blood. And as the Archbishop of Armagh also observeth,(712) the substance
which is outwardly delivered in the sacrament, is not really the body and
blood of Christ. Again he saith,(713) that the bread and wine are not
really the body and blood of Christ, but figuratively and sacramentally.
Thus he opposeth the sacramental presence of the body and blood of Christ
not only to bodily, but also to real presence; and by just analogy,
sacramental receiving of the body and blood of Christ is not only to be
opposed to a receiving of his body and blood into the hands and mouths of
our bodies, but likewise to the real receiving of the same spiritually
into our souls. It remaineth, therefore, that kneeling in due regard of
the sacramental receiving of the body and blood of Christ, must be
expounded to be kneeling in reverence of the sacramental signs of Christ's
body and blood; and so Perth's canon, and the Bishop's commentary upon it,
fall in with the rest of those Formalists cited before, avouching and
defending kneeling for reverence to the sacrament.

_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