_Sect._ 14. Those who speak out more plainly than Bishop Lindsey, do here object to us, that reverence is due to the sacrament, and that we ourselves do reverence it when we sit uncovered at the receiving of it. But Didoclavius(714) doth well distinguish betwixt veneration and adoration, because in civility we use to be uncovered, even to inferiors and equals, for the regard which we bear to them, yet do we not worship them as we worship the king, on our knees.(715) As, then, in civility, there is a respect and reverence different from adoration, so it is in religion also. Yea, Bellarmine(716) himself distinguisheth the reverence which is due to holy things from adoration. Paybody(717) and Dr Burges(718) will by no means admit this distinction betwixt veneration and adoration. But since neither of them hath alleged any reason against it, I hope they will be weighed down by the authority of the Archbishop of Spalato,(719) and the Bishop of Edinburgh,(720) both of whom agree to this distinction. So, then, we give no adoration at all to the sacrament, because neither by any outward or inward action do we perform any worship for the honour of the same. Burges himself hath noted to us,(721) that the first Nicene council exhorteth that men should not be _humiliter intenti_ to the things before them. We neither submit our minds nor humble our bodies to the sacrament, yet do we render to it veneration,(722) forasmuch as we esteem highly of it, as a most holy thing, and meddle reverently with it, without all contempt or unworthy usage. _Res profecto inanimatae_, saith the Archbishop of Spalato,(723) _sint sacrae quantum placet, alium honorem à nobis non merentur, nisi in sensu negativo_, as that they be not contemned, nor unworthily handled. If it be said that we ought not to contemn the word, yet hath it not that respect given to it which the sacrament hath, at which we are uncovered, so that this veneration given to the sacrament must be somewhat more than _profanatio_,—I answer, as honour both in the positive and negative sense, has various degrees, and according to the more or less immediate manifestation of divine ordinances to us, so ought the degrees of our veneration to be intended or remitted; which is not so to be understood as if one part of God’s sacred worship were to be less contemned than another (for none of God’s most holy ordinances may be in any sort contemned), but that for the greater regard of those things which are more immediately divine, we are not in the usage of them, to take to ourselves so much scope and liberty as otherwise we may lawfully allow to ourselves in meddling with such things as are not merely but mixedly divine, and which are not from God so immediately as the other, but more by the intervention of means; and thus a higher degree of veneration is due to the sacrament than to the word preached, not by taking aught from the word, but by adding more respect to the sacrament than the word hath. The reason hereof