is given to be this,(724) because when we come to the sacrament, _nihil hic humanum, sed divina omnia_; for Christ’s own words are, or at least should be spoken to us when we receive the sacrament, and the elements also are, by Christ’s own institution, holy symbols of his blessed body and blood; whereas the word preached to us is but fixedly and mediately divine; and because of this intervention of the ministry of men, and mixture of their conceptions with the holy Scriptures of God, we are bidden try the spirits, and are required, after the example of the Bereans, to search the Scriptures daily, whether these things which we hear preached be so or not. Now we are not in the like sort to try the elements, and the words of the institution, whether they be of God or not, because this is sure to all who know out of Scripture the first principles of the oracles of God. The consideration hereof warneth us, that the sacrament given, according to Christ’s institution, is more merely and immediately divine than is the word preached; but others (I hear) object, that if a man should uncover his head at the sight of a graven image, we would account this to be an adoring of the image; and why then shall not we call our uncovering at the sacrament adoration also? _Ans._ Though veneration and adoration be distinguished in holy things to show that adoration given to them is idolatry, but veneration given to them is not idolatry, yet in profane things, such as images are, veneration given to them is idolatry, as well as adoration; and we are idolaters for doing so much as to respect and reverence them as things sacred or holy; for, as I touched before, and as Zanchius evidenceth by sundry instances,(725) idolatry is committed when more estimation is had of anything, more dignity and excellency placed in it, and more regard had to it than God alloweth, or than can stand with God’s revealed will; for a thing thus regarded, though it be not exalted _ut Deus simpliciter_, yet it is set up _tanquam Deus ex parte_.