Church Postil (sermons on the Gospel & Epistle lessons)

ists t God alone is to judge who is ecclesiastical, and who is the best. They go on, and assume the title ecclesiastical, simply because they have shaved heads and long coats. Is this not madness and folly?

But you will say: If this is true, it were better lor us to leave the cloisters and monasteries. Answer; Do one of these two: either adhere to this Epistle, judge not yoiu^selves, and regard your order or condition no better, man if you vvcre not an ecclesiastic, and your chastity not superior to that of an honest* wiie who sleex)s with her husband every night, and bears children,— if you are unwilling to do this, then tb'op yoiu^ cai)s, bald pates, cloisters, and ail, — or Jiuow tnat you are ecclesiastical, or spiritual, not from a good si)irit, out from an exH spirit; you will never overthrow Paul here, it is better to bear children in the common faith of (Jlnist, than to remain a vu'gm for the devil. Paid stands lirm here: You must not judge yoiu^selves.

But you will reply here: AA hy^ St. Ilieronymous and many others have higlily applauded virgmity; besides, 8r. Paul, I Cor. 7, 5^, it is better to be a virgin than to be married. Answer: ilieronymous htue, Hieronyiiious theie, Ambrose there, Augustine here j you hear Avhat Uod says here through St. Paul, that no one shall judge himself or another as the best: this is of more weight than Hiertnymouses, were they as numerous as the sands upon the sea shore, or leaves in the woods. St Paul says it is better to be contiuent than to marry, but not before God; ctlierwise he would contradict himself at this i)lace.^ For it is true, he that lives in a state of continence is freer, and can attend to the Gospel better than he who is married J and thus on account of the Gospel, Paul applauded vugiuity or continence ] as he confesses himself, 1 Cor. 7,32: "He that is unmarried careth for the things that belong to the Lord.'^ Thus Christ also. Matt, 17,12, applauds the eunuchs, not for the sake of their condition, but for the sake of the kingdom of heaven; that is, for the sake of the Gospel. But still they go on, although no one cares less f(^fr the Gospel, than these ecclesiastics^ claim to be in a better state than others, and extol continence on jnc coimt of its own worthiness and merit, not on account of its usefidness. Precisely as if I slioidd say, it is better to learn a trade than to be a servant. Why? Xot, because the condition is better before God, but because it has less hinderances. Thus too St. Paul applauds virginity and continence, in none, however, except in those alone Avho have a desire for it through the grace of God.*

The reasont for all this Paul gives, in his declaration, that the hidden things of darkness and the heart-counsels are not yet brought to light. Since, theiefore, God judges according to these, and we cannot i)erceive them, we should let these states or conditions and works remain unjudged and without distinction. The virgin should not elevate her state of virginity above that of the married v>^oman; the Pope should subject his state or condition to that of the plow-boy, and no ono should presume that his state or thati of any one else, is better before God, than the state and occupation| of others.

* A. But ai present no one is concerned as tr> whether it is ahiiideranceor a furtherance. Every one plunges in, simply contemplating the exaltation, \v orthiness, and greatness ofcontinence». with such pains^ moreover, danger displeasurf, unwillingness and impurity, as to render the wretchedness intolerable. Still they wish to b© better than other people. In this way they hav& brouo^ht reproach upon the state of matrimony, so that it is looked upon as an impure, ig->- nominious state. For this, then,, God rewards them, by permitting their continence to pollute their garments and beds, with ceaseless flowing'S or burnings, so that in reality there is no greater or more polluted incontinence, than this inordinate, incarcerated, restrained, and intolerable continence.

t R The hidden things of darkness and the counsels of the hearts.

I A. And each one should be free to choose whatever state suits him; all being alike, till the Lord come. But were this state of things introduced, where would the holy fathers and t'p.e, ecclesiastical lords £et their support, who are not accustomed to labor, and who secu-e their subsistence by making the impression that the common m?n is in error, by separatingtheirsiatea, and judging them as the best, with a view to enjoy some privilege, when at the same time their own self devised states are nothing? Henc» arise so many foundations,and contributions for

By tlie liiddeii tilings of darkness and the counsels of tlie hearts, Paul implies the two principles, which are usually, hut not very nitelligihly, termed iciU and rmson. For man possesses in his inmost parts these two principles: He loves, wills, desires, and delights: he understands, perceives, judges, decides. I shall now call them meaning and thoughts.

Now the tlioughts and solicitations of man are so deep and deceitful that no one can see them, no saint can sufliciently comprehend them. Jeremiah, 17 0 10 says: "The heart is deceitful above all things, and desperately wricked: who can know it? I the Lord search the heart; I try the reins f and

in whose spirit there is no guile."

Hence it is, that there are many pious, who do great works. But there is a design or solicitation in these. They seek their own interest, of Avhich they never become certain. They serve (iod, not purely for God's sake, but for the sake of honor, profit, of gaining heaven or escaping the pains of liell. This false impression no one can experience, unless GSod permit liim to endure many severe temptations. St. Paul therefoi-e here calls such thoughts hidden things of darkness, — the most appropriate name that can be applied to them. They are not only concealed, but in darkness; that is, in the inmost where not the individual himself, but (.lod alone can see them.

Behold, this sad, dark intent and ground of the heart, shoidd induce us to subject ourselves to one another, and not to hold or weigh one work or state against another. For the intention is the whole weight and doom of every work, condition, life, and conduct.* IS^ow, since in her darkness, a married woman may have something good concealed, and a virgin something evil, it is entirely preposterous and unchristian, to exalt above a married vfoman, a virgin on account of cloisters, chapels, and churches, and especially for these idle, beloved bellies and gluttons. AH these would fall and pass away, if this doctrine of St. Paul were introduced.

her continence, wiiich is simply external. Precisely as if I should weigh eggs in a balance, according to their shells alone, leaving out the yelks and whites.

ISToAv, our thoughts correspond Vv'ith our views, whether they be gcod or false. For we direct our aims, counsels, and tlioughts according to our intentions and solicitations'. These Paul here calls counsels of the hearts 5 that is, the thougiits, with which we are occmpied, in order to accomplish our intentions and solicitations.

These Mary touches in her song of praise, Luke 1, 51: ''He hath scattered the i>roud in the imagination of their hearts.'^ Here she calls the intentions the hidden things of darkness, that is the solicitations; and the heart, the counsels and imaginaticms. Again, Moses, Gen. (3, 5, says in regard to these: "Every imagination of the thoughts of his lieart was only evil continually;" and Christ, Matt. 0, 22, 23, diligently warns us against the same false views, saying: "The light of the body is the eye: if therefore thine eye be single, thy whole bo<ly shall l)e full of light. But if thine eye be evil, thy whole body sliall be full of darkness. If therefore the light that is in thee be darkness, hov^ great is that darkness!" All this is said in reference to the hidden oi)erations of darkness, which can by no means be overcome, except hy despair in regard to our works, and by strong faith in the pure grace of God; and for this purpose nothing is more pro|fitable than many severe sufferings, together with all kinds of misfortune. Under such influences we may learn to perceive to some extent, othervt'ise all must be lost.

Rejoice in the Lord aSw^^ys: and again I say, Ilcjosee*

Let yonr moderation be knoirn unto all men. The Lord is at hand.

Be careful for nothing; but in every thing by prayer and supplication with thanksgiving let your requests be made known unto €od*

And the peace of Ood, which passeth all understanding, shall keep yonr hearts and minds through Christ Jesus.

Whilst this Epistle is short, it is (I rich and iniportant lesson of Christian faith. It teaches ns hoTv we shonld condnct ourselves towards God and towards our neighbor, saying:

'• Eejoice in the Lord alway."

This rejoicing is a fruit and resnlt of faith, as he says, Gal. 6,22: ''The fruit of the Spirit is love, joy, peace, long-suffering, gentleness, goodness, faith, meekness, temx)erance." Tor it is impossible for a heart to rejoice in God, which does not first believe in him. TSTiere faith does not exist, the indisidual is filled with fear, timidity, sadness, and a disposition to flee, at the mere thought or mention of God. Yes, such a heart is fidl of enmity and hatred against God; because it feels itself guilty in its conscience, and has no confidence that God is gracious and mercifid to it; while it knows that God is an enemy to sin, and will dreadfully i)unish it.

Since, then, these two exist in the heart, a consciousness of sin, and a j)erception of God's chastisement, it must alwaj'S be depressed, faint, and terrified, continually apprehensive that God is standing behind it with a club, as Solomon, Prov. 28, 1, says: ^' The wicked flee when no man jmrsuethf and. Dent. 28, 65: ''The Lord vShall give thee there a trembling heart, and thy life shall hang in doubt," &c. To speak much to such a heart in regard to joy in God, is like l^ersuading water to burn; it has no effect on it; for it feels the hand of God pressing it in its conscience. — Hence the proi)het also says, Ps. 32, 11: " Be glad in the Lord, and rejoice, ye righteous: and shout for joy, all ye that are upright in heart." It must be the just and the righteous, who are to rejoice in the Lord. This Epistle is, therefore, written, not for the sinner, but for the saint. We must first tell sinners how they can be liberated from their sins, and secure a mercifid God; this rejoicing will then, when thej' have been liberated from their qy\\ consciences, follow of itself.

But how shall ice he liberated from our evil consciences, and feel satisfied that God is merciful to us. Ansvrer: This has been sufficiently stated already in the foregoing i^ostils, and it will still be frequently indicated hereafter. Whoever desires to have a peaceful conscience, and to feel that God is merciful, must not depend on works, like the perverters do, murdering the heart still more, and increasing its hatred to God; but he must despair in regard to all works, and apprehend God in Christ, comprehend the Gospel, and believe what it promises.

But what does the Gospel promise, but that Christ is given for us, that he bears oiu^ sins, is our bishop, mediator, advocate before God, and thiTS only through Christ and his work, God is reconciled, our sins are forgiven, and our consciences liberated and cheered? When this faith of the Gosj)el reaUy exists in the heart, God is fair and lovely; for it feels in all confidence nothing but his favor and grace; it fears not his chastisement; its mood is secure and x)eaceful, because God has conferred ui)on it suck superabundant goodness and grace, through Christ. Hence from such a heart must follow love, peace, joy,, singing, thanksgiving, praise; it will enjoy a ftdl, a cordial ideasure in God, as in its most beloved and gracious father, who has conducted himself so paternally towards it, and without any of its merit, has so richly poured out upon it his goodness.

Behold, concerning such rejoicing St. Paul here speaks; here there is no sin, no fear of death or hell, but a jojiul, all-powerful confidence in God and his kindness. Hence it is caUed a rejoicing in the Lord, not in silver or gold, not in eating or drinking, not in pleasures or chanting, not in strength or health, not in skill or wisdom, not in power or honor, not in friendship or favor, yea, not even in good works or holiness. For these are mere deceptive, false joys, which never touch or affect the bottom of the heart, and concerning which we may weU say the B2 iudividual rejoices, but liis heart experiences not.

But to rejoice in tlie Lord, tliat is, to trust, confide, glory, and pride in the Lord, as in a gracious father, is a rejoicmg ^vhich rejects every thing that is not the Lord, as well as that self-righteousness, of which Jeremiah, 1), 24, speaks: '^Let not the wise man glory in his wisdom, neither let the.niighty man glory in his might, let jiot the rich man glory in his riches: hut let him that glorieth glory in this, that he under standeth and knoweth me.'' " Again, Paul, 1 Cor. 10, 31: He v/lio glories let him glory in the Lord.

He also says: The rejoicmg sJiouJd he always. Here he hits those who ■rejoice in God, irraise and thank him half of their timcj that is, when it is;well with them, Avhen not, their rejoicing ceases.* But not so with Da-.vid, Ps. 31, 1: '-I will bless the Lord iit all times: his praise shall continually be in my mouth." For this he had good reason; for who shall injure or harm him, who has the favor of God? Sin harms hhn not, neither death, nor hell, as David, Ps. 23, 4, sings: ''Yea, though I walk through the valley of the shadow of death, I will fear no evil f and Paul, Eom. 8, 35,38, 39: ''Who shall separate us from the love of Christ? Shall tribulation, or distress, or persecution, or famine, or nakedness, or peril, or sword! For I am i)ersuaded, that. neither death, nor life, nor angels, nor. principalities, nor powers, nor things present, northings to come, nor hight, nor depth, nor any other creature, shall be able to separate us from the love of God, which is in Christ Jesus." ''And a^;ain I say, rejoice."

This repetition of the Apostle adds strength to his admonition. This is highly necessary. For since we live in the midst of sin and evil, both of which drive us into sorrowfulness, the Apostle desires to cheer us up against this, so that, if even Ave should sometimes fall into sin, our joy in God may -be stronger than our sorrowfulness in sin. It is true, indeed, that sin naturally brings with it fear and sorrowfulness of conscience, and we cannot always escape sin 5 hence we should let our rejoicing rule, and Christ be greater than our sins, as John, 1 John 2, 1, says: "If awj man sin, we have an advocate with the Father, Jesus Christ the righteous: and he is the propitiation for our sins 5" also, 1 John, 3, 20: "For if our heart condemn us, God is greater than our heart, and knoweth all things."

"Let your moderation be known unto all men."

ISTow, whilst he instructs them liOAV to conduct themseh^es before God, to serA'e him Avith joyful hearts, he proceeds briefly to teach them hoAv to conduct themselAXS before men, saying: "Let your moderation be knoAvn unto all men." Tliis is equiA'alent to saying: Rejoice ahvays before God, but before men be moderate: regulate your conduct so as to do, bear, and suffer whatever may be admissible, and not contrary to the commaiidments of God, that you may render yourselA^es agreeable to all^ not only, not to giA'e offence to any one, but also to put the best constructions on what others may do, that you may be clearly recognized as those, to AA^hom all things are alike, and who are satisfied AAith AA'hatcA^er hits or misses you, cleaving to nothing that might bring you into conflict or discord Avith any one. With the rich, be rich, with the poor, poor, Avith the joyful, rejoice, with the Aveeping, Aveep: and finally, be all things to all menj so that CA^ery one must confess that you nre not disagreeable to any one, but pleasant to all, uniform, alike, and common.

Such is the meaning of the little Avord epe'ikia^ ceqititaSj cJementia,. conmoditas, Avhich the Ai)ostle emidoys here, and Avliich Ave cannot render better than by the Avord moderation,* in Avhich one suits and accommodates, confirms, and equalizes himself to another, and is to one like he is to another, and alike to all, not setthig himself up as a model and patron, and not desiring SA^ery one to bow, conform, and moderate liimself to him. Heiice, too, justice is divided into strict and mild 'justice, and that which is too strict is

tliat is, tio, dementia juris. lator lias rendered it modest iam^ moderation: and tliis wonld convey tlie proper sense, were moderation not generally nnderstood in reference to eating, drinking, and apparel. Bnt tlie word here is designed to indicate a moderation of life, wliicli mitigates, adjnsts, and adapts itself to the abilities and circnmstances of others, yielding, accepting, following, mitigating, doing, allowing, tolerating, in snch a way as it conceives necesssary to the capacity and condition of its neighbor, even to the detriment and disparagement of its i)ossessions, honors, and life.

This we mnst illnstrate by examples, in order that it may be more clearlv nnderstood. Panl, 1 Cor. 9, 10, 2li, [says]: ^-For thongh I be free from all men, yet have I made myself servant unto all, that I might gain the more. And nnto the Jews I became a Jew, that I might gain the Jews j to them that are nnder the law, as nnder the law, that I might gain them that are nnder the law; To them that are withont law, as withont law, ( being not ^^ithont law to God, bnt \ under the law to Christ,) that I might | gain them that are withont law. * * i I am made all things to all men, that j I might by all means save some f — that is, he ate, drank, and acted with the Jews according to the law; althongh it was not necessary' for him so to do; and with the Gentiles he ate, drank, and acted, withont law, like the Gentiles, since only faith and love are re(inired; all else is free to be omitted or observed. Hence, for the sake of one, all this may be observed; for the sake of another, omitted, and tlms adapted to each one.

Xow, if a blind, capricious individnal were to intrade here, demanding this to be omitted or that to be observed, like some of the Jews did, as necessary, and recpiiring every one to follow after him, and he after no one, equalitj' Avould be destroyed; yes, even Christian liberty and faith exterminated. To this, like St. Panl, no one should yield, in order that liberty and truth may be maintained.

Again, Matt. 12, 1, and Mark 2, Christ suftered his disciides to break the Sabbath, and broke it himself frequently, where it was necessary: — where it was not necessary, he observed it, assigning this reason, saying: ''The Son of Man is Lord even of the Sabbath day;'' that is, the Sabbath is free; for the sake of love and service to one it may be broken; on the other hand, for the sake.of love to another it may be observed.

Thus for the sake of the Jews, St. Paid circumcised Timothy, says Luke; but he Avould not i^ermit Titus to be circumcised, because they insisted on it, and were unwillmg to leave it free. He claimed authority both to do it, or not do it, so as to benefit others, but deemed neither the one nor the other as necessaiy, simply for the sake of the work itself, as if it must be performed.

But, to make the application to ourselves: AATieii the Pope commands us to confess, to receive the Sacrament, to fast, to eat fish, and to perform any of his other commands, and insists that these things nuist be done in obedience to the Church, we should calmly xnit our foot on such injunctions, and do the contrary, simply because he commands them; so that liberty may be maintained. But, when he does not enjoin these things, we shoidd according to his desire, observe them with those who observe them, and, on the other hand, omit them with those who omit them, saying like Christ said: " The Son of Man is Lord even of the Sabbath day," much more of such human laws. For to observe these things with such liberty, injures nothing, either in regard to faith or the Gospel; but to observe them through compulsion as an act of obedience, exterminates faith and the Gospel.

*Thus, in regard to all other external institutions or ordinances, which are free in themselves, and not contrary to faith'or love, we should maintain the privilege of observing them in love and liberty, for the sake of those with whom we are, so that we may agree and unite witli them. But if tliey insist that these things shall and must be observed as an act of obedience, as necessary to salvation, we should* desist from them, and do the contrary, to show that nothing, but faith and love, is necessary for a Christian -, all else, we are at liberty, through love, to observe or omit, according to our associations. For to observe these things through love and liberty, injures nothing j but to observe them through necessity and obedience, is reprehensible. This should also be understood in regardt to ceremonies, hymns, x>rayers, and all other| church ordinances, whilst they are observed through love and liberty. Only for the service and the pleasure of the company present, should they be observed, wlien it is a work otherwise not e^dl in itself. — But when these things are urged as necessary, we should desist from them, and act against them, in order to maintain the liberty of faith.§

Again, moreover, when civil government enjoins its laws,'and demands its tribute, we should freely render our services to them, even if they do constrain us. For here there is no danger in reference to our liberty or faith 5 since it does not claim that the observance of its laws is essential to salvation, but to civil dominion, pro-

I A. Ordinances of the collegiate churches, &c.

§ A. And here you perceive how diabolical these institutions, cloisters, and all popedom, are, since they do nothing else but make out of liberty and lov^e, necessity and obedience, by which the Gospel together with faith is exterminated, to say nothing of the wretchedness of the common populace who submit to these things, for the sake of their bellies. For how many now attend choir and pray Horas, hours, for God 's sake? A general destruction of these institutions and cloisters would be the best i*eformation, in this respect. For they are of no benefit to Christianity, and could easily be dispensed with. And before such liberty could be established in one such institution or cloister, a hundred thousand souls might be lost in the others. Therefore whatever is not beneficial and useful, and does such unspeakable injury, and cannot be remedied, would much belter be wholly and entirely exterminated.

tection and government. Hence our conscience maintains its liberty, and our fiiitli is not impaired, by submitting to these things. But to that which does not injure us in regard to our faith, and which benefits others, we may adequately adapt ourselves. But were it to insist that the observance of its laws is essential to salvation, we should pursue the same course as that already suggested relative to the laws of the Poi)e and the cloisters.

NoAV every one should act according to these exami^les, in all other instances, and, as St. Paul says here, put himself on an equality with all men, acting complacently, so as not to take into consideration simi)ly his o^\^l claims or rights, but the wishes and advantages of others. For here St. Paul with a single word has razed all rights. If you have a right or a demand, and the condition of your neighbor really requires you to yield it, you act contrary to the princi j)le of love and this equality, and are reprehensible indeed, if you seek and demand it; since l3y it, you sustain no injury relative to your faith, and your neighbor secures an advantage. For you would desire any one to act thus towards you, as the natural law says.

Yes, we also remark here.

any one should harm or injure you, you should put the best construction on it, and excuse it, thinking like that holy martyr, who, when all his possessions were taken, said: They cannot, indeed, take Christ away from me. Thus, too, should you say: It does not injure me as to my faith, why should I not excuse him, submit and accommodate myself to him?

I cannot better illustrate this subject than by the introduction of an example of two good friends J and as they conducted themselves towards each other, so should we act towards all men. But how did they? Each one did what was agreeable to the other; each one yielded, submitted, suffered, did, and allowed whatever he conceived to be useful or agreeable to the other, freely and without constraint. Thus each one adapted and accommodated himself to the other^ not restrainiug- each other by any selfish motives; and if one infringed on the property of the other, he was excnsedj and, in a word, here there was neither law, demand, restraint, nor fear, hnt pnre freedom and goodwiHy and yet ever;s'thing passed along so harmonionsly, that the one Imndredth part of the harmony wonld not be secured by any laws or restraints.

The headstrong, however, and the iiiflexible, who excuse no one, and determine to control and govern everything according to their ow^i minds, lead the Avhole world into error, and are the cause of all wars and calamities on earth 5 and yet they claim to do it all for the sake of justice; so that a heathen has well said: /Summum jus, sumnia injusfitia ', that is, the most extreme justice is the greatest injustice. Again, Prov. 7, 17, it is said: '^ Be not righteous over much; neither make thyself over ^Aise." For as the most extreme justice is the greatest injustice, so the most extreme wisdom is the greatest folly. Hence the old adage: ^'Wlien the wise act the fool, thej' act the fool too grosslj^ " If God were always to execute the most extreme justice, we could not live a moment. 8t. Paul, 2 Cor. 10, 1, commends such gentleness in Christ, saying: I beseech you by the meekness and gentleness of Christ; so we may moderate our minds, demands, wisdom, and wit, and adapt oiu-selves according to the circumstances of others, in all respects.

But observe the beautiful arrangement of these words: ' ' Let your moderation be 'known to all men." You may say: How can any one become known to all men? Again, must we boast of our moderation and proclaim it to all men? God forbid. He does not say: Boast of it and i^roclaim it; but let it be kno^^'n, or experienced by all men 5 that is, exercise it in deed before men, not by thinking or si)eaking about it, but by showing it in your actions and conduct, so that every one must see, comprehend, and experience it: so that no one can say anything else in regard to you, but that you are moderate, being overcome by real ex- l)erience, even if he Avished to speak otherwise in reference to vou; so that his mouth may be stopped by the knowledge of everybody relative to your moderation; as Christ, Matt. 5, 16, says: '"^ Let your light so shine before men, that they may see your good w^orks, and glorify your father which is in heaven; " and 1 Pet. 2, 12: '^ Having your conversation honest among the Gentiles: that, whereas they speak against you as evil doers, they may by your good works, w^hich they shall behold, glorify God in the day of visitation." For it does not lie in our power to make our moderation acceptable to all men. But it is enough for us to enable every one to perceive and experience it in our lives.

By the i:>hrase, all men, we are not to understaiul all i)ersons on earth, but all Muds of lyersons, both friends and foes, gTeat and small, lords and servants, rich and poor, natives and foreigners, relatives and strangers. — For there are some who conduct themselves in the most friendly and complacent manner towards strangers, but towards their owti families or domestics, to whom they are accustomed, they manifest nothing but rigor and austerity. How many are there, who excuse, twist, and construe in the most favorable manner all that the great and the rich do and say, but to servants, or to the poor and inferior they are severe and hard, or put the most unfavorable construction on all they say or do? Again, to his children, parents, friends and relatives, everybody is affectionate, and everything is construed and borne in the most favorable manner. How often does one friend flatter another, till it becomes a public vice, imitating and appproving, as excellent, everything he does '? But toAvards his foes and adversaries he piu^sues the contrary course. In these he can find no good, no reason for toleration or favorable construction, but censures according to appearances.

In opposition to such unequal and partial moderation St. Paul sj^eaks here. He desires the moderation of a Christian to be full and c(miplete, to one like to another, whether friend or foe, bearing with and exciising- every one, witliout respect to person or merit. For it is essentially good, and naturally mild, precisely as gold remains gold, Avlietlier secured by a i^ions or an impious individual. For the silver did not become ashes when Judas the traitor, received it. Thus, all creatures that are of God, are real and remain alike to every one. Thus, too, the moderation received in the Sjnrit, continues mild, whether directed to a friend or an enemy, to the rich or the l^oor. But pale, insidious nature acts as if gold in the hand of St. Peter remains gold, but in the hand of Judas becomes, ashes.

Thus, the moderation arising from our reason and nature is mild, not to all men, but to the rich and the great, to strangers and friends. Hence, it is false, empty, deceptive — mere dissimulation, treachery, and deception before God. Observe, therefore, how impossible it is for nature to exercise this full, spiritual moderation, and how few people become conscious of the imperfections of that beautiful, transcendent moderation which they manifest towards some people, presuming they do right and proper by being immoderate toAvards others. — For, thus, our mean, filthy imture, with her beautiful reason, Avhich always acts and decides contrary to the Spirit and that which is of the Si)irit, teaches. As St. Paul, Eom. 8, 5, says: '^ They that are after the liesh do mind the things of the flesh."

Now, St. Paul has comin'eliended in these few words the wliole of a Christianas conduct toivards Ms neighbor. For he that is moderate, treats every one right, both in regard to body and soul, in words and actions, bearing with his evils and imi)erfections. This then, is nothing else but love, peace, long-suffering, gentleness, goodness, meekness, and everything that belongs to the fruits of the Si)irit, Gal. 5,22.

But, you will say: Yes, who would, then, be able to keep a bit of bread, in consequence of wicked people, who would al)use such equality, take everything we have, and not allow us even to live on the earth? Listei i ] i ow band.", you might well wicked. But there is beautifully St. Paul replies in the conclusion of this Epistle. First, he says: