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"Hi in amplissimo ordine, seposita prærogativa partis armatæ, facile post purpuratum principem principes erant." "Sed si forte placet veteres sopire querelas Anthemium concede mihi; sit partibus istis Augustus longumque Leo; mea jura gubernet Quem petii." Carmen, ii. Reumont, i. 700.

Various series of observations are summarized by Lombroso and Ferrero, La Donna Delinquente, 1893, Part III, cap. History of European Morals, vol. iii, p. 283. Horace, Satires, lib. i, 2. Augustine, De Ordine, Bk. II, Ch. XIV. I am indebted to the Rev. H. Northcote for the reference to the precise place where this statement occurs; it is usually quoted more vaguely.

Sect. 9. 4. Let our opposites say to us, once for all, upon what precept of the law of nature do they ground the ceremonies; for I have before opened up all sorts of things which the law of nature requireth of man as he is ens; and as he is animal belongeth not to our purpose. As for that which it requireth of him as he is a creature endued with reason, there is one part of it that concerneth ourselves, viz., that we should live honestly, and secundum modum rationis, that we should observe order and decency in all our actions. This order and decency do not respect our holy duties to God, nor comprehend any sacred ceremony in his worship; but they look to usward, and are referred only to such beseeming qualities as are congruous and convenient to a reasonable nature in all its actions. Yea, even generally, we may say with Scalliger, Ordinem dico sine quo natura constare non potest. Nihil enim absque ordine vel med tata est vel effecit illa. Another part of that which nature requireth of man, as he is a creature endued with reason, concerneth (as we showed) our neighbours, whom it teacheth us not to harm nor offend, &c. And if our opposites would reckon with us here, their ceremonies will appear repugnant to nature, because of the detriment and offence which they offer unto us, whereof we have spoken in our argument of scandal. But there was a third part, concerning God and his worship; and here must our opposites seek a warrant for the ceremonies. Now, albeit nature (as was said) teaches all men that there is an eternal and mighty God, who should be worshipped and honoured by them, yet it descendeth not unto such particular precepts as can have any show of making aught for significant ceremonies. Omnibus enim innatum est et in animo quasi insculptum, esse deos; but yet quales sint, saith Cicero, varium est. And as nature hath not taught men to know the nature and attributes of the Godhead, together with the sacred Trinity of persons in the same; so neither hath it taught what sort or manner of worship should be given unto God. Lex naturalis rerum communium est, and doth only inform us with those common notions called κοιναὶ εννοιαὶ. Concerning the worship of God, it speaks only de genere, not de specie: wherefore there can be no inference from that worship which the law of nature requireth, either of any distinct kind of worship or of any ceremony in that kind, no more than it followeth, Si est animal, est Asinus; for

Maurice and St. Lazarus, his Majesty was still determined to mark his sense of my father's services to Italy at Genoa. Six years after the revolution of Genoa he caused a medal to be struck bearing the national arms and inscribed with the words: 'Al Valore Militare. Lord Conte di Hardwicke, commandante il vascello Vengeance. Distinti servizii pel Ristabilmento del Ordine. Genova, 1849.

He believed, himself, in the Brethren's Episcopal Orders; he prepared a treatise on the subject, entitled, "De Ordine et Successione Episcopali in Unitate Fratrum Bohemorum conservato"; he sent a copy of that treatise to Wake, and Wake, in reply, declared himself perfectly satisfied. To what conclusion do the foregoing details point? It is needful here to speak with caution and precision.

With these Martellossi, as they were called, the Uzcoques had frequent and sanguinary conflicts. Minucci says of the Martellossi, in his Historia degli Uscochi, that they were "Scelerati barbari anco 'ordine de' medesime Scochi."

He talked to me a great deal, without saying anything worth listening to. As soon as he heard that I was the Casanova who had escaped from The Leads, he said in a somewhat rude tone that he wondered I had the hardihood to come to Rome, where on the slightest hint from the State Inquisitors at Venice an 'ordine sanctissimo' would re-consign me to my prison.

Of course I would not apply this to any assertion of any New Testament writer, which was the final aim and primary intention of the whole passage; but only to sentences 'in ordine ad' some other doctrine or precept, 'illustrandi causa', or 'ad hominem', or 'more suasorio sive ad ornaturam, et rhetorice'. Ib. Part II. p. 145. Second characteristic.

"These times are the ancient times, when the world is ancient, and not those we count ancient, ordine retrogrado, by a computation backward from ourselves." In his New Atlantis he pictures an ideal State which concentrated its resources on systematic scientific research, with a view to applying new discoveries to the betterment of man's lot.

We thus see that its postulate is the same as that of the religious sentiment. Wherein then do they differ? Not in the recognition of chance. Accident, chance, does not exist for the religious sense in any stage of its growth. Everywhere religion proclaims in the words of Dante: “le cose tutte quante, Hann’ ordine tra loro;”