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The general idea is essentially the same with either reading. Non in praesentiam==not to obtain our freedom, for the present merely. Non in poenitentiam==not about to obtain our freedom merely to regret it, i.e. in such a manner as the Brigantes, who forthwith lost it by their socordia. XXXII. Nisi si==nisi forte, cf. note, G. 2: nisi si patria. Pudet dictu.
By rendering exercendis, working, improving, we make it applicable alike to harbors, mines and fields. Reservemur. Subj. in a relative clause denoting a purpose. Potuere. Observe the ind., where we use the potential. It is especially frequent with possum, debeo, &c. Z. 518 and 519. Nonne implies an affirmative answer. Z. 352, and H. 346, II. 1. 2. In poenitentiam, al. in praesentiam.
Sect. 16. But, Secondly, As we have seen what is to be thought of worshipping the flesh of Christ, so let us next consider what may be thought of worshipping his flesh in the sacrament; for this was the other head which I proposed. Now, they who worship the flesh of Christ in the sacrament, must either consider it as present in the sacrament, and in that respect to be adored, because of the personal union of it with the word, or else because of the sacramental union of it with the outward sign, which is a respect supervenient to that of the ubiquity of it in the person of the word. First, then, touching the former of those respects, the personal union of the flesh with the word can neither infer the presence of the flesh in the sacrament to those who worthily receive, nor yet can it make anything for the adoration of the flesh. Not the former; for in respect of the ubiquity of the flesh in the person of the word, it is ever and alike present with the communicants, whether they receive worthily or not, and with the bread and wine, whether they be consecrated to be the signs of his body and blood or not. Therefore divines rightly hold praesentiam corporis Christi in caena, non ab ubiquitate, sed