is not adoration Praise and thanksgiving differ Augustine sayth Homil. 26. Tom. 10. Christum praedicari per linguam per epistolam per sacramentum corporis sanguinis ejus Having examined all the reasons of the Act according to Maister Lindsayes owne interpretation A question to discover the nakednesse of the Act. that the Reader may the better conceiue how rude they are I propone this question Seeing vvee receiue the same benefite invvardlie and severallie vvee eate the flesh and drinke the blood of Christ as oft as wee beleeue the promises of the Gospell read exponed or in any part of the sermon rehearsed and may haue the heart then lifted up yea sometimes more fervent motions then when we receiue the sacramentall elements of bread and wine Why are we enioyned to kneele at the one time more then at the other if it be not in regard of the outward signes and rites which is idolatry Nay I should urge further Seeing there was onely a voyce at the delivery of the word and here is a visible obiect set before the eye howbeit it were urged there wherefore should it bee urged here Yee heard the voyce of the words but saw no similitude onely yee heard a voyce Deut. 4.12 According to his private interpretation I forme another act mutatis mutandis like the act of Perth that it may be the better understood Another act fâ—rmed to discover the mystery and meaning of thâ—â—ct of Perth SInce we are commanded by God himselfe that when we come to worship him we fall downe and kneele before the Lord our maker and considering withall that there is no part of divine worship more heavenly and spirituall then is the holy receiving of the blessed body and blood of our Lord and Saviour Iesus Christ Like as the most humble and reverent gesture of the body in our meditation and lifting up of our hearts becommeth well so divine and sacred an action Therefore notwithstanding our Church hath used since the reformation of religion here to heare the promises of the Gospell read exponed or in any part of the sermon rehearsed sitting by reason of some great abuse in former times yet now seeing all memory of by-past abuse is blotted out of the hearts of the people praised be God in reverence of God and in due regard of so divine a mysterie and in remembrance of so mysticall an union as wee are made partakers of thereby the Assembly thinketh good that the promises of the Gospell being read exponed or rehearsed in any part of the Sermon that the people hearken reverently kneeling upon their knees Is there any reason in the act of Perth which may not sort with this Three or foure phrases in the Act signifying one thing May not the reader here perceiue that by receiving of the body and bloud of Christ in the narratiue is meant a mysticall receiving of the sacrament and relatiue to this phrase in the conclusion are these three following the holy communion divine mysterie blessed sacrament so that al the foure signifie one thing and without correspondencie to other they cannot cohere in any tollerable construction of words Let the act then bee formed as it should runne in right construction in maner following SInce we are commanded by God himselfe that when we come to worship him The Act rightly formed we fall downe and kneele before the Lord our maker and considering withall that there is no part of divine worship more heavenly and spirituall then is the holy receiving of the body and blood of our Lord and Saviour Iesus Christ Like as the most humble and reverent gesture of the body in our meditation and lifting up of our hearts becommeth well so divine and sacred an action Therefore notwithstanding our Church hath used since the reformation of religion here to receiue the body and blood of our Lord and Saviour Iesus Christ sitting by reason of the great abuse used in the idolatrous worship of Papists yet now since all memory of by-past superstition is blotted out of the hearts of the people praised be God in reverence of God and due regard of so divine a mysterie and in remembrance of so mysticall an union as wee are made partakers of thereby the Assembly thinketh good that the people receiue the body and blood of our Lord and Saviour Jesus Christ humbly and reverently kneeling upon their knees By the word Mysterie is meant the sacrament or sacramentall receiving May not any man here see evidently that by Divine Mystery is meant the receiving of the body and blood of Christ in the mysterie of the Supper or the mysticall and sacramentall receiving which standeth in signes rites wherein it differeth from the spirituall By the word Mystery in the singular number as well as by the word Mysteries in the plurall number is meant the sacrament very frequently among the ancient Writers Dionysius Areopagita entituleth the chapter of the Lords Supper De eccles Hierarch The mystery of the Synaxis or holy communion Ambrose sayth Indignus est Dominâ— qui aliter mysterium celebrat quà m ab eo traditum est that he is unworthy in the Lords account who celebrateth the mystery otherwise then hee hath delivered it In 1 Cor. 11 Oecamenius saith that the Apostle Paul calleth the mystery of our master the Lords Supper Hieron in Psal 47.7 Ierome sayth Licet in mysterio possit intelligi tamen veriùs corpus Christi sanguis eius sermo scripturarum est that howbeit it may be understood of the mystery that yet more truly the words of the Scripture may bee called the body and blood of Christ What need many testimonies Exercit. pag. 550. Casaubone sayth of this sacrament Dicitur etiam antonomasticè to mysterion aut numero multitudinis ta mysteria In the English confession the bread and wine are called The holie and heavenlie mysteries of the bodie and blood of Christ In the service booke the word Mysterie is vsed in the singular number Master Lindsay himself vseth some time the word Mysterie and sometime the word Mysteries in his Resolutions The word Mysterie is often vsed in the singular number because both the signes and the rites employed about them are referred to one Christ signified This act may passe among both Papists and Lutherans The act of Perth may passe among Lutherans Papists this clause Notwithstanding our Church hath vsed since the Reformation here to celebrate the holie communion to the people sitting by reason of the great abuse vsed in the Idolatrous worship of Papists yet now since all memorie of by-past superstition is blotted out of the hearts of the people praised be God being blotted out as justlie it ought for it is false as I have alreadie said It is superfluous For the act is whole and entire without it the conclusion answering to the narrative And it is insert for a mocke For immediatlie after and before they
De origine exrorum circa coenam cap. calicem in vlcem propinantes in totum veleris coenae vestigium prae se ferentes as testifieth Bullinger Frier Rainerius testifieth likewise of the Waldenses of whom I made mention before Rainerius in summa that as for the sacrament of the Eucharâ—st in conventiculis suis celebrant verba illa Evangelij recitantâ—s in mensa sua sibique mutuo participantes sicut in Christi coena that is the Leonists for so he caleth the WaldeÌ„ses celebrate the sacrament of the Eucharist in their conventicles so it pleased the Popish Frier to call the assembly of the persecuted rehearsing the words of the Gospell at their table and dividing to other as was done at Christs supper Ye see then this superstition had not so farre prevailed but the Lord had some who were not carried away with the stream but kept in the Spoonke in the time of darknes To say that the breaking of the bread is a mysterie ought therefore to be performed onely by the minister it followeth not for the taking eating drinking of the communicants are mysteries And Augustine sayth that when the Wine is powred into the mouths of the faithfull the shedding of Christs bloud is represented Next it is to be considered that fraction or the breaking of the bread is not onely mysticall signifying the torments and renting of Christs body but also serveth for distribution And because bread was distributed by breaking to break in the Scripture signifieth to distribute by breaking or to break and distribute when the word giving is not added As Esay 58.7 Break thy bread to the hungry that is distribute breaking or break and distribute thy bread to the hungry Lament 4.4 The little children asked bread and there was none to break to them that is to breake and distribute to them or to distribute breaking Mark 8.19 Christ sayth When I brake the fiue leaues among the fiue thousand that is brake and gaue to the disciples to set before the fiue thousand to be further broken and eaten Hence it is that in the Scripture to break is taken for to eate or to take foode as Ierem. 16. ver 7. Neither shall men break bread for them that is they shall not celebrate a funerall banquet for them nor reach unto them the cup of consolation And Act. 2.46 They brake bread froÌ„ house to house that is they celebrated love feasts But manie interpreters vnderstand the 42. ver and Act. 20.7 of the celebration of the supper And so after this figure of speech is meant sometime not onlie the act of breaking but also the end to distribute and eate Siclyke the Apostle 1. Cor. 10. The bread which we break is it not the communion of the bodie of Christ That is the bread which we breake distribute and eate is a signe and seale of the communion of Christs bodie as is well observed by the interpreters Panis quem Frangimus 1. Cor. 10.6 idem est atque inter nos dividimus Glossa in Math. 26. The bread which we breake that is the bread which we diuide among us sayeth Robertus Stephanus Humbertus in his Book written against Nicetas a Monke sayeth that in the Apostles times the faithful brake bread dayly and had not a perfect masse two dayes in the weeke onlie Quotidie perseverantes in templo frangentes Panem circa domos Ecce verax Evangelista testatur sub Apostolis fidelis quotidie orasse panem fregisse Et vos qui estis qui dicitis duobus tantum diebus hebdomade missam perfectam fieri debere reliquis imperfectam I will now retort the objection drawen from the representation of Christs person Who ever saw a great Lord or King inviting inferiors to his table to sit with him rise and goe alonge to serve and minister Christ before he sate downe to supper recommending humilitie to his Disciples aspiring to preferment washed their feete but when he came to the table again he sate among theÌ„ and kept his place as master of the feast for now they were in the act of feasting When the minister cometh from his owne place and goeth along delivering the Elements how doth he act in the meane time the person of Christ the Master of the feast There can be no reason for this guise but that the Minister must breake order and put off the person which he should act in his owne place and take vpon him an other office least the Sacrament should be polluted by the deliverie of the communicants or as if the cuppe had greater vertue when Iohn who lay in Christs bosome receaved it out of his hand then when Bartholemew receaved it from Thomas or some other In this order then yee may see great misorder and grosse superstition Iustlie therefore was that ignorant woman rebuked by one of the Ministers of Edinburgh not manie yeeres agoe for striving to be neerest him at table We have yet farther to consider to wit the end The end and vse of distributing by the communicanst and use of the distributing of the communicants To drinke of one cuppe representeth a communion in one common benefite but not that communication of mutuall dueties of love and freindship as doth the reaching of the cuppe from one to another The ghuests of old intertaining others courteouslie at civill banquets reached a cuppe of wine to other which they called Phitotesia because it was a symbole of love and freindship which name a man may justlie impose vpon the communion cuppe sayeth Stucklius Antiqui convivialium lib. 3. cap. 10. Chrysostome recordeth that the communicants kissed one another when the Sacrament was celebrated Osculum pacis porrigere tempore quo celebrantur Sacramenta Lib. 1. de compunct cordi in vsu ecclesiae est and to embrace other propterea misterijs alter alterum amplectitur ut vnam multi fiâ—mus Ierome making mention of kissing and joyning of hands Homil. 51. ad populum Antiochenum Quisquam ne tibi invitus communicat quisquamne extensa manuvertil faciem inter sacras epulas Iudae osculum porrigit Paulinus also making mention of joyning hands Tunc ambo nexi ad invicem dextras damus Ad Theoph. Alexandrinum The kisse was the common form of salutation among the Orientall people as with vs the striking of hands or embracing The men kissed the men women kissed others at the communion Paul corm ad Citheâ—am This kisse was lest of and in stead therof hath succeeded the kissing of the Pax at the masse Seing signes protestations of love were thought requisite at this banquet of love ought we not to be the more careful to retaine that signe which Christ himself hath recommended to vs at the institution Yee are guiltie of this innovation for your part howbeit it be permitted to you to sitt The communicant guiltie where there is want of the right manner of distributing For yee
after the Popish or English maner For they confesse they utter them not demonstratiuely to the communicant If consecration be taken for sanctification then it is placed in the prayer or blessing For by prayer or thanksgiving the elements are sanctâ—fied and consecrated to this use If you will distinguish betwixt sanctification consecration as Popish Divines doe then say we that the blessing and sanctifying is but a part and that consecration that is the making of them a sacrament consisteth in the whole action as our Divines doe well obserue For except there be receiving eating drinking they are not seales of Christs body and blood Sacramenta perficiuntur usu By the way I obserue that as the formalists utter not Christs words demonstratiuely so agree they not upon a prescript form of words but frame them as they please whether in form of praier or otherwise as they thinke good The communicant is accessorie to this innovation because hee receiveth from him who changeth the words and giveth the seale without the word of promise CHAP. V. Of kneeling in the act of receiving the sacramentall elements THE fourth innovation is the kneeling of some ministers and some communicants in the act of receiving First we are to prove the kneeler guilty Next the sitter communicating with him although not in the same degree Suppose kneeling were indifferent Kneeling in the act of receiuing is idolatrous yet the kneeler is guiltie of scandall for it is a shew of conformitie with the Papists in a ceremony which hath been abused by them to the vilest idolatry that ever was in the world the worship of the bready God yea invented by the Antichrist to that end The formalist can not produce one authentick testimony for kneeling for a thousand yeares The Papist is hardened in his superstition and idolatry for he thinketh that we are drawing toward him and that our religion cannot be graced without his rites or manner of worship The weak brother is offended stumbleth upon one sort of idolatry or other We see the outward gesture of an idolater and who knoweth but their intentions may be bad enough Yee will say the offence is taken not given But if it be a thing indifferent as yee say and not necessarie but may be omitted then the offence is given For you are not ignorant into what evils it may induce the simple and ignorant You say the command of the Magistrate taketh away the scandall and that it is better to offend a brother then to offend a Magistrate The word Offend is ambiguous Better it is to offend that is to displease the Magistrate for then I edifie him vvhereas otherwise I should harden him in his course then to offend that is lay a stumbling block before the poorest soule in the kirk and so destroy him for whom Christ died Rom. 14.15 We are commanded to abstaine from things in their own nature indifferent if the vveake brother shall offend vvith the use of them Rom. 14.15.21 The Magistrate hath not power to abolish this law Obedience to the magistrate ought not to be the rule of my loue to Gods glory or salvation of my brother vvhich when it is neglected Gods glory is trampled under foot You will say that we are bound to obey the Magistrate It is true we are bound in conscience to be subject to the magistrat but not to obey him but in the Lord that is we are bound to passiue obedience but not to actiue except in things lawful A scandal is not lawful Further know you not that the magistrate may abuse a thing indiffâ—rent as well as a private man and make all Israell to stumble for he is a sinfull man Know yee not that it often falleth out according to the old saying Quo volunt Reges vadun leges the lawes must sing as will the King Know yee not that the Magistrate may hauâ— his owne private respects and under colour oâ— things indifferent bring in a corrupt religion I need not insist upon this point it is sensiblâ— enough to men of meane iudgment Say no therefore with Cain Am I my brothers keeper The Lord wil say to thee Thy life for his life if he be missing 1. King 20.39 How careles alas are many although thousands fall at their right hand and ten thousand at their left so that they can either win or retaine the favour of their superiours But looke how vile the soule of thy brother was in thine eyes thine shall be in the eyes of God except thou repent and amend I am now to proue it idolatrous Kneeling in the act of receiving is Idolatrous first in respect of the publick intent of our superiours Next simply whaâ—soever intent men can pretend That we may know what is the publick intent we are to consider the intent of the English Church for conformitie with that Church is intended Next the act of Perth Assembly which is urged The kirke of England intendeth kneeling for reverence of the sacrament The publick intent of the English Kirk is idolatrous for in the booke of common prayer whereunto they are bound by the statute 1 Elizab. kneeling is enioyned upon this ground That the sacrament might not be prophaned but held in a reverent and holy estimation D. Morton answereth Are yee then of opinion either that the sacrament cannot be prophaned or that the Church had not reason to prevent or avoid the prophanation of this sacrament of the Eucharist And again to stop the mouths of blasphemous papists vilifying our sacrament with the ignominious names of Bakers bread Vintners wine profane elements Ale-cakes and such like reprochfull termes did hold it fit that wee by our outward reverence in the manner of receiving the Eucharist might testifie our due estimation of such holy rites which are consecrated to so blessed an use as is the communion of the body and blood of Christ and that thereby we might repell the staine and ignominie which such virulent and unhallowed tongues did cast upon them The Replyer to Doctor Morton refelleth this allegeance of stopping the mouthes of Papists Reâ—ly 2. part pag. 50. and telleth us that some close dissembling adversaries did hinder the worke of reformation so much as they could and that they haue done so ever since and doe so still to this day Howsoever it is yee see they kneele to testifie their due estimation of the holy rites Mr. Hatton saith they kneele to put a difference between the ordinarie bread and wine and these sacramental to which they giue the more reverence because it is more then ordinary bread and wine Book 2. agâ—â—nst the â—inisters of Cornwall Devonshire What can be sayd more plainly Master Rogers in his second Dialogue hath some words to the same effect Now to kneele for reverence of the elements because they are more then ordinarie bread and wine or to testifie our due estimation of the holy rites which are imployed about the elements
holy thing may be worshipped with the same adoration that is given to God but also any thing in the world the sunne the moone the stars a stock a little stone or a straw We are not far from this horrible error if we fall down to worship God before his creatures when they put us in remembrance of him or when we contemplat his properties in them Resolutions pâ—g 162. M. Lindsay himself changeth the phrase of speech to shun this absurditie For he sayth To bow down when we haue seen the works of God when we haue heard the word and when we receiue the sacraments to adore him when by his works the word and sacraments we are taught to adore is neyther to bow downe to an Idoll nor to worship God in an Idol Why doth he not say when we haue received the sacraments as he sayd of the other two when we haue seene the workes of God when we haue heard the word or why doth he not say when we see the works of God when we heare the word and when we receiue the sacraments as he should haue done if he would haue showen the difference betwixt images the works of God the word of God and the sacraments For the works and word of God are objects significant when we see and heare the same So if we may fall down to worship God when we see the sacrament because it is obiectum a quo significative we may do the like when we hear the word or in private worship when we see the creatures and consider the workmanship of God in them for these are not images or inventions of men The ground of this error is the confounding of two exercises prayer or praise and meditation or contemplation If I were reading a passage of scripture and meditating upon it I adore not then upon my knees because I am then apprehending and considering what is read and adore not till that exercise be ended When it is ended if I finde my self moued to pray or to giue thanks I pore not stil with the eyâ—s of my minde and body upon the book but turn me to a wall or a chair or a bed or any other thing casually placed before me yea perhaps before the book it self but casually as before any other thing For I am not then gathering lessons or instructions For that exercise is ended and this time it is not fit As it fareth with the book of grace so doeth it with the booke of nature When I am reading in the booke of nature beholding an asse a tree or a toade or any other workmanship of God and considering in it his goodnes power wisdome it is an object moving me to praise thanke God but not in that exercise For thâ—n I shal both still behold and adore Now if we may not do this with the works of God in private worship we may not do it with the word read or preached or the sacramental signes in publike worship For when we are hearing beholding and considering we are receiving instruction from the objects of the eye and the eare and we are then in another employment then when we are adoring Farther the elements are objectum a quo significative immediatly after the consecration as the papist and formalist both hold Therefore all that are in the kirk should kneel at the sight of the consecrated elements euen long before they receiue or approach to receiue and the elements should be lifted up as the bread is among the papists at the elevation to the ende they may be moued to inward devotion and outward adoration by this obiectum a quo significative for now is the time of publick worship and after their consecration they haue gotteÌ„ their vertue to signifie This adoration before a significant object instructing the minde or stirring up the memorie wil be found nothing different from improper adoration which is by way of representation For I exercise the outward acts of adoration before that obiect as a Vice gerent of the thing absent signified by the same For the Iesuites say they worship an image improperly when they take it obiective and make it the Vicegerent of the thing considered as absent or distant Swarez reckoning all the sorts of adoration of images reduceth them to three the improper worship of Durandus and Holcot Tom. 3. disp 51. 52. 53. when the image is obiectum a quo significatiue the conjunct adoration of the image with the samplar the proper respectiue of the image for the samplars sake So the improper by representatioÌ„ must be reduced to the first sort To adore then by direction before a creature because it is obiectum a quo significative is to adore it by way of representation of the thing signified and to performe all that service before and about it which I would performe if the samplar were present which kinde of adoration the understanding Formalist denyeth And in deed the act of Perth beareth no such thing for to kneel in regard of so divine a mysterie to wit as is the receiuing of the body and bood of Christ sacramentally is not to adore before the elements as obiectum a quo significative the samplar but to adore the elements themselves with the thing signified Thirdly the elâ—ments are not set before us as obiectum a quo significative only to be presented to the eye outwardly and by the eye to moue the minde De eucharist lib. 4. c. 23. but we take eate drink Therefore sayth Bellermine Iste fructus melius obtinetur videndo eucharistiam in mensa quam eam manducando Nam duÌ„ manducatur continuo peril significatio At dum cernitur attente confideratur semper representat significat promissiones Dei etiamsi per annum integrum eam quis cernere vellet Praeterea significatio melius apprehenditur per oculos quam per gustandi sensum The meate set before us at table before it be used is an obiect moving us to praise God for his beneficence but withall it is a subiect whereupon we craue a blessing to be powred because we are to use it Next we blesse or giue thanks not kneeling but in the verie use and act of eating and drinking none did ever say grace as wee use to speake farre lesse kneele no not among the most barbarous or yet the most superstitious These three things are ever to be distinguished in the benefits of God not to be confounded preparation before the use by prayer and thanksgiving the use it self and thanksgiving after the use There are some other shifts scarse worth the answering therefore I doe but lightly touch them From the uncovering of the head a gesture of simple reverence that among some nations onelie can no good argument be drawen for kneeling A fardel of pretences answered which is a gesture of adoration among all nations neither in civil nor religious use I wil not kneel to everie one to whom I uncover my
are there indifferent But not so heere This confusion of gestures at the Lords table now is permitted onlie for a snare to bring thy feete within the grin For when all are brought in then wil the formalists crie out Confusion of gestures is intollerable vniformitie and conformitie is necessarie as Doctor Sparke doeth in his perswasion to vniformitie The act of Perth and act of Parliament no warrant for the communicant Yee will pretend the act of Perth and the act of Parliament ratifieng the same But know yee not that the decrees of councels or assemblies are not Gospell or determinations Evangelicall as the Papists doe esteeme them who build their faith and worship vpon the authoritie of the church Is it not also well known what were the proceedings of that assemblie how the sounder part was born down by the corrupter If we ought to receave whatsoever assemblies should determin be the proceedings never so vnjust then wer we to be blamed who rejected the councell of Trent not onlie for their wicked decrees but also for the nullities and informalities in their proceeding The Father of lies himself is not able to justifie that assemblie and it cannot be defended but with calumnies and lies which manie eye ear witnesses can testifie Though we sitt not formallie and judiciallie in a consistorie as Iudges over wicked and vnlawfull assemblies Yet if we have anie judgement we may and ought to judge of assemblies both of their procerdings and determinations least vnder colour of Councels we suffet our selves to be ledde like a calfe by the nose Patientia asinina est non curare quid ei imponatur aurum an lutum sayeth Peraldus Farther I have cōcurring with me the bodie of the church of Scotland at least three parts of the whole number of the particular congregations within the realme standing out against the decrees of that assemblie and adhering to their former practise which is according to the paterne and to the confession of faith wherin this church professeth the right vse of Ministration of the Sacraments and a detestation of all rites and ceremonies brought in by Antichrist or not warranted by the word of God The bodie of the Kirk is of greater authoritie then an assemblie athough lawful it being onlie a representative bodie not the collective or coaugmentatiue body Lex vigorem habet cum moribus utentium approbatur As for the act of Parliament it is onely a ratification of the Act of Perth in favours of the kirk as all ratifications of church acts are pretended to be If the assemblie of Perth it self be not acknowledged by the kirk of Scotland for one of her lawfull assemblies nor the decrees and ordinances thereof iudged agreeable to the word of God then the act of ratification is no benefit or favour to the kirk The kirk of Scotland refuseth such a benefit Invito beneficium non datur What freedom and libertie was in that Parliament and how matters were caryed I doubt not but ye haue sufficiently painted forth in that booke which is intituled The course of conformitie Esay pronounceth a woe upon them that make heavie lawes cha 10.1 Seing Councels and parliaments may be corrupt either in their proceedings or decrees let us stick to the word Enarrat 2. in Psal 31. which must be the rule of our fayth and worship Stet regula quod pravum est corrigatur ad regulam sayth Augustine M. Knox cōdemned kneeling as diabolical which is now commended by his successors as cōmendable M. Knox that worthy instrument of reformation in our Church in a letter written to Matresse Anna Lock dated at Deepe the sixt of April 1559 calleth the crosse in baptisme and kneeling at the Lords table Diabolical inventions In his admonition directed to England and printed Anno 1554 he ranketh kneeling at the Lords table among the superstitions Pag. 31. which prophane Christs true religion When light did striue with darknes in this realme yet the Lord enlightened that worthie man for our benefit beyond his fellowes Now we are turning light in darknes commending that as most comely commendable which he condemned as diabolicall There are yet some of his successors in his station aliue M. R. Bruce that faithful servant of God who foretold that the time would come when the least kitchin lasse or ladd in Edinburgh would be tryed and that by their own teachers which we see come to passe this day As his successors haue forewarned us of these times of tryall so haue they of iudgments Heare what that meeke man of God M. Robert Rollock said Rollocke on the Passion printed in English pag. 345. WOe to them whom hee forbiddeth his servants goe vnto Woe to us if we say once goe not to Edinburgh Woe is them and woe to that town where the Lord forbiddeth his messengers to goe Beware of this that the Lord say not to his messenger goe to the north or south but goe not to Edinburgh For then shall wrath and distruction light on it Cyprianus lib. 2. Epist 3. QVod si nec minima de mandatis Dominicis licet soluere quanto magis tam magna tam grandia tam ad ipsum Dominicae passionis nostrae redemptionis Sacramentum pertinentia fas non est infringere FINIS