such an opinion and such a purpose. But notwithstanding he did no harm to the righteous man, but he rather rejoiced in the conflict as we accordingly shewed. Both the Demon shewed his wickedness and the righteous man his courage. But he does upset many says one: owing to their weakness, not owing to his own strength: for this too has been already proved by many examples. Direct thine own intention aright then, and thou shalt never re- ceive harm from any, but shall get the greatest gain, not only from the good but even from the wicked. For on this account, as I have before said, God has suffered men to be with one another, and especially the wicked with the good, in order that they may bring them over to their own virtue. Hear at least what Christ saith to his disciples, “The Kingdom of heaven is like unto a woman who took leaven and hid it in three measures of meal.”606 So that the righteous have the power of leaven, in order that they may transfer the wicked to their own manner of conduct. But the righteous are few, for the leaven is small. But the smallness in no way injures the lump, but that little quantity converts the whole of the meal to itself by means of the power inherent in it. So accordingly the power also of the righteous has its force not in the magnitude of their number, but in the grace of the Spirit. There were twelve Apostles. Dost thou see how little is the leaven? The whole world was in unbelief. Dost thou see how great is the lump? But those twelve turned the whole world to themselves. The leaven and the lump had the same nature but not the same manner of conduct. On this ac- count he left the wicked in the midst of the good, that since they are of the same nature as the righteous they may also become of the same purpose. Remember these things. With these stop the mouths of the indolent, the dissolute, the slothful, the indisposed towards the labours of virtue, those who accuse their common Master. “Thou hast sinned” he saith “be still.”607 “Do not add a second more grievous sin.”608 It is not so grievous to sin, as after the sin to accuse the Master. Take knowledge of the cause of the sin, and thou wilt find that it is none other than thyself who hast sinned. Everywhere there is a need of a good intention. I have shewn you this not from simple reasoning only, but from the case of fellow-servants living in the world itself. Do thou also use this proof. Thus too our common master will judge us. Learn this method of proof, and no one will be able to reason with you. Is any a fornicator? Shew him another who is self-restrained. Is any covetous and rapacious? Shew him one who gives alms. Does he live in jealousy and envy? Shew him one clean from passion. Is he overcome by anger? Bring into the midst one who is living in wisdom, for we must not only have recourse to ancient example, but take our models from present times. For even to-day by the grace of God, good deeds are done not less than of old. Is a man incredulous? and does he think that the scriptures are false? Does 606 Matt. xiii. 33. 607 Gen. iv. 7. 608 Ecclus. xxi. 1. 266 Homily III. On the Power of Man to Resist the Devil.