A comprehensive account of the Church of Christ, covering its location, spread, persecution, periods of peace, doctrine, heresies, ceremonies, governance, schisms, synods, key figures, miracles, martyrdoms, religions outside the Church, and the political state of the Empire. This work is organized clearly according to individual centuries and compiled with exceptional care and faithfulness from the oldest and best historians, Church Fathers, and other writers.
By several devoted and pious men in the city of Magdeburg.
This first-time translation contains all introductory remarks, as well as the detailed explanation as to its purpose and Method, including a precise breakdown of all 16 chapters found in each of the 13 centuries.
TO THE READER
In this age, many impostors abound who seize the work of others without shame and claim it as their own. To prevent this from happening to us, we wish to make clear that we ourselves, who now publish this historical work, are engaged in translating it into German, and we are making daily progress in this task. Therefore, we kindly ask everyone not to take what is rightfully ours. For each person knows God’s command:
“Thou shalt not steal.”
Farewell.
TO THE ILLUSTRIOUS AND MOST POWERFUL KINGS AND LORDS, LORD CHRISTIAN and LORD FREDERICK CHRISTIAN, sons, Kings of Denmark, Norway, the Goths & the Heneti, Dukes in Schleswig & Holstein, Lords of Ditmarsh, etc. Counts of Oldenburg & Delmenhorst, etc. AND TO THE ILLUSTRIOUS AND MOST POWERFUL KING AND LORD, LORD MAXIMILIAN KING OF BOHEMIA, Archduke of Austria, Duke of Burgundy and Silesia, etc. Margrave of Moravia, etc. Count in Tyrol, etc. THEIR MOST CLEMENT LORDS, peace and grace through Christ.
Certain fanatical and blinded men were secretly stirred up by the Devil, who, by dark fictions and philosophical trifles, foully defiled and obscured true, useful, and most important things in the Christian religion, born from the blind and delirious minds of men. Then he often carried out certain barbarous devastations of schools and books through foreign and savage peoples. In this regard, that enemy of the human race sought nothing else than to pour into miserable humans, out of hatred and fury against God and men, horrendous errors that, having taken away celestial truth, would bring shame to God and destruction to mankind, and to do so in a ruinous manner. To repress these attempts God wished that the light of his truth be at least scattered and preserved among some men, and that he not permit all to be, as it were, drowned in a sea of lies, illusions, and darkness; and he wished that histories be written, and often snatched and saved them, as it were, from a public conflagration. Truly, this is a great benefit of God and deservedly celebrated with the highest praises. For mankind’s lives would be utterly beast-like if it were entirely ignorant of all former deeds, and if all things lay buried in total oblivion, gloomy confusion, and darkness. How, then, could God be celebrated for the wondrous benefits which He conferred upon the whole human race, if it were not established by history concerning His essence, will, works, and benefits? Whence would examples of faith, virtues, and vices be taken? Whence would the atrocity of punishments be open, which usually accompanies atrocious crimes? Indeed, in order that men might know, retain in memory, celebrate, and correctly note and describe the deeds throughout the whole world; and finally that the beginnings, growths, and ends of all things might be held: God established the sun and the moon, the most beautiful lights of the sky, and assigned to them among other duties that they measure the daily, monthly, and yearly span with a certain and clear circuit, and show men as it were indices or sundials. Without history, not even an article about the Messiah could have been retained. For it was divinely foretold, not only that after the collapse of the Jewish kingdom, but also in the fourth monarchy CHRIST would come, and after sin was taken away, eternal justice would be prepared.
Although Pagan histories have their uses, especially pertaining to the second table of the Decalogue, which indeed presents many illustrious examples to view, nevertheless, holy histories of the entire Decalogue describe much clearer and more evident examples, and they make the human race very clearly acquainted with other parts of religion, the knowledge of which is most necessary. The narratives of the Pagans know nothing rightly about God, nor do they explain or have certainty about the beginnings of the world and ancient things: they are ignorant of the history of the first men, revelations about God, promises concerning the Messiah, the governance and preservation of the Church; but only, as has been said, contain examples of the second Table, and those very deficient, weak, and corrupted, not rightly related to God’s wrath or mercy. For even those who shone among the nations having some political virtues were deprived of both the guidance of the Holy Spirit and faith itself. But only sacred history spreads a bright and sweet ray and splendor of divine truth to the human race, indicating not by chance, not by solar rays from mud, like mice born from putrid soil (as some once philosophized), that men were born by the singular counsel of God and His wonderful power. It warns of the fall of man and of the promised deliverance through the Messiah. They indicate which was the true Church, and which was false: that Adam with the posterity of Seth was the assembly in whom God dwelt, and who rightly worshiped God. But Cain with his posterity degenerated and failed, seeking more power and riches in this world than the true knowledge of God, His favor or forgiveness of sins, and eternal life. The sacred histories teach that to Abraham’s posterity and then to David the divine promise was given concerning the seed who would redeem the human race from the most grievous servitude and prison of the Devil and with it death. They also present the illustrious miracles of God, by which He confirmed His doctrine, adorned and strengthened the Church: such as have never been produced among any other people. They describe when the Messiah came, how He was presented, what His doctrine and actions were and by what means: namely, by His passion and obedience He redeemed the entire human race.
[N. B. This statement opposes several key scriptural tenets which deny universal redemption and clearly favors Arminianism.]
He fulfilled all that had been foretold about Him from the beginning of the world: how by the ministry, formerly indeed of the Patriarchs, then of the Prophets, and finally of the Apostles, He spread the joyful and saving message of the Gospel throughout the whole world, and still spreads it, calling men to the fellowship of eternal life. The sacred histories [as narrated in the Bible] set forth before our eyes, as it were, the rewards of the good as well as the punishments of the wicked, including hypocrites, despisers and persecutors in all ages.
Examples and proofs of true virtues are, however, much more solidly and illustriously commemorated in both Tables [Testaments] in sacred history rather than in pagan history: such as the knowledge of God, fear, repentance, faith, invocation, steadfastness, patience, confession, obedience, chastity, beneficence, truth, and the like. They also recount very severe punishments inflicted for atrocious sins. Indeed, they rightly adapt these public calamities of sacred history, some of which are even recorded by pagans, and explain the reasons why God afflicts men with such harsh punishments. They also depict by many examples the life of a Christian man, who usually is said to have this course in this valley of miseries: how he is shaken, driven, and troubled by Satan, the world, and the old Adam: and how it is necessary for him to use pious prudence and, as it were, the art of navigation against all those storms.
Finally, sacred history reminds us of the end of the world, and of the future life, joy, and glory of the righteous, and in turn, of the eternal abandonment and damnation of the wicked, even though many of them may seem to flourish for a time in this miserable and calamitous world.
We do not mention these things in order to completely cast aside the pagan histories, which are written with learning and accuracy: but so that the reader may consider in many ways how the sacred histories excel, and not only relate everything more fully, but also more truly and eloquently. Although the sacred histories may appear somewhat more harshly described to profane men, and less adapted to human affections than the pagan ones, which are adorned with a certain pleasant and abundant stream of speech: nevertheless, the sincere simplicity of the Holy Spirit, gravity, and the native abundance and strength of the matters undoubtedly bring to pious hearts, and to those who consider rightly, not only far greater delight but also a richer and more stable benefit.
Let us thus give thanks to the eternal God, the Father of our Lord Jesus Christ, who willed that in the monuments of Moses and the other Prophets, there should be a continuous history from the foundation of the world up to the coming of Christ, and then the rest through the Apostles: and may we freely enjoy this treasure in our hearts.
But those things which have followed the times of the Apostles, would that they had been recorded and commemorated with somewhat more accuracy, fullness, and better faith. Nevertheless, it is fitting for us to cherish, explain, and magnify the relics, however few we still have. We read that wise kings among the heathens nourished learned and illustrious men who described their deeds in pleasing and ornate speech. Indeed, it was much more fitting for pious and eminent emperors, kings, and princes of all ages to nurture men eminent in piety, faith, doctrine, judgment, and eloquence, who would commit to memory in writing the history of the Church of Jesus Christ itself truly, purely, and entirely. But this is the misfortune or calamity of later times; that little has hitherto been done and accomplished in this matter: and now even these are carried away by other cares, affections, and matters more powerful elsewhere.
All that pious men desire in ordinary histories, we indicate in the common Preface. But concerning ourselves, or this endeavor of ours, we affirm nothing else than that we have begun a great Work in the utmost poverty and lack of resources, far exceeding our strength: and this only with such an end and purpose, that from certain, whether authentic and most approved authors, we might gather here and there those things which pertain especially to ecclesiastical history, and which seem capable of being recounted with some singular benefit to the listeners: no otherwise than if we were collecting broken tablets from a shipwreck with the greatest diligence from all sides.
If we say that kings and princes ought to assist because of the greatness of expenses and labors, since whatever is done is for the benefit of the Church, we think that we do this rightfully, honorably, and piously. We also hope that pious, good, and prudent princes, considering the matter, will not listen to the court flatterers, who, rather than seeking their own prey, either scorn such good efforts with disdain, or sprinkle them with foul calumnies and trample them underfoot with treachery (which some wicked and slanderous scoundrels inflame with their tongues), but will judge more rightly and wisely concerning this our instituted work: being mindful of their duty, for which they are called by the Scripture the nurses of the Church of God.
To you, most serene and powerful Kings, we offer and dedicate this first book of the first Century for this reason: because it recounts and sets forth the history of the eternal King, our Lord Jesus Christ Himself, by whose gift and benefit you reign, from His infancy up to His glorious ascension into heaven and His placement at the right hand of God. Kings willingly desire to know the histories of the most illustrious kings. But the power and deeds of this King are such as to surpass all men in splendor, majesty, and fruitfulness. For He is the King who made you kings in these lands, to whom you will one day render an account of your governance as to the supreme King: indeed, He who makes kings of sin, death, and hell, or leads them into the eternal kingdom who believe in Him; and on the other hand, those who deny Him and refuse to open their gates to their King will plunge themselves into eternal destruction.
Therefore, this Work will undoubtedly be pleasing and useful to your Majesty, also for this very reason, that it will provide the most upright standard of judgments in many difficult matters, especially concerning religion. For kings are placed chiefly in this pinnacle of human affairs not only to maintain discipline and peace by legitimate judgments and penalties: but also primarily to ensure that religion is presented purely and entirely, separated from all corruptions and sects: and that the kingdom of Christ may especially flourish and thrive under their protection. Therefore, this history of Christ (not only His miracles, as those of some others, but also His doctrine, presented with a certain moderate industry and diligence, with the greatest care and faith) will be able to provide a standard for judgment, and to explain the gravest controversies by showing the norm of truth and the opinions of the ancient judgments.
Numerous prominent figures, particularly political leaders, are often swayed by cunning and crafty deceivers who convince them that ancient times justified various evident corruptions, immoralities, idol worship, and superstitions. Yet, when the bold claims of these individuals are measured against the antiquity revealed by sacred monuments, a clearer and more accurate understanding of Church matters emerges.
Although we have not been able to adorn this most precious treasure with dignity, we nevertheless offer you the gem itself, which pertains to the matter at hand—an excellent treasure above all the riches of this world: though on humble paper and in simple language, like a less noble gold, yet this does not diminish the gem’s value. We earnestly exhort your Majesties to receive it with open hearts, to cherish, promote, and adorn the kingdom of Christ; and on the contrary, to shun, condemn, and abolish the most disgraceful deceptions of Antichrist. Finally, we ask that you graciously support and protect this most pious and useful effort of ours.
Farewell in the Lord Jesus, in whom we all live, act, and move.
Matthias Flacius Illyricus
Johannes Wigandus
Matthäus Judex
Basilius Faber
PREFACE TO THE ECCLESIASTICAL HISTORY,
CONTAINING THE REASONS FOR COMPOSING THE HISTORY, A REMEMBRANCE OF ITS USES, AND FINALLY, A CERTAIN FORM AND METHOD OF WRITING IT.
It may seem rash and arrogant to some fair-minded judges that we have undertaken to write an Ecclesiastical History, as if daring to compose an Iliad after Homer. Indeed, there exist Eusebius, Socrates, Sozomen, Theodoret, Nicephorus, Vincentius, Martinus, Nauclerus, Sabellius, and many others who appear to have covered the affairs of the Church quite well. But prudent and fair readers should consider for a moment the purpose and necessity behind this effort.
Careful scholars with good judgment have noticed that even in the works of Eusebius—who is highly esteemed in this field—and in similar writings by others, much is missing, particularly those elements that should be most prominent in the sacred history of God’s Church. As a result, devoted readers often do not find the insights or benefits they are looking for in these texts.
First, these historians say nothing about the form of doctrine that existed in any century within the Church of Christ. Yet this part holds a chief place in Ecclesiastical History since it is the essential mark and heart of the true Church. Moreover, even these historians themselves do not seem to have fully understood this heavenly doctrine.
To mention just one example, Eusebius certainly defines a Christian man in Book 1, Chapter 4, so that without knowledge of Christ—which he grants, though very obscurely—he appears merely as an honorable man in the manner of a pagan, like Cicero in his Offices. He describes a Christian as someone who, through knowledge and doctrine of Christ, excels in moderation of spirit, justice, conscience of life, strength of virtue, and confession of piety toward the one true God.
These descriptions are at first too general; then nothing is said about regeneration or faith, although Christ and the Apostles preach faith repeatedly. Instead, he seems to allude more to the philosophical list of cardinal virtues—moderation, justice, temperance, courage—than to the Decalogue. He vaguely suggests that such a man benefits from knowledge of Christ and His doctrine only insofar as he excels in virtue; nothing is said about the remission of sins or imputed righteousness through faith in Christ, which is essentially the true form of a Christian man. Virtues or good works are rather fruits flowing from a justified man, as taught by Christ, the Apostles, and all Scripture.
Yet no one should here consider fairness and moderation of judgment—since some overly lenient interpreters often show themselves willing to lose truth—but rather examine the entire historical work of Eusebius; from this it will be clear that he neither fully understood nor clearly explained the article of Justification, which is supreme in Christian doctrine.
Secondly: Ecclesiastical questions and controversies on very serious matters are not presented any more clearly or thoroughly by the common and accepted historians, so that the Christian reader might grasp the purpose and foundations of the issue in some way and judge accordingly. Often, they leave the reader so uncertain that it is difficult to discern what the dispute was about or what was definitively decided by the Church’s teachers.
Thirdly: Regarding the heresies that have torn the Church of Christ, they differ so coldly and obscurely, skipping over everything swiftly, that the doctrine of the heretics can hardly be glimpsed, sometimes not at all, even from a distance.
Fourthly: They give little attention to the nature and variation of ceremonies in all places—what was abolished or introduced and why.
Fifthly: Concerning the form of governance used by the Church’s ministers everywhere, can you find anywhere a clear, dedicated explanation? In fact, this part is so scattered that even the most attentive reader cannot gather it into a coherent whole.
Sixth: They are mainly personal, so to speak, rather than historical. They are quite occupied with describing and praising people. They recount what kind of man someone was, how holy he was, what a wonderful life he led, how much he fasted and prayed, what miracles he performed alive or dead: although some of these miracles, whether they are in accordance with the truth, is debated not without reason. Their dogmas and disputes are not clearly presented.
Seventh: They confuse and entangle not a few things. They recount almost everything fragmentarily, here one part, there another part again which hinders both the judgment and the memory of the readers.
Therefore, the principal light and strength of ecclesiastical history in many parts are either altogether lacking in the authors of earlier ages, or at least they do not present to the reader the most serious matters sufficiently clearly and explicitly. But perhaps we will be judged as harsh and unjust critics of ecclesiastical historians and foreign works. However, since many learned men endowed with serious judgment think thus, it ought not to be regarded as a fault in us that we have followed their correct judgment rather than our own opinion. Indeed, those historians also have their praise, and we gladly embrace and proclaim this benefit with good will that, nevertheless, some history of the Church has been well received from them, so let their monuments also live and remain. But if we desire certain matters of no small importance which could have been included in those ancient times, when still many monuments of the fathers existed, which later perished through the ravages of barbarian peoples, it is not unjust to hold this in mind. For we demand these for the common benefit of the Church of God, which no one ought to regard as insignificant.
Therefore, it is evident to everyone that the Church of Christ needs a somewhat fuller history, in which indeed the essential things of that Church would be presented clearly to the reader in some way or another, preferably in a more convenient manner. It should be demonstrated from the best, oldest, and most trustworthy authors what form the Church of God had in the most important matters in each century. First, there should be a place for showing in which parts of the world the true Church of God had its dwelling, for this question almost pertains to that matter. Since the visible Church of God is a society on this earth, it must first be explained where and in which lands it existed. This matter sheds light on the description of persons who excelled in every age and is useful for understanding controversies. For among nations, whether it originated from the Jews or not, this controversy matters not a little.
Then an account of the persecution should be instituted, which indeed describes the external state of the Church. Other ecclesiastical historians also touch on this part, but only at the very beginning (as is usually said): they do not relate with sufficient diligence the causes of this matter, in what manner God restrained these immense attempts of the wicked and the Devil, what end the cruel persecutions met, and similar matters. It is useful, however, to somewhat illuminate this part of the Church as well, so that it becomes clear how that accursed Serpent repeatedly bit the heel of the seed; and how the pious fought in these adversities, what confessions they made, and what were divine mitigations or liberations.
With these external matters explained moderately, the inner and closer form and nature of the Church should be presented: namely, a concise and clear recitation of the articles of doctrine, just as they were proposed by the Doctors in each century. This is especially required by the minds of the pious for it is as if it were the light and the very Sun of this sacred history. And it must be noted briefly and powerfully not only in which articles there was consensus among the teachers, but also what inclinations, flaws, or even corruptions which occurred in almost every age. To this part should be added an antithesis concerning heresies, a mention of the internal enemies of the Church, who attacked sound doctrine out of ambition or envy and devised dreadful monsters of errors. Moreover, the main points or hypotheses of the heresies should be reviewed more clearly, so that the reader may understand in which articles the heretics tried to undermine the truth of God: and how, and by what means in the end, the pious resisted their deception, also with success and outcome.
After making a comparison of which was the true doctrine at that time, and which falsehoods simultaneously sprang up or prevailed, the narration could then return to the ceremonies of the Church. For doctrine and ceremony are connected and pertain in a certain way to the actions of the Church. And in this place, the reader would wish to know the variety in different places, in well-established Churches, and again the origin and growth of evil ceremonies.
To these principal parts would be added an explanation of the polity or form of government within the Church itself. For doctrine and ceremonies must be administered by certain persons. Here, therefore, persons, ranks, offices, judgments, and those things of this kind would be recounted: and how there was variation in this matter in different ages; where a simple form was retained, and where indeed a certain metamorphosis of ecclesiastical government into civil or worldly government was attempted or even obtained.
Certain schisms usually arise among the doctors, by which the Church of God is shaken very perniciously: therefore, it should be narrated when and how they arose at any time, grew, were suppressed, or remained. This matter admonishes concerning the fear of God: and that unnecessary conflicts should not be stirred up from private passions, whether ambition or envy.
And because very serious controversies could not be settled and suppressed by private conversations or transactions, therefore place was given to public assemblies: in which several doctors of the Church, outstanding in piety, doctrine, uprightness of judgment, and faith, expressed and compared their opinions. Therefore, those controversies themselves and the entire judgment should be recounted somewhat more precisely. For these actions usefully remind us of many things.
Having arranged these most necessary matters, illustrious persons should be described in such a way that the true facts about them are truly presented from the most reliable authors, correcting those things which smelled of the superstitious additions of recent times. Here also some things pertaining to the persons of heretics and likewise of martyrs would be touched upon. Certain accounts of miracles by which God adorned His Church would be added. Finally, by way of an appendix, certain changes of political empires would be appended. For in these too the testimonies of God’s benevolence and wrath are seen. For even in the horrible ruins of empires, God preserved and propagated the relics of His Church, broke or overturned the fury and cruelty of tyrants, and punished the crimes of the wicked.
If these things were adapted to individual ages, we think they could be rightly comprehended and known with no small fruit as matters of great importance and especially pertaining to the Church of God.
But here some may object that indeed this method is not bad, but it pertains to commentators, not to the historian, who briefly narrates events; and that applying this method as a rule and example to the histories both ancient and recent is inappropriate. To this, we respond in the following way. Surely there is a difference between a historian and what they call a commentator. But we do not think that in such sacred history commentaries or explanations ought to be written on the book of a Prophet or Apostle; rather, we hold that an explanation or recitation of the articles of faith should be set forth in a certain methodical manner; and we judge this especially fitting for sacred history. Are not the actions of those whom we undertake to describe to be recounted? Indeed, in such a history of the Church, the actions of God, especially all those which He performed through His ministry, must be explained. Moreover, those actions of the Church of Christ chiefly consist in doctrine, according to the consensus of all the saints: so much so that histories lacking this part are incomplete and mutilated. In secular histories, the sayings of distinguished men, forms of government, laws, decrees, statutes, letters, speeches, deeds, and many things of that kind are narrated at length and adorned. Why should it not be allowed to do the same in ecclesiastical history, where doctrine and other similar matters have the same reason? Indeed, who has so strictly laid down the law of history that it is not free to follow a more exact and useful method? Nevertheless, in the very writers of political matters, both ancient and recent, we find a clear and evident variation as each deemed suitable; we would cite examples if they were not obvious to anyone. Therefore, if certain things are explained more correctly and fully, yielding benefit to the Church, it ought not to be overwhelmed by perverse accusations.
They claim that the numbers of years have been observed by others. But these also observe according to this method, about which we have just differed. However, how Eusebius and others have sometimes mixed matters of different times is evident to anyone paying at least moderate attention in reading them.
Moreover, the distribution of ecclesiastical matters, as we have outlined in any way, is useful so that necessary things may be presented to the eyes of readers in good order and integrity: so that their memory, judgment, and inquiry may be aided. Confusion pertaining to the narration of various historical matters can indeed bring some delight to the curious, but it disturbs judgment and memory: especially for those who cannot simultaneously comprehend, distinguish, and focus the mind and memory on the substantive things when the facts are loose and scattered in various places.
Such a history, written more soundly and vigorously, has excellent and clear benefits, which we shall mention somewhat simply.
The first is: to be able to behold the idea of the Church of our Lord Jesus Christ, as if depicted on a tablet, and to embrace it with easy effort; this is by itself pleasant and necessary. It is an article of faith to believe in the holy catholic [universal] Church: therefore, ecclesiastical history of this kind teaches that in all ages, by the wondrous mercy and power of God, the Church is gathered and established through the ministry of the divine word, in which God is effective; and it explains and illustrates what especially stands out in it.
Second: It shows the perpetual consensus in the doctrine of the individual articles of faith throughout all ages. Paul said excellently: “For no one can lay a foundation other than that which is laid, which is Jesus Christ.” Also: “If we, or an angel from heaven, preach a gospel contrary to ours, let him be accursed.” Therefore, the articles of heavenly doctrine do not vary at all, but are uniform, as Tertullian also very clearly states: “Each first [doctrine] is true.” It is therefore most sweet to a pious heart to know in such history that this very form of doctrine, which we now have in our Churches by the great benefit of God, is that ancient one, not new; genuine, not adulterated; true, not fabricated. These have great weight for erecting and sustaining faith and consolation in the greatest struggles of conscience. Good and honest men are frequently deceived by the pretext of antiquity as if by a certain spell. This fraud is perpetrated by bold and foolish men who, besides the cry that these doctrines are allegedly new and do not please their palate, hardly know a syllable. Antiquity is indeed worthy of veneration rightly; but this kind of history exposes the deception and illusions of such impostors and manifests the rule of pious judgment. Indeed, it determines which doctrine agrees with sincere and true antiquity, especially with the foundation of the Prophets and Apostles, and which contradicts. This matter should be shown clearly and plainly by examples as if pointed out by a finger; but these will offer themselves spontaneously in the reading of history itself, and now brevity must be observed.
Third: Thus, like a finger it points to the origins and increases of errors and corruption in the history of the Church and rightly provides a rule for judging the gravest controversies, and at the same time suggests the very foundations. It often happens in this lost world that just as in medicine poison is taken for a remedy out of ignorance, so in doctrine pestilential corruptions are sold and received as the very truth: that is, only by false testimony and the perverse opinion of antiquity. But the true history of the Church removes these deceptions, which are like an obscuring cloud. The benefit of such a work must indeed be considered great. There are already great conflicts about the primacy of the Bishop of Rome, about the Mass, about the adoration of the dead, and similar matters: in these things a correct judgment will greatly help those who wish rightly to investigate and know the truth. Especially indeed, such history reveals the beginnings, progress, and wicked attempts of the Antichrist.
Fourth: It also provides the norm of what is biblically correct and from that explicit judgment in judging heresies. For often the same deceptions of the most shameless Devil recur, and it is very effective to bring forth testimonies of the ancients into the midst, who condemned such errors from the Word of God with the gravest reasons, to free minds infected by seducers.
Fifth: Such history also paints the very manner of governance in the Church of God as it was: so that we may clearly know how much is still retained from the original and very ancient form, and in which things it has indeed deviated.
Sixth: It illustrates the marks of the true Church, by which it is accustomed to be conspicuous in all ages. It also demonstrates this by examples, that the serpent bites the heel of the seed: that is, that the true Church of God is often subject to crosses. And that it is not the greatest or most predominant part of the human race, but certain mediocre remnants. It warns what things most overthrow the Church: namely, the desire for worldly kingdom and its glory, idleness and luxury in ecclesiastical governance. For these produce ignorance in doctrine, which is accompanied by perverse opinions, idolatry, and superstitions. As the Devil says in Matthew 4: “If you fall down and worship me, I will give you the kingdoms of this world and their glory.”
Seventh: It also describes and explains the marks of the false Church, namely that it usually rules and exercises cruel severity against the pious, especially against serious and sincere teachers.
Eighth: Such ecclesiastical history celebrates the benefit and power of God, who often raises up certain outstanding men as heroes, through whose ministry sincere doctrine and true worship of God, from the densest darkness in which the Devil has spread gloom over all these things, are again revealed and illuminated, and sound religion is restored: and for this purpose, equips and adorns all of them with necessary gifts, and wonderfully protects and preserves them against the fury of all. Ancient and recent examples will be cited in their proper place.
Ninth: It recounts examples of those who did not avoid battles against all kinds of corruptions, because in the most cruel persecutions they did not compromise on indifferent matters, accommodating themselves to the times, or pleasing the enemies of the Gospel by pretense or other illegitimate and impious reasons: but steadfastly, bravely, and plainly made confessions, and by these did much more than by untimely surrendering and generous gifts. For God wonderfully leads His saints, as the Psalm says. To this pertains also the fact that it provides examples of miraculous protections and deliverances at the same time.
Tenth: It also recalls examples of punishments inflicted on false and fanatical teachers, flattering courtiers, deniers, conspirators, all conforming themselves to the kingdom of the Antichrist. Then also on the persecutors themselves, whether open or secret. For God is also the searcher of hearts and a consuming fire. Above all, it also teaches that collusions and a symmetrical forming with the wicked church have never been, are not, and will never be blessed, being fiercely opposed to sound doctrine and that without end.
Eleventh: Such history suggests examples that even the greatest men have not only common weaknesses but also the most shameful blemishes of opinions, sometimes even spots of corruptions: so that it may be made clear that the doctrine of the Prophets and Apostles is altogether different from that of even the most excellent men in the Church. The doctrine of the Prophets and Apostles is undoubted: but the doctrine of the ministers of the Church, however they may shine with authority, doctrine, and gifts, must be measured by the standard of those; and if it differs, it is rightly disapproved and rejected. That this is not rarely sinned against is testified by the experience of all times, to which that argument αὐτὸς ἔφα [“he himself said”] has done much harm. For there are men who are sometimes excessive admirers of outstanding men.
Twelfth: Such history explains and illustrates those things which are foretold in the divine monuments about the times to come: and it especially brings light to the sermons of Christ and the revelations of John. From past events, not so obscure predictions of impending things can also be sought, which ought to kindle minds to the fear of God, repentance, and prayer.
Thirteenth: It is useful for understanding the writings of the Fathers, in which sometimes very brief mention is made of controversies, heresies, and other ecclesiastical matters. Therefore, a fuller knowledge of these must be drawn from this as from a kind of source.
Fourteenth: In summary, it is like a certain horn of plenty of all ecclesiastical matters and affairs, prepared with the greatest diligence and care. Therefore, in whatever part of religion or ecclesiastical matters one wishes to know something, one may draw from it.
Those who now regard these small benefits as of no importance have little piety or sound mind.
But now the question is, and the most difficult of all, from what place or source should such history be taken, which although it may not have everything most accurately, yet is gathered with mostly moderate judgment and diligence? We answer: If only the books, which followed soon after the Apostles’ times were pure and intact, perhaps even the labor of writing might be spared. Therefore, the currently available good sources must be consulted. There still exist, by the goodness of God, moderate monuments of the ancients, especially the commentaries of the Fathers and certain historians that can be gathered with diligent investigation and collection of fragments, among whom we think the very oldest rightly claim the first rank. Also uncovered in this flower of the Gospel are ancient books here and there, if only they might be offered as they once were: not bringing with them anything depraved, whether from certain ancients maddened by superstition, or even recent ones suffering from certain diseases of their own. Moreover, besides a not insignificant abundance of books, there is also a need to seek industrious, learned men endowed with sagacity and sound judgment, tolerant of labor, and moderately eloquent; as well as the necessary expenses both for procuring books from various places and for those workers. Furthermore, it is not difficult to see that one work alone will not suffice, but that several works must be melded together is such a way that it completes the full sense.
It seems evident that I could have woven a story in some University where many highly learned men live together engaging in daily exercises; men who also excel in dignity and authority. However, there was no one who would undertake this greatest and most serious labor which had little or no reward in return. For such are the customs of the powerful, that they waste all their time and money on dogs, hunts, drinking, feasts, clothing, games, and other trivial matters, but to help the miserable history of CHRIST, they are drier than any pumice stone. Moreover, any of those who could have contributed most to promoting such efforts have been burdened by the weight of their personal affairs.
Finally, therefore, it has come to us, who, as we ourselves recognize without the indication of others, and honestly confess, are least suitable of all to undertake so great a task and still are. For we measure ourselves by our own standards and moderately estimate the magnitude of so great a matter—perhaps more accurately than certain snub-nosed mockers and devils who, although they offer us no benefit in this matter, nevertheless do not refrain from bitter scoffing. However, so that those magnificent, perfect, and accomplished men may further recognize our modesty, we clearly affirm, and sincerely, what the matter is: that we have rather attempted a sketch of ecclesiastical history of any kind than a complete and fully finished writing in all respects. Moreover, we wish to provide an opportunity for others who may want to produce something better and more perfect. If by our labor we shall be of any benefit to the Church of God—and indeed not a small one, as we hope—we ask all supercilious ones not to bear it with an unjust mind.
Although we do not have a great abundance of books, yet in this fortunate literary age there are moderate amounts; and we ask pious men, that those whom they judge to be of use for this writing, do not hesitate to give them for our use, and will be returned in good faith, given with security for this purpose.
The method and form of treatment, because this ice had not yet been cut by others, saved us much labor. For a good and appropriate order not only brings light to historical narration, but also judgment in intricate and very serious matters, and aids the memory of the same. Moreover, it seemed most convenient to distribute the centuries of events separately: for this reason, we strive to include one hundred years in each book, from which we call them Centuries, since over the course of so many years very great changes occurred in the Church. However, we have tried to comprehend the remaining matters in fifteen chapters, as if into certain classes: both so that the matters themselves might be more properly narrated, and so that what seems to add something to the matter would not easily slip away from us, and so that in each book the same order and the same method might be observed, which is not only easiest for investigating any matters but also most suitable for impressing them on memory and retaining them; concerning which matter some things have also been said above.
These chapters are as follows:
On the place and propagation of the Church;
On its persecution and tranquility, and the punishments of persecutors;
On doctrine and its inclination;
On heresies;
On diverse ceremonies in different places;
On the government of the Church;
On schisms;
On councils;
On illustrious persons in the Church;
On heretics;
On martyrs;
On miracles;
On Jewish matters;
On religions outside the Church;
On political changes of empires.
In all these we propose one thing which contains the proposition or argument. This method is not changed in the Centuries. We would pursue these matters somewhat further, but it seemed best to immediately submit our Method, which we follow, fully to this Preface: so that all may clearly see the series and analysis of our composition, and understand everything more correctly: and also so that these admonitions may be of use to others, if perhaps they wish to undertake something more perfect.
Readers may also suspect somewhat from this how much we struggle in labor, while, like bees, we gather various matters according to the Method: and as often as we have them, like those subdued by hands, we arrange them.
It pleased us to begin with the life of CHRIST, so that we might also consider brevity, and present, as far as possible, the face of the kingdom of CHRIST, after He accomplished the redemption of the human race here on earth, and gloriously ascended into heaven. Concerning the kind of discourse, we will say nothing other than we hope the readers will perhaps gain more fruit from this simple narration than if we were to pour out ampullas and long-winded words.
Regarding expenses, we truly confess that we have very few who contribute something annually: nor are the workers sufficiently supported according to the nature of their labors, as the very best witnesses themselves testify: indeed, unless God yet inspires certain patrons for us (which, however, many envious people vigorously oppose), we will neither be able to proceed sufficiently quickly, nor perhaps complete the entire work as it is planned. Therefore, it is openly shameless and diabolical falsehood and a grim accusation of that scoundrel who recently, in a malicious and infamous writing published anonymously (where he however tells another tale), with Sardonic laughter and virulent sarcasm calls our Golden Historical Work so named because it is made from much German gold. That wicked scoundrel has not seen the Work: and yet he does not fear to gnaw it with a canine or rather a viper’s tooth. Moreover, this accuser and slanderer does not know our arrangements: and yet, like Shimei, he mocks us falsely and lies splendidly. For how few, and how sparingly they give, how frugally the workers of this institution are nourished, this scoffer could have discovered not from fugitives, criminals, polluted liars, to whom the manner of our governance is not even known: but from us ourselves. However, our ‘eulogist’ urges us to say something about the manner of governance: and not so much on his own account as on account of other good and prudent men. The whole work has certain governors, fifteen in number: to whom the care belongs to govern the councils, distribute tasks in collecting and writing: to correct both the initial or rough outlines of matters, and even the writings themselves: some also weave them together due to the necessity of matters, hire workers, and support them with wages. Small alms or spontaneous offerings, indeed modest and slender, are entrusted to a certain most honest and upright man in that college: he has an exact account of receipts and expenses for each quarter of the year, also in the presence of other governors or colleagues, counts wages for workers, and an account of each is drawn up: and this so diligently that we are prepared to present an honest account of this matter to anyone requesting it.
So far, we have supported ten workers: the nature of the work is distributed into these three orders. First, seven learned men devoted only to collection, according to the rule of the Method, from the best authors, excerpting like certain bees of industry from various flowers, with sure judgment, order and manner, those things which seem to pertain to parts of history. Two others, superior in age, learning, and judgment to the rest, arrange the offered forest of materials according to the rule of the Method. They present the arranged matters to certain governors of the college: nor is any serious matter written unless first judged by that outline. Where the matter and arrangement of individual members have been approved, they finally apply themselves to composition. Each composed chapter is soon again presented to certain inspectors: who again apply a file as necessity seems to require. Besides these there is one who only more neatly transcribes by hand what has been composed in this manner.
From this account, a pious and candid man will be able to somehow measure the difficulty of the matter in his mind; and all ought rightly to assist us with advice, books, and other services, and also to ease our labors with certain encouragements and the skillful judgment of our judges.
Finally, since several persons must be supported, and immense labors undertaken, and this history pertains to the whole Church of CHRIST, it is not possible without expenses to support so many men: we ask the pious citizens of the Church of God that they may not disdain to assist us also with expenses, if only the begun work is to be continued. We have not sought, nor do we seek great treasures for ourselves from this: but that we may proceed moderately and be able to provide necessities to the workers. And we know that not only the pious owe this duty to CHRIST, whose history we strive to compose: but also that this our petition is just and pious. We will render an account of the entire distribution, not only to the contributors: but also to our slanderers themselves, if they wish.
As for the Centuries published by us so far, we ask all prudent, learned, and pious men that wherever the necessity after reading, they openly and candidly advise us about those things which should either be inserted or be corrected. For who in a work so varied, and where we have not had a path trodden by others, is so keen-sighted [as Lynceus] as to have been able to observe everything correctly? We will be grateful for any contributions. Meanwhile, however, we also ask that this history be publicly left to us for correction. But if our labor is entirely disapproved by some, let them forge a new history from their own talent: nor should they envy us if we feel that our work will be helpful to them. But now, most excellent Reader, we give to you the very Method of our history.
HISTORICAL METHOD OF THE WORK AND THE GENERAL GOAL OF THE CHAPTERS
CHAPTER 1
The first chapter contains the proposition and argument of the Century: so that the reader may know the history of which years he should expect.
CHAPTER 2
On the place and propagation of the Church.
First, certain general things are prefixed: namely, that the Church of that time was either large and widely dispersed, or narrow and small.
Secondly, it follows a specific enumeration of those Churches which are mentioned in this century: namely,
On the Churches through Asia.
First, however, the Churches located in Palestine are listed, beginning with the Church of Jerusalem, as long as the Church of Christ remained there: and the surrounding ones are subject to it.
At this place, Churches throughout Chaldea and Arabia are also mentioned.
Then, in order, follow the Churches throughout Syria, Mesopotamia, Assyria, etc.
Thirdly, the Churches throughout Asia Minor: such as those of Cilicia, Pamphylia, Pisidia, Lycia, Ionia, Lydia, Lycaonia, Phrygia, Bithynia, Galatia, Paphlagonia, Pontus, Cappadocia, Armenia, Parthia, Persia, India.
On the Churches throughout Africa.
First, through Egypt, where the Alexandrian Church holds the primary, to which the adjacent ones are counted.
Then, the Churches throughout Ethiopia.
Thirdly, the Churches throughout Marmarica and Cyrenaica.
Fourthly, the Churches throughout Libya and Hesperia.
Fifthly, the Churches throughout Africa, such as Carthage and the others. Also through Numidia, Mauritania, Getulia, etc.
On the Churches on the islands in the Mediterranean Sea.
The Churches throughout the Mediterranean Sea, before it crosses to Europe, are enumerated: such as in Salamis, Cyprus, Rhodes, Crete, in the Aegean Sea and Pontus, Sicily, Sardinia, Corsica, etc.
On the Churches throughout Europe.
In Athens. In Corinth. In the Peloponnese. In Lower and Upper Mysia. In Illyria. In Achaia and the surrounding regions. In Sclavonia. In Carinthia. In Thessaly. In Italy. In Macedonia. In Gaul. In Thrace. In Spain.
In Germany: where first the Churches near Gaul, the Rhine, and Illyria are named: then those in the remaining regions, and at the same time Bohemia is included.
In the regions toward the North. Also in Sarmatia, Scythia. Lastly, the Churches across the Ocean: such as in Britain, Scotland, and Ireland, etc., are recited.
On their propagation.
First, it is said about the propagation, where before there was no Gospel of Christ, in this order:
To which places the Church was propagated. By whom it was done; whether indeed by the Apostles, or the disciples of the Apostles, or Emperors, or other persons. Whether they did this spontaneously or were invited; or whether it was done for any other reason. Whether people were moved or converted by doctrine or miracles. Struggles in converting a people or driving out armed enemies holding the territory. About the success: whether entire cities embraced Christianity, or whether paganism remained at the same time.
Also, whether the Magistrates or any private individuals accepted the doctrine of Christ, whether few or many. What kind of reformation of the Church was then made in the very propagation. Then it is said how in those places where certain foundations were laid, the Christian religion continually grew and flourished, and by whom, and with what success, etc. This includes the conversions of illustrious persons, or even others, and if any other growth took place.
Thirdly, the restoration of the Church: namely, when in those places where the Gospel had been planted, and then obscured by false teachers, or extinguished by persecutions, afterwards again began to be kindled and to shine forth.
CHAPTER 3
On the persecution and tranquility of the Church.
On the Emperor, when each came to power, and how long he reigned: what kind of nature and character each had. This is explained briefly and incidentally.
What the state of the Church of Christ was as it came to him from his predecessors. Whether he himself also initiated persecution, and in what year. What kinds of crimes were alleged against Christians. For what main reasons they were truly moved, or what they aimed at, or what end the persecutors sought: whether out of hatred of the truth and zeal for a false religion, or fear of sedition, or because of disturbance of tranquility, or on account of their own censured vices or other desires, or what finally they pretended under a pretext, etc. Whether Christians gave them occasion, or rashly and furiously attacked themselves.
By whom: Whether the magistrates themselves, or prefects, or the untamed populace, or Jews, or heretics, or false brothers or apostates were the persecutors. In what manner: Whether they did this by edicts or otherwise. In which places, and where more or less the persecutions prevailed. Who and how were slaughtered, and what tortures or forms of punishment were applied. That Christians comforted one another, and by what arguments: and whether they did so by word or writing, and what other services they rendered to each other in afflictions.
Some have fallen away, and on what occasion: whether moved by threats, or tortures, or even allurements. Others, however, persevered steadfastly, and with what courage they endured the punishments. About flight, whether voluntary or forced.
On what occasion the persecution was alleviated. On the apologies presented, by whom, on what occasion, what the chief arguments were, and with what fruit. Also included here are intercessions of others, counsels, common prayers of the Church, miracles, certain punishments, defenses of magistrates, and other various cases are related as far as necessary. Mitigations, imperial writings, and revocations of exiles are brought in here.
What kind of state did the Church subsequently have?
On the end: to what purpose these persecutions served, what in the end they achieved: namely, they made illustrious and famous the pious and steadfast doctors of the Church, revealed hypocrites, and separated them from the true Church, also provided others with occasion to inquire into the doctrine of Christ, stirred up and increased the faith and confession of others. It is also indicated whether in those places where it raged so greatly, the Church either grew or ceased.
On the tranquility of the Church.
At this place it is mentioned how, despite the raging persecution, in some places nevertheless the Churches had peace, and on what occasion. At the least, the names of the martyrs are recited here. Their later confessions and illustrious histories have their place below in a special chapter on Martyrs.
On the punishments of persecutions.
The order is maintained according to the Emperors and the years of Christ: and the common and private punishments are mentioned: directed toward Emperors, prefects, other persons, cities, kingdoms.
CHAPTER 4
On the doctrine of the Church.
Proposition: That there were some outstanding doctors of this century. And some are named. General testimonies are written here: what kind of doctrine it was then, whether moderate or obscure, whether it contained fewer or more errors. Certain testimonies concerning the authority of Scripture are added, namely that they esteemed it highly, and that good doctors referred themselves to it. Besides, general summaries of faith, or creeds gathered from authors, are also included here.
ARTICLES
On the Word of God.
Meanings of the [Latin] word “verbum,” [word] and what the scripture of the Old and New Testament calls the word of God. What it is after the definition, synonyms, periphrases, and epithets are sometimes added. Whence it is, and what are the instrumental causes. How fourfold it is, or that it embraces the Law and the Gospel, etc. That it is one consistent doctrine of God in the articles of faith. That a distinction must be made between the word of God and the words of men. On the efficacy and fruits of the word of God. Not all hear the word of God with fruit, and what penalties there are. All are bound to the voice of Christ and the word of God. That nothing concerning the articles of faith is to be established outside the word of God. Contraries and opposites.
On the scripture of the Old Testament.
Meanings of the word “Testament.” That they approve the scripture of the Old Testament. Whence the scripture of the Old Testament. There are two main parts of the scripture of the Old Testament, namely the law and the promise. The subject is the Messiah to be revealed, to die, to suffer, to rise again, and to reign spiritually. The prophecies of the Old Testament are to be referred to things that happened in the New Testament. From the testimonies of the Old Testament, the Apostles construct and prove the main heads of their doctrine. They commended the study of the scripture of the Old Testament to others. General rules for expounding the sacred scripture of the Old Testament. Which books of the Old Testament are authentic.
On the scripture of the New Testament.
Which books of the New Testament are authentic, and which are less so. The writings of the New Testament are the word of God and contain no other heads of doctrine than those taught by the Apostles. That the Apostles commanded their Epistles to be read and forbade the reception of those conflicting with them. Its subject is Christ revealed. That nothing is lacking in it which is necessary to know for salvation. That there are no contradictions in it. The difference between the Gospels and the Epistles. The conformity of the scriptures of the New and Old Testament; also, their differences. On the use of sacred scripture. Contraries and opposites. Nothing is to be added to or taken away from sacred scripture.
On God.
On vocabulary. Who He is. Definitions of God. Essential properties of God: such as His being, omnipotence, eternality, righteousness, etc. That God is one. On the will of God. Common works of God. That there are three distinct persons.
ON THE PERSONS OF GOD
On the Father.
On vocabulary. What is a person. That he is distinct from others. Properties and differences. Certain actions.
On Christ.
That the Son of God is a person. That He is a person distinct from the Father and the Holy Spirit. That He is consubstantial and coeternal. That Jesus Christ truly is that Son of God, or the true God. That He is a true man. That the Son of God and man is one person, not many. On the union of two natures. Properties and actions after the assumption of human flesh. That He will always retain union of the two natures. Properties and actions after glorification and in eternity.
On the Messiah.
That someone is promised as the Messiah. What kind. What are His works. What is the purpose. That Christ is that Messiah. What is His substance, and why such a union was made. What His actions were to be, and what will be forever. On the appellations of the second person of the divinity, which are attributed to Him in the history of the Gospel.
On the Holy Spirit.
On vocabulary. What is a person. That He is distinct from the Father and the Son. That He is consubstantial and coeternal. Properties and differences. Works and offices. Who gives the Holy Spirit. Who deserves it. To whom He is given, and to whom not. The manner of the manifestation of the Holy Spirit. That He is also effective in infants. That the Holy Spirit can be shaken off and lost. Also, how He is to be recognized, so that we may know whether He is the Holy Spirit or not. Appellations which He has in Scripture: Opposites and contraries.
On Creation.
Meanings of the words World and Creature. That the world did not exist from eternity but had a beginning. Who created all things. What are the differences between creatures, or species. On the material cause, whence? On the formal cause. Why the world was created. That God is present to created things and preserves them. That God acts freely in creatures, even against secondary causes. On the decay and destruction of this world.
On Angels.
On vocabulary. That there are Angels. What Angels are. By whom, what kind, and when, and for what purpose they were created. How many kinds are there?
On the good Angels.
That there are good Angels. That there are many. Where they are. Who sends them. To whom they are sent. In what form Angels appear. What their duties are. On their hierarchy.
On the evil Angels
What they are. Not thoughts, but subsistent things. That they are spirits. Substances created by God. On their fall. That there are many. What their actions are. Consolations against the Devil. On their appellations.
ON MAN AND THE FALL
What is man? Who created him. From where, or from what material. How? On the image of God, and how the Fathers spoke of it. Properties and actions of man before the Fall. On the purpose of man before the Fall.
On the Fall of man.
That man has fallen. Causes of the Fall. Effects.
Of man after the Fall, before conversion, or of the old man.
What is it? That men, after the Fall, are begotten by God in the natural way and preserved. Parts of man after the Fall. His properties. The powers of man before conversion. Appellations.
Of man after conversion, or of the new man born again.
What happens. Kinds of reborn men, or differences. Effectual, instrumental causes in the subject. Properties of the reborn man. Purposes. Works of the reborn man. Appellations of the reborn man.
ON SIN
Meanings of the word. General definitions. What kinds. What causes. What are the general effects?
On Original sin.
Vocabulary. Definition. Efficient cause, origin of original sin. Material cause, in what, where, and in which parts of man original sin exists. What kind of thing original sin is: namely, destruction of man’s powers, defect, inclination, etc. On its propagation. That all men are subject to this sin. On its fruits. That it remains in the saints, and how.
On Actual sin.
Its name. What it is. What are its causes and effects?
On Mortal sin.
What it is, and in what things. What kinds, and what effects.
On sin considered to be Venial [minor].
What it is. What kinds, in what men, and what effects.
On the sin against the Holy Spirit.
What it is. What kinds. What causes. What properties. In what men. How to avoid it.
On the Law.
Meanings of the word, periphrases, and epithets of the Law. Definition of the Law. Divisions of the Law. On the Mosaic Laws. On the abrogation of the Judicial and Ceremonial [Laws].
On the Moral law.
Definition. What is the meaning of the Law. Division of the moral Law. Whence it is. What are the effects, and what is the use of the Law? Whether man can fulfill the Law. That the Law ought always to be proclaimed in the Church. Contraries and opposites.
On the Gospel.
On the vocabulary. Periphrases and epithets. Definition of the Gospel. Whence the Gospel. On the matter or subject of the Gospel. On the formal cause or sum of the Gospel. Properties of the Gospel. That it is not known by nature. That it pertains to penitents. That it is one and the same in the Old and New Testament. That it is a certain and firm doctrine. That it excludes boasting of works. That it is universal to all men, both Jews and Gentiles. That it does not abolish politically honest ordinances. That not all receive the Gospel. On the effects of the Gospel. On its promises. What are the opposites? On the difference between the Law and the Gospel. On the agreement of the Law and the Gospel, and their mutual operation.
On Predestination.
Vocabulary and its significance. Synonyms. What it is. What things are predestined. Causes of predestination. Effects of predestination. Whence we must know whether we are predestined. Use of predestination. Contraries.
On Justification.
Meanings of the term, what justification is, what righteousness is, what grace is, remission of sins, salvation, and ‘to save.’ Also, synonyms. Whence our righteousness is, or on the efficient cause. On the material cause, what kind of thing it is: namely, the obedience and merit of Christ. On the formal cause, that it is the imputation or application of obedience, remission of sins, and that it is gratuitous, without our works. That repentance is granted to all who act. On the instrumental causes: namely, through what means God applies it to us. By what organ do we apprehend that righteousness, namely faith. What order God observes in the justification of the sinful man. That all are justified in the same way. Arguments for justification by faith alone. On the effects of justification. What are the contraries: expelling accepted gifts, sins against conscience, and impenitence.
On Faith.
What the word signifies. Synonyms, periphrases, and epithets. What faith is. What kinds. Whence it is. Material cause, in what. Objects of faith. Through what means it is given or excited. What are its properties. Effects of faith. That faith can be lost. Contraries.
On the new obedience, or on the good works of the justified.
Names for the new obedience. That good works are necessary. Definition, what they are. On the efficient causes. What good works are. Catalogue of good works, according to the Decalogue. How they can be performed by men; and who they are who can perform them. How they are pleasing to God. That faith shines before all works. That works are not perfect: that is, they do not sufficiently fulfill the law. On the purpose of good works. What is the contrary? What are the causes of doing well?
On Prayer.
Whether God is to be invoked. What invocation is. Who is to be invoked & how. The formulas of invocation to be observed, or the kinds of prayers, and circumstances. What and how to ask for spiritual things, how for corporal things. On delay, and that one must be persistent. Promises that God will certainly hear. Where to pray. With what gestures. Effects of prayer. Causes of praying. Contraries. On the invocations of the dead, statues, images. Also, on pilgrimages.
OTHER KINDS OF GOOD WORKS WHICH FOLLOW
On Repentance.
On the term. What repentance is. What parts it has. Whence repentance is, how and through what means God works it in us. On contrition: what it is, whence, what distinctions, what effects. Likewise, faith and new obedience. General causes which ought to exhort us to repentance. On true and false repentance, public and private.
On Sacraments in general.
What a sacrament is in general. How many are enumerated. On the purpose of the Sacraments. On the distinction between the sacraments of the Old and New Testament.
On Baptism.
Definition, what it is. By whom it was instituted. What is the material cause. What is the formal cause. What are the ends and effects. Who are to be baptized. That it is once. On its use. On the difference between the baptism of John, Christ, and the Apostles.
On the Keys, or on Absolution and Excommunication.
What they are. How many kinds have been instituted.
On the loosening of sins, or absolution.
Whence it is. Formal cause. By whom sins are to be forgiven. Effects, or ends. Examples. Contraries.
On Confession.
Confession before God. Confession before the ministry. Confession before a brother.
On Satisfaction. [N. B. There were no subcategories listed.]
On the binding or retention of sins, or excommunication.
Whether there is excommunication. Whence it is. Formal cause. Who ought to be excommunicated. Ends, or effects. Contraries. Examples.
On the Lord’s Supper.
On the names of the Lord’s Supper. Definition. On the efficient cause. On the matter of the Lord’s Supper. What is the manner of administration and use? That it is to be received with mouth and faith. That all ought to partake of the whole supper. On the purpose. On abuse, and the penalties of those who abuse.
On Sacrifices.
On the sacrifices of the Old and New Testament, Eucharistic and propitiatory. The errors of the dogmatic pontifical Mass are shown.
On the [true] Church.
On the term. Synonyms and periphrases. Whether it exists. What it is. Its fourfold nature. Who gathers it, and through what means. Of what kind of men the Church consists. On the calling of the Gentiles. That it is a mixed assembly of good and evil. On the proper marks of the true Church and the false. That there is one true Church, dispersed everywhere. That it will last until the end. That it is a small and poor assembly. That it is not bound to a certain place and persons. That Christ alone is the head of the Church. For what purpose God gathers it. On the spiritual and corporal goods of the Church. On the power of the Church, and in what things it consists. Contraries.
On the false Church.
What the false Church is. Marks of the false Church. Ends, or on the punishments of the false Church. That everyone ought to separate themselves from the false Church.
On the ministry of the Word.
Whether it exists. Appellations. Twofold ministry, namely Apostolic and common. That both are from God. Differences between both. What kind of persons have fulfilled them, and their appellations. The matters of the ministry: namely, doctrine, administration of sacraments, and keys. That the ministry will last until the end of the world. Distinction between ministry and dominion. That God is effective through the ministry. Enumeration of inherent effects and those by chance. Common fate of ministers. What kind of ministers ought to be. On the duty of listeners towards ministers. Weaknesses of teachers to be distinguished from doctrine. Contraries.
On the Kingdom of Christ.
That the kingdom of Christ is spiritual, not worldly. That the kingdom of Christ is eternal.
On Christian liberty.
What it is. What degrees. What ends or uses.
On the cross and calamities of the Church.
That the Church is subject to the cross. What that means. What kinds of afflictions, namely internal and external. Whence it is, who are the enemies. Why God permits it, etc. Why it is subject to calamities; on its purpose or fruit. On consolations in affliction. Dogma concerning martyrs.
On Miracles.
Dogma concerning miracles. What they are. How many kinds: some true, others false. What are the differences between true and false. What are the ends or effects. What are the contradictions.
On the Antichrist.
Names of the Antichrist. Prophecies about the Antichrist, that he is to come. Who he is. How he is fourfold: one within, another outside the Church. What are the efficient, assisting, permitting causes. The manner in which the kingdom of the Antichrist is gradually to be established. Where the future seat of the Antichrist will be. On his doctrine and actions, and his marks or characteristics. On his associates and followers. On his revelation and destruction. That all ought to depart from him.
On human Traditions.
Appellations. What they are. What kinds. On vows, on celibacy, on orders, on monasticism, fraternities, councils, etc. Which pertains to errors. On the result of traditions.
On Scandal.
That it exists. What it is. How fourfold it is. On scandal given. On scandal received.
On things indifferent, or ‘adiaphora.’
What they are. What kinds. What causes. What ends.
On Marriage.
Definition of marriage. That it is instituted by God. Duties and offices of spouses. On the purpose. On the marriage of priests. On monogamy and polygamy. On degrees of kinship and affinity. On divorce. On virginity or celibacy.
On the Magistrate.
Definition. Whence it is. On the political power of magistrates, the right of the sword, etc. On just wars. On their purpose. On obedience and duties toward magistrates: and that even wicked ones must be obeyed, and to what extent; namely according to the rule, Render unto Caesar, etc. On the punishments of seditious persons disturbing human society.
On Death.
What kind, namely first and second. What are the causes of death. That all men must die once. Why those who believe in Christ die. Consolations against death. That the dead do not return. On apparitions of the dead, which pertain to errors.
On the end of the world.
That this world will one day come to an end. No one knows the exact time. What signs will precede. On the transformation of the living on the last day.
On the place of souls, and the bosom of Abraham.
Where the souls of the deceased go. What their state is there.
On the resurrection of the dead.
There is a coming resurrection. Who will resurrect the dead, and how. Who are to be resurrected. The manner. What is the purpose? What are the contrary arguments?
On the Judgment of the last day.
That there will be a judgment of the living and the dead. On the time: when, where & who is the judge. The form of the judgment. Ultimate purpose. How we ought to prepare ourselves.
On Hell.
That there is a Hell for certain. Where it is. Who will be in it. What are punishments or torments of hell. Who will be tormented in it, namely, the devil and wicked men.
On Purgatory.
How it pertains to errors.
On eternal life.
Appellations. Where, what, who and what kind it is. The goods of eternal life.
On Philosophy.
What the Fathers thought about philosophy.
On Astrology and Magic.
That it is prohibited, and to what extent. Who is the author.
Inclination of Doctrine.
It is treated in the same order, according to the same articles.
Judgments about the sacred books of this age.
Here are gathered the testimonies of doctors concerning the sacred books, which they have considered authentic or apocryphal.
CHAPTER 5
On Heresies and manifest errors.
First, certain general testimonies from authors about heresies are recited, namely about where they usually arise from: such as from philosophy, from Scripture misunderstood, etc.
Special.
From whom, when, and where any heresy has arisen. On what occasion. Who simultaneously professed that heresy. Afterwards, hypotheses are clearly and plainly submitted with added authors from whom they were taken. To these hypotheses are also added the sources or reasons from which the heretics constructed them, as much as can truly be extracted from the authors.
Hypotheses presented in articles.
[N. B. They then recite all previous subjects of interest listed.]
With the help or promotion of whom, whether doctors or magistrates, and with what zeal the heresy was increased and propagated.
To which places that heresy extended itself.
Which Churches it disturbed, corrupted, or entirely ruined and overthrew.
The refutation of those heresies, and who were the refuters in that century.
And how, whether by disputes, either private or public, or by books or letters, they refuted those heresies.
By which arguments and reasons they refuted them.
How the heresies were suppressed, either by ecclesiastical excommunication, or by laws and decrees, or even finally by the execution and punishments of the magistrate.
Who were the successors: whether more or fewer, or if any were converted: whether they retained the same doctrines or indeed added something of their own.
CHAPTER 6
ON THE CEREMONIES AND RITES OF THE CHURCH
On Public Meetings.
In which places they were accustomed to meet.
What kind of places, and how they were furnished, what ornaments they had.
About paintings, images, or statues, their worship and pilgrimages.
About altars.
About candles.
About the distinctions of places in temples.
About the dedications and consecrations of temples.
About the names and differences of temples.
When they met, by what signs they were called together.
How often they met.
What was usually done in the meetings.
Readings of the sacred scriptures, distributions of readings.
Interpretations, sermons, rites concerning sermons: who preached, in what place, which chairs, what witnesses or listeners they had. Prayers, thanksgivings, in which language.
Songs of what kind, and in which language: and which pulpits, or what sessions they had.
Collections of alms, which were often called offerings.
Rites concerning Baptism.
Who was accustomed to baptize: likewise, whether the right of baptizing, especially in cases of necessity, belonged to women.
Where they baptized: in public meetings, in temples, or privately, or at rivers, etc., or whether these were observed indifferently.
Instruments: whether they had baptisteries, or when they began to be built in temples; and whether they were consecrated or not.
Also, about the water in the baptistery: whether, when, and how it was consecrated; how often the water or the consecration was renewed.
When, on which days or feasts of the year, and how often they baptized.
Whom they baptized, and on what day after birth infants were baptized.
What preceded baptism: catechetical instructions, examinations, confessions, prayers, fasting with adults, etc.
Exorcism, renunciation, how often and with what words.
Who brought infants to baptism: who were the godparents, what they did at the baptism.
How, or what was the form of baptism: that they were dipped or immersed or sprinkled with water three times; with what words and gestures.
Also concerning adults, in what vessels they were baptized, how far they were undressed.
Who were accustomed to be present at baptisms.
About the names given to the baptized, when it began to be customary to impose the names of the Apostles on them.
What followed Baptism.
Anointing, signing of the cross.
Laying on of hands, blessings.
Prayers.
Foods offered: honey, milk.
Ring, sign of washing.
Gifts.
Clothing, in white garments, such that they were required to wear this clothing for a certain time, and likewise to abstain from baths for a certain time.
That the Lord’s Supper was offered to adults after baptism.
On Confirmation.
And it must be observed whether that Confirmation was connected with the ceremonies of baptism, or whether it was rather something distinct, which after baptism was customary to confer:
or when the particular rite began to be performed.
And here circumstances are inquired into: who confirmed, whom, where, when, how, for what purpose, with what chrism, and using the laying on of hands and other things.
That special godparents were employed.
Various cases.
Whether they baptized the sick in bed or those converted in prison.
Also, how sometimes other material than water was used, or sometimes a different form of words.
That baptism was sometimes done children’s games.
Whether the limbs not yet fully born of an infant, or even an infant in the mother’s womb in danger, was baptized.
Whether heretics were rebaptized, who and how.
About the superstitious rite of baptizing with bells.
Rites concerning Keys.
On excommunication or binding: namely, which rites preceded it.
Who was employed in the very act of excommunication, what words, what gestures, what followed.
Formulas of excommunications, if any, are included.
That the excommunicated were excluded from the assemblies of Christians, how, where otherwise they were held among the devout.
Rite of separation from public meetings, likewise from the sacraments, who were enemies of religion, or otherwise criminals, or not sufficiently instructed in true piety.
On the absolution of sins.
On those not excommunicated.
Whether any private confession was in use, to whom and how it was made, or by enumeration of all offenses, at what time, how often, etc.
How they were examined or even instructed.
How or by what rites the remission of sins was announced or how they were absolved.
Whether the laying on of hands was employed.
Whether satisfactions and what kind were imposed according to which Canons.
On the absolution, reception, or public penance of the excommunicated and otherwise publicly fallen.
Who performed public penance: namely those excommunicated by sentence, who had committed manifest and scandalous sins, heretics converting themselves, or those who had fallen into some heretical opinion.
Rites concerning their confessions, whether private or public.
Rites of proof, examination: how, with what gestures in temples, or when compelled to stand before temples in certain places: and how long the rite of examination lasted, and before whom judgment was made whether they satisfied.
That the people sometimes prayed for the fallen.
Form of public revocations.
Rite of public absolution either of the excommunicated or publicly fallen, even if they had not been solemnly excommunicated before.
Whether the Bishops and clergy laid on hands, prayed, offered for them, and the Lord’s Supper was given.
Canons of satisfactions.
That martyrs were accustomed to absolution.
Dispensation with the dying.
Various cases concerning public penance.
Rites concerning the Lord’s Supper.
Who administered the Supper.
Where it was administered, whether in temples, public meetings, or privately in houses.
Whether on the altar or on a table.
Instruments: in what vessels, what kind of chalice.
About the conduits.
When: whether in the morning, evening, or at night.
Also, on which days or feasts.
How often.
What preceded the use of the Supper.
Preceding ceremonies, such as the bringing together of bread and wine, and other things.
Who was admitted to the Supper, who was not.
The materials: what kind of bread and wine were used
and whether they mixed water with the wine.
Songs.
Exhortations.
Prayers.
The commemoration of the words of the Supper.
Elevation [of the Eucharist].
Who distributed, in what vestments, and when ornaments began.
That both parts were distributed to individuals, or only one part: and when it began to be done.
With what ceremonial gestures: whether they extended it or carried [the Eucharist] around.
How, or by what rites the communicants received the Supper: whether they received it with their own hands or only allowed the minister to put it into their mouth or to pour it.
What followed after the Supper was taken, what prayers, songs, and similar things.
That they sent it to others’ homes, to the sick, to prisoners: and through whom, and by what rites.
On the sacrifice of the Mass.
When the Lord’s Supper began to be offered to God.
By what rites it was done, and how from that time it grew.
On the canon.
The remembrance or catalog of Martyrs.
To whom that sacrifice was applied.
Whether for the living and the dead.
Whether for a happy voyage, hunting, trade, and similar things.
On the kiss of peace.
On the offering at the altar.
On the inclusion, carrying around, and the whole pomp of one part of the Supper, namely the bread: likewise, for what uses.
Various cases concerning the Lord’s Supper.
Rites concerning Prayers.
When they were accustomed to gather for public prayers, and how often.
With what gestures they prayed.
To which part of the world they turned themselves.
In what place they prayed.
Whether they prayed at altars, or at statues or images, etc.
Evening prayers.
Morning prayers.
Canonical hours.
Whether they counted prayers [i.e., praying the Rosary].
How Christians prayed privately.
Rites concerning calling and ordination.
Rites concerning election: where, by whom, in what manner.
Examination. Rite of ordination.
What kind they ordained, and how many years old they were.
Where. By whom. When. To which degrees.
How prayers, laying on of hands, etc.
That they announced it to others, as the writers say.
Exorcism of the possessed.
Where the exorcism was performed: in temples or other places.
Who performed the exorcisms. When. How.
Formulas of words.
Laying on of hands, prayer, adjurations, holy water, signing with the cross, and other similar things.
Various cases concerning exorcism.
Rites concerning fasting.
Whether they fasted.
When, on which days, at what time of the year.
How often.
Who proclaimed the fast.
How, from which foods they abstained, for how long.
Which fasts were public, which private.
For what purpose they fasted.
Feasts.
What kinds of feasts they had.
About Easter, and at what time, with which ceremonies, how many days they observed it.
About Pentecost, under the same circumstances.
About the Nativity of the Lord.
And if they observed any other feasts, or accumulated later feasts, whether of the Apostles, martyrs, or others.
Offerings which were accustomed to be made on feasts.
For what purpose the feasts were celebrated.
Whether it was not allowed for Christians to celebrate the feasts of the Gentiles or Jews.
Rites concerning marriage.
Public unions and the blessings of new spouses.
Where, by whom, by what rites, or the formula of the union.
About the blessing of women after childbirth.
Rites of visiting the sick.
Who visited the sick. When. How they did it, what they did with the sick.
About extreme unction.
How the ministers of the Church treated the dying.
Rites of burial.
How the ministers of the Church, or other Christians, handled the bodies of the dead.
What preceded the burial, such as vigils, etc.
The funeral procession.
Songs.
The carried cross, likewise wax candles.
Who conducted the funeral.
Places of burial, cemeteries, etc.
What followed the burial, such as songs in temples, offerings of gifts.
Distribution of alms to the poor.
Memorials of the deceased, or prayers, or songs.
Relics of saints, and their translation and veneration.
Whether In various places sometimes the same relics were held.
Rites of Monks.
What kind of monasteries, and where: likewise, who were the founders, when they began.
Statutes of monks and nuns.
Food. Clothing.
Gestures. Ceremonies.
Superstitions. Abuses.
Various cases involving monastic life.
About hermits, when they began, where, by what rites they used, and similar matters.
For what purpose they practiced that life.
Customs of Christians.
Whether the order of the Decalogue is observed, as far as possible.
What are the duties of piety: such as hearing the Word of God, loving public gatherings.
Honoring the ministers of the word.
Contributing some of one’s goods for the maintenance of the ministry.
Confessing. Keeping oaths.
Abstaining from pagan festivals and impious spectacles.
Visiting sick brothers, captives, and those in punishments.
Obeying magistrates in civil matters and honorable laws.
Honoring marriages.
Raising disciplined children.
Engaging in honest vocation and work.
Not practicing ludic arts (games or trivial arts).
Military service.
Litigation in court.
Defending oneself against unjust violence.
Food, feasts, love-feasts (αγάπη).
Abstaining from idolatry.
Fasting (Xerophagy).
Clothing of children, men, virgins, women.
Keeping one’s own property.
Being generous to the poor.
Not practicing unjust usury.
Showing hospitality.
Being truthful in contracts. Vices of Christians.
Summary: This chapter is a common receptacle of all those things which cannot be conveniently included under the previous titles.
The rites of the Roman Church are treated separately according to the order of all the parts mentioned above.
CHAPTER 7
ON THE POLICY OR GOVERNANCE OF THE CHURCH
About the common form of governance of Churches, commonly used throughout that century.
About Persons.
Whether the learned or unlearned, endowed with confession, integrity of life, and good testimony, were admitted to the ministry.
About the number of persons, how many were in each Church.
About the ranks of persons, or ministers in the Church; how many and what kinds were then in use: were there bishops, presbyters, deacons, and if any others are found, and how these ranks were subsequently increased.
What were the duties and actions of each, as far as the history of this century provides.
On the nature and form of government.
How those persons governed the Church in that century.
How they taught, interpreted the Scriptures, delivered catechism.
How they reproved heretics and rebuked sinners.
How they censured vices and corrupt morals of bishops, presbyters, and clerics. How they encouraged repentance, new obedience, confession, and prayer.
How they administered the Sacraments, distributed Baptism, the Supper.
How they administered the Keys, bound and loosed.
Against whom they used excommunication.
How they also distinguished their own groups in the Church.
How they prayed for all necessary things.
Did they establish ceremonies consistent with the word of God, or dissenting from it they changed them.
For what purpose they visited the afflicted and sick.
How they attended to lessons.
How they led by good example.
How they examined and ordained ministers.
How they advanced through ranks.
About simoniacal actions.
How they declared the order of time and feasts to their listeners.
Antithesis: If any superstitious or impious and idolatrous things were done in these parts by them, such as dedications of temples, blessings of waters, these are set down in their place, etc.
About Monasticism, and other orders: likewise, hermits and others.
That they existed, where and in what order they were held, what they did.
About private synods and consistories.
If private synods have been held. The necessity that compelled them: namely that serious matters be explained, and some discipline maintained. Who are accustomed to being present: such as bishops, priests, deacons, laity, etc. What matters they discussed. Such as, conferring among themselves on questions of doctrine, on impending heresies, on restraining or admonishing, or deposing and excommunicating those, whether laity or ministers of the word, who were guilty of some grievous sin. Also, how they amicably settled certain cases. How they examined matrimonial cases. How ecclesiastical persons and laity chose and called suitable persons to the ministry of the word. Privileges and rights of ecclesiastical persons in any rank. Decrees of such synods, canons or ecclesiastical laws. Decrees which the Church made in private synods, which afterwards it sought to impose on other churches. An enumeration of those decrees, only by hypotheses.
Concerning the goods (property) of the Church.
Whether a certain Church had its own goods, or whether it was a community of possessions, or both together. What contributions or donations have been made in public assemblies, or elsewhere. Also, what kinds of gifts have been offered: such as bread, fruits, money, firstfruits. Whether the Church possessed estates, lands, revenues; or whether it lived from daily alms. Who presided over the public treasury or the goods of the Church, and who dispensed them. The use of those goods. Concerning the stipends of ministers, and whether the goods of ministers have come to their heirs. Concerning prebends, patronage, appointments and claims of prebends. Concerning the dwellings of ecclesiastical persons. Concerning alms distributed to the poor, widows, orphans, guests, prisoners. Also, that collections or alms have been sent abroad to Christians suffering from famine or those imprisoned.
Concerning libraries.
Whether they had libraries. Who has taken care of the libraries. At whose expense. With what books the libraries have been furnished. For what purpose. Concerning the writers of the history of Churches and martyrs.
Concerning schools.
Whether they had [schools]. The kinds of schools, namely Christian and pagan, private and public. Whether Christians have entrusted their children to pagan schools. Who were the inspectors. Who were the governors, likewise, who were the teachers. What they were accustomed to teach or present to the youth in the schools.
Concerning the association of Churches in one province, and their mutual duties among themselves.
Concerning the association of several or all provinces.
Concerning the Primacy.
Whether there was primacy of any one person or place: and this is to be proven by histories, concerning each. How in each century the mystery of iniquity has acted: and when the primacy began, by what arts, by what violence, how the teachers and churches at first opposed themselves, how it progressed.
CHAPTER 8
CONCERNING SCHISMS AND MINOR DISPUTES
From what occasions schisms have arisen. In what place. When. Between which persons schisms have arisen. On what grounds each party relied. How they grew. What actions have been instituted because of schisms. Also concerning the effect. Whether they have harmed the true doctrine and the consensus of the Church much or little. Whether public condemnations and excommunications have followed. How the schisms were settled, or ceased, or even endured.
CHAPTER 9
ON COUNCILS
CHAPTER 10
ON THE LIVES OF BISHOPS OR THE PERSONAL METHOD
On adolescence.
Whose he was, from what region or city. From which parents born. How educated, with what talent endowed. Which teachers he used, and what studies he pursued in youth.
On conversion.
How he was converted, if he was a Gentile: and by whom.
Concerning discharge of duties.
When, by whom, where he arrived at the office, how he ascended. With which gifts, either common or singular, whether of tongues, prophecy, miracles, etc., when he was instructed or became renowned. How he administered his duties in instructing the people and disciples. How they sometimes set out from one place to another and took on other duties: and how at other times they traveled, either for visiting other churches, or for resolving disputes, etc.
Concerning writings.
What kind he published; which still exists, or which has perished. Judgment on which books are rightly attributed to the author, and which are not.
Concerning doctrine.
Which articles of doctrine he has especially illustrated.
Enumeration.
Defects and improperly said things are briefly touched upon here in general, and especially those things are noted which have not been indicated above.
Contests.
Against the Gentiles, Jews, false brothers, persecutors and heretics. Gifts in contests: such as keenness of mind, dexterity of judgment, clarity in refutation and zeal. Also, how they have labored in quelling schism, Also, how they have confirmed other teachers and churches by counsel and censures in the gravest affairs of the Church. With whom they have had familiarity. On the holiness of life, whether anyone had a wife, and children, or was celibate: and whatever exercises he finally had in life.
Martyrdom.
Their tribulations, afflictions and persecutions, from where, for what causes; whether they suffered as heretics and seditious, or as evildoers, or for other reasons, how, and for what purpose. How they conducted themselves, what confessions they made, and concerning admirable deliverances. Also, about their weaknesses, fears, flight, denials, ejections, exiles, restorations. What kind of death. Burial? And what followed death. The course of their entire life, or the number of years, how long they lived, and how long they were in ministry. Testimonies of other famous men about the Doctor are conveniently inserted in place.
CHAPTER 11
ON HERETICS OR SEDUCERS
In this chapter about Heretics, those things are placed here which pertain to their persons, and which in the place above about heresies have not been indicated. And here also the personal Method is observed: except that doctrines, controversies, writings, associates, have their own place above: here, however, is explained who they were. With what nature endowed. How educated. What kind of learning. How they fell into heresy. What they aimed at. How they were admonished by others. Disputations with others. Their travels. Condemnations, their flights. Crimes and disgraceful life. Foul deaths. Course of life.
CHAPTER 12
ON THE MARTYRS
Here are placed only those who are not described in the life of the doctors above, who either were not doctors, or otherwise less famous, whose confessions are nevertheless illustrious. For those whose names only exist, they are referred to the place about persecution. Their names are listed, along with places. Then the occasion or cause of martyrdom. Also, whether they offered themselves willingly, or were forcibly taken to martyrdom. How they were held in prison, or by what tortures they were affected. What kind of confessions they made before judges and in the midst of tortures, how they taught, or in other matters conducted themselves singularly. About their either faint-heartedness or great courage. Those who, after once denying, later returned to martyrdom. About the punishment or death, or kinds of tortures. About their burial. What followed their death. Martyrs who are not found in approved authors are omitted.
CHAPTER 13
ON MIRACLES AND PRODIGIES
Those miracles which above were not recited in the places concerning the Doctors of the Church have their place here. In miracles, brevity is also sought; and only those are reported which exist in approved authors or contain some notable doctrine. About their end, certain things are occasionally interspersed, so that the use may be considered. Here are referred not only miracles done by persons, but also those granted by God concerning persons or matters of the Church: such as prodigies, and other unusual things. Also, concerning the specters of evil spirits, false apparitions, or fictitious visions of Angels.
CHAPTER 14
ON JEWISH MATTERS, EITHER EXTERNAL OR POLIICAL
Whether the Jews have persisted until now. In which places. Whether they had magistrates from among themselves, or not. Whether they were free, or, indeed, under the rule of others. Whether they stirred up seditions: and for what reasons, and under which leaders. What outcomes the seditions caused. The political customs of the Jews among the nations, or Christians. By what means they sought livelihood, whether by crafts, caring for the sick, or, indeed, by usury. Whether they were admitted to public offices in cities or not. Whether they were expelled from cities, and why, and where they migrated.
CHAPTER 15
ON OTHER RELIGIONS OUTSIDE THE CHURCH, SUCH AS THAT OF THE JEWS AND THE GENTILES
Whether Judaism has lasted until now. In which places. Whether they have retained the Hebrew language, and have they also taught it to others. Which books they had composed, such as the Talmud, etc. Their synagogues. What the main points of their religions were, especially controversial ones: such as about the Messiah, about the law, and about circumcision. Then, how hostile they have been to the Christian religion. What evil they have plotted by writing, by calumnies, or by any other means against it. Those who wrote in defense of Judaism are named. Which doctors of the true Church wrote against the Jewish religion and what did they write. About the outcome. In these things only as much is said as can be sought from the authors.
Secondly, on the religions of the Gentiles.
First, in general, Gentilism has still prevailed far and wide. Some regions are named where the Christian religion has not yet reached. Second, where it is specifically said about those places despite the Christian religion beginning to be established there, nevertheless, Gentilism remained. Then it proceeds according to parts of the world, as at first about Asia, then about Africa, Third, about Europe. Proof and explanation. What kind of gods they had. What kind of temples. What kind of priests. By which rites they worshiped idols. What superstitious customs. What doctrine. How they taught or acted against Christians. How Christians labored against the gentiles, wrote, and with what final success, etc.
CHAPTER 16
ON POLITICAL CHANGES IN EMPIRES
According to the order of the Emperors, changes in the Roman Empire, and its various forms are considered, with opportunities briefly indicated together, in which notable deletions or additions were made. Also, which foreign peoples, and with what outcome, poured themselves into regions.
FINIS METHODI