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Sensus autem non potest esse nisi præsentium, quamvis magis a longinquo sentire possint corpora gloriosa, quam non gloriosa: nec tamen per motum aliquid deperibit eorum beatitudini quæ consistit in Dei visione, quem ubique præsentem habebunt. S. Thom., Suppl., q. 84, art. 2.
These principles are: "Obligatio mandati consensu contrahentium consistit," a translation of which is, "The powers of an agent are derived from the consent of the contracting parties," and "Rei turpis nullum mandatum est," a translation of which is "No agent can have unjust powers."
Essentialis autem beatitudo est quid creatum; ergo ornatur accidentibus. Et sicut essentialis beatitudo consistit in operatione, ita et hæc accidentalis.
The expression "deriving their just powers from the consent of the governed," seems to me most probably to be an epitome and summary of the two fundamental propositions of the law of agency Obligatio mandati consensu contrahentium consistit, a free translation of which is "The powers of an agent are derived from the consent of the contracting parties," and Rei turpis nullum mandatum est, a free translation of which is "No agent can have unjust powers."
Montesq. Sp. of Laws, 30, 3, 4; also Robertson's Chas. XV. Non multum. Though in time of peace they hunt often, yet they spend so much more time in eating, drinking, and sleeping, that the former is comparatively small. Thus understood, this passage of T. is not inconsistent with the declarations of Caesar, B.G. 6, 21: Vita Germanorum omnis in venationibus atque in studiis rei militaris consistit.
Deinde quo mens hoc amore divino, seu beatitudine magis gaudet, eo plus intelligit, hoc est, eo majorem in affectus habet potentiam, et eo minus ab affectibus, qui mali sunt, patitur; atque adeo ex eo, quod mens hoc amore divino, seu beatitudine gaudet, potestatem habet libidines coercendi; et quia humana potentia ad coercendos affectus in solo intellectu consistit; ergo nemo beatitudine gaudet, quia affectus coercuit, sed contra potestas libidines coercendi ex ipsa beatitudine oritur.
FOR as much as the land beyond the sea, that is to say the Holy Land, that men call the Land of Promission or of Behest, passing all other lands, is the most worthy land, most excellent, and lady and sovereign of all other lands, and is blessed and hallowed of the precious body and blood of our Lord Jesu Christ; in the which land it liked him to take flesh and blood of the Virgin Mary, to environ that holy land with his blessed feet; and there he would of his blessedness enombre him in the said blessed and glorious Virgin Mary, and become man, and work many miracles, and preach and teach the faith and the law of Christian men unto his children; and there it liked him to suffer many reprovings and scorns for us; and he that was king of heaven, of air, of earth, of sea and of all things that be contained in them, would all only be clept king of that land, when he said, REX SUM JUDEORUM, that is to say, 'I am King of Jews'; and that land he chose before all other lands, as the best and most worthy land, and the most virtuous land of all the world: for it is the heart and the midst of all the world, witnessing the philosopher, that saith thus, VIRTUS RERUM IN MEDIO CONSISTIT, that is to say, 'The virtue of things is in the midst'; and in that land he would lead his life, and suffer passion and death of Jews, for us, to buy and to deliver us from pains of hell, and from death without end; the which was ordained for us, for the sin of our forme-father Adam, and for our own sins also; for as for himself, he had no evil deserved: for he thought never evil ne did evil: and he that was king of glory and of joy, might best in that place suffer death; because he chose in that land rather than in any other, there to suffer his passion and his death.
Patrick looked severely at him, and cried out to God with a loud voice, and he said: "Domine qui omnia potes et in tua potestate consistit quidquid est, quique nos misisti huc ad nomen tuum gentibus praedicandum hic impius qui blasphemat nomen tuum, elevatur nunc foras, et cito moriatur.
"for an enduring heart have the destinies appointed to the children of men"? Why should it be one thing, in its effect upon the emotions, to say with the philosopher Spinoza, Felicitas in ea consistit quod homo suum esse conservare potest "Man's happiness consists in his being able to preserve his own essence," and quite another thing, in its effect upon the emotions, to say with the Gospel, "What is a man advantaged, if he gain the whole world, and lose himself, forfeit himself?"
"for an enduring heart have the destinies appointed to the children of men"? Why should it be one thing, in its effect upon the emotions, to say with philosopher Spinoza, Felicitas in eo consistit quod homo suum esse conservare potest "Man's happiness consists in his being able to preserve his own essence," and quite another thing, in its effect upon the emotions, to say with the Gospel, "What is a man advantaged, if he gain the whole world, and lose himself, forfeit himself?"
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