One of the XXXIX Articles of the Protestant Episcopal Church takes a slap at these sacro-sancts (Book of Common Prayers, Article XIV). It condemns, as marks of "arrogancy and impiety," works of supererogation--that is, works over and above God's commandments. Undoubtedly the meaning here is, not to condemn excess in acts of mercy and charity, but excess in the same acts of ceremonial worship which Jesus condemned in the Pharisees: Long prayers, "standing in the synagogues" (churches), instead of in their "closet"; public fasting with "a sad countenance," so that they "disfigure their faces," instead of anointing their heads and washing their faces "that they appear not unto men to fast," making "broad their phylacteries" and giving ostentatiously their "tithe of mint and anise and cummin" (Matt. VI:1-7, 16, 17, 18; XXIII:4-7, 23). The dogma of non-compromise finds no support in the teaching and practice of Jesus. He pictured the highest ideals for mankind. But He was no bigot in demanding that fallible human beings should live up to these ideals on pain of damnation. With His wonderful tolerance and broadminded sympathy, He recognized that the happiness and progress of the human race, in its present state of evolution, necessitated certain compromises with evil. "As between two evils, choose the less," would be much nearer His position than "no compromise with evil." A short study of some of the episodes of His life will place this beyond dispute. Jesus undoubtedly considered that riches were an evil (Matt. XIX:23, 24; XIII:22; Mark X:23, 24; Luke XVIII:24, 25). He knows the "deceitfulness" of riches, and that the temptations attending the possession of wealth do not ordinarily make for righteousness. He advises that one should lay up treasure in heaven rather than on earth (Matt. VI:19, 20; Luke XII:33). Riches, then, being an evil, the non-compromiser should logically regard the rich man as a persistent evil-doer. He should constantly denounce his evil ways, as those of any other malefactor. He should refuse him his public association and friendship, since thereby he would be gilding his misconduct with the gold of his own sanctity. If a priest, he should charge his congregation to abstain from those habits of thrift and economy which will result in bringing upon them this evil of wealth. But Jesus was too sane and broad-minded not to see that the happiness of mankind demanded a compromise with this evil. While warning against the temptations of riches, He preached poverty, not as a necessity to salvation, but as an ideal, to be attained and practiced by but a few.