As for your questions, because of my manifold distractions, and letters to multitudes, I have not time to answer them. What shall be said in common for that shall be imparted to you; for I am upon these questions. Therefore spare me a little, for the Service Book would take a great time. But I think; "Sicut deosculatio religiosa imaginis, aut etiam elementorum, est in se idololatria externa, etsi intentio deosculandi, tota, quanta in actu est, feratur in Deum πρωτοτυπὸν; ita, geniculatio coram pane, quando, nempe, ex instituto, totus homo externus et internus versari debeat circa elementaria signa, est adoratio relativa, et adoratio ipsius panis. Ratio: Intentio adorandi objectum materiale, non est de essentiâ externæ adorationis, ut patet in deosculatione religiosâ. Sic geniculatio coram imagine Babylonicâ est externa adoratio imaginis, etsi tres pueri mente intendissent adorare Jehovam. Sic, qui ex metu solo, aut spe pretii, aut inanis gloriæ, geniculatur coram aureo vitulo Jeroboami (quod ab ipso rege, qui nullâ religione inductus, sed libidine dominandi tantum, vitulum erexit, factitatum esse, textus satis luculenter clamat), adorat vitulum externâ adoratione. Esto quod putaret vitulum esse meram creaturam, et honore nullo dignum: quia geniculatio, sive nos nolumus, sive volumus, ex instituto Dei et naturæ, in actu religioso, est symbolum religiosæ adorationis. Ergo, sicut panis significat corpus Christi, etsi absit actus omnis nostræ intentionis; sic religiosa geniculatio, sublatâ omni intentione humanâ, est externa adoratio panis, coram quo adoramus, ut coram signo vicario et repræsentativo Dei." [As the religious homage done to an image, or even to elements, is in itself an external act of idolatry, in so far as the act is concerned, although the _intention_ of such homage may be directed to God the Great First Cause,--so the act of kneeling to a piece of bread, seeing that, according to the ordinance, the whole man, internal and external, ought to be engaged in the elementary signs, is a relative act of worship and an adoration of the bread itself. The reason is: an _intention_ to worship a material object is not of the essence of external adoration, as appears in a religious act of homage. Thus, the bending of the knee before the Babylonish image is an external act of worship, even though the three youths had no intention to worship any but the true God; and in like manner, those who, from fear or the hope of reward or vain-glory, bend the knee to Jeroboam's golden calf (which the text clearly enough proclaims to have been done by the king himself, from no religious motive but the mere desire to rule), do pay adoration to the calf by the external act, although, no doubt, they may suppose the calf a mere created object and unworthy of honour,--because the act of homage, whether we mean it or not, is, from the ordinance of God and nature, a symbol of worship. Therefore, as the bread denotes the body of Christ