if anyone will not work, neither shall he eat.” Gloss of Augustine: “Some say that this ought to be understood of spiritual works. Otherwise, if it were understood of bodily work, such as agriculture or the like, it would seem contrary to the Lord’s saying: Do not be anxious, saying: What shall we eat, etc. But they vainly try to cast darkness upon themselves and others, so that what charity usefully commands, they not only do not want to do but also do not want to understand, since in many other places of his epistles, the Apostle very clearly teaches what he means here. For he wants servants to do bodily work to live, lest they be compelled to beg for necessities because of poverty.”
If it is asked: What kind of peril is there in seeking alms, or in begging? We answer, because those who want to live by begging become flatterers, detractors, liars and thieves who flee from righteousness. Hence, the Apostle says in 2 Thessalonians 3: “Moreover, brethren, we do not want you to be unaware how you ought to imitate us.” Augustine’s gloss: “The Apostle gave himself as an example to those among the common people who were in want, so that they might learn not to lose their freedom.” And below: “Anyone who regularly dines at someone else’s table, living in idleness, is bound to flatter the one who feeds him — while our religion summons men to liberty.” Behold, the peril of flattery. Also concerning I Thessalonians 5: “We ask you, brothers, to recognize those who labor in the Gospel.” The Gloss says: “As riches produce negligence of salvation, so poverty, while seeking to be satisfied, turns away from righteousness.” And Proverbs 30: “Give me neither poverty nor riches.” And below: “Lest I be full and deny you and say, ‘Who is the Lord?’” The Gloss: “Lest abundance or lack of temporal things cause me to forget eternal things.”
But someone will say: Is it not the work of perfection to leave all things for Christ, and afterwards to beg for Christ? We answer: To leave all things for Christ and to follow Christ, imitating Him in good works; this is the work of perfection. Luke 18: “Sell all that you have and give to the poor and follow me;” the Gloss: “By doing well.” It does not say by begging, for this is prohibited by the Apostle, as stated above.
But how should a perfect man live, after he has left all things? We answer: Either by working bodily with his hands, or by entering a monastery, where he may have the necessities of life. About the first, it is said in Luke 12: “Sell what you possess and give alms;” the Gloss: “So that after consuming all our things together for God, we may then work with our hands by which we live.” About the second, it is said in Acts 4: “All that they had was common to all, and there was no one among them in need.” On this, the ecclesiastical constitution was issued in the 12th question, chapter 2, “Seeing,” where it is said about the goods of the Church: ” Bishops and their faithful stewards will minister all necessities to those who wish to live a common life, as best they can, so that no needy person may be found among them.” And below: ” If anyone in modern or future times is found who tries to uproot this, let him be struck by the aforementioned damnation.”
It is also established as true by the example of the Lord, who had money bags, John 12, where it is said of Judas that he was a thief and had the money bags. The Gloss: “Keeper of the money bags of the Lord.” Augustine on John 12, q. I, chap.17: “The Lord had money bags and preserved what was offered by the faithful and gave to his own necessities and to others in need.” Likewise, both the Lord and all the Apostles brought Christian women around, who provided them with services and supplied necessities, as the Gloss says on 1 Corinthians 9: “Have we not power to lead a woman, a sister, around,” etc. But after the Lord supplied the Apostles with necessities from His money bags, as has been said, and then physically departed from them through death and resurrection, they did not turn to begging. Although the Apostles were preachers and ought to have expenses from those to whom they preached, yet they asked nothing of them nor begged, but sought their livelihood by their lawful craft when they had no other means of living. Hence on John 21: “Simon Peter says to them, “I’m going fishing.” The Gloss says: “After they had received the Spirit of inspiration following his words, ‘As the Father has sent me, so I send you,’ they suddenly became Apostles, who had been fishermen not of men but of fish.” And it is to be known that they were not forbidden to seek their livelihood by their lawful craft, the integrity of the Apostleship being preserved, when they had no means of living, and thus God added to their labor the necessities which he promised.” They received what was offered to them. For the Apostles knew that it must not be given out of necessity or sadness, and therefore they asked nothing. II Corinthians 9: “Each one must give as he has decided in his heart, not reluctantly or under compulsion, for God loves a cheerful giver;” the Gloss: “He who gives because of present shame, or to be rid of an annoying interrupter, loses both the thing and the merit.” And therefore, they were content with what was offered and sought the remaining necessities by the labor of their hands. Hence on Luke 10, concerning: “Eating and drinking whatever they provide;” the Gloss: “He allows expenses from preaching, yet so that they be content with what is offered, food and drink.” For the bread of the Apostles must be free; indeed, the Apostles were unwilling to accept even when asked, fearing that those who offered might be burdened. Hence in 2 Corinthians 8 the Apostle says: “With much urging we begged Titus, and with many exhortations we encouraged him;” the Gloss: “Fearing not to assent to them so that we might allow them to have the grace and communion of the ministry which happens among the saints, that is, they begged us that it be permitted them to give their things, not as their own, but as common.” Hence on 1 Corinthians 9: “Who feeds a flock and does not eat of the milk of the flock;” the Gloss: “The milk of the flock is said to be whatever is given by the people to their leaders.” With these words, the Apostle sufficiently indicates that he did not appropriate to himself more than his due nor to his fellow Apostles, but as the Lord established: those living by the Gospel ate free bread taken from those to whom they preached the free grace. Moreover, those receiving did not seek their own benefit, but the merit and fruit of the givers. Philippians 4: “I seek not the gift, but the fruit,” says the Apostle.
However, nowhere is it found that the Lord or his Apostles begged. For when He asked water from the Samaritan woman, John 4: “Give me a drink,” it was not begging, since the use of water is common; nor did He want to drink physical water, as He had not yet eaten and since He had sent the disciples into the city to buy food, as is said there; rather, He was asking from her “spiritual water,” that is, “faith,” and was admonishing her “to ask for the Holy Spirit herself,” as the Gloss says.
Moreover, it is evident that the Lord Christ could not beg from those to whom He preached: for it is established that He was “the shepherd,” John 10: “I am the good shepherd.” Also, He “was sent to the lost sheep of the house of Israel.” But to take expenses as a “shepherd” or “preacher” from those whom He feeds as a flock is not begging, but authority, as the Gloss says on 2 Timothy 2: “The hardworking farmer should be the first to receive a share of the crops.” Therefore, since Christ was “the Shepherd and sent to preach,” it follows that He could not beg from those to whom He preached. Indeed, whoever says that He begged does not say that He was a Shepherd, nor that He was sent by the Father, and consequently not the Messiah promised in the law nor the Son of God. Hence, whoever said or says this destroys the foundation of the Christian faith and is not only a heretic but also a heresiarch.
Also, what the Lord says in Luke 15: “Zacchaeus, hurry and come down,” etc., was not begging, but courteous. For the Lord knew that Zacchaeus had the intention to invite although he had not yet invited Him. Hence the Gloss: “He is invited though not yet invited because even though he had not yet heard the voice of the inviter, he nevertheless heard the intention.”
However, begging is not permitted for those who are physically able as stated in human law, in the chapter concerning able-bodied beggars in the Law “Unica” and 31st question, 1st chapter, “How about virgins?” Hence Jerome and the Apostle say in 1 Timothy 5: “A widow is to be put on the list only if she is not less than 60 years old”……”But to be supported by the alms of the poor.” And below: “Therefore age is prescribed so that only those widows who can no longer work should receive the food for the poor.” And in Unica, the 82nd question, 1st chapter, it is said: “A Bishop should provide as much food and clothing as possible to the poor or infirm who are not able to work with their own hands due to weakness.” Therefore, alms should not be given to the able-bodied or strong to work, especially since by disregarding the command of the Apostle, 1 Thessalonians 3: “Work with your own hands, as we commanded you,” they unjustly beg, and we ought not give them what they ask for but rather give correction. Matthew 5: “Give to him who asks of you;” Gloss: “And if he does not ask for what is better, then give him what is better, once you have corrected the one who asks unrighteously. Better to take food from the hungry if, feeling safe about his meals he ignores righteousness, than to share bread with him so that, deceived by unrighteousness, he may go along with it,” question 5, chapter, “Not all.” Likewise, if a cleric receives alms of the poor or one who can be supported by the work of his parents, he commits sacrilege, and by abusing such things he eats and drinks judgment upon himself, as is read in question 16, 1st chapter, “Because whatever.” Thus, it seems that one who is physically able, who can live from his own labor or otherwise without sin, if he receives alms meant for poor beggars, he commits sacrilege.
But someone will say: There are some regulars whom the Church has allowed to beg for a long time or at least tolerated it, although physically able. Should such people be permitted to beg perpetually?
We answer ‘no,’ since it is done against the Apostle and other aforementioned Scriptures, and “the long duration of time does not lessen sins but increases them,” Extra., “On simony,” chapter, Not enough: “Therefore, even if it were confirmed by the Church through error, nevertheless it ought to be revoked once the truth is discovered.” For “we do not deny that the sentence of the Roman See can be changed for the better,” 31st question, 9th chapter, The sentence. And just as “truth, when stirred up, often shines more brightly into the light,” so also “those harmful things recalled to judgment are judged more severely and without pardon,” that is, with greater severity, so that it is no longer fitting for the condemned to repent thereafter, “For it is a divine fruit that justice is often served,” thus it is read in 35th question, 9th chapter, Serious.
And what some say, that it is of greater perfection to have nothing, neither in one’s own possession nor in common, rather than to have nothing of one’s own but to have something in common, as monks do, is contrary to the truth, since Prosper says in the 12th question, 1st chapter: “It is expedient to possess the Church’s resources.” And below: “By this it is sufficiently shown that one ought to despise having possessions for the sake of perfection, and that the possessions of the Church, which are certainly common, can be held without hindrance to perfection.” Therefore, having common possessions does not hinder nor diminish the perfection of the regular religious.
Thus, it clearly appears from these sayings that neither the preacher nor any other Christian is permitted to beg perpetually if they can obtain the necessities of life elsewhere without sin. It is also evident that through the removal of begging or seeking the necessities of life, the usurpation of preaching by false preachers is taken away. And thus, it is clear how the perils that threaten the Church through those false ones who penetrate homes, and through other false ones, such as idlers, curious people, and vagabonds, can be driven away by the Church.
CHAPTER 13
How these deceivers may be recognized so that they can be avoided by prelates and shunned by men.
Concerning the thirteenth point, lest anyone should say, how can these deceivers be kept away by prelates and avoided by men, unless they are known? But how can they be known, or where are these deceivers found, or from where do they come? Therefore, we, the aforementioned teachers, willing to inquire into how prelates can be led astray by this, will assist in this by examining the Scriptures, with the Lord’s permission.
It is certain that these deceivers will not be from the barbarous Gentiles or Jews, but they will be from [professing] Christians, as the Apostle says about them in 2 Timothy 3: “Having the appearance of godliness;” Gloss: “That is, of the Christian religion.” Therefore, it is established that they will be from [professing] Christians.
Also, it must be known that since among Christians there are some openly evil, some secretly evil who seem to be good, these deceivers will not be found among the openly evil, but among those who seem to be good, as the Gloss on Matthew 7 says: “Beware of false prophets;” Gloss: “Who humble themselves in humility and false religion.” And on 2 Corinthians 6: “In sincere love,” the Gloss says: “The false pretend love in order to deceive.” It remains therefore that they will be among the apparent good, otherwise they could not deceive.
Also, since among the secretly evil who appear good, some are always devoted to the study of letters, while some are not always so devoted, these deceivers will be found among those who are always devoted to the study of letters. Hence, the Apostle says about them in the same place, 2 Timothy 3: “Who will always be learning.” And what follows, “yet never able to come to the knowledge of the truth,” is to be understood of the truth of life and good works leading to eternal life, to which they will ultimately not come. For although they know much about the true meaning or proclamation, they will not come to it, that is, ultimately they will not come to the truth of life and good deeds, about which the Lord says in John 3: “He who does the truth comes to the light,” according to what Augustine distinguishes concerning truth in his book, On Truth. Indeed, ultimately “they will resist the truth, just as Jannes and Jambres resisted Moses,” as it follows in the same place. For the Apostle called the knowledge of truth the way that leads to life. Hence, on the phrase: “never able to come to the knowledge of the truth,” the Gloss says: “They will always walk and never come to life. But we must always walk in the way until we reach eternal life, to which the way leads.” Thus, it appears that among them are found those who are always devoted to the study of letters.
Also, that deceivers are found among the learned, Gregory XIII in his Moral Commentary on Job which says: “My enemy has looked at me with terrible eyes;” Gregory says: “Just as Incarnate Truth in His preaching chose the poor, the ignorant, and the simple, so, on the contrary will Antichrist preach his falsehood, choosing the cunning and double-minded and those having the knowledge of this world, that is, ‘such as will turn the knowledge they have to the cunning of this world.'”
Also, among the learned, the quarrelsome are to be sought, not among just anyone, but among those whose counsel is considered precious, greatest, and best, as if one were consulting God, as is said of Ahithophel in 2 Samuel 16: “But the counsel of Ahithophel, which he gave in those days, was as if one consulted the Lord; whether he was with David or with Absalom.” These, however, are rightly signified by Ahithophel, who was first with David and afterward joined Absalom; thus, these first adhered to Christ, 2 Timothy 3: “Having the appearance of godliness;” Gloss: “They will receive the same sacraments with us;” but in the end they will be opposed to Christ because they depart from Christ and from His faith. 2 Timothy 3: “men of corrupt minds, reprobate concerning the faith.”
Also, among those devoted to the study of letters, some are bound to the precepts of the Lord, and not to counsels; others, indeed, to both precepts and counsels; namely those who vow the highest poverty, highest humility, and highest continence. And these will be seen among the members of the Church as chosen members. Among these, however, the deceivers will be found, who persecute the Church by usurping the power of the Church for themselves and finally leading the faithful of Christ into error, as stated above. And this Gregory says concerning Job 30: “At the right hand of the East, there calamities rose up;” Gregory: “At the right hand of the East calamities arise immediately because these men spring forth to persecute the Church; men who were believed to be chosen members of the Redeemer.” Thus, since those who bound themselves to counsels and profess those three things mentioned above are believed to be chosen members of the Church, it follows according to Gregory that these deceivers are found among those who have bound themselves to the counsels and vow the highest poverty, continence, and humility.
Also, the fact that these deceivers seem to be found among those who will appear holier and wiser in the Church can be understood through what the Gloss says on Matthew 2: “It will happen that Herod will seek the child to destroy him;” Gloss: “As soon as Christ appeared in the world, persecution began against him, which symbolized the persecution of the saints.” According to this Gloss, just as those who opposed Christ at His first coming, namely, the scribes and Pharisees who appeared holier and wiser than others, so, too, will those at the end times appear wiser and holier than others who are in the Church, yet will resist the witnesses of Christ and the preachers of truth.
Therefore, these deceivers are found among Christians who appear pious, always devoted to the study of letters, cunning and knowledgeable, always famous in giving counsel, bound not only to the precepts of the Lord but also to their counsels; and as such will appear holier and wiser in the Church. Therefore, they will be believed to be chosen members of the Redeemer. And for this reason, they will harm the Church strongly and suddenly because they are not strangers to it, but are considered as if in the very bowels of the Church due to their esteem. And this is what Gregory adds in the aforementioned Gloss on Job 30, saying: “He rightly asserts that they immediately rise up against the Church, because while they are not strangers, it is suddenly persecuted by them, and immediately evil things happen.” Now we see counterfeits are gradually gathered in the Church, hypocrites under the guise of religion, so that they may produce a great multitude from themselves and others, who will follow them and the coming Antichrist. Hence, on 2 Thessalonians 2: “Now the mystery of iniquity is at work;” the Gloss says: “Augustine, taken from the book, The City of God, chapter 19: ‘Some think this saying is about the evil and false who have long been in the Church so they reach such a number that they make a great people for the Antichrist. And this saying seems to be the mystery of iniquity because it seems to be hidden.’” Thus, it appears that among pseudo holy men these deceivers and others are to be sought and found.
CHAPTER 14
Many signs, some infallible, others probable, through which the aforementioned men can be recognized.
Concerning the fourteenth point, besides the deception already done, since the aforementioned deceivers will say they are Apostles or sent by God to preach and save souls through their ministry, according to the Apostle in 2 Corinthians 11: “For such are deceitful workers, transforming themselves into apostles of Christ,” therefore, we will show some infallible signs, and others probable, through which pseudo-apostles can be distinguished from true Apostles.
The first sign may be seen because true Apostles do not enter/penetrate homes nor lead honorable young women captive to sin, as some pseudo-apostles do, according to 2 Timothy 3: “From these are those who enter/penetrate into homes,” etc. This was already expressed above in the second and fifth chapters. Therefore, those preachers who enter/penetrate homes and lead honorable young women captive to sin are not true Apostles, but pseudo-apostles.
The second sign may be seen because true Apostles do not deceive the hearts of the faithful with composed words, commending their own traditions, as pseudo-apostles do. Romans (last chapter): “Through sweet speeches and blessings they deceive the hearts of the innocent;” Gloss: “With composed words they commend their own traditions, by which they deceive the hearts of the simple.” They deceive simple people by claiming divine support, leading them into their sect, which they call religion. Those who were once innocent become cunning, hypocritical, and false prophets, entering homes with others and sometimes becoming worse than before. Hence, Matthew 23: “Woe to you, scribes and Pharisees, hypocrites, who travel sea and land to make one proselyte; and when he is made, you make him twice as much a son of hell as yourselves.” Therefore, those who do this are not true Apostles, but pseudo.
The third sign may be seen because true Apostles, if they are corrected, endure patiently. 2 Corinthians 12: “The signs of my apostleship were performed among you with all patience,” etc. Gloss: “The Apostle recalls patience, which pertains to the conduct of preachers.” Therefore, those who do not endure correction are not true Apostles; indeed, they show themselves not to be true Christians. 1 Corinthians 12: “No one can say ‘Jesus is Lord’ except in the Holy Spirit;” Gloss: “Christians must humble themselves to allow themselves to be corrected patiently, not to be led astray by flattery.” Also, such show themselves to be carnal, although they pretend to be spiritual. Galatians 4: “Am I therefore become your enemy by telling you the truth;” the Gloss: “No carnal person wants to be corrected when he is in error.” Therefore, those preachers who do not endure correction do not seem to be true Apostles, but false ones.
The fourth sign may be seen because true Apostles do not commend themselves. 2 Cor. 4: “For we do not preach ourselves.” 2 Cor. 10: “For we dare not make ourselves of the number or compare ourselves with some that commend themselves;” Gloss: “Like the false ones, who commend themselves by certain acts, God does not commend them.” Likewise, true Apostles, although through their good works they make themselves commendable before all the conscience of men, not only before the eyes, as the Apostle says in 2 Cor. 4: “Commending ourselves to every man’s conscience in the sight of God,” nevertheless they do not commend themselves in comparison to others. Hence, there the Gloss says: “Making yourselves commendable without comparison to others.” Indeed, they prefer the virtues of others to their own. Hence, at the end of 2 Peter: “As also our beloved brother Paul, according to the wisdom given to him by God, writes to us.” Gloss: “The first of the Apostles, having forgotten his primacy and the keys given to him, marvels at the wisdom given to Paul, which is the custom of the elect: to admire more the virtues of other elect than their own.” And Phil. 2: “In humility esteeming others better than themselves.” Therefore, those who do the contrary, saying that their status or their teachings are better than others, if they are preachers, are not true Apostles, but false ones, etc.
The fifth sign may be seen because true Apostles do not need letters of recommendation nor do they make themselves recommended by men to other men through letters. The Apostle says in 2 Cor. 3: “We do not need letters of recommendation, like some;” Gloss: “Like the false ones.” Therefore, those who make themselves recommended are not true Apostles, but false.
The sixth sign may be seen when false apostles rejoice in being [personally] commended rather than for the doctrine of God [they preach], but true Apostles are the opposite. 1 Thess. 2: “Nor seeking glory from men;” Gloss: “This refers to the false ones who wished to be commended more than God’s doctrine. But the Apostle, who does not seek glory at present but in the future, made himself humble so that God’s preaching might be exalted.” Therefore, those wretches who want to be commended more than God’s doctrine are not true apostles.
The seventh sign may be seen because true Apostles do not preach unless they are sent. John 10: “How shall they preach, except they be sent?” Gloss: “They are not true Apostles unless they are sent, for no signs of virtues bear witness to them.” Who are sent was referenced above in chapter 2. Therefore, those who preach without being sent are false apostles.
The eighth sign may be seen when pseudos, who do not have authority from God, claim authority in their own name. Hence, 2 Cor. 10 concerning this: “For we dare not make ourselves of the number, or compare ourselves with some,” etc. The Gloss says: “False ones have not received power from God, but want to usurp dominion, claiming authority in their own name.” And therefore, although they may perhaps say they are sent by God through inspiration, as all heretics say, nevertheless, unless they prove their mission either through spiritual prophecy like John the Baptist, saying: “I am the voice of one crying in the wilderness,” as Isaiah the Prophet says [John I], or through a miracle, like Moses, who turned his rod into a serpent, Exodus 7, they must be excommunicated until they cease preaching: Extra. “Of heretics, chapter, When from injunction, etc. And however many miracles they might perform, nevertheless, these would not be sufficient testimony of their mission since miracles are often performed by evil ones. I. q. I. c. “Let us not fear”; and especially in the end times of the Church, where miracles must be suspect, since the Lord says so in Matthew 23: “False prophets will arise and will show great signs and wonders.”
Therefore, those who claim authority in their own name, since they do not have it from God, are not true Apostles, but false.
The ninth sign may be seen when false preachers, feigning wisdom in superstition and humility, call their own traditions ‘religions’ — which are really sacrilege because they usurp the rights of others, boasting in flocks that do not belong to them. Hence, the Apostle in Colossians 2, speaking of the pseudo, says: “According to the precepts and doctrines of men, which indeed have the appearance of wisdom in superstition and humility;” the Gloss: “That is, in simulated religion because they apply the name of religion to human traditions so that what is really sacrilege is called religion, since anything done against authority is devised with a sacrilegious mind.” It is certain that to wish to rule over a foreign people without the mandate of the parish priest is against authority — that is, against God. Deuteronomy 23: “When you enter your neighbor’s vineyard, you may eat grapes as much as you please; but you shall not carry any away in your container.” The Gloss: “In the church of another Bishop, another may correct or admonish certain individuals, but he is not permitted to correct the entire flock or handle major affairs; and what is not permitted to a Bishop in a foreign diocese, it is clear is not permitted to one who does not hold jurisdiction.” This pertains to what is read in 6 q. 3 c. ‘Scriptum est,’ and throughout 9 q. 2. Therefore, those preachers who call their traditions ‘religion,’ — though made contrary to God or to the divine Scriptures — are not true Apostles, but pseudo.
The tenth sign may be seen when false ones, who do not have the power they claim because they are not evangelists or dispensers of the sacraments, yet want to live by the Gospel and not from the labor of their hands, contrary to the saying of the Apostle in 2 Thess. 3: “Nor did we eat anyone’s bread without paying,” etc. Gloss: “Then these false ones ought to live more from labor who do not have this power, which we have,” namely, “the power to live by the Gospel.” And Augustine says this more explicitly in the book, On the works of Monks, in these words: “But these brothers of ours rashly arrogate to themselves, as I think, that they have such power, namely, to live by the Gospel. For if they are evangelists, if they are ministers of the altar, if they are dispensers of the sacraments, I confess they have it.” This is as if he said: “If such are not, they do not have the power to live by the Gospel.” Therefore, those preachers who want to live by the Gospel, though they do not have the power to live by the Gospel or to dispense sacraments, are not true Apostles, but false.
[N. B. The following is a repeat of the sixth sign.] The eleventh sign may be seen when false apostles rejoice in being commended [i.e., themselves personally] rather than for the doctrine of God [which they preach], but true Apostles are the opposite. 1 Thess. 2: “Nor seeking glory from men;” Gloss: “This refers to the false ones, who wished to be commended more than God’s doctrine; but the Apostle, who seeks not present but future glory, made himself humble so that God’s preaching might be exalted.” Therefore, those preachers who want to be commended more than God’s doctrine are not Apostles, but false.
The twelfth sign may be seen because true Apostles preach solely for God and the salvation of souls, not for temporal gain. 2 Cor. 3: “We do not preach ourselves;” Gloss: “Our preaching does not aim at our own glory or profit, but at the glory of Christ.” But the preaching of false ones tends to be the opposite. Hence, on Phil. 1: “Whether by occasion or by truth Christ is preached,” the Gloss says: “False ones evangelize opportunistically, seeking their own aggrandizement either monetarily or [by receiving] honor or human praise, desiring to receive gifts by any means, not so much seeking the salvation of him to whom they preach as it is to seek their own advantage.” And below: “Whoever seeks anything from God besides God does not seek God purely.” Hence, 2 Cor. 13: “I do not seek what is yours.” Gloss: “Namely, not your riches in gold or silver, but you.” Gloss: “Which would not otherwise happen unless he refrained from [asking for] monetary expenses.” And below: “So that understanding he prefers them to money, they might finally recognize his affection toward them.” Therefore, those preachers who preach for temporal gain or for worldly honor or for human praise are not true Apostles, but false.
But how will it be known who or when they preach for their own glory, since they themselves praise God? We answer, when they preach uncalled, 2 Cor. 12: “He who glories, let him glory in the Lord.” Gloss: “Which he cannot do, unless power is given him from the Lord.” For such a one, if he preaches, seeks his own glory, and it is established that he does not have power from the Lord because he is not called by God, that is, by the Church. Hebrews 5: “Nor does anyone take this honor upon himself, but he who is called by God as Aaron.” Gloss: “He is called by God who is rightly called by the Church.”
The thirteenth sign may be seen when pseudos pretend to have greater zeal for souls than the rulers and pastors of the churches, while, nevertheless, they do not have care for them, contrary to what the Gloss says on 1 Thess. 2: “We became as little children among you, as a nurse cherishes her own children;” Gloss: “A woman nourishes other children for payment, not out of love, but her own she nourishes truly out of affection.” Therefore, those preachers who pretend to have greater zeal for souls than their rulers do not seem to be true Apostles, but false.
The fourteenth sign may be seen when false apostles strive for eloquence or the careful composition of words, while true Apostles do not; 2 Cor. 11: “For though I am unskilled in speech, yet not in knowledge;” Gloss: “The Apostles were not eloquent, but the false ones compose their words.” Also, on the same passage another Gloss: “The Corinthians preferred false apostles to the true ones because of the meticulous finish of their speech.” Likewise, 1 Cor. 1: “Not in the wisdom of words, lest the cross of Christ be made of none effect;” Gloss: “Not in elegance or adornment of words because the Christian religion does not need pomp and ornate speech.” Also 1 Cor. 2: “Which we speak, not in the words which man’s wisdom teaches;” Gloss: “As false ones do.” For the Apostle preferred to show those things, namely, his words by the purity of truth alone, rather than to embellish them with eloquence. Therefore, those who strive for eloquence or the careful composition of words are not true Apostles, but false.
The fifteenth sign may be seen when false apostles flatter for the sake of gain, while true Apostles do not flatter men. Of whom Ezekiel 13 says: “Woe to the women who sew pillows under every armpit and make kerchiefs on every head of every age,” Gloss: “That is, sweet flattery.” “And they have turned my people aside because they have made their hearts as an oven;” Gloss: “That is, for the feeding of the belly.” “To kill the souls that should not die;” Gloss: “Calling them dead if they do not give something according to their custom.” “And to keep alive the souls that should not live.” Also 2 Cor. 6: “In all things showing yourselves as ministers of God,” Gloss: “Ministers of God do not flatter men, as false ones do.” And therefore, true Apostles do not frequent the courts of princes and great men, knowing that Matthew 11 says: “Behold those who wear soft clothing and are in kings’ houses;” Gloss: “A strict life and preaching ought to avoid soft palaces, which are frequented by those clothed in soft garments.” Therefore, those preachers who dwell in courts and elsewhere flatter are not true apostles, but false.
The sixteenth sign may be seen when truth which seems unusually harsh is preached to the false ones, they growl and bark against it. Hence, the Apostle says of them in Phil. III: “Beware of dogs.” Gloss: “That is, recognize them to be dogs, not by reason alone, but by habit, barking against unusual truth.” And below: “They are rightly compared to dogs because just as dogs follow habit more than reason, so false apostles hold to the law of habit while irrationally barking and biting against the truth.” Also, 2 Tim. 4: “They will gather to themselves teachers to suit their own desires;” Gloss: “Who teach what they gladly hear because the truth will seem harsh to them.” Therefore, those preachers who bark against an unfamiliar and harsh truth, and who work to keep that truth silent, are not true apostles, but impostors.
The seventeenth sign may be seen when true Apostles are not received, they do not cause trouble but simply dismiss them so as not to appear to seek anything earthly. Matthew 10: “Whoever does not receive you, when you depart out of that city, shake off the dust from your feet.” Gloss: “So that you show that earthly desires are not in your affections.” Therefore, those preachers who strive through disputes to be received by men are not true Apostles, especially since the Apostle says in 1 Cor. 11: “If anyone seems contentious among you, we have no such custom, nor does the church of God.”
The eighteenth sign may be seen when true apostolic leaders do not stir up those whose favor they have gained to rise up against those who refuse to receive them. This is according to what is read in the Life of the Apostles Simon and Jude, [i.e., the apocryphal Passio SS. Simonis et Iudæ] where it says: “Then the enraged duke ordered a huge fire to be lit, so that the pontiffs might be cast into it there, along with all others who were trying to obscure the apostles of Christ. But the apostles threw themselves down before the duke and said: ‘We beg you, lord, do not make us the cause of their destruction, nor let us — who have been sent here for the salvation of men, to bring life to the dead — appear to kill the living.’”
Therefore, those preachers who stir up princes whose favor they have gained to rise up against those who do not receive them — or whom they hate — are not true Apostles of Christ, but pseudo.
The nineteenth sign may be seen when the Apostles of Christ not only have knowledge of those things which God has done, but also of those things which He will do at the end of the world. Hence, Revelation 3 [sic: 4]: “The [four] beasts were full of eyes before and behind.” Gloss: “Having knowledge of those things which the Lord has done and will do at the end of the world.” Therefore, those who say that they are ignorant of the dangers of the end times Church which have been foretold, or do not care about them or act ignorant, do not have eyes before and behind. Hence, they are not true Apostles. Therefore, when they say they are Apostles, they are false. [N. B. William does not view the four living creatures as mere beasts, but rather as superior Church leaders, as are the Apostles.]
The twentieth sign may be seen because true Apostles do not covet the temporal goods of those to whom they preach; by this they are distinguished from wolves — that is, from false prophets. Hence, Acts 20: “I coveted no man’s silver, gold, or apparel.” The Gloss: “By this, wolves are recognized because they covet such things.” And further: “These hands ministered to my own needs and to those who were with me.” The Gloss: “An example of working, even for Bishops — a sign by which they are distinguished from wolves.” Those who ask for things from those to whom they preach or when someone else asks in their name, appear to commit simony in the manner of Gehazi. We read about him in 3 Kings 5 [sic: 2 Kings 5], when he asked for clothes from Naaman the Syrian, to whom his lord and master Elisha had given the grace of healing. And for this reason, it is said that Gehazi sold the grace of healing to Naaman the Syrian, although he asked for those clothes without his master’s knowledge, as Gregory Nazianzen says in [Gratian’s Decretum], 1 q. 1, chapter ‘Qui studet.’
But someone will say: Can a preacher not ask for expenses from those to whom he preaches, at least by begging?
We answer: If he preaches with authority, as a true shepherd feeding his flock with the food of the word of God, he may receive expenses, but then it is not begging, but authority. 2 Tim. 2: “The hardworking farmer ought to be first to receive a share of the crops.” Gloss: “This makes the virtuous evangelist secure and willing to understand that it is necessary for him to receive from those whom he feeds as a flock; this is not begging, but authority. But nowhere in the sacred Scriptures is it found that a preacher may beg. Begging is prohibited to every Christian by the Apostle and is abhorred by Solomon and reproved by Augustine and other holy interpreters, [i.e., Psalm 37:25], as shown above in chapter 12. Thus, it is clear that true Apostles do not desire temporal goods from those to whom they preach, nor do they even beg for them. Therefore, those who ask from those to whom they preach, or another asks on their behalf, do not seem to be true Apostles, but false.
The twenty-first sign may be seen when true Apostles are patient in tribulations and do not repay evil for evil. Hence, Matthew 10: “Behold, I send you out as sheep among wolves.” Gloss: “He who takes up the place of preaching ought not to inflict harm, but to endure it.” Therefore, those who do not endure evil but rather inflict it are not true Apostles, but false.
The twenty-second sign may be seen when true Apostles are poorly received at their first coming, as the Lord says in Matthew 23: “You will be hated by all men because of my name,” but afterwards they overcome according to 1 John 5: “Everyone who is born of God overcomes the world.” However, on the contrary, those who rejoice and are well received at the beginning, but are rejected in the end, are not seen to be true Apostles, but false.
The twenty-third sign may be seen because true Apostles do not go to preach to those who already have other Apostles [to guide them] because they do not wish to glory in other people’s flocks. Romans 15:20: “But I have made it my rule to preach the Gospel only where Christ was not known, so that I would not build on another man’s foundation.” And in 2 Cor. 10 the Apostle says: “We do not boast beyond measure of the labors of others.” The Gloss: “Where another had laid the foundation of faith.” Again, in the same: “Not having a spirit to boast about another’s thing,” that is, “in another’s entrusted administration.” Especially since Gregory says in the Moral: “When a higher office is commanded, he who obeys to receive these things empties the merit of his obedience, if he longs for it of his own accord.” Likewise, Augustine: “Seek the honor of God, not your own.” Likewise, Chrysostom: “Primacy flees from the one who desires it and shuns the one who desires it.” Therefore, those who, without being invited, seek and delight in preaching to other people’s flocks—which is an office of honor, especially in councils, synods, and great assemblies, as well as in the courts of kings, princes, and prelates—are not true Apostles.
The twenty-fourth sign may be seen when true Apostles may perhaps make great progress in the Church, yet do not exalt themselves nor wish to be exalted. Ezekiel 3: “Son of man, I have made your face like adamant.” Adamant is a despised form, for it attracts iron and does not change or exalt itself because of it. Similarly, a true Apostle who attracts sinners and very hard men by his preaching, like iron, does not exalt himself because of it. Also, Luke 17: “When you have done all the things commanded you, say: ‘We are unprofitable servants.'” Psalm [115:1]: “Not to us, O Lord, not to us, but to your name give glory.” Therefore, those who boast arrogantly of the fruit they produced in the Church of God, saying: “We have enlightened the converted Church, which before our times was blind, and we have extinguished the flame of sins in the Church of God,” when perhaps they have promoted hypocrisy more than true virtues, are not true Apostles but false ones, of whom David says: “Their mouth has spoken arrogance,” [Psalm 17:10].
The twenty-fifth sign may be seen because true Apostles do not seek the favor of the world nor to please men. Galatians, chapter one: “If I were still trying to please men, I would not be a servant of Christ.” Gloss: “That is, if I wished to please, I would not be a servant of Christ.” Hence, 1 Thessalonians 2: “Not as pleasing men.” Gloss: “That is, seeking to please because we do not have the appearance of pleasing.” The appearance of pleasing is to be charming. Therefore, those preachers who seek the favor of the world and labor for the purpose of pleasing men are not true Apostles, but false.
The twenty-sixth sign may be seen because [true] Apostles are content with the food and drink offered to them and do not seek more sumptuous provisions according to Luke 10: “Eating and drinking what is provided by them.” Gloss: “The Gospel permits expenses, but in so much that they are content with the food and drink offered to them.” However, those preachers who, although they do not have authority, nevertheless, are offended when more sumptuous food is not provided to them, are not true Apostles but false.
The twenty-seventh sign may be seen because true Apostles love the law of Christ more than their own honor according to Proverbs 8: “Keep my law as the apple of your eye; bind it on your fingers and write it on the tablets of your heart.” And concerning that Psalm [119:72]: “The law of your mouth is better to me than thousands of gold and silver.” Gloss: “Charity loves the law of Christ more than the desire for thousands of gold and silver.” Therefore, anyone who sees the law of Christ ignored or disrespected while that cursed gospel they call the Eternal Gospel is preached and yet pretends to agree just to protect their own reputation and is willing to cause trouble and scandals, does not seem to be a true Apostle but false.
The twenty-eighth sign may be seen because true Apostles do not seek more wealthy hospices, or where they may be better fed, but rather more honorable ones, where they are more gladly welcomed. And they only accept gifts from those whom they think would feel more honored by their gift being accepted than by receiving one in return; according to Matthew 5 [sic: 10]: “Into whatever city or town you enter, ask who in it is worthy. And stay there until you leave.” Gloss: “The host must be chosen by the testimony of neighbors, lest the preaching be harmed by disgrace.” Nor should one wander from house to house but
immediately turn to him who is worthy. Gloss: “He who knows that he receives more grace than he gives.” That is, one who gladly gives for Christ, and not for any other benefit. Also, true Apostles do not receive from those who still lie in their sins, but from those who have amended. Hence 2 Corinthians 8: “But they gave themselves first to the Lord.” Gloss: “Those who, amending former errors and vices of morals, devoted themselves to God, then offered their gifts to the brethren. Otherwise, it was not to be received from them, because gifts also blind the eyes and incline the force of authority. But those who give, if they are accused of theft, do not have the authority to give.” Therefore, those preachers who seek hospices either so that they may be better fed, or to receive gifts from wicked rich men to cover their vices; or to receive gifts from those who give more to remove inconvenience or present shame than for God are not true Apostles, but false ones according to 2 Corinthians 9: “God loves a cheerful giver.” Gloss: “He who gives because of present shame, or to avoid the annoyance of a petitioner, loses both the thing and the merit;” Hence he who receives from such a one does not seek fruit, but the gift, contrary to Philippians 4: “I do not seek the gift but the fruit.”
The twenty-ninth sign may be seen when true Apostles do not labor to procure the affairs of others so that they may be fed from them because the god of such men is their belly, according to the passage [2 Thess. 3:11]: “We have heard that some among you walk in idleness, doing nothing but meddling.” Gloss: “[In their mind] they deserve to be fed from the affairs of others, for their god is their belly; and by so doing, with filthy care provide for themselves their necessities — a practice that the discipline of the Lord utterly abhors.” Therefore, those who do such things are not true Apostles, but false.
The thirtieth sign may be seen when true Apostles do not rejoice in miracles or other more elegant deeds performed by the Lord through them, so that they might desire to be honored for these, but rather they rejoice in salvation which they expect from the Lord, according to Luke 10: “Do not rejoice that the spirits submit to you; but rejoice that your names are written in heaven.” Therefore, those who boast about their miracles or those of others as well as the fact that many are saved through their ministry, as they say, do not seem to be [true] Apostles but false.
The thirty-first sign may be seen because true Apostles never seek their own glory in this life, but the glory of Christ, according to John 7: “He who speaks of himself seeks his own glory; but he who seeks the glory of Him who sent him,” that is, from whom he says he is sent, “is true.” Therefore, those who seek things pertaining to the glory of this world, one of which is to assist the rulers according to Boethius’ De Consolatione: “Those who desire to be exalted in rank either rule themselves or try to adhere to the rulers.” Another is the desire to conquer where there is no reward from God. Hence, concerning Galatians 5: “Let us not become vain glory seekers,” the Gloss says: “Vain glory is the desire to conquer where there is no reward [from God].” I say, those who seek such things do not seem to be true Apostles, but false.
The thirty-second sign may be seen when true Apostles avoid the grand celebrations of men, greetings, formal attentions, and banquets — in line with what Jerome says in his third letter to Nepotianus: “I beg you, whether here or there you may be, flee the crowds of people, greetings, formalities, and feasts as if they were certain chains of pleasure.” Therefore, those who love and seek the company, banquets, and courtesies of powerful worldly rich men do not seem to be true Apostles, but false.
The thirty-third sign may be seen because true Apostles do not often sit at someone else’s table, so as not to become flatterers. This is in line with what the Apostle says in 2 Thessalonians 3: “So that we might give ourselves as a pattern for you to imitate.” The Gloss: “Whoever frequently attends another’s table, devoted to idleness, must of necessity flatter the one who feeds him — even though our religion,’ that is, the Christian faith, ‘calls men to great freedom,’” [i.e., freedom from human masters]. Therefore, those who gladly often go to another’s table while living in bodily idleness do not seem to be true Apostles, but pseudo.
The thirty-fourth sign may be seen when true Apostles do not hate men, even their enemies and those who hate them, according to the teaching of the Lord in Matthew 5: “Love your enemies, do good to those who hate you.” But false prophets injure and slander their neighbors. Hence, concerning Jeremiah 23: “Pollution has gone out from the prophets of Jerusalem over all the land.” The Gloss says: “It is not enough for them to injure their neighbors, but they try to slander throughout the whole world those whom they once hated.” Therefore, those preachers who hate those they consider enemies by slandering them do not seem to be true Apostles but false. Since, therefore, the truth of divine Scripture is infallible, Matthew 23: “Heaven and earth will pass away, but my words will not pass away,” and the Holy Spirit cannot lie, who spoke through the Apostle prophesying, as has been shown above in chapter 1, — “for prophecies were never brought about by human will but all holy men of God spoke as inspired by the Holy Spirit,” as is read in 2 Peter 1: it remains that all who are bound to defend the Church should rise to its defense according to Proverbs 24: “Deliver those who are being led to death, and those who are staggering to slaughter, do not cease to rescue them” — nor should they offer frivolous reasons to be excused because it is said there: “If you say, ‘Because I am poor, I have been beaten,’ your own mouth will testify against you—and not I; you have declared it yourself. The Lord will reward each person according to what they have done.” For whoever perishes in the Church of God due to the failure of pastors will be entirely demanded of them in judgment, as Jacob confessed to Laban whose sheep he tended, Genesis 31: “I have been careful to bring back to you all the goods lost.” Exodus 3: “I will demand his blood from your hand,” which is said concerning the pastor or prelate. But if the other matters mentioned do not move the carnal prelates, this at least ought to move them, since the spiritual power of the Church, which consists especially in preaching, hearing confessions, and imposing penances, is gradually taken away from them. “For the wolf eats the lamb in vain,” (Question 13, Article 1), that is, after jurisdiction over ecclesiastical affairs, which is profitable to the prelates themselves, has been entirely transferred from them to those who arrogate that power by reason of their order or [by the prelates’] apostolic concession, the possession of the temporal goods of the Church will no longer remain long with those prelates. For why should those who do not minister spiritually hold the carnal goods of the church? 1 Corinthians 9: “Do you not know that those who serve in the temple get their food from the temple, and those who serve at the altar share what is offered on the altar?” Just as the body does not live without the soul, so neither will the temporal goods of the Church endure long without the spiritual things. 1 Corinthians 3: “If anyone builds on this foundation…”
The thirty-fifth sign may be seen when false preachers are examined or tested to determine whether they are true Apostles or liars, do not patiently endure it. Instead, they persecute those who try to test them while allying themselves with those who persecute the truth through earthly authorities — just as certain false ones did in the early Church against the Bishop of Ephesus. The Lord said to him in Revelation 2: “I know’ — that is, I approve — “your works and your labor,” that is, your tribulation, “and that you cannot bear evil men;” the Gloss: “that is, that you do not correct and expel them.” Rev. 2: “And you have tested those who say they are apostles and are not.” The Gloss: “That is, those who claim to be sent by God, so that they may more easily deceive.” Rev. 2: “And you found them to be liars, and you have patience.” The Gloss: ‘That is, in those who, once convicted, resort to earthly powers to apply force.’ They are not true Apostles, but false.
The thirty-sixth sign may be seen because true Apostles do not go to preach to those who have been converted by others, but rather they prepare to convert others who have not yet been converted, “lest they build upon another man’s foundation,” as the blessed Paul did, Romans 15: “So I have made it my aim to preach the Gospel, not where Christ was named, lest I should build on another man’s foundation.” Gloss: “That is, I have fully preached.” Roman 15: “In this the great power of the Holy Spirit appears because so many Gentiles received the Gospel through me.” And below [1 Thess. 2:4]: “But as it is, I have preached the Gospel to you who are at Rome also. Yet not as pleasing men, but God who tests our hearts.” Gloss: “That I might not preach to those already converted by others.” Likewise, 2 Corinthians 10: “We do not boast beyond measure, but according to the measure of the rule which God has distributed to us, a measure which reaches even to you.” Gloss: “Where another has laid a foundation. For to do otherwise would be to boast excessively.” Also, in the same: “Not boasting beyond measure, in another man’s labor.” Gloss: “From other preachers because the Apostle preached to those to whom it had not been announced, so that he would not seek glory [from the work of others] by his own labor.” Therefore, those preachers who do not go to convert, but rather to those already converted who have their own Apostles, that is, their own Bishops and priests, and thus boast in the flocks of others are not true Apostles, but false.
The thirty-seventh may be seen because true Apostles are sent on their own mission, not on another’s; as Paul was sent to the Gentiles to whom he preached, Acts 13: “Separate to me Paul and Barnabas for the work whereunto I have called them.” Gloss: “According to the decree of James, Cephas, and John, he set out for the ministry to the Gentiles.” But those preachers whom the Holy Spirit first established over their own territory (in which case their position is less affected by the land), that is, those preachers who have less of worldly goods, and therefore are more readily sent wherever the Lord pleases, these, I say, the Lord sent to preach not to the orthodox but to the infidels, as the Spirit of the Lord first established Ezekiel upon his feet and said to him: “Son of man, behold, I send you to rebellious nations that have revolted from me,” that is “to the Jews, heretics, and those Gentiles who were once Christians, and also the Egyptians and Babylonians, and all who hold to the law of Mohammed.” But if such go to the orthodox who have their own Apostles, namely their own Bishops and priests, they do not go on their own mission but on another’s. Therefore, they are not true Apostles but false. And it must be greatly feared that the Church will be endangered by such men unless they are expelled from it, as happened with Jonah, who, when sent by the Lord to Nineveh, which means “spacious,” did not go there; but he wanted to flee from the face of the Lord to Tarshish, which means “exploration of joy.” And therefore, the ship on which he wished to cross to Tarshish was in danger until Jonah himself was thrown out of it, (Jonah 1 and 2). Thus, these men sent to preach to the “Ninevites,” that is, to those who walk in spaciousness leading to death, that is, to the aforementioned infidels, do not go to them according to the Lord’s command, but turn elsewhere, fleeing from the face of the Lord “to Tarshish,” which means “exploration of joy” or “delight,” that is, they go to those who receive them gladly with joy and who care for them, that is, to good and devout Christians. And therefore, it must be greatly feared that the ship in which they are, that is, the Church, be endangered unless they themselves are ejected or unless they go on their own mission. And therefore, the Apostle spoke not without cause about such pseudo, 2 Timothy 3: “Avoid such men.” Gloss: “Such,” as if to say, while they are such, that is, pseudo, avoid them.
The thirty-eighth sign may be seen because true Apostles do not speak boastfully, nor do they attribute to themselves anything except what the Lord does through them; Paul says in Romans 15: “For I do not dare to speak of anything except what God has accomplished through me.” Gloss: “That is, I speak only of what Christ has accomplished through my ministry.” Therefore, those who speak boastfully and attribute to themselves what is done through them are not true Apostles, but false.
The thirty-ninth sign may be seen when true Apostles do not aim at nor rely on logical or sophistical arguments, 1 Corinthians 2: “I did not come with excellence of speech or wisdom.” Gloss: “I did not come to confirm that by logical or sophistical arguments.” Therefore, those preachers who aim at and rely on such arguments are not true Apostles, but false ones. An example is Clement [of Alexandria] objecting to Peter’s [interpretation of the parable of the] camel and the needle.
The fortieth sign may be seen because true Apostles do not love carnally, but hate whatever stands in their way in the service of God; Luke 14: “Whoever does not hate his father and mother and sisters and brothers, and even his own life for my sake, cannot be my disciple.” Gloss: “That is, whoever does not hate whatever stands in the way of serving God is not worthy of my apostleship or discipleship, nor can he remain in it, like Judas.” Therefore, since true Apostles are true disciples of the Lord, it follows that those preachers who promote nephews and relatives to ecclesiastical offices and honors against the will of God, however unworthy, or do anything else that stands in the way of serving God, are not true Apostles, but false.
The forty-first sign may be seen when true Apostles do not seek friendships with this world, James 4: “Whoever wants to be a friend of this world makes himself an enemy of God,” that is, he will be established as such. Therefore, those preachers who seek friendships with this world are not true Apostles, but false.
The forty-second sign may be seen when false ones, from their own authority, are neither evangelists nor dispensers of the sacraments, nevertheless they want to live by the Gospel, not from the labor of their hands, contrary to what the Apostle says in 2 Thess. 3: “Nor did we eat anyone’s bread without paying for it,” etc. Gloss: “Then these false ones ought much more to live by labor because they do not have the power or authority that we have,” namely the power “to live by the Gospel.” And Augustine states this more explicitly in his book, De opere monachorum, in these words: “However, our brothers rashly arrogate to themselves, as I think, that they have such power, namely, to live by the Gospel. For if they are evangelists, if they are ministers of the altar, if they are dispensers of the sacraments, I admit, they have it.” As if to say, “If they are not such, they do not have the power to live by the Gospel.” Therefore, those preachers who do not have the authority to live by the Gospel or to dispense ecclesiastical sacraments, since, as is evident, they do not have a congregation nor do they presume to govern souls, nevertheless, want to live by the Gospel, are not true Apostles but false, and so forth.
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