Homily Ix Heb. 6:1–3.
HOMILY IX
HEB. 6:1–3.
Wherefore leaving the principles of the Doctrine of Christ, let us go on unto perfection, not laying again the foundation of repentance from dead works, and of faith towards God; of the doctrine of baptisms, and of laying on of hands; and of resurrection of the dead, and of eternal judgment. And this we will do, if God permit.
You have heard how much Paul found fault with the Hebrews for wishing to be always learning about the same things. And this he did with good reason: For when for the time ye ought to be teachers, ye have need again that some one teach you the elements of the first principles of the oracles of God
I am afraid that this might very appropriately be said to you also, that when for the time ye ought to be teachers, ye do not even maintain the rank of learners, but ever hearing the same things, and on the same subjects, you are in the same condition as if you heard no one. And if any man should question you, no one will be able to answer, except a very few who may soon be counted.
But this is no trifling loss. For oftentimes when the teacher wishes to go on further, and to touch on higher and more mysterious doctrines, the want of attention in those who are to be taught does not permit him [to do so].
For just as in the case of a grammar-master, if a boy is continually being taught the first elements without retaining them, it will be necessary for him to be continually dinning them into the boy, and he will not leave off teaching, until the other has been able to learn them accurately, for it is great folly to lead him on to other things, without having put well into him what comes first; so too in the Church, if while we constantly say the same things you learn never the more, we shall not ever cease saying the same things.
For if our preaching were a matter of display and ambition, it would have been right for us to pass quickly from one subject to another and to be continually digressing, as having no thought for you yourselves, but only for your applauses. But since it is not to this that we have devoted our zeal, but our labours are all for your profit, we shall not cease discoursing to you on the same subjects, till you succeed in learning them. For I might have said much about the Gentile superstition, and about the Manichæans, and about the Marcionists, and by the grace of God have given them heavy blows, but this sort of discourse is out of season. Since to persons who do not as yet know accurately what concerns their own selves, to persons who have not yet learned that to be covetous is evil, who would utter such discourses as those, and lead them on to other subjects before the time?
We then for our part shall not cease to say the same things, whether ye be persuaded or not. We fear however, that by continually saying the same things, if ye hearken not, we may make the condemnation heavier for them that are disobedient.
I must not however say this in regard to you all; for I know many who are benefited by their coming into this place, who might with justice complain loudly against those others, as insidiously injuring them through their ignorance and inattention. However not even thus will they be injured. For hearing the same things continually is useful even to those who know them, since by often hearing what we know, we are more deeply affected. We know, for instance, that Humility is an excellent thing, and that Christ often discoursed about it; but when we also listen to His very words and the reflections made upon them, we are yet more affected, even if we hear them ten thousand times.
[2.] It is not out of place then for us also to say now to you, Wherefore leaving the beginning of the doctrine of Christ, let us go on unto perfection.
What is the beginning of the doctrine? He goes on to state it himself saying, not laying again (these are his words) a foundation of repentance from dead works, and faith toward God, of the doctrine of baptisms and of laying on of hands, of the resurrection of the dead, and of eternal judgment.
But if this be the Beginning, what else is our doctrine save to repent from dead works, and through the Spirit to receive the faith in the resurrection of the dead, and eternal judgment? But what is the Beginning? The Beginning, he says, is nothing else than this, when there is not also a strict life. For just as for one who is entering on the study of grammar, it is necessary to be instructed in the Elements first, so is it for the Christian also to know these things accurately, and to have no doubt concerning them. And should he again have need of teaching, he does not as yet possess the foundation. For one who is firmly grounded ought to be fixed and to stand steady, and not be moved out of his place. But if a person who has been catechized and baptized is going ten years afterwards to learn again about the Faith, and that we ought to believe in the resurrection of the dead, he does not yet possess the foundation, he is again seeking after the beginning of the Christian religion. For that the Faith is the foundation, and the rest is the building, hear [the Apostle] himself saying; I have laid the foundation and another buildeth thereupon. If any man build upon this foundation, gold, silver, precious stones, wood, hay, stubble.
Not laying again (saith he) a foundation of repentance from dead works.
[3.] But what is, let us go on unto perfection? Let us henceforth proceed (he means) even to the very roof, that is, let us have the most excellent life. For just as in the case of the letters the Alphabet contains the whole, and as the foundation holds together the whole building, so also does full assurance concerning the Faith maintain purity of life. And without this it is not possible to be a Christian, any more than for a building [to exist] without foundations; or for a man to become skilled in literature without the letters. Still if a person should be always going round about the letters, or if he should be [always engaged] about the foundation, not about the building, he will not yet have gained any thing.
Do not thou however think that the Faith is depreciated by being called elementary: for it is indeed the whole power: for when he says, For every one that useth milk is unskilled in the word of righteousness, for he is a babe, it is not this which he calls milk. But to be still doubting about these things is [a sign] of a feeble mind, and one that needs many discourses. For these are the wholesome doctrines. Since we call him a perfect man [i. e. of full age] who with the faith has a right life; but if any one has faith, but yet does evil, and is in doubts concerning [the faith] itself, and brings disgrace on the doctrine, him we shall with reason call a babe, in that he has gone back again to the beginning. So that if we have been even ten thousand years in the faith, and yet are not firm in it, we are babes; when we exhibit a life not suitable to it; when we are still laying a foundation.
[4.] But besides [their way of] life he brings another charge also against these [Hebrews], as being shaken from their position, and needing to lay a foundation of repentance from dead works. For when a man changes from one thing to another, giving up this, and choosing that, he ought first to condemn himself, and to depart from [what he held] in disposition and then to pass to the other. But if he intends again to lay hold on the first, how shall he touch the second?
What then is to be said of the Law (saith one)? we have condemned it, and again we go back to it. This is not a shifting about, for here also [under the Gospel] we have a law. Do we then (he saith) make void the law through faith? God forbid, yea we establish the Law. I was speaking concerning evil deeds. For he that intends to pursue virtue ought to condemn wickedness first, and then go in pursuit of it. For repentance had not the power to make them clean. For this cause they were straightway baptized, that what they were unable to accomplish by themselves might be effected by the grace of Christ. Neither then is repentance sufficient for purification, but it is necessary to receive baptism. At all events, after having previously condemned the sins one had committed and given a decision against them, it was necessary to come to baptism.
But what is the doctrine of baptisms? The expression is used not as if there were many baptisms, but one only. Why then did he express it in the plural number? because he had said, not laying again a foundation of repentance. For if he had again baptized them and catechised them afresh, and after having been baptized anew they were being taught what things ought to be done and what ought not, they would be in the way to remain perpetually uncorrected.
And of laying on of hands. For thus did they receive the Spirit, when Paul had laid his hands on them, it is said.
And of the resurrection of the dead. For this is both effected in baptism, and is affirmed in the confession.
And of eternal judgment. But wherefore saith he this? Because it was likely that after having already believed they would either be shaken from [their faith], or would lead evil and slothful lives, he saith, be wakeful.
It is not open to them to say, If we live slothfully we will be baptized again, we will be catechized again, we will again receive the Spirit, even if now we fall from the faith, we shall be able again by being baptized, to wash away our sins, and to attain to the very same state as before. Ye are deceived (he saith) in supposing these things.
[5.] ver. 4, 5. For it is impossible for those who have been once enlightened and have tasted of the heavenly gift, and have been made partakers of the Holy Ghost, and have tasted the good word of God, and the powers of the world to come, and have fallen away, to renew them again unto repentance, crucifying unto themselves the Son of God afresh, and putting Him to an open shame.
And see how touchingly and positively [forbiddingly] he begins. Impossible. No longer (he would say) expect that which is not possible (for he said not, It is not seemly, or, It is not expedient, or, It is not lawful, but impossible, so as to cast [them] into despair), if ye have once been altogether enlightened.
Then he adds, and have tasted of the heavenly gift. If ye have tasted (he says) of the heavenly gift, that is, of forgiveness. And been made partakers of the Holy Ghost, and tasted the good word of God (he is speaking here of the doctrine) and the powers of the world to come (what powers is he speaking of? either the working of miracles, or the earnest of the Spirit and have fallen away, to renew them again unto repentance, seeing they crucify to themselves the Son of God afresh and put Him to an open shame. Renew them, he saith, unto repentance, that is, by repentance, for unto repentance is by repentance.
What then, is repentance excluded? Not repentance, God forbid! but the renewing again by the Washing. For he did not say, impossible to be renewed unto repentance, and then stop, but added how, impossible [by] crucifying afresh.
To be renewed, that is, to be made new, for to make men new is [the work] of the Washing only: for (it is said) thy youth shall be renewed as the eagle’s. But it is [the work of] repentance, when those who have been made new, have afterwards become old through sins, to set them free from this their old age, and to make them strong. To bring them to that former brightness however, is not in its power; for there the whole was Grace.
[6.] Crucifying to themselves, saith he, the Son of God afresh, and putting Him to an open shame. And what he means is this. Baptism is a Cross, and our old man was crucified with [Him], for we were made conformable to the likeness of His death, and again, we were buried therefore with Him by baptism into death. Wherefore, just as it is not possible that Christ should be crucified a second time, for this is to put Him to an open shame. For if death shall no more have dominion over Him, if He rose again, by His resurrection becoming superior to death; if by death He wrestled with and overcame death, and then is crucified again, all those things become a fable and a mockery. He then that baptizeth a second time, crucifies Him again.
But what is crucifying afresh? [It is] crucifying over again. For just as Christ died on the cross, so do we in baptism, not as to the flesh, but as to sin. Behold two deaths. He died as to the flesh; in our case the old man was buried, and the new man arose, which had been made conformable to the likeness of His death. If therefore it is necessary to be baptized [again], it is necessary that this same [Christ] should again die. For baptism is nothing else than the putting to death and the rising of that person who is baptized.
And well said he, crucifying afresh unto themselves. For he that doth this, as having forgotten the former grace, and ordering his own life carelessly, acts in all respects as if there were another baptism. It behoves us therefore to take heed and to be cautious.
[7.] What is, having tasted of the heavenly gift? it is, “of the Remission of sins:” for this is of God alone to bestow, and the grace is a grace once for all. What then? shall we continue in sin that grace may abound? God forbid! But if we should be always going to be saved by grace we shall never at any time be good. For here where there is but one grace, even so we are indolent, should we then cease sinning if we knew that it is possible again to have our sins washed away? For my part I think not.
In this place he indicates that the gifts are many: and to explain it, “Ye were counted worthy (he says) of forgiveness so great, for he that was sitting in darkness, he that was at enmity, he that was at open war, that was alienated, that was hated of God, that was utterly lost, this man having been suddenly enlightened, counted worthy of the Spirit, of the heavenly gift, of adoption as a son, of the kingdom of heaven, of those other good things, the mysteries that are not to be spoken of; and who does not even thus become better, and yet when he was indeed worthy of perdition, had obtained salvation and honour, as if he had successfully accomplished some great things; how could he possibly be again baptized?
On two grounds then he said that the thing was impossible, and he put the stronger last: first, because he to whom such [blessings] have been vouchsafed, and who has betrayed all that was granted to him, is not worthy to be again renewed, neither is it possible that Christ should again be crucified afresh: for this is to put Him to an open shame.
There is not then any second Washing: there is not [indeed]. And if there is, there is also a third, and a fourth; for the former one is continually disannulled by the later, and this continually by another, and so on indefinitely.
And tasted, he says, the good word of God; and he does not unfold it; and the powers of the world to come, for to live as Angels and to have no need of earthly things, to know that this is the means of our introduction to the enjoyment of the worlds to come; this may we learn through the Spirit, and enter into those sacred recesses.
What are the powers of the world to come? Life eternal, angelic conversation. Of these then we have already received the earnest through our Faith from the Spirit. Tell me then, if after having been introduced into a Palace, and having had all things therein entrusted to thee, thou hadst then notwithstanding betrayed all, wouldest thou have been again entrusted with them?
[8.] What then (you say)? Is there no repentance? There is repentance, there is however no second baptism: but Repentance there is, and great is the force it has, in that it is able to set free from the burden of his sins, if he will, even him that hath been utterly immersed in sins, and to establish in safety him who is in danger, even though he should have come unto the very lowest depth of wickedness. And this is evident from many places. For, saith one, doth not he that falleth rise again? or he that turneth away, doth not he turn back to [God]? It is possible, if we have the will, that Christ should be formed in us again: for hear Paul saying, My little children of whom I travail in birth again, until Christ be formed in you. Only let us lay hold on repentance.
For behold the kindness of God to man! we ought on every ground to have been punished at the first; in that having received the natural law, and also enjoyed innumerable blessings, we have not acknowledged our Master, and have lived an unclean life. Yet He not only has not punished us, but has even made us partakers of countless blessings, just as if we had successfully accomplished some great things. Again we fell away, and not even so does He punish us, but has given us the medicine of repentance, which is sufficient to put away and blot out all our sins; provided only that we know the nature of the medicine, and in what manner we ought to apply it.
Of what nature then is the medicine of Repentance? and how is it made up? First, of the condemnation of our own sins; For (saith he) my iniquity have I not hid; And, I will confess against myself mine iniquity unto the Lord, and Thou forgavest the impiety of my heart. And again, Declare thou at the first thy sins, that thou mayest be justified. And, The righteous man is an accuser of himself at the first speaking.
Secondly, of great humbleness of mind: For it is like a golden chain; if one have hold of the beginning, all will follow. Because if thou confess thy sin as one ought to confess, the soul is humbled. For conscience turning it on itself causeth it to be subdued.
Other things too must we needs add to humbleness of mind if it be such as the blessed David knew, when he said, A broken and humbled heart God will not despise. For that which is broken does not rise up, does not strike, but is prepared to be ill-treated and itself riseth not up. Such is Contrition of heart: though it be insulted, though it be evil entreated, it remaineth quiet, and is not eager to take vengeance.
And after humbleness of mind, there is need of intense prayers, of many tears, tears by day, and tears by night: for, saith he, every night will I wash my bed, I will water my couch with my tears. I am weary with my groaning. And again, For I have eaten ashes as it were bread, and mingled my drink with weeping.
And after prayer thus intense, there is need of much almsgiving: for this it is which especially gives strength to the medicine of Repentance. And just as in the case of the aids administered by physicians there are medicines into which many herbs are put, but one that is essential, so also in case of Repentance this herb is the most essential, yea, is every thing. For hear what the Divine Scripture saith, Give alms, and all things shall be clean. And again, By almsgiving and acts of faithfulness sins are purged away. And, Water will quench a flaming fire, and alms will do away with great sins.
Next not being angry with any one, not bearing malice; the forgiving all men’s trespasses. For, saith one, Man retaineth wrath against man, and yet seeketh healing from the Lord. Forgive that ye may be forgiven.
Also, the converting our brethren from their wandering. For, it is said, Go thou, and convert thy brethren, that thy sins may be forgiven thee. And from one’s being in close relations with the priests, and if, it is said, a man hath committed sins it shall he forgiven him To stand forward in defence of those who are wronged. Not to retain anger: to bear all things meekly.
[9.] Now then, before you learned that it is possible to have our sins washed away by means of repentance, were ye not in an agony of fear, because there is no second Washing, and were ye not in despair of yourselves? But now that we have learned by what means Repentance and remission is brought to a successful issue, and that we shall be able entirely to escape, if we be willing to use it aright, what consideration can we possibly obtain, if we do not even enter on the thought of our sins? since if this were done, all would be accomplished.
For as he who has entered the door, is within [the house]; so he who reckons up his own evils will also most certainly come to get them cured. But should he say, I am a sinner, without reckoning them up specifically, and saying, This and this sin have I committed, he will never leave off, confessing indeed continually, but never in earnest caring for amendment. For should he have laid down a beginning, all the rest will unquestionably follow too, if only in one point he have manifested a beginning: for in every case the beginning and the preliminaries are difficult. This then let us lay as a foundation, and all will be smooth and easy.
Let us begin therefore, I entreat you, one with making his prayers intense: another with continual weeping: another with downcast countenance. For not even is this which is so small a matter, unprofitable; for I saw (it is said) that he was grieved and went downcast, and I healed his ways.
But let us all humble our own souls by almsgiving and forgiving our neighbours their trespasses, by not remembering injuries, nor avenging ourselves. If we continually reflect on the things we have done amiss, no external circumstances will have power to make us elated: neither riches, nor power, nor authority, nor honour; nay, even should we be seated in the imperial chariot itself, we shall sigh bitterly: Since even the blessed David was a King, and yet he said, Every night I will wash my bed, [&c]: and he was not at all hurt by the purple robe and the diadem: he was not puffed up; for he knew himself to be a man, and inasmuch as his heart had been made contrite, he went mourning.
[10.] For what are all things human? ashes and dust, and as it were spray before the wind; a smoke and a shadow, and a leaf driven here and there; and a flower; a dream, and a tale, and a fable, wind and air vainly puffed out and dispersing; a feather that hath no stay, a stream flowing by, or if there be aught of more nothingness than these.
For, tell me, what dost thou esteem great? what dignity thinkest thou to be great? is it that of the Consul? for the many think no dignity greater than that. Let me tell thee that he who is not Consul is not a whit inferior to him who is in so great splendour, who hath been held in so great admiration. Both one and the other are of the same dignity; each of them alike, after a little while, is no more.
When was he made [Consul]? for how long a time? tell me: for two days? Nay, this takes place even in dreams. But that is [only] a dream, you say. And what is this? for (tell me) what is by day, is it [therefore] not a dream? Why do we not rather call these things a dream? for just as dreams when the day comes on are proved to be nothing; so these things also, when the night comes on, are proved to be nothing. For night and day have received each an equal portion of time, and have equally divided the whole of duration. Therefore as in the day a person rejoices not in what happened at night, so neither in the night is it possible for him to reap the fruit of what is done in the day. Thou hast been made Consul? So was I in the night; only I was so in the night, thou in the day. And what of this? Not even so hast thou any advantage at all over me, except haply its being said, Such an one is Consul, and the pleasure that springs from the words, gives him the advantage.
I mean something of this kind, for I will express it more plainly: if I say ‘Such an one is Consul,’ and bestow on him the name, is it not gone as soon as it is spoken? Of such kind also are the things themselves; no sooner does the Consul appear, than he is no more. But let us suppose [that he is Consul] for a year, or two years, or three or four years. Where are they who were ten times Consul? Nowhere.
But it is not so with Paul. For he was even living continually: he did not live one day, nor two, nor ten, and twenty; nor thirty [days]; nor ten and twenty, nor yet thirty years—and die. Even the four hundredth year is now past, and still even yet is he illustrious, yea much more illustrious than when he was alive. And besides these things indeed [are] on earth, but the glory of the saints in heaven what discourse could represent?
Wherefore I entreat you, let us seek this glory; let us pursue after it, that we may attain it. For this is the true glory. Let us henceforth separate ourselves from the things of this life, that we may find grace and mercy in Christ Jesus our Lord: with whom to the Father, together with the Holy Ghost, be glory, power, honour and worship, now and for ever, and world without end. Amen.