But, 2. Put the case, they did make the elements only active objects of worship when they kneel in the act of receiving them. What! Do some Papists make more of their images when they worship before them? They hold, as the Archbishop of Spalato noteth,(699) that _Imago est medium duntaxat seu instrumentum quo exemplar occurrit suo honoratori, cultori, adoratori: imago excitat tantummodo memoriam, ut in exemplar feratur_. Will we have them to speak for themselves? Suarez will have _Imagines esse occasiones vel signa excitantia hominem ad adorandum prototype_.(700) Friar Pedro de Cabrera,(701) a Spaniard, taketh the opinion of Durand and his followers to be this: That images are adored only improperly, because they put men in mind of the persons represented by them; and he reasoneth against them thus: “If images were only to be worshipped by way of rememoration and recordation, because they make us remember the samplers which we do so worship as if they had been then present, it would follow that all creatures should be adored with the same adoration wherewith we worship God, seeing all of them do lead us unto the knowledge and remembrance of God.” Whereby it is evident, that in the opinion of Durand,(702) and those who are of his mind, images are but active objects of adoration. Lastly, what saith Becane the Jesuit?(703) _Imago autem Christi non est occasio idololatriæ apud nos catholicos, quia non alium ob finem eam retinemus, quam ut nobis Christum salvatorem, et beneficia ejus representet._ More particularly he will have the image of Christ honoured for two reasons. 1. _Quia honor qui exhibetur imagini, redundat in eum cujus est imago._ 2. _Quia illud in pretio haberi potest, quod per se revocat nobis in memoriam beneficia Dei, et est occasio ut pro eis acceptis grati existamus. At imago Christi per se revocat nobis in memoriam beneficium nostræ redemptionis_, &c. That for this respect the image of Christ is honoured, he confirmed by this simile: _Quia ob eandem causam apud nos in pretio ac honore sunt sacra Biblia, itemque festa paschatis, pentecostes, nativitatis, et passionis Christi_. What higher account is here made of images than to be active objects of worship? For even whilst it is said that the honour done to the image resulteth to him whose image it is, there is no honour ascribed to the image as a passive object; but they who honour an image for this respect, and with this meaning, have it only for an active object which represents and calls to their mind the first sampler, as the Archbishop of Spalato also observeth.(704) Neither the Papists only, but some also of the very heathen idolaters, _norunt in imaginibus nihil deitatis inesse, meras autem esse rerum absentium repræsentationes_,(705) &c. And what if neither heathens nor Papists had been of this opinion, that images are but active objects of worship? Yet I have before observed, that the Bishop himself acknowledgeth it were idolatry to set before us an image as the active