Practical Commentary of 1 Peter Volume 1, Chapter 1 · Verse 18
Verse. 18.
For as much as ye know, that ye were not Redeemed with corruptible things, as Silver, and Gold, from your vain Conversation received by tradition from your fathers.
IT is Impossible for a Christian to give himself to conforme with the world's ungodliness, unless first, he forget who he is, and by what means he attain'd to be what he is; therefore the Apostle persuading his Brethren no holiness, puts them in mind of this, as the strongest incentive; not onelyonly have you the Example of God set before you as your father, to beget in you the love of holiness, being your liveliest resemblance of him; and the justice of God as your Judge, to argue you into a pious fear of offending him; but Consider this, that he is your Redeemer, he hath bought out your liberty from sin, and the world to be altogether his, and think on the price laid down in this Ransome, and these out of question will prevaile with you.
We have here The evil dissuaded from, viz. A vain Conversation, 2. the dissuasion it self. 1. 'tis called Their vain Conversation. 2. Receiv'd by tradition from their fathers. By this I conceive, is not onelyonly understood the superstitions, and vain devices in Religion, that abounded amongst the Jews by tradition, of which our Saviour often reproved them while he was conversant amongst them, as we find in the Gospel, and all this was mean't, Verse, 14. by the Lusts of their former ignorance: but generally all the corrupt, and sinfull customes of their lives: for it seems not so pertinent to his purpose exhorting to Holiness of life, to speak of their superstitious▪ Traditions as their other sinfull habitudes, which are no less hereditary, and by the power of Example traditionall; which by reason of their common Root in Mans sinfull nature, do so easily pass from parents to Children, Nature making their Example powerfull, and the Corruption of Nature giving i… most power in that which is Evill. And this is the rather mention'd to take away the force of it, and cut of that influence which it might have had into their mindes, there is a kind of Conversation that the authority of your fathers pleads for▪ but Remember, that it is that very thing from which you are delivered, and called to a new estate and form of life, and have a new patterne set before you instead of that corrupt Example.
'Tis one great Errour, not onelyonly in Religion and manners, but even in humane science, that Men are ready to take things upon trust unexamin'd, from these that went before them, partly out of easiness, and sparing the paines of triall▪ partly out of a superstitious overesteem of their Authority: but the chief Reason why corruptions in Religion, and practice of preceeding ages, take so much with posterity, is that before mention'd, the universal sympathy, and agreement that those evils have with the corrupt Nature of Man,
The Prophet Ezekiel observes this particularly in the Jewes, Chap. 20. Verse 24. That their eyes were after their Fathers Idols, Contrary to Gods express forewarning, Verse 18. This was the great quarrel of the Heathens against the Christian Religion in the Primitive times, that it was new, and unknown to their Fathers, and the ancient Writers of those times are frequent in shewing the vanity of this exception, particularly Lactantius, Instit. lib. 2. cap. 7, 8. The same prejudice doth the Church of Rome sing over continually against the Reform'd Religion, where was it before Luther, &c. But this is a foolish and reasonless diversion from the search of Truth, because Errour is more at hand, or from the entertaining it being found, because falshood is in possession.
As in Religion, so in the course and practise of Mens lives, the stream of sin runs from one age into another, and every age makes it greater, adding somewhat to what it receives, as Rivers grow in their course, by the accession of Brookes that fall into them, and every Man when he is born falls like a drop into this main current of Corruption, and so is carried with it down, and this by reason of its strength, and his own nature which willingly dissolves into it, and runs along with it. In thi… is manifest the power of Divine Grace in a Mans Conversion, that it severs him so powerfully from the prophane World, and gives him strength to run contrary to the great current of wickedness, that is round about him, in his Parents possibly, and in his Kindred, and Friends, and in the most of Men that he meets withal. The voice of God▪ that powerful word of Effectual calling that he speaks in to the heart, makes a Man break through all, and leave all to …ollow God, as Abraham did, being called out from his kindred and Fathers house, to journey towards the Land that God had promis'd him. And this is that which is spoke to the Church, and to each believing soul by the spirit of God. Forget also thine own People and thy Fathers house so shall the King greatly delight in thy beauty, regard not what others think, though thy nearest friends; but study only to please him, and then thou shalt please him indeed, do not deform thy face with looking out a squint to the custom of the World, but look straight forward on him, and so thou shalt be beautiful in his eyes. When God calls a Man in a remarkable manner, his prophane Friends are all in a tumult, what needs this, to be more precise then we, and all your Neighbours; But all this is a confused noise, that works nothing on the heart that the Lord hath touched; it must follow him, though by trampling upon friends, and kindred if they lye in the way, we see how powerfully a word from Christ drew his Disciples to leave all and follow him.
The Exhortation, is against all sinful and unholy conversation, by what Authority, and Example soever recommended to us, the Apostles Reasons in those words are strong, and pressing, there is one express'd in the very Name he gives it, 'tis vain Conversation.
The mind of Man the Guide, and source of his actions, while it is Estranged from God, is nothing but a forge of vanities, the Apostle St. Paul speaks this of the Gentiles, that they became vain in their imaginations, and their foolish heart was darkned, Rom. 1.21. Their great Naturalists and Philosophers not excepted, and the more they strove to play the wise men, the more they befool'd, themselves, thus likewise Eph. 4.17. and thus the Lord complains by his Prophet of the extream folly of his People, Isay. 44.20. and by Ieremy that their bear…s are lodges of vain thoughts, and these are the true cause of a vain Conversation.
The whole course of a Mans life out of Christ, is nothing but a continual trading in Vanity, running a Circle of toyle and labour, and reaping no profit at all. This is the vanity of every natural Mans Conversation, that not only others are not benefited by it, but it is fruitless to himself, there arises▪ to him no solid good out of it. That is most truly vain, that attains not its proper end: Now all a Mans endeavours aiming at his satisfaction, and Contentment, that Conversation that gives him nothing of that, but removes him further from it, is justly called vain conversation. What fruit had ye sayes the Apostle, in those things whereof ye are now asham'd; Either count that shame that (at the best) growes out of them, their fruit, or confess they have none, therefore they are called the unfruitful works of darkness.
Let the Voluptuous Person say it out upon his death-bed, what pleasure, or profit doth then abide with him of all his former sinful delights. Let him tell if there remain any thing of them all, but that, that he would gladly not have to remain, the sting of an accusing Conscience, which is as lasting as the delight of sin was short, and evanishing. Let the covetous, and ambitious, declare freely, even those of them that have prospered most in their pursuit of Riches, and Honour, what ease all their Possessions, or titles do then help them to, whether their pains are the less, because their Chests are full, or their Houses stately, or multitude of friends, and servants, waiting on them with Hat and Knee, and if all these things cannot ease the body, how much less can they quiet the mind. And therefore is it not true, that all pains in these things, and the uneven wayes into which they sometimes stept aside to serve those ends, and generally that all the wayes of sin, wherein they have wearied themselves, were vain Rollings, and tossings up and down, not tending to acertain Haven of peace and happiness, 'tis a lamentable thing to be deluded all a Life time with a false dream, Isa. 2.8.
You that are going on in the common Road of sin, although many, and possibly your own Parents have trod it before you, and the greatest part of these you now know are in it with you and keep you Company in it; yet be perswaded to stop a little, and ask your selves, what it is you seek, or expect in the end of it, would it not grieve any labouring Man to work hard all the day, and have no wages to look for at night, 'tis a greater loss to wear out our whol… life, and in the evening of our dayes find nothing, but anguish and vexation. Let us then think this, that so much of our life as is spent in the wayes of sin, is all lost fruitless and vain Conversation.
And in so far as the Apostle saye here. You are redeemed from this Conversation, this Imports it a …ervile slavish Condition, as the other word expresses it, to live fruitless. And this is the Madness of a sinner, that he fancies Liberty in that which is the basest thraldome, as those poor frentique Persons that are lying ragged▪ and bound in Chaines, yet Imagine that they are Kings, that their Irons are Chaines of gold, their rags Robes, and their filthy Lodge a Pallace. As 'tis misery to be liable to the sentence of death, so 'tis slavery to be subject to the dominion of sin, and he that is delivered from the one is likewise set free from the other. There is one Redemption from both. He that is redeem'd from destruction by the blood of Christ, is likewise redeem'd from that vain, and unholy Conversation that lead… to it. So Tit. 2.14. Our Redeemer was anointed for this purpose, not to free the Captives from the sentence of death, and yet leave them still in Prison, but to proclaim liberty to them, and the opening of the Prison to those that are bound, Isa. 61.1.
You easily perswade your selves that Christ hath died for you, and Redeem'd you from Hell, but you Consider not, that if it be so, he hath likewise Redeem'd you from your vain Conversation, and both set you free from the service of sin… ▪ Certainly while you find not that, you can have no assurance of the other, if the Chaines of sin continue still upon you▪ for any thing you can know, these Chaines do bind you over to the other Chaines of darkness, the Apostle speaks of. Let us not delude our selves, if we find the love of sin, and of the World work stronger in our hearts, than the love of Christ, we are not as yet partakers of his Redemption.
But if we have indeed laid hold upon him, as our Redeemer, then are we Redeem'd from the service of sin, not only from the grossest Profaness, but even from all kind of fruitless, and vain Conversation. And therefore ought to stand fast in that Liberty and not entangle our selves again to any of our former vanities.
Not redeemed with Corruptible things] From the high price of our Redemption the Apostle doth mainly inforce our Esteem of it, and the preservation of that liberty so dearly bought, and the avoiding all that unholiness, and vain conversation, from which we are freed by that Redemption. 1. He expresseth it negatively, not with corruptible things, (Oh foolish we, that hunt them, as if they were Incorruptible▪ and Everlasting treasures) no, not the best of them, these that are in highest account with Men, not with Silver and Gold, these are not of any value at all towards the Ransom of Souls, they cannot buy off the death of the Body, nor cannot purchase the continuance of temperal life, much less can they reach to the worth of Spiritual and Eternal life. The precious soul could not be redeem'd but by blood, and by no blood but that of this spotless Lamb Jesus Christ, who is God equal with the Father. And therefore his Blood is called the blood of God. Act. 20. So that the Apostle may well call it here precious, exceeding the whole World, and all things in it in value. Therefore frustrate not the sufferings of Christ, if he shed his blood to Redeem you from sin, be not false to his End.
As of a Lamb without blemish.] He is that great and everlasting Sacrifice that gave value, and vertue to all the Sacrifices under the Law; their blood was of no worth to the purging away of sin, but by Relation to his blood, and the Laws concerning the choyce of the Pascall Lamb, or other Lambs for Sacrifice, were but obscure and imperfect shadowes of his purity and perfections, who is the undefiled Lamb of God that taketh away the sins of the World. A Lamb in meekness, and silence, he opened not his mouth. Isa. 53.7. And in purity, here, without spot or blemish. My well beloved, sayes the Spouse, is white and ruddy, white in spotless Innocency, and red in suffering a bloody death.
For as much as ye know] 'Tis that must make all this effectual, the right Knowledge, and due Consideration of it: Ye do know it already, but I would have you know it better, more deeply and practically, turn it often over, be more in the study, and meditation of it, there is work enough in it still for the discerningest mind, it… a mystery so deep, that you shall never reach the bottom of it, and withall so useful, that you shall find alwayes new profit by it: Our folly is, we gape after new things and yet are in effect Ignorant of the things we think we know best, that learned Apostle that knew so much, and spake so many tongues, yet I determined, sayes he, to know nothing among you, save Iesus Christ and him Crucified, 1 Cor. 2.2. And again he expresses this as the top of his Ambition, that I may know him, and the power of his Resurrection, and the fellowship of his sufferings, being made conformable unto his death; That Conformity is this only knowledge. He that hath his lusts unmortified, and a heart unweaned from the World, though he know all the history of the death, and sufferings of Jesus Christ, and can discourse well of them, yet indeed he knows them not.
If you would increase much in holiness, and be strong against the Tentations of sin, this is the only art of it, view much, and so seek to know much of the death of Jesus Christ, Consider often at how high a ra…e we were redeem'd from sin, and provide this answer for all the enticements of sin, and the world▪ except you can offer my soul something beyond that price, that was given for it on the cross, I cannot hearken to you. Far be it from me (will a Christian say, that considers this Redemption) that ever I should prefer a base lust, or any thing in this World, or it all to him that gave himselfe to death for me, and payed my Ransom with his blood: his matchless love hath freed me from the miserable Captivity of sin, and hath for ever fastened me to the sweet yoke of his Obedience: Let him alone to dwell and rule within me and let him never go forth from my heart▪ who for my sake refus'd to come down from the Cross.