'Beatitudo non est virtutis pretium, sed ipsa virtus. Nihil aliud est quam ipsa animi acquiescentia, quæ ex Dei intuitivâ cognitione oritur. The same spirit of generosity exhibits itself in all his conclusions.

Hobbes did not consider that the same cause, which hinders savages from making use of their reason, as our jurisconsults pretend, hinders them at the same time from making an ill use of their faculties, as he himself pretends; so that we may say that savages are not bad, precisely because they don't know what it is to be good; for it is neither the development of the understanding, nor the curb of the law, but the calmness of their passions and their ignorance of vice that hinders them from doing ill: tantus plus in illis proficit vitiorum ignorantia, quam in his cognito virtutis.

Qui non magna in re, sed plenus virtutis, novem liberis educandis exemplum praebuit singulare, quid exacta parsimonia polleat, et frugalitas." Orig. Edit. "Jungebat his exercitiis quotidianam patrum lectionem, secundum chronologiam, a Clemente Romano exorsus, et juxta seriem seculorum descendens: ut Jesu Christi doctrinam in N. T. traditam, primis patribus interpretantibus, addisceret.

BREVE TEMPUS etc.: one of the poets has said that 'in small measures lives may perfect be'. Cf. also Tusc. 1, 109 nemo parum diu vixit qui virtutis perfectae perfecto functus est munere; Seneca, Ep. 77 quo modo fabula, sic vita: non quam diu, sed quam bene acta sit refert.

It was a pang to me when poor Richard King decided on placing her tomb among strangers; but in conceding his rights as to her resting- place, I retain mine to her name, Nostris liberis virtutis exemplar." Graham wrung his cousin's hand-he could not speak, choked by suppressed tears. The Duchess, who loved and honoured Lady Janet almost as much as did her husband, fairly sobbed aloud.

The reason of the difference is, because bonitas physica, or relativa est congruentia naturae quaedem, saith Scalliger; and because two natures may be contrary one to another, therefore the good which is congruous to the one may be contrary to the good which is congruous to the other; but bonum virtutis, saith Aquinas non accipitur nisi per convenientiam ad aliquid unum, scilicet rationem; so that it is impossible for one moral good to be opponed to another.

Caesar thus records his admiration of the Nervian character: "Quorum de natura moribusque Caesar cum quaereret sic reperiebat, nullum aditum esse ad eos mercatoribus; nihil pati vini reliquarumque rerum ad luxuriam pertinentium inferri, quod iis rebus relanguescere animos eorum et remitti virtutem existimarent: esse homines feros magnaeque virtutis; increpitare atque incusare reliquos Belgas qui se populo Romano dedidissent patriamque virtutem projecissent; confirmare sese neque legatos missuros neque ullam conditionem pacis accepturos."

Tam immensum terrarum spatium non tenent tantum Chauci, sed et implent: populus inter Germanos nobilissimus, quique magnitudinem suam malit justitia tueri: sine cupiditate, sine impotentia, quieti secretique, nulla provocant bella, nullis raptibus aut latrociniis populantur. Id praecipuum virtutis ac virium argumentum est, quod, ut superiores agant, non per injurias assequuntur.

He is not vicious, for the reason that he does not know what being good is. It is not development of enlightenment nor the restrictions of law, but the calm of the passions and ignorance of vice, which keep them from doing ill. Tanto plus in illis profitcit vitiorum ignoratio, quam in his cognitio virtutis.

In those days it was not by the "persuasive words of human wisdom" that the crowds were gained over to Christ, but by a certain ostensio virtutis, by an experimental and not merely by a rational proof of the Gospel a proof which, if it admitted of any kind of formulation, did not compel them in virtue of the logicality of its form.