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| That God fashioned the world. | Ch. VIII. |
| The condition of the world does not allow philosophers to conclude against its creation. original: genituram. This refers to the debate over whether the world was born/created or had existed eternally. | Ch. IX. |
| Nor does motion provide the same [proof for eternity]. | Ch. X. |
| Likewise, its governors likely referring to celestial intelligences or planetary forces provide even less. | Ch. XI. |
| Nor do they prove what they intend by proceeding from the craftsman. original: opifice. This refers to God as the Divine Architect. | Ch. XII. |
| Why the Philosophers wandered away from Catholic truth. | Ch. XIII. |
| Reasons for the world’s novelty. In this context, "novelty" refers to the world having a beginning in time, rather than being eternal. | Ch. XIIII. |
| Why God did not make the world before or after the time Moses recounts. | Ch. XV. |
| Philosophers fail while they strive to prove that God acts by necessity toward external things. This concerns the theological argument that God created the world out of free will, not because He was forced by His own nature. | Ch. XVI. |
| Progress toward contingency in the divine handiwork. | Ch. XVII. |
| God knows particulars. original: particularia. A major philosophical point: whether God knows individual human beings and events or only universal truths. | Ch. XVIII. |
OF THE SECOND TONE.
| How great a discordant dissonance is found among the wise men of the world in their dogmas. | Ch. First. |
| That Catholic writers agree. | Ch. II. |
| With how much dissonance the wise men of the world laid its foundations. | Ch. III. |
| Philosophers disagree even in the matter of the soul. | Ch. IIII. |
| That they disagree no less in describing that end The "ultimate end" or purpose of existence. which all things seek. | Ch. V. |
| From where our side drew harmony, and those others drew dissonance. | Ch. VI. |
| Which doctors meaning teachers or scholars sounded in harmony in the divine and worldly instrument concerning the inner sanctuaries. | Ch. VII. |
| Why the ancients strove to hide the dogmas they handed down under metaphors and enigmas. | Ch. VIII. |
| How those who disagree might be brought into harmony. | Ch. VIIII. |
| The gathering of the wise regarding the duration of the world’s birth. | Ch. X. |
| Why the number six senarius: the number six, considered a "perfect number" because it is the sum of its factors (1+2+3) was assigned to the construction, and the seventh day to rest. | Ch. XI. |
| The harmony of the ancients regarding the unity of things. | Ch. XII. |
| Consensus concerning the first production of things. | Ch. XIII. |
OF THE THIRD TONE.
| How the one is extended through twenty-seven. This likely refers to the Platonic Lambda, a series of numbers (1, 2, 3, 4, 9, 8, 27) used to describe the proportions of the world-soul. | Ch. First. |
| In what order a progression is made from the Triune God through the number three ternary: the number three, representing the Trinity and the basic structure of logic and nature into all fashioned things. | Ch. II. |
| How the Angels are distributed through the first ninefold novenary: a group of nine; here referring to the nine choirs of angels corresponding to the simple three. | Ch. III. |
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