And mark it, he desired to bring Saul into superstition of witchcraft. But if he had counselled this at the beginning, the other would not have given heed; for how should he, who was even driving them out? Therefore gently and by little and little he leads him on to it. For when he had disobeyed Samuel, and had caused the burnt-offering to be offered, when he was not present, being blamed for it, he says, "The compulsion from the enemy was too great," [3079] and when he ought to have bewailed, he felt as though he had done nothing.
Again God gave him the commands about the Amalekites, but he transgressed these too. Thence he proceeded to his crimes about David, and thus slipping easily and by little and little he stayed not, until he came unto the very pit of destruction, and cast himself in. So likewise in the case of Cain, he did not at once urge him to slay his brother, since he would not have persuaded him, but first wrought upon him to offer things more or less vile, saying, "This is no sin:" in the second place he kindled envy and jealousy, saying, neither is there anything in this; thirdly, he persuaded him to slay and to deny his murder; and did not leave him before he had put on him the crowning act of evil.
Wherefore it is necessary for us to resist the beginning. For at any rate, even if the first sins stopped at themselves, not even so were it right to despise the first sins; but now they go on also to what is greater, when the mind is careless. Wherefore we ought to do all things to remove the beginnings of them.
For look not now at the nature of the sin, that it is little, but that it becomes a root of great sin when neglected. For if one may say something marvellous, great sins need not so much earnestness, as such as are little, and of small account. For the former the very nature of the sin causes us to abhor, but the little sins by this very thing cast us into remissness; and allow us not to rouse ourselves heartily for their removal. Wherefore also they quickly become great, while we sleep. This one may see happening in bodies also.
So likewise in the instance of Judas, that great wickedness had its birth. For if it had not seemed to him a little thing to steal the money of the poor, he would not have been led on to this treachery. Unless it had seemed to the Jews a little thing to be taken captive by vainglory, they would not have run on the rock of becoming Christ's murderers. And indeed all evils we may see arise from this.
For no one quickly and at once rusheth out into vices. For the soul hath, yea it hath a shame implanted in us, and a reverence for right things; and it would not at once become so shameless as in one act to cast away everything, but slowly, and by little and little doth it perish, when it is careless. Thus also did idolatry enter in, men being honored beyond measure, both the living and the departed; thus also were idols worshipped; thus too did whoredom prevail, and the other evils.
And see. One man laughed unseasonably; another blamed him; a third took away the fear, by saying, nothing comes of this. "For what is laughing? What can come of it?" Of this is bred foolish jesting; from that filthy talking; then filthy doings.
Again, another being blamed for slandering his neighbors, and reviling, and calumniating, despised it, saying, evil-speaking is nothing. By this he begets hatred unspeakable, revilings without end; by the revilings blows, and by the blows oftentimes murder.
4. From these little things then that wicked spirit thus brings in the great sins; and from the great despair; having invented this other while not less mischievous than the former. For to sin destroys not so much as to despair. For he that hath offended, if he be vigilant, speedily by repentance amends what hath been done; but he that hath learnt to despond, and doth not repent, by reason thereof fails of this amendment by not applying the remedies from repentance.
And he hath a third grievous snare; as when he invests the sin with a show of devotion. And where hath the devil so far prevailed as to deceive to this degree? Hear, and beware of his devices. Christ by Paul commanded "that a woman depart not from her husband, [3080] and not to defraud one another, except by consent;" [3081] but some from a love of continence forsooth, having withdrawn from their own husbands, as though they were doing something devout, have driven them to adultery. Consider now what an evil it is that they, undergoing so much toil, should be blamed as having committed the greatest injustice, and should suffer extreme punishment, and drive their husbands into the pit of destruction.
Others again, abstaining from meats by a rule of fasting, have by degrees gone so far as to abhor them; which even of itself brings a very great punishment.
But this comes to pass, when any hold fast their own prejudices contrary to what is approved by the Scriptures. Those also among the Corinthians thought it was a part of perfection to eat of all things without distinction, even of things forbidden, but nevertheless this was not of perfection, but of the utmost lawlessness. Wherefore also Paul earnestly reproves them, and pronounces them to be worthy of extreme punishment. Others again think it a sign of piety to wear long hair. And yet this is amongst the things forbidden, and carries with it much disgrace.
Again, others follow after excessive sorrow for their sins as a profitable thing; yet it also comes of the devil's wiles, and Judas showed it; at least in consequence thereof he even hanged himself. Therefore Paul again was in fear about him that had committed fornication, lest any such thing should befall him, and persuaded the Corinthians speedily to deliver him, "lest perhaps such a one should be swallowed up with overmuch sorrow." [3082] Then, indicating that such a result cometh of the snares of that wicked one, he saith, "Lest Satan should get an advantage over us, for we are not ignorant of his devices," [3083] meaning that he assails us with much craft. Since if he fought against us plainly and openly, the victory would be ready and easy; or rather even now, if we be vigilant, victory will be ready. For indeed against each one of those ways God hath armed us.
For to persuade us not to despise even these little things, hear what warning He gives us, saying, "He that saith to his brother, thou fool, shall be in danger of hell;" [3084] and he that hath looked with unchaste eyes is a complete adulterer. [3085] And on them that laugh he pronounces a woe, and everywhere He removes the beginning and the seeds of evil, and saith we have to give an account of an idle word. [3086] Therefore also Job applied a remedy even for the thoughts of his children. [3087]
But about not despairing, it is said, "Doth he fall, and not arise? Doth he turn away, and not return?" [3088] and, "I do not will the death of the sinner, so much as that he should turn and live:" [3089] and, "To-day if ye will hear His voice:" [3090] and many other such things, both sayings and examples are set in the Scripture. And in order not to be ruined under the guise of godly fear, hear Paul saying, "Lest perhaps such a one be swallowed up by overmuch sorrow."
Knowing therefore these things, let us set for a barrier in all the ways that pervert the unwary the wisdom which is drawn from the Scriptures. Neither say, why, what is it, if I gaze curiously at a beautiful woman? For if thou shouldest commit the adultery in the heart, soon thou wilt venture on that in flesh. Say not, why, what is it if I should pass by this poor man? For if thou pass this man by, thou wilt also the next; if him, then the third.
Neither again say, why, what is it, if I should desire my neighbor's goods. For this, this caused Ahab's ruin; although he would have paid a price, yet he took it from one unwilling. For a man ought not to buy by force, but on persuasion. But if he, who would have paid the fair price, was so punished, because he took from one unwilling, he who doeth not so much as this, and taketh by violence from the unwilling, and that when living under grace, of what punishment will he not be worthy?
In order therefore that we be not punished, keeping ourselves quite pure from all violence and rapine, and guarding against the sources of sins together with the sins themselves, let us with much diligence give heed to virtue; for thus shall we also enjoy the good things eternal by the grace and love towards man of our Lord Jesus Christ, to whom be glory world without end. Amen.
[3060] [The article is omitted before "elders," as in the best New Testament mss. In all other details the agreement with the received text is exact.--R.]
[3061] Acts xvii. 7.
[3062] John xviii. 36.
[3063] Matt. xxii. 17.
[3064] John vi. 15.
[3065] Isa. liii. 8, LXX., see margin of our version.
[3066] Matt. xxvii. 10. [The word "these" is peculiar to this citation.--R.]
[3067] Matt. xxvii. 19. [The readings epempse for apsteilen, and tot for ekeino, are peculiar. R.V., "And while he was sitting on the," etc.--R.]
[3068] John xix. 11. ["delivereth" is preferable, since the reference is not necessarily to Judas. Similarly in R.V.--R.]
[3069] Matt. xxvii. 20. [R.V., "ask for;" but the form of the verb in the Homily is peculiar.--R.]
[3070] Matt. xxvii. 22. [Abridged, but given in full in some editions of the Homily.--R.]
[3071] Matt. xxvii. 22-24. [Abridged. R.V., "prevailed nothing."--R.]
[3072] Acts xxi.
[3073] i.e., the Jewish rulers; Mr. Field has observed in his note on this passage, that o Ioudaoi is thus used, especially in St. John's Gospel.
[3074] Matt. xxvii. 25.
[3075] Acts xxi. 20. [The R.V. accepts a different reading; but "which have believed" is the more accurate rendering of the received text.--R.]
[3076] Matt. xxvii. 26. [R.V., "he scourged and delivered to be crucified."--R.]
[3077] John xviii. 31.
[3078] pr t okeon thama.
[3079] Cf. 1 Sam. xiii. 12; and xxviii. 15.
[3080] 1 Cor. vii. 10.
[3081] 1 Cor. vii. 5.
[3082] 2 Cor. ii. 7.
[3083] 2 Cor. ii. 10, 11.
[3084] Matt. v. 22.
[3085] Matt. v. 28.
[3086] Matt. xii. 36.
[3087] Job i. 5.
[3088] Jer. viii. 4.
[3089] Ezek. xviii. 23. [Abridged from the LXX.]
[3090] Ps. xcv. 7.