In the Article of the Summa theologica on the question “whether infidels can have dominion and rule over Christians” (II–ii, q. 10, a. 10), St. Thomas says:

Dominion and rule are based on human law; the distinction between Christian and infidel springs from divine law. But divine law, which is founded in grace, does not destroy human law, which stems from natural reason. Therefore, the distinction between Christian and infidel does not, considered in itself, destroy the dominion and rule of infidels over Christians.

In 1629, emboldened to believe that “Our books may come to be seen where ourselves shall never be heard,” Thomas Adams, London preacher, published his “Workes,” a massive folio which brought together the sermons, meditations, and “other divine and moral discourses” of seventeen years.1 “You see I have venturously trafficked with my poor talent in public,” he says in his preface. “If the grain be good, it doth better in the market than in the garner…. If it were profitable being spoken, sure it cannot be unnecessary being written.” The only other work to appear during his lifetime was a lengthy but close-reasoned “Exposition upon the Second Epistle General of St. Peter,” an epistle which he considered “a magnificent and beautiful structure” having “many a column of comfort, many a door of hope, many a window of light.”

The group known as the “Twelve Gods” possessed a δωδεκάθεον at Cos and had their own priest. But the gods' names are nowhere explicitly enumerated. They can only be recovered (1) from observation of the roster of the Twelve Gods elsewhere in Greece and (2) from conclusions as to the most important gods at Cos. The “canonical” group in Greece generally was: Aphrodite, Apollo, Ares, Artemis, Athena, Demeter, Hephaestus, Hera, Hermes, Hestia, Poseidon, Zeus. But of these twelve, Ares and Hephaestus are nowhere found at Cos on either epigraphic or literary evidence. It is therefore unlikely that they belong in the Twelve.