"To whatsoever earth, _i.e._, flesh of
Christ, thou bowest and prostrate thyself, look not on it as earth,
_i.e._, as flesh; but look at that Holy One whose footstool is that thou
dost adore, _i.e._, look to the Godhead of Christ, whose flesh thou dost
adore in the mysteries." Wherefore if we would give any sound sense to
their words who say that the flesh of Christ is to be adored, we must note
with A. Polanus,(735) that _cum dicitur carnem Christi adorari, non est
propria sed figurata enunciatio; quia non adoratur proprie caro secundum
se, quia creatura est, sed Deus in carne manifestatis, seu Deus carne
vestitus_. But two things I will here advertise my reader of.

1. That though this form of speaking, which saith that the flesh of Christ
is to be adored, being thus expounded, receiveth a sound sense, yet the
expression is very bad, and violence is done to the phrase when such a
meaning is drawn out of it. For how can we, by the flesh of Christ,
understand his Godhead? The communion of properties admitteth us to put
the man Christ for God, but not his manhood. And Hooker teacheth
rightly,(736) "that by force of union, the properties of both natures (and
by consequence, adorability, which is a property of the divine nature) are
imputed to the person only in whom they are, and not what belongeth to the
one nature really conveyed or translated into the other."

2. Yet our kneelers who say they adore the flesh of Christ in the
sacrament, have no such orthodox (though forced) meaning whereby to
expound themselves. For Bishop Lindsey will have us,(737) in receiving the
sacrament, to bow our knees and adore the humanity of Christ, by reason of
the personal union that it hath with the Godhead; therefore he means that
we should, and may adore with divine worship, that which is personally
united with the Godhead. And what is that? Not the Godhead sure, but the
created nature of the manhood (which not being God but a creature only,
cannot without idolatry be worshipped with divine worship). I conclude,
therefore, that by the flesh of Christ, which he will have to be adored in
the sacrament, he understands not the Godhead, as Augustine doth, but that
created nature which is united with the Godhead.

_Sect._ 16. But, Secondly, As we have seen what is to be thought of
worshipping the flesh of Christ, so let us next consider what may be
thought of worshipping his flesh in the sacrament; for this was the other
head which I proposed