Polanus' Syntagma Front Matter

[MW]

VOCATIO divina est tum Angelorum, tum hominum.
Divine CALLING is both of Angels and of men.

Et utrorumque vel ad Christum, vel ad munus aliquod.
And of each, it is either to Christ, or to some office.

Vocatio ad Christum duplex est: una per naturalem gratiam, altera per supernaturalem gratiam.
Calling to Christ is twofold: one through natural grace, the other through supernatural grace.

Hominum vocatio ad Christum est vel externa vel interna.
The calling of men to Christ is either external or internal.

Vocatio externa est vel efficax vel inefficax.
The external calling is either efficacious or inefficacious.

Deinde vocatio ad Christum vel mediata est, vel immediata.
Furthermore, the calling to Christ is either mediate or immediate.

Rursus tum Judæorum est tum gentium.
Again, it is both of the Jews and of the Gentiles.

Vocatio utrorumque duplex commemoratur: una ante adventum Christi in carnem, altera post illum adventum.
A twofold calling of each is mentioned: one before the coming of Christ in the flesh, the other after that coming.

Vocatio ad munus aliquod, est vel ad munus Ecclesiasticum, vel politicum.
The calling to some office is either to an Ecclesiastical office, or a political one.

Et rursus vel ordinaria vel extraordinaria.
And again, it is either ordinary or extraordinary.

Hæc de Vocatione.
These things concerning Calling.

FEDERIS inter Deum & homines duæ sunt partes: promissio boni alicujus ex parte Dei, & stipulatio officii ex parte hominis.
There are two parts to the COVENANT between God and men: the promise of some good on the part of God, and the stipulation of duty on the part of man.

{xviii} Fedus hoc vel spirituale est, vel corporale.
The covenant is either spiritual or corporeal.

Fedus spirituale est vel fedus operum, vel gratiæ.
The spiritual covenant is either a covenant of works, or of grace.

Bona quæ Deus confederatis suis promittit vel principalia sunt, vel accessoria.
The good things which God promises to his confederates are either principal or accessory.

Principalia sunt, donatio Spiritus Sancti, communio sanctorum, conservatio in hac communione, & donatio vitæ æternæ.
The principal ones are the gift of the Holy Spirit, the communion of saints, preservation in this communion, and the gift of eternal life.

Communio sanctorum est tum sanctorum cum Deo, tum eorundem inter se.
The communion of saints is both of the saints with God, and of the same among themselves.

Communio cum Deo est cum Deo Patre, Filio & Spiritu Sancto.
Communion with God is with God the Father, the Son, and the Holy Spirit.

Communio cum Christo est duplex, nempe, tum ipsiusmet Christi, tum beneficiorum ejus.
Communion with Christ is twofold, namely, both of Christ himself, and of his benefits.

Unio Jesu Christi nobiscum triplex est: in natura, in gratia, in gloria.
The union of Jesus Christ with us is threefold: in nature, in grace, and in glory.

Unio illa sit tum secundum naturam divinam, tum humanam.
Let that union be both according to the divine nature and the human nature.

Beneficia quæ Christus in sibi unitos confert sunt: justificatio gratuita coram Deo & Regeneratio: Adoptio & libertas filiorum Dei.
The benefits which Christ confers upon those united to him are: free justification before God and Regeneration: Adoption and the liberty of the sons of God.

Justificationis partes sunt, imputatio Justitiæ Christi, & remissio peccatorum.
The parts of justification are the imputation of the righteousness of Christ, and the remission of sins.

Regeneratio est vel inchoata, vel consummata.
Regeneration is either initiated or consummated.

Rursus tum animæ est, tum corporis.
Again, it is both of the soul and of the body.

Regenerationis animæ duæ sunt partes: illuminatio & donum resipiscentiæ.
There are two parts to the regeneration of the soul: illumination and the gift of repentance.

Resipiscentiæ partes duæ sunt: mortificatio veteris hominis & vivificatio novi.
There are two parts to repentance: the mortification of the old man and the vivification of the new.

Mortificatio veteris hominis constat agnitione peccati, & contritione salutari.
The mortification of the old man consists of the acknowledgment of sin, and salutary contrition.

Agnitio peccati est tum interna, tum externa.
The acknowledgment of sin is both internal and external.

Agnitio peccati externa est vel publica, vel privata.
The external acknowledgment of sin is either public or private.

Estque vel totius Ecclesiæ simul, vel unius aut plurium coram Ecclesia.
And it is either of the whole Church at once, or of one or many before the Church.

Publica totius Ecclesiæ confessio vel ordinaria est vel extraordinaria.
The public confession of the whole Church is either ordinary or extraordinary.

Confessio privata vel soli DEO fit, vel homini.
Private confession is made either to God alone, or to a man.

Eaque vel pastori vel alii alicui amico fideli.
And that, either to a pastor or to some other believing friend.

Vivificationis novi hominis partes sunt, lætitia conscientiæ per Christum, & nova obedientia.
The parts of the vivification of the new man are the joy of conscience through Christ, and new obedience.

Novæ obedientiæ partes duæ sunt: fuga mali & consectatio boni.
The parts of new obedience are two: the flight from evil and the pursuit of good.

Hactenus de Regeneratione.
Thus far concerning Regeneration.

Adoptio filiorum Dei duplex est: imperfecta, & perfecta.
The adoption of the sons of God is twofold: imperfect and perfect.

Libertas filiorum Dei est triplex: naturæ, gratiæ, gloriæ.
The liberty of the sons of God is threefold: of nature, of grace, and of glory.

Deinde libertas vel spiritualis est vel corporalis.
Furthermore, liberty is either spiritual or corporeal.

Libertas spiritualis vel communis est omnium fidelium in Veteri & Novi Testamento: vel propria fidelium in Novo Testamento.
Spiritual liberty is either common to all the faithful in the Old and New Testament, or proper to the faithful in the New Testament.

Libertas communis omnium fidelium est à jugo Legis moralis, à servitute peccati, ab onere traditionum humanarum, à metu hominum in vero cultu Dei.
The liberty common to all the faithful is from the yoke of the moral law, from the servitude of sin, from the burden of human traditions, from the fear of men in the true worship of God.

Libertas propria fidelium in N. Testamento est libertas à legibus Mosis ceremonialibus & forensibus, & libertas in adiaphoris.
The liberty proper to the faithful in the New Testament is liberty from the ceremonial and judicial laws of Moses, and liberty in things indifferent].

Hactenus de communione sanctorum.
Thus far concerning the communion of saints.

Conservationis electorum in communione cum Christo hæ sunt partes: consolatio, exauditio precum, defensio adversus hostes spirituales, liberatio è periculis animæ, perseverantia donum.
The parts of the preservation of the elect in communion with Christ are these: consolation, the hearing of prayers, defence against spiritual enemies, liberation from the dangers of the soul, and the gift of perseverance.

Consolatio est tum adversus peccatum tum adversus afflictiones peccatum consequutas.
Consolation is both against sin and against the afflictions which follow sin.

Consolatio adversus afflictiones peccatum consequutas vel communis est, vel peculiaris.
Consolation against the afflictions which follow sin is either common or peculiar.

Liberatio è periculis animæ vel occulta est, vel manifesta.
Liberation from the dangers of the soul is either hidden or manifest.

Rursus vel mediata est, vel immediata.
Again, it is either mediate or immediate.

Doni perseverantiæ duæ sunt partes: perpetuum propositum perseverandi in bono, & realis quædam boni in finem usque vitæ continuatio ac persecutio.
There are two parts to the gift of perseverance: a perpetual purpose of persevering in good, and a certain real continuation and pursuit of good until the very end of life.

Sic fuit de federe divino.
So it was concerning the divine covenant.

Obsignatio beneficiorum divinorum tum externa est, tum interna.
The sealing of divine benefits is both external and internal.

Externa fit per signa divina extrinsecus verbo Dei addita, per juramentum divinum & per visibilia dona Spiritus Sancti.
The external is made through divine signs added extrinsically to the word of God, through a divine oath, and through the visible gifts of the Holy Spirit.

Signum externum vel naturale est, vel datum divinitus.
An external sign is either natural or given by God.

Signum divinitus datum est vel Sacramentum, vel miraculum, vel signum temporum.
A sign given by God is either a Sacrament, or a miracle, or a sign of the times.

Sacramentum latè sic dictum constat partim duabus rebus, terrena & cælesti, partim {xix} actione externa & interna ad rerum illarum perceptionem requisita: partim verbo Dei rebus & actionibus illis conjuncto.
A Sacrament, broadly so called, consists partly of two things, an earthly and a heavenly; partly of an external and internal action required for the perception of those things; and partly of the word of God joined to those things and actions.

Si verò Sacramentum strictè accipiatur, duæ sunt ejus partes: elementum sacramentale & ritus sacramentalis.
But if a Sacrament is taken strictly, there are two parts of it: the sacramental element and the sacramental rite.

Sacramentum est vel spiritualis federis, vel corporalis.
A Sacrament is either of a spiritual covenant or of a corporeal one.

Sacramentum spiritualis federis est vel federis operum vel federis gratiæ.
The Sacrament of the spiritual covenant is either of the covenant of works or of the covenant of grace.

Sacramentum federis operum erat duplex: arbor vitæ, & arbor scientiæ boni & mali.
The Sacrament of the covenant of works was twofold: the tree of life, and the tree of the knowledge of good and evil.

Sacramenti federis gratiæ strictè sic dicti partes duæ sunt: res terrena, & actio seu ritus externus.
The parts of a Sacrament of the covenant of grace, strictly so called, are two: an earthly thing, and an action or external rite.

Actio externa vel ministri est Sacramentum administrantis, vel fidelis Sacramento utentis.
The external action is either of the minister administering the Sacrament, or of the faithful using the Sacrament.

Sacramentum federis gratiæ vel veteris Testamenti est vel novi.
A Sacrament of the covenant of grace is either of the Old Testament or of the New.

Sacramenta veteris Testamenti fuerunt vel ordinaria vel extraordinaria.
The Sacraments of the Old Testament were either ordinary or extraordinary.

Sacramenta V. T. ordinaria fuerunt, circumcisio & Pascha.
The ordinary Sacraments of the Old Testament were Circumcision and the Passover.

Paschatis strictè sic dicti partes duæ fuerunt: Agnas Paschalis & actio ad ejus usum pertinens.
The two parts of the Passover, strictly so called, were the Paschal Lamb and the action pertaining to its use.

Actio erat vel administrantis vel percipientis.
The action was either of the administrator or of the recipient.

Actio administrantis erat tum sanctificatio agni Paschalis: tum mactatio, assatio, & præbitio ejusdem ad edendum.
The action of the administrator was both the sanctification of the Paschal Lamb, and its slaughter, roasting, and presenting of it to be eaten.

Sacramenta extraordinaria fuerunt: Baptismus nubis & maris: Cœna mannæ atque aquæ ex petra profluentis: effusio sanguinis victimarum voluntate Dei cæsarum: terra Canaan: tabernaculum: templum: arca federis & propitiatorium: lychnuchus aureus in sacrario Dei: lapides duodecim è medio Jordane sumti & Gilgale erecti, &c.
The extraordinary Sacraments were the Baptism of the cloud and the sea; the Supper of the manna and of the water flowing from the rock; the pouring out of the blood of the victims slain by the will of God; the land of Canaan; the Tabernacle; the Temple; the Ark of the Covenant and the Mercy Seat; the golden lampstand in the sanctuary of God; the twelve stones taken from the middle of the Jordan and set up at Gilgal, etc.

Sacramenta novi Testamenti sunt, Baptismus & Cœna Domini.
The Sacraments of the New Testament are Baptism and the Lord’s Supper.

Baptismi strictè dicti partes sunt, aqua Baptismi & ejusdem usus legitimus.
The parts of Baptism, strictly speaking, are the water of Baptism and its lawful use.

Usus aquæ Baptismi legitimus perspicitur in actione tum ministri Baptismum administrantis, tum fidelis Baptismo utentis; tum in fine Baptismi.
The lawful use of baptismal water is seen in the action of the minister administering Baptism, and of the faithful using Baptism, and in the purpose of Baptism.

Ministri actio duplex est: sanctificatio aquæ & ablutio externa.
The action of the minister is twofold: the sanctification of the water and the external ablution.

Cœnæ Domini stricta significatione partes sunt, res terrena: & actio ad rei terrenæ usum legitimum requisita.
The parts of the Lord’s Supper, in the strict meaning, are an earthly thing, and the action required for the lawful use of the earthly thing.

Res terrena est tum panis tum vinum Domini.
The earthly thing is both the bread and wine of the Lord.

Actio externa in Coœna Dominica est vel ministri, vel fidelium Cœnâ Sacra utentium.
The external action in the Lord’s Supper is either of the minister, or of the faithful using the Holy Supper.

Ministri actio est acceptio & sanctificatio panis & vini: & administratio utriusque.
The action of the minister is the taking and sanctifying of the bread and wine, and the administration of both.

Administratio rei terrenæ ex parte ministri duplex est, partim panis, partim vini.
The administration of the earthly thing on the part of the minister is twofold: partly of the bread, partly of the wine.

Administrationis panis partes sunt, fractio & distributio.
The parts of the administration of the bread are the breaking and the distribution.

Administrationis vini partes sunt, distributio poculi, & effusio vini in ora fidelium.
The parts of the administration of the wine are the distribution of the cup, and the pouring of the wine into the mouths of the faithful.

Actio fidelis Sacrâ Cœnâ utentis est: tum acceptio panis & comestio, tum acceptio poculi & bibitio vini.
The action of the faithful using the Holy Supper is both the taking of the bread and the consuming, and the taking of the cup and the drinking of the wine.

Hactenus de Sacramento.
Thus far concerning the Sacrament.

Miraculum est vel mediatum vel immediatum.
A miracle is either mediate or immediate.

Miracula mediata sunt quadruplicia: 1. quædam precibus à Deo impetrata sunt: 2. quædam jussu atque imperio Christi aut sanctorum hominum evenerunt: 3. quædam adhibito externo medio quopiam. 4. quædam duobus vel pluribus ex jam enumeratis modis conjunctis.
Mediate miracles are fourfold: (1) some are obtained from God by prayers; (2) some occur by the command and authority of Christ or of holy men; (3) some by the application of some external means; (4) some from two or more of the modes just enumerated combined together.

Rursus miracula mediata vel per bonos Angelos & homines vel per malos fiunt.
Again, mediate miracles are brought about either through good angels and men, or through evil ones.

Hæc de miraculis.
These things concerning miracles.

Signa temporum sunt duplicia: quædam declarant quomodo Deus erga homines affectus sit: quædam quòd ultimus Christi adventus immineat.
The signs of the times are twofold: some declare how God is disposed toward men; others that the final coming of Christ is at hand.

Utraque rursus vel favoris sunt, vel iræ.
Both kinds, in turn, are either signs of favour or of wrath.

Juramentum Dei vel sermone tantum constat vel etiam symbolo externo.
The oath of God consists either in word alone, or also in an external symbol.

Sic fuit de obsignatione beneficiorum Dei externa.
So it was concerning the external sealing of God’s benefits.

Obsignatio beneficiorum Dei interna est tum Spiritus nostri: tum Spiritus Sancti:
The inward sealing of God’s benefits is both of our spirit and of the Holy Spirit.

Hactenus de Spiritualibus Dei beneficiis.
Thus far concerning the Spiritual Benefits of God.

Corporalia beneficia Deus exhibet vel immediatè per se, vel mediatè per creaturas suas.
God bestows corporeal benefits either immediately by Himself, or mediately through His creatures.

Deinde sunt vel publica vel privata.
Further, they are either public or private.

Utraque tum piis dantur, tum impiis.
Both are given to the godly and to the ungodly.

{xx} Hæc de beneficiis Dei.
These things concerning the benefits of God.

JUDICIA Dei è subjectis sunt vel promiscuè in electos & reprobos, vel seorsim in alterutros.
The JUDGMENTS of God, with respect to their subjects, are either indiscriminately upon the elect and the reprobate, or separately upon one or the other.

Deinde vel universalia sunt vel particularia.
Further, they are either universal or particular.

Rursus vel publica sunt, vel privata.
Again, they are either public or private.

Ex adjunctis judicia Dei vel occulta sunt vel manifesta.
With respect to their adjuncts, the judgments of God are either hidden or manifest.

Rursus interdum velocia sunt, interdum tarda.
Again, they are sometimes swift, sometimes slow.

Sic fuerunt opera specialis providentiæ Dei quæ in hac vita fiunt.
Thus were the works of God’s special providence which take place in this life.

Opera Dei quæ post hanc vitam fient sunt, adventus Domini ultimus: resurrectio universalis mortuorum omnium: immutatio superstitum quos ultimus ille dies deprehendet: raptus omnium fidelium simul in nubes in occursum Domini: judicium ultimum universale: mundi finis: & manifestatio gloriæ Dei in omnem æternitatem.
The works of God which will take place after this life are: the final coming of the Lord; the universal resurrection of all the dead; the transformation of those still living whom that last day shall overtake; the rapture of all the faithful together into the clouds to meet the Lord; the final universal judgment; the end of the world; and the manifestation of the glory of God into all eternity.

Resurrectio universalis mortuorum alia est ad vitam, alia ad judicium.
The universal resurrection of the dead is for some unto life, for others unto judgment.

Judicii extremi partes erunt: processus judicialis & exsecutio.
The parts of the last judgment will be the judicial process and the execution.

Processus judicialis erit tum separatio electorum à reprobis, tum sententiæ dictio.
The judicial process will be both the separation of the elect from the reprobate, and the pronouncing of the sentence.

Vitâ æternâ fruentur electi tum in anima tum in corpore.
The elect will enjoy eternal life both in soul and in body.

Manifestatio gloriæ Dei complectitur plenam Dei patefactionem & consummatam beatificationem electorum.
The manifestation of the glory of God embraces the full disclosure of God and the consummated beatification of the elect.

Beatitudinis cælestis essentia sita est in clara visione Dei, perfectâ conformitate cum Deo, sufficientiam Deo, & certa scientia æternæ suæ felicitatis.
The essence of heavenly blessedness lies in the clear vision of God, in perfect conformity with God, in sufficiency in God, and in the certain knowledge of their eternal felicity.

Bona quæ beatitudinis essentiam consequentur sunt, gloria, honor, pax.
The goods which follow upon the essence of blessedness are glory, honour, and peace.

[Notes: The distinction of natural and supernatural grace protects the Reformed emphasis that salvation is not merely the improvement of nature but a supernatural act. Likewise efficacious and inefficacious calling means the internal work of the Spirit will be irresistible in the elect while giving full scope to the outward call of the gospel to all men.

The covenant framework has been described as an architectonic principle for Reformed theology. Polanus explicitly names the covenant of works and the covenant of grace. This provides a unified view of Scripture and establishes the key element of grace to the exclusion of works in salvation. The two parts of the covenant as promise and stipulation of duty gives expression to the bilateral administration of what is fundamentally a unilateral covenant to the elect. This means the human response of faith and obedience from grace and is not a cause of it.

Union with Christ is presented as foundational and reflects the biblical emphasis that the benefits flow from the reality of being “in Christ.” All the benefits are carefully and clearly distinguished from each other so as to avoid the kind of confusion that prevails in other systems.

Polanus is precise in defining and explaining the sacraments, which reflects the need to guard against the Roman Catholic opus operatum and the Anabaptist tendency towards spiritualisation. He places Old and New Testament sacraments under the same covenant of grace, showing continuity. The distinction is in their number and form. His list of extraordinary sacraments shows a typological reading of the Old Testament, where historical events functioned as sacramental signs to the covenant people. The meticulous description of the action in the Lord’s Supper comes out of the intense Eucharistic controversies of the era. This was a marker of Reformed identity against both Rome and Lutheranism.

Traditional eschatology centres on the events that shape individual destiny – resurrection, judgment, and the final place of each one. The essence of heavenly blessedness is defined in terms that grow out of reflection in the Augustinian and medieval tradition, while grounding it in the glorified Christ so as to avoid mystical aberrations.]

 

[MW]

SYNOPSIS LIBRI VII.
Synopsis of Book VII.

Qui est de Ecclesia.
Which is about the Church.

ECCLESIA vel vera est vel falsa.
The CHURCH is either true or false.

Ecclesia vera vel Catholica est vel particularis.
The true Church is either Catholic or particular.

Ecclesia catholica vel absolutè dicitur vel secundùm quid.
The Catholic Church is spoken of either absolutely or in a certain respect.

Ecclesiæ Catholicæ absolutè dicta consideratur tum caput, tum corpus.
The Catholic Church, absolutely speaking, is considered both the head and the body.

Caput ejus communiter est Deus; Pater, Filius & Spiritus Sanctus: singulariter solus Christus.
Its head, commonly, is God: the Father, the Son, and the Holy Spirit; singularly, Christ alone.

Corporis Ecclesiæ Catholicæ absolutè dictæ membra sunt soli electi ad vitam æternam.
The members of the body of the Catholic Church, speaking absolutely, are only the elect unto eternal life.

Ecclesia Catholica secundùm quid dicta est ex hominibus vel omnium temporum vel unius tantùm.
The Catholic Church, speaking in a certain respect, is of men either of all times or of one only.

Quæ omnium temporum est, illa vel militans est vel triumphans.
That which is of all times is either militant or triumphant.

Ecclesia militans constat ex membris tum firmis fide tum infirmis.
The militant Church consists of members both strong in faith and weak.

Ecclesia particularis primò est vel pura vel impura.
A particular Church is first either pure or impure.

Ecclesiæ puræ notæ sunt tum doctrina divina, tum disciplina divina.
The marks of a pure Church are both divine doctrine and divine discipline.

Ecclesia pura dicitur vel tota & absolutè, vel maxima ex parte & secundùm quid.
A Church is called pure either wholly and absolutely, or for the most part and in a certain respect.

Ecclesia impura est vel minùs impura, vel magis, vel impurissima.
An impure Church is either less impure, more impure, or most impure.

Secundò Ecclesia particularis est vel veteris Testamenti vel novi.
Second, a particular Church is either of the Old Testament or of the New.

Tertiò Ecclesia particularis habet gubernationem vel invisibilem tantùm vel simul invisibilem & visibilem.
Third, a particular Church has government either invisible only, or both invisible and visible.

Visibilis gubernatio tum publica est tum privata.
Visible government is both public and private.

Gubernatio publica est vel Ecclesiastica vel politica.
Public government is either Ecclesiastical or political.

Ecclesiastica gubernatio est vel propria vel communis.
Ecclesiastical government is either proper or common.

Gubernatio Ecclesiastica propria pertinet vel administros Ecclesiæ, vel ad plebem Ecclesiasticam.
Proper Ecclesiastical government pertains either to the ministers of the Church or to the Ecclesiastical people.

MINISTRI Ecclesiæ sunt vel extraordinarii, vel ordinarii: iique vel veteris Testamenti vel novi.
The MINISTERS of the Church are either extraordinary or ordinary, and these either of the Old Testament or of the New.

Ministrorum extraordinariorum V. T. dona fuerunt, Prophetia extraordinaria, & donum edendi miracula.
The extraordinary Ministers of the Old Testament had gifts of extraordinary prophecy and the gift of working miracles.

Deinde ministri extraordinarii seu Prophetæ vel primi annunciabant verbum Dei hominibus, vel excitabantur ad instaurationem doctrinæ corruptæ, vel ad accusanda peccata, &c.
Further, extraordinary ministers, or prophets, either first announced the word of God to men, or were raised up to restore corrupted doctrine, or to accuse sins, etc.

Ministri veteris Testamenti ordinarii fuerunt vel ante legem latam, vel post.
The ordinary Ministers of the Old Testament were either before the law was given, or after.

Ante legem latam fuerunt plerique Patriarchæ & primogeniti familiarum.
Before the law was given were most of the Patriarchs and the firstborn of families.

Post legem latam fuerunt posteri Patriarchæ Levi: ex quibus erat summus Sacerdos, cæteri vel Sacerdotes vel Levitæ.
After the law was given were the descendants of the Patriarch Levi: among whom was the High Priest, the rest either priests or Levites.

Ministri extraordinarii Novi Testamenti fuerunt Johannes Baptista, Christus ipse, & discipuli à Christo immediatè vocati, {xxi} nempe tum Apostoli, tum septuaginta alii adventus Christi præcones.
The extraordinary ministers of the New Testament were John the Baptist, Christ Himself, and the disciples immediately called by Christ, namely both the Apostles and seventy others, heralds of Christ’s coming.

Apostolis Christi post adsensionem Christi in cælos adjuncti fuerunt Evangelistæ & Prophetæ novi Testamenti.
To the Apostles of Christ, after Christ’s ascension into heaven, were joined the Evangelists and Prophets of the New Testament.

Evangelistarum duo sunt gradus, prior Apostolorum, ut Matthæi, Johannis, Pauli: posterior eorum qui Apostolis officio proximierant, ut fuit Marcus, Lucas, Timotheus, Titus, Philippus Evangelista.
Of the Evangelists there are two ranks: the first, of the Apostles, such as Matthew, John, Paul; the second, of those who were nearest to the Apostles in office, such as Mark, Luke, Timothy, Titus, and Philip the Evangelist.

Ministri ordinarii novi Testamenti habent procurationem rerum vel spiritualium vel corporalium.
The ordinary ministers of the New Testament have charge of things either spiritual or corporeal.

Qui res spirituales procurant, vel doctrinæ præsunt vel disciplinæ.
Those who care for spiritual things preside either over doctrine or over discipline.

Doctrinæ præsunt tum pastores Ecclesiæ, tum Doctores Theologi.
Over doctrine preside both the pastors of the Church and the theological teachers.

Ministri qui disciplinæ præsunt, vocantur presbyteri. Eorum alii simul in sermone ac doctrina laborant; alii tantùm sunt disciplinæ gubernatores.
The ministers who preside over discipline are called presbyters. Of these, some labour both in word and doctrine; others are only governors of discipline.

Personæ ad quas corporalium rerum procuratio pertinet sunt diaconi & diaconissæ.
The persons to whom the care of corporeal things pertains are deacons and deaconesses.

Plebis Ecclesiasticæ officium triplex est; erga Deum: erga pastores & Doctores Ecclesiæ: & erga se invicem.
The office of the Ecclesiastical people is threefold: toward God; toward the pastors and teachers of the Church; and toward themselves mutually.

Hæc de propria Ecclesiastica gubernatione.
These things concerning proper Ecclesiastical government.

Gubernatio Ecclesiæ communis discitur usitatè potestas & libertas Ecclesiæ: estque tum conventuum Ecclesiasticorum, tum electionum vocationumque, tum dijudicationis controversiarum religionis, tum ordinis Ecclesiastici, tum jurisdictionis Ecclesiasticæ.
The common government of the Church is usually called the power and liberty of the Church: and it is both of ecclesiastical assemblies, and of elections and callings, and of the judgment of controversies of religion, and of ecclesiastical order, and of ecclesiastical jurisdiction.

Conventus Ecclesiastici vel ordinarii sunt, vel extraordinarii.
Ecclesiastical assemblies are either ordinary or extraordinary.

Conventus ordinarii sunt vel conciones Sacræ, vel Scholæ bonarum literarum.
Ordinary assemblies are either for sacred sermons, or for schools of good literature.

Conventus Ecclesiastici extraordinarii sunt vel Consistoria quæ & Presbyteria dicuntur & Capitula, vel colloquia, vel concilia Ecclesiastica, quæ & Synodi appellantur.
Extraordinary Ecclesiastical assemblies are either consistories, which are also called presbyteries and chapters, or colloquies, or ecclesiastical councils, which are also called Synods.

Concilia primò sunt vel Prophetarum aut Apostolorum: vel aliorum Episcoporum.
Councils are first either of Prophets or Apostles, or of other Overseers.

Secundò concilium vel particulare est, vel universale.
Second, a council is either particular or universal.

Concilium particulare est, vel diœcesanum, vel provinciale, vel nationale.
A particular council is either diocesan, or provincial, or national.

Tertiò concilium vel legitimum est, vel illegitimum.
Third, a council is either legitimate or illegitimate.

Libertas judicandi controversias religionis est tum privata, tum publica.
The liberty of judging controversies of religion is both private and public.

Potestas ordinis Ecclesiastici consistit in constituendis tum ceremoniis externis: tum externâ morum formâ.
The power of Ecclesiastical order consists in establishing both external ceremonies and and external form of morals.

Libertas seu potestas jurisdictionis Ecclesiasticæ est vel communis, vel propria.
The liberty or power of Ecclesiastical jurisdiction is either common or proper.

Communis, quæ aliàs potestas clavium dicitur, partes duæ sunt, Ligatio & Solutio.
The common, which is otherwise called the power of the keys, has two parts, Binding and Loosing.

Ligatio est vel privata, vel publica.
Binding is either private or public.

Ligatio privata est vel admonitio, vel abstentio.
Private binding is either admonition or abstention.

Admonitio est vel domestica, vel presbyterialis seu capitularis seu consistorialis.
Admonition is either domestic, or presbyterial, or capitular, or consistorial.

Ligatio publica est vel admonitio, vel abstentio, vel excommunicatio.
Public binding is either admonition, or abstention, or excommunication.

Excommunicatio est vel simplex, vel anathema.
Excommunication is either simple or anathema.

Anathema est vel simplex, vel anathema maranatha.
Anathema is either simple or anathema maranatha.

Solutio est privata, vel publica.
Loosing is private or public.

Jurisdictio propria ministrorum Ecclesiæ est vel depositio ab officio, vel segregatio omnimoda ab Ecclesia.
The proper jurisdiction of the ministers of the Church is either deposition from office, or complete separation from the Church.

Hactenus de gubernatione Ecclesiastica.
Thus far concerning Ecclesiastical government.

Gubernationis politicæ formæ simplices sunt: Monarchia, Aristocratia, & Democratia.
The simple forms of political government are Monarchy, Aristocracy, and Democracy.

Ad gubernationem Ecclesiasticam privatam alii communi: alii singulari quodam jure obstringuntur.
To private ecclesiastical government some are bound by common right, others by a certain special right.

Sic fuit de Ecclesia vera.
Thus much concerning the true Church.

Ecclesia falsa tum in terra est, tum in purgatorio esse fingitur, tum olim in limbo.
The false Church is both on earth, and is feigned to be in purgatory, and formerly in limbo.

Ecclesiæ falsæ addicti, hostes Christi sunt, iique vel perpetuò tales manent: vel suo tempore ad Christum convertuntur.
Those devoted to the false Church are enemies of Christ, and they either remain perpetually such, or in their time are converted to Christ.

Deinde hostes Christi vel aperti sunt, vel dissimulati.
Further, the enemies of Christ are either open or hypocrites.

Aperti hostes Christi sunt tum blasphemi Judæi, tum Ethnici.
The open enemies of Christ are both blasphemous Jews and Pagans.

Hostes Christi dissimulati sunt vel Antichristi, vel Pseudochristi.
The hypocritical enemies of Christ are either Antichrists or Pseudochrists.

Antichristus est duplex: aut enim uni vel alteri tantùm parti doctrinæ Christianæ: aut ferè toti ejus corpori adversatur.
Antichrist is twofold: for he either opposes only one or another part of Christian doctrine, or almost the whole body of it.

Antichristi sunt hæretici: iique vel totaliter à doctrina fidei discedunt, vel ex parte tantum tenentur hæreseos.
Antichrists are heretics: and they either totally depart from the doctrine of faith, or are held only in part by heresy.

Hi errant aut in causa capitis, aut in causa corporis, aut in causa adjunctorum.
These err either in the cause of the head [chief articles], or in the cause of the body [secondary articles], or in the cause of the adjuncts [attached articles].

Tum hæretici alii sunt errantes tantum: alii in errorem inducentes alios.
Then, some heretics are only erring, other heretics are leading others into error.

[Notes: Polanus begins with a stark binary: the Church is either true or false. This sets a polemical tone against the Roman Catholic claim to be the one true Church. For Polanus, the true Church is known only to God, with Christ alone as its Head, which is a direct contradiction of the Pope’s claim to headship. Its members are the elect. The visible Church comprises both true believers and hypocrites. This allows for a realistic assessment of the earthly church, which can be pure or impure. The purity of a particular Church is discerned by the marks of divine doctrine and discipline. The ministry is primarily concerned with doctrine. Discipline is not an optional extra but a constitutive mark of the true Church. The “power of the keys” is how the visible Church maintains its purity and cares for its members.

Polanus rejects a top‑down model. Ecclesiastical government includes a collective framework of assemblies: consistories, presbyteries, synods, and councils. Alongside this, he briefly mentions political government, implying a distinction between the two spheres of Church and State. While they cooperate, the Church has its own Christ‑appointed jurisdiction independent of state control.

The false Church is defined broadly: Jews, Pagans, and also the Papacy. The Pope is identified as Antichrist, which is a standard Reformed position. Heretics are systematically categorised by the type and severity of their error. Polanus distinguishes between errors. This reflects a concern for precise doctrinal boundaries. Reformed ecclesiology is concerned to safeguard the truth, which ensures the Church does not become a back door through which to reintroduce the errors of the Papacy.]

 

[MW]

{xxii} SYNOPSIS LIBRI VIII.
SYNOPSIS OF BOOK VIII.

Qui est de bonis operibus in genere.
Which concerns good works in general.

Bonorum operum considerantur tum nomen & varia nomenclatura: tum res ipsa.
Good works are considered both in terms of their name and various designations, and in terms of the thing itself.

In rei explicatione de bonis operibus agimus dupliciter: Primò, quatenus habentur à renatis hominibus in hac vita: Deinde quatenus habebuntur à beatis hominibus post hanc vitam.
In explaining the thing, we treat good works in two ways: First, insofar as they are held by renewed men in this life; Then, insofar as they will be held by blessed men after this life.

Bonorum operum priori modo consideratorum proponitur definitio, causæ, effecta, subjecta, adjuncta, dissentanea, &c.
For good works considered in the former manner, a definition is proposed, with their causes, effects, subjects, adjuncts, and disagreeing things, etc.

Causæ efficientes bonorum operum aliæ sunt principales, aliæ instrumentales.
The efficient causes of good works are some principal, others instrumental.

Principalis à qua est Deus: προηγουμένη est gratia Dei nos regenerantis.
The principal from which they come is God: the leading cause (προηγουμένη) is the grace of God regenerating us.

Instrumentales causæ sunt, doctrina cælestis in verbo Dei tradita, fides viva, natura nostra regenerata, assidua exercitatio.
The instrumental causes are heavenly doctrine delivered in the Word of God, living faith, our regenerated nature, and assiduous exercise.

Causæ finales bonorum operum aliæ sunt respectu Dei, aliæ respectu nostri, aliæ respectu proximi.
The final causes of good works are some with respect to God, others with respect to ourselves, and others with respect to our neighbour.

Effecta bonorum operum sunt glorificatio Dei & bona innumera que redeunt tum ad habentem bona opera, tum ad alios.
The effects of good works are the glorification of God and innumerable goods that return both to the one who has good works and to others.

Subjecta bonorum operum sunt; homines in quibus illa requiruntur: locus à quo fieri debent: res atque personæ circa quas studium bonorum operum occupatur.
The subjects of good works are the men in whom they are required, the place from which they ought to be done, and the things and persons conerning which the study of good works is occupied.

Adjuncta bonorum nostrorum operum sunt duplicia: alia si bona opera in se spectemus: alia si relatè.
The adjuncts of our good works are twofold: some if we look at good works in themselves; others if we look at them relatively.

Bona nostra opera in se tum imperfecta sunt, tum impura.
Our good works in themselves are both imperfect and impure.

Bona opera relatè considerata habent duplicia adjuncta: alia quoad Deum, alia quoad homines.
Good works considered relatively have twofold adjuncts: some with respect to God, others with respect to men.

Quoad Deum, placent Deo & remunerationem habent.
With respect to God, they please God and have a reward.

Quoad homines sunt duplicia adjuncta: alia nostri respectu, alia proximi.
With respect to men the adjuncts are twofold: some with regard to ourselves, others with regard to our neighbour.

Nostri respectu alia sunt antecedentia, alia connexa, alia consequentia.
With regard to ourselves, some are antecedent, some connected, and some consequent.

Antecedentia sunt tum sapientia & prudentia: tum bona conscientia & promtitudo ad bona opera.
The antecedents are both wisdom and prudence, as well as a good conscience and readiness for good works.

Connexa sunt sinceritas & hilaritas.
The connected elements are sincerity and cheerfulness.

Consequentia sunt, studium excellendi in bonis operibus & constantia in obsequio Dei.
The consequents are diligence for excelling in good works and constancy in obeying God.

Opposita bonis operibus alia sunt contraria, alia disparata, alia repugnantia.
The opposites of good works are some contrary, others disparate, and others repugnant.

Contraria bonis operibus sunt peccata illa quæ eis perpetuò velutè regione adversantur.
Contrary to good works are those sins which perpetually oppose them as if from the opposite region.

E Disparatis est hypocrisis, quæ primò est nota vel ignota: Secundò habitualis vel actualis.
Among the disparate is hypocrisy, which is first either known or unknown; secondly, either habitual or actual.

Quod repugnantia attinet, bona opera nostra non sunt merita apud Deum.
As for what is repugnant, our good works are not merits before God.

[Notes: Polanus comes to the second part of his dichotomy of faith and obedience, which, as already noted, is important for the Reformed emphasis on good works as a fruit of saving faith. The discussion is framed by the classical method of defining a subject through its causal relationships and properties. This ensures no aspect is left unexamined. It moves from what something is, to how it comes to be, what it does, where it resides, its qualities, and finally what it is not. All this enables scholastic methodology to affirm the necessity of good works without granting them salvific efficacy.

By identifying God alone as the principal efficient cause, the entire doctrine is anchored in divine monergism. Good works are ultimately God’s works. Yet there are also instrumental causes, which includes what enables men to respond to grace and also the outward means of grace. This preserves human agency as a real yet dependent instrument. The division of final causes is also useful for maintaining good works as being relational, not transactional.

The section on opposites is not an afterthought but a deliberate polemical tool. By classifying what good works are not, Polanus defines the boundaries of orthodoxy. It is here that he places the concept of merit. The idea of merit is not just wrong; it is incompatible with the whole system of grace.]

SYNOPSIS LIBRI IX.
SYNOPSIS OF BOOK IX.

Qui est de religione seu operibus immediati cultus Dei.
Which is about religion or the works of the immediate worship of God.

BONA opera sunt duplicia; alia immediati cultus Dei: alia mediati.
GOOD works are of two kinds: some are of the immediate worship of God; others are of the mediate worship.

Opera immediati cultus Dei comprehenduntur nomine vera religionis seu pietatis: cujus tum essentia tum affectiones tum partes considerantur.
The works of the immediate worship of God are comprehended under the name of true religion or piety, of which both the essence, the affections, and the parts are considered.

Essentia definitione explicatur.
The essence is explained by definition.

Affectiones veræ religionis sunt, ejus divinitas, & unitas, utilitas & necessitas, subjectum, & adjuncta varia ut antiquitas, sanctitas, vis, perfectio, deformatio & reformatio, propagatio & defensio, oppugnatio, firmitas insuperabilis, &c.
The affections of true religion are its divinity, and unity, utility and necessity, subject, and various adjuncts such as antiquity, holiness, power, perfection, deformation and reformation, propagation and defence, opposition, insuperable firmness, etc.

Vera religio divina est ortu, materiâ, formâ, fine & effectis.
True religion is divine in its origin, matter, form, end, and effects.

Disparatur ab ea falsa religio seu superstitio, & religio simulata.
It is distinguished from false religion or superstition, and from feigned religion.

Religio falsa seu superstitio est tum idololatria & ἐθελοθρησκεία: tum Judaismus, Samaritanismus, Mahumetismus.
False religion or superstition is both idolatry and will-worship (ἐθελοθρησκεία); as well as Judaism, Samaritanism, Muhammadanism.

Idololatria vel tectior est & subtilior, vel apertior & crassior.
Idolatry is either more hidden and subtle, or more open and gross.

Apertioris & crassioris idololatriæ sunt exsecrabilissimæ species, fedus sum diabolo & Magia diabolica.
Of the more open and gross idolatry, the most abominable kinds are a covenant with the devil and diabolical magic.

Veræ religioni contraria est irreligio seu impietas.
Contrary to true religion is irreligion or impiety.

Partes veræ religionis seu pietatis sunt opera vel interni tantùm cultus Dei, vel simul interni & externi.
The parts of true religion or piety are works either of the internal worship of God alone, or of both internal and external together.

Opera interni tantum cultus Dei sunt, fides salvifica, vera cognitio Dei, fiducia in Deo, spes in Deo, charitas erga Deum, fidelis timor Dei, humilitas coram Deo & patientia.
The works of the internal worship of God alone are saving faith, true knowledge of God, trust in God, hope in God, love towards God, faithful fear of God, humility before God, and patience.

FIDES salvifica tum in infantibus est, tum in adultis.
SAVING faith exists both in infants and in adults.

Fidei salvificæ partes sunt tres: notitia verbi Dei & in primis promissionis gratiæ, assensio {xxiii} eidem adhibita, & persuasio seu fiducia de certò obtinenda gratia promissa.
There are three parts to saving faith: knowledge of the word of God and especially of the promise of grace, assent applied to the same, and persuasion or trust concerning the certain obtaining of the promised grace.

A fide salvifica est diversa fides historica & fides miraculorum.
Saving faith is different from historical faith and faith of miracles.

Eidem contraria sunt, infidelitas & fides perversa.
Contrary to it are unbelief and perverse faith.

Infidelitatis tres sunt partes: ignoratio veritatis divinæ, negatio veritatis ejusdem & diffidentia.
There are three parts to unbelief: ignorance of divine truth, denial of the same truth, and distrust.

Ignorantia veritatis divinæ vel universalis est vel particularis.
Ignorance of divine truth is either universal or particular.

Ac rursus vel affectata est vel inaffectata.
And again, it is either affected or unaffected.

Porrò infidelitas primò vel positiva est vel negativa.
Furthermore, unbelief is first either positive or negative.

Infidelitas positiva est propriè incredulitas, quæ vel manifesta est vel occulta: ac rursus vel temporaria vel perpetua.
Positive unbelief is properly incredulity, which is either manifest or hidden; and again, either temporary or perpetual.

Secundò infidelitas vel universalis est vel particularis.
Secondly, unbelief is either universal or particular.

Ab eadem fide salvifica disparantur, temeraria credulitas in religione, fides implicita, fides hypocritica seu simulata, præsumtio fidei, fides temporaria, conjectura, opinio, conceptio seu imaginatio rei absentis, fides moralis, fides humana, scientia humana, experientia.
Distinguished from the same saving faith are rash credulity in religion, implicit faith, hypocritical or feigned faith, presumption of faith, temporary faith, conjecture, opinion, conception or imagination of an absent thing, moral faith, human faith, human knowledge, and experience.

Fidei salvificæ repugnat dubitatio de gratia Dei, personarum acceptio, metus ab hominibus, vacuitas charitatis, defectio fidei, &c.
Repugnant to saving faith are doubt concerning the grace of God, acceptance of persons, fear of men, emptiness of love, defection from faith, etc.

COGNITIO Dei primò est duplex, nempe Dei Creatoris & Dei Redemtoris.
KNOWLEDGE of God is first twofold, namely of God the Creator and of God the Redeemer.

Cognitionis Dei Redemtoris pars est cognitio Christi, quæ est vel corporalis vel spiritualis.
A part of the knowledge of God the Redeemer is the knowledge of Christ, which is either corporeal or spiritual.

Secundò cognitio Dei vel perfecta est vel imperfecta.
Secondly, the knowledge of God is either perfect or imperfect.

Tertiò vel naturalis est vel patefacta.
Thirdly, it is either natural or disclosed.

Patefacta cognitio Dei est vel spiritualis vel literalis: & vtraque vel mediata vel immediata.
Disclosed knowledge of God is either spiritual or literal; and each is either mediate or immediate.

Rursus cognitio Dei vel innata est vel acquisita, vel infusa.
Again, the knowledge of God is either innate, or acquired, or infused.

Iterum est vel generalis vel specialis.
Furthermore, it is either general or special.

Opposita est ei ignorantia Dei privativa & præsumta notitia Dei.
Opposed to it are privative ignorance of God and presumed knowledge of God.

FIDUCIÆ in Deo contraria est diffidentia erga Deum: ab eadem disparatur confidentia temeraria, fiducia in Deo temporaria, fiducia idololatriaca.
Contrary to TRUST in God is distrust towards God; distinguished from it are rash confidence, temporary trust in God, and idolatrous trust.

SPEI in Deo tria sunt fulcra: promissiones Dei gratuitæ: gratia Dei in Christo: & meritum Christi.
HOPE in God has three supports: the free promises of God, the grace of God in Christ, and the merit of Christ.

Spes triplex est: veniæ, gratiæ & gloriæ.
Hope is threefold: of pardon, of grace, and of glory.

Spei in Deo collocandæ opponitur: tum desperatio de accipiendis beneficiis Dei: tum spes in creaturis aut figmentis humanis.
Opposed to the placing of hope in God are both despair of receiving the benefits of God, and hope in creatures or human figments.

CHARITAS erga Deum vel naturalis est vel supernaturalis.
LOVE towards God is either natural or supernatural.

Diversæ sunt à charitate aliæ virtutes ut fides, spes, &c.
Different from love are other virtues such as faith, hope, etc.

Opponuntur ei odiam adversus Deum, simulatus amor erga Deum, amor mundi, &c.
Opposed to it are hatred against God, feigned love towards God, love of the world, etc.

FIDELI TIMORI DEI opponitur tum infidelis timor Dei: tum securitas carnalis, timor idololatricus, & timor hominum potiùs quàm Dei.
Opposed to the FAITHFUL FEAR OF GOD are both the unfaithful fear of God and carnal security, idolatrous fear, and the fear of men rather than of God.

Infidelis timor Dei est vel timor Dei abusivè sic appellatus, vel timor Dei vanus, vel servilis timor Dei.
The unfaithful fear of God is either the fear of God abusively so called, or vain fear of God, or servile fear of God.

Securitas carnis duplex est, vel in impiis vel etiam in piis.
Carnal security is twofold, either in the impious or even in the pious.

HUMILITAS coram Deo vel occulta est, vel manifesta.
HUMILITY before God is either hidden or manifest.

Opponitur ei superbia & simulata humilitas.
Opposed to it are pride and feigned humility.

Superbia vel occulta est, vel manifesta.
Pride is either hidden or manifest.

PATIENTIA opponuntur hypocritica tolerantia & impatientia.
Opposed to PATIENCE are hypocritical endurance and impatience.

Impatientiæ species est μιμψιμοιρία & mollities animi.
A species of impatience is complaining (μιμψιμοιρία) and softness of soul.

Hæc de operibus interni tantum cultus Dei.
These things concerning the works of the internal worship of God alone.

[Notes: In an age of religious wars and polemics defining “true religion” was paramount. Polanus roots divine worship in divine revelation and internal grace. It comes from God, not human invention. Its content is revealed by God. Its structure and principle of organisation is divine, its purpose is God’s glory and it results in godliness. Polanus does not only define true religion; he also describes what it is not so as to create a map of theological error: irreligion, false religion and superstition, idolatry, will-worship, and Judaism, Islam, etc., as species of false religion.

Polanus structures the parts of religion by beginning with internal worship, which follows the earlier definition of good works as coming from a regenerate heart. Worship is the sanctified heart’s exercise in faith, knowledge, trust, love, fear, humility, and patience. Each one is carefully defined and distinguished from its counterfeits and opposites. This provides a clear diagnostic for self-examination and pastoral care, ensuring that the Christian life is built on a solid theological foundation. Scholasticism, in the hands of the Reformed, is a useful tool for clarifying and defending authentic Christian experience.]

 

[MW]

Opera cultus Dei immediati interni simul & externi sunt tum oratio ad Deum religiosa & zelus pro gloria De: tum confessio Veritatis & cultus Dei in cœtibus fidelium.
The works of the immediate worship of God, internal and external together, are religious prayer to God and zeal for the glory of God, and the confession of the truth and the worship of God in the assemblies of the faithful.

Oratio religiosa ad Deum vel est invocatio Dei vel gratiarumactio ad Deum, vel votum.
Religious prayer to God is either invocation of God, or thanksgiving to God, or a vow.

Invocatio Dei est vel precatio religiosa, vel juramentum.
Invocation of God is either religious supplication, or an oath.

Precatio religiosa vel absoluta est Deitatis λατρεία, vel est ἀξίωμα Mediatoris proprium.
Religious supplication is either absolute, the worship (λατρεία) of the Deity, or it is the prerogative (ἀξίωμα) proper to the Mediator.

Precatio religiosa rursus vel nostrâmet causâ sit vel aliorum.
Again, religious supplication is either for our own sake or of others.

Quæ nostrâmet causâ sit, est vel deprecatio vel petitio.
That which is for our own sake is either deprecation or petition.

Petitio est primò vel determinata vel indeterminata.
Petition is first either determinate or indeterminate.

Secundò est vel spiritualium bonorum vel corporalium.
Secondly, it is either for spiritual goods or for corporeal goods.

Precatio religiosa quæ aliorum causâ sit vel intercessio est, vel benedictio.
Religious supplication which is for the sake of others is either intercession or blessing.

{xxiv} Benedictio vel divina est vel humana. Rursus vel publica est vel privata. Præterea adhibetur tum amicis tum inimicis. Insuper benedictio vel spiritualis est vel corporalis. Benedictionis species sunt salutatio & valedictio.
Blessing is either divine or human. Again, it is either public or private. Furthermore, it is employed both for friends and for enemies. Moreover, blessing is either spiritual or corporeal. The forms of blessing are greeting and farewell.

Precatio quæ fit contra alios est duplex: querela sanctorum apud Deum de hostibus, & imprecatio in illos.
Supplication which is made against others is twofold: the complaint of the saints before God concerning their enemies, and imprecation against them.

Precatio è subjectis locis vel privata est vel publica.
Supplication, classified bu its subjects, is either private or public.

Adhæc precationis religiosæ vel præscripta est divinitus formula, vel libera est.
Additionally, religious supplication is either according to a divinely prescribed formula, or it is free.

Formula precationis divinitus præscripta optima ac perfectissima est Oratio Dominica.
The divinely prescribed formula of supplication, the best and most perfect, is the Lord’s Prayer.

ORATIONIS DOMINICA quatuor sunt partes: Exordium, Propositio petitionum, Confirmatio & Epilogus.
THE LORD’S PRAYER has four parts: the Exordium, the Proposition of Petitions, the Confirmation, and the Epilogue.

Exordii in oratione Dominica duæ sunt partes: compellatio veri Dei, & ejusdem descriptio.
There are two parts to the Exordium in the Lord’s Prayer: the address to the true God, and the description of Him.

Petitiones orationis Dominicæ sunt sex: tres priores pertinent immediatè ad gloriam Dei, tres posteriores ad nostram necessitatem.
The petitions of the Lord’s Prayer are six: the first three pertain immediately to the glory of God, the last three to our need.

Primâ petitione postulamus sanctificationen nominis divini.
In the first petition, we ask for the sanctification of the divine name.

Sanctificatur nomen Dei tum à Deo ipso, tum à creaturis: iisque tum ratione carentibus, tum rationalibus; Angelis & hominibus. Et ab hominibus tum in cælo triumphantibus, tum adhuc militantibus in terra.
The name of God is sanctified both by God Himself and by creatures; and by those both lacking reason and rational ones; Angels and men. And by men both triumphant in heaven, and those still militant on earth.

A nobis militantibus sanctificatur nomen divinum tum communiter: tum singulariter à quolibet nostrum verâ fide & bonis operibus: tum in spiritu tum in corpore nostro: idque tum in tota vita, tum in ipsa morte.
By us who are militant, the divine name is sanctified both commonly, and singularly by each one of us through true faith and good works; both in spirit and in our body; and this both in our whole life, and in death itself.

Secundâ petitione postulamus adventum regni Dei, tum universalis tum specialis: & hujus vel gratiæ vel gloriæ: ac rursus tum ad singulos fideles, tum ad totam Ecclesiam.
In the second petition, we ask for the coming of the kingdom of God, both universal and special; and of this, either of grace or of glory; and again, both to individual believers and to the whole Church.

Tertiâ petitione postulamus ut fiat à nobis voluntas Dei in reb. omnib. secundis, adversis: Ecclesiasticis, politicis: externis, domesticis: publicis, privatis: in vita, in morte.
In the third petition, we ask that the will of God be done by us in all things, in prosperity, in adversity; Ecclesiastically, politically; externally, domestically; publicly, privately; in life, in death.

Quartâ petitione postulamus panem quotidianum, qui duplex est; spiritualis & corporalis. Spiritualis rursus duplex: panis verbi Dei & panis ille vivificus qui de cælo descendit.
In the fourth petition, we ask for our daily bread, which is twofold; spiritual and corporeal. The spiritual is again twofold: the bread of the word of God and that life-giving bread which came down from heaven.

Quintæ petitionis sunt duæ partes: postulatio à Deo remissionis peccatorum & declaratio gratitudinis nostræ pro impetrata remissione peccatorum.
The fifth petition has two parts: the request to God for the remission of sins and the declaration of our gratitude for the obtained remission of sins.

Postulationis remissionis peccatorum sunt duæ partes: imploratio imputationis justitiæ Christi & deprecatio imputationis nostrorum peccatorum atque sic reatus & flagellorum ob peccata.
The request for the remission of sins has two parts: the imploration for the imputation of Christ’s righteousness and the deprecation of the imputation of our sins and thus of the guilt and punishments for sins.

Sextâ petitione postulamus gratiam continuæ regenerationis & sanctificationis, positam in mortificatione veteris hominis & vivificatione novi.
In the sixth petition, we ask for the grace of continual regeneration and sanctification, consisting in the mortification of the old man and the vivification of the new.

Mortificationem veteris hominis exoptamus qaum petimus ne inducamur in seductionis tentationem: quæ est vel à dextris vel à sinistris.
We earnestly desire the mortification of the old man when we ask that we be not led into the temptation of seduction, which is either from the right or from the left.

Vivificationem novi hominis imploramus, quum petimus liberationem à malo: quæ duplex est, particularis vel universalis. Illa fit vel immediatè vel mediatè.
We implore the vivification of the new man when we ask for deliverance from evil, which is twofold, particular or universal. That happens either immediately or mediately.

Confirmatio petitionum orationis Dominicæ tribus constat argumentis: 1. quia Patris cælestis est regnum. 2. quia ipsius est potentia. 3. quia ipsius est gloria in secula.
The Confirmation of the petitions of the Lord’s Prayer consists of three arguments: 1. because the kingdom belongs to the heavenly Father; 2. because the power is His; 3. because the glory is His forever.

Epilogus est, AMEN.
The Epilogue is, AMEN.

Precationis adminicula sunt, pium jejunium & gestus externi.
The aids to prayer are pious fasting and external gestures.

PIUM JEJUNIUM est I. vel privatum vel publicum. II. Votivum vel liberum à voto. III. Ordinarium vel extraordinarium.
PIOUS FASTING is 1. either private or public. 2. Votive or free from a vow. 3. Ordinary or extraordinary.

A pio jejunio distingui debet hypocriticum jejunium, Medicum, & coactum.
Pious fasting ought to be distinguished from hypocritical fasting, medicinal fasting, and coerced fasting.

GESTVS externi in precando sunt, situs corporis: capitis nuditas: expansio manuum: oculorum vel elevatio ad cælum vel depressio versus terram: tunsio pectoris: lacrymæ: vox clara, &c.
EXTERNAL GESTURES in praying are the posture of the body; the uncovering of the head; the spreading of the hands; the raising of the eyes to heaven or the lowering of them to the earth; the beating of the breast; tears; a clear voice, etc.

Religiosæ precationi ad Deum opponitur tum omissio precum, tum precatio prava.
Opposed to religious prayer to God are both the omission of prayer and depraved prayer.

Precatio prava vel idololatrica est vel ad verum Deum sed inanis.
Depraved prayer is either idolatrous or to the true God but in vain.

Hactenus de precatione.
Thus far concerning prayer.

JURAMENTUM est I. simplex vel compositum; & hujus duæ sunt partes, contestatio Dei & imprecatio vindictæ divinæ.
An oath is: 1. Either simple or compound; and of the compound there are two parts: the calling upon God as a witness, and the imprecation of divine vengeance.

II. Iuramentum vel assertorium est vel promissorium.
2. An oath is either assertory or promissory.

III. Est vel delatum vel spontaneum. Delatum est vel judiciale vel extrajudiciale.
3. It is either imposed or spontaneous. An imposed [oath] is either judicial or extrajudicial.

IV. est vel directum vel obliquum.
4. It is either direct or oblique.

Juramento pio opponuntur, recusatio {xxv} legitimi iuramenti, impiam iuramentum, & impletio impii iuramenti.
Opposed to a pious oath are the refusal of a lawful oath, an impious oath, and the fulfilment of an impious oath.

Impium juramentum vel temerarium est, vel idololatricum, vel iniquum, vel periurium.
An impious oath is either rash, or idolatrous, or unjust, or perjurious.

Perjurium vel assertorium est vel promissorium. Utrumque vel privatum vel publicum.
Perjury is either assertory or promissory. Each is either private or public.

Hucusque de Invocatione Dei.
Thus far concerning the Invocation of God.

GRATIARUMACTIONIS ad Deum partes sunt: tum recordatio operum Dei & meditatio de illis: cum recta æstimatio eorundem & celebratio Dei.
The parts of THANKSGIVING to God are both the remembrance of the works of God and meditation upon them; and the right estimation of the same and the celebration of God.

Recordationi operum Dei opponitur oblivio Dei & operum ejus, & illegitima atque hypocritica recordatio Dei.
Opposed to the remembrance of God’s works are forgetfulness of God and His works, and an illegitimate and hypocritical remembrance of God.

Celebratio Dei tum animo fit, tum verbis, tum factis.
The celebration of God is done both by the mind, by words, and by deeds.

Rursus vel privata est vel publica.
Again, it is either private or public.

Celebrationi Dei opponitur blasphemia in Deum, ingratitudo adversus Deum, hypocritica gratiarumactio, falsa gratiarumactio.
Opposed to the celebration of God are blasphemy against God, ingratitude towards God, hypocritical thanksgiving, and false thanksgiving.

Hæc de Gratiarumactione.
These things concerning Thanksgiving.

VOTUM PIUM est I. vel universale omnium fidelium, vel singulare unius alicujus.
A PIOUS VOW is 1. either universal of all the faithful, or particular of any one individual.

II. Fit vel expresis verbis, vel sine verbis solâ animi conceptione.
2. It is made either with expressed words, or without words by a mere mental conception.

III. Est vel conditionale vel absolutum.
3. It is either conditional or absolute.

IV. Est vel temporarium vel perpetuum.
4. It is either temporary or perpetual.

Hucusque de oratione religiosa ad Deum.
Thus far concerning religious prayer to God.

ZELO pro gloria Dei opponitur stupor non curans gloriam Dei, & zelus errans & simulatus zelus pro gloria Dei.
ZEAL for the glory of God is opposed by apathy that does not care for the glory of God, and by misguided zeal, and by feigned zeal for the glory of God.

CONFESSIO cælestis veritatis fit vel ore vel scripto vel martyrio.
THE CONFESSION of heavenly truth is made either by mouth, or by writing, or by martyrdom.

Opponitur ei confessio erronea, ac proinde hæresis, corruptela doctrinæ, omissio confessionis doctrinæ, fuga doctrinæ, tædium doctrinæ, confessio intempestiva, confessio hypocritica, dissimulatio veritatis, abnegatio Christi veritatis divinæ.
Opposed to it are erroneous confession, and consequently heresy, the corruption of doctrine, the omission of the confession of doctrine, the flight from doctrine, weariness of doctrine, untimely confession, hypocritical confession, the dissimulation of truth, and the denial of Christ’s divine truth.

Cultus Dei in cœtibus fidelium complectitur honorem ministerii Ecclesiastici & Ceremonias Ecclesiæ.
THE WORSHIP OF GOD in the assemblies of the faithful comprises honour for the Ecclesiastical ministry and the Ceremonies of the Church.

Honor ministerii Ecclesiastici complectitur reverentiam, amorem, obedientiam, gratitudinem erga ministerium Ecclesiasticum, & ἐπιείκειαν erga ministros Ecclesiæ.
Honour for the Ecclesiastical ministry comprises reverence, love, obedience, gratitude towards the Ecclesiastical ministry, and forbearance towards the ministers of the Church.

CEREMONIÆ Ecclesiæ vel lata significatione dicuntur vel stricta.
THE CEREMONIES of the Church are spoken of either in a broad sense or a strict sense.

Lata significatione vel divinæ sunt vel humanæ.
In the broad sense, they are either divine or human.

Suntque Sacramenta, sacrificia, observationes seu observantiæ sacræ, & aliæ actiones ad Sacra (quæ vocant) pertinentes.
And they are Sacraments, sacrifices, observances or sacred observance, and other actions pertaining to the Sacred (as they are called).

De Sacramento sexto libro agitur.
Concerning the Sacrament is treated in the sixth book.

SACRIFICIUM est vel divinitus præceptum vel humano arbitrio introductum. Illud vel typicum est vel non typicum.
A SACRIFICE is either divinely commanded or introduced by human will. The former is either typical or non-typical.

Sacrificium typicum erat veteris Testamenti: & vel expiatorium erat vel eucharisticum.
The typical sacrifice was of the Old Testament: and it was either expiatory or eucharistic.

Expiatorium erat vel propitiatorium vel redimens sacrificium.
The expiatory was either propitiatory or a redeeming sacrifice.

Sacrificium propitiatorium tum ordinarium erat tum extraordinarium.
The propitiatory sacrifice was both ordinary and extraordinary.

Ordinarium aliud fuit juge sacrificium, aliud statum; quod erat vel Sabbathinum vel menstruum vel anniversarium.
The ordinary was, on the one hand, the continual sacrifice, and on the other, the fixed sacrifice; which was either Sabbatical, monthly, or annual.

Sacrificium redimens vel pro peccato erat vel pro reatu. Utrumque vel ordinarium vel extraordinarium.
The redeeming sacrifice was either for sin or for guilt. Each was either ordinary or extraordinary.

Eucharistica sacrificia erant, libatio, hostia pacificorum & sacrificium laudis.
The eucharistic sacrifices were the drink offering, the peace offering, and the sacrifice of praise.

Sacrificia non typica sunt sacrificia novi Testamenti, in quo unum est duntaxat verum, proprium ac reale sacrificium propitiatorium, nempe quod Christus ipse in cruce consummavit: alia sacrificia fidelium, quæ tamen figuratè sic dicuntur, sunt Eucharistica.
The non-typical sacrifices are the sacrifices of the New Testament, in which there is only one true, proper, and real propitiatory sacrifice, namely that which Christ Himself accomplished on the cross; the other sacrifices of the faithful, which are however so called in a figurative sense, are Eucharistic.

OBSERVATIONES SACRÆ vel communes sunt totius Ecclesiæ, vel propriè ministrorum Ecclesiæ.
SACRED OBSERVANCES are either common to the whole Church, or proper to the ministers of the Church.

Communes Ecclesiæ observationes: versantur in frequentatione sacrorum cœtuum & exercitiis publicis religionis.
The common observances of the Church concern the frequenting of sacred assemblies and the public exercises of religion.

Propriæ observationes sacræ ministrorum Ecclesiæ pertinent ad verbi divini interpretationem, preces publicas & alia quæ publicè soli ministri verbi Dei efficiunt in sacris, in quib. omnia sunt peragenda linguâ populo notâ.
The proper sacred observances of the ministers of the Church pertain to the interpretation of the divine word, public prayers, and other things which only the ministers of the word of God perform publicly in sacred duties, in all of which everything must be carried out in a language known to the people.

Aliæ actiones pertinentes ad SACRA sunt consecratio ministrorum Ecclesiæ, & aliæ actiones pertinentes ad loca sacra, tempora sacra, instrumenta sacra, veluti sunt altaria, & mensæ sacræ, vasa sacra & instrumenta alia, vestes sacræ, &c.
OTHER ACTIONS pertaining to the SACRED are the consecration of the ministers of the Church, and other actions pertaining to sacred places, sacred times, sacred instruments, such as altars and sacred tables, sacred vessels and other instruments, sacred vestments, etc.

Consecratio ministrorum Ecclesiæ alia fuit in Veteri Testamento, alia est in Novo.
The consecration of the ministers of the Church was one thing in the Old Testament, it is another in the New.

LOCA SACRA in veteri Testamento vel legitima erant vel illegitima.
SACRED PLACES in the Old Testament were either legitimate or illegitimate.

Legitima alia ante Legem per Mosen latam, alia post Legem latam.
The legitimate were, on the one hand, before the Law given through Moses, and on the other, after the Law was given.

{xxvi} Ante Legem latam erant loca indefinita: post Legem latam erat tabernaculum Mosaicum ante exstructum templum; postea templum Jerosolymitanum.
Before the Law was given, the places were undefined; after the Law was given, there was the Mosaic tabernacle before the temple was built; afterwards, the Jerusalem temple.

Illegitima, erant Excelsa post exstructum templum, & templum in monte Garizim.
The illegitimate were the High Places after the temple was built, and the temple on Mount Gerizim.

In novo Testamento omnis locus sacer est in quo cultus Dei exercetur.
In the New Testament, every place is sacred in which the worship of God is conducted.

TEMPORA SACRA tum veteris Testamenti sunt, tum novi.
SACRED TIMES are both of the Old Testament and of the New.

Tempora sacra in veteri Testamento erant tum diei, tum anni. Diei vel uniuscujusque, vel septimi, vel Calendarum singularum.
The sacred times in the Old Testament were both to the day and to the year. Of the day, either of each single day, or of the seventh day, or of the individual Calends.

Tempora sacra anni erant dicata solennitatib. vel anniversariis vel post plures annos recurrentibus.
The sacred times of the year were dedicated to solemnities, either annual or recurring after several years.

Feriæ illæ vel legitimæ erant, vel indictivæ.
Those holidays were either legitimate or proclaimed.

Legitimæ vel magnæ erant, vel minores.
The legitimate ones were either major or minor.

Magnæ erant tres: festum Paschæ, Pentecostes & Tabernaculorum.
The major ones were three: the Feast of Passover, of Pentecost, and of Tabernacles.

Minores erant, festum tubarum & festum expiationum.
The minor ones were the Feast of Trumpets and the Feast of Atonement.

Indictivæ feriæ vel una vice celebratæ sunt, vel quotannis, nempe Purim & Entænia.
The proclaimed holidays were either celebrated on a single occasion, or annually, namely Purim and the Dedication.

Solennitates post plures annos recurrentes erant Sabbathum terræ & annus Jubilæus.
The solemnities recurring after several years were the Sabbath of the Land and the Jubilee Year.

Tempora sacra Novi Testamenti vel in dies festos incidunt, vel alios dies.
The sacred times of the New Testament occur either on feast days or on other days.

Dies festi novi Testamenti vel hebdomadarii sunt vel anniversarii.
The feast days of the New Testament are either weekly or annual.

Anniversarii sunt festa Christi & Spiritus Sancti.
The annual ones are the feasts of Christ and of the Holy Spirit.

Tempora sacra alia, incidunt vel in singulos dies vel in dies precum indictivos.
Other sacred times occur either on individual days or on appointed days of prayer.

INSTRUMENTA SACRA in veteri Testamento fuêre multa, in quibus altaria & mensæ.
SACRED INSTRUMENTS in the Old Testament were many, among which were altars and tables.

ALTARIA fuerunt duo: thysiasterium & thymiaterium.
There were two ALTARS: the altar of burnt offering and the altar of incense.

VASA SACRA in veteri Testamento multa fuerunt: in novo sunt pauca.
SACRED VESSELS in the Old Testament were many; in the New there are few.

VESTES SACRÆ in veteri Testamento aliæ propriæ erant Aaronis summi Sacerdotis: aliæ communes ei cum filiis: aliæ filiorum singulares.
SACRED VESTMENTS in the Old Testament: some were proper to Aaron the High Priest; others were common to him with his sons; others were particular to his sons.

[Notes: Polanus transitions from internal piety to its necessary external expression. The system ensures that corporate worship is divinely prescribed, Christ-centered, and distinct from human invention. Prayer is broken down into supplication, oath, thanksgiving, and vow. Corporate worship is about fellowship around the ministry and ceremonies. While acknowledging the use of sacrifices under the Old Testament it is specifically pointed out that Christ’s cross is the only true propitiatory sacrifice in the New Testament. The Lord’s Prayer is followed as a guide for presenting petitions. The New Testament is noted for its simplicity and spirituality; but it seems Polanus belonged to that section of the Reformation that was comfortable with sacred times of man’s devising since he allows for anniversary feasts to celebrate Christ and the Holy Spirit. This is disappointing.]

 

[MW]

SYNOPSIS LIBRI X.
SYNOPSIS OF BOOK X.

Qui est de Virtutibus moralibus in specie.
Which concerns the Moral Virtues in their kinds.

OPERA mediati cultus Dei appellantur usitatè VIRTUTES MORALES.
The works of the mediated worship of God are usually called MORAL VIRTUES.

Virtutis moralis explicantur causæ, effecta, subjecta, &c.
The causes, effects, subjects, etc., of moral virtue are explained.

Virtuti morali opponitur vitium morale, & simulata virtus moralis.
Opposed to moral virtue are moral vice and feigned moral virtue.

Virtus moralis vel affectuum est moderatrix, vel actionum.
Moral virtue is either the regulator of affections or of actions.

Virtus moderatrix affectuum versatur circa affectus vel vehementores, vel sedatiores.
The virtue regulating affections deals with either more intense or calmer affections.

Virtus moderatrix affectuum vehementiorum, est vel charitas erga proximum, vel fortitudo animi, vel temperantia.
The virtue regulating more intense affections is either charity toward one’s neighbour, or fortitude of soul, or temperance.

E SUBJECTIS charitas erga proximum, est tum erga seipsum, tum erga alios.
AMONG THE SUBJECTS: charity toward one’s neighbor is directed both toward oneself and toward others.

Charitati erga seipsum opponitur odium suiipsius perversum, & inordinatus amor sui.
Opposed to charity toward oneself are perverse self-hatred and disordered self-love.

Charitas erga alios, tum erga homines est, tum erga sanctos Angelos.
Charity toward others is directed both toward men and toward the holy Angels.

Charitati erga homines opponitur tum simulata aut momentanea charitas in proximum, & amor inordinatus in proximum, tum odium iniquum in proximum.
Opposed to charity toward men are both feigned or momentary charity unto one’s neighbour and disordered love unto one’s neighbour, and unjust hatred unto one’s neighbour.

Charitas erga homines tum vivos est, tum mortuos.
Charity toward men is both to the living and the dead.

Charitas erga homines vivos, tum erga quosvis est, tum erga certos.
Charity to living men is both toward whomever generally and toward certain ones.

Charitas erga homines quosvis est tum sympathia laudabilis & humanitas, tum officiositas & hospitalitas.
Charity toward men whomever generally is both laudable sympathy and humanity, and dutifulness and hospitality.

Sympathia laudabilis est duplex: misericordia & favor.
Laudable sympathy is twofold: mercy and favour.

Misericordiæ species præcipua est beneficentia in egenos & pauperes.
The principal kind of mercy is beneficence unto the needy and poor.

Misericordiæ opponitur, immisericordia, simulata misericordia, & illicita misericordia.
Opposed to mercy are mercilessness, feigned mercy, and illicit mercy.

Favori opposita est tum invidia & malevolentia: tum simulatus favor & ἐπιχαιρεκακία.
Opposed to favour are both envy and malevolence, and feigned favour and malicious joy (ἐπιχαιρεκακία).

Invidia vel activè capitur, vel passivè.
Envy is understood either actively or passively.

Activa vel laudabilis eft invidia, vel vituperabilis.
Active envy is either laudable or blameworthy.

Hujus quadruplex est species.
Of the latter, there are four kinds.

Humanitati opposita est inhumanitas, & intempestiva humanitas.
Opposed to humanity are inhumanity and untimely humanity.

Officiositati opponuntur intempestiva officiositas, inhonesta officiositas, & inofficiositas.
Opposed to dutifulness are untimely dutifulness, dishonourable dutifulness, and undutifulness.

Hospitalitati opponuntur inhospitalitas, & inconsiderata hospitalitas.
Opposed to hospitality are inhospitality and thoughtless hospitality.

Hæc de charitate erga quosvis homines.
These things concerning charity toward men whomever generally.

Charitas erga certos homines est vel naturalis, vel adventitia.
Charity toward certain men is either natural or acquired.

{xxvii} Hæc est amicitia & fraternitas Christiana.
This is Christian friendship and brotherhood.

Cum amicitia pugnat, tum inimicitia injusta, tum amicitia malorum.
Against friendship conflict both unjust enmity and the friendship of the wicked.

Amicitiæ malorum species est fedus cum infidelibus & impiis temerarium, & non necessarium.
A kind of friendship of the wicked is a rash and unnecessary alliance with the unfaithful and the impious.

Tantum de charitate erga vivos.
So much concerning charity toward the living.

Charitatis erga mortuos partes sunt, luctus & cura pro mortuis: charitas erga posteros & propinquos mortuorum, & honor mortuorum.
The parts of charity toward the dead are grief and care for the dead; charity towards the descendants and relatives of the dead; and the honour of the dead.

Cura pro mortuis consistit in sepultura honesta, & voto pro beata corporum resurrectione.
Care for the dead consists in an honourable burial, and a desire for the blessed resurrection of the bodies.

Sepultura honesta perficitur vel præeunte combustione corporum, vel absque combustione eorum.
An honourable burial is accomplished either with the prior burning of the bodies, or without their burning.

Honoris, qui mortuis sanctis exhibendus, partes sunt; gratiarumactio ad Deum pro illis, memoria cum laude conjuncta & imitatio illorum debita; exsequutio juste voluntatis ipsorum; & desiderium conjunctionis cum illis apud Christum Dominum.
The parts of the honour which is to be shown to the holy dead are thanksgiving to God for them; remembrance joined with praise and their due imitation; the execution of their just will; and the desire for union with them in the presence of Christ the Lord.

Hactenus de charitate erga proximum.
Thus far concerning charity toward one’s neighbour.

Fortitudo animi vel vera est, vel apparens.
Fortitude of soul is either true or apparent.

Fortitudo animi vera est tum Christi θεανθρώπου, tum aliorum hominum.
True fortitude of soul is that of the Christ, the God-Man, and that of other human beings.

Fortitudo animi vera aliorum hominum est primò vel togata, vel bellica.
The true fortitude of other human beings is firstly either civil or martial.

Deinde vel heroica est, vel vulgaris.
Secondly, it is either heroic or common.

Opposita est fortitudini veræ timiditas & audacia.
Opposed to true fortitude are timidity and audacity.

Apparentis fortitudinis animi species sunt quinque.
There are five kinds of apparent fortitude of soul.

Temperantiæ opposita est intemperantia, & stupiditas sensuum, & temperantia nocens.
Opposed to temperance are intemperance, insensibility, and harmful temperance.

Temperantia tum continentia est & parsimonia; tum verecundia & honestas.
Temperance is both self-restraint and frugality; as well as modesty and respectability.

Continentia tum sobrietas est & vigilantia: tum pudicitia & cæstitas.
Self-restraint is both sobriety and vigilance, and chastity and purity.

Sobrietati opponitur tum cupedia & ingluvies, tum abstinentia noxia.
Opposed to sobriety are both gluttony and greed, and harmful abstinence.

Ingluvies est duplex: voracitas & ebriositas.
Greed is of two kinds: voracity and drunkenness.

Vigilantiæ opponitur somnolentia vitiosa, & vigiliæ superstitiosæ, item vigiliæ sceleratæ.
Opposed to vigilance are vicious sleepiness, superstitious wakefulness, and likewise wicked wakefulness.

Cum castitate pugnat simulatio castitatis, & impuritas omnis.
Against chastity conflict the pretence of chastity and every impurity.

Impuritas est vel illicitus concubitus cum propria vxore, vel scortatio quævis, vel lenocinium.
Impurity is either illicit intercourse with one’s own wife, or any whoring, or pandering.

Scortationis multæ sunt species: fornicatio, adulterium, stuprum, incestus, raptus, mollities, sodomia, bestialitas.
There are many kinds of whoring: fornication, adultery, defilement, incest, rape, softness [effeminacy], sodomy, bestiality.

Cum parsimonia pugnant sordities & luxuries.
Against frugality conflict squalor and luxury.

Extrema verecundiæ sunt inverecundia & pudor rusticus.
The extremes of modesty are shamelessness and boorish bashfulness.

Honestati opponuntur inhonestas & βαναυσία.
Opposed to respectability are dishonour and a mercenary spirit [βαναυσία].

Hucusque de virtute affectuum vehementiorum moderatrice.
Thus far concerning the virtue which moderates the more vehement affections.

Virtus moderatrix affectuum sedatiorum est vel cupiditatis opum aut bonorum: vel iræ.
The virtue that moderates the calmer affections is either of the desire for wealth or goods, or of anger.

Virtus moderans cupiditatem opum est tum studium honestè rem parandi, tum αὐτάρκεια.
The virtue moderating the desire for wealth is, on the one hand, the pursuit of acquiring things honestly, and on the other, self-sufficiency (αὐτάρκεια).

Illi opponitur pigritia, & studium ditescendi per fas & nefas.
Opposed to the former [honest acquisition] are laziness, and the pursuit of growing rich whether right and wrong.

Huic verò anxia solicitudo de sustentatione vitæ hujus corporalis, avaritia, simulatus contemtus divitiarum, fastidium rerum præsentium.
Opposed to the latter [self-sufficiency] are anxious worry about sustaining this bodily life, avarice, a pretended contempt for riches, and a disdain for present things.

Virtus moderans appetitionem gloriæ & honorum dicitur φιλοτιμία nomine in bonam partem accepto, cui opponitur ambitio & ἀφιλοτιμία.
The virtue moderating the appetite for glory and honours is called love of honour (φιλοτιμία), a term taken in a good sense, to which are opposed [unprincipled] ambition and a lack of love of honour (ἀφιλοτιμία).

Virtus moderans cupiditatem gloriæ & honorum vel magnanimitas est, vel modestia.
The virtue moderating the desire for glory and honours is either magnanimity or modesty.

Magnanimitati opponuntur χαυνάτης, elatio animi; & μικροψυχία, pusillanimitas.
Opposed to magnanimity are χαυνάτης, pride of spirit, and μικροψυχία, pusillanimity [small-mindedness].

Modestiæ opponitur immodestia seu arrogantia, & intempestiva modestia.
Opposed to modesty are immodesty or arrogance, and untimely modesty.

Virtus moderans iram est tum gratiositas, & nemesis moralis laudabilis: tum mansuetudo & ἐπιείκεια.
The virtue moderating anger is both graciousness and laudable moral indignation, and gentleness and equity (ἐπιείκεια).

Gratiositati opponitur tum austeritas, tum gratiositas vitiosa & simulata gratiositas.
Opposed to graciousness are both harshness and a vicious graciousness and a pretended graciousness.

Nemesi opponitur, tum stupidita in tolerandis contumeliis & injuriis quibus Deus aut proximus afficitur, tum asperitas nimia ac turbulenta, & simulata nemesis.
Opposed to indignation are, on the one hand, stupidity in tolerating insults and injuries by which God or one’s neighbour is afflicted, and on the other, excessive and turbulent harshness, and pretended indignation.

Cum mansuetudine pugnat iracundia, ira injusta & lentitudo.
With gentleness conflicts irascibility, unjust anger, and sluggishness.

Effectus iracundiæ sunt, ultio privata, contentiones & jurgia, lites forenses injustæ.
The effects of an irascibility are private vengeance, contentions and quarrels, and unjust lawsuits.

Τῇ ἐπιεικείᾳ opponitur nimia indulgentia & rigor importunus.
Opposed to equity (ἐπιεικείᾳ) are excessive indulgence and troublesome rigour.

{xxviii} Hactenus de virtute affectuum moderatrice.
Thus far concerning the virtue of moderating the affections.

[Notes: Polanus introduces ethics under the heading of mediated worship, which demonstrates this is how faith manifests in everyday life and society. The structure theologically elevates loving one's neighbour to an act of worship in accord with the created order. It is also a direct application of Aristotelian virtue ethics but filtered through a Reformed lens and derived from the Decalogue. The three cardinal virtues are charity, fortitude, and temperance, which serve to moderate "vehement affections. Subsidiary virtues include things like wealth-desire, anger, and honour, and these serve to moderate "calmer affections." Each virtue is defined with its opposing vices. The goal is to maintain order and balance.

The system covers the entire scope of human relations. There are universal duties to humanity, particular duties to family and friends, as well as personal governance. One sees a distinct aim to ground this in Christ. E.g., true fortitude originates with the Christ, the God-Man. There is an anti-monastic polemic which targets "harmful abstinence," "superstitious wakefulness," and other ascetic practices not grounded in Scripture. It is characterised by a strong commitment to worldly engagement. Virtues like "honest acquisition" and "civil fortitude" sanctify ordinary, secular life. Although we are only half way through the Synopsis of Book 10, it is clear that Reformed scholasticism was concerned to set forth a comprehensive, biblically-informed guide for the Christian life that is both personally transformative and publicly oriented.]

 

[MW]

Virtus actionum moderatrix versatur circa actiones vel decentes, vel necessarias.
The virtue that regulates actions is concerned with actions that are either honourable or necessary.

Virtus moderatrix actionum decentium, elucet vel in communicatione facultatum, vel in sermone, vel in moribus externis.
The virtue that regulates honourable actions is evident either in the sharing of resources, or in conversation, or in external manners.

Virtus moderans communicationem facultatum vel liberalitas est, vel magnificentia.
The virtue regulating the sharing of resources is either liberality or magnificence.

Liberalitati opponuntur illiberalitas & prodigalitas.
The opposites of liberality are meanness and prodigality.

Magnificentia vel publica est, vel privata.
Magnificence is either public or private.

Publica impenditur, vel in pios usus & res sacras, & fovendas optimas disciplinas, vel in usus politicos.
Public [magnificence] is expended either on pious uses and sacred matters, and for fostering the best disciplines, or on political uses.

Opponuntur ei largitio profusa, & parvificentia.
Its opposites are lavish wastefulness and niggardliness.

Hæc de virtute moderante communicationem facultatum.
These things concerning the virtue regulating the sharing of resources.

Virtus moderans sermonem duplex est, studium loquendi bona, & taciturnitas.
The virtue governing speech is twofold: the endeavour to speak good things, and taciturnity.

Illi contrariatur maledicentia.
Its contrary is evil-speaking.

Studium loquendi salutaria est, tum veracitas tum gravitas in sermone.
The endeavour to speak salutary things involves both truthfulness and gravity in speech.

Veritati opponitur, tum vitiosa εἰρωνεία, dissimulatio culpabilis; tum ἀλαζονεία, jactantia seu arrogantia.
To truth is opposed, on the one hand, blameworthy irony (εἰρωνεία), culpable dissimulation; and on the other, boastfulness (ἀλαζονεία) or arrogance.

Ut certò sit veritas inter homines, requiruntur conjunctæ virtutes istæ; docilitas & candor: sinceritas seu simplicitas prudens, & constantia in veritate.
For truth to be established among men, these connected virtues are required: teachableness and candour; sincerity or prudent simplicity, and constancy in truth.

Docilitati opponuntur temeraria sciendi aviditas, studium apparentis sapientiæ, offensio ob dictam ab alio liberè veritatem, & odium contemtusque sapientiæ.
To teachableness are opposed a rash eagerness to know, an eagerness for the appearance of wisdom, taking offence at a truth freely spoken by another, and a hatred and contempt for wisdom.

Candori opponuntur in defectu, calumnia seu obtrectatio & suspicacitas, in excessu, stulta credulitas & adulatio.
To candour are opposed, in defect, slander or detraction and suspiciousness; in excess, foolish credulity and flattery.

Sinceritati seu simplicitati prudenti in veritate opponitur tum διπλότης in sermone & moribus, tum simplicitas imprudens, & simulata simplicitas.
To sincerity or prudent simplicity in truth are opposed both duplicity in speech and manners, and imprudent simplicity, and feigned simplicity.

Constantiæ in veritate opposita est, inconstantia in veritate, & pertinacia in errore.
To constancy in truth are opposed inconstancy in truth, and stubbornness in error.

Ut veritas seu veracitas vtiliter sit inter homines, requiritur tum affabilitas & comitas, tum urbanitas & decens παῤῥησία seu libertas in dicenda veritate, & patientia in audienda.
For truth or truthfulness to be useful among men, there is required both affability and courtesy, and urbanity and a proper freedom παῤῥησία in speaking the truth, and patience in hearing it.

Affabilitati opponitur morositas & culpabilis affabilitas, & ficta affabilitas.
To affability are opposed peevishness, blameworthy affability, and pretended affability.

Comitati opponuntur, severitas tetrica & comitas vituperabilis, simulata item comitas.
To courtesy are opposed harsh severity, reprehensible civility, and likewise feigned courtesy.

Opponitur urbanitati rusticitas, & scurrilitas.
Opposed to urbanity are rusticity and scurrility.

Α παῤῥησία disparatur libido alios temerè judicandi.
With candour is contrasted the rash desire to judge others recklessly.

Gravitati in sermone contraria est levitas in sermone.
To gravity in speech the contrary is levity in speech.

Taciturnitas est vel modestiæ, vel prudentiæ, vel necessitatis.
Silence is either of modesty, or of prudence, or of necessity.

Taciturnitati contraria est loquacitas seu garrulitas.
Contrary to silence is talkativeness or garrulity.

Species garrulitatis est proditio arcanorum.
A kind of garrulity is the betrayal of secrets.

Disparatur à Taciturnitate silentium intempestivum & impium, silentium hypocriticum, silentium coactum, & silentium impositum pœnæ loco.
Distinguished from silence are untimely and impious silence, hypocritical silence, i, and silence imposed as a punishment.

Hæc de virtute moderante sermonem.
These things concerning the virtue that regulates speech.

Virtus moderans decorum in moribus & gestibus externis vocatur dignitas morum.
The virtue that regulates propriety in external manners and gestures is called dignity of manners.

Ejus species sunt gravitas morum, & civilitas eorundem.
Its kinds are gravity of manners and civility of the same.

Gravitati morum oponitur levitas morum & fastus.
Opposed to gravity of manners are levity of manners and haughtiness.

Civilitati morum opposita est rusticitas & gesticulatio.
Opposed to civility of manners are rusticity and gesticulation.

Hactenus de virtute moderatrice actionum decentium.
Thus far concerning the regulating virtue of becoming actions.

Virtus moderatrix actionum necessariarum appellatur JUSTITIA.
The virtue that regulates necessary actions is called JUSTICE.

Eaque vel universalis est, vel particularis.
It is either universal or particular.

Illi opponuntur injustitia particularis & justitia hypocritica.
Opposed to it are particular injustice and hypocritical justice.

Justitia particularis vel privata est, vel publica.
Particular justice is either private or public.

Privata exercetur vel in sua propria vocatione, vel in societate.
Private [justice] is exercised either in one’s own vocation or in society.

In sua propria vocatione est sedulitas; cui opposita est ignavia, & simulatio diligentiæ atque curiositas.
In one’s own vocation it is diligence; opposed to this are sloth, the pretence of diligence, and meddlesomeness.

In societate iustitia particularis est, tum distributiva, tum commutativa.
In society particular justice is both distributive and commutative.

Iustitia distributiva PRIMÒ vel est erga alios, vel erga nosipsos.
Distributive justice, FIRST, is either toward others or toward ourselves.

{xxix} SECUNDÒ vel remunerans est, vel puniens.
SECONDLY, it is either rewarding or punishing.

TERTIÒ Justitia distributiva vel Oeconomica est, vel politica.
THIRDLY, distributive justice is either domestic or political.

Illa sita est in sanctitate conjugii, & cura rei familiaris.
The former is in the sanctity of marriage and the care of household things.

Conjugii sanctitas consistit tum in legitima conjugum desponsatione, tum in officiis conjugii.
The sanctity of marriage consists both in the lawful betrothal of spouses and in the duties of marriage.

Illa ut justa & legitima sit requiritur, tum ut personæ conjugium contrahentes sint idoneæ ad conjugium ineundum: tum consensus earundem & aliorum quorum interest.
For the former to be just and lawful, it is required both that the persons contracting marriage be suitable for entering into marruage, and that there be consent from them and from others who have an interest.

Ut personæ (loquimur autem jam de Christianis) conjugium contrahentes sint idoneæ ad conjugium ineundum requiruntur tria: primum, ut ejusdem sint religionis veræ atque orthodoxæ: secundum, ut ob ætatem & dona ad Oeconomiam necessaria maturæ sint: tertium, ut possint conjungi, vel ex potentia procreandæ sobolis, vel ex lege divina.
For the persons (we are now speaking of Christians) contracting marriage to be suitable for entering into marriage, three things are required: first, that they be of the same true and orthodox religion; second, that they be mature in age and in the gifts necessary for household management; third, that they be able to be joined, either by the capacity to procreate offspring, or by divine law.

Ex lege divina possunt contrahere matrimonium, qui non impediuntur nimiâ propinquitate sanguinis.
According to divine law, those who are not hindered by an excessive nearness of blood relation may contract marriage.

Propinqui sanguine vel cognati sunt, vel affines: Unde duplex quoque propinquitas, cognatio vel affinitas.
Nearness of blood is either by relation (cognates) or by marriage (affines): hence there is also a twofold nearness: consanguinity or affinity.

Discernuntur cognati lineâ & gradu.
Relations are distinguished by line and degree.

Linea est vel recta, vel collateralis.
A line is either direct or collateral.

Linea recta vel adscendentium est, vel descendentium.
The direct line is either of ascendants or of descendants.

Collateralis seu transversa linea duplex est: æqualis vel inæqualis.
The collateral or transverse line is twofold: equal or unequal.

Cognati in linea inæquali vel superiores sunt, vel inferiores.
Relations in an unequal line are either superior or inferior.

Et utrique vel paternâ origine, vel maternâ.
And both originate either from the father’s side or from the mother’s side.

Gradus est distantia personarum: idque vel à stirpe, vel inter se sub stirpe.
A degree is the distance between persons: either from the common ancestor, or among themselves under the common ancestor.

Illa vocatur Genealogia, cujus cognitio est necessaria, ut intelligatur tam supputatio graduum, tum prohibitio conjugii in gradibus certis.
This is called Genealogy, knowledge of which is necessary to understand both the counting of degrees and the prohibition of marriage within certain degrees.

Graduum supputatio pro linearum differentia duplex est, altera in recta linea, altera in collaterali.
The counting of degrees is twofold due to the difference of lines: one in the direct line, the other in the collateral line.

In collaterali linea duplex est supputationis ratio: alia in linea æquali, alia in linea inæquali.
In the collateral line there are two methods of counting: one in the equal line, another in the unequal line.

Et rursus alia secundùm Jus Canonicum, alia secundùm Jus Civile.
And again, one according to Canon Law, and another according to Civil Law.

Prohibitio conjugii, è lineæ duplici differentia, duplex quoque est: altera in recta linea, altera in collaterali.
The prohibition of marriage, differenced by the two types of line, is also twofold: one in the direct line, the other in the collateral line.

In linea collaterali prohibitio duplex est, una in linea æquali, altera in linea in æquali.
In the collateral line, the prohibition is twofold: one in the equal line, the other in the unequal line.

Hucusque fuit, quæ personæ ad conjugium contrahendum sint idoneæ.
Thus far has been which persons are suitable for contracting marriage.

CONSENSUS est tum sponsi & sponsæ: tum parentum seu eorum qui parentum vicem gerunt.
CONSENT is both from the betrothed man and woman, and from the parents or those who act in the parents’ stead.

CONSENSUS sponsi & sponsæ fit vel cum conditione, vel sine conditione.
The CONSENT of the betrothed man and woman is given either with conditions or without conditions.

A consensu autem sponsi & sponsæ absint tum error, tum coactio.
Moreover, both error and coercion must be absent from the consent of the betrothed man and woman.

Error vel personæ est, vel fortunæ.
Error is of the person or of the fortune.

Error fortunæ duplex est, vel ad statum rei familiaris pertinens, vel ad statum castitatis alterius personæ.
Error of fortune is twofold: either pertaining to the state of family property or to the state of chastity of the other person.

In hoc fortunæ errore alia est sententia Mosis: alia usitati juris.
In this error of fortune, the judgment of Moses is one thing; the practice of customary law is another.

Usitati juris processus duplex est: alius ante concubitum, alius post concubitum.
The process in customary law is twofold: one before cohabitation, another after cohabitation.

Sic de desponsatione dictum est, quæ conjugium præire debet.
Thus has been said concerning betrothal, which ought to precede marriage.

Conjugii officia versantur in justitia conjugum inter se, & justitia parentum & liberorum.
The duties of marriage concern the justice between spouses, and the justice of parents and children.

Justitia conjugalis, vel communis est utriusque conjugis, vel alterius propria.
Marital justice is either common to both spouses or proper to one spouse.

Justitia alterius conjugis propria peculiariter vel ad mariti officium proprium pertinet, vel ad uxoris officium proprium.
The justice proper to one spouse pertains especially either to the proper duty of the husband or to the proper duty of the wife.

Justitia distributiva parentum & liberorum complectitur officia parentum & liberorum.
The distributive justice of parents and children encompasses the duties of parents and children.

Hactenus de sanctitate conjugii.
Thus far concerning the sanctity of marriage.

Cura rei familiaris complectitur officia dominorum & servorum.
The care of the things of the family encompasses the duties of masters and of servants.

Sic est Justitia distributiva Oeconomica.
Thus is domestic distributive justice.

Justitiam distributivam politicam privatam conspicuam reddunt, fides in promissis & pactis, & observantia: gratitudo & honor Magistratui politico debitus.
Private political distributive justice is made evident by faithfulness in promises and agreements, and observance, gratitude, and the honour due to the political Magistrate.

Fidei in promissis & pactis opponitur perfidia & simulata fides in promissis & pactis.
Opposed to faithfulness in promises and agreements are treachery and feigned faithfulness in promises and agreements.

Gratitudo est vel animi vel facti.
Gratitude is either of the mind or of the deed.

{xxx} Gratitudini opposita est ingratitudo, & gratificatio pro beneficiis iniusta & illicita.
Opposed to gratitude are ingratitude and unjust and illicit obliging in return for benefits.

Ingratitudinis quinque sunt species.
There are five kinds of ingratitude.

Honor magistratui politico debitus, consistit in subjectione fideli, reverentia, amore, obedientia civili erga Magistratum, communium onerum portatione, & fide constanti in Magistratum atque Rempublicam.
The honour due to the political magistrate consists in loyal subjection, reverence, love, civil obedience toward the Magistrate, bearing common burdens, and steadfast loyalty to the Magistrate and to the State.

Fidei constanti in Magistratum atque in Rempublicam opposita est perfidia in Rempublicam, & dolosa fidei in Rempublicam simulatio.
Opposed to steadfast loyalty to the Magistrate and to the State are treason against the State and deceitful pretence of loyalty to the State.

Hactenus de Justitia distributiva.
Thus far concerning distributive Justice.

[Noted deferred until the end of the Synopsis.]

 

[MW]

Cum justitia commutativa pugnat injustitia commutativa, quæ Synecdochicè nomine furti comprehenditur.
With commutative justice conflicts commutative injustice, which is synecdochically encompassed under the name of theft.

Furtum vel violentum est, vel fraudulentum.
Theft is either violent or fraudulent.

Furti fraudulenti species sunt multæ, ut crimen stellionatus, sacrilegium, peculiatus, usura lucratoria, solutionis debitæ recusatio, aut malitiosa dilatio, manticularia, ludus aleæ, chartarum, &c. lucri causâ institutus.
There are many kinds of fraudulent theft, such as the crime of swindling, sacrilege, embezzlement, lucrative usury, refusal to pay a due debt, or malicious delay, pickpocketing, games of dice, cards, etc., established for the sake of gain.

Usuræ tres sunt species: lucratoria, compensatoria & punitoria.
There are three kinds of usury: lucrative, compensatory, and punitive.

Lucratoriæ species est, usura usurarum.
A kind of lucrative usury is the usury of usuries.

Sic dictum est de justitia particulari privata.
Thus has been spoken concerning particular private justice.

Justitia particularis publica versatur tum in Principatus sive Magistratus justâ adeptione, tum in recta ejusdem administratione.
Public particular justice is concerned both with the just acquisition of Authority or Magistracy, and with its right administration.

Justa principatus seu Magistratus adeptio vel electione fit, vel successione.
The just acquisition of authority or Magistracy occurs either by election or by succession.

Electio vel divina est, vel humana.
Election is either divine or human.

Recta administratio Principatus sive Magistratus complectitur duplex officium: primum in religione, alterum in rebus corporalibus hanc vitam concernentibus.
The right administration of Authority or Magistracy comprises a twofold duty: the first in religion, the other in corporeal things pertaining to this life.

Officium Magistratus in religione est itidem duplex: quorum unum commune sibi habet cum cæteris piis hominibus omnibus: alterum sibi proprium quo debet tanquam Magistratus inservire.
The duty of the Magistrate in religion is likewise twofold: one of which he shares in common with all other devout persons; the other is proper to him alone, which he is obliged to discharge as a Magistrate.

Officium Magistratus in corporalibus rebus hanc vitam concernentibus conspicitur tum in togata, tum in bellica justitia.
The duty of the Magistrate in the corporeal things concerning this life is considered both in civil and in military justice.

Justitia Principis seu Magistratus togata conspicitur in legibus, in constituendis gubernationis administris & domesticis, in pace tuenda, in jure dicendo reddendoque, in publicis motibus præcavendis aut sedandis, in tributorum & vectigalium justâ exactione, in munitionum & civitatum ædificatione, in comparatione armorum omnis generis necessariorum ad defensionem subditorum.
The civil justice of a Prince or a Magistrate is seen in laws, in appointing administrators of government and domestic staff, in maintaining peace, in adjudicating and rendering justice, in preventing or calming public disturbances, in the just exaction of taxes and duties, in the construction of fortifications and cities, and in procuring all kinds of arms necessary for the defense of the subjects.

Quod ad leges attinet, occupatur officium Magistratus politici, tum in exactione observationis legum divinarum civiliumque antea latarum, tum in novarum legum promulgatione & justa exsequutione, tum in legum noxiarum abrogatione.
Regarding laws, the duty of a political Magistrate is occupied both in enforcing the observance of divine and civil laws previously established, in the promulgation and just execution of new laws, and in the abrogation of harmful laws.

Exsequutio justa legum est duplex: defensio bonorum: & coercitio malorum.
The just execution of laws is twofold: the defence of good things and the restraint of evil things.

Defensionis bonorum duæ sunt partes: procuratio & conservatio boni status subditorum, & præsidium eorum qui justam habent causam adversus iniquitatem aliorum.
There are two parts to the defence of good things: the procuring and conserving of the well-being of the subjects, and the safeguard of those who have just cause against the iniquity of others.

Coërcitio malorum occupata est circa pœnas.
The restraint of evil things is occupied with punishments.

In pœnis adhibetur vel severitas, vel clementia.
In punishments either severity or clemency is applied.

Justæ exsequutioni legum opponitur crudelitas seu tyrannis, & nimia mollities seu indulgentia Principis seu Magistratus.
Opposed to the just execution of laws are the cruelty or tyranny, and the excessive softness or indulgence of a Prince or Magistrate.

Sic fuit de Justitia Magistratus togata.
Thus it was concerning the civil Justice of a Magistrate.

Justitiæ bellicæ duæ sunt partes: susceptio belli tantùm justam ob causam, & conservatio disciplinæ militaris.
There are two parts to the justice of war: the undertaking of war solely for a just cause, and the preservation of military discipline.

Leges belli sunt duplices, quædam de justitia belli; quædam de actionibus bellicis.
The laws of war are twofold: some concerning the justice of war; others concerning the conduct of war.

Bellum vel justum est, vel injustum.
War is either just or unjust.

Justum bellum ut sit requiruntur tria: personæ inter quas bellum geritur: causa propter quam geritur: & modus intra quem consistere debet.
For a war to be just three things are required: the persons between whom the war is waged; the cause for which it is waged; and the modes within which it ought to be contained.

Causæ belli vel à nobis sunt, vel ab aliis.
The causes of war arise either from us or from others.

Leges de actionibus bellicis aliæ sunt de apparatu hostilem aggressionem præeunte: aliæ de ipsa aggressione hostili; aliæ de consequente vel victoria vel fuga.
The laws concerning the conduct of war are partly about preparations preceding hostile aggression; partly about the hostile aggression itself; and partly about the consequent outcome, whether victory or retreat.

In apparatu præcedente, Principum sive Ducum duo sunt officia: primum, quod per alios præstant: secundum, quod per seipsos.
In the preceding preparations, there are two duties of Princes or Commanders: the first, which they perform through others; the second, which they perform themselves.

Officium quod Duces per seipsos præstant est duplex: militum delectus & ordinum militarium constitutio.
The duty that Commanders perform themselves is twofold: the selection of soldiers and the establishment of military ranks.

Aggressio hostilis vel prædatio est ex {xxxi} hostico: vel obsidio locorum ad hostem pertinentium: vel prælium.
Hostile aggression is either plundering from the enemy, or besieging places belonging to the enemy, or open battle.

Leges de hostili aggressione definiunt officium tum Principis militiæ, tum reliquorum.
The laws concerning hostile aggression define the duties both of the Chief of the army and of the rest.

Principis militiæ officium duplex est: unum erga Deum, alterum erga homines.
The duty of the Chief of the army is twofold: one toward God, the other toward men.

Erga homines officium ejus duplex est, unum erga hostes: alterum erga suos.
Toward men his duty is twofold: one toward the enemy, the other toward his own men.

Erga suos officium habet duplex: unum ad exercitum animandum spectat: alterum ad aggressionem ineundam.
Toward his own men he has a twofold duty: one looks to encouraging the army; the other to initiating the attack.

In victoria alia sunt ducum militiæ, ceterorumque militum erga Deum: alia erga victos: & alia erga suos officia.
In victory, there are some duties of the commanders and the rest of the soldiers toward God, others toward the vanquished, and still others toward their own men.

Præterea bellum vel externum est, vel civile.
Furthermore, war is either external or civil.

Bellum externum est vel sociale, vel vicinum, vel remotum.
External war is either with allies, or neighbours, or those distant.

Justitiæ publicæ Principis seu Magistratus opponuntur injustitia publica, & ignavia Principis seu Magistratus.
The public justice of a Prince or Magistrate is opposed by public injustice and by the negligence of the Prince or Magistrate.

Injustitia publica committitur, vel injustâ invasione Principatus seu Magistratus, vel improba ejusdem administratione.
Public injustice is committed either by the unjust invasion of Authority or Magistracy, or by its dishonest administration.

Injusta invasio Principatus seu Magistratus fit vel per occultas machinationes, vel per apertam violentiam.
Unjust invasion of Authority or Magistracy occurs either through hidden schemes or through open violence.

FINIS SYNOPSEOS.
END OF SYNOPSIS.

[Notes: The scholastic, Ramist divisions are meticulous, but it must be noted that these help to give a comprehensive treatment of moral philosophy. Scripture is the divine law that provides the ultimate foundation. Aristotelian philosophy is utilised, not to give content, but merely to provide structure and order. Yes, there is a use of virtue ethics, but the virtues themselves are coming from divine revelation. Moreover traditional Christian law serves to assist in casuistic issues especially related to marriage. The casuistic application moves from abstract principles to concrete cases with the aim of guiding the Christian conscience. This is much more wholesome and wise than a simple list of rules.

The same applies to political philosophy, where the role of the Magistrate and the place of just war is clearly spelled out. This shows a developed two kingdoms doctrine. Reformed theologians were systematically applying the moral law to the structures and duties of the civil realm. One clearly observes a concern to moves beyond individual piety and to outline a Reformed social order. The aim is to shape all of life under God.

The Synopsis is a prime example of Reformed Scholasticism in practice. Theological commitments are used within a scholastic method to produce a comprehensive, rigorous, and applicable body of doctrine and ethics.]

 

[MW]

{xxxii} INDEX CAPITUM SYNTAGMATIS THEOLOGIÆ CHRISTIANÆ.
INDEX OF THE CHAPTERS OF THE SYNTAGMA [SYSTEM] OF CHRISTIAN THEOLOGY.

CAPITA LIBRI PRIMI.
CHAPTERS OF THE FIRST BOOK.

Cap. I. DE voce seu nomine Theologiæ, unde ortum ducat, quid significet, quot modis accipiatur, quid & quotuplex sit Theologia falsa. Col. 1
I. On the term and name of Theology, whence it derives its origin, what it signifies, in how many ways it is understood, and what and how many kinds of false Theology there are. 1

II. An Theologia vera sit, quid sit & quod subjectum ejus. 5
II. Whether true Theology exists, what it is, and what its subject is. 5

III. De Theologia archetypa. 9
III. On archetypal Theology. 9

IV. De Theologia ectypa. 12
IV. On ectypal Theology. 12

V. De Summo Bono. 15
V. On the Supreme Good. 15

VI. De beatitudine creaturarum rationalium. 52
VI. On the happiness of rational creatures. 52

VII. De Theologia Christi secundum humanitatem ipsius. 62
VII. On the Theology of Christ according to his humanity. 62

IIX. De Theologia beatorum. 63
VIII. On the Theology of the blessed. 63

IX. De Theologia viatorum seu nostra, quid sit & quis ejus ortus. 67
IX. On the Theology of wayfarers or our own Theology, what it is and what its origin is. 67

Χ. De differentia Theologiæ supernaturalis & naturalis. 70
X. On the difference between supernatural and natural Theology. 70

XI. De Theologiæ revelatæ necessitate. 72
XI. On the necessity of revealed Theology. 72

XII. De Theologia viatorum absolutè dicta. 73
XII. On the Theology of wayfarers, absolutely speaking. 73

XIII. De Theologia viatorum secundum quid, quid sit & de vero genere ejus. 75
XIII. On the Theology of wayfarers in a qualified sense, what it is and what its true nature is. 75

XIV. De differentia Theologiæ nostræ & principio ejusdem. 95
XIV. On the difference between our Theology and its principle. 95

XV. Scripturæ distinctio. 100
XV. The distinction of Scripture. 100

XVI. Quid autoritas Sacræ Scriptura sit, & quotuplex, & speciatim de divina ejus autoritate. 102
XVI. What the authority of Holy Scripture is, how many kinds there are, and specifically on its divine authority. 102

XVII. In quo prima ratio pro divinitate Sacræ Scripturæ explicatur & defenditur. 128
XVII. In which the first reason for the divinity of Holy Scripture is explained and defended. 128

XVIII. In quo secunda ratio pro divinitate Sacræ Scripturæ explicatur & defenditur. 158
XVIII. In which the second reason for the divinity of Holy Scripture is explained and defended. 158

XIX. In quo tertia est ratio pro divinitate Sacræ Scripturæ. 160
XIX. In which there is a third reason for the divinity of Holy Scripture. 160

XX. In quo quarta ratio pro divinitate scripturæ explicatur & defenditur. 161
XX. In which the fourth reason for the divinity of Scripture is explained and defended. 161

XXI. In quo ratio quinta pro divinitate Sacræ Scripturæ explicatur & defenditur. 176
XXI. In which the fifth reason for the divinity of Holy Scripture is explained and defended. 176

XXII. In quo sexta ratio pro divinitate scripturæ proponitur. 177
XXII. In which the sixth reason for the divinity of Scripture is proposed. 177

XXIII. In quo Ecclesiæ testimonium de divina autoritate Scripturæ Sacræ proponitur, & refutantur argumenta Papistarum, contendentium ex solius Ecclesiæ testimonio certò nobis constare, Scripturam Propheticam & Apostolicam esse divinam. 179
XXIII. In which the testimony of the Church on the divine authority of Holy Scripture is proposed, and the arguments of the Papists are refuted, who contend that it is only from the testimony of the Church that we know for certain that the Prophetic and Apostolic Scripture is divine. 179

XXIV. In quo refelluntur argumenta Papistarum, quibus evincere conantur, Sacræ Scripturæ autoritatem à testimonio Ecclesia pendere. 196
XXIV. In which the arguments of the Papists are refuted, by which they attempt to prove that the authority of Holy Scripture depends on the testimony of the Church. 196

XXV. In quo multis argumentis probatur, ex consideratione Scripturæ petitis, Scripturæ autoritatem nullo modo ab Ecclesiæ testimonio pendere. 199
XXV. In which, through many arguments drawn from consideration of Scripture, it is proved that the authority of Scripture in no way depends on the testimony of the Church. 199

XXVI. In quo plura argumenta ex consideratione Ecclesiæ & dogmatis Pontificii sumta ad firmandam nostram sententiam. 227
XXVI. In which several arguments taken from consideration of the Church and Papist doctrine are added to confirm our opinion. 227

XXVII. In quo refelluntur argumenta Papistarum, quibus conantur probare Ecclesiæ testimonium esse præcipuum. 242
XXVII. In which the arguments of the Papists are confuted, by which they attempt to prove that the testimony of the Church is preeminent. 242

XXIIX. In quo nostra sententia de testimonio Ecclesiæ exponitur & defenditur. 245
XXVIII. In which our opinion on the testimony of the Church is explained and defended. 245

XXIX. In quo Judæorum, hæreticorum & Gentilium ipsorummet testimonium de divina autoritate S. Scripturæ exponitur. 248
XXIX. In which the testimony of the Jews, heretics, and even the Gentiles themselves on the divine authority of Holy Scripture is explained. 248

XXX. De Sacræ Scripturæ Canonica autoritate. 252
XXX. On the canonical authority of Holy Scripture. 252

{xxxiii} XXXI. De libris Canonicis & Apocryphis. 281
XXXI. On the Canonical and Apocryphal books. 281

XXXII. In quo refellitur error Libertinorum & aliorum, aut omnes aut quosdam S. Scripturæ libros negantium esse divinos & Canonicos. 285
XXXII. In which the error of the Libertines and others is confuted, who deny that all or some of the books of Holy Scripture are divine and Canonical. 285

XXXIII. In quo refutantur Papistarum argumenta pro libris Apocryphis. 355
XXXIII. In which the arguments of the Papists for the Apocryphal books are refuted. 355

XXXIV. In quo adferuntur & defenduntur nostra argumenta communia contra libros Apocryphos. 401
XXXIV. In which our common arguments against the Apocryphal books are brought forward and defended. 401

XXXV. De Scripturæ Sacræ necessitate. 447
XXXV. On the necessity of Holy Scripture. 447

XXXVI. De editione Sacræ Scripturæ authentica. 476
XXXVI. On the authentic edition of Holy Scripture. 476

XXXVII. In quo respondetur adversariis Editionem Hebræam Veteris Testamenti oppugnantibus. 479
XXXVII. In which a reply is made to adversaries who oppose the Hebrew edition of the Old Testament. 479

XXXIIX. De editione Græca Novi Testamenti. 516
XXXVIII. On the Greek edition of the New Testament. 516

XXXIX. De Sacræ Scripturæ in linguas vulgares seu vernaculas translatione, an sit necessaria. 526
XXXIX. On the translation of Holy Scripture into the common or vernacular languages, whether it is necessary. 526

XL. De præcipuis translationibus Sacræ Scripturæ. 533
XL. On the principal translations of Holy Scripture. 533

XLI. De versione Græca LXX. interpretum. 535
XLI. On the Greek version of the Seventy Translators. 535

XLII. De versione Bibliorum vulgata Latina, An sit authentica? 539
XLII. On the Latin Vulgate version of the Bible: Is it authentic? 539

XLIII. De Scripturæ Sacræ lectione laicis permittenda. 581
XLIII. On permitting the reading of Holy Scripture to the laity. 581

XLIV. De perspicuitate Scripturæ Sacræ. 599
XLIV. On the perspicuity of Holy Scripture. 599

XLV. De interpretatione Scripturæ Sacræ. 633
XLV. On the interpretation of Holy Scripture. 633

XLVI. De Scripturæ Sacræ perfectione. 749
XLVI. On the perfection of Holy Scripture. 749

XLVII. De Traditionibus non scriptis. 791
XLVII. On unwritten Traditions. 791

[Note: Book I serves as theological prolegomena and bibliology. It begins by defining theology, distinguishing its true and false forms, and setting out archetypal, ectypal, and Christological theology, before turning to the theology of the blessed and of wayfarers. The bulk of the book is devoted to Scripture – its authority, necessity, canonicity, editions, translations, clarity, interpretation, and perfection – establishing it as the sole infallible principle of theology. Alongside this constructive doctrine of Scripture, Polanus engages in extensive polemics against Roman Catholic claims about ecclesial testimony, the Apocrypha, and the Vulgate, and also refutes Libertines who deny scriptural authority. The book concludes with a rejection of unwritten traditions, reinforcing the sufficiency of Scripture.]

CAPITA LIBRI SECUNDI.
CHAPTERS OF THE SECOND BOOK.

Cap. I. De partitione Theologiæ. Col. 833
I. On the partition of Theology. 833

II. De doctrinæ fidei distributione & de articulis fidei. 844
II. On the distribution of the doctrine of faith and on the articles of faith. 844

III. De descriptione Dei. 857
III. On the description of God. 857

IV. In quo demonstratur Deum esse. 862
IV. In which it is demonstrated that God exists. 862

V. De essentia Dei. 865
V. On the essence of God. 865

VI. De nominibus Dei. 879
VI. On the names of God. 879

VII. De proprietatibus Dei essentialibus in genere. 901
VII. On the essential properties of God in general. 901

IIX. De Simplicitate Dei. 905
VIII. On the Simplicity of God. 905

IX. De perfectione Dei. 914
IX. On the perfection of God. 914

X. De infinitate Dei. 924
X. On the infinity of God. 924

ΧΙ. De æternitate Dei. 928
XI. On the eternity of God. 928

XII. De immensitate Dei. 233
XII. On the immensity of God. 233

XIII. De immutabilitate Dei. 965.
XIII. On the immutability of God. 965

XIV. De proprietatibus Dei essentialibus secundi ordinis in genere. 983
XIV. On the essential properties of God of the second order in general. 983

XV. De Vita Dei. 984
XV. On the Life of God. 984

XVI. De immortalitate Dei. 991
XVI. On the immortality of God. 991

XVII. De beatitudine Dei. 995
XVII. On the blessedness of God. 995

XVIII. De sapientia Dei. 998
XVIII. On the wisdom of God. 998

XIX. De Voluntate Dei generatim. 1024
XIX. On the Will of God in general. 1024

XX. De voluntate Dei speciatim, in primis de Bonitate Dei. 1034
XX. On the will of God specifically, first concerning the Goodness of God. 1034

XXI. De gratia Dei. 1040
XXI. On the grace of God. 1040

XXII. De amore Dei. 1094
XXII. On the love of God. 1094

XXIII. De misericordia Dei. 1114
XXIII. On the mercy of God. 1114

XXIV. De patientia Dei. 1144
XXIV. On the patience of God. 1144

XXV. De clementia Dei. 1152
XXV. On the clemency of God. 1152

XXVI. De justitia Dei generatim, & speciatim de justitia gratiæ & iræ. 1155
XXVI. On the justice of God in general, and specifically on the justice of grace and of wrath. 1155

XXVII. De veritate Dei. 1172
XXVII. On the truth of God. 1172

XXVIII. De sanctitate Dei. 1185
XXVIII. On the holiness of God. 1185

XXIX. De potentia Dei. 1190
XXIX. On the power of God. 1190

{xxxiv} XXX. De libertate Dei. 1205
XXX. On the freedom of God. 1205

XXXI. De gloria Dei. 1210
XXXI. On the glory of God. 1210

XXXII. In quo secunda distinctio propriorum attributoram Dei traditur 1226
XXXII. In which the second distinction of the proper attributes of God is delivered. 1226

XXXIII. De metonymicis attributis Dei. 1228
XXXIII. On the metonymical attributes of God. 1228

XXXIV. De ironicis attributis Dei. 1229
XXXIV. On the ironic attributes of God. 1229

XXXV. De metaphoricis attributis Dei. 1231
XXXV. On the metaphorical attributes of God. 1231

XXXVI. De Synecdochicis attributis Dei. 1262
XXXVI. On the synecdochical attributes of God. 1262

XXXVII. De figuratis attributis Dei conjunctis. 1263
XXXVII. On the figurative attributes of God combined. 1263

[Note: Book II turns to theology proper – the doctrine of God. It begins with the partition of theology and the distribution of articles of faith, then establishes God’s existence, essence, and names. The bulk of the book expounds the attributes of God, divided into essential properties of the first order (simplicity, perfection, infinity, eternity, immensity, immutability), which describe God metaphysically, and essential properties of the second order (life, wisdom, will, goodness, grace, love, mercy, justice, truth, holiness, power, freedom, glory). The book concludes with a treatment of figurative attributes – metonymical, metaphorical, ironic, synecdochical – clarifying how Scripture speaks of God by analogy and figure.]

 

[MW]

CAPITA LIBRI TERTII.
CHAPTERS OF THE THIRD BOOK.

Cap. I. De voce personæ, an usurpanda de Deo & quomodo ab aliis cognatis vocibus distinguenda. Col. 1265
I. On the term “person,” whether it is to be used of God and how it is to be distinguished from other related terms. 1265

II. Quid sit persona Deitatis. 1274
II. What a person of the Deity is. 1274

III. De numero personarum Deitatis. 1277
III. On the number of persons of the Deity. 1277

IV. De Deo Patre. 1286
IV. On God the Father. 1286

V. De Filio Dei. 1308
V. On the Son of God. 1308

VI. De Spiritu Sancto. 1381
VI. On the Holy Spirit. 1381

VII. De Sacrosancta Trinitate. 1405
VII. On the Most Holy Trinity. 1405

IIX. Axiomata de Sacrosancta Trinitate, seu tribus personis unicæ Deitatis 1436
VIII. Axioms concerning the Most Holy Trinity, or the three persons of the one Deity. 1436

IX. In quo refutantur objectiones contra ὁμοουσίαν Patris, Filii & Spiritus Sancti. 1454
IX. In which objections against the consunstantiality (ὁμοουσίαν) of the Father, Son, and Holy Spirit are refuted. 1454

X. In quo refelluntur objectiones contra distinctionem personarum Deitatis. 1476
X. In which objections against the distinction of persons of the Deity are confuted. 1476

XI. In quo refutantur objectiones contra distinctionem personarum. 1504
XI. In which objections against the distinction of persons are refuted. 1504

[Note: Book III transitions from the essential unity of God to the personal plurality within that unity. It establishes precise theological terminology, defends the use of “person” for distinctions within the Godhead, treats each person in order with their properties, and concludes with logical propositions and polemics against opponents.]

CAPITA LIBRI QVARTI.
CHAPTERS OF THE FOURTH BOOK.

Cap. I. De operibus Dei in genere. Col. 1513.
I. On the works of God in general. 1513.

II. De personalibus operibus Dei. 1517
II. On the personal works of God. 1517

III. De essentialibus operibus Dei. 1521
III. On the essential works of God. 1521

IV. De internis operibus Dei communiter. 1524
IV. On the internal works of God in common. 1524

V. De operibus Dei internis personalibus. 1526
V. On the internal personal works of God. 1526

VI. De æterno consilio & decreto Dei. 1528
VI. On the eternal counsel and decree of God. 1528

VII. De prædestinatione creaturarum rationalium in communi. 1559
VII. On the predestination of rational creatures in common. 1559

VIII. De electione Christi & beatorum Angelorum. 1568
VIII. On the election of Christ and of the blessed angels. 1568

IX. De æterna electione nostra ad vitam æternam. 1571
IX. On our eternal election to eternal life. 1571

X. De reprobatione æterna. 1607
X. On eternal reprobation. 1607

[Note: Book IV turns from the doctrine of God to His works, both in general and in their distinctions. It carefully differentiates between essential and personal works, as well as between internal and external operations. Central to this book is the eternal counsel and decree of God, which grounds predestination. Polanus treats predestination broadly, then narrows to the election of Christ and the holy angels, and finally to the eternal election of believers unto life. The book concludes with reprobation so as to balance the exposition of divine grace with the reality of divine justice.]

CAPITA LIBRI QUINTI.
CHAPTERS OF THE FIFTH BOOK.

Cap. I. De externis operibus Dei in genere. 1641
I. On the external works of God in general. 1641

II. De Creatione in genere. 1646
II. On Creation in general. 1646

III. De Creationis causa efficiente. 1650
III. On the efficient cause of Creation. 1650

IV. De materia & forma Creationis. 1701
IV. On the matter and form of Creation. 1701

V. De fine Creationis. 1706
V. On the end of Creation. 1706

VI. De creaturæ definitione. 1712
VI. On the definition of a creature. 1712

VII. De mundo communiter. 1727
VII. On the world in common. 1727

VIII. De cælo supremo. 1754
VIII. On the highest heaven. 1754

IX. De secundo seu medio cælo. 1767
IX. On the second or intermediate heaven. 1767

X. De Angelis in communi. 1772
X. On Angels in general. 1772

ΧΙ. De bonis Angelis. 1808
XI. On the good Angels. 1808

ΧΙΙ. De malis Angelis. 1821
XII. On the evil Angels. 1821

XIII. De principiis internis naturæ visibilis, nempe materia prima, forma & privatio. 1842
XIII. On the internal principles of visible nature, namely prime matter, form, and privation. 1842

XIV. De proprietatibus corporum naturalium à Deo creatorum. 1850
XIV. On the properties of natural bodies created by God. 1850

ΧV. De elemento ignis & luce primigenia, die item & nocte. 1859
XV. On the element of fire and primordial light, as well as day and night. 1859

{xxxv} XVI. De aëre & meteoris in eo. 1878
XVI. On the air and meteors in it. 1878

XVII. De elemento aquæ. 1908
XVII. On the element of water. 1908

XVIII. De terra. 1914
XVIII. On the earth. 1914

XIX. De fossilibus. 1919
XIX. On minerals. 1919

XX. De plantis. 1924
XX. On plants. 1924

XXI. De Terræ motu. 1928
XXI. On earthquakes. 1928

XXII. De Sole, Luna & aliis stellis. 1946
XXII. On the Sun, Moon, and other stars. 1946

XXIII. De aquatilibus. 1964
XXIII. On aquatic animals. 1964

XXIV. De volatilibus. 1972
XXIV. On birds. 1972

XXV. De brutis animalibus terrenis. 1981
XXV. On brute land animals. 1981

XXVI. De nomine & definitione hominis. 1984
XXVI. On the name and definition of man. 1984

XXVII. De causa efficiente hominis. 1988
XXVII. On the efficient cause of man. 1988

XXIII. De materia hominis. 1999
XXVIII. On the matter of man. 1999

XXIX. De partibus humani corporis. 2004
XXIX. On the parts of the human body. 2004

XXX. De humoribus & spiritibus in corpore humano. 2052
XXX. On the humours and spirits in the human body. 2052

XXXI. De anima hominis. 2056
XXXI. On the soul of man. 2056

XXXII. De hominis finibus. 2107
XXXII. On the ends of man. 2107

XXXIII. De statu hominis integro & imagine Dei in homine. 2119
XXXIII. On the state of man in integrity and the image of God in man. 2119

XXXIV. De externis bonis hominis in statu integritatis. 2140
XXXIV. On the external goods of man in the state of integrity. 2140

[Book V addresses the external works of God, beginning with the doctrine of creation in its causes, matter, form, and end. It defines the creature and surveys the created order in its breadth: the heavens, angels both good and evil, the principles of visible nature, and the properties of natural bodies. Man is treated with scholastic precision: his definition, efficient cause, matter, bodily parts, humours and spirits, soul, ends, and original state in the image of God. It closes with a description of the external goods of man in integrity.]

CAPITA LIBRI SEXTI.
CHAPTERS OF THE SIXTH BOOK.

Cap. I. De voce proividentiæ Dei, & an sit & quid sit? Col. 2157
I. On the term “providence of God,” whether it exists and what it is? 2157

II. De bono creato. 2164
II. On created good. 2164

III. De peccato. 2166
III. On sin. 2166

IV. De malo afflictionis. 2198
IV. On the evil of affliction. 2198

V. De statu naturæ corruptæ hominis. 2216
V. On the state of man’s corrupted nature. 2216

VI. De arbitrio corrupti hominis. 2222
VI. On the will of corrupted man. 2222

VII. De partibus actualis providentiæ Dei. 2228
VII. On the parts of the actual providence of God. 2228

VIII. De generali providentia Dei. 2240
VIII. On the general providence of God. 2240

IX. De patefactione Dei. 2247
IX. On the disclosure of God. 2247

X. De Lege Dei. 2260
X. On the Law of God. 2260

XI. De Evangelio. 2321
XI. On the Gospel. 2321

XII. De persona Christi. 2333
XII. On the person of Christ. 2333

XIII. De Incarnatione Christi. 2343
XIII. On the Incarnation of Christ. 2343

XIV. De conceptione Christi ex Spiritu Sancto. 2355
XIV. On the conception of Christ from the Holy Spirit. 2355

XV. De assumtione humanæ naturæ. 2366
XV. On the assumption of human nature. 2366

XVI. De unione hypostatica duarum naturarum in Christo. 2416
XVI. On the hypostatic union of the two natures in Christ. 2416

XVII. De nativitate Christi ex Virgine Maria. 2452
XVII. On the birth of Christ from the Virgin Mary. 2452

XVIII. De passione & morte Christi. 2481
XVIII. On the passion and death of Christ. 2481

XIX. De sepultura Christi. 2633
XIX. On the burial of Christ. 2633

XX. De Christi detentione in sepulcro ad diem usque tertium. 2643
XX. On Christ’s remaining in the tomb until the third day. 2643

XXI. De Descensu Christi ad inferos. 2647
XXI. On the descent of Christ into hell. 2647

XXII. De exaltatione Christi. 2681
XXII. On the exaltation of Christ. 2681

XXIII. De resurrectione Christi ex mortuis. 2686
XXIII. On the resurrection of Christ from the dead. 2686

XXIV. De apparitionibus Christi post resurrectionem. 2702
XXIV. On the appearances of Christ after the resurrection. 2702

XXV. De adscensione Christi in cælum. 2709
XXV. On the ascension of Christ into heaven. 2709

XXVI. De sessione Christi ad dexteram Dei Patris. 2737
XXVI. On the session of Christ at the right hand of God the Father. 2737

XXVII. De officio Christi Mediatorio. 2762
XXVII. On the mediatorial office of Christ. 2762

XXVIII. In quo docetur & defenditur, quòd solus Christus sit Mediator noster apud Deum. 2830
XXVIII. In which it is taught and defended that Christ alone is our Mediator before God. 2830

XXIX. De officio Christi Prophetico, Sacerdotali & Regio. 2849
XXIX. On the Prophetic, Priestly, and Royal offices of Christ. 2849

XXX. De visionibus, typis & vaticiniis Propheticis. 2872
XXX. On visions, types, and Prophetic utterances. 2872

{xxxvi} XXXI. De promissionibus & comminationibus divinis. 2883
XXXI. On divine promises and threatenings. 2883

XXXII. De vocatione divina. 2891
XXXII. On divine calling. 2891

XXXIII. De federe inter Deum & homines. 2904
XXXIII. On the covenant between God and men. 2904

XXXIV. De donatione Spiritus Sancti. 2910
XXXIV. On the gift of the Holy Spirit. 2910

XXXV. De communione Sanctorum. 2921
XXXV. On the communion of saints. 2921

XXXVI. De justificatione hominis peccatoris gratuita apud Deum. 2933
XXXVI. On the free justification of sinful man before God. 2933

XXXVII. De regeneratione. 3009
XXXVII. On regeneration. 3009

XXXIIX. De adoptione filiorum Dei, & spirituali libertate eorundem. 3031
XXXVIII. On the adoption of the children of God, and their spiritual freedom. 3031

XXXIX. De Consolatione Christiana. 3038
XXXIX. On Christian consolation. 3038

XL. De exauditione precum. 3098
XL. On the hearing of prayers. 3098

XLI. De defensione adversus hostes spirituales. 3105
XLI. On defence against spiritual enemies. 3105

XLII. De liberatione ex periculis animæ. 3109
XLII. On deliverance from dangers to the soul. 3109

XLIII. De dono perseverantiæ. 3111
XLIII. On the gift of perseverance. 3111

XLIV. De donatione vitæ æternæ. 3143
XLIV. On the gift of eternal life. 3143

XLV. De accessoriis bonis federis gratiæ. 3146
XLV. On the accessory good things of the covenant of grace. 3146

XLVI. De stipulatione officii Deo debiti ab homine. 3148
XLVI. On the stipulation of the duty owed to God by men. 3148

XLVII. De federe corporali à Deo cum hominibus inito. 3151
XLVII. On the corporeal covenant established by God with men. 3151

XLIII. De obsignatione beneficiorum salutis. 3153
XLVIII. On the sealing of the benefits of salvation. 3153

XLIX. De Sacramentis in genere. 3154
XLIX. On the sacraments in general. 3154

L. De Sacramentis federis operum. 3160
L. On the sacraments of the covenant of works. 3160

LI. De Sacramento federis gratiæ in genere. 3164
LI. On the sacrament of the covenant of grace in general. 3164

LII. De Circumcisione. 3176
LII. On circumcision. 3176

LIII. De Paschate. 3179
LIII. On Passover. 3179

LIV. De extraordinariis Sacramentis Veteris Testamenti. 3181
LIV. On the extraordinary Sacraments of the Old Testament. 3181

LV. De Baptismo. 3184
LV. On Baptism. 3184

LVI. De Cœna Domini. 3199
LVI. On the Lord’s Supper. 3199

LVII. De Sacramento federis corporalis. 3266
LVII. On the sacrament of the corporeal covenant. 3266

LIIX. De miraculis. 3267
LVIII. On miracles. 3267

LIX. De signis temporum. 3294
LIX. On the signs of the times. 3294

LX. De juramento divino. 3298
LX. On the divine oath. 3298

LXI . De donis Spiritus Sancti extrinsecus se manifestantibus. 3300
LXI. On the externally manifest gifts of the Holy Spirit. 3300

LXII. De obsignatione beneficiorum Dei interna. 3301
LXII. On the internal sealing of the benefits of God. 3301

LXIII. De corporalibus beneficiis Dei. 3303
LXIII. On the corporeal benefits of God. 3303

LXIV. De judiciis Dei. 3306
LXIV. On the judgments of God. 3306

LXV. De adventu Domini ultimo. 3311
LXV. On the final coming of the Lord. 3311

LXVI. De resurrectione mortuorum universali. 3316
LXVI. On the universal resurrection of the dead. 3316

LXVII. De immutatione superstitum quos ultimus ille dies deprehendet. 3323
LXVII. On the transformation of those who will be alive when that final day arrives. 3323

LXIIX. De raptu omnium fidelium in nubes in occursum Domini. 3324
LXVIII. On the rapture of all believers into the clouds to meet the Lord. 3324

LXIX. De judicio extremo universali. ibid.
LXIX. On the final universal judgment. ibid.

LXX. De fine mundi. 3327
LXX. On the end of the world. 3327

LXXI. De supplicio æterno damnatorum. 3329
LXXI. On the eternal punishment of the damned. 3329

LXXII. De vita æterna electorum hominum. 3330
LXXII. On the eternal life of elect men. 3330

LXXIII. De manifestatione gloriæ Dei post hanc vitam. 3332
LXXIII. On the manifestation of the glory of God after this life. 3332

LXXIV. De plena Dei patefactione post hanc vitam. 3333
LXXIV. On the full disclosure of God after this life. 3333

LXXV. De consummata electorum beatificatione. ibid.
LXXV. On the completed blessedness of the elect. ibid.

[Book VI is the most expansive, treating divine providence and its relation to created good, sin, affliction, and the corrupted state of human nature. It unfolds the doctrine of God’s providence in its general and particular aspects, before turning to revelation in law and gospel. The person and work of Christ dominate the centre of the book: His incarnation, passion, burial, descent, resurrection, ascension, session, and mediatorial offices are set forth with scholastic precision. From Christology the discussion moves to soteriology – covenant, Spirit, communion of saints, justification, regeneration, adoption, consolation, prayer, perseverance, and eternal life – together with the sacraments of both covenants, baptism, and the Lord’s Supper. The book also considers miracles, divine judgments, and eschatology: the final coming of Christ, resurrection, judgment, the end of the world, eternal punishment, and the blessedness of the elect.]

 

[MW]

CAPITA LIBRI SEPTIMI.
CHAPTERS OF THE SEVENTH BOOK.

Cap. I. De nomine ECCLESIÆ. Col. 3345
I. On the name CHURCH. 3345

II. De vera Ecclesia in communi. 3348
II. On the true Church in common. 3348

III. De Ecclesia Catholica absolutè sic dicta. 3350
III. On the Catholic Church, absolutely so called. 3350

IV. De Ecclesia Catholica secundum quid sic dicta. 3354
IV. On the Catholic Church, in a qualified sense so called. 3354

V. De membris Ecclesiæ Catholicæ. 3361
V. On the members of the Catholic Church. 3361

VI. De Ecclesiæ Catholicæ invisibilitate. 3424
VI. On the invisibility of the Catholic Church. 3424

{xxxvii} VII. De Ecclesia Catholica ex hominibus unius temporis. 3430
VII. On the Catholic Church [consisting] of men of a single time. 3430

IIX. De notis puræ atque orthodoxæ Ecclesiæ particularis. 3433
VIII. On the marks of a pure and orthodox particular Church. 3433

IX. De Ecclesia particulari veteris & novi Testamenti. 3449
IX. On the particular Church of the Old and New Testament. 3449

X. De gubernatione Ecclesiæ. 3453
X. On the government of the Church. 3453

XI. De ministris Ecclesiæ. 3455
XI. On the ministers of the Church. 3455

XII. De plebe Ecclesiastica. 3480
XII. On ecclesiastical commons. 3480

XIII. De libertate religionis Christianæ. 3482
XIII. On the liberty of the Christian religion. 3482

XIV. De Conciliis. 3485
XIV. On Councils. 3485

XV. De electionibus & vocationibus Ecclesiasticis. 3497
XV. On ecclesiastical elections and callings. 3497

XVI. De potestate judicandi controversias religionis. 3502
XVI. On the power of judging controversies of religion. 3502

XVII. De potestate ordinis Ecclesiastici. 3504
XVII. On the power of ecclesiastical order. 3504

XIIX. De potestate jurisdictionis Ecclesiasticæ. 3505
XVIII. On the power of ecclesiastical jurisdiction. 3505

XIX. De politica Ecclesiæ gubernatione. 3513
XIX. On the political government of the Church. 3513

XX. De privata gubernatione Ecclesiæ. 3522
XX. On the private government of the Church. 3522

XXI. De apertis hostibus Christi & Ecclesiæ ejus. 3524
XXI. On the open enemies of Christ and His Church. 3524

XXII. De hæreticis & schismaticis. 3257
XXII. On heretics and schismatics. 3257

XXIII. De Antichristo illo magno. 3538
XXIII. On that great Antichrist. 3538

XXIV. De Pseudochristis. 3547
XXIV. On False Christs. 3547

XXV. De Purgatorio & de Ecclesia, quam Papistæ dicunt in Purgatorio esse infra terram. ibid.
XXV. On Purgatory and on the Church which the Papists say is in Purgatory under the earth. ibid.

[Note: Book VII concerns the doctrine of the Church. It begins with the name and nature of the Church, distinguishing the true Church, the Catholic Church in its absolute and qualified senses, its members, and its invisibility. It then considers the marks of a pure particular Church, and the continuity of the Church across the Old and New Testaments. From there Polanus treats ecclesiastical government: ministers, people, liberty, councils, elections, and the powers of order and jurisdiction, both political and private. The latter part of the book addresses opposition to the Church – heretics, schismatics, Antichrist, false Christs, and Roman Catholic teachings on purgatory. This provides a good balance of positive definition with polemical refutation.]

CAPITA LIBRI OCTAVI.
CHAPTERS OF THE EIGHTH BOOK.

Cap. I. De bonorum operum definitione & nomenclatura, simulque cultus Dei & obedientiæ Deo debitæ definitione & distributione, ut & definitione officii & virtutis Christianæ in genere. Col. 3589
I. On the definition and terminology of good works, and likewise on the definition and distribution of the worship of God and the obedience owed to God, as well as on the definition of Christian duty and virtue in general. 3589

II. De causis efficientibus bonorum operum. 3602
II. On the efficient causes of good works. 3602

III. De materia bonorum operum. 3619
III. On the matter of good works. 3619

IV. De forma bonorum operum. 3620
IV. On the form of good works. 3620

V. De causis finalibus bonorum operum. 3622
V. On the final causes of good works. 3622

VI. De effectis bonorum operum. 3626
VI. On the effects of good works. 3626

VII. De subjectis bonorum operum. 3629
VII. On the subjects of good works. 3629

IIX. De adjunctis bonorum operum. 3637
VIII. On the adjuncts of good works. 3637

IX. De dissentaneis bonorum operum. 3659
IX. On things disagreeing with good works. 3659

X. De meritis humanis. 3667
X. On human merits. 3667

XI. De comparatis bonorum operum. 3686
XI. On things in comparison to good works. 3686

XII. De bonis & malis hominibus. 3687
XII. On good and evil men. 3687

[Book VIII treats the doctrine of good works. It begins with definitions and terminology, linking good works to the worship and obedience owed to God, and to Christian duty and virtue in general. Polanus then analyses their causes – efficient, material, formal, and final – together with their effects, subjects, and adjuncts. He also considers what stands opposed to good works, before addressing the question of human merits and their insufficiency. The book closes with comparative reflections and a distinction between good and evil men. Thus Polanus gives a grounding of good works in divine worship and obedience, while rejecting merit as the basis of salvation.]

CAPITA LIBRI NONI.
CHAPTERS OF THE NINTH BOOK.

Cap. I. De veræ religionis seu pietatis definitione, causis, effectis subjectis & adjunctis. Col. 3693
I. On the definition, causes, effects, subjects, and adjuncts of true religion or piety. 3693

II. De repugnatibus veræ religioni. 3710
II. On things repugnant to true religion. 3710

III. De falsa religione, ubi & de idololatria ac religione simulata in genere. 3718
III. On false religion, including idolatry and feigned religion in general. 3718

IV. De Irreligione seu impietate, quæ è diametro contraria est religioni & veræ pietati. 3725
IV. On irreligion or impiety, which is diametrically contrary to religion and true piety. 3725

V. De comparatis, conjugatis & partibus religionis seu pietatis veræ. 3726
V. On the comparisons, conjunctions, and parts of religion or true piety. 3726

VI. De fide salvifica. 3727
VI. On saving faith. 3727

VII. De vera cognitione Dei. 3811
VII. On true knowledge of God. 3811

IIX. De fiducia in Deo. 3819
VIII. On trust in God. 3819

IX. De spe in Deo. 3842
IX. On hope in God. 3842

X. De charitate erga Deum. 3851
X. On love toward God. 3851

XI. De fideli timore Dei. 3885
XI. On faithful fear of God. 3885

XII. De humilitate coram Deo. 3891
XII. On humility before God. 3891

XIII. De patientia. 3895
XIII. On patience. 3895

{xxxviii} XIV. De servitute religiosa. 3899
XIV. On religious service. 3899

XV. De oratione religiosa. 3902
XV. On religious prayer. 3902

XVI. De precatione religiosa. 3905
XVI. On religious supplication. 3905

XVII. De Oratione Dominica. 3935
XVII. On the Lord’s Prayer. 3935

XIIX. De jejunio pio ac sancto. 3974
XVIII. On pious and holy fasting. 3974

XIX. De gestibus precantium Deum. 3980
XIX. On the gestures of those praying to God. 3980

XX. De omissione precum ad Deum. 3983
XX. On the omission of prayers to God. 3983

XXI. De precatione idololatrica. 3984
XXI. On idolatrous prayer. 3984

XXII. De precatione ad verum Deum, sed quæ inanis. 4030
XXII. On prayer to the true God, but which is vain. 4030

XXIII. De Juramento. 4032
XXIII. On Oaths. 4032

XXIV. De gratiarumactione erga Deum. 4046
XXIV. On thanksgiving to God. 4046

XXV. De Voto. 4055
XXV. On Vows. 4055

XXVI. De zelo pro gloria Dei. 4059
XXVI. On zeal for the glory of God. 4059

XXVII. De confessione cælestis veritatis. 4065
XXVII. On the confession of heavenly truth. 4065

XXIIX. De honore ministerii Ecclesiastici. 4072
XXVIII. On the honour of the Ecclesiastical ministry. 4072

XXIX. De Ceremoniis Ecclesiæ in communi. 4075
XXIX. On the Ceremonies of the Church in common. 4075

XXX. De Sacrificiis. 4080
XXX. On Sacrifices. 4080

XXXI. De observationibus sacris. 4103
XXXI. On sacred observances. 4103

XXXII. De usu lingæ populo notæ in sacris. 4106
XXXII. On the use of a language known to the people in sacred things. 4106

XXXIII. De ministrorum Ecclesiæ consecratione. 4127
XXXIII. On the consecration of ministers of the Church. 4127

XXXIV. De locis sacris. 4130
XXXIV. On sacred places. 4130

XXXV. De temporibus sacris. 4143
XXXV. On sacred times. 4143

XXXVI. De altaribus & mensis sacris. 4153
XXXVI. On altars and sacred tables. 4153

XXXVII. De vasis sacris & instrumentis aliis. 4160
XXXVII. On sacred vessels and other instruments. 4160

XXXIIX. De vestibus sacris. 4164
XXXVIII. On sacred vestments. 4164

[Book IX develops the doctrine of true religion or piety. It begins with definitions, causes, and effects, contrasting true religion with false religion, idolatry, feigned worship, and outright irreligion. From there Polanus unfolds the principal acts of piety: saving faith, knowledge of God, trust, hope, love, fear, humility, patience, service, prayer, supplication, fasting, and the Lord’s Prayer. He also treats the misuse of prayer – its omission, idolatrous forms, and vain repetition. The book then considers vows, oaths, thanksgiving, zeal, confession, and the honour of the ministry. Finally, it surveys ecclesiastical ceremonies and sacred observances: sacrifices, language in worship, consecration of ministers, sacred places, times, altars, vessels, and vestments. This creates a comprehensive account of religion as lived devotion.]

CAPITA LIBRI DECIMI.
CHAPTERS OF THE TENTH BOOK.

Cap. I. De Virtute morale in genere. Col. 4172
I. On Moral Virtue in General. 4172

II. De Charitate erga proximum in communi. 4182
II. On Charity toward one’s neighbour in common. 4182

III. Charitate hominis erga seipsum. 4187
III. On man’s charity toward himself. 4187

IV. De Charitate erga homines in communi. 4187
IV. On Charity toward men in common. 4187

V. De Charitate erga inimicos. 4192
V. On Charity toward enemies. 4192

VI. De Misericordia. 4194
VI. On Mercy. 4194

VII. De Favore seu Benevolentia. 4199
VII. On Favour or Benevolence. 4199

IIX. De Humanitate. 4205
VIII. On Humanity. 4205

IX. De Officiositate. 4208
IX. On Officiousness. 4208

X. De Hospitalitate. 4209
X. On Hospitality. 4209

XI. De Amicitia. 4210
XI. On Friendship. 4210

XII. De Fraternitate Christiana. 4217
XII. On Christian Brotherhood. 4217

XIII. De luctu pro mortuis. 4218
XIII. On mourning for the dead. 4218

XIV. De sepultura honesta. 4219
XIV. On honourable burial. 4219

XV. De voto pro beata corporum resurrectione. 4221
XV. On the hope for the blessed resurrection of the bodies. 4221

XVI. De charitate erga posteros mortuorum. 4223
XVI. On charity toward the posterity of the deceased. 4223

XVII. De honore mortuis sanctis exhibendo. 4224
XVII. On showing honour to the holy dead. 4224

XIIX. De Charitate nostra erga sanctos Angelos. 4230
XVIII. On our Charity toward the holy angels. 4230

XIX. De Fortitudine animi. 4232
XIX. On Fortitude of spirit. 4232

XX. De Temperantia in genere. 4247
XX. On Temperance in general. 4247

ΧΧΙ. De Sobrietate. 4250
XXI. On Sobriety. 4250

XXII. De Vigilantia. 4255
XXII. On Vigilance. 4255

XXIII. De Pudicitia & Castitate. 4257
XXIII. On Modesty and Chastity. 4257

XXIV. De Parsimonia. 4262
XXIV. On Frugality. 4262

XXV. De Verecundia. 4263
XXV. On Shamefacedness. 4263

{xxxix} XXVI. De Honestate. 4265
XXVI. On Honour. 4265

XXVII. De studio honestè rem parandi. 4266
XXVII. On the pursuit of acquiring things honourably. 4266

XXIIX. De αὐταρκείᾳ. 4270
XXVIII. On self-sufficiency (αὐτάρκεια). 4270

XXIX. De φιλοτιμίᾳ in genere. 4274
XXIX. On love of honour (φιλοτιμία) in general. 4274

XXX. De Magnanimitate. 4282
XXX. On Magnanimity. 4282

XXXI. De Modestia. 4285
XXXI. On Modesty. 4285

XXXII. De Gratiositate. 4290
XXXII. On Graciousness. 4290

XXXIII. De Nemesi morali laudabili. 4291
XXXIII. On laudable moral Indignation. 4291

XXXIV. De Mansuetudine. 4294
XXXIV. On Gentleness. 4294

XXXV. De ἐπιεικείᾳ 4369
XXXV. On Equity (ἐπιείκεια). 4369

XXXVI. De Liberalitate. 4370
XXXVI. On Liberality. 4370

XXXVII. De Magnificentia. 4373
XXXVII. On Magnificence. 4373

XXXIIX. De studio loquendi bona ac salutaria. 4375
XXXVIII. On the pursuit of speaking good and salutary things. 4375

XXXIX. De Veracitate. 4376
XXXIX. On Truthfulness. 4376

XL. De Docilitate. 4384
XL. On Teachableness. 4384

XLI. De Candore. 4389
XLI. On Candour. 4389

XLII. De Sinceritate in veritate. 4395
XLII. On Sincerity in truth. 4395

XLIII. De Constantia in veritate. 4397
XLIII. On Constancy in truth. 4397

XLIV. De Affabilitate & Comitate. 4398
XLIV. On Affability and Courtesy. 4398

XLV. De Urbanitate. 4401
XLV. On Urbanity. 4401

XLVI. De παῤῥησίᾳ. 4403
XLVI. On frankness of speech (παρρησία). 4403

XLVII. De Gravitate in sermone. 4408
XLVII. On Gravity in speech. 4408

XLIIX. De Taciturnitate. 4409
XLVIII. On Taciturnity. 4409

XLIX. De Gravitate & Civilitate morum. 4412
XLIX. On Gravity and Civility of manners. 4412

L. De Justitia universali. 4414
L. On Universal Justice. 4414

LI . De Sedulitate. 4417
LI. On Diligence. 4417

LII. De Justitia distributiva in genere. 4419
LII. On Distributive Justice in general. 4419

LIII. De Conjugio. 4420
LIII. On Marriage. 4420

LIV. De Justitia conjugum communi inter se. 4437
LIV. On the mutual justice common between spouses. 4437

LV. De divortio conjugum. 4440
LV. On the divorce of spouses. 4440

LVI. De officio mariti & vxoris proprio. 4443
LVI. On the proper duty of husband and wife. 4443

LVII. De officiis Oeconomicis. 4447
LVII. On Household duties. 4447

LIIX. De officio dominorum & servorum. 4449
LVIII. On the duty of masters and servants. 4449

LIX. De fide in promissis & pactis. 4451
LIX. On faithfulness in promises and pacts. 4451

LX. De Observantia. 4454
LX. On Observance. 4454

LXI. De Gratitudine. ibid.
LXI. On Gratitude. ibid.

LXII. De honore debito Magistratui. 4461
LXII. On the honour due to a Magistrate. 4461

LXIII. De Justitia commutativa. 4472
LXIII. On Commutative Justice. 4472

LXIV. De justa Principatus seu Magistratus adeptione. 4479
LXIV. On the just acquisition of Principality or Magistracy. 4479

LXV. De officio Principis seu Magistratus in religione. 4484
LXV. On the duty of the Prince or Magistrate in religion. 4484

LXVI. De justitia Principis seu Magiftratus in togata. 4490
LXVI. On the civil justice of the Prince or Magistrate. 4490

LXVII. De justitia Principis seu Magistratus bellica. 4502
LXVII. On the military justice of the Prince or Magistrate. 4502

LXIIX. De injustitia publica. 4514
LXVIII. On public injustice. 4514

LXIX. De bonis operibus quatenus à beatis habebuntur post hanc vitam in cælo. 4517
LXIX. On good works insofar as they will be held by the blessed after this life in heaven. 4517

FINIS INDICIS CAPITUM.
END OF THE CHAPTER INDEX.

[Note: Book X presents a comprehensive treatment of moral virtue. It begins with charity in its various forms – toward neighbour, self, all men, enemies, the dead, their posterity, saints, and angels – before moving to virtues such as mercy, benevolence, humanity, hospitality, friendship, and Christian brotherhood. The book then surveys the cardinal virtues: fortitude, temperance, sobriety, vigilance, chastity, frugality, honour, magnanimity, gentleness, equity, liberality, and magnificence, alongside social virtues like truthfulness, candour, sincerity, affability, frankness, courtesy, and taciturnity. Justice is treated in its universal, distributive, commutative, domestic, and political forms, with attention to marriage, household duties, promises, gratitude, and magistracy. The closing chapters address public injustice and the continuation of good works in heaven. Thus Book X functions as a moral summa, integrating classical categories of virtue with Christian ethics.]