SERMON XXIII. A SINNER CHANGED BY GRACE. 1 Pet. iv. 3, 4. For the time past of our life may suffice us to have wrought the will of the Gentiles, when we walked in lasciviousness, lusts, excess of wine, revellings, banquetings, and abominable idolatries: wherein they think it strange that ye run not with them to the same excess of riot, speaking evil of you. ST IN, that accursed thing, Sin, was the occasion of our Saviour's death; and he died, not only to save us from guilt, that we might not be condemned, but to save us also from its power, that it might not rule over us. This double benefit of the Redeemer's death was signified by the water and the blood which issued from his pierced side; for St. John observes, 1 John v. 6. "This is he that came by water and blood, even Jesus Christ; not by water only, but by water and blood." By the blood, we are justified from the guilt of sin; by the water, our polluted nature is purified. Thus is Jesus a complete Saviour. Both these are equally necessary; and what God has joined together, let no man put asunder; for as they were united in the Redeemer's design, so are they united in the experience of all who believe. When a sinner is awakened and brought to Christ for pardon, then he also feels an earnest desire for this second benefit of his death, a deliverance from the power of sin. So St. Peter teaches us in this chopter, v. 1. Forasmuch then as Christ hath suffered for us in the flesh, arm yourselves likewise with the same mind; that is, all Christians should be armed with the same resolution against sin, and for holiness, as Christ was. But Christ having suffered in the flesh for sin, lived in the spirit unto God; therefore should we also cease from sin, and live no more to the lust of men, but to the will of God; for, saith the Apostle, " the time past of our life may suffice." Yes, we have had enough, and too much of sin: it has taken up too much of our time and affection; henceforth may we live to God. In these useful words we have the four following things: I. The walk of a natural man described. II. The great change that grace makes in such a man. III. The reasonableness of that change: and IV. The usage which a changed person may expect from the world. I. The walk of a natural man described-He works the will of the Gentiles, and lives in sin. It is not certain whether St. Peter wrote this epistle to the Jews only, or to Gentiles also; nor is it of any consequence to us; for there is no great difference between a carnal Jew, a carnal Gentile, or a carnal Christian. All unconverted people live not according to the will of God. The will of God is the proper rule of our actions; but who enquires after this? who says with converted Saul, "Lord, what wilt thou have me to do?" No natural man says so; only those, who, like Saul, 66 are converted to God." And here is the grand difference between real Christians and all other people. The latter walk according to the flesh; the former, according to the Spirit; for, as Paul largely shews in the 8th chapter to the Romans, they that are after the flesh do mind the things of the flesh; but they that are after the Spirit, the things of the Spirit. And what are all the thoughts, words, desires, pursuits, and delights of carnal men about, but something of a fleshly kind: they have no knowledge of, nor care for, no delight in, any thing that is spiritual or heavenly, nor can they, while in that state; for as our Lord says, John iii. 6. That which is born of the flesh is flesh, and that which is born of the spirii is spirit. Till a man is born again, he works the will of the Gentiles; he walks according to the flesh. The Lord, in his mercy, discover to those who are in this state the danger of it, and deliver them out of it by his changing grace! Observe in the text, the readiness with which men sin; they run to it, it is their delight; their feet are swift to do evil, while to every thing good they are dull and slow.— Observe also, that men sin in company, and encourage each other in sin: "they think it strange that ye run not with them." Adam fell in company, and for the sake of company; and all his children are not only corrupt, but corruptors; beware then of "evil communications, which corrupt good manners," and take the wise man's advice, "My son, if sinners entice thee, consent thou not.” Remark likewise the constancy with which men sin; they "wrought the will of the Gentiles:" they worked at sin as a man works at his trade, not occasionally, but daily. Hence sinners are called workers of iniquity, and as such sentenced, by Christ the Judge, to eternal misery. Let us now take notice of the particulars of this wicked course. Lasciviousness is first mentioned. This means wantonness expressed in looks, words, and actions. Lusts, or criminal desires and pursuits after unlawful embraces. Excess of wine; that is, immoderate drinking of any strong liquors. Revellings and Banquettings, feasting with songs and music, including the amusements of the play-house, and similar diversions, which are Satan's traps to catch unwary souls. Abominable idolatries, or the worship of idols, which is an abominable affront to the only living and true God; and which was generally attended with abominable lewdness and drunkenness, and other vices. These were the practices of the heathen; and are they not also the practices of many called Chris tians? Is there not in every place some persons who run to this excess of riot? O, that such may see the error of their ways, and cry to the Lord for his mercy and grace! And this is next to be considered. II. The great change that the grace of God makes in a natural man. The change we mean is far more than the mere reformation of a sinner's life; it is an inward, supernatural change, wrought by the Spirit of God, and by means of the Gospel of Christ. So we read, ver. 6. of this chapter, For this cause was the Gospel preached also to them that are dead; that is, to those believers who were dead when St. Peter wrote, as well as to those who were then living that they might be judged according to men in the flesh; that they might judge and condemn themselves for their fleshly lusts, and mortify their carnal appetites; and so be dead to sin, but live according to God in the Spirit; that being quickened from the death of sin to the life of righteousness, they might, being helped by the Spirit, be conformed to the will of God, and do those things which are pleasing in his sight. It is by the preaching of the Gospel that this change is generally effected; for it is the Gospel, only, which is "the power of God to salvation." This is God's mighty instrument for "pulling down the strong holds of the devil," for "opening men's eyes, and turning them from darkness unto light, and from the power of Satan unto God." The sinner is usually first alarmed by the Law, as contained in the ten commandments. If his eyes are opened by the Spirit of God, he sees that "the law is spiritual," and reaches to the secret thoughts of his heart; and that having broken the law, he is under its curse. This, though before he was "alive without the law," the commandment comes with power to his conscience, sin revives, and he dies: that is, he now sees he is a dead man in law; justly condemned to eternal death on account of his sins. But the law alone is insufficient to destroy the power of sin. The Gospel is the instrument employed by the Holy Spirit for this purpose. Sin never appears to the believer so sinful as when he beholds Christ crucified for it. Jesus Christ, as crucified for sin, was the grand subject of apostolic preaching. The first ministers of Christ "determined to know nothing among the people but Jesus Christ, and him crucified." And O, how glorious were the triumphs of the cross! It was this which subdued the hearts of poor, wretched, beastly, devilish men, among the heathen. Those who had wallowed in the filth of sin, and reduced human nature to the most degraded state, became holy, humble, chaste, temperate, honest, pious, gentle, useful men. This it was that changed St. Paul from a bloody persecutor of the saints to an humble disciple and flaming preacher of Christ. So he says, Gal. vi. 14. "God forbid that I should glory, save in the cross of our Lord Jesus Christ, by whom the world is crucified unto me, and I unto the world." So that every believer may say and sing, "It was the sight of thy dear cross First wean'd my heart from earthly things, The mirth of fools and pomp of kings." And this shews that the very first business of a convinced sinner, who "hungers and thirsts after righteousness," is to come to Christ. We have no strength and ability in ourselves, by nature, to become holy and subdue our sins; we must begin to live to God in a new way, by faith in Christ. The efforts of a natural man towards holiness are all forced and unnatural; we must have a new nature and new powers; and these we can have only in and from Christ, and by virtue of union to him, through faitl.. Christ dwells in the hearts of believers, and they dwell in him. They are "Members of his body, and are so joined to him as to become one spirit." They are branches of Christ the tree; separate from him they can do nothing: but from union to him proceed all their good works, and sincere acceptable obedience. Thus the soul is brought to cleave to Christ with purpose of heart, to hate every false way, and to deny ungodliness and worldly lusts, and to live soberly, and righteously, and godly, in this present evil world. This is the great change that grace makes. III. We proceed to speak of the reasonableness of this change. "The time past, (says our holy apostle) the time past of our life may suffice us to have wrought the will of the Gentiles." Not as if sin was entitled to any portion of our short and mortal lives. No. A moment given to sin is a moment too much. But it may well be said, "the time past" may suffice; for, "Sin is a dreadful waste of precious time. Life is very short." Time flies on swift wings; and when once gone, is gone for ever. We can never recall a lost hour. And yet, how is time squandered away! O visit dying beds, to learn the value of time. What would some dying people give for a few weeks or a few hours? There have been instances of rich men, who have offered physicians half their estates, if they could prolong their lives for a few weeks! And what is "the worm that never dies," but the horrid remorse of a damned sinner, reflecting, with intolerable anguish, upon the loss of his time and abuse of his mercies in a life of sin! Sin is also a useless thing. "What fruit had ye?" said St. Paul to the converted Romans; "what fruit had ye then in those things whereof ye are now ashamed?" What profit, honour, or pleasure, did ye find in your former sinful courses, even while pursuing them? Were they not at |
