_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. Now, they who worship the flesh of Christ in the sacrament, must either consider it as present in the sacrament, and in that respect to be adored, because of the personal union of it with the word, or else because of the sacramental union of it with the outward sign, which is a respect supervenient to that of the ubiquity of it in the person of the word. First, then, touching the former of those respects, the personal union of the flesh with the word can neither infer the presence of the flesh in the sacrament to those who worthily receive, nor yet can it make anything for the adoration of the flesh. Not the former; for in respect of the ubiquity of the flesh in the person of the word, it is ever and alike present with the communicants, whether they receive worthily or not, and with the bread and wine, whether they be consecrated to be the signs of his body and blood or not. Therefore divines rightly hold _praesentiam corporis Christi in caena, non ab ubiquitate, sed à verbis Christi pendere_.(738) Not the latter neither; for (as I have showed already) notwithstanding of the personal union, yet the flesh of Christ remaineth a creature, and is not God, and so cannot at all be worshipped with divine worship. And if his flesh, could be at all so worshipped,(739) yet were there no reason for worshipping it in the sacrament (in respect of its personal union with the word) more than in all other actions, and at all other times, for ever and always is the flesh of Christ personally united with the word, and in that respect present to us. There remaineth therefore nothing but that other respect of the sacramental union of the flesh of Christ with the sacramental sign, which they can have for worshipping his flesh in the sacrament. Whereas Bishop Lindsey saith,(740) “that it is no error to believe the spiritual, powerful, and personal presence of Christ’s body at the sacrament, and in that respect to worship his flesh and blood there,”—he means, sure, some special respect, for which it may be said that Christ’s body is present at the sacrament (so as it is not present out of the sacrament), and in that respect to be there adored. Now Christ’s body is spiritually and powerfully present to us in the word (as I showed before), yea, as often as looking by faith upon his body broken and blood shed for us, we receive the sense and assurance of the remission of our sins through his merits, and as for this personal presence of Christ’s body which he speaketh of, I have showed also that the adoring of the flesh of Christ in the sacrament cannot be inferred upon it, wherefore he can tell us nothing which may be thought to infer the presence of Christ’s flesh in the sacrament, and the