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In he goes, has a good long swim with her, and when he comes out, says, of his dripping ducks, 'tabula votiva . . . avida vestimenta, to remind an old schoolmate of his hopping to the booth at the end of a showery May day, and dedicating them to the laundry in these words. It seems marvellous.

My heart was in my nostrils, and I stood like a dead man; but he 'circumminxit vestimenta', and on a sudden became a wolf. Do not think I jest; I would not lie for any man's estate. But to return to what I was saying. When he became a wolf, he began howling, and fled into the woods. At first I hardly knew where I was, and afterwards, when I went to take up his clothes, they were turned into stone.

Thou art returned, and all is well; as the father said in the Scripture: I have found my son which I had lost; but no prodigal thou, though I use the quotation as apt. Now all is well; thou hast escaped the danger of the battle, the fire, and the wreck, and now thou mayest hang up thy wet garment as a votive offering; as Horace hath it, Uvida suspendisse potenti vestimenta maris Deo."

Sect. 15. Now Fifthly, If the kneeling in question be not idolatrously referred to the sacrament, I demand whereunto is it specially intended? We have heard the confession of some of our opposites (and those not of the smallest note) avouching kneeling for reverence of the sacrament. Neither can the mystery spoken of in the Act of Perth (in due regard whereof we are ordained to kneel), be any other than the sacrament. Yet because Bishop Lindsey, and some of his kind who desire to hide the foul shape of their idolatry with the trimmest fairding they can, will not take with the kneeling in reverence of the sacrament, let them show us which is the object which they do specially adore, when they kneel in receiving of the same; for this their kneeling at this time ariseth from another respect than that which they consider in other parts of God’s worship, let two of our prelates tell it out: Archbishop of St. Andrews would teach out of Mouline that we ought to adore the flesh of Jesus Christ in the eucharist; the Bishop of Edinburgh also will have us to worship the flesh and blood of Christ in the sacrament, because the humanity of Christ is there present, being ever and everywhere joined with the divinity. But a twofold idolatry may be here deprehended. 1. In that they worship the flesh and blood of Christ. 2. In that they worship the same in the sacrament. As touching the first, albeit we may and should adore the man Christ with divine worship, yet we may not adore his manhood, or his flesh and blood. 1. Because though the man Christ be God, yet his manhood is not God, and by consequence cannot be honoured with divine worship. 2. If adorability agree to the humanity of Christ, then may his humanity help and save us: idolaters are mocked by the Spirit of God for worshipping things which cannot help nor save them. But the humanity of Christ cannot save us nor help us, because omnis actio est suppositi, whereas the human nature of Christ is not suppositum. 3. None of those who defend the adoring of the humanity of Christ with divine worship, do well and warrantably express their opinion. First, some of the schoolmen have found no other respect wherefore the manhood of Christ can be said to be adored, except this, that the flesh of Christ is adored by him who adores the word incarnate, even as the king’s clothes are adored by him who adores the king. And thus they make the flesh of Christ to be adored only per accidens. Ego vero, saith the Archbishop of Spalato, non puta a quoquam regis vestimenta quibus est indutus, adorari. And, I pray, why doth he that worships the king worship his clothes more than any other thing which is about him, or beside him, perhaps a hawk upon his hand, or a little dog upon his knee? There is no more but the king’s own person set by the worshipper to have any state in the worship, and therefore no more worshipped by him. Others devise another respect wherefore the manhood of Christ may be said to be worshipped, namely, that as divine worship agrees only to the Godhead, and not personis divinis praecise sumptis, i.e., sub ratione formali constitutiva personarum quae est relatio: but only as these relations identificantur with the essence of the Godhead; so the manhood of Christ is to be adored non per se proecise, sed prout suppositatur

Latin is the stiffer tongue; it is by nature at once laconic and grandiloquent, and the exceptional condensation and transposition of which it is capable make its effects entirely foreign to a modern, scarcely inflected, tongue. Take, for instance, these lines of Horace: me tabula sacer votiva paries indicat uvida suspendisse potenti vestimenta maris deo,

Which to prove, I could direct you to the book of Laurentius Valla against Bartolus; but an evangelical testimony I hope will content you. Matth. 17 it is said that, at the transfiguration of our Lord, Vestimenta ejus facta sunt alba sicut lux, his apparel was made white like the light.

I have suspended the vestimenta that were torn off my back to the god of repentance, and shall stay away. Adieu! I have not a word more to say to you. Yours ever. P.S. I hope you will not regret paying a shilling for this packet. Imitating Horace, who relates of himself Me tabul

In he goes, has a good long swim with her, and when he comes out, says, of his dripping ducks, 'tabula votiva... avida vestimenta, to remind an old schoolmate of his hopping to the booth at the end of a showery May day, and dedicating them to the laundry in these words. It seems marvellous.

Ipse barbaros mores tuos Christiana religione composuit...." Bk. v, ch. xliii. "Ipso quoque rege super cathedram regalem, scilicet, lapidem, sedente, sub cujus pedibus comites ceterique nobiles sua vestimenta coram lapide curvatis genibus sternebant. Qui lapis in eodem monasterio reverenter ob regum Albaniae consecrationem servatur.