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Sed anima non perfectius videbit Deum quam angelus: ergo animæ videntes Deum non oportet quod omnia videant.... Sic autem ignorantia non est poenalitas, sed defectus quidam: nec necesse est quod omnis talis defectus per gloriam auferatur. Sic enim etiam posset dici quod defectus esset in Papa Lino quod non pervenerit ad gloriam Petri. S. Thom., Suppl. q. 92, art. 3.
Nihil ergo adjuvat procedere, et progredi in virtute, quominus miserrimus sit, antequam ad eam pervenerit, quoniam in aquâ nihil adjuvat: et quoniam catuli, qui jam despecturi sunt, cæci æque, et ii qui modo nati; Platonem quoque necesse est, quoniam nondum videbat sapientiam, æque cæcum animo, ac Phalarim fuisse.” Cicero, in his own person, combats these false analogies by other analogies tending to an opposite conclusion. “Ista similia non sunt, Cato.... Illa sunt similia; hebes acies est cuipiam oculorum: corpore alius languescit: hi curatione adhibitâ levantur in dies: alter valet plus quotidie: alter videt.
Tho' I by no means approve either the Impudence of the Servants or the Extravagance of the Son, I cannot but think the old Gentleman was in some measure justly served for walking in Masquerade, I mean appearing in a Dress so much beneath his Quality and Estate. No. 151. Thursday, August 23, 1711. Steele. 'Maximas Virtutes jacere omnes necesse est Voluptate dominante. Tull. 'de Fin.
Cato bluntly called Socrates a talker and a revolutionist, who was justly put to death as an offender against the faith and the laws of his country; and the opinion, which even Romans addicted to philosophy entertained regarding it, may well be expressed in the words of Ennius: -Philosophari est mihi necesse, at paucis, nam omnino haut placet. Degustandum ex ea, non in eam ingurgitandum censeo.
A fifth calumny there is, p. 9, 6. “The Commissioner is content that jus divinum should be a noli me tangere to the Parliament, yet blames what himself grants.” I was never content it should be a noli me tangere to the Parliament, but at most a non necesse est tangere, for so I explained myself, p. 32, 33.
'No, Colney, to live in, said Victor. 'Scarcely long enough to warm them. 'What do you... fiddle! 'They are not Hohenzollerns! 'It is true, Dr. Schlesien called. 'No, but you learn discipline; you build. I say wid you, not Hohenzollerns you build! But you shall look above: Eyes up. Ire necesse est. Good, but mount; you come to something. Have ideas. 'Good, but when do we reach your level?
Earum beneficiarii non domini sunt sed dispensatores. After voluminous evidence from all the centuries, he holds it superfluously plain that all beneficed men are 'mere dispensers and administrators, not proprietors nor even possessors, of what is truly the patrimony of the poor, and what is held as trustee for the indigent by Christ Himself; so much so, that when this property of the poor is diverted to support a bishop or other dignitary, he is not entitled to enjoy his house, table, or garments, unless these have a certain suggestion and savour of destitution necesse est paupertatis odore aliquo perfundi.
Cato bluntly called Socrates a talker and a revolutionist, who was justly put to death as an offender against the faith and the laws of his country; and the opinion, which even Romans addicted to philosophy entertained regarding it, may well be expressed in the words of Ennius: -Philosophari est mihi necesse, at paucis, nam omnino haut placet. Degustandum ex ea, non in eam ingurgitandum censeo.
Jus valeat necesse est, idi est, judicia, quibus omne jus continetur. Judicia displicent, ant nulla sunt. Vis dominetur necesse est. Whether such a condition of human nature could ever exist, or if it did, could continue so long as to merit the appellation of a STATE, may justly be doubted.
He lays the beams of it, in the axioms and definitions of his 'prima philosophia' 'which do not fall within the compass of the special parts of science, but are more common and of a higher stage, for the distributions and partitions of knowledge are not like several lines that meet in one angle, and so touch but in a point, but are like branches of a tree that meet in a stem which hath a dimension and quantity of entireness and continuance before it comes to discontinue and break itself into arms and boughs, and it is not the narrow and specific observation on which the popular notions are framed, but the scientific, which is needed for the New Ethics, the new knowledge, which here too, is POWER. He must detect and recognise here also, he must track even into the nature of man, those universal 'footsteps' which are but 'the same footsteps of nature treading or printing in different substances. 'There is formed in everything a double nature of good, the one as everything is a total or substantive in itself, and the other, as it is a part or member of a greater body whereof the latter is in degree the greater and the worthier, because it tendeth to the conservation of a more general form.... This double nature of good, and the comparison thereof, is much more engraven upon MAN, if he degenerate not, unto whom the conservation of duty to the public ought to be much more precious than the conservation of life and being; and, by way of illustration, he mentions first the case of Pompey the Great, 'who being in commission of purveyance for a famine at Rome, and being dissuaded with great vehemency by his friends, that he should not hazard himself to sea in an extremity of weather, he said only to them, "Necesse est ut eam, non ut vivam." But, he adds, 'it may be truly affirmed, that there was never any philosophy, religion, or other discipline, which did so plainly and highly exalt the good which is communicative, and depress the good which is private and particular, as the holy faith, well declaring that it was the same God that gave the Christian law to men, who gave those laws of nature to inanimate creatures that we spake of before; for we read that the elected saints of God have wished themselves anathematised, and razed out of the book of life, in an ecstasy of charity, and infinite feeling of communion.
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