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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
love_n	affection_n	heart_n	word_n	2,963	5	3.8797	3	false

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A11015	A treatise of Gods effectual calling: written first in the Latine tongue, by the reuerend and faithfull seruant of Christ, Maister Robert Rollock, preacher of Gods word in Edenburgh. And now faithfully translated for the benefite of the vnlearned, into the English tongue, by Henry Holland, preacher in London; Tractatus de vocatione efficaci, quae inter locos theologiæ communissimos recensetur, deque locis specialioribus, qui sub vocatione comprehenduntur. English	Rollock, Robert, 1555?-1599.; Holland, Henry, 1555 or 6-1603.; Bèze, Théodore de, 1519-1605.	1603 (1603)	STC 21286; ESTC S116145	189,138	276

not onely so but an affection caryed vp aboue nature For when we are regenerated by the spirit of Christ we doe not only recouer that holines of nature lost in Adam but also in regeneration there is not a faculty of the minde or an affection of the heart but some supernaturall power or quality is put into it for the exercising of supernaturall functions For our regeneration is not so much effected according to that image which was entire and holy in Adam before his fall as according to the image of Christ 1. Cor 15. 49. We shal beare the Image of the heauenly man Whereupon the motions of VVhat affectiōs a man regenerate hath in him our heart are termed vnutterable and such as cannot be declared Rom. 8. they are called grones which cannot bee expressed 1. Pet. 1. Ioy is called vnspeakable and glorious and the faculties of the mind the affections of the heart regenerated are caried to those things which are incomprehensible and which I think could not be comprehended by Adams holy nature such as these are The vnsearchable riches of Christ Eph. 3. 8. the loue of Christ which passeth all knowledge in the same Chap. vers 19. As those things which the eie hath not seene nor eare heard nor euer entred into mans heart 1. Cor. 2. 9. But we haue spoken of these things already in the doctrine of faith This last of all is to be obserued concerning hope that there be many degrees of it For there is a certaine more Degrees of hope 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 earnest or vehement hope which is called by the Apostle Rom. 8. 19. the feruent desire of the creature Phil. 1. 20. Paul doth professe this kind of hope and earnest looking for And thus much of hope according to the iudgment of our Churches Now bee aduertised in few words what our aduersaries Popish opinion of hope thinke of it They make the obiect of hope to be those things which belong to him that hopeth for this difference they make betweene hope and faith that faith is of generall mercy and not of proper but that hope is of proper mercy But this difference is false For as wel faith as hope is of proper grace and mercy They say with vs that the subiect of hope is the heart For they teach that hope is a vertue put into the heart They make the nature of it to consist not in knowing nor in iudging but in expecting Bellarmine makes a difference betweene hoping and expecting We hope saith he for those things which we doe not know certainly that we shall obtaine Whereupon the blessed soules in heauen are said to expect the resurrection of their bodies because they know certainly that it shall come to passe But Paul Rom. 8. seemeth to take the words of hoping and expecting for one and the same thing If we hope for that which we see not then do we with patience expect it You 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 see that with Paul to hope and to expect are one and the same They make the property of hope to be certainty For they say that hope is certaine but they teach that this certainty belongs to the vnderstanding For it is the vnderstanding that dooth know certainly that saluation will come to passe and because of the certainty of the vnderstanding hope is said to be certaine and the heart hopeth certainly that saluation will come Therefore this certainty is not properly in hope but hope presupposeth it They say that this certainty is not simple and absolute For they say that no man is simply and absolutely certaine of his saluation or dooth certainly know that hee shall obtaine saluation Nay contrarywise they teach that there is simply and absolutely an vncertainty of hope and hee that hopeth say they is simply and absolutely vncertain of his saluation But he that hopes say they is certaine of his saluation not simply and absolutely but after a certaine manner and in some respect First in regard of the foundation of hope that is the promise of God which cannot deceiue and for which if there were not other causes of certainty one might be saide to be simply and absolutely certaine of his saluation But seeing there be other causes of certainty beside the promise of God a man cannot be saide to be simply and absolutely certaine of his owne saluation for the promise of God only and the infallible truth thereof Secondly a man is said to bee certaine of his saluation in respect of charity which they say is the forme of faith For he that hath charity is in this part and in this respect certaine of his saluation For charity is a sure cause of saluation and if it could bee that a man might neuer fall from charity euen for that cause alone he might be simply absolutely certaine of his saluation But seeing any man may fal from charity and leese it therefore there is no absolute certainty of hope in respect of charity neither This is then their opinion that hope is likewise vncertaine but yet that it is certaine in some respects First in respect of the promise then in respect of charitie and therefore that the certaintie of hope is alwayes mixt with vncertaintie For what time it is certaine because of of the promise of God at the same time it is vncertaine for other causes which are in our selues as in regard of our repentance in respect of our works and merits which are also required to make hope certaine Againe what time it is certaine because of charity at the same time it is vncertain because of the changeablenesse of charity This is their opinion But we hold thus that hope is called certaine because of faith going afore it for the full assurance Certainty of hope of that faith For certaintie doth properly belong to faith and it is faith whereby euery one of vs doth certainly know that saluation belongeth vnto vs Hence commeth the surenesse of hope and the certainty thereof Secondly we say that this certainty of hope which is for Faiths sake is simple and absolute and wee deny that hope is in one respect certaine and in another respect vncertaine which thing they affirme but we affirme that it is certaine in all respects at least that it so ought to be in respect of Gods promise in respect of charity and of our whole regeneration in respect of our perseuerance and so of the rest For all these things are certaine and sound vpon which hope dependeth and for which it is said to be certain these things do depend vpon Gods vnchangeablenesse whether they be out of vs as the promise of God or within vs as charity and all regeneration for grace once giuen in Christ Iesus can neuer be totally and finally lost Our aduersaries doe place some cause of certainty in our selues and in our strength and in our workes and merits And therefore it is no maruell though

the mind enlightned in knowing God in Christ of the will sanctified in imbracing and apprehending God in Christ And here the principall agent is that verie Spirit of Christ who after the first grace and creation abideth and dwelleth in vs not idle but euer working some good in vs and by vs. The second agent working with Gods holy Spirit is the very soule of man or rather the new man or the new creature in the soule and all the faculties thereof By this the holy Ghost that so I may speake knoweth God or otherwise to speake the same to know God the holy Ghost vseth the new creature in man and by this the holy Ghost doth embrace and apprehend God in Christ Thus speakes the Apostle Rom. 8. The holy Ghost saith hee maketh intercession for vs with sighes which cannot be expressed Obserue here how he ascribeth this action of sending forth sighes vnto the Spirit as to the principall agent In this second grace which is the action or worke of faith we stand not as meere passiuely but being moued by the holy Ghost we worke our selues as being stirred vp to beleeue we beleeue and in a word we worke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with Gods Spirit working in vs. The Aduersaries say this second grace in faith is an action of free-will when as we by our own free-will dispose and prepare our selues to a iustifying grace in beleeuing in hoping in repenting In this action they say not the holy Ghost is the principall agent or any motion to vse their owne word of the Spirit but free-will it selfe which as they say goes before whē as that motion of God working together with their free-will must follow after They speake not a word here of Gods Spirit either in the first or second grace who works effectually in both as is aforesaid but in steede of the holy Ghost they talk of I know not what motion standing without and knocking at the doore They say this motion stirres vp free-will they say it worketh with free-will when it worketh and prepareth vs vnto the grace of iustice or iustification This their doctrine is strange it sauoureth not the holie Scripture of God nor the phrase of Scripture Thus farre of Gods grace in faith or of the second part of our calling and of the two speciall branches of it Next in it we are to consider of the points or conditions before noted which are the verie same with those in our calling afore-going To this second part of our effectuall calling referre the doctrine of faith which in verie truth is the same with it Hope loue and repentance follow faith and Free-will is a common place in diuinitie subalterne or to bee referred vnto that of Repentance CHAP. II. Of the word of God or of the couenant in generall and of the couenant of workes in speciall THE common place in religion which is concerning The common places of religion how they follow in order Gods word or couenant is to be referred vnto this of our effectuall calling as to a most generall heade next follow these points of sinne and of the miserie of mankind thirdly that of faith then follow hope loue and repentance Now therefore we are to speake of the word or of the couenant of God hauing first set down this ground that all the worde of God appertaines to some couenant for God speaks nothing to man without the couenant for which cause al the scripture both old and new wherein al Gods word is contained beares the name of Gods couenant or testament The couenant of God generally is a promise vnder Couenant defined some one certaine condition And it is twofold the first is the couenant of works the second is the couenant of grace Paul Galath 4. vers 24. expresselie sets downe two couenants which in the olde Testament were shadowed by two women as by types to wit Hagar the handmaide and Sarah the freewoman for saith he these be those two couenants Let vs then speake something of these two couenants and first of the couenant of works The couenant of workes which may also be called a legall or Couenant of works the first ground of it natural couenant is founded in nature which by creation was pure and holy and in the law of God which in the first creation was ingrauen in mans hart For after that God had created man after his owne image pure and holy and had written his law in his minde he made a couenant with man wherein he promised him eternall life vnder the condition of holy and good workes which should be answerable to the holinesse and goodnesse of their creation and conformable to his law And that nature thus beautified with holinesse and righteousnes and the light of Gods law is the foundation of the couenant of works it is very euident for that it could not well stand with the iustice of God to make a couenant vnder condition of good works perfect obedience to his law except he had first created man pure and holie and had ingrauen his lawe in his hart whence those good works might proceed For this cause when he was to repeat that couenant of workes to the people of Israel he first gaue the law written in tables of stone then he made a couenant with his people saying Doe these things and ye shall liue Therefore the ground of the couenant of works was Note not Christ nor the grace of God in Christ but the nature of man in the first creation holy and perfect endued also with the knowledge of the law For as touching the couenant of workes there was no mediator in the beginning betweene God and man that God should in him as in and by a mediator make his couenant with man And the cause that there was no need of a mediator was this that albeit there were two parties entring into a couenāt yet there was no such breach or variance betwixt them that they had neede of any mediator to make reconciliation betweene them for as for the couenant of works God made this couenant with man as one friend doth Note with another For in the creation we were Gods friends and not his enemies Thus far of the grounde of the conant of works The thing promised in the couenant of works is life eternall first not righteousnes for that man in his creation was euen then iust and perfect by that original iustice as they call it vnlesse you will say that the righteousnes of works was promised in that couenant for which righteousnes sake after that man had wrought it God would pronounce and declare him to be iust For we are to vnderstand that in this couenant there is a double righteousnes the first is that originall iustice which is nothing else but the integritie of nature in that first state of man This iustice out of all doubt is not promised in the couenant of works for it is the ground of it The

his law Knowing therefore the terror of the Lord we bring men to the faith The same Apostle Galath 4. 21. when he saw that the Galathians which began to beleeue in Christ notwithstanding not to cleaue vnto him only by faith but to make a mixture of the law with Christ he sets before them this glasse of Gods law or of the couenant of works wherein he layeth open first the miserable bondage of such as are vnder the law next their finall reiection to this end and purpose that they might be mooued by this fearefull speculation to stick to Christ only and to the couenant of grace Hereunto refer those cōminations which we find partly annexed to the couenant of grace in the secōd part of the Euangelicall doctrine partly put to the particular promises instructions exhortations in the 3. part of the doctrine of the Gospell For this is the duty of the moral law of the couenant of works to containe y e beleeuers with threatnings and terrors within the bounds of the grace of Christ and of his Gospell Io. 3. 18. we haue a commination of the law or of the couenant of works added to Note the office of the law to beleeuers the couenant of grace He that beleeueth in him is not condemned this is the conenant of grace He that beleeueth not is condemned already This commination doth properlie appertaine to the law or couenant of works Rom. 8. 13. He conioineth a threatning of the law or couenant of works with a particular promise wherein life is promised vnto sanctimonie If ye liue according to the flesh ye shall die but if ye mortifie the deeds of the bodie by the spirit ye shall liue See Gal. 6. 8. And thus farre of the first question The second question is this whether the morall law which we call the decalogue be abolished to them which The 2. ques whether the lawe be abolished to the regenerat be vnder the couenant of grace I answer by way of distinction The morall law as it commandeth workes done by the strength of nature and as it is the rule of all works of this kinde to wit of such works as be required in the couenant of works that is in respect of the first and proper vse thereof for it concernes properlie the works of nature which make the condition in the couenant of works in this respect I say the morall law it selfe also is abolished to them which are in Christ euen in like manner as the couenant of works is cancelled and of none effect against them For which cause Paul vseth these phrases We be not vnder the law we are dead to the law we are freed from the law to wit either as touching iustification or condēnation And looke how farre the couenāt of works serueth for their vse which be in grace so farre the law of workes is in vse for them And what vse the beleeuers haue of the couenant of works we haue alreadie shewed Againe looke how farre forth the same morall law serues to giue rules for the works of grace and attendeth not on the couenant of works but of grace and of the Gospell so farre it resteth in vse for the seruants of Christ For there is but one rule and law of all good works whatsoeuer whether they proceede from nature or from grace like as there is but one and the same iustice of God euer like it selfe whereof the law of God is a verie expresse image or a liuelie representation Thus then the lawe morall abideth for such as bee vnder the Gospell yet in some respect that is in vse changed for like as all things are become new in Christ Iesus so also the law it selfe after a sort is renued And that the law serueth and is in vse for them which be vnder the couenant of grace it is very cleere by many scriptures This may appeare by those very testimonies which are before produced for the couenant of works and other scriptures many where the works of the law are commended Rom. 13. Loue one another for he that loueth another hath fulfilled the law Gal. 5. 13. 14. By loue serue one another for all the law is fulfilled in one worde which is this Thou shalt loue thy Neighbour as thy selfe See Iames 2. 8. c. And thus farre as we purposed haue we spoken of the couenant of grace CHAP. IIII. Of such as be comprehended in or may truly be saide to be vnder the couenant of God NOW it followeth that we speake briefelie of such as be vnder the couenant of God or if I may so speake confederates with God Euery reasonable creature must of necessitie be liable to one of both couenants either that of works or this of grace For the very Angels are vnder the couenant of works but because the Scripture speaks so sparinglie of them therefore we say this onelie in a worde that they also be vnder the couenant of workes Againe man must bee vnder some one couenant Adam in the state of his innocencie was vnder the couenant of works man after the fal abideth vnder the couenant of works to this day life is promised him vnder condition of works done by strength of nature But if he wil not do well death and the euerlasting curse of God is denounced against him so long as he is without Christ and without the Gospell And being freed from the couenant of works he is not become a libertine or not subiect to Gods people in grace be not law-les libertines any couenant or as it were law-lesse but forth with he is admitted to the couenant of grace and thence forth liueth vnder it Therefore concerning Angels and men it is euident that they are vnder some one couenant It is a doubt indeede concerning Christ whether he were then vnder any couenant when he dwelt among men and did conuerse on earth I answere there be two natures in Christ a diuine and humane Christ as hee is God and the Sonne of God is not vnder the couenant of works or of grace for that he is no creature but the blessed Creator to whom to whose couenant and law euerie creature is and must be subiect But as he is man he is vnder the couenant of works and that in two respects First Christ vnder the couenat of works in what respect in respect of himselfe because he is a creature because he is a seruant and made man and was in the loines of Adam when that couenant of works was first made with him But wee be to speake sparingly of that state of the man Christ which is in respect of Christ himself whether that his humane nature as touching itselfe were vnder the couenant of works whether this nature did purchase for it selfe life eternall by obseruation of the couenant of works Next I say the * Or christ the Mediator hath subiected himselfe in his humanitie to the law for our sake humane nature of Christ is

they say that hope is not simply and absolutely certaine for there is nothing more vncertaine then these things in which they place some or rather the chiefe cause of the certainty of hope Concerning the absolute certainty of hope these bee some testimonies of Scripture Psal 31. In thee O Lord haue I hoped let me not be confounded for euer He that trusteth in the Lord shall be as mount Sion which shall not be moued for euer Psal 125. Rom. 5. We reioyce vnder the hope of the glorie of God And after Hope maketh not ashamed Rom. 8. We are saued by hope Phil 1. 20. According to my earnest expectation and hope that I shall not be ashamed Rom. 9. Whosoeuer beleeueth in him shall not be confounded And thus much of hope CHAP. XXXIII Of Charitie or Loue. AMong the principall effects of Faith charitie is reckoned in the next place after hope and Paul knits them together as the three special graces of the holy ghost Faith hope charitie 1. Cor. 13. There are three saith he faith hope and charitie and the greatest of these is charitie The Apostle knits these together and we do not seuer them specially for that Gods loue is a certaine bond vniting vs to God together with the bond of faith which is the primary and principal For this cause Peter saith that our communion with Christ now absent from vs doth consist loue faith And this moueth vs in the third place after faith to intreat of Charitie in this treatise of our effectuall calling And charitie or loue proceedeth from that sweet apprehension and taste of the Lord for that taste stirs vp in the heart an exceeding loue of the Lord VVhence loue proceedeth and of our neighbour for the Lords sake And when as Charitie hath receiued this life by Faith it becomes the instrument of Faith whereby it worketh other effects of the Spirit as the gifts of knowledge of prophesying of tongues and of miracles These also are the instruments meanes wherby iustifying faith worketh but the principal is loue for which cause it is said Gal. 5. that faith worketh by loue and loue with the works or fruits thereof among all signes and testimonies giues the surest euidence Loue the best euidence of faith vnto faith If this be compared with other graces of Gods Spirit it must be preferred before them all for it hath the third place after Faith Therefore if ye set aside Faith and hope loue hath the first place of all the graces of y e holy Chost and is as it were the soule of all gifts which followe after it For this cause the Apostle 1. Cor. 12. 13. hauing numbred diuers gifts of the holy Ghost saith That if these graces wanted loue they were either as dead or as nothing or should profit nothing Whereby he giues vs to vnderstand that all other vertues haue no soundnesse in them if ye seuer them from loue but to be onely certaine dead shadowes of vertues We may therefore iustly call charity the life of all gifts and graces which follow it If the aduersaries had contented themselues with this prerogatiue of Charity they had not erred but for that Popish charitie they auouch it to be also the life and forme of faith herein they sin greatly that faith rather contrarily is the life of charity for that without Faith there is no man hath but the dead shadowe of Loue. Wherefore the faith of Christ is the principall life or soule both of charity and of all other vertues for without it they are all but vaine and counterfeit and very sinnes before God for whatsoeuer is not of faith is sinne The primarie obiect of loue is the same with the obiect of faith and hope For what wee first apprehend by faith and next expect in hope the same we embrace in Obiect of loue loue The secondary obiect of loue is our neighbor whō we loue in and for the Lord. The subiect of loue is the heart for we loue with the heart as the Apostle speaketh Loue out of a pure heart 1. Thess 1. 5. The nature thereof is not in knowledge nor in hoping but in louing In loue two things are principally to Nature of loue be respected first a diligent endeuour for the prescruation of that we loue next an earnest affection to be vnited and conioyned with it both which we see are to bee respected in the loue of God and of our neighbour The properties of loue are many 1. Cor. 13. 4. c. For whereas loue is there is a heape of vertues for Charitie is neuer alone in any man but hath euer many other vertues as companions handmaids attending on it Of the premisses ye may gather some definition of faith as namely that Loue is an holy endeuour for the preseruation of that which is beloued whether God or man with an earnest desire Loue defined to be vnited vnto it For loue is that bond as the Apostle speaketh whereby the members of the body are knit together And it serues also in some sort and place to vnite vs vnto God and Christ notwithstanding that the communiō of Christ the head of his body the church be principally to be ascribed vnto faith And in this respect loue goes before iustification and is a branch in our effectual calling euer going together with faith hope repentance For which cause principally I thought good to speak of it briefly in this Treatise after faith and hope for that faith wherein we say consisteth the second part of our effectuall calling hath these for inseparable companions faith hope repentance after which followes our iustification by order not of time but of nature But in another respect loue followes iustification and appertaineth to the grace of regeneration but of this we shal speake in fit place Now to returne to our purpose the definition giuen before is not so much of loue it selfe as of the worke and function thereof For Loue is properly an affection holy A larger definition of loue or sanctified and not so onely but also supernaturall caried vp to loue those things which are aboue nature and exceed all naturall affection for like as faith is of those things which excell all naturall knowledge and apprehension and hope is of those things which excell all naturall expectation so Loue also is of those things which be aboue the reach of all naturall affection For as wee haue often before admonished this our new-birth in Christ Iesus is not so much a restoring of vs to that image of Adam which he had before his fall as vnto the image of Christ who is a spirituall and an heauenly man in whom and by whom we haue not onely so to speake a naturall sanctitie or holinesse but also doe receiue from him a certaine heauenly and supernaturall vertue and efficacie infused into all affections and powers of the soule But this our supernaturall condition as yet

whereby God fauoureth his creature without any desert of his Th' Apostle Grace described dooth intimate thus much Ephes 1. 9. in that he putteth no difference betweene these words Grace and a good pleasure for whereas he saith in that verse that God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 had elected vs according to his free grace it seemes to bee spoken in the same sense and meaning with that which he said before in the same chapter ver 7. In him we haue redemption according to the riches of his grace for the grace loue of God are taken in differently one for another Ro. 9. 13. I haue loued Iacob This is that loue or that free grace wherewith from all eternity he loued Iacob Eph. 3. 19. That saith he You being rooted and grounded in loue c. And this is that grace whereby he loued vs from all eternity Tit. 3. vers 4. The grace of God as it respecteth mankindis called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or loue towardds Man Againe this word Grace is taken more generally then this word Mercy for whereas mercy doth properly respect such as are in misery sinners grace reacheth vnto al creatures of what kind or condition soeuer they be aswell to the blessed Angels as to sinful mē as may appeare by the salutation which Paul vseth to Timot. in the first second epistle where he wisheth first grace to Tymothy as being a more generall thing then in the second place mercy as a more particular thing restraining it to the Grace more generall then mercy person saluted For although in those salutations Grace and Mercy are taken metoymically for the blessings and benefits which are conferred and conueyed to men of Gods free grace and mercy yet hereby may appeare that the mercy of God which is the cause fountaine of these benefits hath not so generall an acception as grace For the meaning of the words is thus much as if the Apostle had sayd the benefits which God doth giue vs are freely bestowed vpon vs without any desert of ours and not only without desert but to vs which deserue to be punished with all the miseries and calamities that can be That it may further appeare that all the blessings and benefits of God are deriued and conueyed vnto vs by meanes of his grace and same fauour of God wee will search into and consider more deepely of the doctrine of grace God from and before all eternity purposed to be glorified specially in his grace Ro. 11. 32. God hath shut vp all in vnbeleefe that he might haue mercy vpon all In which place we may see the iustice of God to attend on his mercy and grace So in like manner all the other essentiall properties of God as his power and wisdome c. all which be subordained to serue his grace and mercy Hence it is that first of all God before all eternity past his decrees of grace to the praise and glory of his grace Ephe 1. 6. 12. The 1. decree of Gods free grace The first decree of Gods free grace was cōcerning the incarnation of his Sonne and the glorifying of him at the appointed time vnto the praise of his grace Concerning the decree of his Son Christ read Act. 2. 23. 4. 28. oncerning the loue of the father to Christ Colos 1. 29. Because the Father was well pleased in him where you may see that the loue of the Father is the cause why the fulnesse of the deity doth dwell corporally in Christ for it was of his admirable grace that God would haue flesh y t is so base and vile a creature to be vnited vnto God the glorious and incomparable creator The second decree proceeding 2. Decree of Gods free grace from grace was concerning the first creation of man after his owne image then after the fall concerning his restoring by his Sonne Iesus I trust vnto the image of his Sonne that is to say by calling iustifying and glorifying of man to the glory of Christ and to the praise of his own grace in his appointed time For the restoring and repayring of manking after the fall is summarily set downe in these three chiefe points read Eph. 1. 4. 5. Ro. 9. 11. Ro. 11. 5. 6. Hence followeth the execution of these decrees by same grace of God and the first execution was of the decree of God concerning man which by order of Execution of Gods free grace nature had the second place for that which was first in decree and ordination became the second in execution and contrarily that which was the second in decree and ordination became the first in execution Therefore the execution of the decree of God concerning man hath the first place and the same was of the free grace of God vnto the glory praise of the same grace Therfore the execution of the decree of God concerning man to speak some thing thereof was first the creation of man of Gods free grace after the image of his creatour and to the praise of that his grace Then after the fall of man followed the restitution of man of Gods free grace in and by his Sonne Christ to the glory of Christ his Sonne and to the praise of the grace of God the Father This repairing which is one of the parts of the execution of the decree of God concerning man consisteth of many parts all which proceede from the meere grace of God and first tend to the glory of Christ the head and our mediator between God man next to the praise of y e grace of God the father 1. Co. 3. 22. 23. Al things are yours you are Christs Christ is Gods And concerning this restoring of mankind before we come to the parts therof ye must be aduertised that in time it partly went before the execution of that decree concerning Christ the Sonne of God and partly did follow after it For before the fulnes of time came wherein Christ was manifested in the flesh God begā to restore mankind euen from the very fall of the first man that is men were called iustified and glorified and that partly by vertue of that decree concerning Christ which was from euerlasting partly because of the manifestation of the same Christ which was to come But when that fulnes of time came when Christ was now manifested in the flesh had suffered and was glorified this redemption of man was more fully and richly accomplished For Christ being now come works our restitution more effectually by his Gospel I meane his power is more effectually seene and knowne in our vocation iustification and glorification then it was before his incarnation Therefore the execution of the decree concerning Christ the Son of God which was first falleth now as it were into y e midst of the repairing of mankind or of the execution of the decree concerning mans redemption Wherefore we shal also speak thereof in the middle place that so from