6.  Riches, and gold, and silver are not, as some think, the devil’s On this doctrine of the Manicheans see Archelaus (Disputatio, cap. 42), Epiphanius (Hæres. lxvi. § 81).  Compare Clement. Hom. xv. cap. 9:  “To all of us possessions are sins.”  Plato (Laws, V. 743):  “I can never agree with them that the rich man will be really happy, unless he is also good:  but for one who is eminently good to be also extremely rich is impossible.”:  for the whole world of riches is for the faithful man, but for the faithless not even a penny Prov. xvii. 6, according to the Septuagint.  See note on Cat. V. 2, where the same passage is quoted.  Clement of Alexandria (Stromat. II. 5) refers to it in connexion with the passage of Plato quoted in the preceding note.  S. Augustine also quotes and explains it in Epist. 153, § 26..  Now nothing is more faithless than the devil; and God says plainly by the Prophet, The gold is Mine, and the silver is Mine, and to whomsoever I will I give it The former clause is from Haggai ii. 8; the latter, taken from the words of the Tempter in Luke iv. 6, is quoted both by Cyril and by other Fathers as if from Haggai.  Chrysostom (Hom. xxxiv. § 5, in 1 Cor. xiii.) treats the use which some made of the misquotation as ridiculous..  Do thou but use it well, and there is no fault to be found with money: but whenever thou hast made a bad use of that which is good, then being unwilling to blame thine own management, thou impiously throwest back the blame upon the Creator.  A man may even be justified by money:  I was hungry, and ye gave Me meat Matt. xxv. 35, 36.:  that certainly was from money.  I was naked, and ye clothed Me:  that certainly was by money.  And wouldest thou learn that money may become a door of the kingdom of heaven?  Sell, saith He, that thou hast, and give to the poor, and thou shalt have treasure in heaven Ib. xix. 21..