6. Concerning plain teaching.

D. What kind is plain teaching? M. That by which we are plainly taught about faith or about morals in the present time.

[2] D. Why has it received this name? M. Because, on the one hand, all Scripture teaches something, but it is done under different kinds, which we have mentioned above. This kind, on the other hand, neither composes history nor prophecy, nor speaks proverbially, but just teaches plainly.

[3] D. Which books belong to plain teaching? M. Seventeen canonical ones, i.e., Ecclesiastes, one book, the Letters of Paul the Apostle: one to the Romans, two to the Corinthians, one to the Galatians, one to the Ephesians, one to the Philippians, one to the Colossians, two to the Thessalonians, two to Timothy, one to Titus, one to Philemon, one to the Hebrews, Blessed Peter's first Letter to the Gentiles, and Blessed John's first Letter. D. Do no other books belong to plain teaching? M. Very many add five others which are named the Canonical Letters of the Apostles, i.e., of James, Peter's second, one of Jude, two of John.

[4] D. Is no other kind found in these books? M. The other kinds occur, but not principally, except for proof of a teaching. For when the Apostle says, "And when I had come to the Troad for the Gospel of Christ, the door was opened for me" (2 Cor 2:12), and where he says that he opposed Peter, he seems to be composing something like history (Gal 2:11-14). Again, when he says, "Behold, I tell you a mystery: we will indeed all rise again, but we will not all be transformed" (1 Cor 15:51), he undertakes the work of a prophet. Likewise, when he says, "Cretans are always liars, evil beasts, lazy gluttons" (Ti 1:12), he uses proverbial language. All things nevertheless are inserted, as we have said, for proof of a teaching.

[5] D. What does plain teaching have in common with the other kinds? M. It has in common with history the fact that both seem easy on the surface, although they are very often difficult in respect to examination and understanding.