Practical Commentary of 1 Peter Volume 1, Chapter 1 · Verse 14,15,16
Verses. 14.15, 16.
Verses, 14. As obedient Children not fashioning your selves according to the former Lusts, in your Ignorance.
Verse. 15. But as he who hath called you is holy, so be ye holy in all manner of Conversation.
Verse. 16. Because it is written, be ye holy for I am holy.
THy word is a Lamp unto my feet, says David, and a Light unto my paths, not onelyonly comfortable as Light is to the eyes, but withall directive, as a Lamp to his feet. Thus here the Apostle doth not onelyonly furnish consolation against distress, but Exhorts and directs his Brethen in the way of Holiness, without which the apprehension, and feeling, of those comforts cannot subsist.
This is no other but a clearer and fuller expression, and further pressing of that sobriety, and spiritualness of mind, and life that he joyntly exhorted unto with that of perfect hope, ver. 13. as in separably connext with it; if you would enjoy this Hope be not conform to the lust of your former ignorance, but be holy.
There is no doctrine in the world either so pleasant, or so pure, as that of Christianity. 'Tis matchless, both in sweetness, and holiness. The Faith, and Hope of a Christa in have in them an abiding precious balm of comfort, but this is never to be so lavish'd away, as to be poured into the puddle of an impure Conscience. No, that were to lose it unworthily, As many as have this hope purify themselves, even as he is pure, 1. Ioh. 3, 3. Here they are commanded to be holy as he is holy, Acts. 15. Faith first purifies the heart, Empties it of the love of sin, and then fills it with the Consolation of Christ, and hope of Glory.
'Tis a foolish misgrounded fear, and such as argues inexperience of the nature, and workings of divine Grace, to imagine that the assured hope of salvation will beget unholiness and presumptuous boldness in sin, and therefore that the doctrine of that assurance is a doctrine of Licentiousness. Our Apostle, we see is not so sharp sighted as these men think themseves, he apprehends no such matter, but indeed supposes the contrary as unquestionable he takes not assured hope, and holiness as Enemies, but joynes them as nearest friends, hope perfectly and be holy.
They are mutually strengthened, and increas'd each by the other, the more assurance of salvation, the more holiness, the more delight in it, and study of it as the onelyonly way to that End, and as labour is then most pleasant when we are made surest it shall not be lost, nothing doth make the soul so nimble, and actitve in obedience as this oyle of gladness, this assured hope of glory. Again the more holiness is in the soul, the clearer always is t…is assurance, as we see the face of the heavens best, when there are fewest clouds· The greatest affliction doth not damp this hope so much, as the smallest sin; yea, it may be the more lively and sensible to the soul by affliction, but by sin it always suffers loss as the Experience of all Christians does certainly teach them.
The Apostle exhorts to Obedience, and enforceth it by a most persuasive Reason. His exhortation is 1. Negative, not fashioning your selves. 2. Positive, Be ye holy.
That which he would remove and separate them from is Lusts, This is in Scripture the usuall name of all the irregular, and sinfull desires of the heart, both the polluted habits of them, and their corrupt streams, both as they are within, and outwardly vent themselves in the Lives of Men. The Apostle St. Iohn (1 Ioh. 2, 17.) calls it the Lust of the world, and Verse 15. love of the world. And then Verse, 16. Branches it into those three, that are indeed the base Anti-trinity that the world worships, the lust of the eyes, the lust of the flesh, and the pride of Life.
The soul of Man unconverted, is no other but a den of impure Lusts, wherein dwells, pride, Uncleanness Avarice, Malice &c, just as Babylon is described. Revelation ▪ 18.2. or as Isa. 13.21. Were a Man's eyes opened he would as much abhorre to remaine with himself in that condition, as to dwell in a house full of Snakes, and Serpents as S. Austin says, and the first part of conversion is once to rid the soul of these noysome Inhabitants, for there is none at all found naturally vacant and fr…e from them; thus the Apostle here expresses it of the believers he wrote to, that these lusts were theirs before in their Ignorance.
There is a truth in it, that all sin arises from some kind of Ignorance, or at least, from present Inadvert…nce, and Inconsideration, turning away the mind from the light, which therefore, for the time, is as if it were not, and is all one with Ignorance in the …ffect, and therefore the works of sin are all called works of darkness; for were the true visage of sin seen at a full light, undress'd, and unpainted, it were impossiable while it so appear'd, that any one soul could be in love with it, but would rather flye it as hideous, and abominable; but because the soul unrenewed is all darkness, therefore it is all lust, and love of sin, no order in it, because no light, as at the first in the world, confusion and darkness went together, and darkness was upon the face of the deep, 'tis so in the soul, the more Ignorance the more abundance of Lusts.
That light that frees the soul and rescues it from the very kingdome of darkness must be somewhat beyond that which nature can attaine to; all the light of Philosophy, naturall, and morall is not sufficient, yea, the very knowledge of the Law sever'd from Christ, serves not so to enlighten, and renew the soul, as to free it from the darkness or Ignorance here spoke of; for our Apostle writes to Jews, that knew the Law, and were instructed in it before their conversion, yet he calls those times wherein Christ was unknown to them the times of their Ignorance, though the stars shine never so bright, and the moon with them in its full, yet they do not all together make it day, still 'tis night till the sun appear. Therefore the Hebrew doctors upon that word of Solomons, Vanity of vanities all is vanity, say, vana etiam Lex, done… venerit Messias. Therefore of him Zacharias sayes, that the day spring from on high hath visited us to give light to them that sit in darkness and in the shadow of death, and to guide our feet into the way of peace.
A naturall Man may attaine to very much acquir'd knowledge of the doctine of Christ, and may discourse excellently of it, and yet still his soul be in the chains of darkness, fast lockt up under the Ignorance here mention'd, and so still of a carnal mind in subjection to these lusts of Ignorance.
The saving light of faith is a beam of the sun of Righteousness himself, that he sends into the soul, by which he makes it discern his incomparable beauties, and by that sight alienates it from all those lusts, and desires that do then appear to be what indeed they are, vileness, and filthiness it self, makes the soul wonder at it self, how it could love such base trash so long, and so fully resolves it now, on the choyce of Jesus Christ the cheif among ten thousands, yea, the fairest of the Children of men, for that he is withall the onelyonly begotten Son of God, the brightness of his fathers glory and the express image of his Person. Heb. 1.3.
The soul once acquainted with him, can with disdain turn off all the base sollicitations, and importunities of sin, and command them away, that formerly had command over it, though they plead former familiarities, and the interest they once had in the heart of a Christian before it was enlightned, and renewed. He can well tell them after his sight of Christ, that it is true, while he knew no better then they were, he thought them lovely and pleasing, but that one glance of the face of Jesus Christ, hath turn'd them all into extream blackness, and deformity, that so soon as ever Christ appear'd to him, they straightway lost all their credit, and esteem in his heart, and have lost it for ever, they need never look to recover it any more.
And 'its from this, that the Apostle enforceth this dehortation, 'its true the lusts, and vanities that are in request in the world were so with you, but 'twas when you were blind, they were the lusts of your Ignorance, but now you know how ill they will suite with the light of that Gospel which you profess, and that inward light of faith which is in the souls of such as be really believers.
Therefore seeing you have renounc'd them, keep them still at that distance, do not ever admitt them more to lodge within you, that sure you cannot do, but do not so much as for custom sake, and compliance with the world about you, outwardly conform your selves to any of them, or make semblance to partake of them as S. Paul sayes, have no more fellowship with the unfruitfull works of darkness; but rather reprove them, reprove them by your carriage, and let the light of your holy lives discover their soulness.
2. Positive Be yea holy. This includes the former, the renouncing of the lusts, and pollutions of the world, both in heart, and life; and addes farther, filling of their room being cast out, with the beauti…ying graces of the spirit of God, and the acting of those in their whole conversation in private, and abroad, …n conversing with themselves, and conversing with others, whether good or bad, in a constant even cour…e, still like themselves, and like him who hath called them, for 'tis a most unseemly, and unpleasant thing to see a Man's life full of ups and downs, one step like a Christian, and another like a wordling, it cannot chuse but both pain himself & disedifie others.
But as he that calleth you is holy, Consider whose you are, and you cannot deny, that it becomes you to be holy, your near Relation to the holy God, this is express'd two wayes, namely, As children, and as he which hath called you. Which is all one as if he had said, hath begotten you again, the v…ry outward vocation of those that profess Christ, presseth holiness upon them, but the inward far more, you were running to destruction in the way of sin, and there was a voyce together with the Gospel preached to your ear that spake into your heart and call'd you back from that path of death, to the way of holiness, which is the onelyonly way of life. He hath sever'd you from the mass of the perfane world, and pickt you out to be jewels for himself, he hath set you apart for this end, that you may be holy to him, as the Hebrew Word that signifies holiness is from seting …part, or fitting for a peculiar use, be not then u…true to his designe, he hath not called you to uncleanness, but unto holiness. Thes. 4. Therefore be ye holy, 'tis sacriledge for you to dispose of your selves, after the impure manner of the world, and to apply your selves to any profane use, whom God hath consecrated to himself.
As children] This is no doubt relative to that which he spoke, Verse 3. by way of thanksgiving, and that wherefore, of the 13. Verse, drawes it down hither by way of Exhortation. Seeing you are by a spiritual and new birth the Children of so great, and good a Father, he commands you holi…ss, be obedient Children, in being holy, and seeing he himself is most holy, be like him as his Children, be ye holy as he is holy.
As obedient Children] Opposit to that Eph. 2… Sons of disobedience, or unbelief, as the word may be rendered, and that is alwayes the spring of dissobedience. Sons of misperswasibleness, that will not be drawn, and perswaded by the tenderest mercies of God. Now though this Hebrew manner of speech Sons of obedience and disobedience signifie no more but obedient or disobedient Persons, yet it doth signifie it most emphatically and means a high degree of obedience, or disobedience, these Sons of disobedience, Verse 2. are likewise Sons of wrath, Verse 3.
Of all Children the Children of God are most obliged to Obedience, for he is both the wisest, and the lovingest of fathers. And the summe of all his Commands is that which is their glory and happiness, that they endeavour to be like him, to resemble their heavenly father, be ye perfect as your heavenly father is perfect, sayes our Saviour. And here the Apostle citing out of the Law, be ye holy for I am holy. Levit. 11.44. Law and Gospel agree in this. And as Children that resemble their Fathers, as they grow up in years, they grow the lik…r to them, thus the Children of God do increase in their resemblance, and are dai…y more and more renew'd after his Image. There is in them an innate likeness by his Image impress'd on them in their first renovation, and his spirit dwelling within them, and there is a continuing increase of it, by their pious imitation, and study of conformity which is here exhorted to.
The imitation of vitious Men, and the corrupt world is here forbid, the imitation of Mens indifferent customes is base and servile, the imitation of the vertues of good Men is commendable: but the imitation of this highest pattern this Primitive goodness the most holy God, is the top of Excellency. And 'tis well said: Summa Religionis est imitari quem colis. All of us offer him some kind of worship, but few seriously study, and endeavour this blessed conformity.
There is no question among those that profess themselves the People of God, a select number, that are indeed his children, and bear his Image both in their hearts and in their lives, this Impression of holiness is on themselves, and their conversation; but with the most, a name and a form of godliness is all they have for Religion. Alas! We speak of holiness, and we hear of it, and it may be we commend it, but we act it not, or if we do, 'tis but acting of it, in that sense the word is taken, for a personated acting, as on a stage in the sight of Men, not as in the sight of our lovely God, lodging it in our hearts, and from thence diffusing it into all our actions. A child is then truly like his father, when not only his visage resembles him, but more his mind and inward disposition. Thus are the true children of God, like their heavenly father in their words, and in their actions; but most of all in heart.
'Tis no matter though the profane world (that so hate God that it cannot indure his Image) do mock and revile, 'tis thy honour as David said to be thus more vile, in growing still more like unto him in holiness, and though the civil Man count thy fashion a little odd, and too precise, 'tis because he knows nothing above that model of goodness he hath set himself, and therefore approves of nothing beyond it, he knowes not God, and therefore doth not discern, and esteem what is likest him. When Courtiers come down into the Country, the common homebred People possibly think their habit strange, but they care not for that, 'tis the fashion at Court. What need then the Godly be so tender foreheaded, as to be out of countenance because the world lookes on holiness as a singularity, 'tis the only fashion in the highest Court, yea, of the King of Kings himself.
For I am holy] As it will raise our endeavour high to look on the highest pattern, so it will lay our thoughts low concerning our selves: Men compare themselves with Men, and readily with the worst, and flatter themselves with that comparative betterness; this is not the way to see our spots, to look into the muddy streams of profane Mens lives; but look into the clear fountain of the Word, and there we may both discern and wash them, and consider the infinite holiness of God, and this will humble us to the dust, when Isaiah, saw the glory of the Lord, and heard the Seraphims cry, holy, holy, holy, he cried out of his own and the Peoples unholiness. Woe is me for I am undone, for I am a man of unclean lips, and I dwell in the midst of a People of unclean lips; for mine eyes have seen the King the Lord of Hosts.