Disputation XLVI: On the Resurrection of the Flesh and Eternal Life

Disputation XLVI

On the Resurrection of the Flesh and Eternal Life

De Resurrectione Carnis et Vita Aeterna

Presiding	Jacobus Arminius
Respondent	Hermannus Keckius Daventriensis
Date	1606-05-27
Text printed from	Syntagma disputationum theologicarum ... quarto repetitarum (Rotterdam: Joannes Leonardi à Berewout, 1615), pp. 314–321 (several page numbers misprinted; see transcription notes)
Witness	Collected 1615 reprint. Stanglin XLVI is edited from the separate 1606 quarto (Leiden UL 236 A 9: 106), NOT collated here. The reprint's half-title date ('27. Maij. 1606') agrees with the edition's register of respondents (27 May 1606). The half-title styles the respondent 'hermanno Keckio Dav.' No printed reading reverses the argument. Thesis IV has a doubled syllable ('in- inquam') and Thesis XI a garbled 'Qui licit', both left standing; the Greek in the preface and Theses VII and IX is set in a damaged cursive fount with unreadable accents (transcription notes 3–6).

Headnote

Occasion. The thirty-second disputation of the fourth Leiden cycle, defended 27 May 1606 under Arminius by Hermannus Keckius of Deventer. Its preface places it after the articles on divine predestination and on the calling of men to salvation, and the running head of its first leaf still reads De Vocat. Hom. from the preceding disputation. In the Syntagma it is followed by Trelcatius's disputation De Ecclesia Catholica (7 June 1606). It closes the cycle's treatment of salvation before the cycle turns to the Church.

Authorship. By the convention of the Leiden faculty the theses are the presiding professor's; the student defended them. Stanglin argues the case for Arminius's authorship of the disputations at length, and it is his argument, not ours.

The doctrinal move. The disputation has two halves, as Thesis XI says. On the resurrection, Arminius separates the resurrection of the soul from that of the body (I), defines the latter (II), and proves it from Scripture (III), then by four reasons: from God's righteousness and omnipotence, from Christ's resurrection as head, from Christ's argument out of Moses, and by reduction to absurdity (IV–VI). He then runs it through the causes: matter, form, efficient cause and end (VII–X). On eternal life he gives a definition as union with God, with its cause, act, object and end (XII), restricts it to the faithful (XIII), and rejects the philosophers who deny it (XIV).

Where it is answered. No answer by Gomarus or in Wesley's writings is identified for this disputation. Its named opponents are the Epicureans and the Manichaeans (VI), and Democritus, Epicurus, Pliny and Galen (XIV).

Preface¶

Latin

Expeditis de divinâ Dei praedestinatione et vocatione hominum ad salutem articulis, de carnis resurrectione et vitâ aeternâ articuli subiiciuntur. Quia divinae hoc iustitiae consentaneum est, ut peccatis remissis atque obliteratis, mors cesset, et vitâ restauretur. Utriusque autem huius articuli sensum, omissis significatis illis, quae resurrectionis voci κατὰ μετωνυμίαν, pro vita immortali vel κατὰ μεταφορὰν pro liberatione à periculis tribuuntur, paucis exponemus.

English

The articles on the divine predestination of God and on the calling of men to salvation having been dispatched, the articles on the resurrection of the flesh and eternal life are now subjoined. For this is agreeable to the divine righteousness: that, sins having been remitted and blotted out, death should cease and life be restored. We shall set out the sense of each of these articles in a few words, leaving aside those meanings which are attributed to the word resurrection by metonymy (κατὰ μετωνυμίαν), for immortal life, or by metaphor (κατὰ μεταφοράν), for deliverance from dangers.

Thesis I¶

Latin

Antequam ad rem ipsam veniamus, sciendum est, duplicem in divinis literis poni resurrectionem, priorem nempe et posteriorem: Priori, animo surgitur à peccatis et spiritualis dicitur a: Posteriori verò corpus reparatur, et carnis apellari consuevit, et sicut in illa priori animus resurgit, non corpus, ita hac posteriori surgit corpus, non animus.

Marg. a Apoc. 20:5

English

Before we come to the matter itself, it must be known that a twofold resurrection is set down in the divine writings, namely a former and a latter. By the former one rises in soul from sins, and it is called spiritual; by the latter the body is restored, and it is customarily called the resurrection of the flesh. And as in that former resurrection the soul rises again, not the body, so in this latter the body rises, not the soul.

Thesis II¶

Latin

Est autem haec resurrectio, reditus eiusdem corporis humani ad vitam, in eadem substantia dempta mortalitate, qui potenti Dei virtute fiet in novissimo die, ad nominis ipsius gloriam, reproborum exitium et electorum salutem.

English

Now this resurrection is the return of the same human body to life, in the same substance, mortality having been taken away; which will come about by the mighty power of God on the last day, to the glory of his name, the destruction of the reprobate, and the salvation of the elect.

Thesis III¶

Latin

Hanc resurrectionem certò futuram, quamvis humana ratio (quae in cognitione veritatis et iustitiae Dei mutila et manca est) nobis dictare satis nequeat: Sacrae tamen literae, et testimonia indubitata, et rationes firmissimas suppeditant, ex quibus certissimè futuram esse aliquando corporum resurrectionem demonstrari potest. Nos, ut brevitati studeamus, pauca tantum, eaque evidentissima ad propositam nostram materiam spectantia, in medium afferemus. Scripturae loca quidem: sic enim Iobus, b scio quòd redemptor meus vivit, et in novissimo die de terra resurrecturus sum, et rursum circumdabor pelle mea, et in carne mea videbo Deum. Sic et Christus c: Veniet hora, qua omnes, qui in monumentis sunt audient vocem eius et prodibunt, qui bona fecerunt in resurrectionem vitae; qui verò mala egerunt, in resurrectionem condemnationis. Vide et alia passim Scripturae loca tum V. tum N. T. in margine annotata, et insignita litera d.

Marg. b Iob. 19:26 · c Ioh. 5:28 · d Ies. 26:19 · Ezech. 37:12 · Dan. 12:2 · Ioan. 6:40 · 1 Cor. 15:13 · 1 Thess. 4:14

English

Although human reason (which is maimed and defective in the cognition of the truth and righteousness of God) cannot sufficiently declare to us that this resurrection will certainly take place, yet Holy Scripture supplies both indubitable testimonies and most firm reasons, from which it can be demonstrated that there will most certainly be, at some time, a resurrection of bodies. We, to study brevity, shall bring forward only a few, and those most evident and bearing on the matter we have set before us. First, the places of Scripture. For so says Job: I know that my redeemer liveth, and that I shall rise out of the earth on the last day, and I shall be clothed again with my skin, and in my flesh shall I see God. So also Christ: The hour is coming, in which all that are in the graves shall hear his voice, and shall come forth; they that have done good, unto the resurrection of life; and they that have done evil, unto the resurrection of damnation. See also the other places of Scripture throughout, of both the Old and the New Testament, noted in the margin and marked with the letter d.

The Job text is quoted in the Vulgate's form (Job 19:25–26, "de terra surrecturus sum"), which reads a bodily resurrection into the verse, where the AV has "he shall stand at the latter day upon the earth." The English translates the Latin as printed.

Thesis IV¶

Latin

Praeter haec loca, rationes planissimè eam probantes, ex sacris habemus non paucas nec vulgares. Ac I. quidem ratio desumitur à iustitia et potentia Dei. À iustitia. Nam cum iustus sit, aequum est, ut pietati praemium, impietatis supplicium reddat, quod non fit in hac vita. Nam ideo differt, ut exstet testimonium e resurrectionis. Quare necesse est, ut boni et mali resurgant, et ante tribunal Christi stent, ut unusquisq; reportet mercedem, secundum id quod fecit, sive bonum sive malum. Ab Omnipotentia; Nam apud Deum possibile est, quod apud homines f est impossibile, is vocat ea, quae non sunt tanquam sint g. Et si de Omnipotentia Dei, de tali autem omnipotentia dico, quae cum voluntate ipsius coniuncta est, (Nam alioquin multa Deus potest, quae non facit) si de tali in- inquam omnipotentia dubitamus, non parum veritati eius detrahimus, qui potis est, praestare quod promisit h. Potuit Deus omnia ex nihilo condere, et hominem ex limo terrae facere, cur non mortuum vitae restituere; Utique idoneus est reficere, qui fecit, inquit Tertull. et considera authorem ac tolle dubitationem. August.

Marg. e Ro. 2:5, 6 · 1 Thess. 1:6 · f Luc. 1:37 · g Ro. 4:17 · h Ro. 4:21(?) · 2 Tim. 1:12 & cap. 4:6

English

Besides these places, we have from the sacred writings not a few reasons, and no common ones, proving it most plainly. And the first reason is drawn from the righteousness and the power of God. From righteousness. For since he is righteous, it is fair that he render reward to piety and punishment to impiety; which does not happen in this life. For he defers it for this very reason, that there may stand a testimony of the resurrection. It is necessary, therefore, that the good and the evil rise again, and stand before the judgment seat of Christ, that every one may receive his wages according to that which he has done, whether good or evil. From omnipotence. For with God that is possible which with men is impossible; he calls those things which are not as though they were. And if we doubt of the omnipotence of God (and I speak of such omnipotence as is joined with his will, for otherwise God can do many things which he does not do), if, I say, we doubt of such omnipotence, we take away not a little from the truth of him who is able to perform what he has promised. God could frame all things out of nothing, and make man out of the slime of the earth: why not restore the dead man to life? "Surely he who made is fit to remake," says Tertullian; and "consider the author, and take away doubt," says Augustine.

Thesis V¶

Latin

II. Ratio, petitur à similitudine, communione et certitudine resurrectionis Christi. Si enim Christus resurrexerit i resurgent et mortui. Nam quae capitis eadem et membrorum est conditio. Cum igitur Christus caput nostrum resurrexerit, etiam nos eius membra procul dubio resurgemus: Hoc enim capitis gloria postulat, ut membra habeat sibi conformia. Propterea etiam resurrexit, ut et nos resurgeremus, et ut corpora nostra abiecta redderet conformia k corpori claritatis suae; Unde à Paulo primitiae l resurgentium dicitur Christus, quod quemadmodum ille non alio, sed proprio corpore resurrexit, sic etiam nos, qui Christi sumus, propria singuli carne resurgemus.

Marg. i 1 Cor. 15:1, 4, 5 & 6(?) · 1 Thess. 4:14 · k Phil. 3:20(?) · l 1 Cor. 15:23

English

The second reason is sought from the likeness, the communion, and the certainty of the resurrection of Christ. For if Christ has risen again, the dead also shall rise again; for the condition of the head and of the members is the same. Since, then, Christ our head has risen again, we also, his members, shall without doubt rise again; for the glory of the head requires this, that it have members conformed to itself. For this reason also he rose again, that we too might rise again, and that he might make our vile bodies conformed to the body of his glory. Hence Christ is called by Paul the firstfruits of them that rise, because, as he rose again not in another body but in his own, so we also who are Christ's shall rise again, each in his own flesh.

Thesis VI¶

Latin

Huic secundae rationi III. additur, quam Christus solido ex Mose allato argumento tuetur. Deus enim fatetur, se Deum esse Abrahami, Isaci, Iacobi. Atqui, teste Christo m, Deus non mortuorum sed, viventium Deus est. Consequitur ergò Abrahamum, Isacum et Iacobum resurrecturos, et per consequens corpora suscitanda. His subiungimus. IV. quae ad absurda deducit. 1. enim, si non est resurrectio n; Ergò inanis est praedicatio Evangelii, inanis quoque fides nostra. 2. Falsi sunt testes Apostoli o. 3. Christiani omnium hominum miserrimi sunt. 4. Christus non est perfectus servator, quia non totum sed partem tantum hominis servavit. Denique non omnes hostes pedibus suis subiecit, imo nec ipse resurrexit quod tamen plurib. Apostolus 1. Cor. 15. affirmat. Atque ita articuli huius veritas demonstrata est, carnis nempe huius resurrectionem exspectandam esse. Qua refelluntur Epicuraeorum errores, resurrectionem carnis negantium: tum veteres ac novi Manichaei asserentes easdem animas aliis corporibus olim unitas iri. Restat nunc porrò, ut huius resurrectionis causae primum internae, deindè etiam externae, expendantur.

Marg. m Mat. 22:32 · n 1 Cor. 15:12 · o Act. 23:8 · 2 Tim. 2:17(?) · 2 Pet. 3:3

English

To this second reason a third is added, which Christ defends by a solid argument brought from Moses. For God declares that he is the God of Abraham, of Isaac, and of Jacob. But, as Christ witnesses, God is not the God of the dead but of the living. It follows, therefore, that Abraham, Isaac and Jacob will rise again, and consequently that their bodies are to be raised up. To these we subjoin a fourth, which leads to absurdities. For, 1. if there is no resurrection, then the preaching of the Gospel is vain, and our faith is also vain. 2. The Apostles are false witnesses. 3. Christians are of all men most miserable. 4. Christ is not a perfect Saviour, because he saved not the whole man but only a part. Lastly, he has not put all enemies under his feet; nay, he has not even risen again himself, which the Apostle nevertheless affirms in many words, 1 Cor. 15. And so the truth of this article has been demonstrated: namely, that the resurrection of this flesh is to be expected. By which are refuted the errors of the Epicureans, who deny the resurrection of the flesh, and also the old and new Manichaeans, who assert that the same souls will one day be united to other bodies. It remains now, further, that the causes of this resurrection be weighed, first the internal, then also the external.

Thesis VII¶

Latin

Materia igitur futurae resurrectionis est corpus humanum, idem numero et quidem integrum p, quod in hac vita gestamus, et post mortem in terrae sinum deponitur; hoc ipsum et non aliud ad clangorem tubae resurget, sed vestitum novis qualitatibus, teste Apostolo Paulo q, cum inquit, hoc corruptibile, hoc mortale oportet induere incorruptionem et immortalitatem. Ipse etiam Christus, nos futuros dicit, ut angelos Dei in coelo r: et alibi iustos solis fulgori s comparat, cuius specimen in suo corpore praebuit in monte, quum coram discipulis transformaretur, faciesque eius splenderet solis instar. Non vivent amplius vita animali, sed spirituali, non nutrientur, non generabunt, sed accendentur spiritu vivificante, prorsus erunt clarificata et tamen circumscripta. Et haec est illa excellentia, qua different corpora iustorum ab infidelium corporibus, quae quidem etiam resurgent et erunt ἄφθαρτα et immortalia, quatenus nunquam sunt interitura: sed haec, ut caetera omnia, cedent ipsis in maledictionem, ut mallent millies periisse, quam in poenis nunquam finiendis, tam miserè vivere.

Marg. p Luc. 21:18 · q 1 Cor. 15:53, 54 · r Matt. 22:30 · s Matt. 13:43

English

The matter, then, of the future resurrection is the human body, the same in number and indeed whole, which we bear about in this life and which after death is laid down in the bosom of the earth. This very body and no other will rise again at the sound of the trumpet, but clothed with new qualities, as the Apostle Paul witnesses when he says: this corruptible, this mortal, must put on incorruption and immortality. Christ himself also says that we shall be as the angels of God in heaven; and elsewhere he compares the righteous to the brightness of the sun, a specimen of which he gave in his own body on the mount, when he was transfigured before the disciples and his face shone like the sun. They will no longer live an animal life but a spiritual one; they will not be nourished, they will not beget, but they will be kindled by the life-giving Spirit. They will be altogether glorified, and yet circumscribed. And this is that excellence by which the bodies of the righteous will differ from the bodies of unbelievers. These too will indeed rise again and will be incorruptible (ἄφθαρτα) and immortal, inasmuch as they will never perish; but these things, like all the rest, will turn to a curse for them, so that they would rather have perished a thousand times than live so miserably in punishments never to be ended.

"The same in number" (idem numero) is the scholastic formula for individual identity, as against sameness in species. With "this very body and no other" it excludes any account in which the risen body is a new body of the same kind. "Circumscribed" keeps the glorified body in a place.

Thesis VIII¶

Latin

Formalis causa est iterata et indissolubilis animarum cum corporibus copulatio: Anima enim eadem, quae ad tempus extra corpus subsistit, cum eodem individuo nexu coniungetur, idque fiet manifestè et gloriosè, eritque longè alia quam fuit Lazari et aliorum sanctorum. Subito enim et ex improviso Christus ea forma visibilili, qua ascendit in coelos, in nubibus t veniet cum angelis potentiae suae, cum hortationis clamore et voce Archangeli ac tuba Dei, cuius clangore mortui omnes excitati prodibunt è sepulcris; et omnes sistentur coram summo et iustissimo iudice Iesu Christo. Qui verò vivi seu superstites adhuc reperientur, in ipsius adventu mutabuntur u in momento et iactu oculi.

Marg. t Matt. 24:31 · u 1 Cor. 15:52 · Ioan. 5:28

English

The formal cause is the renewed and indissoluble coupling of souls with bodies. For the same soul which for a time subsists outside the body will be joined with the same body by an indivisible bond; and this will take place manifestly and gloriously, and will be far other than was that of Lazarus and of the other saints. For suddenly and unexpectedly Christ, in that visible form in which he ascended into heaven, will come in the clouds with the angels of his power, with the shout of exhortation, and the voice of the Archangel, and the trump of God; at whose sound all the dead, awakened, will come forth from their graves, and all will be set before Jesus Christ, the supreme and most just judge. But those who shall still be found alive, or surviving, will be changed at his coming, in a moment, in the twinkling of an eye.

Thesis IX¶

Latin

Efficiens causa resurrectionis unica, est Deus Pater x in Filio per Spiritum sanctum, cuius virtute uno momento, in die novissimo, caro nostra ad vocis nutum resuscitabitur et prodibit: quod Deo quidem per omnipotentiam suam non erit ἀδύνατον. Nam cum omnia absque ullo labore ex nihilo crearit, facillimè ea, quae prius extiterunt, pristino statui restituet: cuius specimen Christus, quum in his terris ageret aliquoties praebuit, excitando eos ex mortuis, qui prius in domino obdormierant.

Marg. x Ioan. 5:21 & 28. vers. · & c. 6:44 · Item 11:25 · Matth. 22:32 & cap. 24:36(?) · Rom. 8:11

English

The sole efficient cause of the resurrection is God the Father, in the Son, through the Holy Spirit, by whose power, in one moment, on the last day, our flesh will be raised again at the beck of his voice and will come forth; which for God, by his omnipotence, will not be impossible (ἀδύνατον). For since he created all things out of nothing without any labour, he will most easily restore to their former state those things which existed before; a specimen of which Christ gave several times while he lived on this earth, by raising from the dead those who had before fallen asleep in the Lord.

Thesis X¶

Latin

Finis duplex est. Ultimus, et proximus seu subordinatus. Ultimus est gloria iustitiae et gratiae Dei. Proximus seu subordinatus est rursum duplex, pro ratione resurgentium, Prior est salus et gloria electorum inenarrabilis y, Posterior ex adverso est poena et abiectio reproborum detestabilis z: Illi enim toti corpore et anima, cum Christo capite suo, beata perpetuaq; felicitate potientur: Hi verò cum Satana suo capite et sceleratis ipsius angelis, aeternis cruciatibus toti addicentur.

Marg. y Dan. 12:2 · Mat. 13:43 · z Matt. 25:41

English

The end is twofold: the ultimate, and the proximate or subordinate. The ultimate is the glory of the righteousness and of the grace of God. The proximate or subordinate is again twofold, according to the measure of those who rise. The former is the unspeakable salvation and glory of the elect; the latter, on the contrary, is the detestable punishment and casting away of the reprobate. For the former, whole in body and soul, with Christ their head, will enjoy a blessed and perpetual felicity; but the latter, with Satan their head and his wicked angels, will be given over whole to eternal torments.

Thesis XI¶

Latin

Iam reliquum est, ut ad alteram partem disputationis nostrae, quae est, quasi meta et clausula nostrae beatitudinis progrediamur; ea autem est de vita aeterna. Qui licit articulus videatur inexplicabilis, quia de eo dicitur a. Nec oculus vidit, nec auris audivit, nec in mentem hominis venerunt, quae paravit Deus iis, qui ipsum diligunt; simpliciter tamen extra omnem controversiam iudicamus eam futuram aliquando: partim, quia verbum Dei id lucultentissimè docet ac probat b: partim, quia Spiritus sanctus id fidelium conscientiis obsignat, cuius testimonio freti, exspectant eam magnâ spe et patientiâ.

Marg. a Esa. 64:4 · 1 Cor. 2:9 · b 2 Cor. 5:1 · Heb. 13:14 · 1 Ioh. 5:11

English

It now remains that we proceed to the other part of our disputation, which is, as it were, the goal and close of our blessedness; and this concerns eternal life. Although this article may seem inexplicable, because it is said of it: Eye hath not seen, nor ear heard, neither have entered into the mind of man, the things which God hath prepared for them that love him; yet we judge simply and beyond all controversy that it will one day be: partly because the word of God most clearly teaches and proves it, partly because the Holy Spirit seals it on the consciences of the faithful, who, relying on his testimony, await it with great hope and patience.

Thesis XII¶

Latin

Est autem vita aeterna, ut illam paucis describamus, perfecta hominis cum Deo unio; ut enim vita corporis animalis est eius cum anima unio, ita vitâ aeterna est Dei et hominis totius unio. Causa itaq; vitae aeternae est Deus ipse existens c omnia in omnibus. Actus illius est tum perfecta Dei agnitio, quae visio dicitur d à facie ad faciem, tum eius sic cogniti dilectio, et ex utraque existens fruitio Dei, et acquiescentia cum fruitione. Obiectum verò ipse Deus sic visus, dilectus et possessus. Finis est laus gloriosa sapientiae, bonitatis, iustitiae et potentiae Dei.

Marg. c 1 Cor. 15:28 · d 1 Cor. 13:12 · 1 Ioan. 3:2

English

Now eternal life, to describe it in a few words, is the perfect union of man with God. For as the life of the animal body is its union with the soul, so eternal life is the union of God and the whole man. The cause of eternal life, therefore, is God himself, being all in all. Its act is both the perfect recognition of God, which is called vision face to face, and the love of God so known; and, arising from both, the fruition of God, and repose together with fruition. The object is God himself, so seen, loved, and possessed. The end is the glorious praise of the wisdom, goodness, righteousness, and power of God.

Eternal life is defined as a union and analysed by the same causes, act and object used for a faculty, so that the vision of God (the act of understanding) and the love of God (the act of the will) are set side by side, and "fruition" arises from both. Arminius does not rank the two.

Thesis XIII¶

Latin

Tametsi autem reprobi aeternum quoque superstites futuri sint, vitâ tamen aeterna et beata ad illos non pertinet, sed tantum ad solos fideles e, per Christi sanguinem mundatos, ex gratuita Dei misericordia per fidem citra illorum meritum, cuius quidem arrhabonem et primitias in hac vita in cordibus suis persentiscunt, complementum verò eius et perfectam beatitudinem post hanc vitam consequentur.

Marg. e Ioa. 6:4‹4›(?) & c. 10:28 · Rom. 8:30

English

But although the reprobate also will survive eternally, eternal and blessed life does not pertain to them, but only to the faithful alone, cleansed by the blood of Christ, out of the free mercy of God, through faith, without their merit. Its earnest and firstfruits they feel in their hearts in this life; but its completion and perfect blessedness they will obtain after this life.

Thesis XIV¶

Latin

Meritò ergò reiicimus opiniones Democriti, Epicuri, Plinii, Galeni et aliorum, qui quaestionem de vita aeterna rident, et cum corpore omnia interire statuunt.

English

Rightly, therefore, do we reject the opinions of Democritus, Epicurus, Pliny, Galen and others, who laugh at the question of eternal life and hold that everything perishes with the body.

FINIS

Transcription notes

Long s (ſ) is silently normalised; u/v and i/j are normalised to modern convention (ejusdem → eiusdem, justitia → iustitia, Euangelii → Evangelii, rejicimus → reiicimus). & is given as et and æ/ę as ae (quę in VII → quae), as in Disputation XXXVI chunk. Printer's accents (certò, quòd, verò, planissimè, manifestè, gloriosè, longè, deindè, porrò, ergò, Meritò, à, è, magnâ, patientiâ) are retained as printed, including the unexpected vitâ in the preface (vitâ restauretur), XII (vitâ aeterna est) and XIII (vitâ tamen aeterna).
Nasal-tilde abbreviations expanded (the edition's practice): ipsã, sciendũ, duplicẽ, priorẽ, cõsuevit, nõ (I); mercedẽ, parũ (IV); Nã, mẽbra, quẽadmodũ, nõ (V); resurrectionẽ, demõstrata (VI); cũ (VIII). Other abbreviations are kept as printed: unusquisq; (IV), plurib. (VI), perpetuaq; (X), itaq; (XII), Tertull. and August. (IV), V. … N. T. (III).
Preface, Greek. Both phrases open with the cursive κατὰ ligature (κ with a superscript τ and accent), expanded here. Read as κατὰ μετωνυμίαν and κατὰ μεταφορὰν; the second word is heavily inked and its accent cannot be seen. Accents are normalised.
Thesis VII, Greek. ἄφθαρτα, with the -αρτα ligature partly filled. The breathing and accent over the initial alpha are visible. The English gives "incorruptible".
Thesis IX, Greek. ἀδύνατον, set in cursive with the -ατον ligature; accent normalised.
Printed forms not corrected. apellari (I); lucultentissimè (XI, for luculentissimè); visibilili (VIII, for visibili); authorem (IV). ⚠ IV, in- inquam: the line ends si de tali in- and the next begins inquam, a doubled syllable across the line break. It is printed as it stands and translated as inquam. ⚠ XI, Qui licit: printed thus, clearly, as two words. It is translated as Qui licet ("although this article"), which the concessive tamen requires. Neither is corrected in the Latin.
Thesis IV, Ac I. quidem. The first letter after vulgares. could be At or Ac; the crop shows no ascender and it is read Ac. It does not affect the sense. restituere; is printed with a semicolon where the sense is a question; the English gives a question mark.
Thesis VII, different. Printed different (future of differre, "will differ"), not differunt. The siglum s after fulgori is a long s and at first sight looks like a virgule.
Thesis VIII, individuo nexu. Rendered "by an indivisible bond", taking individuus in its classical sense. It could also be read "by an individual bond"; the English follows the pairing with indissolubilis in the same thesis.
Italic. The preface is wholly italic, as are the marginal sigla in the text. The print uses no other italic in this disputation; the Tertullian and Augustine sayings in IV and the scripture quotations are in roman. The English italics on the defined terms and on the scripture quotations are editorial, following Disputation XXXVI.
Marginal references, as printed, not harmonised. The margin to III (d) sits beside the start of IV in the print and belongs to III. Doubtful readings:
- IV: 1 Thess. 1:6 as printed (probably 2 Thess. 1:6). Ro. 4:21 is damaged (R6.4.21). The 2 Tim. line is partly lost to speckle; 1:12 and & cap. 4:6 are legible (4:8 would be the crown of righteousness; left standing). A mirror-image show-through of a 1 Cor. 15 reference sits above h and is ignored.
- V: the margin prints i 1. Cor. 15. / 1. 4. 5. & 6.; the second line is given as printed and marked (?), since the reductio of 1 Cor. 15 is vv. 12–19. Phil. 3:20: the final numeral is heavily inked (3:21 is the text quoted).
- VI: 2 Tim. 2:17, second numeral partly damaged.
- IX: & c. 6:44 read as "and chap. 6:44" of John (the first letter is inked). cap. 24:36 is as printed (24:31 would fit the trumpet; left standing).
- XIII: Ioa. 6:4‹4›: the final numeral is damaged.
Pages and running heads. Printed pp. 314–321 correspond to PDF pp. 342–349. Page numbers as printed: PDF 342 314, 343 316, 344 315, 345 316, 346 318, 347 319, 348 320, 349 321 (misprints, or damage on 343–345; left standing). Contrary to the queue row, the disputation begins at the top of PDF 342, whose running head is De Resur. Car. Et Vita Aet.; no tail of the previous disputation is on that page. It ends two-fifths of the way down PDF 349, above the half-title of Disputatio XXXIII, De Ecclesia Catholica (Trelcatius, respondent Esaias Pratensis, 7 June 1606). Wrong running heads: PDF 343 and 345 Disputatio XXXI (for XXXII); 344 De Vocat. Hom. (from the previous disputation); 349 Disputatio XXXIII (anticipating the next). Signatures Y (PDF 346) and Y ij (348).
Condition. No manuscript underlining or annotation. Heavy inking on PDF 344 (IV) and 347 (VIII–X) and speckle throughout from the 1-bit JBIG2 digitisation. ⚠ Symbol substitution risk is highest in the marginal numerals and the page numbers (items 11–12).
Terms not in the glossary, rendered here and to be reviewed: beatitudo "blessedness"; agnitio "recognition" (kept distinct from notitia "knowledge" and cognitio "cognition"); fruitio "fruition"; acquiescentia "repose"; omnipotentia "omnipotence"; reprobi "the reprobate"; fideles "the faithful"; finis ultimus / proximus seu subordinatus "ultimate end / proximate or subordinate end"; causa formalis "formal cause". iustitia is "righteousness" throughout per the glossary, including IV, where the sense is retributive ("since he is righteous … reward … punishment").
Theses numbered I–XIV with no gaps, plus an unnumbered italic preface. No thesis is lost; no second witness is required for publication, though items 3, 6 and 11 would benefit from one.