Bellarmine · De Controversiis · On the Church That Is in Purgatory · Book I: On Purgatory
Chapter 15: That the confession of purgatory belongs to the Catholic faith
Our translation, from the Latin of the Opera Omnia (Paris: Vivès, 1870–74), vol. II, De Ecclesia quae est in Purgatorio, Book I, the third general controversy. The Latin source text is public domain; this English rendering is released with the site. Scripture quotations follow Bellarmine's Vulgate citations, rendered in Douay-Rheims wording where he quotes exactly. Click “Show the Latin” for the original (raw OCR of the scan; scanning errors remain — the scan itself is the authority).
It remains now that we discuss the opinion of Peter Martyr, who in the commentary on chapter 3 of the first epistle to the Corinthians contends that the existence of purgatory can in no way belong to the doctrine of faith; which was the first opinion of Luther, or his first error. His reasons are five. The first: because Scripture was silent about purgatory in those places where there was the greatest occasion of speaking of it. For in Genesis 49 the funerals of Abraham, Isaac, Jacob, Sarah and Rachel are described most carefully, and yet not a word of purgatory. Likewise in Leviticus sacrifices of very many kinds are instituted for various matters, and none is instituted there for the dead. Finally Paul, in the first epistle to the Thessalonians, chapter 4, when he treats of the dead on purpose, says nothing of purgatory, but only asserts that they will rise, and concludes: Comfort ye one another with these words. The second reason is that the Greek Church, which is the other part of the Church, long resisted this doctrine in the Council of Florence; therefore, if up to almost our own time half the Church did not believe purgatory, how is it an article of faith? The third reason is that Dionysius, in the last chapter of the ecclesiastical hierarchy, proposes the question why the prelate at the burial of the faithful prays for the dead; and he does not mention purgatory, but labours much to solve the question. But if purgatory were a doctrine of faith, he could have answered at once and most easily that prayer is made for the dead that they may be freed from purgatory. The fourth reason is that blessed Augustine asserts in express words that he holds by opinion only, not by certain faith, that there is a purgatory, in the Enchiridion, chapter 69: “That something of this kind,” he says, “takes place also after this life is not incredible, and whether it is so can be asked, and either found or remain hidden, that some of the faithful are saved through a certain purgatorial fire, so much the more slowly or quickly as they have loved perishable goods more or less.” In the book on the eight questions of Dulcitius, question 1: “Whether, then,” he says, “men suffer these things in this life only, or whether after this life also certain judgments of this kind follow, this understanding of this sentence is not, as far as I judge, abhorrent from the reason of truth.” He has the same in the book on faith and works, chapter 16. Finally, book 21 of the City of God, chapter 26, he says: “After the death of this body, until we come to that last day of damnation and reward which is to be after the resurrection of bodies, if in this interval of time the spirits of the dead are said to suffer a fire of this kind, which those do not feel who did not have such morals and loves in the life of this body that their wood, hay and stubble should be consumed, but others feel who carried buildings of this kind with them, whether there only, or both here and there, or therefore here so as not there, they find a fire of transitory tribulation burning up worldly things, though pardoned from damnation, I do not gainsay, because perhaps it is true.” The fifth reason is that Scripture openly contradicts it, John 3, Luke 23, Revelation 14, as we brought forward and refuted above.
These are his supports, which so little move us that we constantly assert again that purgatory is a doctrine of faith, so far that he who does not believe there is a purgatory will never come to it, but is to be tormented in hell in everlasting fire. For doctrines of faith are accustomed to be proved in four ways. First, from the express testimony of Scripture with the declaration of the Church, as we prove that Christ is consubstantial with the Father from that of John 10, I and the Father are one, with the declaration of the Council of Nicaea added; for otherwise the dispute with the Arians could never have been ended, since they expounded that place, and all the others accustomed to be brought forward, otherwise. Second, by evident deduction from what is found expressly in Scripture, as we prove that Christ has two wills, divine and human, because according to the Scriptures he is God and man, with the declaration of the sixth council added. Third, from the word of God not written but handed down through the apostles, as we prove that the gospels and the epistles of Paul are divine Scriptures. Fourth, by evident deduction from the word of God handed down, as blessed Augustine everywhere proves that original sin in children is necessarily to be believed, even if it were not found in the Scriptures, because it is evidently deduced from the apostolic tradition of the baptism of infants. The sufficiency of these four ways is plain from this, that that alone is of faith which has been revealed by God mediately or immediately, and divine revelations are partly written, partly unwritten. And so the decrees of councils and Pontiffs and the consent of the doctors, and everything else, are reduced to these four; for then only do they make a thing of faith when they explain the word of God, or deduce something from it. Now purgatory is proved in all these ways. For as to the first way, it is plain from the twenty places of Scripture which we brought forward, some of which are expounded of purgatory by the whole Church, as is plain from the councils and Fathers whom we cited. As to the second way, it is plain from the two first reasons which we made. As to the third way, it is clear from this, that we do not find the beginning of this doctrine, but all the ancients, Greek and Latin, from the very time of the apostles constantly taught that there is a purgatory. For that such things are to be referred to apostolic tradition blessed Augustine affirms, book 4 on Baptism against the Donatists, chapter 24. As to the fourth way, it is plain from Clement, Tertullian, Epiphanius and Chrysostom cited above; because they assert that prayer for the dead is an apostolic tradition; and none of the ancients ever said the contrary. For from this it is evidently gathered that there is a purgatory. For if it is an apostolic tradition that prayer is to be made for the dead, who does not notice that it at once follows that souls after this life need help, and accordingly are in punishments not everlasting but temporal? Nor can the arguments of Peter Martyr be solved with difficulty.
To the first, then, I answer, first, that it is not necessary that Scripture say everything everywhere. I say, second, to that about Genesis, that in Genesis there was no occasion for setting down the doctrine of purgatory; for Genesis is not a book of doctrines, but a certain history of the patriarchs. Further, doctrine at that time was preserved not by Scripture but by tradition; for otherwise we shall say that before the times of Abraham no one was justified, because Scripture does not hand down how men were justified in the time of Adam, Enoch, and so on. I say, last, that mention of purgatory is contained in Genesis at least implicitly; for when it is said in Genesis 23, And Abraham rose up from the funeral duties, who forbids us to understand by that, duties, not only tears, but also prayer and fasting? And why, I ask, did Jacob and Joseph, dying in Egypt, desire that their bones be carried into the land of promise, unless because they knew that only there were sacrifices to be made for the dead? To that about Leviticus, I deny that sacrifices for the dead were not instituted in Leviticus, since those which were instituted for sins were understood for the sins both of the living and of the dead, as is plain from 2 Maccabees, chapter 12. To that from Paul, I say that Paul in that place wished only to say that the dead are not to be mourned immoderately, as the heathen did. But for this purpose the mention of purgatory not only did not help, but even hindered. For to say that the souls of one's kin are most grievously tormented in purgatory is not to bring matter of consolation but of greater mourning; but Paul wished to console them, as is plain, and therefore mentioned the resurrection and glory, and concludes: Wherefore comfort ye one another with these words. But in other places, as in the first epistle to the Corinthians, chapters 3 and 15, and to the Hebrews, chapter 10, Paul expressly sets down the fire of purgatory and the laborious baptism undertaken for the dead.
To the second I say that the Greek Church never doubted about purgatory, as is plain from the Fathers cited: Dionysius the Areopagite, Origen, Athanasius, Basil, Gregory Nazianzen, Gregory of Nyssa, Ephrem, Chrysostom, Cyril, Epiphanius, Theodoret, Oecumenius, Theophylact, Damascene, and from the Council of Florence itself. For what Peter Martyr says, that in that council the Greek Fathers long resisted, is a lie; since in the first session, and again in the last, they affirm that they had always believed purgatory and prayer for the dead, but only doubted about the quality of the punishment, namely whether it is fire or something else. What, then, is boasted of the Greeks, that they deny purgatory, is either false, or is to be understood of particular men.
In the third argument I wonder at Peter Martyr; for although Dionysius does not name purgatory, yet he expressly says that prayer is made for the dead that they may be freed from sins. For he says thus, chapter 7, part 3: “By prayers,” he says, “he entreats from the divine goodness that it forgive all the sins which were committed through human frailty by him who has departed from life.” Then he asks why prayer is made for the dead that their sins may be forgiven them, when it is written that all will receive according as they did in the body; and he answers that prayer is made for this reason, that they by the merits of this life were made worthy for the prayers of the living to profit them. Unless, then, Saint Dionysius fought with himself, he could not be ignorant of purgatory, or deny it, when he so openly asserts prayer for the sins of the dead.
To the fourth we set against it other places of Saint Augustine. For in the same Enchiridion, chapter 110, he asserts that prayers and sacrifices profit souls, and likewise in question 2 to Dulcitius, and in book 21 of the City of God, chapter 24, he says it is agreed that souls are purged after this life, and in chapter 1 of the book on the care to be had for the dead he says: It is not doubtful that prayer profits the dead. Peter Martyr answers that these places ought to be expounded by those in which he doubts. But how, I ask, shall we expound, it is agreed, and, it is not doubtful, by, it is not incredible, and, perhaps it is true? It is necessary, then, to say that Augustine held something about purgatory by certain faith, and doubted about some matter; what it is that he doubted about we shall easily explain. But he will not be able so to explain what it is that he did not doubt about; for nothing less can be granted than that he did not doubt about purgatory in general, that is, that there is some purgatory after this life. For with that certain faith a doubt can stand about the quality of the punishment, or the quality of the sin which is punished, about the place, the time, and so on. But with a doubt about purgatory in general there cannot stand any certain faith about purgatory, which nevertheless Augustine says he has. I say, then, that Augustine in those four places doubts only about the kind of sin which is punished: namely whether, as in this life immoderate love toward temporal things is purged by God with various afflictions, as by the death of a wife, of children, and so on, so also it is credible that after this life there still remain in the soul some remains of such affections, which ought to be purged by tribulations and troubles. For although souls free of the body do not seem able to be touched by bodily affections of this kind, yet since they are the forms of bodies, and were long in the body, and again desire to be joined to the body, it is not incredible that they still remember the pleasures which they perceived through the bodily instruments, and are held by some desire of them. But because this matter is most difficult, Augustine rightly says that it can be asked, and perhaps never found, and so on.
To the fifth answer has been made above.
Show the Latin (Vives edition, OCR)
CAPUT XV.
rurgalorii confessionem ad jidem calholi-
caniperlincrc.
Supercsl nuuc, ul Polri Martyris sculeutiam di-
scutiamus . qui in coinmentario cap. IJ. prioris ad
Corintbios contendit.purgatorium essc, non posse
iid dojjina lidci nllo nuxlo iicrlinero: quae fiiit pri-
ma Lullicri opinio . sivc primus ejus crror. llatio-
ncs ejus sunlqninque.
Prima : Quia scriplura tacuil purfialorium iu iis
locis.ubi maxiinii iuil occasio de co loquondi.Nam
in Genesi cap. 41). describuulur iunera Abriiliiim ,
Isaac, Jacob . Sarae . Hacbelis , diligoutissimo, et
tamen ne verbum quidcm de purgatorio. llcm in
l.evitico instiluuntur sacrilicia plurimorum genc-
rum pro variis rebus. el uullum ibi instituitur pro
dcl"uuctis. Deuique Paulus iu priori epislol. ad
Tbessal. cap. t.cum ex professo de mortuis agat,
nihil dicit dc purgatorio, scd soluin asserit eos re-
surrecturos, el concludit:Co/iso/(ij/j.mi invicem in
rerbis istis.
Secunda ratio esl : Quia Ecclesia gracca , quac
esl allcra pars Ecclesiac. diu rcstilil Iiuic dogmali
iii coiicilio ll.iiiMiliiio. er^o »1 us(|ue ad iioslru fcre
l(Mii|ioru iiiediu piirs Kcrl(!siiir iioii rredidit piir((ii-
liriiim. ipioiiKtdo esl tirlicdliis lldci?
T(M'liii r.ilio cHl : t.Kil.i iMoiiysius ciip. iill. rr.clc-
>>iasticii<' liii!rar<'liiiii! , (pi.ii*H(ioiiiMii propoiill ; Ciir
iiiilislcs lii scpiilliii ii lldcliiiiii orc( pro d(fiiiic(i« ;
cl piir^Mdirii lioil liKMlillill, si!(| iiiiNii; liiboral, lll
(piiicsiKiiiiMii solviil. Al si piir(;.doriiiiii cssct <lo-
^Miiii lidci , podiissel Htaiiiri r.icilliiii<< rcspoii*
dcrc , (iriirc pro dcruiulis , iil ii piir^Mlorio Iibc-
ichdir.
Qiiartii riilio csl: ntiiii b.Au^usliiiiiK disi^rlis vrr-
bis asscrit, s(' biibcr^* opiiiioiie biiiliim iiiccr(;i iioii
c(M'l:i lido ptir^aloritiiii cs.m;, iii ('iiclnridio ciip.ft!).
7'(i/(', iiiqiiil . nli^iiiid rlidin jtonl hnnc rildui fiori
incrcdihilc non csl , cl nirnin iUi nil , (juucri jto-
lcsf, ct mit iiivrniri. (nit Itilcrc noiinnllds fidcloH,
/»'W iiincin iiiinndnni jiiirnnliiriinn . (luunlo nin-
ijis uiinusvc hona prrcnntia dilcccranl , lanlii
lnrdiiis riiiusrc snlvari.lw libro de octo fpi;icstio-
iiibtis Diilcilii (piiicsl. I. Slvp crno, iiiqiiil, in hae
vila tanlnm hdniinrs ista patiunlur , sive eliarn
pnsl hanc vilam tnlia (piacdam judicia suIjsp.-
iimtntiir.non aldiorrct fiuaiilnni arlnlror a ratio-
710 vcrildlis islc intcllcctiis hiijns Hcnicntiac.\i\rtn
liabol lib. de lide ct operibiis cap.Ki. Denique lib.
21. dc Civitiito Dci ciip. 20. iiil: l'osl istiiiH sanr,
corporis mortcm . doncc ad illitm rcnialur: qui
posl rcsurrcctioncm corporum futurus ost dam-
nalionis, ct rcmuncrationis ulliinus dics. si hoc
lcniporis inlcrrdllo spiritns dcfunclorum cjus-
inodi ifjnem dicunlur perpcli , (]ucin non scnti-
anl illi. qni non hahuerunt tales mores, el amo-
rcs in hujun corporis vita , ut corum liyna. foe-
num cl stipula consamalur : alii vero sentiant.
qui cjusmodi secum aedificia portaiernnt . sive
ibi lanliim, sive hic cl ibi. sive idco fiic, ut non
ibi, saecularia.quamvis a damnationc vimiidia,
concremanlcm iijneiii transiloriae tribulalionis
invenianl , non redurguo . quia forsilan vc-
rum cst.
Quinta ratio est,quia Scriptura aperle rcpugnat,
Joan. 3. Luc. 1.3. Apocal. 14. ul supra allulimus
ot refutavimus.
Haec suut ipsius firmamenlo, quae adeo nos ni-
bil movenl.ut consliinler ilerum usscramus.dogma
csse fidei purgatorium . adco . ut qui nou credit
purgalorium esse.ad illud numquam sit perventu-
rus. sed iu gclienua sempiteruo incendio crucian-
dus. Nam dogmata fidei quatuor modis probari
solcnt.
Primo , ex teslimonio expresso Scriplurae cuui
Ecclesiae decliiralione, quomodo probamus. Chri-
stuiTi esse b\).oc>\)(j'.o^ Patri . ex illo Joan. 10. Ego
el Pater unum sumus. addita nicaeni concilii de-
clarationc : nam alioqui numquam lis cum Aria-
nis iiniri poluissel , cum eum locum, el omnia
alia, quae afforri solent . ipsi aliler exponerenl.
Secundo , per evideniem deduclionem cx iis ,
quae habentur expresse iu Scriplura:quoraodo pro-
biimus, Chrislum liabere duas voluntates. divinam
el humanam , quia secundum Scnpturas Deus et
liomo ost. addita concilii sexli (hMlaratiooe.
Tertio . ex verbo Dei per aposlolos uon scriplo,
3iii
Di: 1'lliG.ViOiilO
sed trudito , quoiuodo probuiiius cvangclia cl epi-
slolas Pauli cssc diviuas Scripturas.
Quarlo.pcr cvidentcoi deduclioncm cx verbo Dei
lradito:ciuomodo b.Auguslinus passim probal.pec-
calum originalc csse in pucris necessario crcdcn-
dum. eliamsi in Scripluris non baberctur.quia dc-
ducilur evidcnler cx Iradilione aposlobca de bap-
tisrao parvulorum. Sunicienlia horura quatuor mo-
dorum iude patel, quia id soknn csl dc {i:\e, quod
est a Deo revelalum mcdialc, vcl immcdialc, rcvc-
lationcs autem divinae parlini scriptac sunt.parlim
non scriptae. Ilaque dccrcta conciliorum et ponti-
ficum el doctorum conscnsus,ct alia onmia ad ista
quatuor rcducuntur, tunc cnim solum faciunt rem
de fide.cum explicanl vcrbura Dei,aul inde aliquid
deducunt.
Jam vcro bis omnibus raodis probalur purgato-
riura. Nam dc primo modo patct cx viginti locis
Scriplurac , quae attulimus , quorum aiiiiua a lota
Ecclesia oxpouuntur dc purgatorio,ut palct ex con-
ciliis el Patribus, quos citavimus.
De sccundo modo palel ex duabus primis ratio-
nibiis, quas fccimus.
De tcrlio modo pcrspicuum est cx eo, quod non
invcnimus initium bujus dogmatis, sed omncs ve-
tercs Gracci ct Latini ab ipso temporc apostolorum
conslaMlcr docuerunt purgalorium esse.Talia cnin)
ad aposlolicam traditioncm refercnda esse, b. Au-
gustinus anirmal lib. 4. de baptismo contra Dona-
tislas cap. 2t.
De quarto modo palet ex Clcmenle, TertuUiano,
Epipbanio cl Chrysoslomo supia citatis ; quia as-
serunt , oralioncm pro dcfunctis csse aposlolicam
tradilionem ; cl nulli unquam vctcrum contrarium
dixcrunt. Hinc enim evicicnter coUigitur purgato-
riura esse. Nam si traditio est apostolica,orandum.
esse pro defunctis; quis non advertal, conlinuo in-
de sequi , ul animae post hano vitara egeant auxi-
lio, ct proinde sint in poenis non scmpiternis, sed
temporalibus. Ncque argumenta Petri Martyris dil-
ficulter solvi possunt.
Ad primum ergo respondeo, primo non esse ne-
cesse, ut Scriptura ubique omnia dicat.
Dico sccundo ad illud de Genesi, in Genesi non
fuisse occasionem ponendi doctrinam de purgato-
rio. l\ara Genesis non est liber dogmalura, sed bi-
storia quaedara palriarcharum. Porro doctrina co
tempore non Scriptura,sed traditione conscrvaba-
tur. lAani alioqui diceraus , ante Abrahae tempora
neminem fuissc justificatum , quia Scriptura non
tradil , quomodo juslificarcntur horaincs tcmporc
Adae, Henoch, Kde.
Dico ultimOjimplicitc sallcm conlincriin Gencsi
mentioncra purgatorii ; quando enira dicitur Gcn.
23. El surrcxit Abraham ab offtcio funcris , quis
prohibel pcr illud.O//tC'tMm, intelligcre non solum
lachrymas , sed eliam orationem el jejuniuni? cl
cur, quaeso, Jacob ct Joseph, in Acgypto morien-
tcs , cupierunt ossa sua deferri in tcrrara promis-
sionis , nisi quia ibi solum sacrificia pro dcfunclis
facienda csse noveranl.
Ad illud de Lcvitico.nego non fuissc in Lcvitico
insliluta sacrificia pro defunclis,quandoquidem illa,
quae jnslituta .sunt pro peccalis , intclligcbantur
pro peccatis tam vivorura,quam morluorura,ul pa-
tel cx lib. 2. Machab. cap. 12.
Ad illud ex Paulo , dico : Paulum in eo loco so-
lum voluisse dicere,non esse morluos immodcrate
dcflendos, quomodo ethnici faciebant. Ad hoc au-
tcin propositum non solum noii prodcral , sed ct-
iam opcrat mentio purgatorii.Diccre enim, animas
propinquorum gravissime torqueri in purgatorio ,
non esl adferrc materiara consolationis, sed majo-
ris luctus; Paulus autem consolari volebal eos, ut
patct, cl ideo merainit resurrectionis et gIoriae;et
concludit : Ilaquc consolamini inviccm in verbis
'islis. Di aliis autem locis,ul in priori epist.ad Cor.
cap. 3. et 15. et ad Hebraeos lO.disertePauIuspo-
nit igncra purgatorii,et baplismum laboriosum pro
mortuis susceplura.
Ad secunduin dico:EccIesiaragraecaranumquam
dubitasse de purgatorio, ul patet ex Patribus cila-
lis; Dionysio areopagila , Origene , Alhanasio, Ba-
silio , Gregorio nazianzeno , Gregorio nysseno, E-
phrcm, Chrysostorao, Cyrillo, Epiphanio, Theodo-
rcto , Occuracnio , Theophylacto , Damasceno , et
ex ipso concilio florentino. Nam quod Petrus Mar-
tyr dicit , in co concilio Patres graecos diu resli-
tisse, raendacium cst;siquidem in prima sessione,
etrursum in ultima, aiHrmant, sc perpetuo purga-
torium credidisse, ct orationcm pro defunclis,sed
solura ambigere de qualitate poenae ; An sit vide-
licet ignis , an aliquid aliud. Quod ergo de Grae-
cis jaclatur, quod purgalorium negent, aulestfal-
sum , aul de parlicularibus hominibus inteiligen-
dum est.
In terlio argumento mirorPetrura3Iartyrem;nam
elsi Dionysius non nominat purgatorium , tamen
expresse dicit , orari pro defunclis , ul a pcccatis
libercnlur. Sic enim ait cap. 7. part. 3. Precibus,
inquit, a divina benignitate contendit, ut omnia
peccala , quae liumana fragilitate admissa sunt
ci , qui excessit c vita , remitlat. Deinde quaerit,
cur oretur pro defunctis , ut eis peccala remitlan-
tur, cum scriptum sit omncs accepturos , prout in
corpore gesserint? Et respondet , ideo orari, quia
illi per merita hujus vitae digni facti sunt, quibus
preces viventium prodessent. Nisi ergo s. Diony-
sius secura ipsc pugnaverit , non potuit purgato-
riura ignorare . aul ncgare cura tara aperte oratio-
nera asseral pro defunctorura peccatis.
Ad quartura , opponimus alia loca s. Augustini.
Nam in codem enchiridio cap. 110. asserit,oratio-
nes et sacrificia prodesso animabus , et similiter
q. 2. ad Dulcitium, cl lib.21. de Civit. Deicap.24.
dicit, constare, animas purgari post hanc vitam,et
cap. 1. de cura pro mortuis agenda dicit:iVon du-
bium cst, prodesse oralionem defunctis.
Rcspondet Pctrus Blarlyr: Debere haec loca ex-
poni per illa, in quibus dubitat.At quomodo,quae-
so, exponeraus ; constat , et non dubiura est, per
illa; Incrcdibile non est, el; Forsan verum cst?Ne-
ccsse est igitur dicere.Augustinum aliquid de pur-
galorio certa fidc tcnuissc,et de aliqua re dubitas-
se , quid sil dc quo dubilavit , nos facile exponc-
inus. Al non ila poterit ille cxponere, quid sit, de
quo non dubitavil; nihil cnim ininus dari potest ,
quam cum non dubitassc dc purgatorio in gcnere.
i.ii.i n n.iMis
iKft
idc.sl . i|U()il sil iilii|ii()<l |iiii'^';it()ri(iiii posl liiiiic vl-
laiii. r.iiiii (|iiii llil(< (■(•ilii, pnlcsl cuiisisliTd ilnlillii-
lio (!(<. (|iiiililiil(^ |)oriiiii\i|ii.i(> iiini^itiir;i|() (|iiiilil!il(i
prcciili , (|iio(l iMiiiiliir ; (l(> loco , ti<iii|ioru iitc Al
oiiiii (liil)iliilioiio (lo pitr^Mlorio iii ^'(<iicr(^ iioii po-
lcsl c.oiisislcn^ iillii ccrlii lldcs circii |>nr^'iiloriiiiii ,
(|ii!iiii tiiiii(<ii Aii^iisliiitis liiili(<rc s(^ (licit.
liicu i^Mtiir.Aii^iistiiiiiiii iii illis (|ii!iliior lorin du-
liiliin^ soliiiii (lc ^MMicrc |)('cciili , (|iiiiil piniiliir; Aii
vi(l('lii'(U, siciit III liiic vil.i iiiiiiiodcr.iliis ,iiiii)r cr^M
l(<iiiporiili:i, piir^iiliir !i i>co viiriis iilllictioniltiis, nl
iiiorlilitis iixoris, lil)(<roriiin otc il;i i<li;iin crcdihilc
sit , posl liiiiic vitaiii iuiliiic rciiiiiiicru iii iiniiiiii su-
pir.it.i iiliipiiis roliipiiiiH tiiliniii nfTi*rlioniiiii ik-Iiiu-
lioiii. ipiiii' piir^iiri dchctinl trihnl.ilionittin ct iiio-
lcslfis. Klsi iMiiiii iiiiiin.K! corpor** \.iciiiilcs,iioti vi-
dciiliir possn tiiii^i 1'jiiHiiiodi iilTirrlioniliiiH rorpo-
riililiiis , liiiiicii ciitn sitil roriinir rorpornin , el iii
coipoii; diii finriiil . cl riirMiin iippcifmt coiijiin^'!
cor|)iiri, iioii csl iticrcdil)i|i! , chh rtMMirdiiri iidliuc.
voliipt.iliiin . (|u;is pcr InstrniiMMilii rorporoii pfff-
ccpcriiiit . cl ciinmi dcsidcno idiipio lcncri. Oni»
\('ro rcs islii dilHi illinia cst , idco rcctc AnynHli-
iiiis dicil, posso (piaori, cl nnni(piaiii fortc iiiTcni-
ri cli".
Ad ipiiiiliiiti siiprii r(<spoiisiiiii cst.
LIBEU SECINDUS
DE
CiUCUMSTAiYrilS PURGATOUJI