rofess that they give to the outward signs in the
sacrament no other adoration than the same which Formalists give to them.
Franciscus a Sancta Clara saith,(677) that divine worship doth not agree
to the signs _per se_, but only _per accidens_, and he allegeth for
himself that the Council of Trent, can 6. _de euch_, saith not that the
sacrament, but that Christ in the sacrament, is to be adored with
_latria_. To the same purpose I observe that Bellarmine(678) will not take
upon him to maintain any adoration of the sacrament with _latria_, holding
only that Christ in the eucharist is to be thus adored, and that _symbola
externa per se et proprie non sunt adoranda_. Whereupon he determineth,
_status questionis non est, nisi an Christus in eucharistia sit adorandus,
cultu latriae_. Now, albeit Papists understand by the outward sign of
Christ's body in the eucharist nothing else but the species or accidents
of the bread, yet since they attribute to the same _quod sub illis
accidentibus ut vocant sit substantialiter corpus Christi vivum, cum sua
Deitate conjunctum_,(679) and since they give adoration or _latria_(680)
to the species, though not _per se_, yet as _quid unum_ with the Body of
Christ which they contain,--hereby it is evident that they worship
idolatrously those very accidents. And I would understand, if any of our
opposites dare say that Papists commit no such idolatry as here I impute
to them? Or, if they acknowledge this idolatry of Papists, how make they
themselves clean? for we see that the worship which Papists give to the
species of the bread is only relative to Christ, and of the same kind with
that which Formalists give to the bread and wine.

_Sect._ 9. Secondly, Religious kneeling before the bread which is set
before us for a sign to stand in Christ's stead, and before which we adore
whilst it is to us actually an image representing Christ,(681) is the very
bowing down and worshipping forbidden in the second commandment. The
eucharist is called by the fathers _imago, signum, figura, similitudo_, as
Hospinian(682) instanceth out of Origen, Nazianzen, Augustine, Hilary,
Tertullian, Ambrose. The Archbishop of Armagh hath also observed,(683)
that the fathers expressly call the sacrament an image of Christ's body,
and well might they call it so, since the sacramental elements do not only
represent Christ to us, but also stand in Christ's stead, in such sort
that by the worthy receiving of them we are assured t