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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 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. As, then, in civility, there is a respect and reverence different from adoration, so it is in religion also. Yea, Bellarmine himself distinguisheth the reverence which is due to holy things from adoration. Paybody and Dr Burges 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, and the Bishop of Edinburgh, 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, 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, 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, sint sacrae quantum placet, alium honorem

Sicut oculi servorum intenti sunt ad manum dominorum suorum, sicut oculi ancillae ad manum dominae suae; ita oculi nostri ad Deum nostrum, donec misereatur nostri. As all my passions and affections to my Reason such as it is, so in consideration of the fallibility and infinite deficiencies of this my Reason, I would subject it to God, that He may guide and succour it.