Bellarmine · De Controversiis · On the Church That Is in Purgatory · Book II: On the Circumstances of Purgatory
Chapter 6: On the place of purgatory
Our translation, from the Latin of the Opera Omnia (Paris: Vivès, 1870–74), vol. II, De Ecclesia quae est in Purgatorio, Book II, 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).
The fourth question follows: where is purgatory? On this question the Church has defined nothing; but there are many opinions. First, that of some who think that souls are purged there where they sinned, that is, in various places; and indeed that souls are purged in various places is gathered probably enough from Gregory, book 4 of the Dialogues, chapters 40 and 55, who reports that the soul of Paschasius, and of a certain other, were purged in certain baths; and also from the epistle of Peter Damian on the miracles of his time, where he describes a vision of the purging of the soul of Saint Severinus in a certain river. But that all are punished there where they sinned is not probable; for it happens that someone sinned in many places, and it is not likely that he must be purged in all of them. Besides, the aforesaid visions show the contrary; for Paschasius the deacon had sinned at Rome in the election of a pontiff, but was purged in the baths of Pozzuoli; and Saint Severinus had sinned in the emperor's palace, and was purged in a river. The second opinion: that the place of souls is not bodily; so Augustine, book 12 on Genesis, chapter 32; but he retracted it, book 2 of the Retractations, chapter 24. The third: that the penal place of souls is this world, in which souls are put into a body as into a prison; Irenaeus reports and refutes this at the end of book 5; for Scripture says that souls after this life go down into the lower world, as is plain in Luke 16 and elsewhere. The fourth: that the hell and purgatory of souls is nothing else than conscience accusing and punishing sins; so Philo in the book on the meeting for the sake of instruction, and Origen, as Jerome reports in the epistle to Avitus. This is refuted; for if this opinion were true, we would be no less in hell or purgatory now than after death. The fifth is that hell, and accordingly purgatory (for they are neighbouring places), will be in the valley of Josaphat. So Chrysostom says certain ancients thought, in the homily on the rewards of the saints, volume 3; a like opinion Gregory reports, book 4 of the Dialogues, chapter 42. Perhaps their argument was that Christ everywhere calls hell gehenna, and gehenna is a certain valley so joined to the valley of Josaphat that it seems to be part of it; of which name we shall speak below. The sixth opinion is that hell is the state of the soul outside the body; for while it is in the body it is in the light, as appears from its works; when it goes out of the body it can see nothing more unless it is blessed, and these are the outer darkness; so Theophylact reports on chapter 16 of Luke. The seventh is that the penal place of souls is not the earth, but this dark air where the demons dwell; so Gregory of Nyssa in the book on the soul and the resurrection, and Chrysostom in the homily on the rewards of the blessed, and the author of the unfinished work on Matthew, homily 53; which opinion the history of Saint Fursey favours, in Bede, book 3 of the history of the English, chapter 19; for when he was dead and was being led by angels to heaven, very great fires were shown above the air, which were kept (as the angel said) for the burning of the world, and meanwhile the works of men were examined there. The eighth is the common one of the scholastics, that purgatory is within the bowels of the earth, neighbouring hell itself. For the scholastics by common consent set within the earth four hollows, or one divided into four parts: one for the damned, another for those to be purged, a third for infants dying without baptism, a fourth for the just who died before the passion of Christ, which now remains empty. The sufficiency of these is taken from the kinds of punishments; for all these are penal places; but every punishment is either of loss only, or also of sense; and again either eternal or temporal. For the eternal punishment of loss alone, then, there is the limbo of children; for the temporal punishment of loss alone there was the limbo of the Fathers; for the eternal punishment of loss and sense there is hell; for the temporal punishment of loss and sense there is purgatory.
But because Calvin says that all these are fables, book 2 of the Institutes, chapter 16, paragraph 9, and likewise his disciple Beza on chapter 2 of Acts, and his master Bucer on chapter 27 of Matthew, each must be proved. And first, that within the bowels of the earth there is some place of souls, which by a general name is called the lower world, was shown by us in book 4 on Christ, chapter 9; let the reader seek there if he wishes to know fully what belongs to this place. Further, to the arguments which we brought forward there let there be added the various eruptions of fire which appear in the earth, which blessed Gregory not rashly thinks to be certain indications of a hell existing within the bowels of the earth, book 4 of the Dialogues, chapter 35; for in the same book, chapter 30, he writes that he learned by a certain report that at the very hour in which the Arian king Theodoric died his soul was seen to be cast into the pit of Vulcan, which is in Sicily; and Laurentius Surius, in the history of the year 1097, writes that around Mount Hekla in the island of Iceland, whence flames burst forth and certain horrible sounds like thunder are heard, souls often appear which say they are sent to that mountain. So much for the lower world in general. Now of the several places. And first, that the hell of the damned is in the deepest parts of the earth is proved, first, because the lower world is within the bowels of the earth, as we have already proved; but in Luke 16 the soul of the rich man is said to have been in hell, and not only in hell, but also in a most deep place, since in order to see Lazarus, who was also then in subterranean places, he had to look upward. Besides, reason itself dictates that if the place of the blessed is in the highest heaven, the place of the damned is in the place most remote from heaven; but nothing is more remote than the centre of the earth. Then, that purgatory is also under the earth, and neighbouring the hell of the damned, is proved, first, from those words of Acts 2, having loosed the sorrows of hell, which are understood by Augustine, epistle 99, of the punishments of purgatory; whence also the Church in the Mass for the dead says: Deliver the souls of the departed from the pains of hell and from the deep pit. Second, it is confirmed from the vision which Bede reports, book 5, chapter 13, of the history, where purgatory was plainly seen contiguous to the hell of the damned. Finally, nearly all theologians teach that the damned and the souls of purgatory are in the same place and tormented by the same fire. That the limbo of children is in the lower world is proved; for the Council of Florence, last session, expressly defines that both those who die with mortal sin and those who die with original sin only go down at once into hell, to be punished however with unequal punishments; and blessed Augustine, book 1 on the baptism of infants, chapter 28, and book 5 of the Hypognosticon, says that the Catholic faith knows only two places where men are to be for ever: the heaven of the blessed and the hell of the damned. Yet it is the common opinion of the scholastics that the limbo of children is in a higher place of the lower world than purgatory is, so that the fire does not reach it; which Innocent III followed, chapter Majores, on baptism; but of this matter we must dispute elsewhere. Finally, that the limbo of the Fathers is in the lower world, but in the highest part, was proved carefully enough in book 4 on Christ, chapter 10; we shall repeat only one argument which was treated too briefly in that place. In 1 Kings, chapter 28, then, the soul of Samuel was seen to ascend from subterranean places: I saw, says the witch, gods ascending out of the earth. The adversaries will answer that that was not truly Samuel, but the devil in his form, as Tertullian teaches in the book on the soul near the end, the author of the questions in Justin, question 52, the author of the questions of the Old Testament, question 27, in Augustine, the author of the books on the wonders of holy Scripture, book 2, chapter 11, Procopius and Eucherius on this place of the book of Kings, and Isidore, book 8 of the Etymologies, chapter 9, who are moved by these reasons. First, because it is not credible that Samuel was subject to the witch, nor even that he came of his own accord, because he would have confirmed the magic art. Second, because Samuel would not have suffered himself to be adored, as that shade did. Third, because he would not have said to Saul, Tomorrow thou and thy sons shall be with me; for the soul of Saul was to go down not to the limbo of the Fathers but to hell. Fourth, because God had refused Saul an answer through prophets, through oracles and through dreams, as is said in that chapter; therefore it is not credible that he would afterwards have answered through a witch. But notwithstanding these, it must be held that it was truly the soul of Samuel which appeared, and accordingly our opinion about the subterranean place of souls is strongly confirmed. For first of all the authors cited are all either uncertain or obscure; but those who teach the contrary are certain and most famous, namely Josephus, book 6 of the Antiquities, chapter 15; Justin in the dialogue with Trypho past the middle; Basil, epistle 80, to Eustathius the physician; Ambrose on chapter 1 of Luke; Jerome on chapter 7 of Isaiah; and Augustine in the book on the care for the dead, chapter 15. Nor does it stand in the way that Augustine, book 2 to Simplicianus, question 3, doubted whether it was that soul or not; for he wrote the book on the care for the dead later, and after considering the matter more carefully. Besides these ancients, the more recent teach the same on this place: Lyranus, Tostatus, Denis the Carthusian and Cajetan. There are also most strong reasons for this opinion. First, because Scripture constantly calls him who appeared Samuel: When the woman saw Samuel, it says; and again, Samuel said to Saul; and, Saul understood that it was Samuel. But surely it would not say, understood, but thought or supposed, if it were not true. Second, because in Ecclesiasticus 46 it is set among the praises of Samuel that when dead he prophesied and announced to the king what was to come. But what praise is it that the devil should take someone's appearance and deceive? And this is the argument on account of which Augustine, in the book on the care for the dead, asserts that it was truly Samuel who appeared; which testimony he had not remembered when he wrote to Simplicianus. Third, because he foretold to Saul future things which the devil could not know, namely that on the following day he would perish with his sons, that the army would be scattered, that David would reign, and so on. Last, because the contrary reasons conclude nothing. To the first I say that Samuel came not at the command of the witch, but at the command of God, and thus rather confuted the magic art. For Samuel by his coming prevented the effect of the incantation, and showed the contrary of what is accustomed to happen to those who are called up by an incantation; and this is the reason why the witch was troubled, and cried out that she had been deceived. For if what the rabbis write is true, the shades of the dead which are called up by the power of the magic art ascend head downward; but Samuel ascended in an upright figure, so that first the head, then the breast, last the feet were seen to emerge from the earth. To the second I say that that adoration was not latria, but reverence owed to the soul of Samuel. To the third I say that that, thou shalt be with me, does not signify, thou shalt be in the bosom of Abraham, but, thou shalt be with me under the earth, that is, thou shalt be dead; for since among the sons of Saul was also the just Jonathan, Saul and Jonathan were not to go down to the same place, and yet Samuel says in general, You shall be with me. To the fourth I say that God wished to show himself angry with Saul, and did so both by not answering when he was asked, and by answering when he was not asked; for both is a sign of anger. Add that when Saul asked God, if God had answered, Saul could have declined the battle and the punishment appointed for him by God; but when he asked the witch, all things were now prepared, the battle lines drawn up and set in sight, so that in no way could the battle be declined. Then, therefore, God, to punish Saul the more, foretold to him through the prophet his own destruction and that of his sons and of the whole army. We have, then, that purgatory, hell and the limbos of the Fathers and of children are subterranean places.
Show the Latin (Vives edition, OCR)
CAPUT VI.
Dc loco purgalorii.
Scijuiliir quaoslio (pmrta: Vbisil purgalorium 7
r)e (lua (]uaesliono niliil Ecclesia delinivit : sunl
aulcm mullae opiniones.
Primo (luoriindam qni putanl ibi animns piirga-
rii,ubi pcccaverunl, idest, variis in locis, cl qui-
dcm quod variis in locis animae purgentur, salis
probabililer coUigilur ox Gregorio lib. i. dialogo-
rum cap. 40. et cap.o.>.qui rcfert animam Pascba-
sii, el cujusdam allerius in balncis quibusdam pur-
gatas. IVec non ox cpisl. Petri Damiani de mira-
culis sui tcmporis, ubi describil visioncm de pur-
galione animae s. Severini in quodam flumine. At
quod omnos ibi pnnianlur. ubi peccaverunt , non
est probabilc : nam conlingil aliquem in multis lo-
cis peccassc, nec est verisimile in omnibus illis
purgandum. Praelerea visionos praediclae conlra-
rium ostendnnl: nam Pascbasius diaconus pecca-
veral llomac in elecliono ponlificis. purgabalur au-
tem in Ibermis puteolimis. el s. Severinus pecca-
vcral in palatio imperalGris . el purgabatur in flu-
mine.
Sociiiidii opiiiln, locininlmariiMi non (!Nhii corpo'
riiliii: itii Aii^.MHliiiiis lib. 12. dc <icii. cap. rU. n<;il
rclraclavil lib. 2. r«.'tr<ir|. c.ip. 2i.
'rcrlia. locii pDciiiiliiMiiiliiiiiniin (^mno liiiiir iiiiiii-
diiiii. III ipio iiiiiiiiiii! iiiiiiioiii iti rorpori' liiiinpi.iin
11) ciircfrc. Iliiiic rofi'r(, <•( rcfcllM lroiiiicii«, iu linf,
libn .'». iiiiiii Stripliira dnil, .iiiiinas po-^t li.iiic. vi-
liiiii (lo.i(;(Miiloru in iiifcrniiiii, ii( pidol l.iicau |<;. cl
alibi.
Uiiiirlii. iiifiriiiiiii ol pur^Mlonum anim.n: , niliil
osso aliiid priio|i!r consciciid.ini acciisiiiilctn o( pii-
niiMilcin p(>ccii(a: i(.i IMiilo iii libro do coii|;r(^ss(i
(piiicrcndiic cnidilionis ^'riilia. o( Ori/oncs, ii( ri;-
frrl llicroiiyiiiiis iii cpist. ad Aviliiui. Il.icc rolol-
liliir: iiani si isln opiiiio ckhcI vnra, iioii iniiins es-
sciiiiK nuiic iii infcriio vcl piir^'i)(orio, quaiii posl
niorlcin.
Oninlii osl. infornuin . o( proindo purjraioriiiin
(siiid cniiii locii viciiia) forc in valli; Josiiplnil. Ila
\(\W\\. Clirysosloimis scnsisso vclcros alMpios hoiii.
k\{^ prai>iiiiis liciiloriiiii. lomo .'{.Similcm sciitciiliani
r(>h>rl <in'^'()rins lih. i. dialo'^'orum cap. 42. forlo
iirgumcntuin istonim rnil. (|iii;i Chrisliis |).'issiin iii-
r(>riniin vociit g(>honiiaiii, ^cliciina auloiii osl viillis
(piiiodain adco conjuncta <-iim valle Josaplint, ul
pars ojiis esse vidcaliir, de (]i)0 nomiiK! iiifra dice-
nius.
Sexl.i opinio osl. infernum csso slatuin animao
oxlra (M)rpus: nain dum est in corpoi'e in liicc ver-
s;dur. iil (>\ opcrihus iipp:ir(M: cuin de cor[)oro o-
xit. iiiliil ;iiii|)Iiiis vidcrc, polcst iiisi IkmIii sit, ot i-
sliK! siiiit toiiobriie extcriores:ila refcrl Theopliilii-
clus iii c;q)il. 10. r.iic.
S(>plinia ost.lociim pncniilemanimarum non ossc
terram. sed aercm isluin caligiiiosnm ubi doemo-
ncs vcrsanlur: ila Grcgorius nyssenus in lib. dc
aninia cl resurreclionc , et Ctirysostomus homiliii
de praomiis bealorum, et Aiictor oj^eris imporlccti
in iViatthaeum hom. 53. cui sentenliae fiivel hislo-
riii s.Fursaoi apud IJedam lib. .T. hislnriae Aiiglo-
rum cap. 19. illo enim defunclo cuin ab aiigclis in
coelum doduccrelur . ostensi sunl maximi ignes
supra a(>rem, qui servabanlur (ut angelus dicebal)
ad mundi connagralioneni.el intcrim examinaban-
lur ibi bominum opera.
Oclava ost cominunis scholasticorum . purgato-
rium esse inlra viscera terrae,inferno ipsi viciiium.
Gonsliluunt enim scholastici communi consensu
inlra terram qualuor sinus, sive unum in qualuor
partcs divisum. unum pro dnmnalis , alterum pro
purganriis, lerlium pro infanlibus sine baptismo
obeunlibus quarlum pro juslis , qui moriebantur
antc Christi passionem, qui nunc vacuus reinanel:
Quorum sufricienlia sumilur penes gencra poena-
rum. sunl enim haec omnia loca poenalia; omnis
aulem poena, aut est tanlum damni , aui etiam
sensus; et rursus aut aelerna, aut temporalis: pro
poena ergo solius damni aeterna, est lymbus pue-
roruin: pro poena solius damni temporali,erat lym-
bus Palrum ; pro poena damni. et sensus aetenia,
est infernus: pro poena damni el sensus temporali,
esl purgalorium.
Quia vero haec omnia fabulas esse Calvinus di-
cil lib. 2. Inslit. cap. IG. § 9. el simililor discipu-
396
!)E PUUGATOUIU
liis cjus Deza in Ciip. 2. Aclor. cl mngislcr ejiis
Buccrus iii ciip. 27. 3I;illli. (ie siiiinilis ]>r(i!)nndiiiii
csl. Ac INiimiii), (luoil iiUra visccra lcrriK! sil locus
aliquis uiiiiiiaruni, qui gcncrali vocabuid vociiUir
infcrnus. ilcnionslriiluin csl a nobis lib.i.dc Cliri-
sio cap. 1). inde pelal lcclor si velil plene cogno-
sccrc, quae ad liunc locum pcrlinenl,
Porro ad argumcnla, qnae lunc allulimus, acce-
daiil variae cruplioncs igriis.quac in lcrra apparent,
quas non lcmcre b. Grcgorius pulat csse indici;i
quaedam inlcrni,inlra viscera lcrrae cxistcnlis lib.
4. diiilogorum cap. :>:>. nani in eodem lib.cap.3().
scribil se ccrta rclalione cognovisse . cadcm ipsa
li')ia, qua obiil rex 'riieodoricus arianus , visam
liiisse animam cjus jaclari in iovcaiii Vulciini,([Uiie
csl in Sicilia, el Lauicntius Surius in liistoria anni
101)7. scribil circa montem ncelam iiisulae Isliin-
diac, unde crumpunt llammae, elaudiunlur quae-
dam quasi tonilrua liorribiliii, saepe apparcre ani-
mas, (luae dicant se mitli ad illum montem. llanc
de intcris in gencre.
Auncde singnlis locis. Ac primum quoil infer-
nus damnatorum sit in [^rofundissimis terrae par-
libus, probatur primo, quia inlra viscera terrae cst
iurernus, uljam probavimus, sed Luc. 16. anima
divilis Epulonis dicilur fuisse in infcrno , cl non
solum in infcrno.sed eliiiin in loco profundissimo,
quandoquidem ut viderel Lazaruin, qui etiam tunc
crat in locis subterrancis, sursiim versus aspicerc
debuit. Praclerea ratio ipsa diclat , ut si locus bcii-
torum est iii summo coclo, locus damnatorum sil
in loco rcmotissimoa coclo, niliil aulem remotius
ccutro lcrrac.
Deinde, quod pnrgalorium sil etiam sub terra ,
el inrcrno damn;itorum vicinum. probalnr primo
cx illis vcrbis Aclnr. 2. Solulis doloribiis infemi,
(|uae inlclliguntur al> Augustino episl. 0*J. de poe-
nis purgiitorii.unde etiam Ecclcsia in niissa de de-
rnnclis dicil: Libem animas defunctoruni dc poe-
nis inferni,et de yrofundo lacu. Secundo,id con-
lirmatur ex visione, quam refert Beda lib. o. cap.
(3. liistoriac, ubiaj)crlc visnm cst purgalorium in-
leriio damnnloruin conliguum. Denique . llicologi
fere omnes doccnt codcm in loco esse, el eo-
dcm igne torqucri damnatos, cl animas purga-
torii.
Ouod aulem lynibus puerorum sil in inferno,pro-
baiur;nam concilium florentinum sessione ullima,
discrlc definil tani cos qui inoriuntur ciiin [icccato
niortiili, quam eos qui cum solo originali , moxiu
inlcrnQm dcscenderc,poenis tamen dispnribus pu-
nicndos; et b. Auguslinus lib. 4. de biqitismo par-
vulorum cap. 28. el lib. .j. bypognostici dicit, li-
dcm calholicara non nosse nisi duo loca.ubi homi-
Jics sinl fnluri perpcluo;coDlnm bcalorum.el infer-
num damniilorum. Est lamcn comiiinnis opinio
sclioliislicorum, lymbum [mcroruin essc in loco in-
fcrni altiore , quam sit purgatorium , ila utad euoi
ignis non |)crvciiiiil:(|u;iin seijiiutus csl Innoccnlius
111. ciip. i}J(ijores,(^\[\"d de baj^tismo: scd dc hac re
ulibi dispulundum cst.
Quod dcniquc lymbus ['alrum sit in infcrno, sed
in [larle sujjrcma , probiilum csl s;ilis accuiale in
lib. i. dc Chrislo cap. 10. unumsoluni argumcn-
tuni rcpclcmus.quod in co loco iiimis brcviler Ira-
cUilum fuil. igilur lib. 1. llcg. c;i|). 28. anima S;i-
niuclis dc locis sublcrrancis asccndcrc visa est :
Mdi , in([uil pylUoiiissa , Deos ascendentes de
lerra.
Rcsiiondebunt adversarii illum non fuissc verc
Samuelem, scd diabolum in forma cjus, ut docenl
Tertullianus lib. de aniniii propc lincni. Auctor
quacstionuni apud .lustiiium (juiicst. .'>2. cl auclor
quiicslionum vclcris TcslaiiKMili ([uucst. 27. a[)U(l
Augustinum, cl auctor iibrorum dc mirabilibus sa-
crue Scri[)lurac lib. 2. ciq). II. Procoimis cl JCii-
cherius iii hunc locum libri iicgnin.cl Isidorus lib.
8. elymologiur. cap. 1). qui his ralionibuii mo-
vcntur.
l^rimo : quia non esl credibilc Samuelem subje-
ctum fuisse pythonissae , ncc cliam sponte venis-
sc ; quia arlem magicara confirmussct. Secundo :
Ouia Samucl non se adorari passus fuissct, ulilla
umbra fecit. Tcrtio: Quia non dixissel Sauli: Cras
tu et filii tui mecum eritis.^cc enim Saulis anima
ad lyinbum Pulrum, sed ad gelicnnam dcsccnsuiii
eral. Quarto : Quia Deus ucgavil Sauli rcsponsum
per prophclas, per oracula et per sorania, ut in eo
capite dicitur, ergo rion esl crcdibile responsuruni
poslca fuisse pcr pylhonissam.
At his non obstantibus , tenendum est, vere Sa-
rauelis animum fuisse eam, quae apparuit, et pro-
inde vehemcntcr confirmurisententiam nostram de
loco subterraneo animarum. Nam in primis aucto-
rcs cilati sunt omnes aul inccrti , aut obscuri ; at
qui contrarium doccnt, certi el clarissimi sunt, ni-
mirum Joseplius lib. 0. anliq. cap. 13. Juslinusin
dialogo cum Triphone ultra raedium. Basilius epi-
stol.SO.adEuslalhium mcdicum. Ambrosius in cap.
l.Lucae. Hieronymus in cap. 7. Isaiae , clAugu-
stinus lib. dc cura pro morluis cap.io. Ncque ob-
slat quod Augustinus lib. 2. ad Simplicianunr
quacst. 3. dubituvcri, an fuerit illa anima, nec ne;
nain librum de cura pro mortuis scripsit posterius,
el rc diligenlius considerata. Praeter hos veleres
idein docent recculiores in hunc locum, Lyranus,
Abulensis, Dionysius Carthusianus et Cajetanus.
Sunt etiam pro hac sententia fortissimae ratio-
nes: Prinia: Quia Scriplura |)e:petuo vocat Sumue-
lcin, cuin. qui upparuil: Cum vidissel,'\nc[u\\. mu-
lier SamueleniAii vuvsunwDixit Samuet ad Saul;
cl , inlellexit ergo Saul quod Samuel esset. At
ccrle non diccrct, inlcilcxit, scd cogilavil, vcl [)u-
luvit, si 1(1 non csscl verum.
Secunda : Quia Ecclcs. 46. ponilur in laudibus
Saruuelis quod morluus prophelaverit cLaonuncia-
vcrit rcgi (|uac venturu criint. At quaenam laus cst
quod diubolus ulicujus speciem assumat ct dcci-
pial?ct lioc est argumentum propicr quod Aiigusli-
nus lib. de cura pro mortuis asscrit,vcre fuisse Sa-
muelem illum, qui app;iruit , cujus lcslimonii iion
meminerat cum scriberel ad Simpliciaiium.
Tcrtia: Quia pracdixit Sauli fulura , quae diubo-
lus scirc noii polcriit , nimiriim scqucnti die euiii
cum filiis periturum, cxercitum dissipundum.Davi-
dcm regnalurum ctc.
Ultimo : Quia ralioncs contrariae nihil conclu-
dunt.
iiiirii
rMiim
3117
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pVlllOlllSSIIt", , SCll jllSSII |ICI. rl |)llllllS IIII|MM||\|SSI«
(liuiiii (-iiiiliriii<>ss(^ iirliMii iii.i^ir.iiii. i'i,i<;vciiil (-111111
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trariii iiiiiilo iisifinlil .ili|iii' iilii siiltMtil,i|iii |h'|- jii-
(•niilfiliitiiciii fMilitiiliir : i'l liiiiT o>l ciitiss.i ciii py-
Ukiiiissji liirliiilii lin-nl , i<lsilii itiipiisilutii iIm'i>i'(:1.
Si uiiiiii vcruiii rsl , (pKid riililiiiii st-rilniiil , iiiii-
liDK^ iiKirltiDriiiii, (piiK^ vi inii;;ii-iKr arlis c\iic:iiiltir,
r.-ipilc tlciMstiiii vcrsti iisccinltiiil : .Siiiimcl iiiilcm
rccla ll^ura asctMiiiil, ilii iit priiiiiini capiit , «lciinlc
jK>cliis , ptislrciiiti pcdos u t(!rra tMiicrgcru visi
siiil.
Ail ScciiikIuiu dico: lllain adoi.-ilionciu nnii ruis-
so lalriam , scd roviircnliiim dcliiUim iiiiiiiiiK) Sii-
nmclis.
Ad 'rcrlium tlico; 1I1ik1:.1/cci///( trilis.mw sigiii'
ncnrc , in sinu Aliridiac criiis , s«mI niociim onlis
siili lcnii, iilcsl, iiitMlm crilis: n:im cmii iiilcr lili-
os Siuilis csscl cliiim JimkiIIiiis iii<l'iis , iiou cr;iiil
dosceusmi lul cuutlcm liiciiin S.ml cl Jon;illuis ,
cl timicn Siimucl dicil 111 ^'ciicrc: Mcniin viilis.
Ail Uuiulum difo : Domii sc iriiliim Siiiili oslcn-
dcro voliiissc. idipio fcoissc tiiiii non rcjipontlcndo
(]u;uulo inlcrr(i;;iili;iliir,(piiim r(>spoiKlciido ipiiiiulo
non inlcrr(i;;iilialur : tilrmiupic ciiim csl siLimim i-
rao. Addc . tiuod (-um Siiiil iiilciTo^iiliiil Dcum , si
Dcus rcspoudissot . poluisscl Siiul docliuiiro licl-
liiin, cl pociiam sihi ;i lU>o piMiiliiiu: ;il (-iiin inlcr-
ropavil pyllumissiim . jiiiu criuil omnia piir;ilii . (-1
acics inslruclac, cl in conspcclii posilao , u( nullo
niodo pr;iclium dcMcclari posscl.Tuno crjjo l»cus,
ul niiiiiis lumircl Siuilcm. pracdixil ci pcr proplio-
tam inlerilum suum , cl liiiorum , cl totius cxcr-
cilus.
Habcmus igilur. purpidorimu. infcrnum ao lyoi-
bos 1'alriuu cl pucronim , locii sulil(M-r;mc;i esso.