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1 TIMOTHY i. 15, 16.
"This is a faithful saying, and worthy of all acceptation, that
Christ Jesus came into the world to save sinners; of whom I am
chief. Howbeit for this cause I obtained mercy, that in me first
Jesus Christ might show forth all longsuffering, for a pattern to
them which should hereafter believe on Him to life everlasting."
THE favors of God so far exceed human hope and expectation, that
often they are not believed. For God has bestowed upon us such things
as the mind of man never looked for, never thought of. It is for this
reason that the Apostles spend much discourse in securing a belief of
the gifts that are granted us of God. For as men, upon receiving
some great good, ask themselves if it is not a dream, as not believing
it; so it is with respect to the gifts of God. What then was it that
was thought incredible? That those who were enemies, and sinners,
neither justified by the law, nor by works, should immediately through
faith alone be advanced to the highest favor. Upon this head
accordingly Paul has discoursed at length in his Epistle to the
Romans, and here again at length. "This is a faithful saying," he
says, "and worthy of all acceptation, that Christ Jesus came into
the world to save sinners."
As the Jews were chiefly attracted by this, he persuades them not to
give heed to the law, since they could not attain salvation by it
without faith. Against this he contends; for it seemed to them
incredible, that a man who had mis-spent all his former life in vain
and wicked actions, should afterwards be saved by his faith alone. On
this account he says, "It is a saying to be believed." But some
not only disbelieved but even objected, as the Greeks do now. "Let
us then do evil, that good may come." This was the consequence they
drew in derision of our faith, from his words, "Where sin abounded
grace did much more abound." (Rom. iii. 8, and v. 20.) So
when we discourse to them of Hell they say, How can this be worthy of
God? When man has found his servant offending, he forgives it, and
thinks him worthy of pardon and does God punish eternally? And when
we speak of the Layer, and of the remission of sins through it, this
too they say is unworthy of God, that he who has committed offenses
without number should have his sins remitted. What perverseness of
mind is this, what a spirit of contention does it manifest! Surely if
forgiveness is an evil, punishment is a good; but if punishment is an
evil, remission of it is a good. I speak according to their notions,
for according to ours, both are good. This I shall show at another
time, for the present would not suffice for a matter so deep, and
which requires to be elaborately argued. I must lay it before your
Charity at a fitting season. At present let us proceed with our
proposed subject. "This is a faithful saying," he says. But why
is it to be believed?
This appears both from what precedes and from what follows. Observe
how he prepares us for this assertion, and how he then dwells upon it.
For he hath previously declared that He showed mercy to me "a
blasphemer and a persecutor"; this was in the way of preparation.
And not only did He show mercy, but "He accounted me faithful."
So far should we be he means, from disbelieving that He showed
mercy. For no one, who should see a prisoner admitted into a palace,
could doubt whether he obtained mercy. And this was visibly the
situation of Paul, for he makes himself the example. Nor is he
ashamed to call himself a sinner, but rather delights in it, as he
thus can best demonstrate the miracle of God's regard for him, and
that He had thought him worthy of such extraordinary kindness.
But how is it, that he here calls himself a sinner, nay, the chief
of sinners, whereas he elsewhere asserts that he was "touching the
righteousness which is in the law blameless"? (Phil. iii. 6.)
Because with respect to the righteousness which God has wrought, the
justification which is really sought, even those who are righteous in
the law are sinners, "for all have sinned, and come short of the
glory of God." (Rom. iii. 23.) Therefore he does not say
righteousness simply, but "the righteousness which is in the law."
As a man that has acquired wealth, with respect to himself appears
rich, but upon a comparison with the treasures of kings is very poor
and the chief of the poor; so it is in this case. Compared with
Angels, even righteous men are sinners; and if Paul, who wrought
the righteousness that is in the law, was the chief of sinners, what
other man can be called righteous? For he says not this to condemn his
own life as impure, let not this be imagined; but comparing his own
legal righteousness with the righteousness of God, he shows it to be
nothing worth, and not only so, but he proves those who possess it to
be sinners.
Ver. 16. "Howbeit for this cause I obtained mercy, that in me
first Jesus Christ might show forth all longsuffering, for a pattern
to them which should hereafter believe on Him to life everlasting:"
See how he further humbles and depreciates himself, by naming a fresh
and less creditable reason. For that he obtained mercy on account of
his ignorance, does not so much imply that he who obtained mercy was a
sinner, or under deep condemnation; but to say that he obtained mercy
in order that no sinner hereafter might despair of finding mercy, but
that each might feel sure of obtaining the like favor, this is an
excess of humiliation, such that even in calling himself the chief of
sinners, "a blasphemer and a persecutor, and one not meet to be
called an Apostle," he had said nothing like it. This will appear
by an example. Suppose a populous city, all whose inhabitants were
wicked, some more so, and some less, but all deserving of
condemnation; and let one among that multitude be more deserving of
punishment than all the rest, and guilty of every kind of wickedness.
If it were declared that the king was willing to pardon all, it would
not be so readily believed, as if they were to see this most wicked
wretch actually pardoned. There could then be no longer any doubt.
This is what Paul says, that God, willing to give men full
assurance that He pardons all their transgressions, chose, as the
object of His mercy, him who was more a sinner than any; for when I
obtained mercy, he argues, there could be no doubt of others: as
familiarly speaking we might say, "If God pardons such an one, he
will never punish anybody"; and thus he shows that he himself, though
unworthy of pardon, for the sake of others' salvation, first obtained
that pardon. Therefore, he says, since I am saved, let no one
doubt of salvation. And observe the humility of this blessed man; he
says not, "that in me he might show forth" His "longsuffering,"
but "all longsuffering"; as if he had said, greater longsuffering
He could not show in any case than in mine, nor find a sinner that so
required all His pardon, all His long-suffering; not a part only,
like those who are only partially sinners, but "all" His
longsuffering.
"For a pattern to those who should hereafter believe." This is said
for comfort, for encouragement. But because he had spoken highly of
the Son, and of the great love which He hath manifested, lest he
should be thought to exclude the Father from this, he ascribes the
glory to Him also.
Ver. 17. "Now unto the King eternal, immortal, invisible, the
only wise God, be honor and glory for ever and ever. Amen."
For these things, then, we glorify not the Son only, but the
Father. Here let us argue with the heretics. Speaking of the
Father, he says, "To the only God." Is the Son then not God?
"The only immortal." Is the Son then not immortal? Or does He
not possess that Himself, which hereafter He will give to us? Yes,
they say, He is God and immortal, but not such as the Father.
What then? is He of inferior essence, and therefore of inferior
immortality? What then is a greater and a less immortality? For
immortality is nothing else than the not being subject to destruction.
For there is a greater and a less glory; but immortality does not
admit of being greater or less: as neither is there a greater and a
less health. For a thing must either be destructible, or altogether
indestructible. Are we men then immortal even as He? God forbid!
Surely not! Why? because He has it by nature, but we
adventitiously. Why then do you make the difference? Because the
Father, he says, is made such as He is by no other: but the Son is
what He is, from the Father. This we also confess, not denying
that the Son is generated from the Father incorruptibly. And we
glorify the Father, he means, for having generated the Son, such as
He is. Thus you see the Father is most glorified, when the Son
hath done great things. For the glory of the Son is referred again to
Him. And since He generated Him omnipotent and such as He is in
Himself, it is not more the glory of the Son than of the Father,
that He is self-sufficient, and self-maintained, and free from
infirmity. It has been said of the Son, "By whom He made the
worlds." (Heb. i. 2.) Now there is a distinction observed
among us between creation and workmanship. For one works and toils and
executes, another rules; and why? because he that executes is the
inferior. But it is not so there; nor is the sovereignty with One,
the workmanship with the Other. For when we hear, "By whom He
made the worlds," we do not exclude the Father from creation. Nor
when we say, "To the King immortal," do we deny dominion to the
Son. For these are common to the One and the Other, and each
belongs to Both. The Father created, in that He begat the creating
Son; the Son rules, as being Lord of all things created. For He
does not work for hire, nor in obedience to others, as workmen do
among us, but from His own goodness and love for mankind. But has
the Son ever been seen? No one can affirm this. What means then,
"To the King immortal, invisible, the only wise God? Or when it
is said, "There is no other name whereby we must be saved": and
again, "There is salvation in no other? (Acts iv. 12.)
"To Him be honor and glory forever. Amen."
Now honor and glory are not mere words; and since He has honored us
not by words only, but by what He has done for us, so let us honor
Him by works and deeds. Yet this honor touches us, while that
reaches not Him, for He needs not the honor that comes from us, we
do need that which is from Him.
In honoring Him, therefore, we do honor to ourselves. He who opens
his eyes to gaze on the light of the sun, receives delight himself, as
he admires the beauty of the star, but does no favor to that luminary,
nor increases its splendor, for it continues what it was; much more is
this true with respect to God. He who admires and honors God does so
to his own salvation, and highest benefit; and how? Because he
follows after virtue, and is honored by Him. For "them that honor
Me," He says, "I will honor." ( 1 Sam. iv. 30.) How
then is He honored, if He enjoys no advantage from our honor? Just
as He is said to hunger and thirst. For He assumes everything that
is ours, that He may in anywise attract us to Him. He is said to
receive honors, and even insults, that we may be afraid. But with
all this we are not attracted towards Him!
MORAL. Let us then "glorify God," and bear God both "in our
body and in our spirit." (1 Cor. vi. 20.) And how is one to
glorify Him in the body? saith one, and how in the spirit? The soul
is here called the spirit to distinguish it from the body. But how may
we glorify Him in the body and in the spirit? He glorifies Him in
the body, who does not commit adultery or fornication, who avoids
gluttony and drunkenness, who does not affect a showy exterior, who
makes such provision for himself as is sufficient for health only: and
so the woman, who does not perfume nor paint her person, but is
satisfied to be such as God made her, and adds no device of her own.
For why dost thou add thy own embellishments to the work which God
made? Is not His workmanship sufficient for thee? or dost thou
endeavor to add grace to it, as if forsooth thou wert the better
artist? It is not for thyself, but to attract crowds of lovers, that
thou thus adornest thy person, and insultest thy Creator. And do not
say, "What can I do? It is no wish of my own, but I must do it
for my husband. I cannot win his love except I consent to this."
God made thee beautiful, that He might be admired even in thy
beauty, and not that He might be insulted. Do not therefore make
Him so ill a return, but requite Him with modesty and chastity. God
made thee beautiful, that He might increase the trials of thy
modesty. For it is much harder for one that is lovely to be modest,
than for one who has no such attractions, for which to be courted.
Why does the Scripture tell us, that "Joseph was a goodly person,
and wall favored" (Gen. xxxix. 6), but that we might the more
admire his modesty coupled with beauty? Has God made thee beautiful?
Why dost thou make thyself otherwise? For as though one should
overlay a golden statue with a daubing of mire, so it is with those
women that use paints. Thou besmearest thyself with red and white
earth! But the homely, you say, may fairly have recourse to this.
And why? To hide their ugliness? It is a vain attempt. For when
was the natural appearance improved upon by that which is studied and
artificial? And why shouldest thou be troubled at thy want of beauty,
since it is no reproach? For hear the saying of the Wise Man,
"Commend not a man for his beauty, neither abhor a man for his
outward appearance." (Ecclus. xi. 2.)
Let God be rather admired, the best Artificer, and not man, who
has no merit in being made such as he is. What are the advantages,
tell me, of beauty?
None. It exposes its possessor to greater trials, mishaps, perils,
and suspicions. She that wants it escapes suspicion; she that
possesses it, except she practice a great and extraordinary reserve,
incurs an evil report, and what is worse than all, the suspicion of
her husband, who takes less pleasure in beholding her beauty, than he
suffers pain from jealousy. And her beauty fades in his sight from
familiarity, whilst she suffers in her character from the imputation of
weakness, dissipation, and wantonness, and her very soul becomes
degraded and full of haughtiness. To these evils personal beauty is
exposed. But she who has not this attraction, escapes unmolested.
The dogs do not assail her; she is like a lamb, reposing in a secure
pasture, where no wolf intrudes to harass her, because the shepherd is
at hand to protect her.
The real superiority is, not that one is fair, and the other homely,
but it is a superiority that one, even if she is not fair, is
unchaste, and the other is not wicked. Tell me wherein is the
perfection of eyes? Is it in their being soft, and rolling, and
round, and dark, or in their clearness and quicksightedness. Is it
the perfection of a lamp to be elegantly formed, and finely turned, or
to shine brightly, and to enlighten the whole house? We cannot say it
is not this, for the other is indifferent, and this the real object.
Accordingly we often say to the maid whose charge it is, "You have
made a bad lamp of it." So entirely is it the use of a lamp to give
light. So it matters not what is the appearance of the eye, whilst it
performs its office with full efficiency. We call the eye bad, which
is dim or disordered, and which, when open, does not see. For that
is bad, which does not perform its proper office--and this is the
fault of eyes. And for a nose, tell me, when is it a good one?
When it is straight, and polished on either side, and finely
proportioned? or when it is quick to receive odors, and transmit them
to the brain? Any one can answer this.
Come now, let us illustrate this by an example--as of gripers, I
mean the instruments so called; we say those are well-made, which are
able to take up and hold things, not those which are only handsomely
and elegantly shaped. So those are good teeth which are fit for the
service of dividing and chewing our food, not those which are
beautifully set. And applying the same reasoning to other parts of the
body, we shall call those members beautiful, which are sound, and
perform their proper functions aright. So we think any instrument, or
plant, or animal good, not because of its form or color, but because
it answers its purpose. And he is thought a good servant, who is
useful and ready for our service, not one who is comely but dissolute.
I trust ye now understand how it is in your power to be beautiful.
And since the greatest and most important benefits are equally enjoyed
by all, we are under no disadvantage. Whether we are beautiful or
not, we alike behold this universe, the sun, the moon, and the
stars; we breathe the same air, we partake alike of water, and the
fruits of the earth. And if we may say what will sound strange, the
homely are more healthy than the beautiful. For these, to preserve
their beauty, engage in no labor, but give themselves up to indolence
and delicate living, by which their bodily energies are impaired;
whilst the others, having no such care, spend all their attention
simply and entirely on active pursuits.
Let us then "glorify God, and take and bear Him in our body."
(1 Cor. vi. 20.) Let us not affect a beautiful appearance;
that care is vain and unprofitable. Let us not teach our husbands to
admire the mere outward form; for if such be thy adornment, his very
habit of viewing thy face will make him easy to be captivated by a
harlot. But if thou teachest him to love good manners, and modesty,
he will not be ready to wander, for he will see no attractions in a
harlot, in whom those qualities are not found, but the reverse.
Neither teach him to be captivated by laughter, nor by a loose dress,
test thou prepare a poison against thyself. Accustom him to delight in
modesty, and this thou wilt do, if thy attire be modest. But if thou
hast a flaunting air, an unsteady manner, how canst thou address him
in a serious strain? and who will not hold thee in contempt and
derision?
But how is it possible to glorify God in our spirit? By practicing
virtue, by adorning the soul. For such embellishment is not
forbidden. Thus we glorify God, when we are good in every respect,
and we shall be glorified by Him in a much higher degree in that great
day. For "I reckon that the sufferings of this present time are not
worthy to be compared with the glory that shall be revealed in us."
(Rom. viii. 18.) Of which that we may all be partakers, God
grant, by the grace and lovingkindness of our Lord Jesus Christ.
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