A dispute against the English-popish ceremonies, obtruded upon the Church of Scotland Wherein not…A dispute against the English-popish ceremonies, obtruded vpon the Church of Scotland Wherein not…

which is not so to be understood, as if one part of Gods sacred worship, were to be less contemned then another, (for none of Gods most Holy Ordinances, may be in any sort contemned,) but that for the greater regard of those things which are more immediately Divine, we ⟨p. 63⟩are not in the usage of them, to take to our selves so much Scope and Liberty, as otherwise we may lawfully allow to our selves, 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, then to the Word preached, not by taking ought from the Word, but by adding more respect to the Sacrament then the Word hath. The reason hereof is ^cgiven to be this, because when we come to the Sacrament, nihil hic humanum, sed Divina omnia, for Christs own Words are, or at least should be spoken to us, when we receive the Sacrament, and the Elements also are by Christs own Institution, holy Symbols of his blessed body and blood. Whereas the Word preached to us, is but mixedly 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 Baereans to search the Scriptures daily, whether these things which we hear preached, be so or not. Now we are not in 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 Christs Institution, is more merely and immediately Divine then 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:

which is not so to be understood, as if one part of Gods sacred worship, were to be lesse contemned then another, (for none of Gods most Holy Ordinances, may be in any sorte contemned,) but that for the greater regarde of those things which are more immediately Divine, we