Homily IX.
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."
[1.] 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 whodo 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.
[2.] 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 alsomust the Christian know these things accurately, and have no doubt concerning them. Andshould 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." (1Cor. 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."
[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 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 needingmany 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 thefaith, yet are not firm in it, we are babes; when we show a lifenot in conformity with 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 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 firstreceive 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 havingbeen 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 laver. For he did not say, "impossible" to be renewed "unto repentance," and stop, but added how "impossible, [by] crucifying afresh."