in mercy, for his great love wherewith he loved us, | Christ's righteousness, yet is not faith exempted even when we were dead in sins,' hath preserved us in Christ, and called us. Ep. ii. 4, 5. Now this 'saving' of us arises from six causes. 1. God hath chosen us unto salvation, and therefore will not frustrate his own purposes. 1 Th. v. 9. 2. God hath given us to Christ; and his gift, as well as his calling, is without repentance. Ro. xi. 29. Jn. vi. 37. 3. Christ hath purchased us with his blood. Ro. v. 8, 9. 4. They are, by God, counted in Christ before they are converted. Ep. i. 3, 4. 5. They are ordained before conversion to eternal life; yea, to be called, to be justified, to be glorified, and therefore all this must come upon them. Ro. viii. 29, 30. 6. For all this, he hath also appointed them their portion and measure of grace, and that before the world began; therefore, that they may partake of all these privileges, they are saved and called, preserved in Christ, and called. Third. To be saved is to be brought to, and helped to lay hold on, Jesus Christ by faith. And this is called saving by grace through faith. For by grace are ye saved through faith; and that not of yourselves, it is the gift of God.' Ep. ii. 8. 6 from having a hand in saving of us. Not that it meriteth aught, but is given by God to those which he saveth, that thereby they may embrace and put on that Christ by whose righteousness they must be saved. Wherefore this faith is that which here distinguisheth them that shall be saved from them that shall be damned. Hence it is said, 'He that believeth not, shall be damned;' and hence again it is that the believers are called the children, the heirs, and the blessed with faithful Abraham;' that the promise by faith in Jesus Christ might be given to them that believe. Ga. ¡¡i. 6-9, 26. Ro. iv. 13, 14. And here let Christians warily distinguish betwixt the meritorious and the instrumental cause of their justification. Christ, with what he hath done and suffered, is the meritorious cause of our justification; therefore he is said to be made to us of God, 'wisdom and righteousness;' and we are said to be 'justified by his blood, and saved from wrath through him,' for it was his life and blood that were the price of our redemption. 1 Co. i. 30. Ro. v. 9, 10. 'Redeemed,' says Peter, 'not with corruptible things, as silver and gold,' alluding to the redemption of money under the law, but with the precious blood of Christ.' Thou art, therefore, as I have said, to make Christ Jesus the object of thy faith for justification; for by his righteousness thy sins must be covered from the sight of the justice of the law. Believe on the Lord Jesus Christ, and thou shalt be saved.' For he shall save his people from their sins.' Ac. xvi. 31. Mat. i. 21. Fourth. To be saved is to be preserved in the faith to the end. 'He that shall endure unto the end, the same shall be saved.' Mat. xxiv. 13. Not that perseverance is an accident in Christianity, or a thing performed by human industry; they that are saved are kept by the power of God, through faith unto salvation.' 1 Pe. i. 3-6. 1. They must be brought unto Christ, yea, drawn unto him; for no man,' saith Christ, can come to me, except the Father which hath sent me draw him.' Jn. vi. 44. Men, even the elect, have too many infirmities to come to Christ without help from heaven; inviting will not do. 'As they called them, so they went from them,' therefore he drew them with cords.' Ho. xi. 2, 4. 2. As they must be brought to, so they must be helped to lay hold on Christ by faith; for as coming to Christ, so faith, is not in our own power; therefore we are said to be raised up with him through the faith of the operation of God.' And again, we are said to believe, according to the working of his mighty power, which he wrought in Christ, when he raised him from the dead.' Col. ii. 12. Ep. i. 19, 20. Now we are said to be saved by faith, because by faith we lay hold of, venture upon, and put on Jesus Christ for life. For life, I say, because God having made him the Saviour, hath given him life to communicate to sinners, and the life that he communicates to them is the merit of his flesh and blood, which whoso eateth and drinketh by faith, hath eternal life, because that flesh and blood hath merit in it sufficient to obtain the favour of God. Yea, it hath done so [since] that day it was offered through the eternal Spirit a sacrifice of a sweet-smelling savour to him; where-out end.' Is. xlv. 17. Perseverance is here made absofore God imputeth the righteousness of Christ to him that believeth in him, by which righteousness he is personally justified, and saved from that just judgment of the law that was due unto him. Jn. v. 26; vi. 53-58. Ep. iv. 32; v. 2. Ro. iv. 23–25. 'Saved by faith.' For although salvation beginneth in God's purpose, and comes to us through But perseverance is absolutely necessary to the complete saving of the soul, because he that falleth short of the state that they that are saved are possessed of, as saved, cannot arrive to that saved state. He that goeth to sea with a purpose to arrive at Spain, cannot arrive there if he be drowned by the way; wherefore perseverance is absolutely necessary to the saving of the soul, and therefore it is included in the complete saving of us-‘Israel shall be saved in the Lord with an everlasting salvation: ye shall not be ashamed nor confounded world with lutely necessary to the complete saving of the soul. But, as I said, this part of salvation dependeth not upon human power, but upon him that hath begun a good work in us. Ph. i. 6. This part, therefore, of our salvation is great, and calleth for no less than the power of God for our help to perform it, as will be easily granted by all those that consider 1. That all the power and policy, malice and | tered the land of Canaan, how came they thither? rage, of the devils and hell itself are against us. Why, the text says, that as an eagle spreadeth Any man that understandeth this will conclude that abroad her wings, so the Lord alone did lead them.' to be saved is no small thing. The devil is called And again, he bore them, and carried them all a god, a prince, a lion, a roaring lion; it is said the days of old.' De. xxxii. 11, 12. Is. Ixii. 9. David also that he hath death and the power of it, &c. But tells us that mercy and goodness should follow what can a poor creature, whose habitation is in him all the days of his life, and so he should dwell flesh, do against a god, a prince, a roaring lion, in the house of the Lord for ever. Ps. xxiii. 6. and the power of death itself? Our perseverance, therefore, lieth in the power of God; 'the gates of hell shall not prevail against it.' 2. All the world is against him that shall be saved. But what is one poor creature to all the world, especially if you consider that with the world is terror, fear, power, majesty, laws, jails, gibbets, hangings, burnings, drownings, starvings, banishments, and a thousand kinds of deaths? 1 Jn. v. 4, 5. Jn. xvi. 33. 3. Add to this, that all the corruptions that dwell in our flesh are against us, and that not only in their nature and being, but they lust against us, and war against us, to bring us into captivity to the law of sin and death.' Ga. v. 17. 1 Pe. il. 11. Ro. vii. 23. 4. All the delusions in the world are against them that shall be saved, many of which are so cunningly woven, so plausibly handled, so rarely* polished with Scripture and reason, that it is ten thousand wonders that the elect are not swallowed up with them; and swallowed up they would be, were they not elect, and was not God himself engaged, either by power to keep them from falling, or by grace to pardon if they fall, and to lift them up again. Mat. xxiv. 24. Ep. iv. 14. Ro. iii. 12. 5. Every fall of the saved is against the salvation of his soul; but a Christian once fallen riseth not but as helped by Omnipotent power-O Israel, thou hast fallen by thine iniquity,' but in me is thy help,' says God. Ho. xiii. 9; xiv. 1. Ps. xxxvii. 23. Christians, were you awake, here would be matter of wonder to you, to see a man assaulted with all the power of hell, and yet to come off a conqueror! Is it not a wonder to see a poor creature, who in himself is weaker than the moth, to stand against and overcome all devils, all the world, all his lusts and corruptions? Job iv. 19. Or if he fall, is it not a wonder to see him, when devils and guilt are upon him, to rise again, stand upon his feet again, walk with God again, and persevere after all this in the faith and holiness of the gospel? He that knows himself, wonders; he that knows temptation, wonders; he that knows what falls and guilt mean, wonders; indeed, perseverance is a wonderful thing, and is managed by the power of God; for he only is able to keep you from falling, and to present you faultless before the presence of his glory with exceeding joy.' Jude 24. Those of the children of Israel that went from Egypt, and en 'Rarely,' finely, nicely. Fifth. To be saved calls for more than all this; he that is saved, must, when this world can hold him no longer, have a safe-conduct to heaven, for that is the place where they that are saved must to the full enjoy their salvation. This heaven is called the end of our faith,' because it is that which faith looks at; as Peter says, 'Receiving the end of your faith, even the salvation of your souls.' And again, But we are not of them who draw back unto perdition; but of them that believe to the saving of the soul.' 1 Pe. i. 9. He. x. 39. For, as I said, heaven is the place for the saved to enjoy their salvation in, with that perfect gladness that is not attainable here. Here we are saved by faith and hope of glory; but there, we that are saved shall enjoy the end of our faith and hope, even the salvation of our souls. There is 'Mount Zion, the heavenly Jerusalem, the general assembly and church of the firstborn;' there is the 'innumerable company of angels, and the spirits of just men made perfect;' there is 'God the judge of all, and Jesus the Mediator of the new covenant;' there shall our soul have as much of heaven as it is capable of enjoying, and that without intermission; wherefore, when we come there we shall be saved indeed! But now for a poor creature to be brought hither, this is the life of the point. But how shall I come hither? there are heights and depths to hinder. Ro. viii. 38, 39. Suppose the poor Christian is now upon a sickbed, beset with a thousand fears, and ten thousand at the end of that; sick-bed fears! and they are sometimes dreadful ones; fears that are begotten by the review of the sin, perhaps, of forty years' profession; fears that are begotten by dreadful and fearful suggestions of the devil, the sight of death, and the grave, and it may be of hell itself; fears that are begotten by the withdrawing and silence of God and Christ, and by, it may be, the appearance of the devil himself; some of these made David cry, O spare me' a little, 'that I may recover strength before I go hence, and be no more.' Ps. xxxix. 13. "The sorrows of death,' said he, 'compassed me, and the pains of hell gat hold upon me; I found trouble and sorrow.' Ps. cxvi. 3. These things, in another place, he calls the bands that the godly have in their death, and the plagues that others are not aware of. They are not in trouble as other men; neither are they plagued like other men.' Ps. lxxiii. 9. But now, out of all these, the Lord will save his people; not one sin, nor fear, nor devil shall hinder; nor the grave nor hell disappoint thee. But how must this be? Why, thou must have a safe-conduct to heaven?* What conduct? A conduct of angels: 'Are they not all ministering spirits, sent forth to minister for them who shall be heirs of salvation?' He. i. 14. These angels, therefore, are not to fail them that are the saved; but must, as commissionated of God, come down from heaven to do this office for them; they must come, I say, and take the care and charge of our soul, to conduct it safely into Abraham's bosom. It is not our meanness in the world, nor our weakness of faith, that shall hinder this; nor shall the loathsomeness of our diseases make these delicate spirits shy of taking this charge upon them. Lazarus the beggar found this a truth; a beggar so despised of the rich glutton that he was not suffered to come within his gate; a beggar full of sores and noisome putrefaction; yet, behold, when he dies, the angels come from heaven to fetch him thither: 'And it came to pass that the beggar died, and was carried by the angels into Abraham's bosom.' Lu. xvi. 22.† True, sick-bed temptations are ofttimes the most violent, because then the devil plays his last game with us, he is never to assault us more; besides, perhaps God suffereth it thus to be, that the entering into heaven may be the sweeter, and ring of this salvation the louder! O it is a blessed thing for God to be our God and our guide even unto death, and then for his angels to conduct us safely to glory; this is saving indeed. And he shall save Israel'out of all his troubles;' out of sick-bed troubles as well as others. Ps. xxv. 22; xxxiv. 6; xlviii. 14. Sixth. To be saved, to be perfectly saved, calls for more than all this; the godly are not perfectly saved when their soul is possessed of heaven. True, their spirit is made perfect, and hath as much of heaven as at present it can hold, but man, consisting of body and soul, cannot be said to be perfectly saved so long as but part of him is in the heavens ; his body is the price of the blood of Christ as well as his spirit; his body is the temple of God, and a member of the body, and of the flesh, and of the bones of Christ; he cannot, then, be completely saved until the time of the resurrection of the dead. 1 Co. vi. 13–19. Ep. v. 30. Wherefore, when Christ shall come the second time, then will he save the body from all those things that at present make it incapable of the heavens. 'For our conversation is in heaven; from whence also we look for the Saviour, the Lord Jesus Christ; who shall change' *A safe-conduct is a military term, either a convoy or guard for protection in an enemy's land, or a passport, by the sovereign of a country, to enable a subject to travel with safety.-Imperial Dict.-ED. + What amazing love! Christ visited this poor beggar, yea, was formed in him the hope of glory; his body, so miserable in the sight of man, was a temple of the Holy Ghost, and the angels carry his soul to heaven, O the riches of grace 1-ED, this 'our vile body, that it may be fashioned like unto his glorious body.' Phi. iii. 20, 21. O what a great deal of good God hath put into this little word 'saved!' We shall not see all the good that God hath put into this word 'saved' until the Lord Jesus comes to raise the dead. It doth not yet appear what we shall be.' 1 Jn. iii. 2. But till it appears what we shall be, we cannot see the bottom of this word 'saved.' True, we have the earnest of what we shall be, we have the Spirit of God, which is the earnest of our inheritance until the redemption of the purchased possession.' Ep. 1. 14. The possession is our body-it is called 'a purchased possession,' because it is the price of blood; now the redemption of this purchased possession is the raising of it out of the grave, which raising is called the redemption of our body. Ro. viii. 23. And when this vile body is made like unto his glorious body, and this body and soul together possessed of the heavens, then shall we be every way saved. There are three things from which this body must be saved-1. There is that sinful filth and vileness that yet dwells in it, under which we groan earnestly all our days. 2 Co. v. 1—3. 2. There is mortality, that subjecteth us to age, sickness, aches, pains, diseases, and death. 3. And there is the grave and death itself, for death is the last enemy that is to be destroyed. So when this corruptible shall have put on incorruption, and this mortal shall have put on immortality, then shall be brought to pass the saying that is written, Death is swallowed up in victory.' 1 Co. xv. 54. So then, when this comes to pass, then we shall be saved; then will salvation, in all the parts of it, meet together in our glory; then we shall be every way savedsaved in God's decree, saved in Christ's undertakings, saved by faith, saved in perseverance, saved in soul, and in body and soul together in the heavens, saved perfectly, everlastingly, gloriously. [Of the state of our body and soul in heaven.] Before I conclude my answer to the first question, I would discourse a little of the state of our body and soul in heaven, when we shall enjoy this blessed state of salvation. First. Of the soul; it will then be filled in all the faculties of it with as much bliss and glory as ever it can hold. Then 1. The understanding shall then be perfect in knowledge-'Now we know but in part;' we know God, Christ, heaven, and glory, but in part; but when that which is perfect is come, then that which is in part shall be done away.' 1 Co. xiii. 10. shall we have perfect and everlasting visions of God, and that blessed one his Son Jesus Christ, a good thought of whom doth sometimes so fill us while in this world, that it causeth joy unspeakable and full of glory.' 2. Then shall our will and affections be ever in a burning flame of love to God and his Son Jesus Christ; our love here hath ups and downs, but there it shall be always perfect with that perfection which is not possible in this world to be enjoyed. 3. Then will our conscience have that peace and joy that neither tongue nor pen of men or angels can express. 4. Then will our memory be so enlarged to retain all things that happened to us in this world, so that with unspeakable aptness we shall call to mind all God's providences, all Satan's malice, all our own weaknesses, all the rage of men, and how God made all work together for his glory and our good, to the everlasting ravishing of our hearts. ་ Second. For our body; it shall be raised in power, in incorruption, a spiritual body and glorious. 1 Co. xv. 44. The glory of which is set forth by several things-1. It is compared to the brightness of the firmament,' and to the shining of the stars for ever and ever.' Da. xii. 3. 1 Co. xv. 41, 42. 2. It is compared to the shining of the sunn-Then shall the righteous shine forth as the sun in the kingdom of their Father. Who hath ears to hear, let him hear.' Mat. xiii. 43. 3. Their state is then to be equally glorious with angels; But they which shall be counted worthy to obtain that world, and the resurrection from the dead, neither marry, nor are given in marriage; neither can they die any more, for they are equal unto the angels.' Lu. xx. 35, 36. 4. It is said that then this our vile body shall be like the glorious body of Jesus Christ. Phi. iii. 20, 21. 1 Jn. iii. 2, 3. 5. And now, when body and soul are thus united, who can imagine what glory they both possess? They will now be both in capacity, without jarring, to serve the Lord with shouting thanksgivings, and with a crown of everlasting joy upon their head.* In this world there cannot be that harmony and oneness of body and soul as there will be in heaven. Here the body sometimes sins against the soul, and the soul again vexes and perplexes the body with dreadful apprehensions of the wrath and judgment of God. While we be in this world, the body oft hangs this way, and the soul the quite contrary; but there, in heaven, they shall have that perfect union as never to jar more; but now the glory of the body shall so suit with the glory of the soul, and both so perfectly suit with the heavenly state, that it passeth words and thoughts. Third. Shall I now speak of the place that this saved body and soul shall dwell in? Why, 1. It is a city. He. xi. 16. Ep. ii. 19, 22. 2. It is called heaven. He. x. 34. 3. It is called God's house. Jn. xiv. 1-3. 4. It is called a kingdom. Lu. xii. 32. 5. It What heart can conceive the glorious worship of heaven? The new song shall be as the voice of many waters, and a great thunder, when the 'ten thousand times ten thousand and thousand of thousands' shall sing, 'Worthy is the Lamb that was slain, to receive power, and riches, and wisdom, and strength, and honour, and blessing.' O that my poor voice may join that celestial choir!-ED. is called glory. paradise. Re. ii. 7. tations. Lu. xvi. 9. 7. It is called everlasting habi Fourth. Shall I speak of their company? Why, 1. They shall stand and live in the presence of the glorious God, the Judge of all. He. xii. 23. 2. They shall be with the Lamb, the Lord Jesus. 3. They shall be with an innumerable company of holy angels. He. xii. 22. 4. They shall be with Abraham, Isaac, and Jacob, and all the prophets, in the kingdom of heaven. Lu. xiii. 28. Fifth. Shall I speak of their heavenly raiment? 1. It is salvation; they shall be clothed with the garment of salvation. Ps. cxxxii. 16; cxlix. 4. Is. lxi. 10. 2. This raiment is called white raiment, signifying their clean and innocent state in heaven. And they,' says Christ, shall walk with me in white, for they are worthy.' Re. iii. 4; xix. 8. Is. lvii. 2. 3. It is called glory-When he shall appear, we shall appear with him in glory.' Col. iii. 4. 4. They shall also have crowns of righteousness, everlasting joy and glory. Is. xxxv. 10. 2 Ti. iv. 8. 1 Pe. v. 4. Sixth. Shall I speak of their continuance in this condition? 1. It is for ever and ever. And they shall see his face, and his name shall be in their foreheads; and they shall reign for ever and ever.' Re. xxii. 4, 5. 2. It is everlasting. And this is the will of him that sent me, that every one which seeth the Son, and believeth on him, may have everlasting life.' Jn. vi. 40, 47. 3. It is life eternal. My sheep hear my voice, and I know them, and they follow me; and I give unto them eternal life.' Jn. x. 27, 28. 4. It is world without end. But Israel shall be saved in the LORD with an everlasting salvation; ye shall not be ashamed nor confounded world without end.' Is. xlv. 17. Ep. iii. 20, 21. O sinner! what sayest thou? How dost thou like being saved? Doth not thy mouth water? Doth not thy heart twitter at being saved? Why, come then: The Spirit and the bride say, Come. And let him that heareth say, Come. And let him that is athirst come. And whosoever will, let him take the water of life freely.' Rc. xxii. 17. QUEST. II.-WHAT IS IT TO BE SAVED BY GRACE? Now I come to the second question-to wit, What is it to be saved by grace? For so are the words of the text, By grace ye are saved.' But, First. I must touch a little upon the word GRACE, and show you how diversely it is taken. Sometimes it is taken for the goodwill and favour of men. Es. ii. 17. Ru. ii. 2. 1 Sa. i. 18. 2 Sa. xvi. 4. Sometimes it is taken for those sweet ornaments that a life according to the Word of God putteth about the neck.† The fear of the Lord-an ornament of grace unto thy head, and chains about thy neck, and life unto thy soul.Solomon. Pr. i. 9; ii. 22. Sometimes it is taken for the charity the cause why great sinners are saved, for God of the saints, as 2 Cor. ix. 6-8. pardoneth according to the riches of his grace.' Ep. i. 7. 4. This is the true cause that some sinners are so amazed and confounded at the apprehension of their own salvation; his grace is unsearchable; and by unsearchable grace God oft puzzles and confounds our reason. Eze. xvi. 62, 63. Ac. ix. 6. 5. This is the cause that sinners are so often recovered from their backslidings, healed of their wounds that they get by their falls, and helped again to rejoice in God's mercy. Why, he will be gracious to whom he will be gracious, and he will have compassion on whom he will have compassion. Ro. ix. 15. But 'grace' in the text is taken for God's goodwill, 'the goodwill of him that dwelt in the bush ;' and is expressed variously. Sometimes it is called 'his good pleasure.' Sometimes, 'the good pleasure of his will,' which is all one with the riches of his grace.' Ep. i. 7. Sometimes it is expressed by goodness, pity, love, mercy, kindness, and the like. Ro. ii. 4. Is. lxiii. 9. Tit. iii. 4,5. Yea, he styles himself, "The Lord, the Lord God, merciful and gracious, longsuffering, and abundant in goodness and truth, keeping mercy for thousands, forgiving iniquity and transgression and sin, and that will by no means clear the guilty.' Ex. xxxiv. 6, 7. [Fourth.] But I must not here conclude this point. We are here discoursing of the grace of God, and that by it we are saved; saved, I say, by the grace of God. Now, God is set forth in the Word unto us under a double consideration-1. He is set forth in his own eternal power and Godhead; and as thus set forth, we are to conceive of him by his attributes of power, justice, goodness, holiness, everlastingness, &c. 2. But then, we have him set forth in the Word of truth as consisting of Father, Son, and Spirit; and although this second consideration containeth in it the nature of the Godhead, yet the first doth not demonstrate the persons in the Godhead. We are saved by the grace of God-that is, by the grace of the Father, who is God; by the Second. As the word 'grace' signifieth all these, so it intimates to us that all these are free acts of God, free love, free mercy, free kindness; hence we have other hints in the Word about the nature of grace, as, 1. It is an act of God's will, which must needs be free; an act of his own will, of the good pleasure of his will; by each of these expressions is intimated that grace is a free act of God's goodness towards the sons of men. 2. Therefore it is expressly said—‘Being justified freely by his grace.' Ro. iii. 24. 3. And when they had nothing to pay, he frankly forgave them both.' Lu. vii. 42. 4. And again, 'Not for your sakes do I this, saith the Lord God, be it known unto you.' Eze. xxxvi. 32. De. ix. 5. 5. And therefore 'grace,' and the deserv-grace of the Son, who is God; and by the grace ings of the creature, are set in flat opposition one to another-And if by grace, then is it no more of works; otherwise grace is no more grace. But if it be of works, then is it no more grace; otherwise work is no more work.' Ro. xi. 6. The word 'grace,' therefore, being understood, doth most properly set forth the true cause of man's happiness with God, not but that those expressions, love, mercy, goodness, pity, kindness, &c., and the like, have their proper place in our happiness also. Had not God loved us, grace had not acted freely in our salvation; had not God been merciful, good, pitiful, kind, he would have turned away from us when he saw us in our blood. Eze. xvi. So then, when he saith, 'By grace ye are saved,' it is all one as if he had said, By the goodwill, free mercy, and loving-kindness of God ye are saved; as the words conjoined with the text do also further manifest: But God,' saith Paul, who is rich in mercy, for his great love wherewith he loved us, even when we were dead in sins, hath quickened us together with Christ (by grace ye are saved).' [Third.] The words thus understood admit us these few conclusions-1. That God, in saving of the sinner, hath no respect to the sinner's goodness; hence it is said he is frankly forgiven, and freely justified. Lu. vii. 42. Ro. iii. 24. 2. That God doth this to whom and when he pleases, because it is an act of his own good pleasure. Ga. i. 15, 16. 3. This is of the Spirit, who is God. Now, since we are said to be saved by grace,' and that the grace of God; and since also we find in the Word that in the Godhead there are Father, Son, and Holy Ghost, we must conclude that it is by the grace of the Father, Son, and Spirit that we are saved; wherefore grace is attributed to the Father, Son, and Holy Ghost distinctly. 1. Grace is attributed to the Father, as these scriptures testify; Ro. vii. 25. 1 Co. i. 3. 2 Co. i. 2. Ga. i. 3. Ep. i. 2. Phi. i. 2. Col. i. 2. 1 Th. i. 1. 2 Th. i. 2. 1 Ti. i. 2. 2 Ti. i. 2. Tit. i. 4. Phile. 3. 2. Grace is also attributed to the Son, and I first manifest it by all those texts above-mentioned, as also by these that follow: 2 Co. viii. 9; xiii. 14. Ga. vi. 18. Phi. iv. 23. 1 Th. v. 28. 2 Th. iii. 18. Phile. 25. Re. xxii. 21. 3. It is also attributed to the Holy Ghost. Now, he is here called the Spirit of grace, because he is the author of grace as the Father, and the Son. Zec. xii. 10. He. x. 29. So then, it remaineth that I show you, FIRST, How we are saved by the grace of the Father. SECOND, How we are saved by the grace of the Son. And, THIRD, How we are saved by the grace of the Spirit. Of the Father's grace. FIRST. How we are saved by the grace of the Father. Now this will I open unto you thus1. The Father by his grace hath bound up them |