Bellarmine · De Controversiis · On the Church That Is in Purgatory · Book II: On the Circumstances of Purgatory
Chapter 15: That the suffrages of the Church profit the dead
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).
Four things must be explained about suffrages for the dead. First, whether the suffrages of the living profit the dead. Second, how many kinds of suffrages there are. Third, by whom they can be made. Fourth, whom they profit.
On the first, all the heretics of this time, and the other ancient ones whom we cited at the beginning of this disputation, deny that the suffrages of the living profit the dead. But that they do profit can be proved by Scriptures, councils, Fathers and apparitions of souls, all of which must be sought from the first question. To which must be added a reason which we did not bring forward then, because it presupposed that there is a purgatory, which had not yet been demonstrated. The reason is that of Peter of Cluny in the epistle against the Petrobrusians: the whole Church is one body, whose head is Christ; therefore it ought to have a communication both of the head with the members and of the members among themselves; for, as is said in 1 Corinthians 12, the members are careful one for another, and if one member suffer anything, all the members suffer with it. But the just departed are members of this body; for they are bound with us and with God in faith, hope and charity. Whence blessed Augustine, book 20 of the City of God, chapter 9: “For neither,” he says, “are the souls of the pious dead separated from the Church, which is the kingdom of Christ”; therefore the living can and ought to help the dead, as members of the same body. Besides, Christ, who is the head, profited the living while living on earth, the dead when dead, the dead while living and the living when dead; therefore it is also fitting that the members act so among themselves that the just living profit the living, the dead the dead, the living the dead and the dead the living. And first, that Christ living profited the living is plain, because he remitted sins to Magdalen, Luke 7, to the paralytic, Matthew 9, to Zacchaeus, Luke 19, to Peter, Luke 22, to the thief, Luke 23; he also cured very many bodily, as is said in Mark 1, Acts 10, and elsewhere. That when dead he profited the dead is plain; for descending to the lower regions he loosed very many from the sorrows of hell, as is said in Acts 2, and at the same time opened the tombs and raised many bodies of the saints, Matthew 27. That living he profited the dead is plain; for he called back to life the girl in the house, the young man on the road, Lazarus in the tomb, Matthew 9, Luke 7, John 11. That, finally, when dead he profited the living is plain; for by his death he merited eternal life for us, and now in heaven always makes intercession for us, and acts as our advocate, Hebrews 7 and 1 John 2. It is proved, third and last, because of the four members of the division three are certainly manifest; therefore the fourth too ought to have place. For that the living are helped by the living no one denies, since we see some taught, instructed, fed by the word and the sacraments by others. And James says, chapter 5, Pray one for another, that you may be saved. That the dead also profit the dead is plain; for Elisha when dead raised another dead man, 4 Kings 13, and Abraham when dead received the dead Lazarus into his bosom, Luke 16. Nor ought it to be doubtful to anyone that the souls of the departed saints reigning with Christ pray for the souls of the saints labouring in purgatory, the contrary of which Dominic Soto rashly asserts, book 4 of the Sentences, distinction 45, question 3, article 2; for besides Peter of Cluny in the place noted, blessed Augustine, in the book on the care for the dead, chapter 4, says that burial in the basilicas of the martyrs profits the dead for this, that he who remembers the dead man may at the same time remember the martyr, and commend the soul of the dead man to his prayers; and the whole Church in that prayer, O God, the giver of pardon, and so on, supplicates God that, blessed Mary interceding, and all the saints, he grant the souls of the departed to come to the fellowship of perpetual blessedness. That the dead profit the living is plain; for in 2 Maccabees 15 we read that Onias and Jeremiah, long since dead, were seen praying for the people of the Jews then living. Further, the benefits shown by the departed saints to men living here are innumerable and most certain. See Augustine, book 22 of the City of God, chapter 8, and Theodoret in the book on the martyrs. It is not incredible that the souls of purgatory also pray and obtain for us, since the soul of Paschasius and of Saint Severinus worked miracles even while they dwelt in purgatory, as is plain from Gregory, book 4 of the Dialogues, chapter 40, and Peter Damian in the epistle on the miracles of his time. And although Saint Thomas, 2-2, question 83, article 11, to the third, teaches the contrary, yet his reason does not convince; for if those souls do not pray for us, either the cause is that they do not see God, or that they are in the greatest torments, or that they are inferior to us; but none of these can be said. Not the first, because in the time of the Old Testament the departed saints prayed for the living, as is plain from the last chapter of 2 Maccabees, although they did not see God either. Not the second, because the rich man in hell prayed for his brothers, Luke 16, although he was in greater torments than the souls in purgatory are. Besides, the martyrs in this world, set in torments, prayed for themselves and others, as is plain of Saint Stephen, Acts 7. Likewise pain does not in any way disturb the judgment of reason in souls, nor hinder the good affection of the will; for these things happen to us by reason of bodily organs, which they lack. Finally, it does not seem doubtful that they pray for themselves, notwithstanding their torments. Nor the third, because in this world we pray for bishops and supreme pontiffs, who are our superiors, and we also pray for those whom we do not doubt to be holier than ourselves, as Christians of old prayed for the Apostle Paul, who asked for their prayers, Romans 15 and elsewhere. Besides, the souls of purgatory, although inferior to us by reason of punishments, are yet superior by reason of grace and charity, in which they are already confirmed; but prayer which proceeds from charity requires this superiority above all, if it requires any; therefore it is probable that they pray for us. But although these things are true, yet it seems superfluous ordinarily to ask them to pray for us; because they cannot ordinarily know what we do in particular, but only know in general that we are in many dangers, as we know of them only in general that they are greatly tormented; for they are neither present at our affairs, as blessed Augustine proves in the book on the care for the dead, chapter 13, nor do they see our prayers in God, since they are not blessed; nor is it likely that it is ordinarily revealed to them what we do or ask. If, then, the living profit the living, the dead the dead, the dead the living, why will the living not also be able to profit the dead?
It remains to solve the arguments which remain, besides those which we handled in the first and second question. The first argument, Ecclesiastes 9: The living know that they shall die, but the dead know nothing more, neither have they a reward any more, nor any part in this world, in the work that is done under the sun. I answer that the wise man speaks of the goods of this life, and means to say that the dead do not know what is done about the things which they left here, nor can use them by their own action, as by eating, drinking, giving alms, and so on. For there follows: Go then, and eat thy bread with joy. But it is not said there that they cannot be helped by us. Second, they object Ambrose, book 1 on Abraham, chapter 9: “We do not,” he says, “despise the offices of burial, but we defend them so far as suffices for a sepulchre.” This, they say, in no way favours the solicitude of the papists for the dead. I answer that Ambrose here treats of the mourning and pomp of a funeral, which he rightly wishes to be moderate. But that he did not forbid solicitude in praying for the dead is plain from his own oration on the death of Valentinian the younger; for at the end, addressing the dead Gratian and Valentinian, he says: “Blessed both, if my prayers avail anything; no day shall pass you over in silence, no night shall pass without you being gifted with some portion of my prayers; with all the oblations I shall attend you.” Third, they object Jerome, who on chapter 6 of Galatians, expounding that, Every one shall bear his own burden, says: “Learn from this brief sentence a new doctrine, which lies hidden: that while we are in the present world we can be helped one by another, whether by prayers or by counsels; but when we have come before the judgment seat of Christ, neither Job, nor Daniel, nor Noah can ask for anyone, but every one bears his own burden.” And this opinion of Jerome seems approved by the Church, since it was long ago received into the decree of Gratian, canon In praesenti, cause 13, question 2. I answer that Jerome speaks of those who sin mortally and die without penance, as Gratian noted. Or it must be said that Jerome speaks of the last judgment, when, purgatory ceasing, suffrages too will cease, and only the last sentence of the judge will be carried into execution. That Jerome is so to be understood is plain from his own book against Vigilantius, where he gravely accuses Vigilantius of having said that we can pray for one another while we live, but that after death no one's prayer for another is to be heard. Fourth, they reason thus: it is better to satisfy by oneself than by another; for he who satisfies by another is made less blessed than he who satisfies by himself; therefore we ought not to pray for the dead, lest we lessen their glory. I answer that in this life it is better to satisfy by oneself than by another, because while we satisfy we at the same time merit an increase of grace and glory; but in purgatory, where souls cannot merit, it is not better to satisfy by oneself than by another. Fifth, they say: we do not know where our dead are, and often, while we think they are in purgatory, they are in hell, or even in heaven; therefore we pray in vain. Augustine answers, in the book on the care for the dead, last chapter, that it is better that suffrages be superfluous for those who do not need them than that they be lacking to those who need them; as we do good to the unjust in this world lest the just be passed over. Add that a good work is never in vain; for it is meritorious for the doer, even if it profited nothing to him for whom it is done. Sixth, God renders evil for evil, good for good; but no one is punished for another's fault, since the son shall not bear the iniquity of the father, Ezekiel 18; therefore no one will enjoy another's goods. I answer that no one is punished for another's fault unless he is a partaker of that fault, either by consent or by imitation. For of these it is said in Exodus 20 that God punishes the sins of the fathers in the children to the third and fourth generation; which is understood when the children imitate their parents, as Jerome expounds on chapter 18 of Ezekiel, Augustine on Psalm 108, Chrysostom, homily 29 on Genesis, and Gregory, book 15 of the Morals, chapter 11. So, then, it is not absurd that someone should enjoy another's goods, if it is done with the consent and will of both, as happens here; for the souls of purgatory desire to be helped, and we wish to help them; besides, to punish one for another is injustice, but to accept the goods of one for another is mercy and liberality.
Show the Latin (Vives edition, OCR)
CAPUT XV
Sn^rafjia Ecdcsiac dcfunclis prodesse.
(V.ialuor explicandii snnt de suITragiis dofuiicto-
rum. Primum. an suffragia vivorum prosiul defun-
ctis. Secuuduin , quol sint genera sufTragiorum.
Tertium . a quibus fieri possint. Quartum . (piibus
prosint.
De primo , haereliei hujus temporis omnos . el
alii veteros.quos cilavinnis iiiitio liujus disputalio-
nis, iieganl, prodessc defunctis vivoruin sufTr;igia.
Quod autem prosint.probari potest Scripturis.con-
ciliis. Palribus. et apparilionibus animiirura. quae
ouiiiia peli debenl ex prima quaestione.Quibus ad-
denda est ralio , quam tunc non altulimus . quiii
praesupponebal purgatorium esse , quod Dondum
eral deinonslrjlum.
40i
Dli PURGATOUIO
lUlio osl IVtri Cluninoensis in episl. conlra Pe-
Irobriisianos: Kcclesia lola esl nnnni curpns.cnjiis
capul esl Ciirislns. er^o debL'lliab(M'c coiiinuniica-
tioneni Unn eapilis cum menibris, quam nnjmbro-
rnm inler se : nam , nl dicilur 1. Corinlii. 12. pro
invicem soHicita sunl membra , el si quid palilur
nnum incmbrum,compaliuiUur omnia membrn.Sed
jusli defuin^li sniU menibra bnjns corporis : nam
sunl c(dligali nobiscnm et cum Deo in lide, spe et
cliarilale. l'nde b. Auguslinus lib.SO.de Civil.Dei,
cap. 1). Nequo, cnim , inquil , 'piorum animae de-
1'unclorum ab Kcclesia sej)arunlur , quae csl re-
(jaum Chrisli; igilur vivenlcs possunl ac debent
juvarc defunclos, ut membrn ejusdcm corporis.
Praelerea Clirislus qni capul esl . profuil vivens
in lerris vivenlibns. morluus morluis, vivens mor-
luis el morluus vivenlibus . ergo eliam dccel, nt
nieml)ra iuler sc ila agant, ul justi vivenles vivtui-
libus. mortui morluis, viventes morlnis cl morlui
viveiilibus prosint. Ac priinum, quod Cliristns vi-
vens iirufueril vivenlibus, patel, quia remisil pec-
cata Magdalenae, Luc. 7. Paralylico Maltb. 9. Zac-
cliaeo Luc. 19. Petro Lnc. 22.Lalroni Luc. 23. cu-
ravil eliam corporaliler plurimos, ut dicilur Marc.
1. Aclor. 10. el alibi. Quod morluns mortuis , pa-
tel: nam descendens ad inferos , solvil |)]urimos a
doloribus inferni, ul dicitur Actor. 2.et siniul ape-
ruil sepulcbra . el mulla corpora sanctorum exci-
lavit , Maltli. 27. Quod vivens morluis , patel; nam
puellam in domo, adolcscenlem in via.Lazarnm in
scpulcbro mortuos revocavit ad vilam,Malth.9.Lu-
cae 7. Joan. 11. Quod dcnique morluus vivis , pa-
tcl ; nam morlc sua vitam nobis aelernam prome-
ruit, et nunc in coelo semper interpellat pro no-
Lis , et advocatum noslrum agit , llcb. 7. ct 1.
.Joan. 2.
Probatur lerlio el ullimo;nam ex qualuor mem-
bris divisionis . tria snnl ccrlc manifesla . crgo el
quarluin debcl liabere locum : nam quod vivenles
juvenlur a vivenlibus, nemo negat, cum videainus
doceri. inslrui, pasci vcrbo el sacramenlis alios ab
aliis. Et Jacobus dicil cap. '>. Oraie jwo invicem
ul sakemini.
Quod eliam mortui mortuis prosint , palel : nam
Ilelisaeus morluus mortuum alium suscitavit , 4.
Rcgum 1.'{.el Abrabam mortuus in sinum suum La-
■/.arum mortuum rccepil, Luc. 10. Nec ulli dubium
cssc debet , quin sanclorum defunclorum animae
cnm Chrislo rcgnanles , orent pro sanctorum ani-
mabus in purgalorio laborantibus, cujus conlrari-
»mi temere asscrit Dominicus a Soto lib.i.sentent.
disl. 4'). q. 3. art. 2. nam praeter Petrum Clunia-
censem loco nolalo,b. Auguslinus lib. de cura pro
morluis, cap. 4. ad hoc dicil prodesse mortnis se-
pulturam in basilicis martyrum , ut qui recordalur
mortni,simul rccordclur niartyris,el cjus precibus
rnorlni animam commendel, el Ecclcsia lola in illa
oralione : Deus veniae largilor etc. supplicat Deo,
ul b. Maria iiUercedeule, el omnibus saiiclis , ani-
mas defunclorum ad perpetuae beatiludinis con-
sorlium pervcnirc concedal.
Quod aulem morlui prosint viventibus , palel;
nam 2. Macbab. ITi. legimus.Uniam el llieremiam
jamdudum dernnclos, visos fuisse orare pro popu-
lo Judaeorum vivenlinm. Porro bcncficia exhibiln
a sanclis defnnctis. hominibus hic viventibus, in-
luimerabilia et ccrlissima sunl. Yidc Augnslinum
iib. 22. de Civit. Dei , cap. 8. et Theodoretum in
lib. de marlyribus. Non esl incredibile, eliam ani-
mas purgatorii pro nobis orare et impelrare,quan-
doquidem anima Paschasii et s. Severini miracula
operabanlur , eliamsi in purgalorio degerenl , ut
patel cx Gregorio lib. 4 dialogorum , cap. 40. et
Pelro Damiano in episl.de miracnlis sui temporis.
El quamquam s. Thomas in 2. 2.quacst. 83.arl.
11. ad 3. conlrarium docct , lamen ralio ejus non
convincil ; nam si auimac illae non orant pro no-
bis, vel caussa esl,quia non vident Deuni, vel quia
sunt in maximis tormenlis, vel quia sunl nobis in-
feriores, sed nihil horum dici polesl.iXon primum,
quia lempore veteris Teslamenti orabant sancti de-
funcli pro vivis, ul patet ex 2.Machabaeor.ull.cum
tamcn ncc illi vidercnt Deum.
I\on secundum, quia dives in inferno orabal pro
fratribus suis, Luc. 10. cum esset tamen in majo-
ribus tormenlis , quam sinl animae in purgatorio.
Praeterea marlyres in hoc mundo in tormenlis con-
stituli orabant pro se , et aliis , ut patet de s. Sle-
phano Act. 7. Item dolor animabus non perturbat
ullo modo judicium rationis, nec impedilalTeclum
bonum volunlatis;isla enim nobis accidunt ralione
corporaliuin organornm,quil)us illae carent. Deni-
que, non videlur dubium , quin pro seipsis orent,
non obslanlibus tormenlis.
Non etiam tertium, quia in hoc mundo nos ora-
mus pro episcopis et summis pontificibus^qui sunt
nobis superiores , et eliam oraraus pro illis , quos
non dubitamus nobis esse sancliores,sicul orabant
Christiani olim pro aposlolo Paulo, qui eorum ora-
tiones pclebat, Rom. 15. et alibi.
Praetcrea, animae purgatorii etiamsi nobis sunt
infcriores ralione pocnarum,tamen superiores sunt
ralione graliae ct charitatis, in qua jam confirma-
tae sunt; oralio aulem, quae cx charilale procedit,
hanc potissimum superiorilalem requirit, si uUam
rcquirit ; crgo probabile esl eas pro nobis orare.
Sed quamquam haec vera sint, lamen superlluum
vidctur ab eis ordinarie pelere,ut pro nobis orent;
quia non possunl ordinarie cogooscere quid aga-
mus in parlicnlari, sed solum in genere sciunt nos
in mullis periculis versari, sicut nos de illis solum
in gcuere scimus eas valde lorqueri ; nam nec re-
bus nostris inlersunt, ut probat b.AugusUnus libro
de cura pro morluis, cap. 13.nec in Deo orationes
nostras videnl, cum non sinl beatae ; nec est veri-
simile eis revelHri ordinarie, quid'agamus, vel pe-
tamus. Si ergo vivi prosunl vivis, morlui mortuis,
morlui vivis, cur non eliam prodesse poterunl vivi
mortuis?
Sepcrest argumenla solvere, quae restanl, prae-
ter ea,quae fecimus in prima el secunda quacslio-
ne. Argumenlum primum, Eccles. 9. \'ivcnies sci-
unt se morituros : morlui aulem niidl noverunt
am/pliusMcc hahenl ullra mercedem, nec partcm
in /loc saeculo in opere , quod sub sole gerilur.
ries|)ondeo: Loquilur Sapiens dc bonis hujus vi-
lae, et vult dicere, morluos non scirc quid agalur
de rebus, quas hic reliquerunt, nec posse illis uli
I ii:i 11 s):«;iiMii >
40.)
prtipiia ii(li<irn\ iil roincdrn.lt) , lnlitii.ld, rlt-cmi»-
syiiiis 1'iifiniilo vU-. Itln» scqiiiliir : Viuli' vvfin , fl
conwdi' III /'(''/''"'• I^'»* l»iiit>ii liiiii' tiiittlii.liliir ,
(|iiiM II iioliis jiiviiri pnssiiil.
Si'(-tiliilti. i)li.|i('ll (i.ihliliis |ir.i('r;ilitiiir iiisliliilni
llis Aiiihrdsiiiiu . (|iii lili. I. (Ic Al)i;ili.iiii , i'ii|i. !>.
/>(»('('f»nw . iiKjiiil . "' """ 'liuliUH inliitri<uiinus
,„„,./j4j,s,.s('(/ (luiiuluni siiliH rsl iil}irii,ili'l'cniiniiH.
II(H' nun fiiviiiuL iiiMiiii (iiilviiiiis, (/(/? iirrprluiini
ilr »;i(»r/l/is .S()//l('(/l/(/<>l('/(» ;/i'»'U»l/.
Itrspondco : Ainbrosiiiin liic. n^crc i\r Iticlii d
poinpii rtmcris, (iii;iiii inciilo vull cssc iiio.lci^iliiin.
()ii(iil aiilciii iion proliiliciil sollicilii.liiiciii or.iinli
pro ilcfiinc.lis.piild i'\ oniliono ipsiiis dc oltini Vii-
lcntiniiiMi iniiioris : ninii iii lliic iillo(pici)s <ir;itiii-
iiiiin cl V.iic.nliiiiiiiuiin ilcrnnclos. :iit: llruli aniho,
si quiii mouo orulionrs, vnlrhuul . iiullii (Hra vun
silonlio prarlrrihil , nuna no,v ■non ilon(ilo>i ali-
(/!/(» prrcuni ■inraruiu ronlrrlionr Irunsriirrrl ,
oniuihiiii i'os ohldliouihua fmiurnlaho.
Tcrlio, objiciiinl llicronyinnin, (pii iii ciip. iJ.inl
ri:il;\l.c\poncns illtid:riuis(piis(pi(» oiitis siiiiiii por-
l;il)il: />o('c/iii/r,iiuiiiit. /)(•»• /(((/((' srnlruliolam nu-
vum iloijma, qaod laliliU: dnni iiipracscnlisao-
vnlo i^nvius, sivc oralionihns. s/rc ronsiliis invi-
coni /los.sc 7I0.S coadjiivari :rum aulrm anlr Iri-
hunal ClirisU vcnrrimus , non ./o/» , noii l>aniri
nec Niiv rofiare posso pro quiuiuani , scd nnum-
qucmquo porlaro onus auuin. Iliicc aiitcni llinro-
iiyini scnlcMitiii ;il) Kcclcsi;i ;ippro!)iit;i vidcliir.^piip-
po qu;io in d(;crcluin tlrali;iiii , c;in. In pr;icscnli .
i;j. q. 2. jiiindudnni rtMiilii csl.
Ixespondoo: llieronyimiin ioqui de iis, (jui inor-
laliler poccanl , ot sinc poonilcnlia moriunlur. til
draliauus annolavit. Vel (licondiun , llicronymuiii
loqui de novissimo judicio.quando ccss;intc piirj;;i-
lorio , ccss;ibunl cliam sulTrajiia , cl soium judicis
ullinia senlentia cxcculioni mandabilur. Quod ila
sil llicronymus inlelligendtis. palelcx libro ipsius
conlra Vii^ilaniium . ubi graviler accusal Vigilan-
tium, quod dixissct , posse nos orare pro invicem
dum vivimus.post morlcm aulem nullius pro alle-
ro oralioncm audiendam.
Quarlo.ila ratiocinanlur:Mclius cst per se,quam
pcr alium salisfaccrc; minus enim bcalur, qui p.?r
alium, quam qui pcr sc satisfacil: ergo non debc-
mus orare pro delunclis , nc illis gloriam minua-
nuis.
Respondeo:In lioc vila mclius est per se salisfa-
cerc, quam per alium, quia dum satisfacimus, si-
mul mercmur graliae ct gloriac augmcntum; at in
purgalorio , ubi animac non possunt mcreri , non
esl melius salisfaccre pcr sc, quam per alium.
Quinto: Ncscimus, inquiunt, ubi defuncti nostri
sint,et sacpe dum putamus eos in purgatorio esse,
illi sunl in infcrno , vel etiam in coclo . ergo fru-
slra oramus.
Uespondcl Auguslinus lib. de curapro morluis:
cap. ult. melius essc,ul supersint suflragia iis.qui
jion egCDt, quam ut desint iis. qui egcnt:sicut bc-
nefaciraus injustis in hoc inundo,ne praetereantur
jusli. Adde , quod opus bonum numquam est fru-
.slra;nam est merilorium facicnti.eliamsi nihilpro-
desset ci, pro quo lit.
Beliarmim. Vol. 11.
Si'\lt) . ht;i pi .hli.i rcd.lil 111. il.) pro iii.ilii , l»«ii)<i
pro boiiis . M'i| iiiiiin» piililiir pro f-iilpn tilhTin-^ .
ijiiiii iioii pnrl.iliil p.ilci iiili|uiliii(:iii lilii,l:/(M liicli t
IH. iicinii i({iltir lioJicl rriii boniH uliciuv
Ucspuiidco: !>i!iiiiiiciii pro rnlp.i .iltcinn piioiri,
iii'i piiiliicps hil cjiis.li III ciilp.it! , vcl coincn.ii ,
\t:l itnit.itiitiic. 1)0 liijibiis (Miliii rliciliir Kioil. 20.
Dciis piMiil p.'ct';il;i p.ilriiio iii liliis iii lcrti.iiii fi
(|tiiirl.iiii ^'i'iicriili(»n('iii ; tpioil iiilcHi^iiiir , r|uaiit|i»
lllii iiiiitiiiiliir p.irciilcs, iil cxpoiul llicronyiiiuH iii
ciip. |S. K/.imIiicI. Auv!iislimis in i»siiliii. lOM.(.hi ,
sosloiniis lioio. 2!). iii (iciics. rl (irc^'oriiis lib.'i.»
iiior.il. c. 11. ilii or^o iioii osl absiiriliirii, ;ili(piciii
friii boiiis alloriiis , si cuiii iilriiisqiic roiiftirtiMi ct
v.iliiiil.itc li.il, iil lnic, Idck; n.iin iinjtii;ic piir;Mlorli
(•iipiiiiil piv.iii. cl n.is Miliiiniis ciis juviirc; pr;icl(:
roii puiiiro uiiiiiii pro alio . injiislilia csl ; at nccc-
pliirc boiia uiiius pro alloro . iiiisoriconlia ol libc-
r;ilil;is osl.