part of those who now undertake these works of the Counsels, that is celibacy, voluntary poverty, and submission to rule, are, or at least may, be most imperfect: Many, oh, how grievous! (says Gerson*) of those ranking among the Religious [Orders] are the most imperfect of all. And Aquinas himself confesses that some of the Religious who undertake the works of the Counsels are destitute of all charity and grace.† Since then the works of the Counsels are performed by the unregenerate, by tyros, and novices, who have not yet attained legal perfection, it is manifest that these works are more mean and imperfect than the works of the law.

6. That work to which, considered in itself, a reward is due from the Divine appointment, is better than that to which, considered in itself and on its own account, no reward is due; for the proportion of the rewards corresponds to the goodness of the works. Now to the works of the Divine law, even the smallest, a reward is due, whether the works of the Counsels are joined to them or not; because they are works of piety and righteousness: but to the works of the Counsels, if they are severed from the works commanded, the Divine munificence, as it has promised, so it gives, nothing. For he who keeps his body and his heart undefiled by forbidden lusts, shall obtain a reward, although celibacy, the effect of Counsels, may not have been embraced; and he who assumes the celibate state, unless he shall have maintained that chastity which is matter of command, will be unable either to claim or obtain any thing on the ground of mere celibacy. The reason is the same in regard to other Counsels, which formerly were performed by Pagans, latterly by Turks, and it may be added, by a vast number of Monks also; yet with no benefit, when considered by themselves, apart from the works of the law. The Vestals followed the Counsel of Virginity. Some heathen Philosophers adopted the abdication of goods; they rendered moreover, obedience by rule to Pythagoras their master. In fine, there is nothing founded in these external actions and petty observances, which can in itself look for reward from God. Works of this kind then are not to be equalled to the works enjoined in the commandments, which have an assured promise of reward.

• De Consil. Evangel.

† 2. 2. quæst. 184. art. 4.

But the Papists will answer, that the external works of the Counsels may indeed be performed by Pagans and bad Christians, without meeting with reward, because they are not done in true faith and charity, neither have any reference to the glory of God; but if they should be done accompanied by these virtues, then they would be better than the works of the commandments, and would obtain more rich rewards. But this answer destroys itself. For faith, charity, and the directing of our actions to the glory of God, are themselves works of the commandments, and come under a precept. If then it is not to be expected that works of Counsels will be rewarded, unless on account of the works of the commandments, who but must immediately perceive that these very works are consequently more likely to receive reward, and therefore are better? For what produces a thing is better than the thing itself, as the philosophers say.

7. If the Counsels included in themselves works more perfect than the works of the commandments, then he who should perform equally a precept, uniting with it besides a Counsel, would be deserving of a greater reward, than he who observed a precept only, passing the Counsel by. There is no escaping the force of this inference. For, if a superior good be added to one less so, the consequence will be, that something more excellent and more perfect will accrue to both, and to be recompensed with a greater reward. But, on the other hand-let us take two believers, endued with equal chastity, so far as it is enjoined under precept, one of whom adopts the celibate state of the Counsels, the other selects the conjugal life; the reward of both will be equal. If we again imagine two endued with equal charity, one of whom chooses to retain his possessions, and lay out the same at intervals for the glory of God; the other at once and for ever bids farewell to all: a greater reward is not assigned to this latter, on the ground of his being a performer of the Counsel. The reason for which is, that the root of the rewarding (to use the language of the Schools*) is charity: whence it follows that the measure of reward is not to be proportioned to the quantity of some external works, but

*

Aquin. 2. 2. quæst. 182. art. 1; et quæst. 124 art. 4.

to the degree of charity; as Cajetan has correctly inferred. And this Augustine means when he defined, that the merit of continence in Abraham, who begat children, and in John who lived single, is not unequal: De bono Conjugali, cap. 21. For inasmuch as he assumes the internal chastity which is enjoined by the command, to have been equal in both; he rightly infers that on account of the mere work of fulfilling a Counsel, there was no opening for any disparity of either merit or reward. And hence, although the Fathers sometimes assign greater rewards to virgins, and to those who forsook all their property, than to the married, and those who retained their earthly possessions and administered them well; this will not therefore of itself go to prove, that the works of Counsels are better than the works of command, but that they are better than their opposites, that is, are more fitted for the service of God without distraction, and for walking in his commands without impediment; whence it follows that the reward is greater. For example: celibacy is not a state better and higher than the purity and continence which the law demands; but there is in it something more adapted and advantageous to certain circumstances than its opposite, namely, matrimony. Therefore he who is fitted for a life of celibacy, and improves it as an instrument for better waiting upon God, and in keeping the Divine commands, obtains a greater reward, not on account of his celi bacy, which is a work of Counsel; but on account of the more perfect obedience rendered to God, which is a work of the precept. Thus says Gerson: When the Counsels are said to be a better good, the comparison is not made with precepts, but with their contraries.*

8. In every precept which has the same object in view as a Counsel, the matter of the precept, considered in its whole latitude, is better and far more perfect than the matter of the Counsel; the work of the precept, therefore, is better and more perfect than that of the Counsel. The argument holds well together; though the antecedent is denied by Bellarmine, who says† that the matter of a Counsel is always better than the matter of a precept, when both are employed about the same subject; and on that account he affirms the

• De Consil. Evangel.

+ De Monach, lib. 2. cap. 7.

reward must be greater for observing the Counsel, than for obeying the precept. Let us therefore prove our opinion. The Counsel is to lead a life of virginity. The precepts which have the same matter for their subject are two; one, -Thou shalt not commit adultery; the other-Thou shalt not covet. If this latter be considered, who would hesitate to affirm, that it is far more perfect to be engaged in repressing all the risings of the inordinate motions of concupiscence, than to be leading a life of virginity? The former cannot be accomplished by even the most holy of mortals; the latter, whole squadrons of Monks either do, or pretend that they do. But to dismiss this last command, which surpasses the powers of fallen man; I say that the other-Thou shalt not commit adultery, contains more perfect matter, than the Counsel of not taking a wife, to which the Monks are accustomed to bind themselves. For this precept on the authority of Christ, does not forbid external acts of incontinence merely, as the Pharisees and Papists suppose; but the very inward act of voluntary concupiscence, as Christ interprets, Matt. v. 28. Moreover, it is far more perfect, and difficult, not to lust after a woman at any time, as enjoined in this precept; than to lead a life of perpetual celibacy, or pollute himself in the least by excesses and fornication, which Bellarmine thinks sufficient to authorise a man to embrace the Council of celibacy, and yet to deem himself free from obligation to marriage. It may be added, Lastly; that it is far more difficult, and much more perfect and pleasing to God, always to be armed with a readiness of mind, willing to forsake wife, goods, our own will, and life even, for the cause of God; than actually to obey those Counsels of celibacy, poverty, and obedience to rules, so greatly celebrated by Papists. Our opponents admit this: Cajetan says† that these acts, considered as to the readiness of the mind, are perfections far higher in degree, than as exhibited in an external fulfillment of Counsels. For to have the mind thus prepared argues essential perfection, which consists in grace and charity; but the undertaking the performance of works of Counsels, manifests merely an attempt at perfection through these media. No one is thus disposed in his mind, but he

De Monach. lib. 2. cap. 30.

2. 2. quæst. 184. art. 7.

stands pleasing and acceptable to God; while numbers perform the works of Counsels, who are aliens from God. It is evident, then, that the former acts are better than the works of the Counsels.

I now bring forward the minor, and assert that the aforesaid acts, as to preparation of mind, come under the precept: works of precepts therefore are better than of Counsel, even when their subject is one and the same. That these acts are necessary may be inferred from the saying of Christ: If any man come to me, and hate not his father and mother, and wife, and children, yea, and his own life also, he cannot be my disciple; Luke xiv. 26. We are therefore necessarily bound by the precept to be so prepared, when circumstances call for it, and the glory of God requires us, to renounce wife, possessions, and life, and all other things; but this is far more excellent (as we have said) than celibacy, mendicancy, and to yield Monastic obedience, which are the brightest works of the Counsels.

And thus we have discussed the first member of our proposition, and have proved that not any works of Counsels can be produced more holy, better, or more perfect than the works of the commandments. We now pass on to the

second portion of our subject.

CHAPTER XLI.

THE SECOND MEMBER OF THE PROPOSITION DEMONSTRATED.

We must now discuss the second member of the.proposition, in which it is denied that Monks are in a certain special state of perfection on account of the observance of the vow of Counsels. And here let it be observed that Papists* only grant a state of perfection to those who have bound themselves with certain solemnity to fulfil works of Counsels.