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Sect. 6. Fourthly, Sacred significant ceremonies devised by man are to be reckoned among those images forbidden in the second commandment. Polanus saith, that omnis figura illicita is forbidden in the second commandment. The Professors of Leyden call it imaginem quamlibet, sive mente conceptam, sive manu effictam.
Now, if we kneel “by the sacrament to Christ,” then we adore the sacrament as objectum materiale, and Christ as objectum formale. Just so the Papists adore their images; because per imaginem, they adore prototypon. 2. What if we should yield to the Bishop that kneeling and holidays are with us applied to another service, and used with another meaning than they are with the Papists?
Des Cartes, in his second 'Meditation, says Imaginari nihil aliud est quam rei corporeos figuram seu imaginem contemplari which sentence indicates that he agreed with D'Alembert as to the exclusive limitation of imagination to things material and sensible.
From him to Menander is in truth but a step; but this step was of such importance that it was the comedian who became the Shakespeare of Greece. Omnem vitae imaginem expressit are the words deliberately used of him by the greatest of Roman critics.
First, The kneelers worship Christ in or by the elements, as their own confessions declare. “When we take the eucharist, we adore the body of Christ, per suum signum,” saith the Archbishop of Spalato. “We kneel by the sacrament to the thing specified,” saith the Bishop of Edinburgh. The Archbishop of St Andrews and Dr Burges profess the adoring of Christ in the sacrament. Dr Mortoune maintaineth such an adoration in the sacrament as he calleth relative from the sign to Christ; and Paybody defendeth him herein. But the replier to Dr Mortoune’s Particular Defence inferreth well, that if the adoration be relative from the sign, it must first be carried to the sign as a means of conveyance unto Christ. Dr Burges alloweth adoration, or divine worship (as he calleth it), to be given to the sacrament respectively; and he allegeth a place of Theodoret, to prove that such an adoration as he there taketh for divine worship is done to the sacrament in relation to Christ, and that this adoration performed to the mysteries as types, is to be passed over to the archetype, which is the body and blood of Christ. Since, then, that kneeling about which our question is, by the confession of kneelers themselves, is divine worship given by the sign to the thing signified, and done to the sacrament respectively or in relation to Christ, he that will say that it is not idolatry must acquit the Papists of idolatry also in worshipping before their images; for they do in like manner profess that they adore prototypon per imaginem, ad imaginem or in imagine, and that they give no more to the image but relative or respective worship. The Rhemists tell us that they do no more but kneel before the creatures, at, or by them, adoring God. It availeth not here to excogitate some differences betwixt the sacramental elements and the popish images, for what difference soever be betwixt them when they are considered in their own natural being, yet as objects of adoration they differ not, because when they are considered in esse adorabili, we see the same kind of adoration is exhibited by Formalists before the elements which is by Papists before their images. To come nearer the point, Papists profess that they give to the outward signs in the sacrament no other adoration than the same which Formalists give to them. Franciscus
An excellent critic says "Quo saepius eum perlegebam, eo magis me detinuit cum dicendi nitor et brevitas tum perspicacitas iudicii sensusque vorax et ad agendum accommodatus, quibus omnibus genuinam repraesentat nobis civis Romani imaginem."
The letter is numbered 82 in the edition of Don Vicente, and 23 in the fourth volume of the edition of Doblado. 1 St. Peter iv. 13: "Communicantes Christi passionibus, gaudete." See section 4, above. The monastery of Paterna, of the unreformed Carmelites. St. Matt. xvi. 16: "Tu es Christus, Filius Dei vivi." Gen. i. 26: "Ad imaginem et similitudinem Nostram." Fra Jerome Gratian.
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