Selected quad for the lemma: nature_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
nature_n	divine_a	father_n	subsist_v	2,744	5	11.7766	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A93702	Rome ruin'd by VVhite Hall, or, The papall crown demolisht: containing a confutation of the three degrees of popery, viz. papacy, prelacy, and presbitery; answerable to the triple crowne of the three-headed Cerberus the Pope, with his three fold hierarchies aforesaid. With a dispelling of all other dispersed clouds of errour, which doth interpose the clear sun-shine of the Gospel in our horrizon. Wherein the chiefe arguments each of them have, for the vindication of their erronious tenents are incerted, and refuted; with a description of such whem [sic] the true Church of Christ doth consist of: as also how, and by whom, they may be gathered, and governed, according to the will, and appointment of Jesus Christ, and his apostles, in the primative purity thereof. / By Iohn Spittlehouse, assistant to the Marshall Generall of the Army, under the command of his Excellency, the Lord Generall Fairfax. Imprimated by Theod. Jennings, and entred in the Stationers Hall.	Spittlehouse, John.	1649 (1649)	Wing S5013; Thomason E586_2; ESTC R203633	304,213	396

receive of mine and shew it unto you All things that the Father hath are mine therefore I said unto you that he shall take of mine and shew it unto you with Joh. 15. 26. But when the Comforter is come whom I will send unto you from the Father even the Spirit of truth which proceedeth from the Father Object Our Saviour acknowledgeth the Father to be greater then he Joh. 14. 28. how then can he be equall with him Answ That was spoken in respect of his Humanity with his How the Father is said to be greater then the Son Diety for as he was God he was greater then as he was Man and therefore he saith that he speaketh not of himselfe Joh. 14. 10. but that he was equall with the Father may further appeare in the 14. vers where he saith If ye aske the Father any thing in my name I will doe it As if he should have said If ye aske any thing of my Diety in my name as I am Man as I am God I will grant it SECT 4. Object WHerein consisteth the union of the two Natures Answ In this blessed union the humane Nature of Christ assumed not the Divine but the Divine assumed and took unto Of the union of the two Natures it the humane nature for the Divine nature of Christ was a Person subsisting of it selfe from all beginnings In the union of the blessed Trinity the humane had no subsistence of it selfe before it was so assumed but as soone as it began to be it was assumed into the Person of the Son of God And so that human nature consisting of body and soule which Christ assumed became the particular body and soule of the Sonne of God And therefore the Apostle saith that God purchased his Church with his owne blood Act. 20. 28. Yet in the uniting of the two Natures of Christ we must take heed of two errors 1. That by uniting them we imagin not either of the two We are to avoyd two errors in the uniting of them Natures to be absorpt or abolished or that there is a confusion of Natures as in the commixion of Honey and Water neither of them retaining the same name or nature or that out of these two natures a third commeth forth compounded of them both as in the commixion of the Eliments 2. Neither is this Vnity to be too much extinuated or lessened as to thinke the Vnion to consist only in Assistance as the Angel stood by Peter Act. 12. or only in a certaine conjunction as when two divers Mettels are put together but they are so united as that the properties of both natures remaine and yet there is but one person subsisting of them both Like as the body and soule are united together and the fire and red hot Iron SECT 5. Of the communion of the Graces in the union of the two natures AS touching the communion of the Graces in the union of the two Natures 1. The Divine Nature received not any increase of Grace in regard it can have no imminution being it selfe most perfect and unchangeable but the Humanity was perfected by this union and received increase of gifts Joh. 16. 4. 2. The Graces communicated are either created or finite or Graces of two sorts finite and infinite uncreated and infinite The created and finite Graces as Wisdome Knowledge Holinesse and the rest are not in Christ as he is Man the essentiall Of finite Graces properties of his Diety but effects only thereof infused into Christs human Nature being finite and created as the Humanity it selfe was yet they are given to Christ without limitation and measure which in the Saints are limited and given by measure 3. These Graces were not all at once in the highest perfection appearing in Christ in the dayes of his flesh but they received increase by reason of the infirmity of the human nature which he assumed as it is said Luk. 2. 52. That Jesus increased in wisdome but after Christ was glorified then they shined in him in the greatest perfection SECT 6. Of infinite Graces BEsides these finite and created gifts there are others that are not finite neither can be referred to the first sort as the universall dominion over all Creatures the power of remitting of sins of judging the world adoration vivification inffnite glory c. For 1. These being particular to the Divine Nature yet by vertue of this union are even communicated to the man Christ Who is made Heire of all things Heb. 1. 2. Judge of the world Act. 17. 31. 10. 42. And whose flesh giveth life Joh. 6. 51. 2. These divine gifts are not formally or essentially in the human nature nor as the first gifts for this were to make the t●o natures equall and to confound their properties 3. It is more then a visible communicating for such as is the communion such is the union as the one is reall though not essentiall so is the other As in Iron made red hot with fire neither Simile hath the Iron lost his former qualities and yet it giveth light heat and burneth not by any essentiall Phisicall quality infused into it but by the reall union and conjunction of the fire and so the God-head shineth and worketh really in the human nature of Christ 4. The Divine Nature of Christ worketh not now by it selfe alone as before his Incarnation Sed cum ea par ●am but with it and by it exercising and shewing it selfe for the human nature of Christ quickneth and knoweth all things as omnipotent not formally and essentially by it selfe in its owne being as the God-head doth but in having the Divine Nature inseparably united unto it by vertue whereof it doth all those things even as the hot Iron burneth and heateth by the vertue of the fire which is in it 5. As before was shewed that the gifts and graces of the human nature of Christ did not appeare in their perfection all at once so this communion of these Divine properties did not wholly shew it selfe in the dayes of Christs flesh for though the God-head was united to his Humanity in the very first conception yet it did somewhat restraine the opperation thereof because of the worke of our redemption the Divine nature did rest in Christ that the Humane might dye 6. In that Christ is said after his Ascension to sit at his Fathers right hand it is neither in respect of his Divine nature which was never absent from thence nor yet as though his Human nature did not sit there before seeing in the very conception the Humane nature was united to the Divine but because then the power and kingdome of Christ was made manifest to all the world which before lay hid in him the Divine nature worketh by the Humane and the Humane by vertue thereof administreth all things And yet albeit betwixt the Divine and Human nature of How these Graces were really and personally

For if so in that sence God and Nature are both one and God and Nature compared therefore is called Natura naturans that Nature which giveth nature to all things so that one defining of Nature calleth it God and divine reason incerted and put into the world and every part thereof but if by the word Nature they meane a certaine power influence or instinct which without sence or understanding in it selfe hath an opperation in things senslesse inclining and moving them to a certaine end It must needs follow that the same nature influence or power hath that motion force or opperation from some superiour essence which hath understanding and is of infinite power and wisedome who createth moveth guideth and concerneth it In which sence it is defined of some to be principium motus quies the beginning of motion and rest and so numbred amongst such causes as work for an end From all which it may be concluded that nature must needs Nature Gods instrument be directed by the providence of God for nothing that is voyd of understanding and sence can tend to a certaine end except it be directed by some that knoweth the end As an Arrow cannot tend to a certaine marke except it be shot by some that knoweth the marke in which sence nature can be nothing else but the instrument Nature Gods order of God Againe nature may be termed Gods order and so things extraordinary are called unnaturall For●une his unrevealed will and so we call things changeable that are besides reason and expectation What then is Nature but God! call him what thou wilt Nature Jupiter c. he hath as many names as officer it comes all to one passe That God it the fountaine of all the first giver and preserver from whom and of whom all things The universal world is nothing but God ●●prest depend and that he is all 〈◊〉 all and in every place so that the universall world is nothing else but God exprest and therefore every man that hath reason or is reasonable may know out of the same reason that he that made him is God as the Psalmist confesseth Psal 100. It is he that made us and not me ourselves for as a man seeing a great fabrick or building will conclude that it did not make it selfe so we seeing the great fabrick of Heaven and Earth must needs conclude that it had one that framed and produced it in that beauty we see it have As the Psalmist also acknowledgeth Psal 19. 1. 2. The heavens declare the glory of God and the firm●ment sheweth his handy worke One day telleth another and one night certifieth another c. SECT 2. Of the Appellations of God whereby he is made knowne unto the world THe name of a thing is that whereby it is made knowne unto others and severed and distinguished from other things In this latter respect God needeth no name because he is but one Of the Appellations of God neither can properly any name be given him because he is infinite and cannot be comprehended in a name Neither is a name given to God in respect of himselfe but to us that in some sort he might be made knowne unto us That there is a God Nature it selfe will teach us but what this God is we know not but as it pleaseth him to reveale unto us in his Word Now the name of God in Scripture is five wayes to be taken As 1. For God himselfe Joel 2. 32. Whosoever shall call upon the The names of God five waies taken name of God shall be saved 2. For the Word of God as in Joh. 17. 6. where our blessed Saviour saith I have manifested thy name c. 3. For the wisedome power mercy and other Attributes of God as in Mal. 1. 11. Great is my name that is my glory power and majesty 4. For the commandement of God Joh. 17. 8. I came in my Father● name 5. For that whereby God is called viz. Jebovah Exed 3. 15. where the Lord saith This is my name for ever Further touching the names which are given to God they The names of God of soure so●ts may be reduced to foure sorts viz. 1. The names whereby the divine Nature and Essence is expressed a● Eheje Jehovah which are only peculiar unto God 2. His name taken from his Attributes as his Wisedome Justice Mercy and such like which properties though in a most excellent manner they agree unto God yet are also communicated unto Creatures and so he is called Creator Lord Governour Preserver his opperations being three-fold as 1. In Creation 2. In Formation and 3. In Consummation 3. Some of his names include a Negation or absence of some imperfection incident to the Creatures and so he is called immortall immutable as also in regard of the vaine opinions and estimations of men as the Idols of the Gentiles were called gods 4. The name of God is given him by way of Similitude as Magistrates in respect of their Authority are called gods so also Prophets in regard of their divine knowledge Holy men for their sanctity and Angels for the excellency of their Creation and so are called gods Nun cupative by a kinde of Appellation as Moses is called Aarons God Exod. 4. 16. but the Lord is called God essentially The God of Abraham Isaac and Jacob Exod. 3. 4. Besides these there are other names which belong particularly unto God as in Exod. 3. 4. where the Lord saith to Moses Eheje or I am that I am hath sent thee Which word according to the Expositers of the Hebrewes signifieth The peculier name of God all the differences of time both past present and to come as it is expounded Rom. 1. 8. 2. Others terme it a name of Of his name these unchangeablenesse for the creatures which have their dependencie of themselves cannot say Ero I shall be 3. It sheweth the perfection of God that hath his being of himselfe and not of any other 4. The goodnesse of God that giveth to all things their being as i● Rom. 11. 36. where the Apostle saith Of him through him and for him are all things therefore in that things are said to be they have it given them by the goodnesse of God 5. It declareth the infinitenesse of God that God is all in all as in 1 Cor. 15. 28. so that this is unto God to be to be all things as wisedome goodnesse righteousnesse c. 6. This name maketh a difference betwixt the true God and the false gods of the Heathen that had no being at all 7. This name sheweth both the power of God that nothing can hinder his everlasting being and his goodnesse in promising his continuall presence and assistance to his Church and this name of God was not unheard of amongst the wiser sort of the Heathen for it is said that this sentence was written upon the doores of the Egyptians Temples Ego sum omne

communicated unto Christs humane nature Christ there is a communion reall and personall the Graces created and finite are really communicated to Christs humanity as his wisedome knowledge holinesse c. but the gifts which are infinite and peculiar unto God as to be omnipotent omni-present knowing all things c. are imputed only personally As the man Christ is omnipotent omni-present knowing all things but not the Manhood of Christ for our blessed Saviour saith that the Son himselfe that is in his humanity knoweth not the day and houre of his comming to Judgement Mat. 13. 32. And this is further to be considered that the Manhood communicateth not any property to the God-head of Christ really for the Divine nature receiveth nothing but giveth all but only personally ●in concreto non in abstracto As Mary is called the Mother of God-Christ not of his God-head and God suffered for us but not the God-head but the Diety of Christ communicateth to his Humanity both really and personally SECT 7. Hereticks condemned touching Christs Divine Nature HEre then are condemned all such Hereticks which erre touching the Divine and Human nature of Christ 1. As touching Christs divine Nature some utterly denying it making Christ a meere man and not to have been before he was conceived in the Virgin Mary which was the Heresie of Corinthus and Ebion contrary to Scripture which saith that the Word which was made flesh was in the beginning Joh. 1. 1. 2. Them that would have another Nature in Christ besides his Human but not of the same substance with God yet of an higher nature then any creature as Carpocates and Arius but our blessed Saviour himselfe saith I and my Father am one Joh. 20. 30. 3. Them that affirme that Christ besides his Human nature consisted of a Divine yet not begotten of the Father but makeing one Person with the Father as well as being of one substance so the Sabellians and Patro-passians whereas the Apostle saith God sent his Son made of a woman Gal. 4. 4. the Person then of the Son and not of the Father was made man for us SECT 8. Touching Christs human nature 1. IT condemneth all such as affirme that Christ was not a true man but only in outward appearance as the Manaches and The like touching his Human nature Mertionites who are confuted by Christs owne words Luk. 24. 29. Handle me and see me for a Spirit hath not flesh and bones as ye see me have with 1 Cor. 15. 47. Act. 2. 22. 1 Tim. 2. 5. 2. Those which hold that Christ had not his flesh of the Virgin Mary but brought it with him from Heaven contrary to the Apostle who saith that he was made of the seed of David according to the flesh Rom. 1. 3. 3. Those who hold that Christ had a true Human nature but in respect of his body only as Apollonaris of La●dicea who is convinced by the words of our Saviour Mat. 26. 38. My soule is heavie unto the death 4. Those who grant that Christ tooke upon him our whole Nature but not our human infirmities for the Apostle teacheth the contrary that Christ was in all things tempted in like sort as we are yet without sinne Heb. 4. 15. For infirmities are of two sorts Personall and Naturall SECT 9. Of Personall and Naturall infirmities 1. SOme are Personall as blindnesse sicknesse diseases as Leprosie c. and these Christ was not subject unto 2. There are Naturall infirmitios which doe belong to the whole Human nature as wearinesse hunger griefe and such like and these our blessed Saviour undertooke that he might in all things be like unto us Heb. 5. 2. which is also evidenced Mat. 4. 2. where it is said that after he had fasted forty dayes and forty nights he was afterwards an hungred and Mat. 26. 38. where himselfe confesseth that his soule was exceeding sorrowfull even to the death c. 5. Those that hold that Christ had a true Human Nature but after the uniting thereof with the God-head it was absorpt of his Divine Nature which only remained and this was the Heresie of Swen●feildius But we are otherwise taught in the Scriptures that Christ ascended up in a true visible Human Body and that he shall with the same returne again into the world at the last day Act. 1. 11. 6. Those who hold that the Divine Nature of Christ causeth his Humanity which by the property of its owne nature which The Luthreans error it retaineth for ever can be but in one place at once to be every where which is the opinion of the Luthreans their reason being this viz. because say they the God-head being every where maketh the Humanity for the union sake partakers of its glory To which we answer SECT 10. The Luthreans confuted 1. THat the Assertion concludeth a contradiction for how doth Christs human nature retain the naturall property thereof for ever in being but in one place at once if it be every where by vertue of the God-head 2. If by vertue of this union the human nature can doe all things which the Diety doth then the human nature should be absorpt and as it were changed into the Divine 3. There is a mutuall communion of the properties betwixt the two Natures of Christ but such as destroyeth not the true properties of either but if the property of the Diety were communicated to the humane nature to be every where the Humanity of Christ should be altered in nature being without the true property thereof which is to be but in one place at once 4. As the reason of this Assertion is not sound so the conclusion it selfe viz. of Christs omni-presence in his Humanity is contrary to the Scriptures where the Apostle Peter saith Whom the heavens must contain untill the time that all things must be restored Act. 3. 21. This which hath been spoken I suppose is sufficient to convince all such as deny the Divinity of Christ or that he is not equall with the Father and the Holy Ghost but least some curious Naturalists should not be herewith satisfied in the unity of the Trinity and the Trinity in unity relying more upon human or carnall reason then Scripture I will therefore recite the opinions of sundry men touching the Trinity and Vnity of the three Persons in the same by which they may be made unexcusable and also shamed out of their absurd Heresies and Blasphemies and so revoke them for ever SECT 11. Severall sorts of people proving a Trinity of Persons in the God-head 1. TO which purpose some of the Rabbins doe in the name Jehovah comprehend a Trinity for Jehovah say they betokeneth a God begetting or giving essence and if there be a God begetting there must also be a God begotten and because it is impossible but that betwixt the God begetting and the God begotten there should be a coeternall and substantiall love therefore in this name is also insinuated the Holy Ghost the God of

which the Gentiles used in vindication Papists use the Gentiles plea c. of their Idols but if Images were a means to instruct the rude and ignorant certainly God would have commanded it in the Old Testament which he did not but contrariwise strictly forbiddeth it And if they be for instruction they must have an Interpreter for they are dumbe of themselves and an Interpreter can better instruct without them Again the Scriptures Images and Idols teachers of lyes saith that Images are teachers of lyes Hab. 2. 18. and that Idols speak vanity Za● 10. 2. If they serve then for Lay-mens Books they only teach them lies and vanities Again Images set up in Churches to be gazed upon doe draw the mindes of men from celestiall cogitations and therefore according to the Prophet Davids exhortation we ought to turn our eyes from beholding vanities especially in such a place all vain objects therefore ought to be removed from peoples sight and it is reported of the ancient The danger of Images and Idols in publick places Romans that they would suffer no Images in their Churches that the worship of God might be more pure the sight of them therefore in such publick places are very dangerous and that for these reasons viz. 1. In regard that mens hearts being naturally corrupted and prone to Idolatry by such objects are nourished to error and therefore when Hezekiah saw the brazen Serpent abused to Idolatry brake it 2 King 18. 4. and thereby took away the cause of stumbling 2. Those resemblances come so neare the nature of things living and so doth the more easily deceive Obj. The Image of Christ may be made as he was man Ans The Picture of Christ ought not to be made at all for in The Image of Christ a lying Image regard Christ is both God and Man therefore all such Images as are made of Christ must needs be lying Images in respect they cannot expresse his God-head SECT 4. Obj. THe Image of God may be made because God was sometimes seen in corporall shape Exod. 33. 22. Ans It followeth not because God by his authority could Moses could not see Gods effiges make a representation of himself that man therefore of his owne authority can doe it without Gods warrant 2. That Vision was shewed to Moses alone and in a secret place but their are set up in the publick view of all and in publick places 3. It was an Image passing and not continuing but theirs are permanent 4. That were of his back parts but they are bold to picture the glorious countenance of God which is most rediculous seeing the Apostle saith No man hath seen God at any time Joh. 1. 18. Obj. The Scriptures testifieth that God spake to Moses face to face Exod. 33. 11. Ans It is not possible in this life to see God with the eyes of the body for if so it must needs follow that God must be of a corporall and substantiall substance if he might be seen with carnall eyes for nothing by the eyes of flesh can be discerned but that which is visible finite and sircumscriptable but the Lord is infinite Ergo 2. God being of a spirituall nature cannot be seen by the God cannot be seen with corporall eyes eyes of the body for that which is of a spirituall nature doth not come under the sence of the body 3. It is said that God is Love 2 Epist joh ver 8. which sheweth his substance not a quallity as our love is so then as faith hope and love in us cannot be seen much lesse can God 4. The Image of God in man which is the inward renovation of the minde cannot be seen much lesse God himself whose Image we are 5. The minde of man is invisible much more that most pure and infinite minde 6. God is of a simple nature without any composition he hath no forme or figure but nothing is perceived of the sence but that which is of a mixt and compound nature that hath forme and fashion 7. The Divine Nature is infinite and not to be confined or limited and that which cannot be limited cannot be comprehended for that which containeth is greater then that which is contained and it is also Heterogen●ae naturae of another nature as the Fish is contained in the water and the Birds in the ayre but nothing is greater then God and he being perfectly good that which should confine him being of a divers kinde must be perfectly evill and so it would follow Deus vinci a malo that God should be overcome of evill 8. Whereas divers of the Saints have been said to see God after a divers sort if they had seen the substance of God then it would follow that God is of a divers nature and substance for he was diversly seen of Ezekiel and Isaias Ezek. 1. 26. Esai 6. 1. c. intimating thereby that God can no otherwise be seen of us then in Christ his Son who is the very graven forme of his person Heb. 1. 3. and if Christ would not grant any such carnall vision of God unto his Disciples who were convenant with him in the Flesh who can in this life expect it 9. Whereas the Prophet Esay saith I saw the Lord sitting upon a high throne and is also said to have been seen of others of the Saints we must not think that they saw Gods substance with their carnall eyes but as mens nature could apprehend him not as he is but as it pleased him to reveale himself unto them for no created understanding can come neere unto God the understanding may come neere the nature of another but it is impossible that the intellectuall part should comprehend God seeing he is infinite to be known but the power of the understanding or intelligence created is finite how then can that which is finite comprehend that which is infinite yea even the understanding of Christ that is as he was man did not comprehend God The Apostle saith he dwelleth in that light which none can attain unto 1 Tim. 6. 16. the reason is because no power can doe any thing in that which is higher then the object but God is higher then the object of our understanding Ergo Again a thing is said to be invisible two wayes 1. In regard of the defect in it selfe as darknesse and shadowed places 2. Because of the excellency thereof as the Sun is to our eye and so God is invisible SECT 5. Obj. IT is said Exod. 24. 9 10. that Moses and Aaron Nadab and Abihu and the seventy of the Elders of Israel saw the God of Israel c. as also Deut. 34. 10. where it is said concerning Moses that the Lord knew him face to face viz. as men may know one another by their countenance Ans They saw God not in his divine Essence and substance The glorified Saints shall not behold God in his essence which is invisible and incomprehensible

sometimes were disobedient Ans Those imaginations are contrary to Scripture for out of Out of Hell is no redemption Hell is no redemption as Abraham said to the rich man They which would goe from hence to you cannot neither can they come from them to us Luk. 16. 26. Again Hell is thus described Where the worme dyeth not and the fire never goeth out Mark 9. 45. the worme of the conscience in everlasting fire shall torment the wicked and therefore that place in Peter or the other cannot be understood of the descending of Christs Soule into Hell for Christ cannot be said to be quickned or made alive in his Spi●●● that is his Soule because it was not subject to death and 〈…〉 fore by the word soule or spirit they truly understand the Divine power of Christ whereby he preached to Noah 2. If there were preaching in Hell then it will follow that there is a Church there and repentance and conversion of soules 3. The Apostle only speaketh of such as were disobedient but they were not delivered by Christ 4. It cannot be shewed in all the Scripture where the resceptacle of the soules of the faithfull and beleevers is called a prison SECT 13. Object TO proceed where we left God is Almighty and therefore can doe what he will Ans That God is Almighty because he can doe all things is VVhy God is said to be Almighty to prove that he is not Almighty for all things he cannot doe As he cannot deny himself he cannot restore virginity being once violated he cannot sinne because there is no superiour above him but that he may doe all things what he will but he hath no will or pleasure to make his Sonne a lyar or to make his Scriptures false and yet notwithstanding he is Almighty and may doe what he will and thus they alledge that God by his power might make Christs body in many places but they forget to prove that he hath done so Obj. God worketh by Myracles and therefore he may doe it though to us it seeme not to be done Ans As before I desire to know where God hath promised to doe so we read that the shadow of Peter did heale many Act. 5. 15. and yet the shadow was not Peters owne person We read also that Napkins and Handkerchiefes were carried from Paul to many that was sick and possessed with unclean spirits and they received their healths Act. 19. 12. and yet it were a madnesse to think that Pauls body had been actually in those things which was sent from him to them which were diseased or possessed with the unclean Spirits so that these their assertions being proved false by Scripture we may conclude against them all that Christs body is but in one place only As concerning his flesh the Church injoyed him but a few dayes but as he is God he is every where and at all times by his grace providence and Divine Nature His Naturall Body which was borne of the Virgine dyed rose for us and sitteth on the right hand of God he went away by that which was but in one place he stayed by that which was in all places he ascended above all Heavens in his body but he departed not hence in his Majesty Again to shew the unmesurablenesse of his God-head he saith to his Disciples Loe I am with you ever even to the end of the world Mat. 28. 20. and how could he ascend into Heaven but as he was locall and very Man and how he is present with the faithfull but because he is unmeasurable and very God SECT 14. Against the reservation of Reliques in the Sacrament Obj. HAving thus as I conceive manifested their errour aforesaid I shall say something concerning their superstitious reservation of the Reliques of the Sacrament which they gather from Gods command to the Israelites to keep a gomer of Manna Exod. 13. 32. to evidence to their posterity how and by what meanes they were sustained and preserved in the Wildernesse for so many yeares Ans That Relique was an holy Relique kept by the Commandment of God not to be adored and worshipped but to put the people in minde of that benefit in feeding of their Fathers in the Wildernesse but the keeping of this Relique doth offend against all these rules As 1. God hath not commanded them to keep any such thing 2. In that they shew them to the people for adoration and not for the commemoration of any benefit 3. The Manna which putrified being one day kept contrary to the Commandement of God Exod. 16. 20. indures many hundreds of yeares by his appointment but Popish Reliques are not preserved from putrifying therefore God hath not ordained them so to be kept 4. God commanded that no part of the Pascall Lambe should be reserved untill the morning which doubtlesse was to take away the cause of superstition lest they might have adored and abused the Reliques of the Passeover which charge given to the Israelites may also reprove the superstition of the Papists which doe reserve the Reliques of the Sacrament and of Saints carrying them about to sick folkes as things of great vertue and holinesse Obj. Josephs bones was carried from Aegypt to Cannan Gen. 50. 26. ergo the Reliques of Saints may be preserved Ans Joseph was laid in a Coffin they did not rake out his ushes and take his bones and carry them about to work Miracles as the Papists seeme to doe by the bodies of Saints if they be their bodies and in that Joseph desired to be carried to the Land of promise the Scriptures directly sheweth the cause to have been the profession of their faith and hope that the Land of promise should be given unto them as Joseph had formerly said in these words God shall surely visite you and you shall carry my bones hence Gen. ●0 25. SECT 15. Against the posture of kneeling to the Sacrament A Word also as touching the gestures and deportments of the body in the act of receiving the Sacrament which hath been variable according to the manner of the Countries where it hath been and is administred as it was the custome of the Jewes to sit upon the ground as Christ leaning upon Johns breast at Supper which is imitated now by the Irish but the Communion of the body and blood of Christ is called the Lords Supper and sitting being an accustomed gesture amongst us at our ordinary suppers therefore sitting is a gesture most stress for such an 〈◊〉 Again some Churches use the posture of standing as well as sitting in imitation of the Passeover but we never read that the Apostles kneeted at the Sacrament for so to doe is directly Idolatry and Superstition as may thus appeare For to worship God in act or desort a creature is Idolatry and Popery but such is their kneeling ergo 2. To worship Christs Man-hood as present when it is absent is Idolatry but Christs locall body is in Heaven as I have