How in the Fick did I learn Latin in 2 days? Part 2

This is what I gathered from the second part...

Divinæ Scripturæ doctrina sufficit ad salutem. Of the sufficiency of the Holy Scriptures for saluation. Of the Sufficiency of the Holy Scriptures for Saltation.

Scriptura sacra continet omnia quæ sunt ad salutem necessaria, ita ut quicquid in ea nec legitur, neque inde probari potest, non sit à quoquam exigendum, ut tanquam Articulus fidei credatur, aut ad necessitatem salutis requiri putetur. Holy Scripture conteyneth all thinges necessarie to saluation: so that whatsoeuer is not read therein, nor may be proued therby, is not to be required of anye man, that it shoulde be beleued as an article of the fayth, or be thought requisite [as] necessarie to saluation. Holy Scripture containeth all things necessary to salvation: so that whatsoever is not read therein, nor may be proved thereby, is not to be required of any man, that it should be believed as an article of the Faith, or be thought requisite or necessary to salvation.

Sacræ Scripturæ nomine eos Canonicos libros Veteris et Novi testamenti intelligimus, In the name of holy Scripture, we do vnderstande those Canonicall In the name of the Holy Scripture we do understand those canonical Books of

de quorum autoritate in Ecclesia, nunquam dubitatum est. bookes of the olde and newe Testament, of whose aucthoritie was neuer any doubt in the Churche. the Old and New Testament, of whose authority was never any doubt in the Church.

Catalogus librorum sacræ Canonicæ scripturæ Veteris Testamenti.

Of the names and number of the Canonicall Bookes.

Of the Names and Number of the Canonical Books.

Genesis. Genesis. Genesis,

Exodus. Exodus. Exodus,

Leviticus. Leuiticus. Leviticus,

Numeri. Numerie. Numbers,

Deuteronom. Deuteronomium. Deuteronomy,

Iosue. Iosue. Joshua,

Iudicum. Iudges. Judges,

Ruth. Ruth. Ruth,

2 Regum. The .1. boke of Samuel The First Book of Samuel, Paralipom.2. The .2. boke of Samuel.

The Second Book of Samuel,

2 Samuelis. The .1. booke of Kinges. The First Book of Kings, The .2. booke of Kinges. The Second Book of Kings,

The .1. booke of Chroni.

The First Book of Chronicles,

The .2. booke of Chroni.

The Second Book of Chronicles,

Esdræ. The .1. booke of Esdras. The First Book of Esdras, The .3. booke of Esdras. The Second Book of Esdras, Hester. The booke of Hester. The Book of Esther,

Iob. The booke of Iob. The Book of Job,

Psalmi. The Psalmes. The Psalms,

Prouerbia. The Prouerbes. The Proverbs,

Ecclesiastes. Ecclesia, or preacher. Ecclesiastes or Preacher, Cantica. Cantica, or songes of Sa.

Cantica, or Songs of Solomon,

Prophetæ maiores.4. Prophetes the greater. Four Prophets the greater, Prophetæ minores.12. Prophetes the lesse. Twelve Prophets the less. Alios autem Libros (ut ait Hieronymus) legit quidem Ecclesia ad exempla uitæ et formandos mores, illos tamen And the other bookes, (as Hierome sayth) the Churche doth reade for example of lyfe and instruction And the other Books (as Hierome saith) the Church doth read for example of life and instruction of manners:

ad dogmata confirmanda non adhibet: ut sunt of manners: but yet doth it not applie them to establishe any doctrene. Such are these followyng. but yet doth it not apply to them to establish any doctrine: such are these following:

Tertius et quartus Esdræ. The third boke of Esdras. The Third Book of Esdras,

Sapientia. The fourth boke of Esdras. The Fourth Book of Esdras, Iesus filius Syrach. The booke of Tobias. The Book of Tobias, Tobias. .Iudith. The booke of Iudith. The Book of Judith, Libri Machabæorum.2.

The reste of the booke of Hester.

The rest of the Book of Esther,

The booke of Wisdome. The Book of Wisdom,

Iesus the sonne of Sirach. Jesus the Son of Sirach, Baruch the prophet. Baruch the Prophet,

Song of the .3. Children. Song of the Three Children, The storie of Susanna. The Story of Susanna,

Of Bel and the Dragon. Of Bel and the Dragon,

The prayer of Manasses. The prayer of Manasses,

The .1. boke of Machab.

The First Book of Macabees,

The .2. Booke of Macha.

The Second Book of Macabees,

Noui Testamenti Libros omnes (ut uulgo recepti sunt) recipimus et habemus pro Canonicis. All the bookes of the newe Testament, as they are commonly receaued, we do receaue and accompt them for Canonicall. All the Books of the New Testament, as they are commonly received, we do receive, and account them Canonical.

VII. VII. VII.

De Veteri Testamento. Of the Olde Testament. Of the Old Testament. Testamentum vetus Nouo contrarium non est, quandoquidem tam in veteri quam nova, per Christum, qui vnicas est mediator Dei et hominum, Deus et Homo, æterna vita humano generi est proposita. Quare malè sentiunt, The olde Testament is not contrary to the newe, for both in the olde and newe Testament euerlastyng lyfe is offered to mankynde by Christe, who is the onlye mediatour betweene God and man. The Old Testament is not contrary to the New: for both in the Old and New Testament everlasting life is offered to Mankind by Christ, who is the only Mediator between God and Man, being both God and

qui veteres tantum in promissiones temporarias sperasse confingunt. Quanquam Lex à Deo data per Mosen, quoad Ceremonias et ritus, Christianos non astringat, neque ciuilia eius præcepta in aliqua Republica necessariò recipi debeant: nihilominus tamen ab obedientia mandatorum, quæ Moralia vocantur, nullus quantumius Christianus, est solutus. Wherefore they are not to be hearde whiche faigne that the olde fathers dyd looke only for transitorie promises. Although the lawe geuen from God by Moses, as touchyng ceremonies and rites, do not bynde Christian men, nor the ciuile preceptes thereof, ought of necessitie to be receaued in any common wealth: yet notwithstandyng, no Christian man whatsoeuer, is free from the obedience of the commaundementes, which are called morall. Man. Wherefore they are not to be heard, which feign that the old Fathers did look only for transitory promises. Although the Law given from God by Moses, as touching Ceremonies and Rites, do not bind Christian men, nor the Civil precepts thereof ought of necessity to be received in any commonwealth; yet notwithstanding, no Christian man whatsoever is free from the obedience of the Commandments which are called Moral.

VIII. VIII. VIII.

Symbola tria. Of the three Credes. Of the Creeds.

Symbola tria, Nicænum, Athanasij, et quod vulgo Apostolicum appellatur, omnino recipienda sunt et credenda. Nam firmissimis Scripturarum testimonijs probari possunt. The three Credes, Nicene Crede, Athanasian Crede, and that whiche is commonlye called the Apostles' Crede, ought throughlye to be receaued and beleued: for they may be proued by moste certayne warrauntes of holye scripture. The Nicene Creed, and that which is commonly called the Apostles' Creed, ought thoroughly to be received and believed: for they may be proved by most certain warrants of Holy Scripture.

IX. IX. IV.

Peccatum Originale. Of originall or birth sinne. Of Original or Birth-Sin.

Peccatum originis non est (et fabulantur Pelagiani) in imitatione Adami situm, sed est vitium et deprauatio naturæ cuiuslibet hominis ex Adamo naturaliter propagati, qua fit, vt ab originali iustitia quàm longissime Originall sinne standeth not in the following of Adam (as the Pelagians do vaynely talke) but it is the fault and corruption of the nature of euery man, that naturally is engendered of the ofspring Original sin standeth not in the following of Adam (as the Pelagians do vainly talk); but it is the fault and corruption of the Nature of every man, that naturally is engendered of the offspring

distet, ad malum sua natura propendeat, et caro semper aduersus spiritum concupiscat. Vnde in vno quoque nascentium, iram Dei atque damnationem meretur. Manet etiam in renatis hæc naturæ deprauatio; qua fit, ut affectus carnis, græce sarkos, (quod alij sapientiam, alij sensum, alij affectum, alij studium [carnis] interpretantur) legi Dei non subjiciatu. Et quanquàm renatis et credentibus nulla propter Christum est condemnatio, peccati tamen in sese rationem habere Concupiscentiam fatetur Apostolus. of Adam, whereby man is very farre gone from originall ryghteousness, and is of his owne nature enclined to euyll, so that the fleshe lusteth alwayes contrary to the spirite, and therefore in euery person borne into this worlde, it deserueth Gods wrath and damnation. And this infection of nature doth remayne, yea in them that are regenerated, whereby the luste of the fleshe, called in Greke phronema sarkos, which some do expounde the wisdome, some sensualitie, some the affection, some the desyre of the fleshe, is not subiect to the lawe of God. And although there is no condemnation for them that beleue and are baptized: yet the Apostle doth confesse that concupiscence and luste hath of it selfe the nature of synne. of Adam; whereby man is very far gone from original righteousness, and is of his own nature inclined to evil, so that the flesh lusteth always contrary to the spirit; and therefore in every person born into this world, it deserveth God's wrath and damnation. And this infection of nature doth remain, yea in them that are regenerated; whereby the lust of the flesh, called in Greek phronema sarkos (which some do expound the wisdom, some sensuality, some the affection, some the desire, of the flesh), is not subject to the Law of God. And although there is no condemnation for them that believe and are baptized; yet the Apostle doth confess, that concupiscence and lust hath of itself the nature of sin.

X. X. X.

De Libero Arbitrio. Of free wyll. Of Free-Will.

Ea est hominis post lapgum Adæ conditio, ut sese naturalibus suis viribus et bonis operibus ad fidem et invocationem Dei conuertere ac præparare non possit: Quare absque gratia Dei, quæ per Christum est, nos præueniente, ut uelimus, et cooperante dum volumus, ad The condition of man after the fall of Adam is suche, that he can not turne and prepare hym selfe by his owne naturall strength and good workes, to fayth and calling vpon God: Wherefore we haue no power to do good workes pleasaunt and acceptable The condition of Man after the fall of Adam is such, that he can not turn and prepare himself, by his own natural strength and good works, to faith, and calling upon God. Wherefore we have no power to do good works pleasant and acceptable to

pietatis opera facienda, quæ Deo grata sint et accepta, nihil valemus. to God, without the grace of God by Christe preuentyng us, that we may haue a good wyll, and workyng with vs, when we haue that good wyll. God, without the grace of God by Christ preventing us, that we may have a good will, and working with us, when we have that good will. XI. XI. XI.

De Hominis Iustificatione. Of the iustification of man. Of the Justification of Man.

Tantùm propter meritum Domini ac Seruatoris nostri Iesu Christi, per fidem, non propter opera et merita nostra, iusti coram Deo reputamur: Quare sola fide nos iustificari, doctrina est saluberrima, ac consolationis plenissima: ut in Homilia de Iustificatione hominis fusiùs explicatur. We are accompted righteous before God, only for the merite of our Lord and sauiour Jesus Christe, by faith, and not for our owne workes or deseruynges. Wherefore, that we are iustified by fayth onely, is a most wholesome doctrine, and very full of comfort, as more largely is expressed in the Homilie of iustiflcation. We are accounted righteous before God, only for the merit of our Lord and Saviour Jesus Christ by Faith, and not for our own works or deservings. Wherefore, that we are justified by Faith only, is a most wholesome Doctrine, and very full of comfort, as more largely is expressed in the Homily of Justification.

XII. XII. XII.

De bonis Operibus. Of good workes. Of Good Works.

Bona opera quæ sunt fructus fidei et iustificatos sequuntur, quanquam peccata nostra expiari et diuini iudicij seueritatem ferre non possunt, Deo tamen grata sunt et accepta in Christo, atque ex uera et uiua fide necessario profluunt, ut plane ex illis, æque fides uiua cognosci possit, atque arbor ex fructu iudicari. Albeit that good workes which are the fruites of fayth, and folowe after iustification, can not put away our sinnes, and endure the seueritie of Gods iudgement: yet are they pleasing and acceptable to God in Christe, and do spring out necessarily of a true and liuely fayth, in so muche that by them, a lyuely fayth may be as euidently knowen, as a tree discerned by the fruit. Of Good Works. Albeit that Good Works, which are the fruits of Faith, and follow after Justification, can not put away our sins, and endure the severity of God's judgment; yet are they pleasing and acceptable to God in Christ, and do spring out necessarily of a true and lively Faith; insomuch that by them a lively Faith may be as evidently known as a tree discerned by the fruit.