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The sum of Christian religion, delivered by Zacharias Ursinus first, by way of catechism, and then afterwards more enlarged by a sound and judicious exposition, and application of the same : wherein also are debated and resolved the questions of whatsoever points of moment have been, or are controversed in divinity / first Englished by D. Henry Parry, and now again conferred with the best and last Latin edition of D. David Pareus, sometimes Professor of Divinity in Heidelberg ; whereunto is added a large and full alphabetical table of such matters as are therein contained ; together with all the Scriptures that are occasionally handled, by way either of controversy, exposition, or reconciliation, neither of which was done before, but now is performed for the readers delight and benefit ; to this work of Ursinus are now at last annexed the Theological miscellanies of D. David Pareus in which the orthodoxall tenets are briefly and solidly confirmed, and the contrary errors of the Papists, Ubiquitaries, Antitrinitaries, Eutychians, Socinians, and Arminians fully refuted ; and now translated into English out of the original Latin copy by A.R.The summe of Christian religion, delivered by Zacharias Ursinus first, by way of catechism, and then afterwards more enlarged by a sound and judicious exposition, and application of the same : wherein also are debated and resolved the questions of whatsoever points of moment have been, or are controversed in divinitie / first Englished by D. Henry Parry, and now again conferred with the best and last Latine edition of D. David Pareus, sometimes Professour of Divinity in Heidelberge ; whereunto is added a large and full alphabeticall table of such matters as are therein contained ; together with all the Scriptures that are occasionally handled, by way either of controversie, exposition, or reconciliation, neither of which was done before, but now is performed for the readers delight and benefit ; to this work of Ursinus are now at last annexed the Theologicall miscellanies of D. David Pareus in which the orthodoxall tenets are briefly and solidly confirmed, and the contrary errours of the Papists, Ubiquitaries, Antitrinitaries, Eutychians, Socinians, and Arminians fully refuted ; and now translated into English out of the originall Latine copie by A.R.
London: printed by James Young, 1645
Modern spelling is a reading aid: the words are the author’s, only the spelling is modernized. Original shows the page as printed, with the transcription marks.
Here, to bewail, signifieth not to be careful of removing a scandal from the Church: Therefore neither in the former place. Answ. We answer out of the text: In that place he saith, If I come again, I will not spare: 1Where he noteth the cause of this his grief, in that he is constrained to punish severely the obstinate; that is, in the end to excommunicate them out of the Church. Object. 4. The Apostle expoundeth himself, that he did not enjoin the Corinthians to ⟨p. 496⟩excommunicate the incestuous person, when he saith: 2It is sufficient unto the same man, that he was rebuked of many: Therefore those words; Account him for a Heathen and a Publican: and, Put him away from among you▪ signify only a rebuking. Answ. This reason deceiveth by a fallacy of consequent; because a general rule is not builded upon an example. For because here was need of rebuking only, seeing the party repented; it doth not therefore follow, that always the same only is required. Repl. What they did, that Paul commanded: But they did only reprehend and rebuke: Therefore Paul commanded them only to reprehend him, when he commanded them to put him away from among them, and to deliver him up to Satan. Ans. Paul commanded, that they should reprehend him, but not that only; because he commanded also that they should reject him, if he repented not. But if he repented, it should be sufficient to reprehend and rebuke him. Wherefore it doth not follow, They only reprehended him: Therefore Paul commanded them only to reprehend him. This is a true answer unto the former reply: but there is another also clear and manifest. For the Greek word (which the Apostle here useth) signifieth not only reprehension and rebuking,3 but also that excommunication, which is by words only. §1And in this sense not only it may, but also must be taken: because he saith; So that now contrariwise ye ought rather to forgive him. Therefore he was now excommunicated, and not as yet received, but to be received. §2Neither was he only reprehended and rebuked, but also cast out and rejected.4 And when also he saith, Of many, hereby is confirmed, that by the name of the Church, whereof Christ speaketh, is not understood the common multitude, but the chief Governors of the Church. Again, For this cause did I write (saith the Apostle) that I might know the proof of you, whether you would be obedient in all things.
Here, to bewaile, signifieth not to be carefull of removing a scandall from the Church: Therefore neither in the former place. Answ. We answer out of the text: In that place he saith, If I come againe, I will not spare: 1Where he noteth the cause of this his griefe, in that he is constrained to punish severely the obstinate; that is, in the end to excommunicate them out of the Church. Object. 4. The Apostle expoundeth himselfe, that he did not enjoyne the Corinthians to ⟨p. 496⟩excommunicate the incestuous person, when he saith: 2It is sufficient unto the same man, that he was rebuked of many: Therefore those words; Account him for a Heathen and a Publican: and, Put him away from among you▪ signifie onely a rebuking. Answ. This reason deceiveth by a fallacy of consequent; because a generall rule is not builded upon an example. For because here was need of rebuking only, seeing the party repented; it doth not therefore follow, that alwaies the same only is required. Repl. What they did, that Paul commanded: But they did only reprehend and rebuke: Therefore Paul commanded them onely to reprehend him, when he commanded them to put him away from among them, and to deliver him up to Sathan. Ans. Paul commanded, that they should reprehend him, but not that only; because he commanded also that they should reject him, if he repented not. But if he repented, it should be sufficient to reprehend and rebuke him. Wherefore it doth not follow, They only reprehended him: Therefore Paul commanded them only to reprehend him. This is a true answer unto the former reply: but there is another also cleere and manifest. For the Greek word (which the Apostle here useth) signifieth not only reprehension and rebuking,3 but also that excommunication, which is by words only. §1And in this sense not onely it may, but also must be taken: because he saith; So that now contrariwise yee ought rather to forgive him. Therefore he was now excommunicated, and not as yet received, but to be received. §2Neither was he only reprehended and rebuked, but also cast out and rejected.4 And when also he saith, Of many, hereby is confirmed, that by the name of the Church, whereof Christ speaketh, is not understood the common multitude, but the chiefe Governours of the Church. Againe, For this cause did I write (saith the Apostle) that I might know the proofe of you, whether you would be obedient in all things.
He praiseth them therefore, because they obeyed. Wherefore, before repentance, he forbiddeth, That they company not together with the excommunicated person. §4And further, he also saith: I pray you, that you would confirm your love towards him. The Greek word, [Greek or Hebrew], (which we interpret to confirm) signifieth, by public sentence to speak a thing. So it is taken, Galat. 5.15. A mans covenant, when it is confirmed; that is, ratified by public authority. The Apostles meaning therefore here is, that they should declare their love towards that man by public testimony. Therefore, to forgive, is to receive the excommunicated person into favour, and that doth he often repeat. Now there was also some space between the writing of the former and the later Epistle to the Corinthians: Therefore he stood in the mean time excommunicated. In the former Epistle Paul saith, That he heareth, that some wicked persons were among the flock. Them he willeth to be excommunicated. And it is likely, that the Corinthians obeyed this his commandment in excommunicating them, and so wrote to Paul, that they had obeyed him therein, because in his second Epistle, Chap. 2. he commendeth them, and willeth them to receive again the incestuous person, upon repentance. Object. 5. Excommunication needeth no excuse; but Paul excuseth himself, for that he had commanded him to be delivered up to Satan: Therefore he commanded not that he should be excommunicated, but enjoined some more grievous penance. Answ. The Major is false: because excommunication from the Church and Kingdom of Christ, whereas it is a most grievous punishment, it requireth a far greater excuse, than any bodily punishment. Object. 6. The Ministers cannot shut men out of the Kingdom of God: Therefore Paul commandeth them no such matter. Ans. To the Antecedent we answer, that they indeed cannot by their own authority; but they can in Christs name, according to the Apostles direction: When ye are gathered together, and my spirit, in the name of our Lord Jesus Christ. Again, they cannot cast men out of Gods Kingdom: but they both can and ought to denounce rejection unto such as God professeth in his word that he doth reject. For, to excommunicate, is nothing else, but by denouncing to obstinate offenders their rejection from God, to subscribe unto Gods divine censure.
He praiseth them therefore, because they obeyed. Wherefore, before repentance, he forbiddeth, That they company not together with the excommunicated person.
Now this the Church not only can, but ought also to do. Therefore Paul reprehended the Corinthians, because they excommunicated not the incestuous adulterer, but expected until they were admonished hereof. Therefore he reprehendeth them, ⟨p. 497⟩because they had swerved from the common rule, that is, performed not the known and ordinary office of the Church, that, according to the commandment, they should account of him as of an heathen or publican. Obj. 7. Paul commandeth, that he should be delivered to Satan for the destruction of the flesh: But the word [Greek or Hebrew], importing destruction, signifieth every-where in Scripture violent death: Therefore here in this place also is insinuated a miraculous slaying of the body by Satan, that the soul might be saved. Ans. It appeareth out of the circumstances, that destruction here signifieth the mortifying of the old man: for the opposition of the flesh and the spirit, and the very phrase is most usual with Paul in this sense. The whole scope also of the matter ratifieth the same; for he will, that he should be delivered unto Satan, that the flesh may be mortified, and the spirit saved: that is, that he may be converted in this life, and saved in the life to come. Therefore his meaning is not, that he should be miraculously destroyed, and deprived of life. Rep. But no man can be delivered unto Satan for his conversion, or the mortification of the old man in him. Ans. It is true, that this delivery and giving over to Satan, of it self, worketh no such effect, but by accident; that is, it is of Gods mercy that the elect are reformed by chastisements. And in the same sense wherewith they press this reply, may we overthrow their own interpretation: because Satan also slayeth no man, that his soul might be saved. Obj. 8. If he would have had him excommunicated, he would have expressed his intent more plainly. Ans. We are not to respect only the plainness of any speech, but the purpose, force, and vigour thereof. Here greater perspicuity needs not, because the Corinthians understood what he meant, else had he unjust reproved them. Object. 9. Whom Paul had willed to be noted by a letter, 1him he willeth the Thessalonians to account of as of a brother; and therefore will not have him to be excommunicated. This consequence or sequel is proved thus; Contraries cannot stand together:
Now this the Church not onely can, but ought also to doe. Therefore Paul reprehended the Corinthians, because they excommunicated not the incestuous adulterer, but expected untill they were admonished hereof. Therefore he reprehendeth them,
But to excommunicate one and account him for a brother, are contraries: Therefore if he be to be accounted for a brother, he is not to be excommunicated. That these are contraries is also thus proved: To excommunicate is, Not to account one for a brother: But, Not to account one for a brother, and, To account one for a brother, are contraries: Therefore also to excommunicate one, and account him for a brother, are contraries, and so cannot stand together; except, Not to account, and, To account for a brother should be all one. Ans. There is an ambiguity and diverse understanding of these words, To account for a brother: seeing there are degrees of brother-hood. Wherefore the contrariety is not here of force; for all men are brethren, both Christians and Turks: But Christians nevertheless, though they account Turks for their brethren and neighbours, and desire their salvation, yet do they not account them for Christian brethren. If then they are to account Turks for their brethren, then much more must they account them, and seek their salvation, who were before-time brethren, that is, Christians. 2. It is a fallacy of taking that simply and wholly to be true, which is true but in part: Account him for a brother; that is, in love, desire, and hope of saving him, but not in reckoning him amongst the sons of God, and members of the Church, until he repent. 3. He saith not,* Account him for a brother; but,* Admonish him as a brother: that is, as him who sometimes was a brother; and who, if he repent, must again be reputed a brother. For they are not altogether deprived of all hope of salvation, who are excommunicated, but that they may return again by repentance, and be included under the same hope. Now Paul useth this phrase, because he would that love and hope of amendment should be the rule of reproof. For a brother admonisheth a brother friendly, and to a good end. Object. 10. What Paul did, that are not we to follow:
But our Ministers and Pastors of Churches cannot do this: Therefore it must needs be, that Paul ⟨p. 498⟩did it of special authority. Ans. This whole reason I grant. We must not follow his example, if he did it alone. But hereof it followeth not, Therefore we may not excommunicate: for so, more is in the conclusion then in the premisses. And again, the Minor may be denied; because in the text alleged, it is reported only that Paul did it, not in what sort and what manner he did it, whether alone, or with others.
But our Ministers and Pastours of Churches cannot do this: Therefore it must needs be, that Paul ⟨p. 498⟩did it of speciall authority. Ans. This whole reason I grant. We must not follow his example, if he did it alone. But hereof it followeth not, Therefore we may not excommunicate: for so, more is in the conclusion then in the premisses. And again, the Minor may be denied; because in the text alledged, it is reported only that Paul did it, not in what sort and what manner he did it, whether alone, or with others.
After the Treatise of mans Misery, and of his Delivery thence by Christ, the doctrine of Thankfulness hath his necessary place: 1. Because it concerneth Gods glory; seeing the principal end of our Redemption is our thankfulness; that is, our acknowledging and magnifying of Christs benefits. 2. For our comfort, which consisteth in our delivery: and deliverance pertaineth not but to those who desire to approve themselves thankful. 3. That hence we may yield unto God his due and lawful worship: for God condemneth all mans will-worship. We must therefore declare out of Gods word the nature of true thankfulness, which is the due worship of God. 4. That we may know that all our good works are thankfulness, and not merits. Now,1 in general, Thankfulness is a virtue acknowledging and professing the person of whom we have been interested, and the greatness of the benefits we have received, with a desire of returning and performing again to our benefactors all honest and possible duties. It comprehendeth in it truth and justice: Truth, because it acknowledgeth and testifieth the benefits that are received: Justice, because it endeavoureth to render condigne thanks for good deserts.2 So then, Christian gratitude, which is here handled, is an acknowledgement and profession of our free redemption from sin and death by Christ, and an earnest desire to decline and avoid sin, and all displeasure of God, and to order our life after his will; to crave expect, and receive all good things by true faith from him alone, 3and to render all possible thanks for benefits received at his hands. Two parts there are also of this gratefulness; Truth and Justice: Truth acknowledgeth and testifieth the benefit of free redemption and yieldeth thanks unto God for it. Justice offereth up unto God such recompense as he requireth, which is nought else but a true worship of him, obedience and good works. Unto truth belongeth the doctrine of prayer; and the doctrine of good works is referred to justice. Now the fountain of all these is, Mans conversion unto God: for the works of the regenerate only are good and acceptable to God; and Gods law is the rule of good works. Wherefore in this third part of Catechism, Mans conversion to God, and The law of God is largely handled. So that these four Common places principally appertain to this part, Of Mans Thankfulness;
The Common place of Mans conversion, of Good works, of Gods law, and of Prayer. The order and coherence of these Common places may be gathered also on this wise:
Out of the diverse and manifold doctrine of the two former parts we have learned,1 that we are not through any merit of ours, but of Gods mere grace, by and for Christ, redeemed from sin and death, and even from all evil both of crime and pain: whereof it followeth, that we should be thankful for this exceeding benefit bestowed by Christ upon us. But we cannot show and approve our selves thankful to God, except we be truly converted: for whatsoever is done by them which are not converted, is done without faith, and is therefore sin and abomination before God. First therefore, those things which are spoken of Conversion, are in few ⟨p. 499⟩words to be expounded. Then ensueth the common place of good works: for by them we declare our thankfulness towards God; and true conversion cannot stand without good works. Afterwards is adjoined the doctrine which entreateth of the law, whereby we learn to know good works: For those are truly said to be good works, by which we worship God aright, and show our selves to be thankful; which are done by faith, according to the rule and prescript only of Gods law. Because God will chiefly be worshipped of us, and magnified by invocation; and for this cause we show our thankfulness most of all by prayer and thanksgiving: at length the common place of prayer shall be lastly annexed. These things we purpose to declare briefly, and in order here following.
Out of the diverse and manifold doctrine of the two former parts we have learned,1 that we are not through any merit of ours, but of Gods meer grace, by and for Christ, redeemed from sin and death, and even from all evill both of crime and pain: whereof it followeth, that we should be thankfull for this exceeding benefit bestowed by Christ upon us. But we cannot shew and approve our selves thankfull to God, except we be truly converted: for whatsoever is done by them which are not converted, is done without faith, and is therefore sin and abomination before God. First therefore, those things which are spoken of Conversion, are in few ⟨p. 499⟩words to be expounded. Then ensueth the common place of good works: for by them we declare our thankfulnesse towards God; and true conversion cannot stand without good works. Afterwards is adjoyned the doctrine which intreateth of the law, whereby we learn to know good works: For those are truly said to be good works, by which we worship God aright, and shew our selves to be thankfull; which are done by faith, according to the rule and prescript only of Gods law. Because God will chiefly be worshipped of us, and magnified by invocation; and for this cause we shew our thankfulnesse most of all by prayer and thanksgiving: at length the common place of prayer shall be lastly annexed. These things we purpose to declare briefly, and in order here following.
Answ. Because, after that Christ hath redeemed us with his blood, he reneweth us also by his Spirit to the image of himself: that we, receiving so great benefits, should show our selves all our life time thankful to Goda, and honour himb. Secondly, that every of us may be assured of his faith by his fruitc. And lastly, by our honest and good conversation, may win others unto Christd.
Answ. Because, after that Christ hath redeemed us with his bloud, he reneweth us also by his Spirit to the image of himselfe: that we, receiving so great benefits, should shew our selves all our life time thankfull to Goda, and honour himb. Secondly, that every of us may be assured of his faith by his fruitc. And lastly, by our honest and good conversation, may win others unto Christd.
This Question concerning the impulsive causes of good works, is moved in the first place, and before we come to handle the Question of mans conversion; not that good works go before conversion, but for the orderly connection of this latter part of Catechism with the former. For out of the doctrine of free satisfaction, humane reason thus argueth: He is not bound to satisfy, for whom another hath already satisfied: Christ hath satisfied for us: Therefore there is no need that we should do good works. Ans. The Conclusion containeth more then the premisses enforce; that which followeth out of the two former propositions is this: Therefore we our selves are not bound to satisfy; and thus much we grant: 1. In respect of Gods justice, which exacteth not a double payment. 2. In respect of our salvation, for which, if we were bound to satisfy, it should be no salvation at all. Farther also we are obliged unto obedience and good works, in regard of those causes which are in this Question enlarged. §11. Because good works are the fruits of our regeneration by the holy Ghost, which is perpetually united with free justification: For whom he called, them also he justified, and glorified. 1Such were some of you; but ye are washed, but ye are sanctified. 2Therefore they who perform no good works, declare themselves to be neither regenerated by the Spirit of God, nor redeemed by Christs blood. §22. To testified our thankfulness towards God for the benefit of our redemption:3 Give your members weapons of righteousness unto God. Give up your bodies a living sacrifice, holy, acceptable unto God, which is your reasonable serving of God. §33. That God may be honoured by us: Let your light so shine before men, that they may see your good works, and glorify your Father which is in heaven.4 That by your good works which they shall see, 5they may glorify God in the day of visitation. §4
When thou ⟨p. 500⟩art converted, 1strengthen thy brethren. Let the wives be subject to their husbands, that even they which obey not the word, may without the word be won by the conversation of the wives. Let us follow those things which concern peace, 2and wherewith one may edify another.These causes are with diligence to be urged and unfolded unto the people in our sermons of exhortation: and hereunto tendeth the whole sixth Chapter, and part of the eighth Chapter of the Epistle to the Romans, as far as the sixteenth Verse.
When thou ⟨p. 500⟩art converted, 1strengthen thy brethren. Let the wives be subject to their husbands, that even they which obey not the word, may without the word be won by the conversation of the wives. Let us follow those things which concern peace, 2and wherewith one may edifie another.These causes are with diligence to be urged and unfolded unto the people in our sermons of exhortation: and hereunto tendeth the whole sixth Chapter, and part of the eighth Chapter of the Epistle to the Romans, as far as the sixteenth Verse.
1For farther declaration of the first cause, we may observe, that the benefit of justification is not given without the benefit of regeneration: 1. Because Christ hath merited both; to wit, remission of sins, and the dwelling of God in us by his holy Spirit. Now the holy Ghost is never idle, but always working, and so maketh those men in whom he dwelleth conformable unto God. 2. Because by faith the hearts are purified: 2For in them to whom Christs merit is by faith applied, is kindled a love of God, and earnest desire of performing things acceptable unto him. 3. Because God imparteth the benefit of justification to none, but to them which prove thankful: But no man can prove thankful, but he which receiveth the benefit of regeneration: Therefore neither of these can be separated from the other.
1For farther declaration of the first cause, we may observe, that the benefit of justification is not given without the benefit of regeneration: 1. Because Christ hath merited both; to wit, remission of sins, and the dwelling of God in us by his holy Spirit. Now the holy Ghost is never idle, but alwaies working, and so maketh those men in whom he dwelleth conformable unto God. 2. Because by faith the hearts are purified: 2For in them to whom Christs merit is by faith applied, is kindled a love of God, and earnest desire of performing things acceptable unto him. 3. Because God imparteth the benefit of justification to none, but to them which prove thankfull: But no man can prove thankfull, but he which receiveth the benefit of regeneration: Therefore neither of these can be separated from the other.
We are farther to note the difference of the first and second cause. The first showeth us What Christ worketh in us by the virtue and power of his death. The second teacheth us What things we are bound unto in regard of the benefits we have received.
We are farther to note the difference of the first and second cause. The first sheweth us What Christ worketh in us by the vertue and power of his death. The second teacheth us What things we are bound unto in regard of the benefits we have received.
But to excommunicate one and account him for a brother, are contraries: Therefore if he be to be accounted for a brother, he is not to be excommunicated. That these are contraries is also thus proved: To excommunicate is, Not to account one for a brother: But, Not to account one for a brother, and, To account one for a brother, are contraries: Therefore also to excommunicate one, and account him for a brother, are contraries, and so cannot stand together; except, Not to account, and, To account for a brother should be all one. Ans. There is an ambiguity and diverse understanding of these words, To account for a brother: seeing there are degrees of brother-hood. Wherefore the contrariety is not here of force; for all men are brethren, both Christians and Turks: But Christians neverthelesse, though they account Turks for their brethren and neighbours, and desire their salvation, yet do they not account them for Christian brethren. If then they are to account Turks for their brethren, then much more must they account them, and seek their salvation, who were before-time brethren, that is, Christians. 2. It is a fallacy of taking that simply and wholly to be true, which is true but in part: Account him for a brother; that is, in love, desire, and hope of saving him, but not in reckoning him amongst the sons of God, and members of the Church, until he repent. 3. He saith not,* Account him for a brother; but,* Admonish him as a brother: that is, as him who sometimes was a brother; and who, if he repent, must again be reputed a brother. For they are not altogether deprived of all hope of salvation, who are excommunicated, but that they may return again by repentance, and be included under the same hope. Now Paul useth this phrase, because he would that love and hope of amendment should be the rule of reproofe. For a brother admonisheth a brother friendly, and to a good end. Object. 10. What Paul did, that are not we to follow: 3Paul did excommunicate Hymenaeus and Alexander without the Churches consent: Therefore wee must excommunicate no man. Ans. The Major proposition is false, if it be generally understood. Repl. The Major is thus proved: What Paul did by his Apostolick authority, that are not we to follow: But he did this by his Apostolick authority. Now the Minor is proved by Pauls words: I have delivered, saith he, Hymenaeus and Alexander unto Sathan:
THis Question concerning the impulsive causes of good works, is moved in the first place, and before we come to handle the Question of mans conversion; not that good works goe before conversion, but for the orderly connexion of this latter part of Catechism with the former. For out of the doctrine of free satisfaction, humane reason thus argueth: He is not bound to satisfie, for whom another hath already satisfied: Christ hath satisfied for us: Therefore there is no need that we should do good works. Ans. The Conclusion containeth more then the premisses enforce; that which followeth out of the two former propositions is this: Therefore we our selves are not bound to satisfie; and thus much we grant: 1. In respect of Gods justice, which exacteth not a double payment. 2. In respect of our salvation, for which, if wee were bound to satisfie, it should be no salvation at all. Farther also we are obliged unto obedience and good works, in regard of those causes which are in this Question inlarged. §11. Because good works are the fruits of our regeneration by the holy Ghost, which is perpetually united with free justification: For whom hee called, them also he justified, and glorified. 1Such were some of you; but ye are washed, but ye are sanctified. 2Therefore they who perform no good works, declare themselves to be neither regenerated by the Spirit of God, nor redeemed by Christs bloud. §22. To testified our thankfulnesse towards God for the benefit of our redemption:3 Give your members weapons of righteousnesse unto God. Give up your bodies a living sacrifice, holy, acceptable unto God, which is your reasonable serving of God. §33. That God may be honoured by us: Let your light so shine before men, that they may see your good works, and glorifie your Father which is in heaven.4 That by your good works which they shall see, 5they may glorifie God in the day of visitation. §44. Because good works are fruits of faith, by which we judge of our owne faith, and of the faith of others: Give diligence to make your calling and election sure: 6after which words of Peter, certain copies insert these words, by good works. 7Every good tree bringeth forth good fruit. A good tree cannot bring forth evill frruit. 8Faith worketh by love. The fruit of the Spirit is love, joy, peace, long-suffering, gentlenesse, goodnesse, faith, meeknesse, temperance. §55. That we may win others unto Christ:
