There is yet a fourth sense remaining, which is Augustine’s, and theirs who speak with him. His sentence which our opposites cite for them is, that it is sin not to adore the flesh of Christ, howbeit very erroneously he groundeth that which he saith upon those words of the psalm, “Worship at his footstool,” taking this footstool to be the flesh of Christ. Yet that his meaning was better than his expression, and that he meant not that adoration should be given to the flesh of Christ, but to the Godhead, whose footstool the flesh is, it is plain from those words which Burges himself citeth out of him:(734) “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.