counsels are for the perfect which obligate above what is commonly required by reason and everywhere and always under pain of mortal sin. And that they may shun the occasion of sin, counsels advise them as friends. Hence, if a saint should make a divine counsel an occasion of falling from his height into mortal sin—that would be by the breaking of the first command and not by a refusal to obey the divine counsel. But in the heavenly country where the danger and occasion of sin do not exist, the counsel is not spoken of in this way. For in the heavenly country there is no voluntary poverty nor is there any savor of indigence. This Christ counselled when he said, Matt. 19:21: "If thou wilt be perfect, go and sell all[1] that thou hast."
The second obedience is by co-operative submission to a superior, of which it is said, "If any one would come after me, let him deny himself," Luke 9:23, as does the beloved disciple. And in heaven there is no struggling against chastity, of which it is said: "There are eunuchs who have made themselves eunuchs for the kingdom of heaven's sake," Matt. 19:12. Nor is there found there any retaliation against adversaries, of which it is said: "Do good to them which hate you," Matt. 5:44. Nor is there any patient endurance of those who smite violently, of which it is said: "Whosoever shall smite thee on the right cheek, turn to him the other also," Matt. 5:39. Nor are there any supererogatory works of mercy there, about which it is said, "Give to every one that asketh of thee," Luke 6:30; nor any refraining from words and oaths, of which it is written: "For every idle word which men shall speak they shall give account in the day of judgment," Matt. 12:36, and, "I say unto you, swear not at all," Matt. 5:33. Nor will there be left the occasion to commit sin, of which it is said: "If thine eye cause thee to stumble, or foot, or hand, pluck it out and cut it off and cast it from thee," Matt. 5:29. Nor will there be any easement of ac-
- ↑ Omnia is not given in the Vulgate.
