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HEBREWS xi. 13-16.
"These all died in faith, not having received the promises, hut
having seen them afar off, and embraced them, and confessed that they
were strangers and pilgrims on the earth. For they that say such
things, declare plainly that they seek a county. And Italy if they
had been mindful of that country from whence they came out, they might
have had opportunity to have returned. But now they desire a better
country, that is, an heavenly; wherefore God is not ashamed to be
called their God, for He hath prepared for them a city."
THE first virtue, yea the whole of virtue, is to be a stranger to
this world, and a sojourner, and to have nothing in common with things
here, but to hang loose from them, as from firings strange to us; As
those blessed disciples did, of whom he says, "They wandered about
in sheepskins, and in goat-skins, being destitute, afflicted,
tormented: of whom the world was not worthy." (c. xi. 37,
38.)
They called themselves therefore "strangers"; but Paul said
somewhat much beyond this: for not merely did he call himself a
stranger, but said that he was dead to the world, and that the world
was dead to him. "For the world" (he says) "has been crucified to
me and I to the world." (Gal. vi. 14.) But we, both
citizens and quite alive, busy ourselves about everything here as
citizens. And what righteous men were to the world, "strangers" and
"dead," that we are to Heaven. And what they were to Heaven,
alive and acting as citizens, that we are to the world. Wherefore we
are dead, because we have refused that which is truly life, and have
chosen this which is but for a time. Wherefore we have provoked God
to wrath, because when the enjoyments of Heaven have been set before
us, we are not willing to be separated from things on earth, but,
like worms, we turn about from the earth to the earth, and again from
this to that; and in short are not willing to look up even for a little
while, nor to withdraw ourselves from human affairs, but as if drowned
in torpor and sleep and drunkenness, we are stupefied with
imaginations.
And as those who are under the power of sweet sleep lie on their bed
not only during the night, but even when the morning has over-taken
them, and bright day has come, and are not ashamed to indulge in
pleasure, and to make the season of business and activity a time of
slumber and indolence, so truly we also, when the day is drawing
near, when the night is far spent, or rather the day; for "work"
(it is said) "while it is day" (John ix. 4); when it is day we
practice all that belongs to the night, sleeping, dreaming, indulging
in luxurious fancies; and the eyes of our understanding are closed as
well as those of our body; we speak amiss, we talk absurdly; even if
a person inflict a deep wound upon us, if he carry off all our
substance, if he set the very house on fire, we are not so much as
conscious of it.
Or rather, we do not even wait for others to do this, but we do it
ourselves, piercing and wounding ourselves every day, lying in
unseemly fashion, and stripped bare of all credit, all honor, neither
ourselves concealing our shameful deeds, nor permitting others to do
so, but lying exposed to public shame, to the ridicule, the
numberless jests of spectators and passers-by.
Do ye not suppose that the wicked themselves laugh at those who are of
like characters to themselves, and condemn them? For since God has
placed within us a tribunal which cannot be bribed nor ever utterly
destroyed, even though we come to the very lowest depth of vice;
therefore even the wicked themselves give sentence against themselves,
and if one call them that which they are, they are ashamed, they are
angry, they say that it is an insult. Thus they condemn what they
do, even if not by their deeds, yet by their words, by their
conscience, nay rather even by their deeds. For when they carry on
their practices out of sight and secretly, they give the strongest
proof of the opinion they hold concerning the thing itself. For
wickedness is so manifest, that all men are its accusers, even those
who follow after it, while such is the quality of virtue, that it is
admired even by those who do not emulate it. For even the fornicator
will praise chastity, and the covetous will condemn injustice, and the
passionate will admire patience, and blame quarrelsomeness, and the
wanton [will blame] wantonness.
How then (you say) does he pursue these things? From excessive
indolence, not because he judges it good; otherwise he would not have
been ashamed of the thing itself, nor would he have denied it when
another accused him. Nay many when caught, not enduring the shame,
have even hanged themselves. So strong is the witness within us in
behalf of what is good and becoming. Thus what is good is brighter
than the sun, and the contrary more unsightly than anything.
The saints were "strangers and sojourners." How and in what way?
And where does Abraham confess himself "a stranger and a
sojourner"? Probably indeed he even himself confessed it: but David
both confessed "I am a stranger" and what? "As all my fathers
were." (Ps. xxxix. 12.) For they who dwell in tents, they
who purchase even burial places for money, evidently were in some sense
strangers, as they had not even where to bury their dead.
What then? Did they mean that they were "strangers" from the land
that is in Palestine? By no means: but in respect of the whole
world: and with reason; for they saw therein none of the things which
they wished for, but everything foreign and strange. They indeed
wished to practice virtue: but here there was much wickedness, and
things were quite foreign to them. They had no friend, no familiar
acquaintance, save only some few.
But how were they "strangers"? They had no care for things here.
And this they showed not by words, but by their deeds. In what way?
He said to Abraham, "Leave that which seems thy country and come to
one that is foreign": And he did not cleave to his kindred, but gave
it up as unconcernedly as if he were about to leave a foreign land. He
said to him, "Offer up thy son," and he offered him up as if he had
no son; as if he had divested himself of his nature, so he offered him
up. The wealth which he had acquired was common to all passers-by,
and this he accounted as nothing. He yielded the first places to
others: he threw himself into dangers; he suffered troubles
innumerable. He built no splendid houses, he enjoyed no luxuries, he
had no care about dress, which all are things of this world; but lived
in all respects as belonging to the City yonder; he showed
hospitality, brotherly love, mercifulness, forbearance, contempt for
wealth and for present glory, and for all else.
And his son too was such as himself: when he was driven away, when
war was made on him, he yielded and gave way, as being in a foreign
land. For foreigners, whatever they suffer, endure it, as not being
in their own country. Even when his wife was taken from him, he
endured this also as being in a strange land: and lived in all respects
as one whose home was above, showing sobermindedness and a
well-ordered life. For after he had begotten a son, he had no more
commerce with his wife, and it was when the flower of his youth had
passed that he married her, showing that he did it not from passion,
but in subservience to the promise of God.
And what did Jacob? Did he not seek bread only and raiment, which
are asked for by those who are truly strangers; by those that have come
to great poverty? When he was driven out, did he not as a stranger
give place? Did he not serve for hire? Did he not suffer afflictions
innumerable, everywhere, as a stranger?
And these things (he says) they said, "seeking" their "own
country." Ah! how great is the difference! They indeed were in
travail-pains each day, wishing to be released from this world, and
to return to their country. But we, on the contrary, if a fever
attack us neglecting everything, weeping like little children, are
frightened at death.
Not without reason we are thus affected. For since we do not live
here like strangers, nor as if hastening to our country, but are like
persons that are going away to punishment, therefore we grieve,
because we have not used circumstances as we ought, but have turned
order upside down. Hence we grieve when we ought to rejoice: hence we
shudder, like murderers or robber chiefs, when they are going to be
brought before the judgment-seat, and are thinking over all the things
they have done, and therefore are fearful and trembling.
They, however, were not such, but pressed on. And Paul even
groaned; "And we" (he says) "that are in this tabernacle do
groan, being burdened." (2 Cor. v. 4.) Such were they who
were with Abraham; "strangers," he says, they were in respect of
the whole world, and "they sought a country."
What sort of "country" was this? Was it that which they had left?
By no means. For what hindered them if they wished, from returning
again, and becoming citizens? but they sought that which is in
Heaven? Thus they desired their departure hence, and so they pleased
God; for "God was not ashamed to be called their God."
Ah! how great a dignity! He vouch-safed "to be called their
God." What dost thou say? He is called the God of the earth, and
the God of Heaven, and hast thou set it down as a great thing that
"He is not ashamed to be called their God"? Great and truly great
this is, and a proof of exceeding blessedness. How? Because He is
called God of earth and of heaven as also of the Gentiles: in that
He created and formed them: but [God] of those holy men, not in
this sense, but as some true friend.
And I will make it plain to you by an example; as in the case of
[slaves] in large households, when any of those placed over the
household are very highly esteemed, and manage everything themselves,
and can use great freedom towards their masters, the Master is called
after them, and one may find many so called. But what do I say? As
we might say the God, not of the Gentiles but of the world, so we
might say "the God of Abraham." But you do not know how great a
dignity this is, because we do not attain to it. For as now He is
called the Lord of all Christians, and yet the name goes beyond our
deserts: consider the greatness if He were called the God of one
[person]! He who is called the God of the whole world is "not
ashamed to be called" the God of three men: and with good reason:
for the saints would turn the scale, I do not say against the world
but against ten thousand such. "For one man who doeth the will of the
Lord, is better than ten thousand transgressors." (Ecclus. xvi.
3.)
Now that they called themselves "strangers" in this sense is
manifest. But supposing that they said they were "strangers" on
account of the strange land, why did David also [call himself a
stranger]? Was not he a king? Was not he a prophet? Did he not
spend his life in his own country? Why then does he say, "I am a
stranger and a sojourner"? (Ps. xxxix. 12.) How art thou a
stranger? "As" (he says) "all my fathers were." Seest thou
that they too were strangers? We have a country, he means, but not
really our country. But how art thou thyself a stranger? As to the
earth. Therefore they also [were strangers] in respect of the
earth: For "as they were," he says, so also am I; and as he, so
they too.
Let us even now become strangers; that God may "not be ashamed of us
to be called. our God." For it is a shame to Him, when He is
called the God of the wicked, and He also is ashamed of them; as He
is glorified when He is [called the God] of the good and the kind,
and of them that cultivate virtue. For if "we" decline to be called
the masters of our wicked slaves, and give them up; and should any one
come to us and say, 'such a one does innumerable bad things, he is
your slave, is he not?' We immediately say," by no means," to
get rid of the disgrace: for a slave has a close relation to his
master, and the discredit passes from the One to the other. -- But
they were so illustrious, so full of confidence, that not only was He
"not ashamed to be called" from them, but He even Himself says,
"I am the God of Abraham, and the God of Isaac, and the God of
Jacob. (Ex. iii. 6.)
Let us also, my beloved, become "strangers"; that God may "not
be ashamed of us" that He may not be ashamed, and deliver us up to
Hell. Such were they who said, "Lord, have we not prophesied in
Thy Name, and in Thy Name have done many wonderful works!"
(Matt. vii. 22.) But see what Christ says to them: "I know
you not:" the very thing which masters would do, when wicked slaves
run to them, wishing to be rid of the disgrace. "I know you not,"
He says. How then dost Thou punish those whom Thou knowest not? I
said, "I know not," in a different sense: that is, "I deny
you, and renounce you." But God forbid that we should hear this
fatal and terrible utterance. For if they who east out demons and
prophesied, were denied, because their life was not suitable thereto;
how much more we!
And how (you ask) is it possible that they should be denied, who
have shown prophetic powers, and wrought miracles, and cast out
demons? Is it probable they were afterwards changed, and became
wicked; and therefore were nothing benefited, even by their former
virtue. For not only ought we to have our beginnings splendid, but
the end also more splendid still.
For tell me, does not the Orator take pains to make the end of his
speech splendid, that he may retire with applause? Does not the
public officer make the most splendid display at the close of his
administration? The wrestler, if he do not make a more splendid
display and conquer unto the end, and if after vanquishing all he be
vanquished by the last, is not all unprofitable to him?
Should the pilot have crossed the whole ocean, yet if he wreck his
vessel at the port, has he not lost all his former labor? And what
the Physician?
If, after he has freed the sick man from his disease, when he is on
the point of discharging him cured, he should then destroy him, has he
not destroyed everything? So too in respect of Virtue, as many as
have not added an end suitable to the beginning, and in unison and
harmony with it, are ruined, and undone. Such are they who have
sprung forth from the starting place bright and exulting, and
afterwards have become faint and feeble. Therefore they are both
deprived of the prize, and are not acknowledged by their master.
Let us listen to these things, those of us who are in love of wealth:
for this is the greatest iniquity. "For the love of money is the root
of all evil." (1 Tim. vi. 10.) Let us listen, those of us
who wish to make our present possessions greater, let us listen and
sometime cease from our covetousness, that we may not hear the same
things as they [will hear]. Let us listen to them now, and be on
our guard, that we may not hear them then. Let us listen now with
fear, that we may not then listen with vengeance: "Depart from Me"
(He says); "I never knew you" (Matt. vii. 23), no not
even then (He means) when ye made a display of prophesyings, and
were casting out demons.
It is probable that He also here hints at something else, that even
then they were wicked; and from the beginning, grace wrought even by
the unworthy. For if it wrought through Balaam, much more through
the unworthy, for the sake of those who shall profit [by it].
But if even signs and wonders did not avail to deliver from
punishment; much more, if a man happen to be in the priestly dignity
: even if he reach the highest honor, even if grace Work in him to
ordination, even if unto all the other things, for the sake of those
who need his leadership, he also shall hear, "I never knew thee,"
no, not even then when grace wrought in thee.
O! how strict shall the search be there as to purity of life! How
does that, of itself, suffice to introduce us into the kingdom?
While the absence of it gives up the man [to destruction], though he
have ten thousand miracles and signs to show. For nothing is so
pleasing to God as an excellent course of life. "If ye love Me"
(John xiv. 15), He declares; He did not say, "work
miracles," but what? "Keep My commandments." And again, "I
call you friends" (John xv. 14), not when ye cast out demons,
but "if ye keep My words." For those things come of the gift of
God: but these after the gift of God, of our own diligence also.
Let us strive to become friends of God, and not remain enemies to
Him.
These things we are ever saying, these exhortations we are ever
giving, both to ourselves and to yon: but nothing more is gained.
Wherefore also I am afraid. And I would have wished indeed to be
silent, so as not to increase your danger. For when a person often
hears, and even so does not act, this is to provoke the Lord to
anger. But I fear also myself that other danger, that of silence,
if when I am ap pointed to the ministering of the word, I should hold
my peace.
What shall we then do that we may be saved? Let us begin [the
practice of] virtue, as we have opportunity: let us portion out the
virtues to ourselves, as laborers do their husbandry; in this month
let us master evil-speaking, injuriousness, unjust anger; and let us
lay down a law for ourselves, and say, Today let us set this right.
Again, in this month let us school ourselves in forbearance, and in
another, in some other virtue: And when we have got into the habit of
this virtue let us go to another, just as in the things we learn at
school, guarding what is already gained, and acquiring others.
After this let us proceed to contempt for riches. First let us
restrain our hands from grasping, and then let us give alms. Let us
not simply confound everything, with the same hands both slaying and
showing mercy forsooth. After this, let us go to some other virtue,
and from that, to another. "Filthiness and foolish talking and
jesting, let it not be even named among you." (Eph. v. 4,
3.) Let us be thus far in the right way.
There is no need of spending money, there is no need of labor, none
of sweat, it is enough to have only the will, and all is done. There
is no need to travel a long way, nor to cross a boundless ocean, but
to be in earnest and of ready mind, and to put a bridle on the tongue.
Unseasonable reproaches, anger, disorderly lusts, luxuriousness,
expensiveness, let us cast off; and the desire of wealth also from our
soul, perjury and habitual oaths.
If we thus cultivate ourselves, plucking out the former thorns, and
casting in the heavenly seed, we shall be able to attain the good
things promised. For the Husbandman will come and will lay us up in
His Garner, and we shall attain to all good things, which may we all
attain, by the grace and lovingkindness of our Lord Jesus Christ,
with whom to the Father together with the Holy Ghost, be glory,
power, honor, now and for ever, and world without end. Amen.
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