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Hobbes, was that he took statum legalem pro naturali, that is to say that the corrupt state served him as a gauge and rule, whereas it is the state most befitting human nature which Aristotle had had in view. For according to Aristotle, that is termed natural which conforms most closely to the perfection of the nature of the thing; but Mr.

Agricola naturali prudentia, quamvis inter togatos, facile justeque agebat.

'Cum dictus Johannes Hus fidem orthodoxam pertinaciter impugnans, se ab omni con ductu et privilegio reddiderit alienum, nec aliqua sibi fides aut promissio de jure naturali divino vel humano, fuerit in præjudicium Catholicæ fidei observanda. Declaration of the Council of Constance. See Creighton's History of the Papacy, ii. 32.

As the trophies of Miltiades are supposed to have kept Themistocles awake, it has been said that the trophies of Grotius drove sleep from Selden, till be produced his celebrated treatise, "De Jure naturali et gentium secundum leges Ebræorim." This important work equals that of Grotius in learning; but, from the partial and recondite nature of its subject, never equalled it in popularity.

The particular work of Selden's here referred to is his folio, De Jure Naturali et Gentium juxta Disciplinam Hebraeorum, published in 1640. His work more expressly on Divorce, entitled Uxor Hebraica, sive De Nuptiis ac Divortiis, did not appear till 1646 i.e. it followed Milton's publications on the subject, and in the main backed the opinion they had propounded.

Quæ tria ut verissima sunt et naturali ratione mira tamen constant, cujus superius mentionem fecimus, ita illud confictum nasci pueros e mulieribus absque concubitu." De Subtilitate, p. 353. Ranke, History of the Popes, vol. i. p. 246. Mr. De Vita Propria, ch. xxii. p. 63. "Multa de dæmonibus narrabat, quæ quam vera essent nescio." De Utilitate, p. 348. De Varietate, p. 351. Ibid., p. 658.

When I had written this, being informed that my Lord Herbert had, in his book De Veritate, assigned these innate principles, I presently consulted him, hoping to find in a man of so great parts, something that might satisfy me in this point, and put an end to my inquiry. In his chapter De Instinctu Naturali, I met with these six marks of his Notitice Communes: 1. Prioritas. 2. Independentia. 3.

Louis, the celebrated French surgeon, created a furore by a pamphlet entitled "De partium externarum generationi inservientium in mulieribus naturali vitiosa et morbosa dispositione, etc.," for which he was punished by the Sorbonne, but absolved by the Pope. He described a young lady who had no vaginal opening, but who regularly menstruated by the rectum.

If any will needs have the law of nature distinguished from the law of nations, let them either take Aquinas’ distinction, who maketh the law of nature to contain certain principles, having the same place in practical reason which the principles of scientific demonstrations have in speculative reason; and the law of nations to contain certain conclusions drawn from the said principles: or, otherwise, embrace the difference which is put betwixt those laws by Mattheus Wesenbecius: Quæ bestiæ naturali concitatione; ea, saith he, homines ex eodem sensu ac affectione, cum moderatione tamen ratione si faciunt, jure naturæ faciunt.

Petrus Alliacensis, a man whom the University of Paris elected as its magnus magister in 1381, and who afterward wore the archiepiscopal and also the cardinal's hat, tells us that not ex jure humano, not from human legislation, but ex jure divino, from divine law, does science derive its competence to exercise the censura; and the privileges and charters granted by popes, emperors and kings are nothing more than the acts of recognition of this prerogative of science that comes to it ex jure divino, or, as an alternative expression has it, ex jure naturali, by the law of nature.