f his
brethren,(744) that we should adore the flesh of Christ in the sacrament,
because _corporalis praesentia Christi, sed non modo corporalis, comitatur
sacramentum eucharistiae_. And Christ is there present _corporaliter, modo
spirituali_? But this man contradicts himself miserably; for we had him a
little before acknowledging that _in pane corporalis Christi praesentia
non est_. How shall we then reconcile him with himself? He would say that
Christ is not bodily present in the sacrament after a bodily manner, but
he is bodily present after a spiritual manner. Why should I blot paper
with such a vanity, which implieth a contradiction, bodily and not bodily,
spiritually and not spiritually.

_Sect._ 17. The sixth and last argument whereby I prove the kneeling in
question to be idolatry, is taken from the nature and kind of the worship
wherein it is used. For the receiving of the sacrament being a mediate
worship of God, wherein the elements come between God and us, in such sort
that they belong to the substance of the worship (for without the
elements, the sacrament is not a sacrament), and withal are susceptive of
co-adoration, forasmuch as in the act of receiving, both our minds and our
external senses are, and should be, fastened upon them, hereby we evince
the idolatry of kneeling in the receiving. For in every mediate worship,
wherein some creature is purposely set between God and us to have state in
the same, it is idolatry to kneel before such a creature, whilst both our
minds and senses are fastened upon it. Our opposites have talked many
things together to infringe this argument. First, They allege the bowing
of God's people before the ark,(745) the temple, the holy mountain, the
altar, the bush, the cloud, the fire which came from heaven. _Ans._ 1.
Where they have read that the people bowed before the altar of God, I know
not. Bishop Lindsey indeed would prove(746) from 2 Chron vi. 12, 13, and
Mich. vi. 6, that the people bowed before the altar and the offering. But
the first of those places speaks nothing of kneeling before the altar, but
only of kneeling before the congregation, that is, in the sight of the
congregation. And if Solomon had then kneeled before the altar, yet the
altar had been but occasionally and accidentally before him in his
adoration, for to what end and use could he have purposely set the altar
before him, whilst he was kneeling and praying? The place of Micah cannot
prove that God's pe