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HEBREWS vi. 1-3.
"Therefore 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 toward 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 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." (c. v. 12.)
I am afraid that this might fitly be said to you also, that "when for
the time ye ought to be teachers," ye do not 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 themes,
the want of attention in those who are to be taught prevents.
For just as in the case of a grammar-master, if a boy though hearing
continually the first elements does not master them, it will be
necessary for him to be continually dinning the same things into the
boy, and he will not leave off teaching, until the boy has been able
to learn them accurately; for it is great folly to lead him on to other
things, without having put the first well into him; so too in the
Church, if while we constantly say the same things you learn nothing
more, we shall never cease saying the same things.
For if our preaching were a matter of display and ambition, it would
have been right to jump from one subject to another and change about
continually, taking no thought for you, but only for your applauses.
But since we have not devoted our zeal to this, but our labors 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 Gentile superstition, and about the Manichaeans, and
about the Marcionists, and by the grace of God have given them heavy
blows, but this sort of discourse is out of season. For to those who
do not yet know accurately their own affairs, to those 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 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 the disobedient.
I must not however say this in regard to you all; for I know many who
are benefited by their coming here, who might with justice cry out
against those others, as insidiously injuring them by their ignorance
and inattention. But not even so 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 listen to the words
themselves and the reflections made upon them, we are yet more
affected, even if we hear them ten thousand times.
It is then a fitting time for us also to say now to you, "Wherefore
leaving the beginning of the doctrine of Christ, let us go unto
perfection."
What is" the beginning of the doctrine"? He goes on to state it
himself, saying, "not laying again" (these are his words) "the
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 a strict life. For as it is necessary to instruct one who is
entering on the study of grammar, in the Elements first, so also must
the Christian know these things accurately, and have no doubt
concerning them. And should he again have need of teaching, he has
not yet the foundation. For one who is firmly grounded ought to be
fixed and to stand steady, and not be moved about.
But if one who has been catechised and baptized is going ten years
afterwards to hear again about the Faith, and that we ought to
"believe" in "the resurrection of the dead," he does not yet have
the foundation, he is again seeking after the beginning of the
Christian religion. For that the Faith is the foundation, and the
rest the building, hear him [the Apostle] saying; "I have laid
the foundation and another buildeth thereupon." (1 Cor. iii.
10.) "If any man build upon this foundation, gold, silver,
precious stones, wood, hay, stubble." (1 Cor. iii. 12.)
"Not laying again" (he says) "the foundation of repentance from
dead works."
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
best life. For as in the case of the letters the Alpha involves the
whole, and as the foundation, the whole building, so also does full
assurance concerning the Faith involve purity of life. And without
this it is not possible to be a Christian, as without foundations
there can be no building; nor skill in literature without the letters.
Still if one should be always going round about the letters, or if
about the foundation, not about the building, he will never gain
anything.
Do not 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"
(c. v. 13), it is not this which he calls "milk." But to be
still doubting about these things is [a sign] of a mind feeble, and
needing many discourses. For these are the wholesome doctrines. For
we call him "a perfect man" [i.e. "of full age"] who with the
faith has a right life; but if any one have faith, yet does evil, and
is in doubt 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 even if we have been ten
thousand years in the faith, yet are not firm in it, we are babes;
when we show a life not in conformity with it; when we are still laying
a foundation.
But besides [their way of] life he brings another charge also against
these [Hebrews], as being shaken to and fro, and needing "to lay a
foundation of repentance from dead works." For he who changes from
one to another, giving up this, and choosing that, ought first to
condemn this, and to be separated from the system, 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 of the Law (he says)? We have condemned it, and again
we run back to it. This is not a shifting about, for here also
[under the Gospel] we have a law. "Do we then" (he says) "make
void the law through faith? God forbid, yea we establish the Law."
(Rom. iii. 31.) 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 cannot prove them clean.
For this cause they were straightway baptized, that what they were
unable to accomplish by themselves, this might be effected by the grace
of Christ. Neither then does repentance suffice for purification,
but men must first receive baptism. At all events, it was necessary
to come to baptism, having condemned the sins thereby and given
sentence against them.
But what is "the doctrine of baptisms"? Not as if there were many
baptisms, but one only. Why then did he express it in the plural?
Because he had said, "not laying again a foundation of repentance."
For if he again baptized them and catechised them afresh, and having
been baptized at the beginning they were again taught what things ought
to be done and what ought not, they would remain perpetually
incorrigible.
"And of laying on of hands." For thus did they receive the
Spirit, "when Paul had laid his hands on them" (Acts xix. 6),
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 why does he say this? Because it
was likely that, having already believed, they would either be shaken
[from their faith], or would lead evil and slothful lives, he says,
"be wakeful."
It is not open to them to say, If we live slothfully we will be
baptized again, we will be catechised 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 same state
as before. Ye are deceived (he says) in supposing these things.
[5.] Ver. 4, 5. "For it is impossible for those who were
once enlightened and have tasted of the heavenly girl, and were made
partakers of the Holy Ghost, and have tasted the good word of God,
and the powers of the world to come, if they shall fall away, to renew
them again unto repentance, crucifying to themselves the Son of God
afresh, and putting Him to an open shame."
And see how putting them to shame, and forbiddingly he begins.
"Impossible." No longer (he says) 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"--2 Cor. i. 22) "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
says, "unto repentance," that is, by repentance, for unto
repentance is by repentance. What then, is repentance excluded? Not
repentance, far from it! But the renewing again by the layer. For
he did not say, "impossible" to be renewed "unto repentance," and
stop, but added how "impossible, crucifying afresh.
To "be renewed," that is, to be made new, for to make men new is
[the work] of the layer only: for (it is said) "thy youth shall be
renewed as the eagle's." (Ps. ciii. 5.) 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 old age, and to
make them strong. To bring them to that former brightness however, is
not possible; for there the whole was Grace.
"Crucifying to themselves," he says, "the Son of God afresh,
and putting Him to an open shame." What he means is this. Baptism
is a Cross, and "our old man was crucified with [Him]" (Rom.
vi. 6), for we were "made conformable to the likeness of His
death" (Rom. vi. 5; Phil. iii. 10), and again, "we were
buried therefore with Him by baptism into death." (Rom. vi.
4.) Wherefore, as it is not possible that Christ should be
crucified a second time, for that is to "put Him to an open shame."
For "if death shall no more have dominion over Him" (Rom. vi.
9), 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 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, 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 die again. For baptism is nothing else than the
putting to death of the baptized, and his rising again.
And he well said, "crucifying afresh unto themselves." For he that
does this, as having forgotten the former grace, and ordering his own
life carelessly, acts in all respects as if there were another
baptism. It behooves us therefore to take heed and to make ourselves
safe.
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? Far from it!" (Rom. vi, 1, 2.) But
if we should be always going to be saved by grace we shall never be
good. For where there is but one grace, and we are yet so 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.
He here shows that the gifts are many: and to explain it, Ye were
counted worthy (he says) of so great forgiveness; 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 lost, he 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 unspeakable mysteries; and who does not
even thus become better, but while indeed worthy of perdition,
obtained salvation and honor, as if he had successfully accomplished
great things; how could he be again baptized?
On two grounds then he said that the thing was impossible, and he put
the stronger last: first, because he who has been deemed worthy of
such [blessings], 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 layer: 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 without end.
"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 we have already received the earnest through
our Faith from the Spirit. Tell me then, if after having been
introduced into a palace, and entrusted with all things therein, thou
hadst then betrayed all, wouldest thou have been entrusted with them
again?
What then (you say)? Is there no repentance? There is
repentance, but there is no second baptism: but repentance there is,
and it has great force, and is able to set free from the burden of his
sins, if he will, even him that hath been baptized much in sins, and
to establish in safety him who is in danger, even though he should have
come unto the very depth of wickedness. And this is evident from many
places. "For," says one, "doth not he that falleth rise again?
or he that turneth away, doth not he turn back to [God]?" (Jer.
viii. 4.) It is possible, if we 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."
(Gal. iv. 19.) Only let us lay hold on repentance.
For behold the love of God to man! We ought on every ground to have
been punished at the first; in that having received the natural law,
and 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 accomplished great things. Again we fell away, and
not even so does He punish us, but has given medicine of repentance,
which is sufficient to put away and blot out all our sins; only if we
knew the nature of the medicine, and how we ought to apply it.
What then is the medicine of Repentance? and how is it made up?
First, of the condemnation of our own sins; "For" (it is said)
"mine iniquity have I not hid" (Ps. xxxii. 5); and again,
"I will confess against myself my lawlessness unto the Lord, and
Thou forgavest the iniquity of my heart." And "Declare thou at the
first thy sins, that thou mayest be justified." (Isa. xliii.
26.) And, "The righteous man is an accuser of himself at the
first speaking." (Prov. xviii. 17.)
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 be added to humbleness of mind if it be such as
the blessed David knew, when he said, "A broken and a contrite
heart God will not despise." (Ps. li. 17.) For that which is
broken does not rise up, does not strike, but is ready to be
ill-treated and itself riseth not up. Such is contrition of heart:
though it be insulted, though it be evil entreated, it is quiet, and
is not eager for vengeance.
And after humbleness of mind, there is need of intense prayers, of
many tears, tears by day, and tears by night: for, he says, "every
night, will I wash my bed, I will water my couch with my tears. I
am weary with my groaning." (Ps. vi. 6.) And again, "For I
have eaten ashes as it were bread, and mingled my drink with
weeping." (Ps. cii. 9.)
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 as there is a medicine among the physicians' helps
which receives many herbs, but one is the essential, so also in case
of repentance this is the essential herb, yea, it may be everything.
For hear what the Divine Scripture says, "Give alms, and all
things shall be clean." (Luke xi. 41.) And again, "By
alms-giving and acts of faithfulness sins are purged away." (Prov.
xvi. 6.) And, "Water will quench a flaming fire, and alms will
do away with great sins." (Ecclus. iii. 30.)
Next not being angry with any one, not bearing malice; the forgiving
all their trespasses. For, it is said, "Man retaineth wrath
against man, and yet seeketh healing from the Lord." (Ecclus.
xxviii. 3.) "Forgive that ye may be forgiven." (Mark xi.
25.)
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
be forgiven him." (Jas. v.
15.) To stand forward in defense of those who are wronged. Not to
retain anger: to bear all things meekly.
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, because
there is no second laver, 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 forgiveness 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 enters the door, is within; so he who reckons up his
own evils will also 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 caring in earnest for
amendment. For should he have laid down a beginning, all the rest
will unquestionably follow too, if only in one point he have shown 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, unprofitable:
for "I saw" (it is said) "that he was grieved and went downcast,
and I healed his ways." (Isa. lvii. 17, 18.)
But let us all humble our own souls by alms-giving and forgiving our
neighbors their trespasses, by not remembering injuries, nor avenging
ourselves. If we continually reflect on our sins, no external
circumstances can make us elated: neither riches, nor power, nor
authority, nor honor; nay, even should we sit 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.] (Ps. vi. 6): 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 wasting away; 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
greater dignity than that. He who is not Consul is not a whit
inferior to him who is in so great splendor, who is so greatly
admired. Both one and the other are of the same dignity; both of them
alike, after a little while, are 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 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 all 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
in the night, thou in the day. And what of this? Not even so hast
thou any advantage 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? So also are the things
themselves; no sooner doth 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 Paul is not so. For he was, and also is living continually: he
did not live one day, nor two, nor ten, and twenty, nor thirty; 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 these things indeed
[are] on earth; but the glory of the saints in heaven what word could
set forth?
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 stand aloof 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, honor and worship,
now and for ever, and world without end. Amen.
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