motives and occasions which stir up the mind of the kneeler to worship Christ (for this is the best face which himself puts upon kneeling, though falsely, as we shall see afterward), is not so great idolatry as the other. All the difference which he maketh is,(686) “that no true worship can be properly occasioned by an image, which is a doctor of lies, teaching nothing of God, but falsehood and vanities; but the blessed sacrament being instituted by Christ, to call to our remembrance his death, &c., gives us, so oft as we receive it, a most powerful and pregnant occasion of thanksgiving and praise.” Dr Burges,(687) intermeddling with the same difference-making, will not have the sacraments, which are images of God’s making and institution, to be compared with images made by the lust of men. Two differences, then, are given us. 1. That the sacramental elements have their institution from God; images not so. 2. That the sacrament is an occasion of worship; an image not so. The first difference makes them no help; for though the ordinance and institution of God makes the use of sacramental images to be no will-worship, yet doth it not any whit avail to show that adoration before them is no idolatry. May I not commit idolatry with images of God’s institution no less than with those invented by men, when (_coeteris paribus_) there is no other difference betwixt them, considered as objects of adoration, but that of the ordinance and institution which they have? What if I fall down at the hearing of a sermon, and religiously adore before the pastor, as the vicarious sign of Christ himself, who stands there, in Christ’s stead, 2 Cor. v. 20, referring my adoration to Christ only, yet in or by that ambassador who stands in Christ’s stead? If this my adoration should be called so great idolatry as if I should fall down before a graven image, to worship God in or by it (for it is, indeed, as great every way), our kneelers, I perceive, would permit me to answer for myself, that my worshipping of God by the minister cannot be called idolatrous, by this reason, (because the worshipping of God by a graven image is such, therefore also the worshipping of him by a living image is no other,) since images of God’s institution must not be paralleled with those of men’s invention. As to the second difference, I answer, 1. Though the Bishop muttereth here that no true worship can be occasioned by an image, yet belike he and his fellows will not stand to it, for many of them allow the historical use of images; and the Bishop hath not denied, though his antagonist objecteth it. Dr Mortoune(688) plainly alloweth of images for historical commemoration; and herein he is followed by Dr Burges.(689) 2. Whereas he saith that the blessed sacrament is instituted by Christ to call to our remembrance his death, this inferreth not that it is an occasion of thanksgiving and praise in the very act of receiving, as we shall see afterward.