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* . . . . Et corpus igitur perfectum per animam proportionabiliter animæ, immune erit ab omni malo, et quantum ad actum, et quantum ad potentiam: quantum ad actum quidem, quia nulla erit in eis corruptio, nulla deformitas, nullus defectus: quantum ad potentiam vero quia non poterunt aliquid pati quod sit eis molestum, et propter hoc impassibilia erunt; quæ tamen impassibilitas non excludit ab eis passionem quæ est de ratione sensus; utentor enim sensibus ad delectationem secundum illa quæ statui incorruptionis non repugnant.
NIHIL AFFERUNT: 'they bring forward nothing', i.e. what they bring forward is worthless, so in Greek ουδεν λεγειν, the opposite of which is λεγειν τι. Cf. 8 est istuc aliquid. SIMILES UT SI: a very rare construction. Equally unusual is similes tamquam si in Div. 2, 131.
Descartes, in like manner, whose works are a rich mine of almost every description of a priori fallacy, says that the Efficient Cause must at least have all the perfections of the effect, and for this singular reason: “Si enim ponamus aliquid in ideâ reperiri quod non fuerit in ejus causâ, hoc igitur habet a nihilo;” of which it is scarcely a parody to say, that if there be pepper in the soup there must be pepper in the cook who made it, since otherwise the pepper would be without a cause.
Sed tamen necesse fuit esse aliquid extremum et, tamquam in arborum bacis terraeque fructibus, maturitate tempestiva quasi vietum et caducum, quod ferundum est molliter sapienti. Quid est enim aliud Gigantum modo bellare cum dis nisi naturae repugnare?
The Sublapsarians believed that "God permitted the fall of Adam;" the Supralapsarians that "he predestinated it, with all its pernicious consequences, from all eternity, and that our first parents had no liberty from the beginning." In this, these sectarians disregarded the remark of St. Augustine: "Nefas est dicere Deum aliquid nisi bonum predestinare."
"Inesse quinetiam sanctum aliquid et providum putant, nec aut consilia earum aspernantur, nec responsa negligunt." So our ancestors held in the northern woods, and Christianity, purifying and expanding their belief, fulfilled it with a new perfection.
Muratori, in exposing the plagiarism, is surprised at the impudence of Reduxis stating that, at the time he wrote the account, he was enjoying some leisure moments as Castellan of the "great Castle of Brescia": "nihil enim agens, dum custodiae vacarem Castri magni Brixiae, aliquid agere," &c.
Omnium autem rerum, ex quibus aliquid acquiritur, nihil est agricultura melius, nihil uberius, nihil dulcius, nihil homine libero dignius-. According to this the respectable man must, in strictness, be a landowner; the trade of a merchant becomes him only so far as it is a means to this ultimate end; science as a profession is suitable only for the Greeks and for Romans not belonging to the ruling classes, who by this means may purchase at all events a certain toleration of their personal presence in genteel circles.
But if he mean of actions which are wicked and superstitious, in respect of circumstances, then is his restrictive gloss senseless; for we can never be the servants of men, but in such wicked and superstitious actions, if there were no more but giving obedience to such ordinances as are imposed with a necessity upon us, and that merely for conscience of the ordinance, it is enough to infect the actions with superstition, Sunt hominum servi, saith Bullinqer, qui aliquid in gratiam hominum faciunt.
Mane, piger, stertis: surge, inquit Avaritia; eja Surge. Negas, Instat, surge inquit. Non queo. Surge. Et quid agam? Rogitas? Saperdas advehe Ponto, Castoreum, stuppas, hebenum, thus, lubrica Coa. Tolle recens primus piper e siliente camelo. Verte aliquid; jura. Sed Jupiter Audiet. Eheu! Baro, regustatum digito terebrare salinum Contentus perages, si vivere cum Jove tendis.
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