the Kingdom. But if the Devil were the cause to them of their sins, these would not be destined to be chastened, when another sinned and drove them on. Dost thou see here both those who sin, and those who do good works? Dost thou see how on seeing their fellow- servants they were silenced? Come and let us bring our discourse to another example for thy benefit. There were ten virgins he says.612 Here again there are purposes which are up- right, and purposes which are sinful, in order thou mayest see side by side, both the sins of the one and the good works of the others. For the comparison makes these things the plainer. And these and those were virgins; and these were five, and also those. All awaited the bridegroom. How then did some enter in, and others did not enter in? Because some indeed were churlish, and others were gentle and loving. Dost thou see again that the purpose determined the nature of the end, not the Devil? Dost thou see that the judgments were parallel, and that the verdict given proceeds from those who are like each other? Fellow- servants will judge fellow-servants. Dost thou wish that I should shew thee a comparison arising from contrasts? for there is one also from contrasts so that the condemnation may become the greater. “The men of Nineveh” he saith “shall rise up, and shall condemn this generation.”613 The judged are no longer alike, for the one are barbarians, the others are Jews. The one enjoyed prophetic teaching, the others were never partakers of a divine in- struction. And this is not the only difference, but the fact that in that case a servant went to them, in this the master; and that man came and proclaimed an overthrow; but this man declared the glad tidings of a kingdom of heaven. Which of these was it the more likely, would believe? The barbarians, and ignorant, and they who had never partaken of divine teaching, or they who had from their earliest age been trained in prophetic books? To every one, it is plain, that the Jews would be more likely to believe. But the contrary took place. And these disbelieved the Master when he preached a kingdom of heaven, but those believed their fellow-servant when he threatened an overthrow: in order that their goodness, and these men’s folly might be manifested to a greater degree. Is there a Demon? a Devil? chance? or Fate? has not each become the cause to himself both of evil, and of virtue? For if they themselves were not to be liable to account, he would not have said that they shall judge 194 this generation. Nor would he have said that the Queen of the South would condemn the Jews. For then indeed not only will one people condemn another people, but one man will often judge a whole people, when they who, it is allowed, might readily have been deceived, are found to remain undeceived, and they who ought in every way to have the advantage, turn out to be worsted. On this account, we made mention of Adam and of Job, for there is necessity to revert to that subject, so as to put the finish to our discourse. He attacked Adam indeed by means of mere words, but Job by means of deeds. For the one he denuded 612 Matt. xxv. 613 Matt. xii. 41. 268 Homily III. On the Power of Man to Resist the Devil.