IT was our Saviours Commandement unto his Apostles Luke 10 into whatsoever City ye come say vnto them the Kingdome of God is come nigh unto you verse . 9. And into whatsoever house ye enter first say peace be unto this house , And if the sonne of peace be there your peace shall rest upon it : if not , it shall turne to you againe verse 5.6 . I am this day by the providence of the Almighty , comea stranger to your City , And now what fitter subiect , can I thinke of for a stranger to speake unto strangers than the glad tidings of Peace by Iesus Christ .

Cornelius the centurion , with his kinsmen , and neere Friends , are the Auditors Peter is the preacher . And this text a part of that sermon at the preaching whereof the Holy Ghost fell on all them which heard the word . verse . 44. O that the Lord would vouchsafe that the like effect may this day follow the preaching , of the word of this life . That as many as heare me this day ; may goe away , filled with the fullnesse of God . Peter doth seem to say in effect , thus much , you are heere met together , to attend unto the word of salvation , delivered from my mouth , I can preachto you no other gospel , then that which was before by the Prophets declared unto the children of Israell , in due time to be revealed ( that is to say ) Peace by Iesus Christ he is the Lord of all .

The Proposition from these words , is that , the Gospell , is a Doctrine of Peace , by Iesus Christ .

This Doctrine propounded , needeth not soe much proofe , as explication namely , to shew unto you , what manner of Peace this is which is holden forth unto you , by the tender of the glorious Gospell . I hope you doe not expect , that I should this day declare unto you , any outward , temporall , or worldly Peace ; in the middest of these distempers , I would I might , and be yet a true Prophet . The Peace which is the subiect of the Gospell is like the Kingdom of Christ , [ being indeed a part of it ] not of this world : Iohn 18.46 . The Peace which came by Iesus Christ , is not an earthly Peace , our blessed Saviour will not , that you should entertaine , or harbour such a thought , as this : Thinke not that I am come to send Peace on earth , I came not to send Peace , but the sword ; for I am come to set the daughter in law against her mother in law , and a man 〈◊〉 shall be they of his owne houshould : Math. 10.34 . If any one then shall preach unto you , that if you will imbrace the Gospell , you shall have outward Peace , and prosperity : Is not this the presuptious man speaking His owne words : Is not this the prophet prophesying in his own name , whom the Lord hath not sent ? If any christian shall embrace the Gospell , in hope to attain outward felicity and prosperity , let me tell him , his thoughts wander from the truth , and he erreth , not knowing the Scriptures , for if any man will come after me , let him deny himself , & take up his crosse , and follow me . Mat. 16.24 . And all that will live godly in Christ Iesus must suffer persecution . 2 Tim. 3.12 . Heare we also what Paule saith . 2. Cor. 11.23.24.25 . verses . In stripes above measure , in prisons more frequent , in deaths oft , of the Iews five times received I fourty stripes save one , ( that is in all 195. stripes ) thrice was I beaten with rods , once was I stoned , thrice I suffered shipwrack , a night and a day have I been in the deep , in iorneying often , in perils of waters , in perils of robbers , in perils by mine owne countrymen , in perils by the heathen , in perils in the city , in perils in the wildernesse , in perils in the sea , in perils amongst false brethren , In wearines and painfullnesse , in watchings often In hunger and thirst , In fastings often , In cold and nakednesse , what a catalogue of evils , what an inventory of afflictions have we here ? And yet all this and more is the portion of a laborious Apostle . And if we will seek for a true and sincere Minister of the Gospel , we shall , assoon find him in poverty and nakednesse , as jetting up and down the streets with attendants at his heels , we shall assoon find him in the universitie of Newgate , or some other prison , as in great mens houses , we shall assoon him in a cloud of reproach , as in a fat benefice or Cathedrall dignity , we shall assoon finde him at the Bar accused , of heresie , condemned for blasphemy as in the Courts of Kings , or Princes : for to the instruction and consolation of the people of God be it spoken , they shall put you art of their Synagouges , yea the time cometh , that whosoever killeth you , will think that he doth God service John 16. Seing then that it is clear , that it is no worldy peace , it remaineth yet to shew you what peace this is which the Gospel preacheth . It is not an externall peace , but it is internall . yea eternall ; It is a lasting , yea an everlasting peace , A peace which no tounge is sufficient to expresse , nor heart to conceive it is even the love of Christ that passeth knowledge Eph. 3.19 . It is even the peace of God which passeth al. yea angelicall understanding If some great and 〈◊〉 angell should undertake to declare this peace to you am consident he would confesse his abilities too weak , how much more I that am but dust and ashes ? Surely when I shall have told you all that I am able I shall not tell you one hundredth part , & when you shall understand and believe all that you are able , you shall not attain unto the least part of that glory which shall hereafter be revealed ; though I am not able to speak what you desire , or the thing it self deserveth , yet I will endevout to speak what I am able : And I shall commend unto you a twofold Peace , the first Descending , The second ascending . The first is the tidings of the love and reconciliation of the everliving God unto the sonnes of men .

The second declares the reconciliation of the sonnes of men to the everliving and everloving God .

To speak plain , first I will shew , how God comes to be reconciled unto men . Beare with the term reconciled although improperly spoken of him that was never an euemy . Secondly , I will shew you how we come to be reconciled unto God . For the first How doth God come to be reconciled to men ?

I conceive now the drooping conscience that sits in darknesse under the cloudy apprelhension of an angry Iudge , under the fearfull expectation of a terrible account , to be given unto the consuming fire , wil be very attentive to heare that which his heart so thirsteth after How God may be reconciled . Oh what shal I doe , saith the soule , to obtain the favour of God ? What shall I doe to turn away his wrathfull displeasure from me wherewith shall I come before him ? or how shall I appease him ? Attend therefore and I shall declare that which thou wilt hardly believe , when it is told unto thee : for Lord who hath believed out report , and to whom is the arm of the Lord revealed , Isa. 53.1 . And yet that which I shall declare ( if thou canst believe it , will fill thy mouth with laughter and thy longue with singing , Psal. 126.2 Take this proposition , God is freely , and fully reconciled to the elect , and loveth them in Iesus Christ without any previous dispositions , without any qualifications , without any performances of conditions on their parts , unlesse to be polluted and finful be a previous condition or qualification . This is a bold proposition will the pharisee say , this is too good newes , to be true will the distressed soul say . But I say the Lord break your stony harts , & give you an heart of flesh , that you may submit to his righteousnes . And I make no question but the glorious grace of the father of our Lord Jesus Christ , shal abundantly be manifested , The method I intend is 1 To prove the truth of this proposition 2 To answer six obiections . 3 To make application . 1 For the proof , When Eve and Adam ( in whose loins we all sinned had eaten the forbidden fruit , and were now become guilty of condemnation . They hear the voice of God walking in the garden ( which voice was this ) thou haste at en , and thou shalt dy ) they hide thmselves from the presence of God , amongst the trees of the garden ; when man had sinn'd & was in a despairing condition , having not so much wit as to think of a saviour much lesse the boldnes to ask one at the hands of an offended God .

Now in this case behold the exceed-Love of God towards man , in giving and manifesting the promised seed , aswell to the terrour of Satan ; as to the consolation of mankind . And I will put enmity between thee and the woman , and between thy seed , and her seed , and it shall bruise his head , and thou shalt bruise his heel . Gen. 3.15 ( See if I may compare the Creator , with the creature ) how the Lords bowells doe yern upon man . And he cannot refraine himself , but that ( least man should have been swallowed up with sorrow ) the blessing of the promised seed , shall be first declared , before the Lord pronounce , the least curse against man . Father Abraham receiveth the promise in the uncircumcision of his flesh . And unto Adam is the promise revealed , in the uncircumcision of his heart ; but lest you should think that some qualification in Adam , did forerun the manifestation of the promise , I will referre you unto that place of Scripture which ( I am resolved ) shall never slip out of my remembrance ( and I hope the like of you ) 2 Tim. 1.9 . Who hath saved us , and called us with an holy calling , not according to our works , but according to his own purpose and grace which was given us in Christ Iesus , before the world began . What 〈◊〉 there , that is not comprehended in this word grace ? here you see that grace was given before the world began . Now what conditions or qualifictions were there in us before the world began ? We may safely therefore say that the grace of our God was before all conditions , &c unto this we will adde in the next place one text , that like a diamond casteth his lustre in the dark , and ministreth a great measure of the spirit Eph. 2.4.5 . God who is rich in mercie for his great love wherewith the loved us , even when we were dead in trespasses and sinnes hath quickened us together with Christ ( by grace ye are saved . ] What if I shall now prove so bold , as to make such a stop at sinnes , as shall shew that that part of the sentence is referred to that which went before , so that we may say in plain terms that God loved us with his great Love , even when we were dead in trespasses and sins . If I shall read it thus , the text will bear it either in the originall , or in other translations . But if any froward person shall say that I doe iniurie in reading it thus and that this clause [ dead in trespasses & sins ought rather to be referred to quickened , which followes after then to the verb loved , which goeth before Let this man know that the sence will be one and the same : for when God quickened us , then he loved us , with his great love , His love being the cause of quickening : the effect of his Love , But thou sayst we were quickened when we were , dead in trespasses and sins . Therefore we conclude , we were loved with his graet love when we were dead in trespasses and sins For further confirmation I must intreat you to consider what is written by the Apostle Rom. 9.11.12.13 verses . For the children being not yet born neither having done good or evill , that the purpose of God according to election might stand not of works , but of him that calleth , It was said unto her , the elder shall serve the yonger , as it is written Iacob have I loved , but Esau , have I hated . Now you see Gods love set upon Iacob , where were Iacobs qualifications ? he had neither done good nor evill . Therefore it is plain that God loved him before any qualification . But some may confesse that the Lord loved him indeed , before he had done good or evil And yet may perchance ask a question upon a supposition , saying , suppose that after Iacob was born , he should have led a wicked and perverse life , suppose that for some yeares , he should have been a notorious , and prophane person , would or could the Lord have continued his love to such a person as this ? I answer boldly yea ; for Gods love and mercy , are mercies of eternity , the mercy of the Lord is from everlasting to everlasting , upon them that feare him Psal. 103 , 17 , not only to everlasting , as eternall in respect of time to come , but also from everlasting , age etnall in respect of that which is past , Gods mercies are not onely without beginning , but also without ending , as it is so often repeated even 26 times , Psal. 136. his mercy endureth for ever . This is it that is written by the prophet , I the Lord , I change not , Therefore yee sonnes of Iacob are not consumed . Mal. 3.6 . Would you know the true reason , why the sons of Iacob are nor consumed , it is this , I change not : should the Lord change as often as we change : should his love increase and decrease towards us , as often as our love to him , and obedience to his Maiesty , ebbeth and floweth , the Lord should be more variable then the wind , more changeable then the Moon , that the Lords love altereth not , although it hath beene sufficiently proved by that which hath been spoken , yet to the praise of the glory of his grace , I will proceed to shew you , by more testimonies that the Lord loveth all his elect , with his great love , even then , when as they lie weltring in their sinnes , & transgressions . Vnto this the Holy Ghost bears witnesse , Rom. 5. verse . 6. When we were yet without strength , in due time Christ died for the ungodly . For whó Christ died , them the Father & the Son loved ; but Christ died for the ungodly , that were without strength , Therefore such were undoubtedly beloved of God . Lest wee should think the first of these propositions to be weake , it is confirmed , verse 8. God commendeth his love to us , in that while we were yet sinners Christ dyed for us . And very worthy of observation is that which is spoken verse 10 ; When we were enemies we were reconciled to God by the death of his Sonne . Here we have more proved than I have yet undertaken ; for my task is to prove , that God was reconciled to us whilst we were enemyes . This text saith not onely so , but that we were recontiled to God when we were enemies : But of this more shall be spoken hereafter , only for the present we disire to have it granted , that when we were reconciled to God , he was without all doubt reconciled to us ; for our reconciliation to him , is not the cause of his reconciliation to us , but contrary his reconciliation to us , is the cause of our reconciliation to him , Now let us see the argument once againe , For whom Christ died : those he loved . But Christ died for vngodly , for sinners , for enemies , Therefore hee loved ememies , sinners , ungodly . And with such a love , as is not onely verball , but reall , not in word but in deed & in truth , as doth already appeare by his death , and will ; yet more plainly appeare those acts of love , communicated unto us , even when wee were in the state of vngodlinesse , in the worst estate and condition . Let us consider that place so full of the glory of God , which is writen , Ezek. 16.2.3 . verses , unto the 15. verse . Thou wast cast out in the open field to the loathing of thy Person , in the day that thou wast born . And when I passed by thee , and saw thee polluted in thine own blood , I said unto thee in thy blood ; yea , I said unto thee in thy blood , ●ive . Why doth the Lord use this Insemination , In thy blood , In thy blood ? 〈◊〉 it not because he knoweth how hardly we are drawne to beleeve the glory of his grace ? and how ready we are to rob him of the honour of his infinite mercy ? The Lord doth as it were say : I know you will wonder at this , that I should say , Live , before you were washed , salted , or swadled , while you were in your blood ,

But I remember the act of my grace which passed upon you even in blood . I he Lord loved us not because we were washed and cleansed , but therefore he washed and cleansed us , because he loved us . See the freenes of Gods love , God so loved the world , that he gave his onely begotten sonne that whosoever believeth on him shall not perish but have everlasting life . Ioh. 3.16 . This place is wel known unto you , it may be here lies hid something , which many of you never discovered , namely that Christ given is the effect of Gods love , not the cause . And that the love of God goes before the gift of his son as the cause goeth before the effect . He therefore gave his sonne , because he loved .

If this seem strange , that Gods love should be more ancient , in order of causes then the gift of his sonne , Because that in him God doth communicate all things unto us , I answer , that Christ is God manifested to him in the flesh . 1 Tim , 3.16 . And that all the blessings of that love , wherewith the Lord loved us eternally , are manifested onely in Christ Iesus . And in him they are fully manifested to have been for ever in the bosome of the Father : So that for us to say or think , that Christ purchased the love of the Father for us , is that which I am confident the redeemer of the world will not chalenge unto himself . But say ( as in another case ) it is not mine to give , but it was given to them , to whom it is given before the foundation of the world was laid , This is all that I am able to speak , unlesse it should be lawfull for me , in so reverend a mystery , to use a distinction , and to consider in the love of God the original of his love , and the continuation thereof , and to say that the original of his love was before the gift of his sonne , as the cause before the effect But that the continuation of love , is to be referred unto the propriation of the redeemer , as the effect of that sacrifice which he offered , To speak plain , Gods love was before the gift of his son , as the cause before the effect . But the continuation of that love , that he should loveus for ever , requires a foregoing propitiation & satisfaction . But when we shal say thus , we fall into a depth unsearchable , when we shall ask why the continuation of his love should rather require a foregoing propitiation , then the originall setting of his love upon us . I confesse I cannot tell what to say , for to cleare this ; but tremble to speak of this glerious mystery , And desire to refer my self to the iudgement of the spirituall , who are able to iudge all things , and to be instructed by them , whether it be not safer to rest , in that which was said before , then with subtilty of distinctions , to wade into the depth unsearchable . We see the great love of God to us in our bloud , how that he so loved us , that he gave us his sonne , I will now be bold to step a step higher , if higher may be , and to shew you that God did not onely love us in our bloud , with his great love ; But that his love to us in our broud was as great as ever afterwards . He loved us , I say , with as great love when we were in bloud and polltion as he did afterward when we were cleansed . I know the Pharisee will stamp at this , and say , Doth God love us aswell before conversion as after conversion ? Did God love Paul , with as great a love when that he persecuted the Church , as when he preached the Gospell ? I will answer boldly , yea he did , And that I shall by the assistance of God prove unto you , against men , or de ills who shall oppose it . That God loved us being dead in trespasses and sinnes , you have heard proved : now give mee leave to propound a question , Whether this great love wherewith God loved sinners , be not his infinite love like himself ? nay , whether is it any other thing then him self ? God is love . 1 Ioh. 4.16 . If this be granted that Gods love is infinite to sinners , that it is like himself , yea , that it is himselfe : for love in God is not a quality : Then it will be plaine , that his love is not capable of increase or decrease , but is alwayes one and the same . The difference is in us , whose apprehensions doe often increase and decrease . Again , is not the love of God to be weighed by the pledges of his love ? But we shall find the greatest pledges of his love to be given unto sinners even in the state of ungodlinesse . What greater pledge than the gift of his Sonne ? In this God commendeth his love , &c. as before . Rom. 5.8 . All the mercies of God are commendations of his love , but none like this : All other gifts are not comparable to the gift of his Sonne . He thht spared not his owne Sonne , but delivered him up for us all , how shall he not with him also freely give us all things ? Rom. 8.32 . If all things were laid in one ballance , and the Sonne of God in the other , no man doubteth , but that the Sonne of God would bee iufinitely beyond all things . Greater love than this hath no man , that a man lay down his life for his friend , John 15.13 . But greater love hath God , in that he laid down his life for his enemies . In this was manifested the love of God towards us , because that God sent his onely begotten Son into the world , that wee might live through him . Herein is love , not that we loved God , but that God loved us , and sent his Sonne to be the propitiation for our sinnes , 1 Iohn 4.9.10 . Now that the Apostle saith , In this was manife sted the love of God . And , Herein is love , he doth it to this end , that hee might shew unto us , that Christ was the greatest manifestation of Gods love : Hereby perceive we the love of God , That he hath laid down his life for us , 1 Iohn 3.16 . These speeches are all comparative , shewing us that Gods loue was manifest in nothing more , or rather nothing so much , as in the death of his Son . Abrahams love to God appeared in many things ; but above all , in that he denied not his Sonne . For now I know thai thou fearest God , seeing thou hast not with-held thy sonne , thine onely sonne from me , Gen , 22.12 . May not we iustly say with admiration unto God , Now we know that thou lovest us , because thou hast not with-held thy Sonne , thine onely Sonne , Thus you see God doth not onely love us before conversion , but he loveth us with his great love , yea his greatest love that ever was communicated to the creature : for greater love did God never manifest to the creature , than that hee should give his Sonne . This may more fully appeare by severall effects of the love of God , communicated unto men , by God , in and through his Sonne ; before conversion , faith , &c. or any thing in us preconsidered . He hath chosen us in him before the foundation of the world . Eph. 1.4 . Again , Hee hath predestinated us unto the adoption of sonnes , by Iesus Christ to himselfe , according to the good pleasure of his will , to the praise of the glory of his grace , wherein he hath made us accepted in the beloved , in whom we have redemption through his bloud , even the forgivenesse of sinnes , according to the riches of his grace , verses 5.6.7 . In whom also we have obtained an inheritance , being predestinated according to the purpose of him , who worketh all things after the counsell of his own will , verse 11. How many acts of God have wee here comunicated by his grace unto the creature , before repentance , faith , or conversion , or calling . We will adde to these one act of grace more communicated to the creature in the state of ungodlinesse . God justifieth the ungodly , Rom. 4.5 . yea take wee sanctificaiion in the common acception , may we not say God sanctisieth the ungodly . For men are not sanctified because they are godly , but godly because they are sanctified . Yea one thing more , even Calling it self , effectual Calling I meane , goes before conversion , as the cause before the effect : for calling is not an effect of conversion , but conversion is an effect of calling . It is necessary that God call before wee can heare ; yea that God open the heart before wee can receive . If I did think that these things needed proofe , I would spend time about it . You see now , Predestination , Choosing , Redemption , Iustification , Sanctification , Calling , opening of the Heart , all of them gracious acts of God , communicated unto the creature before the conversion of the creature to God . Let us heare the Lord speaking of his own work upon the creature , Esay 57.18 . Hee went on frowardly in the way of his heart ; I have seen his wayes and will heale him , I will lead him also , and restore comforts to him , and to his mourners . Whom wilt thou heale ? O Lord whom wilt thou restore ? Even him whose wayes I have seen . What are those wayes ? Even frowardnesse and perversnesse . Hee went in frowardly in the way of his heart . See againe , Esay . 43.25 . I , even I am hee that blotteth out thy transgressions for mine owne sake , and will not remember thy sinnes . Whose sins will the Lord blot our ? Looke wee back unto the 22. verse , Thou hast not called upon mee , O Iacoh , thou hast been weary of mee , O Israel , Thou hast made me to serve with thy sinnes , Thou hast wearied me with thine iniquities , verse 24. See , Thou hast been wearie of me , yea thou hast wearied me . This is Iacohs qualisication . This is Israels preparation . Then followes , I , even I , am he that blotteth out thy transgressions . As if the Lord would say unto his people , as he speaketh by the prophet Ezek. Chap. 36.22 . Say unto the house of Israel , Thus saith the Lord God , I doe not this for your sake , O house of Israell , but for my holy names sake , which ye have profaned among the Heathen , whither ye went , or as when Israel was neer the confines of Canaan The Lord speaketh thus unto them by Moses , understand therefore , that the Lord thy God giveth thee not this good land to possosse it for thy righteousnesse , for thou art a stiffnecked people . Deut. 9.6 . As if the Lod should say , I will blot out your transgressions . But I would have you know the riches of my grace . It is not any thing in you that moveth me unto it . For there is nothing in you but rebellion ; but I doe it for my glory sake . As the Prophet speaketh in the name of the Lord , Esay 48.8.9 . I knew that thou wouldest deale very treachercusly , and was called a transgressour from the womb : for my names sake will I deferre mine anger , and for my praise will I refraine for thee , that I cut thee not off . This is all the qualification we bring unto God , to win his love and mercie : We are rebellious , we are prophane , we are a stiffe necked people . And if the Lord should not love us , untill hee find lovely conditions in us , surely he must hate us for ever : If God should not be reconciled unto us , untill we be reconciled unto him : he must continue our enemy for ever . Wherefore considering what hath been said , we will be bold to conclude to the praise of the glory of his grace , that his love and mercie to us , is before all qualifications in us : that his love and mercy to us , is the cause of all qualifications in us . That his love towards us is as great before faith and conversion as after . There is no difference in him . But some will say , peradventure we grant that God thus loveth us , as is before prov'd ; but it may be it was because hee foresaw we would be good , repent , beleeve , &c. Farre bee it from us to entertain such thoughts . He that well pondereth what hath beene said , shall well perceive , that God doth not therefore love us , because hee foresaw we will repent and beleeve , but therefore causeth us to repent , and beleeve in his time , because he loveth us .

But to make this also more cleare , the holy Ghost declares , That the kindnesse of God towards man , appeared not by works of righteousnesse which we have done , but according to his mercy he saved us , Tit. 3.4 5. The paterne according to which God setteth his love upon man , was not any thing save his rich mercy , whereby it is plain , Not that wee loved him , but that he loved us , 1 Iohn 4.10 . Yee have not chosen mee , but I have chosen you , Iohn 15.16 . As our Father Abraham receiceived the righteousnesse of faith being yet uncircumcised , and then received the signe of circumcision , a seale of the righteousnesse of faith which hee had yet being uncircumcised : So as Abraham was first righteous , and then circumcised ; not first circumcised , and then righteous : So the children of Abraham are first beloved and then converted , not first converted and then beloved , And as God did not account Abraham righteous because he foresaw he would be circumcised , But therefore he gave him the signe of Circumcision because he had made him righteous . So it is with the children of Abraham , God doth not therefore love them , because he foreseeth they will repent and believe , but therefore he causeth them in his time to repent and believe the Gospel , because he loved them . Thus have I done with the first thing propounded in the handling of this proposition : The second followes , namely the answer unto the severall obiections . The first and greatest is this , if God love the elect while they are yet dead in trespasses and sinnes , tand so love them with his great love , and with as great a love before couversion as after , as is before proved . then how is it said . Psalm 5.5 . Thou hatest all the workers of iniquity ?

And hither we may reserre many places of Scripture of like nature . If God hate all the workers of iniquity , how can he be said to love the ungodly ? Thus you see in one short sentence , seemeth to be quite overthrown all that I have hitherto spoken . To wind out of this labarinth , which some having assayed , have further intangled themselves ( with invocation unto God for the wisedome of his holy Spirit to guid us into the truth ) I will first shew you what some have said to clear this ; and then I shall deliver unto you mine own iudgement : And yet , I hope , not mine owne , but the iudgement of the Spirit of God , and of most of the Saints of God . First then , I find a great Cathedrall Doctor ( moving the obiection , and labouring to give solution ) to give us this distinction ; That God hates the workes , but nor the persons of his elect . I will not stand to question , whether there may be such a distinction admitted , or no , but will take it for grant ; and yet I doe believe sinne to be of that hideous nature , and the iustice of God so perfect , that he cannot but hate the person , unto whom hee imputeth , and upon whom he chargeth sinne , if so be the person charged cannot give full , perfect , and present satisfaction . And yet will I not say , that the Sonne of God . upon whom all our iniquities , great and small , were charged , was at any time , Filius odii , a sonne of hatred ( for the father was eternally well pleased with him ) the reason is , that our sinnes were no sooner charged upon him , but that hee had given full and perfect satisfaction , being the Lamh slain from the foundation of the world , Rev. 13.8 . Although the soresaid distinction of person and workes , should be granted , without further question , yet give me leave to pronounce it nothing pertinent to the solution of the Obiection in hand : For the Text saith not onely he hateth the works , but the workers , ( that is , the persons working ) iniquite . Another answer is brought to untie this knot , by a jiugling distinction of a twofold love in God , namely , Amor benevolentiae , and , amor complacentiae , that the simple may understand , there is in God , say they , a love of well willing , and a love of liking . Now God ( say they ) loves his elect before their conversion , with the love of well-willing , but not with the love of liking . Like unto which we heare of a distinction not seldome , Of the love of Election , and the love of Iustification . God ( say they ) loves his elect with the love of Election , but not with the love of Iustification . First of all , I desire you to consider , whether there be not more time then reason in these distinctions ; the love of Election , and the love of Iustification , being not diverfities of love , or divers degrees of love , but divers manifestations of one and the same infinite love . As when a Father hath conveyed an inheritance to his Sonne , here is no new love from the Father to the Sonne , but a new manifestation of that love , wherewith the father loved the sonne before . Secondly , how can it be that God should not like the person whom he loves ? There is indeed this difference betwen Humane love and Divine ; Men commonly love because they like : but God likes because hee loves . Man cannot but love where hee likes . And I beleeve ( speaking of the person ) God cannot but like where hee loves . To make such differences of love in God , will I feare open a gap to many foule absurdities . But suppose that these things could be so , it will appeare that God loves the persons of his elect , not only with a love of Benevolence , but a so with a love of Complacence and liking : For this ia the voyc of the Father from heaven , This my beloved Son in whom I am well pleased , Matth. 3.17 . Here is a revelation of the love of liking , I am well pleased : The Father is well pleased in his Son . With whom ? Surely with those unto whom hee had given his Sonne , that is , all his elect . Againe , this answer , if it were beyond all exceptions , yet it is very impertinent to the obiection : For the Text doth not onely say , that God loveth them not with such or such a love , but in plaine terms it saith , that the Lord hateth them that work iniquity . Now what shall we say , that God loves a person with infinit a love , beyond expression , or conceit , and yet at the same time , hateth the same person with that perfect hatred wherewith hee hateth all the workers of iniquitie . Let us take heed that we draw not a vaile before the face of God , and delude our selves and others with such frothy and impertinent distinctions . But I have by this time bred a kinde of wonder in you ; what I shall speak , seeing that which other men have said thus far , liketh me not . I answer therefore , that this clause , God hateth all the workers of iniquity , and God loveth the ungodly , are both in Scripture , and therefore both true ; yet in a different sense . The first , The Lord hateth all the workers of iniquity , is the voyce of the Law : the other , the Lord loves sinners , is the voyce of the Gospel , Now the Law , and the Gospel speak divers things ; the one being the manifestation of Gods iustice , tells us what we are by nature : the other , being the manifestation of Gods mercie , tells us what wee are by grace in Iesus Christ . The Law saith , that every sinner shal be accursed . The Gospel saith , Iesus Christ came into the world to save sinners . The Law saith , God will by no meanes cleare the guilty , Exod. 34.7 . The Gospel saith , God justifieth the ungodly . The Law declareth wrath without forgivenesse : The Gospel , Mercy , grace and peace in Iesus Christ . Thus farre is the obiection answered ; but yet all difficulty and scruple is not removed : For the Law , you will say , is an eternall veritie , whatsoever it saith , is true . I confesse it so , and one iot or tittle thereof cannot faile . But I say , with the Apostle , that whatsoever the Law saith , it saith to them only , who are under the Law , and to none other . I say again , that the righteousnesse of the Law is fulfilled by Christ for us all ; yea in all that walk not after the flesh , but after the Spirit , Rom. 8.4 . So that although the elect of God are sinners in the iudgement of the Law , Sense , Reason , yea and oftentimes Conscience ; yet having their sinnes translated unto the Sonne of God , ( in whom they were elected ) they have the righteousnesse of the Law fulfilled in the Mediatour , and so become to be accounted righteous in his sight ; that as God on the one side delivered the innocent to death , as though hee had been a sinner , being made countable for our sinnes : So on the other side , God loveth , justifieth , cleareth the guilty and sinners , as if they had been holy , righteous , and blamelesse . The summe is this , that as Christ was no sinner indeed , and yet a sinner by imputation ; so they that are Chrisis , are no sinners by imputation , and yet sinners indeed .