It shows how the saints of old found their Master in the songs of His great ancestor: Rithmis et sensu verborum consociatum Psalterium Jesu, sic est opus hoc vocitatum, Qui legit intente, quocunque dolore prematur, Sentiet inde bonum, dolor ejus et alleviatur; Ergo pius legat hoc ejus sub amore libenter, Cujus ibi Nomen scriptum videt esse frequenter.

"Aetas, labor, corporisque opima pinguetudo, effecerant, ante annum, ut inertibus refertum, grave, hebes, plenitudine turgens corpus, anhelum ad motus minimos, cum sensu suffocationis, pulsu mirifice anomalo, ineptum evaderet ad ullum motum.

Unusquisque abundat sensu suo, every man abounds in his own sense; and whilst each particular party is so affected, how should one please all? "Quid dem?

Campanella, lib. de sensu rerum, is large in the same discourse, Albertinus the Schoolman, Jacob.

But this opinion Bodine, Erastus, Danaeus, Scribanius, Sebastian Michaelis, Campanella de Sensu rerum, lib. 4. cap.

"Quales statuae" (quod ait [2100]ille) "quae sacris in aedibus columnis imponuntur, velut oneri cedentes videntur, ac si insudarent, quum revera sensu sint carentes, et nihil saxeam adjuvent firmitatem:" atlantes videri volunt, quum sint statuae lapideae, umbratiles revera homunciones, fungi, forsan et bardi, nihil a saxo differentes.

Thomas Campanella, a Calabrian monk, in his second book de sensu rerum, cap.

Nihil in intellectu, quod non prius fuerat in sensu.

Verbis et unctionibus se consecrant daemoni pessimae mulieres qui iis ad opus suum utitur, et earum phantasiam regit, ducitque ad loca ab ipsis desiderata, corpora vero earum sine sensu permanent, quae umbra cooperit diabolus, ut nulli sine conspicua, et post, umbra sublata, propriis corporibus eas restitut, l. 3. c. 11.

Moestitia cor quasi percussum constringitur, tremit et languescit cum acri sensu doloris.

Diaphragma titillant, quia transversum et nervosum, quia titillatione moto sensu atque arteriis distentis, spiritus inde latera, venas, os, oculos occupant.

5. totum scriptum confusum sine ordine vel colore, absque sensu et ratione ad rusticissimos, idem dedit, rudissimos, et prorsus agrestes, qui nullius erant discretionis, ut dijudicare possent.

'Symbola certe Ecclesiæ ex ipso Ecclesiæ sensu, non ex hæreticorum cerebello, exponenda sunt'.

When the Church says that, in the dogmas of religion, reason is totally incompetent and blind, and its use to be reprehended, it is in reality attesting the fact that these dogmas are allegorical in their nature, and are not to be judged by the standard which reason, taking all things sensu proprio, can alone apply.

Hence the Augustinian doctrine, confirmed by Luther, is the complete form of Christianity; and the Protestants of to-day, who take Revelation sensu proprio and confine it to a single individual, are in error in looking upon the first beginnings of Christianity as its most perfect expression.

But the bad thing about all religions is that, instead of being able to confess their allegorical nature, they have to conceal it; accordingly, they parade their doctrine in all seriousness as true sensu proprio, and as absurdities form an essential part of these doctrines, you have the great mischief of a continual fraud.

And, what is worse, the day arrives when they are no longer true sensu proprio, and then there is an end of them; so that, in that respect, it would be better to admit their allegorical nature at once.

So much, then, for a dogma taken sensu proprio.

But look at it sensu allegorico, and the whole matter becomes capable of a satisfactory interpretation.

Therefore the allegory must assert a claim, which it must maintain, to be true in sensu proprio while at the most it is true in sensu allegorico.

Therefore the allegory must assert a claim, which it must maintain, to be true in sensu proprio while at the most it is true in sensu allegorico.

It follows from this that it can only be true in sensu allegorico and not in sensu proprio.

'Omnia quæ sensu volvuntur vota diurno Pectore sopito reddit amica quies.

It will (granting the facts) be impossible to aver that there is nihil in intellectu quod non prius in sensu.

Now, without these it is impossible to judge whether there is a convicium or not; for, in a case of this kind, which sequitur naturam delicti, we must take them meliori sensu, and presume the comparatio to be in melioribus tantum.