adoration of it in that respect, save only the sacramental union of it with the outward sign. Now adoration in this respect, and for this reason, must suppose the bodily presence of Christ’s flesh in the sacrament. Whereupon the Archbishop of Spalato saith, “that the Papists adore the body of Christ in the sacrament, only because of the supposition of the bodily presence of it, and if they knew that the true body of Christ is not under the species of the bread and wine, they would exhibit no adoration.” And elsewhere he showeth,(741) that the mystery of the eucharist cannot make the manhood of Christ to be adored, _quia in pane corporalis Christi praesentia non est_ implying, that if the flesh of Christ be adored in respect of the mystery of the eucharist, then must it be bodily present in the sign, which is false, and hereupon he gathereth truly, that it cannot be adored in respect of the mystery of the eucharist. Further, It is to be remembered (which I have also before noted out of Dr Usher(742)) that the sacramental presence of the body of Christ, or that presence of it which is inferred upon that sacramental union which is betwixt it and the outward sign, is not the real or spiritual presence of it (for in this manner it is present to us out of the sacrament, even as oft as by faith we apprehend it and the virtue thereof); but it is figuratively only so called, the sense being this, that the body of Christ is present and given to us in the sacrament, meaning by his body, the sign of his body. These things being so, whosoever worshippeth Christ’s body in the eucharist, and that in respect of the sacramental presence of it in the same, cannot choose but hold that Christ’s body is bodily and really under the species of the bread, and so fall into the idolatry of bread-worship; or else our divines(743) have not rightly convinced the Papists, as idolatrous worshippers of the bread in the eucharist, forasmuch as they attribute to it that which it is not, nor hath not, to wit, that under the accidents thereof is contained substantially the true and living body of Christ, joined and united to his Godhead. What can Bishop Lindsey now answer for himself, except he say with one of 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.