for our success in godliness and salvation. That is confirmed by the following passages in Scripture: Grace and peace be multiplied unto you through the knowledge of God, and of Jesus our Lord, according as his divine power hath given unto us all things that pertain unto life and godliness, through the knowledge of him that hath called us to glory and virtue (1 Peter i. 2, 3), and so forth. This sanctifying grace is, for the greater clearness of its teaching, subdivided into two particular kinds. It is called external in so far as it acts upon man externally, through external means, such as, the Word of God, the preaching of the Gospel, miracles, and so forth; and internal, in so far as it acts directly in man himself, destroying the sins in him, enlightening his reason, exciting and directing his will toward the good. It is called temporary, when it produces special impressions upon a man’s soul and coöperates in his special good deeds; and constant, when it abides constantly in man’s soul and makes him righteous and pleasing before God. It is called premonitory, when it precedes each good deed and incites man to commit good deeds; and accompanying or coactive, when it accompanies each good deed. It is called sufficient, when it imparts to man sufficient force and convenience to act for his salvation, though it may not be accompanied by the action itself on the part of man; and real, when it is accompanied by the action itself and produces in man saving fruits.” (pp. 249 and 250.)
Thus there are in all fourteen different kinds of grace, and all those will be properly disclosed. All the contrary opinions will be refuted, and everything will, according to the usual method, be confirmed by Holy Scripture. In no part of the doctrine, so manifestly as in the doctrine about grace, will the remark be confirmed that the less the doctrine is necessary in order to explain the meaning of life to man and to guide him to union with God, the more has the church been talking about it, the less it is com-
