efrauds another or seeks his own advantage to the injury of others,
his act is not at all called sin, but cleverness, economy and
sagacity, though meanwhile the poor must suffer want and even die of
hunger. Such arguments are merely the specious and blind utterances of
heathen, contrary to Christian love.

19. But we have additional light upon this subject, showing that
because of such practices the wrath of God comes upon the unbelieving.
In First Corinthians 10, 18 are cited numerous examples of punishment
for the sin of fornication. See also Num 25. Again, because of
wantonness, covetousness and unchastity, the entire world was
destroyed by the flood. This is a severe utterance but true and
indubitable.

"For because of these things cometh the wrath of God upon the sons of
disobedience."

"Sons of disobedience"--in other words, they who have fallen from the
faith. Thus we see that he who does not show his faith by his deeds,
is accounted practically an infidel. In fact, he is worse than an
infidel; he is an apostate Christian, or an apostate from the faith.
Therefore comes the wrath of God upon such, even here on earth. This
is why we Germans must suffer so much famine, pestilence, war and
bloodshed to come upon us.

20. Among these idle chatterers and misleading teachers the sluggards
and drones should beware of being classified, who, with better light
than the heathen, know full well that covetousness and unchastity are
sin. While they teach nothing to controvert this, they notwithstanding
trust for salvation in a faith barren of works, on the ground that
works cannot effect salvation. They know full well that a faith barren
of works is nothing, is a false faith; that fruit and good works must
follow a genuine faith of necessity. Nevertheless they go on in carnal
security, without fear of the wrath and judgment of God, who wants the
old Adam to be crucified, and to find good fruit on good trees.

It is possible that St. Paul does not refer in this passage to those
who, like the heathen, teach and maintain by specious arguments that
unchastity is no sin; nevertheless there is reason to apprehend that
the reward of the heathen will be meted out to them likewise; for they
live like the heathen, being strangers to both chastity and kindness.
And our apprehension is so much more justified because they have a
better knowledge of the wrong they commit. This is Paul's standpoint
when he asks (Rom 2, 3): "And reckones