“Those which are to be enjoyed make us blessed (_beatos_); those which are to be used, aid us striving for blessedness.... We ourselves are the things which are both to be enjoyed and used, and also the angels and the saints.... The things which are to be enjoyed are Father, Son, and Holy Spirit; and so the Trinity is _summa res_.” So the Lombard’s first two Books consider _res_ in the descending order of their excellence; the third considers the Incarnation, which, if not itself a sacrament, and the chief and sum of all sacraments, is the source of those of the New Law, considered in the fourth Book. The scheme is single and orderly; the difficulty will be in actually arranging the various topics within it. Endeavouring to do so, the Lombard in Book I. puts together the doctrine of the Trinity, the three Persons composing it, and their attributes and qualities. Book II. considers in order, the Angels, and very briefly, the work of the Six Days down to the creation of man; then the Christian _doctrina_ as to man is presented: his creation and its reasons; the creation of his _anima_; the creation of woman; the condition of man and woman before the Fall; their sin; next free-will and grace. Book III. treats of the Incarnation, in all the aspects in which it may be known, and of the nature of Christ, His saving merit, and the grace which was in Him; also of the virtues of faith, hope, and charity, the seven gifts of the Spirit, and the existence of them all in Christ. Book IV. considers the Sacraments of the New Law: Baptism, Confirmation, the Eucharist, penance, extreme unction, ordination to holy orders, marriage. It concludes with setting forth the Resurrection and the Last Judgment. The first chapters of Genesis were the ultimate source of the Lombard’s actual arrangement. And the _Summa_ will follow the same order of treatment. One may perceive how naturally the adoption of this order came to Christian theologians by glancing over Augustine’s _De Genesi ad litteram_.[445] This Commentary was partially constructive, and not simply exegetical; and afforded a _cadre_, or frame, of topical ordering, which could readily be filled out with the contents of the _Sentences_ or even of the _Summa_: God, in His unity and trinity, the Creation, man especially, his fall, the Incarnation as the saving means of his restoration, and then the Sacraments, and the final Judgment unto heaven and hell. One may say that this was the natural and proper order of presenting the contents of the Christian _sacra doctrina_.