And therefore there was Universal Peace, which never was again nor ever will be, for the Ship of the Human Family rightly by a sweet pathway was hastening to its rightful haven.

Oh, ineffable and incomprehensible Wisdom of God, which in Heaven above didst prepare, so long beforehand, for Thy advent into Syria and here in Italy at the same time! And oh, most foolish and vile beasts who pasture in the guise of men--you who presume to speak against our Faith, and profess to know, as ye spin and dig, what God has ordained with so much forethought--curses be on you and your presumption, and on him who believes in you! And, as has been said above, at the end of the preceding chapter, the Roman People had from God not only an especial birth, but an especial success; for, briefly, from Romulus, who was the first father of Rome, even to its most perfect era, that is, to the time of its predicted Emperor, its success was achieved not only by human, but by Divine means.

For if we consider the Seven Kings who first governed it--Romulus, Numa, Tullus, Ancus Martius, Servius Tullius, and the Tarquins, who were, as it were, the nurses and tutors of its Childhood--we shall be able to find, by the written word of Roman History, especially by Titus Livius, those to have been of different natures, according to the opportunity of the advancing tract of time.
If we consider, then, its Adolescence, when it was emancipated from the regal tutorship by Brutus, the first Consul, even to Caesar, its first supreme Prince, we shall find it exalted, not with human, but with Divine citizens, into whom, not human, but Divine love was inspired in loving Rome; and this neither could be nor ought to be, except for an especial end intended by God through such infusion of a heavenly spirit.

And who will say that there was no Divine inspiration in Fabricius when he rejected an almost infinite amount of gold because he was unwilling to abandon his country?
or in Curius, whom the Samnites attempted to corrupt, who said, when refusing a very large quantity of gold for love of his country, that the Roman citizens did not desire to possess gold, but the possessors of the gold?
Who will say there was no Divine inspiration in Mutius burning his own hand because it had failed in the blow wherewith he had thought to deliver Rome?
Who will say of Torquatus, who sentenced his own son to death from love to the Public Good, that he could have endured this without a Divine Helper?
Who will say this of the Brutus before mentioned?
Who will say it of the Decii and of the Drusi, who laid down their lives for their country?
Who will say of the captive Regulus of Carthage, sent to Rome to exchange the Carthaginian prisoners for Roman prisoners of war, who, after having explained the object of his embassy, gave counsel against himself; through pure love to Rome, that he was moved to do this by the impulse of Human Nature alone?
Who will say it of Quinctius Cincinnatus, who, taken from the plough and made dictator, after the time of office had expired, spontaneously refusing its continuance, followed his plough again?
Who will say of Camillus, banished and chased into exile, who, having come to deliver Rome from her enemies, and having accomplished her liberation, spontaneously returned into exile in order not to offend against the authority of the Senate, that he was without Divine inspiration?
O, most sacred heart of Cato, who shall presume to speak of thee?
Truly, to speak freely of thee is not possible; it were better to be silent and to follow Jerome, when, in the Preface of the Bible where he alludes to Paul, he says that it were better to be silent than say little.

Certainly it must be evident, remembering the lives of these men and of the other Divine citizens, that such wonders could not have been without some light of the Divine Goodness, added to their own goodness of nature.