V. The reasons why all increase of grace comes from God as the God of peace.
1, From the giver. God will not set us up with a new stock of grace till satisfaction be made for the breach of his law. We must not look upon him as 'pars qfensa, the offended party, but as rector mundi, the governor of the w^orld. Private persons may forgive offences as they please, but the governor and judge of the world would not pass by the offence of man till the ends of government be secured, or that the law fall not to the ground, which it doth not whilst God standeth upon the satisfaction of Christ and the submission of the sinner. The right of passing by a wrong, and the right of releasing a punishment, are diflerent things ; because punishment is a common interest, and is referred to the common good, to preserve order, and for an example to
SERMON UPON HEBREWS XIII. 20, 21. 381
others. Certainly punishment doth not belong to the wronged party as such j then every one would have a right to punish, and so invade the power of the magistrate. A private person hath a right of seeking restitution or compensation for the wrong done to him, unless higher reasons of charity forbid him, but not a power to compel them to pun- ishment unless satisfaction be given. But the case is different ; here God punisheth non qua Icesus, sed qua rector, not as the offended party, but as a governor. Now the government of the world requires God's holiness should be demonstrated, and his laws vindicated, and a brand put upon sin.
2. From the gift, which is the sanctifying Spirit, which, being the gift of his love, must needs be the fruit of his peace and reconciliation with us - Eom. v. 5, ' Because the love of God is shed abroad in our hearts by the Holy Ghost.' Other things may be given us during his anger, for God showeth himself placable in the whole course of his providence. Yea, they may be given in anger, but the regenerating Spirit is never given us during his anger or in anger. Sanctifying grace doth evidence his special favour. Look, as the payment of the ransom was testified by the visible pouring out the Spirit, Acts ii., so is our particular reconciliation by the gift of the Spirit to us.
Use 1. Is of instruction.
1. How we are to look upon God in our prayers, as the God of peace, reconciled to us by Jesus Christ. When we pray to him, we look upon him as a God of grace : 1 Peter v. 10, ' But the God of all grace, who hath called us,' &c. This showeth his propension and inclination to communicate his grace freely to unworthy sinners. We also pray to him as the God of power : Rom. xvi. 15, ' Now to him that is of power to establish you according to my gospel.' But here we are directed to look upon him as the God of peace, as pacified in Christ, which is a greater ground of confidence. If a socinian were to pray to him, he could only use the plea of Benhadad to Ahab, ' We have heard the kings of Israel are merciful kings ; ' so we have heard the God of Israel is a merciful God. If the papist would pray with confidence, he thinketh he must appease God by himself, by his penal satisfactions and costly offerings ; as Jacob would appease Esau by sending gifts to him, Gen. xxxii. 20 ; but the penitent believer is reconciled to God by Christ : Eom. v. 1, 2, ' Therefore, being justified by faith, we have peace with God through our Lord Jesus Christ, by whom also we have access by faith,' &c. He cometh to God in his name, and no other : John xvi. 23, 24, ' In that day ye shall ask me nothing ; verily, verily, I say unto you. Whatsoever ye shall ask the Father in my name, he will give it you. Hitherto you have asked nothing in my name ; ask and you shall receive, that your joy may be full.' He runneth to the horns of the altar, accepteth of the peace published in the gospel, devoteth himseK to God, and rests upon Christ's mediatorial sacrifice as suffi- cient. Here is his hope and confidence.
2. How careful we should be that no breach fall out between us and God, lest we stop grace at the fountain-head. Continued sanctifica- tion cometh from the God of peace, as well as the first renovation of the heart. The giving the Spirit is a sign of God's love, and the with- holding of the Spirit is a sign of his anger and displeasure ; the one is
382 SERMON UPON HEBREWS XIII. 20, 21.
the greatest mercy, the other the greatest misery. In his internal government, the one is the highest reward, the other the greatest punishment. As a reward it is spoken of Prov. i. 23, ' Turn you at my reproof : behold I will pour my Spirit upon you ; I will make known my words unto you.' As a punishment : Ps. li. 10-12, ' Create in me a clean heart, 0 God, and renew a right spirit within me ; cast me not away from thy presence, and take not thy Holy Spirit from me : restore unto me the joy of thy salvation, and uphold me with thy free Spirit.' The one is to be sought : Luke xi. 13, ' How much more will j'our heavenly Father give the Holy Spirit to them that ask him ? ' the other to be deprecated : ' Take not thy Holy Spirit from me ; ' Ps, li. 11. Therefore take heed the Spirit be not grieved, but obeyed.