choice in their wills, as to kneel
before these sacramental signs.

_Sect._ 8. The question thus stated, Formalists deny, we affirm. Their
negative is destroyed, and our affirmative confirmed by these reasons:--

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.(668) "We
kneel by the sacrament to the thing specified," saith the Bishop of
Edinburgh.(669) The Archbishop of St Andrews(670) and Dr Burges(671)
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(672) defendeth him herein. But the replier(673) 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(674) alloweth adoration, or divine
worship (as he calleth it), to be given to the sacrament respectively; and
he allegeth a place of Theodoret,(675) 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(676) 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 p