A Commentary on 1 Peter 1-3, Exposition of chapter 1 · Exposition of verse 17
Verse 18.
Knowing that you were not redeemed with corruptible things, a… silver and gold, from your vaine conversation received by the tradition of your fathers, &c.
THese words containe the third Argument for the inforcing of the exhortation laid downe in the 13. verse, and it is taken from the consideration of our redemption by Christ: wee are bought out of a miserable servitude by the bloud shedding of Jesus Christ, and therefore being redeemed we ought to doe two things.
1. To be carefull of the reformation of our vaine conversation.
2. To place all our faith and hope in God.
Now because he would the more drive in the power of this Argument, he layes downe divers specialties and important reasons, why we should be moved with this Argument from our redemption.
1. Because all the precious things in the world could never have delivered us, in the beginning of ver. 18.
2. Because our deliverance from our vaine conversation was one of the principall ends of our redemption, and therefore if wee should not be stirred up to the care of a holy life, we should be as if we had never been redeemed, in the latter end of ver. 18.
3. Because our redemption was effected by so matchlesse a price, viz. the passion of Christ, which was inc…eased in that it was a suffering even to effusion of bloud, and in that it was a suffering of a person of wonderfull parity of nature, ver. 19.
4. Because our redemption was a thing before the world was made, ordained in Gods eternall counsell, ver. 20.
5. Because we that now beleeve in Christ, have more honour done us in our redemption, then all the Fathers in the old Church had: for the manifesting of our redemption was an honour done to us that live in the times after the Law, both if we respect the incarnation of Christ, who was exhibited now, and not before; and also the publication of our deliverance by Christ already borne in the flesh in the preaching of the Gospell.
6. Because the certainty of Christs victory, and our purchase was in speciall manner confirmed of God, and that two waies.
1. By raising him from the dead, to shew, that no adversaries could hold him downe.
2. By exalting him to so great glory in heaven, which shewes he had fully pacified Gods anger, and accomplished the merit of our redemption, and this was done, that our faith and hope might be in God, ver. 21.
So that all these words commend unto us the Argument taken from our redemption in Christ, and serve to compell us to the perfecting of our hope, and the ordering of our conversation.
In the unfolding of this reason, we may perceive that here are divers great things concerning our redemption to be intreated of, as
1. What would not redeeme us, viz. not corruptible things.
2. From what we are redeemed: viz. from our vaine conversation.
3. By what price we are bought: viz. the precious blood of Iesus Christ, &c.
4. The antiquity of this project concerning our redemption by Christ: viz. before …ver the world was.
5. The time of manifesting it to the world: viz. in those times.
6. The persons that have profit by it: viz. you that beleeve in God by him.
7. The ratification of the assurance of it, viz. the raising of him from the dead, and his glory in heaven.
8. The end of it, viz. that we might have faith and hope in God.
Before I break open these particulars, two things may be noted: 1. The coherence with the former reason: 2. The Apostles insinuation, or communication, as they call it in Rhetoricke. For he doth not barely relate the Argument, but to win advantage in their affection, he tells them, they know this doctrine concerning our redemption, implying that it were a vile shame to be ignorant of the doctrine of redemption, and importing that he was perswaded that they had informed themselves in some good sufficiency of knowledge herein, and therefore they might not neglect his exhortation, that might be proved by such a known reason.
For as much.] This word notes a dependance with the doctrine of the former reason, and shewes that these reasons are linked in a chaine; you cannot pull the one, but you draw the other also. And from hence wee may note,
1. The sacred combination of holy truth in the mysteries of religion, they hang all as in one chain…, and … as in one body; there is a wonderfull agreement amongst them; they point one to another: whereas in the writings of men by reason of their imperfection, they are oftentimes discording, not from other men, but from themselves also: their assertions sound, as if they were afraid one of another, or ready to fight one against another.
2. That the right knowledge of Christs first comming to redeeme us, serves generally to inflame our hearts to a desire after, and care of his second comming to judge us: For by his first comming,
1. We know he hath satisfied for our sins, and therefore need not feare the sentence of condemnation, or Gods anger.
2. We know how dearly he paid for our sins, and therefore we should for ever hate sinne.
3. We know that he cannot but doe us honor then, since for our sakes he himselfe was judged on earth, and did shed his owne bloud for us.
4. We know that at that day we shall be fully redeemed, and receive all the inheritance prepared for us. What shall I say, if this his first comming were so full of love, pitty, care, grace, and profit for us: how then should we long for his second comming, when he shall give himselfe not for us, but to us for our eternall delight and happinesse?
The Use may be for tryall of the truth of our faith in his first comming;Vse. if we can stirre us up with care and cheerfulnesse to provide for his second comming, then we doe effectually beleeve it; else it is very doubtfull whether we doe indeed know Christ crucified.
Thus of the coherence: the insinuation followes.
Yee know.
From hence foure things may be noted.
1. That we may be profitably put in mind of the things wee know: yea we need to be put in mind of them, for thereby wee may know things the better and more fully: but especially wee need it for the use of knowledge. This is true in rebu…es for sinne, in consolations in affliction, in directions for our lives, and as here in the doctrine of the mysteries of our religion: they and we know the doctrine of redemption perhaps, but the powerfull use of that doctrine we are altogether wanting in: besides, what we know; we know but in part.
The Use is for great reproofe of those vaine persons,Vse. that neglect hearing, reading, admonition, &c. upon pretence they know it already: if that were true, yet this doctrine shewes we need to be put in mind even in the things we know: yea wise men will receive commandments, yea and rebukes too, Prov. 9.
It is a discreet & commendable charity sometimes the better to perswade, and winne affection, to insinuate the praises of others, as here the Apostle; so did Paul to Agrippa, Act. 26.3. It is certaine, that by nature we are pleased highly with others opinions of our knowledge; and contrariwise, the a…pe…sion or ignorance is wonderfull hatefull: there be some sins that vexe us more then others to have them imputed, as lying, and divers others: so ignorance: the devill knew this well in Eves case, the intimation of ignorance made her ruine her selfe and her prosterity; and so doth the devill still. What makes many goe to hell for want of direction how to be saved? even this, they will not have their ignorance seene. What makes many leap from the cradle of religion to the throne of censure, so as to think themselves fit to judge whole Nations, when troops of learned men are extreamly toyled with advising? Is it not this opinion of knowledge? Now as the devill useth it for hurt, so may the godly make advantage of the weaknesse of our natures herein, the better to direct us to good.
3. Of all doctrines we must be sure to know the doctrine of our redemption: for this is the most fundamentall doctrine of all others. It is impossible to be saved without the knowledge of this. 2. Of all doctrines this is most clearly taught in Scripture. 3. Of all doctrines, wee have most need of this against the discomforts of temptations, infirmities, afflictions, and death it selfe. 4. This most exalts the glory of Gods grace and mercy, and all others are in a manner built upon this. 5. Lastly, this hath exceeding great force to perswade us to holinesse of life: for it both shews us to whom wee belong, and what reason we have to obey him; and withall implyes how vile we are in our selves.
Vse.First, so labour for knowledge herein, that thou mistrust thy own nature, and the policie of the devill: even the slower thou findest thy disposition to it, the more strive after it: let not the devill rob thee of this knowledge above all other.
We are not redeemed with corruptible things, as silver and gold.
In these words is contained the first principall point, namely, the invalidity of all earthly things to redeeme us: they containe the disabling of the riches of this world: and as the words lye, two things are said against the treasures of this world.
First, that we are not redeemed by them.
Secondly, that they are corruptible things.
That they cannot redeeme the soule of man is evident, 1. By proofe, Psal. 49.6, 7. 2. By experience, we see wicked men abound in these things, and yet goe to hell, Psal. 17. ult. & 73.12. Eccles. 9.11. 3. This may appeare by a distribution of the parts of redemption: for they cannot appease Gods anger, Prov. 11.4. they cannot restraine the devils power: they cannot buy us a righteousnesse answerable to that the law requires: they cannot be a ransome to keepe the soule from hell, Iob 29.9, 19, 20. they cannot cover our imperfect work…: they cannot buy us a better nature, but rather choke the word of God, Mat. 13. and make men carelesse of repentance, and conceited of the…elves and wilfull to entertaine sinne, Prov. 28.11. Hosea 12.8. and drowne men in noysome lusts, 1 Tim. 6.9. yea how hard is it for a rich man to enter into the Kingdome of heaven? Mat. 19. Lastly, they cannot make us immortall, Iam. 1.10, 11. Thus it is cleare, they cannot redeeme us.
For the second, they are corruptible: This is manifest; Solomon saith, they have wings, Prov. …7. they vanish, subject to violence or vanity, Mat. 6.13. yea many times they goe away with an ill loose, it may be the ruine of the owners, Iob 20.18. Eccles. 5. Ier. 17.11. nor can they goe with their owners when death comes, Psal. 49.17.
Vse.The Use may be,
1. For information: It should raise the price of true grace, and all the meanes thereof: we should labour to be affectionately perswaded, that grace and the meanes thereof is better then all gold, Psal. 37 16. to 23. Ier. 17▪ 11, 22. Prov. 19.1. & 22.1. Psal▪ 19.14. grace … called the unsear…able riches of Christ, Eph. 3.9. yea grace with reproch is better then all treasures with honour, Heb. 11.26.
2. …t may informe us concerning the wofull estate of rich men, especially wicked rich men, that have nothing to trust unto but their wealth. Alas, alas, could they but think of death, oh how should they tremble! let them remember, that at the day of Christ many a rich man shall howle, and wish the very … to cover …, and yet cannot escape, Rev. 6. the very rust of their riches, which proved their corruptiblenesse, shall witnesse against them, I …. 5.1. they should think often of that parable, Luke 12.15, 20, 21. and that other Luke 16. of Dives in hell: yea in this life th…u maist be in honor, and yet be but like a beast that perisheth, Psal. 49. especially they are to be bewailed, if they trust in their riches, and rejoyce in them, and boast of them, Iob 31.24, 25. and will be as vaine as their auncestors, Psal. 49.12, 13.
3. If outward things in their lawfull use be so base, what are they in their sinfull use, either of getting, or spending?
4. How excellent then is the Lord Jesus that did redeeme us, when all these could not and how worthy to be beloved?
2. For instruction:
1. To rich men, therefore never to trust more in uncertain riches, 1 Tim. 6.17. Psal. 62.10.
2. Not to despise poore Christians, and admire wicked rich men, Iam. 2.5, 4.
3. Let not the rich man glory in his riches, though he be a godly man, Ier. 9.24.
4. Let us rather strive to be like greene olive trees in Gods house, Psal. 52.7, 8.
Quest. But what shall we doe with riches, are they good for nothing?
Answ.
1. Make friends with them, Luke 16.
2. Buy the meanes of grace with them, Prov. 17.16.
3. Be rich in good works, 1 Tim. 6.19, 20.
4. Eate and drink and rejoyce, Eccl. 2.24.
5. It may teach the godly the willinger both to want gold and silver, and to practice all the duties of abnegation, and the contempt of them.
Thus of the first point: The second is, from what we are redeemed, viz.
From your vaine conversation received by tradition from your fathers.
The thing from which wee are redeemed, is our owne conversation, amplified by the quality, it is vaine, and by the cause of it, viz. the tradition of our fathers.
First of redemption from our conversation in generall, if any aske,Quest. From what wee are redeemed in Christ? if I answer fully, I must say from sixe things.
1. From the displeasure of God:Answ. We are redeemed from sixe things. the passion of Christ being a full expiation for all our sins that angred God, 1 Iob. 2.2.
2. From condemnation, unto which wee were justly sentenced; this is a fruit of the former expiation also, Rom. 8.1.
3. From the power of Sathan, who as a jaylor and executioner of vengeance had possession of us, Heb. 2.14.
4. From the rigour of the morall law: For Christ having made redemption for the transgressions of the former Testament, hee hath obtained for us new conditions by vertue of the New Testament ratified by his bloud, Heb. 6.8. Rom. 6.
5. From the present evill world, even from the judgements might have fallen upon us for our sinnes, and from the bondage under the course of this world, and from all the enchantments with which wee were bewitched, Gal. 1.….
6. Lastly, we are redeemed from our vaine conversation, even from the power of our owne corruption, and the practice of a body of sins. This last is here mentioned either by a synecdoche, by one part meaning the whole, or else to note, that till we be freed from the power of sin in our conversation, we can never actually attaine the comfort of any of the former, as were easie to prove in the particulars. Thus in generall.
In particular I consider of two things.
First, of the vanity of our conversation, from which we are redeemed.
Secondly, of the cause of it, here said to be the tradition of the fathers; and in the explication of the first I consider of three things.
1. What the vanity of our conversation is.
2. I note divers doctrines to be thence observed.
3. I resolve certaine questions, and then make uses of all together.
For the first: the conversation of unregenerate persons may be said to be vaine in divers respects.Our conversation is vaine in divers respects, as we are unregenerate.
1. Because continuing in such an estate, they faile of the happinesse unto which man was created, and so they are as if they were created in vaine, Psal. 89.48.
2. Because in their sinfull courses they cannot attaine their owne ends, but are alwaies deceived of their expectation, Iob 33.27. Psal. 31.7. Psal. 127.1.
3. Because of their transitory condition, they are daily wearing away, Psal. 144.4.
4. Because unregenerate men seldome or never attaine that equall condition, that might give them a sufficiency without extreames: they are either too rich or too poore; and this is vanity and lyes, Prov. 30.8.
Divers sins in respect of which mens conversations are said to be vain.5. Because all earthly things are vaine, Ecclesiast. every where.
6. There are divers speciall sins in the life of man, for which his conversation may be said to be vaine, (and this I think is here intended) as
1. To worship images is a vanity, 2 King. 17.15. Zach. 10.2. Deut. 32. 21. Ier. 8.19. & 10.18.
2. Lip-service is a vanity, Mat. 15. In vaine doe ye worship me, &c. compared with Esay 18.13.
3. Hypocrisie in carriage is vanity, Iam. 1.26.
4. To trust in man, or vaine helps, Psal. 62.9. Esay 30.7.
5. The care of life, Psal. 39.6.
6. Conceitednesse and boasting is a vanity, Iob 11.11. 2 Pet. 2.18.
7. Opposing of the godly, or disgracing them is vaine. Psal. 4.2.
8. The multiplying of devises and projects in the mind is vanity, Psal. 94.11. and such are the fruitlesse thoughts of the mind, Eph 4.17.
9. Flattering and double-dealing is vanity, Psal. 12.2. & 41.7.
10. The getting of treasures by a lying tongue is vanity, tossed to and fro of them that seeke death, Prov. 2….6.
11. The service of the lusts of the flesh is vanity, Eph. 2.3. hence debauched men are said to be vaine men, 2 Chron. 13.7.
12. The excesse in seeking the unprofitable pleasures of the world, and delights of life, Ion. 2.8. Psal. 119.37. Eccles. 11. ult. Psal. 24.4.
The observations are:
1. That all men by nature are vaine men; such is the depravation of nature in all mankind, Psal. 39. & 62.9.
2. That there needs no more to make a man miserable on earth, then to be guilty of a vaine conversation. It is an extreame wretchednesse to spend our time in the vanity of conversation: it is called a sore sicknesse in it selfe; and besides, so long as we continue in that condition, wee have no part of the redemption by Christ.
3. It is the greatest happinesse on earth to get rid of the guilt and power of our vaine conversation: This is a maine part of our redemption by Christ, and chiefly intended.
1. Quest. Is there not vanity in the conversation of the godly themselves?
Answ. There is: for even in them there are vaine thoughts, distractions in Gods service; sometimes delight in vaine things: alwaies too much love of earthly things, too much liking of their owne waies, hidden hypocrisie, pride, and such like.
2 Quest. But how then can men be said to be redeemed from their vanity, or vaine conversation, seeing there is vanity still in them?
Answ. There are five degrees of our redemption from our vaine conversation. 1. The first is the promise of it in the word.Five degrees of redemption from a vaine conversation. 2. The second is the purchase of it by paying the price. 3. The third is the imputation of it. God justifying the sinner in Christ. 4. The fourth is the …cboation of it by the renewing of our natures in part. 5. The fift is the consummation of it in heaven. Foure of the degrees are past upon the godly, onelyonly the fift remaines.
3. Quest. But by what signes may a man know his owne redemption from his vaine conversation?
Answ. Our redemption from our sinfull and vaine conversation may be discerned:Seven signes of our redemptiō from a vaine conversation.
1. By our putting off the deceiveable lusts of the inward man, even by our throwing of them out of service, & denying the old vanities of our thoughts and desires, Eph. 4.22. 1 Pet. 1.12, 13. Psal. 24.4.
2. By our vexation at the vaine and wicked conversation of other men, 1 Pet. 2.7, 8. Psal. 31 7. & 26.4.
3. By our contempt of the world, and desire after a better life, Phil. 3. 18, 20.
4. By our sorting our selves with such as fight against the corruptions of the world, Phil. 1.27.
5. By our desire in all things to live honestly, Heb. 13.18.
6. By our good works, either of piety or mercy, Iam. 3.13.
7. By our meeknesse of wisdome in the best things wee doe, La…. 3.13. 1 Pet. 3.16.
Seeing the freedome of a vaine conversation is one chiefe past and end of our redemption, there may be divers Uses made of it.Vses.
1. It should quicken us to a care of a sober conversation: since this …, what manner of persons ought we to be in all godlinesse, and holy conversation? yea we should strive to be examples to others in conversation, 1 T…. ▪ 4.12. especially we should labour to live without rebuke, 1 … 12.
2. If shewes the misery of all such as yet abide under the power of a vaine conversation: for thereby it is apparant, they have as yet no part in the vertue of the death and resurrection of Christ, Eph. 2.3. especially of such as draw iniquity with cords of vanity, Esay 5.18.
3. It should in speciall awaken the godly to watch over their waies for the suppressing of vanities: it is a foule sight to see men professing the love of God, and hope of a better life, to grow va…; and be taken up again with the delights in foolish vanities, such as are strange apparell, deliciousnesse of fare, abundance of pleasures, lightnesse of carriage, &c. Iob 31.5.
4. For singular comfort: if we feele the delights in foolish vanities to be gone, and the power of our former … to be beaten downe for hereby we may know infallibly that we are in Christ, and redeemed by him.
Thus of the quality of our conversation, the cause followeth.
Received by the tradition of the father…
There are amongst the rest sixe waies by which sin comes into the life of man, and is charged upon him.
1. By imputation, and so we are guilty of Adams sin in paradise.Sixe waies by which sin is derived upon man.
2. By propagation, and so we receive the ori…inall corruption of our natures, Psal. 51.
3. By imitation of the sins of others.
4. By consenting to the sins of others.
5. By inventing sin our selves, Eccles. 7 ult.
6. By tradition, that is, by direction, and …, by word of mo…th: This is the way … meant ….
By fathers here he meaneth their very fathers of their flesh, their naturall Parents, both those that were next unto them, and those more removed from them, as auncestors, and other kinred in the flesh.
The … is, that one great cause by which the life of man is infected, is the corrupt counsell, direction, and tradition of Parents according to the flesh, Ezech. 20.4, 18. Amos 2.4. Zach. 1.4. Esay 14.21. Ier. 9.14. Gal 1.13, 14.
Two things would be here explicated: 1. what corruption men receive by tradition from their Parents. 2. how it comes to passe, they should be so bad by such traditions.
For the first: Divers sorts of evils have broken into the life of man by the tradition of fathers,How many wayes children are infected by the tradition of their fathers. as
1. Grosse errors in opinion.
2. Divers superstitions in their life, as were the traditions of the Pharises, Mat. 15. and so for the Papists, as the observation of divers fasts, &c.
3. Children learn divers sins onelyonly, or chiefly from their Parents: as these sins should be put off, (Eph. 4.22. to the end) viz. lying, frowardnesse, corrupt communication, bitternesse, &c. from whence have children them but from the tradition of Parents? Doe not Parents first traine them to revenge, pride, cursing, swearing, &c? Hence also come divers vaine words, either in the use of Gods titles, or in nicknames, and reproches of others. Whence are the sins in every calling, but from imitation of Parents?
4. What is the reason, why many will not be drawn into any other care of a religious life, either in respect of the service of God, or other reformation, but onelyonly because they saw their fathers take another course? Whence are all those objections cast in the way of all the parts of sincerity and rege… of life, but from the tradition of their parents? Whence comes negl…ct of the service of God at Church, or in the family, but from this fountaine in many?
For the second: If any aske why the tradition of Parents should be so infectious?Quest.
Answ.I answer,
1. Because they are cast into the natures of the children in the yongest yeares, and so are the more infection, because they were first seasoned with them.
2. Because of the affection children beare to their Parents, and their opinion of their sufficiency. A childe naturally thinks his Parents are the best creatures in the world, at least for them to be guided by.
3. Because they are continually conversant with them, and so see no other, or no better precepts or examples.
4. Because most Parents are not carefull enough to bring them up in the nurture and in…tr…ction of the Lord.
Vse. Seven rules for Parents in ordering their children.The Use may be for Instruction both to Parents and children.
1. Parents should be humbled under the consideration of the misery they bring upon their children, both by propagation, and tradition, especially they should be carefull by all meanes to prevent this hurt in their children: and to this … ▪
1. They should for over abhorre the teaching of their children such pride, lying, swearing, &c. as doth corrupt them.
2. They should contrariwise instill good precepts into them, and the rather, because what good they are at first seasoned withall by their parents, will more stick by them.
3. They should … leade them to the Word of God, and betimes exalt the glory and … of it in them; that they may bee informed, that from thence all perfect rules are to be fetcht.
4. They should inure them to good company.
5. They should give them good example themselves, and set before them the best example of others.
6. They should betimes correct those buds of sin, which spring out of the propagated sin.
7. Lastly, they should carefully set up the worship of God in the family, that from their cradles they may see the practice of piety.
2. Children should also learne from hence, 1. Not to rest wholy upon the tradition of Parents, and to know it is not a sufficient rule to warrant their actions: their Parents said or did so, and therefore they must say or doe so too. It is no dishonour to Parents, that their children should know they are not absolute: it is a glory God the Father hath reserved unto himselfe; especially if thy Parents have beene given to idolatry, or superstition, thou must clense thy heart from all that drosse thou hast any way received from them, Gal. 1.13. Ier. 8.19. & 10.8. 2. What good is commended especially of the good fathers, those we should imbrace, and the rather for their sakes. There are three sorts of Fathers we should observe with great respects.
1. The holy Fathers mentioned in Scripture, wee should study their praises and precepts.
2. The glorious Fathers and Martyrs that have beene in former ages, those especially that either were before Antichrist his time, or in his time did rise up against their idolatry and superstitions.
3. Our owne particular, godly, and religious auncestors, and parents according to the flesh. If God have given thee godly Parents, thou should… rejoyce, and with all affection make thy gaine of their holy examples, and counsels, accounting it a singular mercy of God to give thee such to guide thee, as carry so much neerenesse and affection to thee.
3. Shall not this evidently confute their grosse folly, that so much urge the tradition of the Fathers?
4. Are men so zealous for the tradition of their fathers of the flesh: and shall not we be much more zealous for the traditions of God himselfe delivered in his word? and the rather, because wee are bound to love God above all the fathers or mothers of the world: and besides, his counsels are all perfect, there can be no defect in them; and further, no parents can afford us such acceptation, or reward for obedience.
Hitherto of the second point, viz. from what wee are redeemed. Now followes the third, viz. how we were redeemed.