Three Homilies on the Power of Satan

How then was the end not the same? Because the purpose did not permit it. For this alone made the difference. On this account the one set went to Gehenna, but the other to 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. Do you see here both those who sin, and those who do good works? Do you see how on seeing their fellow-servants they were silenced? Come and let us bring our discourse to another example for your benefit. There were ten virgins he says. Here again there are purposes which are upright, and purposes which are sinful, in order you may 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. Do you see again that the purpose determined the nature of the end, not the Devil? Do you 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. Do you wish that I should show you 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.” 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 instruction. 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 this generation. Nor would he have said that the Queen of the <!--<spank2class="pb">194</span>-->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 of all his wealth, and deprived of his children. But from this man he took not away anything, great or little of his possessions. But let us rather examine the very words and the method of the plot. “The serpent came” says he “and said to the woman, What is it that God has said, ye shall not eat of every tree which is in the garden?” Here it is a serpent; there a woman, in the case of Job: mean while great is the difference between the counsellors. The one is a servant, the other a partner of the man's life. She is a helpmate, but the other is under subjection. Do you see how unpardonable this is? Eve indeed, the servant in subjection deceived: but him not even his partner, and helpmate could overthrow. But let us see what he saith. “What is this that God has said, you shall not eat of every tree?” Assuredly indeed God did not say this but the opposite. See the villany of the Devil. He said that which was not spoken, in order that he might learn what was spoken. What then did the woman? She ought to have silenced him, she ought not to have exchanged a word with him. In foolishness she declared the judgment of the Master. Thereby she afforded the Devil a powerful handle.

4. See what an evil it is to commit ourselves rashly to our enemies, and to conspirators against us. On this account Christ used to say, “Give not holy things to the dogs, neither cast ye your pearls before the swine, lest they turn and rend you.” And this happened in the case of Eve. She gave the holy things to the dog, to the swine. He trod under foot the words: and turned and rent the woman. And see how he works evil. “You shall not die the death” says he.