Says Thomas: _Consequenter post prudentiam considerandum est de Justitia_. Whereupon follows a juristic treatment of _jus_, _justitia_, _judicium_, _restitutio_, _acceptio personarum_; then _homicide_ and other crimes recognized by law. Then come the virtues, connected with _justitia_, to wit, _religio_, and its acts, _devotio_, _oratio_, _adoratio_, _sacrificium_, _oblatio_, _decimae_, _votum_, _juramentum_; then the vices opposed to _religio_: _superstitio_, _idolatria_, _tentatio Dei_, _perjurium_, _sacrilegium_, _simonia_. Next is considered the virtue of _pietas_; then _observantia_, with its parts, i.e. _dulia_ (service), _obedientia_, and its opposite, _inobedientia_. Next, _gratia_ (thanks) or _gratitudo_, and its opposite, _ingratitudo_; next, _vindicatio_ (punishment); next, _veritas_, with its opposites, _hypocrisis_, _jactantia_ (boasting), and _ironia_; next, _amicitia_, with the vices of _adulatio_ and _litigium_. Next, the virtue of _liberalitas_, and its vices, _avaritia_ and _prodigalitas_; next, _epieikeia_ (_aequitas_). Finally, closing this discussion of all that is connected with _Justitia_, Thomas speaks of its corresponding gift of the Spirit, _pietas_. Now comes the third cardinal virtue, _Fortitudo_--under which _martyrium_ is the type of virtuous act; _intimiditas_ and _audacia_ are the two vices. Then the parts of _Fortitudo_, to wit, _magnanimitas_, _magnificentia_, _patientia_, _perseverantia_, and the obvious opposing vices. Next, the fourth cardinal virtue, _Temperantia_, its obvious opposing vices, and its parts, to wit, _verecundia_, _honestas_, _abstinentia_, _sobrietas_, _castitas_, _clementia_, _modestia_, _humilitas_, and the various appropriate acts and opposing vices related to these special virtues. So far,[450] Thomas has been considering the virtues proper for all men; and now he comes to those specially pertaining to certain kinds of men, according to their gifts of grace, their modes of life, or the diversity of their offices, or stations. Of the special virtues related to gifts of grace, the first is _prophetia_, next _raptus_ (vision), then _gratia linguarum_, and _gratia miraculorum_. After this, the _vita activa_ and _contemplativa_, with their appropriate virtues, are considered. And then Thomas proceeds to speak _De officiis et statibus hominum_, and their respective virtues. Here ends the _Secunda secundae_, and _Pars tertia_ opens with this Prologue: “Inasmuch as our Saviour Jesus Christ (as witnesseth the Angel, _populum suum salvum faciens a peccatis eorum_) has shown in himself the way of truth, through which we are able to come to the beatitude of immortal life by rising again, it is necessary, for the consummation of the whole theological matter, after the consideration of the final end of human life, and of the virtues and vices, that our attention should be fixed upon the Saviour of all and His benefactions to the human race.