This elaborate statement of St. Thomas was widely accepted through all the Middle Ages. Wycliff alone, and a few like him, ventured to oppose it; but otherwise this extremely logical and moderate defence of existing institutions received general adhesion. Even Scotus, like Ockham, a brilliant Oxford scholar whose hidden tomb at Cologne finds such few pilgrims kneeling in its shade, so hardy in his thought and so eager to find a flaw in the arguments of Aquinas, has no alternative to offer. Franciscan though he was, and therefore, perhaps, more likely to favour communistic teaching, his own theory is but a repetition of what his rival had already propounded. Thus, for example, he writes in a typical passage: "Even supposing it as a principle of positive law that 'life must be lived peaceably in a state of polity,' it does not straightway follow 'Therefore everyone must have separate possessions.' For peace could be observed even if all things were in common. Nor even if we presuppose the wickedness of those who live together is it a necessary consequence. Still a distinction of property is decidedly in accord with a peaceful social life. For the wicked rather take care of their private possessions, and rather seek to appropriate to themselves than to the community common goods. Whence come strife and contention. Hence we find it (division of property) admitted in almost every positive law. And although there is a fundamental principle from which all other laws and rights spring, still from that fundamental principle positive human laws do not follow absolutely or immediately. Rather it is as declarations or explanations in detail of that general principle that they come into being, and must be considered as evidently in accord with the universal law of nature." (_Super Sententias Quaestiones_, Bk. 4, Dist. 15, q. 2. Venice, 1580.) Here again, then, are the same salient points we have already noticed in the _Summa_. There is the idea clearly insisted on that the division of property is not a first principle nor an immediate deduction from a first principle, that in itself it is not dictated by the natural law which leaves all things in common, that it is, however, not contrary to natural law, but evidently in accord with it, that its necessity and its introduction were due entirely to the actual experience of the race.