Follow Peace With All Men, And Holiness Without Which No One Shall See The Lord.
HOMILY XXXI
HEB. 12:14.
FOLLOW PEACE WITH ALL MEN, AND HOLINESS WITHOUT WHICH NO ONE SHALL SEE THE LORD.
MANY things there are which are characteristic of Christianity: but more than all, and better than all, Love towards each other, and Peace. For this cause Christ also saith, My peace I give unto you. And again, By this shall all men know that ye are My disciples, if ye love one another. For this cause Paul too saith, Follow peace with all men, and holiness, that is, purity, without which no man shall see the LORD.
Looking diligently lest any man fail of the grace of God. Just as if they were travelling together on some long journey, in a large company, he says, Take heed that no man be left behind: I do not seek this only, that ye should arrive yourselves, but also that ye should look diligently after the others.
Lest any man (he saith) fail of the grace of God. (He means the good things to come, the faith of the gospel, the most excellent course of life: for they all are of the Grace of God.) Do not tell me, It is [but] one that perisheth. Even for one Christ died. Hast thou no care for him for whom Christ died?
Looking diligently, he saith, that is, searching carefully, considering, thoroughly ascertaining, as is done in the case of sick persons, and in all ways examining: thoroughly ascertaining, lest any root of bitterness springing up trouble you (This [expression] is found in Deuteronomy; and he derived it from the metaphor of plants. Lest any root of bitterness, he saith); which he said also in another place when he writes, A little leaven leaveneth the whole lump. Not for his sake alone do I wish this, he means, but also on account of the harm arising therefrom. That is to say, even if there be a root of this kind, do not suffer any shoot to come up, but let it be cut off, that it may not bear its proper fruits, that so it may not defile and pollute the others also. For he saith, Lest any root of bitterness springing up trouble you; and by it many be defiled.
And with good reason did he call sin bitter: for in very deed nothing is more bitter than sin, and they know it, who after they have committed it pine away from [the working of] their conscience, who endure much bitterness. For being exceedingly bitter, it perverts even the very reasoning faculty itself. Such is the nature of what is bitter: it is unprofitable.
And well said he, root of bitterness. He said not, “bitter,” but of bitterness. For it is possible that a bitter root might bear sweet fruits; but it is not possible that a root and fountain and foundation of bitterness, should ever bear sweet fruit. For [in this case] all things are bitter, they have nothing sweet, all are bitter, all unpleasant, all full of hatred and abomination.
And by this (he saith) many be defiled. That is, Cut away the lascivious persons.
[2.] ver. 16. Lest there be any fornicator: or profane person, as Esau, who for one morsel of meat sold his birthrights.
And wherein was Esau a fornicator? He does not say that Esau was a fornicator. Lest there be any fornicator he says, then, follow after holiness: lest there be any, as Esau, profane; that is, gluttonous, without self-control, worldly, selling away things spiritual.
Who for one morsel of meat sold his birthrights, that is, who on account of his own slothfulness sold this honour which he had from God, and for a little pleasure, lost the greatest honour and glory. This [he said] as exactly suitable to their case. This [was the conduct] of an abominable, of an unclean person. So that not only is the fornicator unclean, but also the glutton, the slave of his belly. For he also is a slave [though] of a different pleasure. He is forced to be overreaching, he is forced to be rapacious, to behave himself unseemly in ten thousand ways, being the slave of that passion. And oftentimes too does he blaspheme. In this way he accounted his birthright privileges to be nothing worth. That is, providing for temporary refreshment, he went even to the [sacrifice of his] birthrights. So henceforth the birthright belongs to us, not to the Jews. And at the same time also this is added to their calamity, that the first is become last, and the second, first: the one, for courageous endurance; this other last for indolence.
[3.] ver. 17. For ye know (saith he) how that afterwards, when he would have inherited the blessing, he was rejected. For he found no place of repentance, though he sought it carefully with tears. What now is this? doth he indeed exclude repentance? By no means. ‘But how, you say, was it that he found no place of repentance?’ For if he condemned himself, if he made a great wailing, why did he find no place of repentance? Because it was not really a case of repentance. For just as the grief of Cain was not of repentance, and the murder proved it; so also in this case, his words were not those of repentance, and the murder afterwards proved it. For even he also in purpose of mind slew Jacob. For Let the days of mourning for my father, he saith, come, and I will slay my brother Jacob. His tears had not power to give him repentance. And [the Apostle] did not say “by repentance” simply, but even with tears, he found no place of repentance. Why now? Because he did not repent in the manner in which he ought, for this is repentance, he repented not as it behoved him.
For how is it that he [the Apostle] came to say this? how did he exhort them again after they had become sluggish? how, when they were become lame; how, when they were paralysed? how, when they were relaxed? for this is the beginning of a fall. He seems to me to glance at some amongst them who were fornicators, but not to wish at that time openly to reprove them: but feigns ignorance that they might correct themselves. For it is right at first indeed to pretend ignorance: but afterwards, when they continue [in sin], then to add reproof also, that so they may not become utterly shameless. Which very thing Moses also did in the case of Zimri and the daughter of Cosbi.
For he found (saith he) no place of repentance, he found not repentance; or that he sinned beyond repentance. There are then sins too great for repentance. His meaning is, Let us not fall by a fall that is incurable. So long as the matter is [one of] lameness, it is easy to become upright: but if we turn out of the way, what will be left? For it is to those who have not yet fallen that he thus discourses, striking them with terror, and says that it is not possible for him who is fallen, to obtain consolation; but to those who have fallen, that they may not fall into despair, he says the contrary, speaking thus, My little children, of whom I again travail in birth, until Christ be formed in you. And again, Whosoever of you are justified by the Law, are fallen from Grace. Lo! he testifies that they had fallen away. For he that standeth, hearing that it is not possible to obtain pardon after having fallen, will be more earnest, and more cautious about his standing: if however thou use the same severity towards one also who is fallen, he will never rise again. For what hope will he have to shew forth the change?
But he not only wept (you say), but also sought earnestly. He does not then exclude repentance; but makes them careful, that they may not fall.
[4.] As many then as do not believe there is a Hell, let them call these things to mind: as many as think to sin without being punished, let them take account of these things. Why did Esau not obtain pardon? Because he repented not as he ought. Wouldest thou see perfect penitence? Hear of the repentance of Peter after his denial. For the Evangelist in relating to us the things concerning him, says, And he went out and wept bitterly. For this cause even such a sin as that was forgiven him, because he repented in the manner he ought. Although the Victim had not yet been offered, nor had The Sacrifice as yet been made, nor was sin as yet taken away, it still had the rule and sovereignty.
And that thou mayest learn, that this denial [arose] not so much from sloth, as from his being forsaken of God, who was teaching him to know the measures of human [power], and not to contradict what was said by his Master, nor to be more highminded than the rest, but to know that it is not possible that anything should be done without God, and that Except the Lord build the house, they labour in vain who build it: for on this account also Christ said to him alone, Satan desired to sift thee as wheat, and I allowed it not, that thy faith may not fail. For inasmuch as it was likely that he would be high-minded, as being conscious to himself that he loved Christ more than they all, for this cause he wept bitterly. And the rest that he did after his weeping is of the same character. For what did he not do? After this he exposes himself to dangers innumerable, and by many means evinces his courage and presence of mind.
Judas also repented, but in an evil way: for he hanged himself. Esau too repented, as I said; or rather, he did not even repent; for his tears were not [tears] of repentance, but rather of pride and wrath. And this was proved by what followed. The blessed David repented, thus saying, Every night will I wash my bed: I will water my couch with my tears. And the sin which had been committed long ago, after so many years, after so many generations he bewailed, as if it had recently occurred.
[5.] For he who is penitent ought not to be angry, nor to be fierce, but to be contrite, as a condemned person, as not having boldness of speech, as one on whom sentence has been passed, as one who ought to be saved by mercy alone, as one who has shewn himself ungrateful toward his Benefactor, as unthankful, as reprobate, as worthy of punishments innumerable. If he considers these things, he will not be angry, he will not be indignant, but will mourn, will weep, will sigh, and will lament night and day.
He that is penitent ought never at any time to hand over his sin to oblivion, but on the one hand to beseech God not to remember it, while on the other he himself never at any time forgets it. If we remember it, God will forget it. Let us exact punishment from our own selves; let us accuse our own selves; thus shall we propitiate the Judge. For sin when confessed becomes less, but not confessed [becomes] worse. For if sin add to itself shamelessness and ingratitude, how will he be at all able to guard himself from again falling into the same [evils], who does not know that he sinned the first time?
Let us then not deny [our sins], I beseech you, nor be shameless [about them], that we may not have to suffer punishment even against our will. Cain heard God say, Where is Abel thy brother? And he saith, I know not; am I my brother’s keeper? Thou seest how this made his sin the more grievous? But his father did not act thus. What then? When he heard, Adam, where art thou? he saith, I heard Thy voice, and I was afraid, because I am naked, and I hid myself. A great good it is to acknowledge our sins, and to bear them in mind continually. Nothing so effectually cures a fault, as a continual remembrance of it. Nothing makes a man so slow to wickedness.
[6.] I know that conscience starts back, and endures not to be scourged by the remembrance of evil deeds; but do thou hold tight thy soul and place a halter on it. For just like a horse ill broken in, so does it bear impatiently [what is put upon it], and is unwilling to persuade itself that it has sinned: all this however is the work of Satan. But for ourselves let us persuade it that it has sinned; let us persuade it that it has sinned, that it may also repent, in order that having repented it may escape torment. How dost thou claim to obtain pardon for thy sins, tell me, when thou hast not yet confessed them? assuredly he is an object of compassion and kindness that hath sinned. But thou who hast not yet persuaded thyself [that thou hast sinned], how dost thou claim to be pitied, when thou art thus without shame for some things?
Let us persuade ourselves that we have sinned. Let us say it not with the tongue only, but also with the mind. Let us not call ourselves sinners, but also count over our sinful deeds, going over them each specifically. I do not say to thee, Make a parade of thyself, nor accuse thyself before others: but [I tell thee] to be persuaded by the prophet when he saith, Reveal thy way unto the Lord. Confess these things before God. Confess before the Judge thy sins with prayer; if not with tongue, at least in memory, and thus earnestly beg to find mercy.
If thou keep thy sins continually in thy remembrance, thou wilt never bear in mind any wrongs done thee by thy neighbour. I do not say, if thou art persuaded that thou art thyself a sinner; This does not avail so to humble the soul, as do our sins [taken] themselves by themselves, and examined specifically. Thou wilt have no remembrance of wrongs [done thee], if thou hast these things continually in remembrance; thou wilt feel no anger, thou wilt revile no man, thou wilt have no high thoughts, thou wilt not be again involved in the same [sins], thou wilt be more vehement towards what is good.
[7.] Thou seest how many excellent [effects] are produced from the remembrance of our sins? Let us then write them in our minds. I know that the soul does not endure a recollection which is so bitter: but let us constrain and force it. It is better that it should be gnawed with the remembrance now, than at that time with the vengeance.
Now, if thou remember them, and continually present them before God, and pray for them, thou wilt speedily blot them out; but if thou forget them now, thou wilt then be reminded of them even against thy will, when they are brought out publicly before the whole world, displayed before all, both friends and enemies, and Angels. For surely He did not say to David only, What thou didst secretly, I will make manifest to all, but even to us all. Thou wert afraid of men (saith he) and respected them more than God; and when God was seeing thee thou caredst not, but wert ashamed before men. For it saith, “the eyes of men, this is their fear.” For this cause thou shalt suffer punishment in that very point; for I will reprove thee, setting thy sins before the eyes of all. For that this is true, and that in that day the sins of us all are [to be] publicly displayed, unless we now do them away by continual remembrance, hear how cruelty and inhumanity are publicly exposed, I was an hungred (saith He) and ye gave Me no meat. When are these things said? Is it in a corner? Is it in a secret place? By no means. When then? When the Son of Man is come in His glory, and all the nations are gathered together, when He has separated the one from the other, then will He speak in the audience of all, and will set them on His right hand and on His left: I was an hungred and ye gave Me no meat.
See again the five virgins also, hearing in the presence of all, I know you not. For the five and five do not intimate the number of five only, but those virgins who are wicked and cruel and inhuman, and those too who are not such. So also he that had buried his one talent, heard in the presence of all, even of those who had brought the five and the two, Thou wicked and slothful servant. But not by words alone but by deeds also does He then convict them: even as the Evangelist also saith, They shall look on [Him] whom they pierced. For the resurrection shall be of all at the same time, both of sinners and of the righteous. At the same time shall He be present to all in the judgment.
[8.] Consider therefore who they are who shall then be in dismay, who in grief, who dragged away to the fire, whilst the others are crowned. Come (He saith), ye blessed of My Father, inherit the kingdom which hath been prepared for you from the foundation of the world. And again, Depart from Me into the fire which hath been prepared for the devil and his angels.
Let us not merely hear the words but depict them also before our sight, and let us imagine Him to be now present and saying these things, and that we are led away to that fire. What heart shall we have? what consolation? And what, when we are cut asunder? and what when we are accused of rapacity? what excuse shall we have to utter? what specious argument? Not any: but of necessity bound with chains, bending down, must we be dragged to the mouths of the furnace, to the river of fire, to the darkness, to the never-dying punishments, and must not entreat any one [to help us]. For it is not, it is not possible, it saith, to pass across from this side to that: for there is a great gulf betwixt us and you, and it is not possible even for those who wish it to go across, and stretch out a helping hand: but we must needs burn continually, there being no one to aid us, even should it be father or mother, or any whosoever, yea though he have much boldness toward God. For, it says, A brother doth not redeem; shall man redeem?
Since then it is not possible to have one’s hopes of salvation in another, but [it must be] in one’s self after the loving kindness of God, let us do all things, I entreat you, so that our conduct may be pure, and our course of life the best, and that we may not incur any stain even from the beginning. But if we have incurred it, at all events let us not sleep after the stain, but continue always washing away the pollution by penitence, by tears, by prayers, by works of mercy.
What then, you say, if I have it not in my power to do works of mercy? But thou hast a cup of cold water, however poor thou art. But thou hast two mites, in however deep poverty thou art; but thou hast feet, so as to go to visit the sick, so as to enter into a prison; but thou hast a roof, so as to receive strangers. For there is no pardon, no not any for him who does not perform works of mercy.
These things we say to you continually, that we may effect if it be but a little by the continued repetition: these things we say, not caring so much for those who receive the benefits, as for yourselves. For ye give to them indeed things here, but in return you receive heavenly things: which may we all obtain, in Christ Jesus our Lord, with whom to the Father, together with the Holy Ghost, be glory, now and ever, and world without end. Amen.