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'Et nos etiam Sermoni atque Rationi, itemque Virtuti, per quæ omnia molitum Deum ediximus, propriam substantiam Spiritum inscribimus; cui et Sermo insit prænuntianti, et Ratio adsit disponenti, et Virtus perficienti. Hunc ex Deo prolatum didicimus, et prolatione generatum, et idcirco Filium Dei et Deum dictum ex unitate substantiæ'. Tertull. Apol. c. 21.
Apart from the dietary laws, the regulations for the festivals and the divine service, and a mass of enactments for the shaping of daily life, the Talmud elaborated a comprehensive and fairly well-ordered system of civil and criminal law, which not infrequently bears favorable comparison with the famous rationi scriptae of the Romans.
Ut intellegeretis, si voluptatem aspernari ratione et sapientia non possemus, magnam esse habendam senectuti gratiam, quae efficeret ut id non liberet quod non oporteret. Impedit enim consilium voluptas, rationi inimica est, mentis ut ita dicam praestringit oculos, nec habet ullum cum virtute commercium.
Nothing will protect us from external compulsion so much as the control of ourselves; and, as Seneca says, to submit yourself to reason is the way to make everything else submit to you si tibi vis omnia subjicere, te subjice rationi.
Sect. 4. Thus shall my position stand good, namely, that those individual actions which the Doctor calleth necessary, because their species is commanded of God, and those individual actions which he calleth indifferent, because their species is not commanded, both being considered quo ad individuum, the former hath no other remunerable good in them than the latter, and the whole remunerable good which is in either of them standeth only in objecto modo; which being so, it is all one when we speak of any individual moral action quo ad individuum, whether we say that it is good, or that it is remunerable and laudable, both are one. For, as is well said by Aquinas, Necessarium est omnem actum hominis, ut bonum vel malum, culpabilis vel laudabilis rationem habere. And again: Nihil enim est aliud laudari vel culpari, quam imputari alicui malitiam vel bonitatem sui actus; wherefore that distinction of a twofold goodness, causans and concomitans, which the Doctor hath given us, hath no use in this question, because every action is laudable and remunerable which is morally good, whether it be necessary or not. Now moral goodness, saith Scalliger, est perfectio actus cum recta ratione. Human moral actions are called good or evil, in ordine ad rationem, quae est proprium principium humanorum actuum, saith Aquinas, thereupon inferring that illis mores dicuntur boni, qui rationi congruunt; mali autem, qui
Quae rationi contraria sunt, ea nec fieri a Sapiente posse credendum est. The objection is made here, that God's affection for virtue is therefore not the greatest which can be conceived, that it is not infinite. To that an answer has already been given on the second maxim, in the assertion that God's affection for any created thing whatsoever is proportionate to the value of the thing.
He adds fittingly in the same passage: 'Qui potest provideri, quicquam futurum esse, quod neque causam habet ullam, neque notam cur futurum sit? and soon after: 'Nihil est tam contrarium rationi et constantiae, quam fortuna; ut mihi ne in Deum quidem cadere videatur, ut sciat quid casu et fortuito futurum sit.
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