participation itself, because _extra usum sacramenti_, the bread cannot be called a sacrament. Honorius commanded that the priest should frequently teach his people to bow down devoutly when the host is elevated in the celebration of the mass, and that they should do the same when it is carried to the sick. All this was ordained in reference to the participation. _Ad usum illa instituta sunt_, says Chemnitius,(567) speaking of this decree, _quando scilicet panis consecratur, et quando ad infirmos defertur, ut exhibeatur et sumatur_. So that that which was specially respected in the decree, was adoring in the participation. Lastly, Here we have to do with Dr Burges, who will have us to think, that adoration in receiving the sacrament(568) hath not been idolatrously intended to the sacrament in the church of Rome, neither by decree nor custom. Not by decree, because albeit Honorius appointed adoration to be used in the elevation and circumgestation, yet not in the act of receiving. And albeit the Roman ritual do appoint, that clergymen coming to receive the sacrament do it kneeling, yet this was done in veneration of the altar,(569) or of that which standeth thereupon, and not for adoration of the host put into their mouths. Not by custom; for he will not have it said that kneeling in the time of receiving was ever in the church of Rome any rite of or for adoration of the sacrament, because albeit the people kneel in the act of receiving, yet I “deny (saith he) that they ever intended adoration of the species, at that moment of time when they took it in their mouths, but then turned themselves to God,” &c. _Ans._ 1. As for the decree of Honorius, I have already answered with Chemnitius, that it had reference specially to the receiving. 2. When clergymen are appointed in the Roman ritual to receive the sacrament at the altar kneeling, this was not for veneration of the altar, to which they did reverence at all times when they approached to it, but this was required particularly in their receiving of the sacrament, for adoration of it. Neither is there mention made of the altar as conferring anything to their kneeling in receiving the sacrament; for the sacrament was not used the more reverently because it stood upon the altar, but by the contrary, for the sacrament’s sake reverence was done to the altar, which was esteemed the seat of the body of Christ. It appeareth, therefore, that the altar is mentioned, not as concerning the kneeling of the clergymen in their communicating, but simply as concerning their communicating, because none but they were wont to communicate at the altar, according to that received canon, _Solis autem ministris altaris liceat ingredi ad altare et ibidem communicare_.(570) The one of the Doctor’s own conjectures is, that they kneeled for reverence of that which stood upon the altar; but I would know what that was which, standing upon the altar, made them to kneel in