(1.) From Thomas Aquinas, who was not only a mighty Schoolman but also a canonised Saint of the Roman Church, we may clearly hope to derive the very best and most accurate instruction as to the _real_ tenets of his Communion. Now this writer, through the medium of a syllogism professedly framed upon an _authorised_ Prayer in the Breviary, establishes the DUTY of worshipping the cross with the self-same adoration as that which is paid to the Deity. _We offer the supreme adoration of Latria to that Being_, _in whom we place our hope of salvation_. _But we place our hope of salvation in the cross of Christ_: _for the Church sings_; _Hail_, _O cross_, _our only hope in this time of passion_, _increase righteousness to the pious_, _and grant pardon to the guilty_. THEREFORE _the cross of Christ is to be adored with the supreme adoration of Latria_. {46a} (2.) Much wholesome instruction, in regard to the legitimate use of Images, may also be derived from the expositorial comment of James Naclantus Bishop of Clugium. _We must not only confess_, _that the faithful in the Church worship before an Image_; _as some over-squeamish souls might peradventure express themselves_: _but we must furthermore confess_, _without the slightest scruple of conscience_, _that_ THEY ADORE THE VERY IMAGE ITSELF; _for_, _in sooth_, _they venerate it with the identical worship wherewith they venerate its prototype_. _Hence_, IF THEY ADORE THE PROTOTYPE WITH THAT DIVINE WORSHIP WHICH IS RENDERED TO GOD AND WHICH TECHNICALLY BEARS THE NAME OF LATRIA, THEY ADORE ALSO THE IMAGE WITH THE SAME LATRIA OR SUPREME DIVINE WORSHIP: _and_, _if they adore the prototype with Dulia or Hyperdulia_, _they are bound also to adore the Image with the self-same species of inferior worship_. {46b} (3.) In exactly the same expository strain proceeds Gabriel Biel, in his Lectures upon the Canon of the Mass. _If there shall be Images of Christ_, THEY ARE ADORED WITH THE SAME SPECIES OF ADORATION AS CHRIST HIMSELF, THAT IS, WITH THE SUPREME ADORATION CALLED LATRIA: _if_, _of the most blessed Virgin_; _with the worship of Hyperdulia_. {47a} (4.) The commentary of Peter de Medrano will throw yet additional light on the subject. _We must say_: _that_, _to our Lady the Mother of God_, _there has been granted the remarkable privilege of being physically and really present in some of her statues or images_.—_Hence we must piously believe_: _that_, _in some celebrated statues or images of herself_, _she is inherent and present_, _personally_, _physically_, _and really_;—_in order that_, _in them_, _she may receive_, _from faithful worshippers_, _her due adoration_. {47b} (5.) Yet still further light breaks in upon us from the statements of Aringhi, penned and published at Rome under the very nose of the sovereign Pontiff.