Homilies on the Epistle to the Hebrews

^6. “Let us come then boldly [with confidence] unto the throne of His grace, that we may obtain mercy, and find grace to help in time of need.”

What “throne of grace” is he speaking of? That royal throne concerning which it is said, “The Lord said unto my Lord, Sit on My right hand.”

What is “let us come boldly”? Because “we have a sinless High Priest” contending with the world. For, says He, “Be of good cheer, I have overcome the world”; for, this is to suffer all things, and yet to be pure from sins. Although we (he means) are under sin, yet He is sinless.

How is it that we should “approach boldly”? Because now it is a throne of Grace, not a throne of Judgment. Therefore boldly, “that we may obtain mercy,” even such as we are seeking. For the affair is [one of] munificence, a royal largess.

“And may find grace to help in time of need [for help in due season].” He well said, “for help in time of need.” If you approach now (he means) you will receive both grace and mercy, for you approach “in due season”; but if you approach then, no longer [will you receive it]. For then the approach is unseasonable, for it is not “then a throne of Grace.” Till that time He sits granting pardon, but when the end [has come], then He rises up to judgment. For it is said, “Arise, O God, judge the earth.” (“Let us come boldly,” or he says again having no “evil conscience,” that is, not being in doubt, for such an one cannot “come with boldness.”) On this account it is said, “I have heard you in an accepted time and in a day of salvation have I succored you.” Since even now for those to find repentance who sin after baptism is of grace.

But lest when you hear of an High Priest, you should think that He stands, he immediately leads to the throne. But a Priest does not sit, but stands. Do you see that [for Him] to be made High Priest, is not of nature, but of grace and condescension, and humiliation?

This is it seasonable for us also now to say, “Let us draw near” asking “boldly”: let us only bring Faith and He gives all things. Now is the time of the gift; let no man despair of himself. Then [will be] the time of despairing, when the bride-chamber is shut, when the King has come in to see the guests, when they who shall be accounted worthy thereof, shall have received as their portion the Patriarch's bosom: but now it is not as yet so. For still are the spectators assembled, still is the contest, still is the prize in suspense.

7. Let us then be earnest. For even Paul says, “I so run not as uncertainly.” There is need of running, and of running vehemently. He that runs [a race] sees none of those that meet him; whether he be passing through meadows, or through dry places: he that runs looks not at the spectators, but at the prize. Whether they be rich or whether they be poor, whether one mock at him, or praise him, whether one insult, or cast stones at him, or plunder his house, whether he see children, or wife, or anything whatever. He is occupied in one thing alone, in running, in gaining the prize. He that runs, never stands still, since even if he slacken a little, he has lost the whole. He that runs, not only slackens nothing before the end, but then even especially strains his speed.

This have I spoken for those who say; In our younger days we used discipline, in our younger days we fasted, now we are grown old. Now most of all it behooves you to make your carefulness more intense. Do not count up to me the old things especially done well: be now youthful and vigorous. For he that runs this bodily race, when gray hairs have overtaken him, probably is not able to run as he did before: for the whole contest depends on the body; but thou— wherefore do you lessen your speed? For in this race there is need of a soul, a soul thoroughly awakened: and the soul is rather strengthened in old age; then it is in its full vigor, then is it in its pride.

For as the body, so long as it is oppressed by fevers and by one sickness after another, even if it be strong, is exhausted, but when it is freed from this attack, it recovers its proper force, so also the soul in youth is feverish, and is chiefly possessed by the love of glory, and luxurious living, and sensual lusts, and many other imaginations; but old age, when it comes on, drives away all these passions, some through satiety, some through philosophy. For old age relaxes the powers of the body, and does not permit the soul to make use of them even if it wish, but repressing them as enemies of various kinds, it sets her in a place free from troubles and produces a great calm, and brings in a greater fear.

For if none else does, it is said, yet they who are grown old know, that they are drawing to their end, and that they certainly stand near to death. When therefore the desires of this life are withdrawing, and the expectation of the judgment-seat is coming on, softening the stubbornness of the soul, does it not become more attentive, if one be willing?

8. What then (you allege) when we see old men more intractable than young ones? Thou tellest me of an excess of wickedness. For in the case of madmen too, we see them going over precipices, when no man pushes them. When therefore, an old man has the diseases of the young, this is an excess of wickedness; besides not even in youth would such an one have an excuse: since he is not able to say, “Remember not the sins of my youth, and my ignorances.” For he who in old age remains the same, shows that even in youth, he was what he was not from ignorance, nor from inexperience, nor from the time of life, but from slothfulness. For that man may say, “Remember not the sins of my youth, and mine ignorances,” who does such things as become an old man, who changes in old age. But if even in age he continue the same unseemly courses, how can such an one be worthy of the name of an old man, who has no reverence even for the time of life? For he who says, “Remember not the sins of my youth, nor my ignorances,” utters this, as one doing right in his old age. Do not then, by the deeds of age, deprive yourself also of pardon for the sins of youth.

For how can what is done be otherwise than unreasonable, and beyond pardon? An old man sits in taverns. An old man hurries to horse-races— an old man goes up into theaters, running with the crowd like children. Truly it is a shame and a mockery, to be adorned outside with gray hairs, but within to have the mind of a child.

And indeed if a young man insult [him], he immediately puts forward his gray hairs. Reverence them first yourself; if however thou dost not reverence your own even when old, how can you demand of the young to reverence them? Thou dost not reverence the gray hairs, but puttest them to shame. God has honored you with whiteness of hairs: He has given you high dignity. Why do you betray the honor? How shall the young man reverence you, when you are more wanton than he? For the hoary head is then venerable, when it acts worthily of the gray head; but when it plays youth, it will be more ridiculous than the young. How then will you old men be able to give these exhortations to the young man when you are intoxicated by your disorderliness?

9. I say not these things as accusing the old, but the young. For in my judgment they who act thus even if they have come to their hundredth year, are young; just as the young if they be but little children, yet if they are sober-minded, are better than the old. And this doctrine is not my own, but Scripture also recognizes the same distinction. “For,” it says, “honorable age is not that which stands in length of time, and an unspotted life is old age.”