A fresh suit against human ceremonies in God's worship. Or a triplication unto. D.…A fresh suit against human ceremonies in God's vvorship. Or a triplication unto. D.…

But this is a violent interpretation. Will this help the Rejoinder? He quoteth also P. Martyr, on 1. King. 19.13. where he saith, that Moses and Elijah, not being able to endure the glory of Extraordinary apparitions, covered their faces; adding, that some think they did it of modesty; which he doeth not reject, will this help?

But this is a violent interpretation. Will this helpe the Rejoynder? He quoteth also P. Martyr, on 1. King. 19.13. where he sayth, that Moses and Elias, not being able to endure the glory of Extraordinary apparitions, covered their faces; adding, that some thinke they did it of modesty; which he doeth not reject, will this helpe?

3. For dividing of beasts, in covenant-making, he bringeth Gen. 15. and Jer. 34. But in the first place, it is manifest, that God did immediately, and extraordinarily appoint it; and that in such a manner, as can never be showed in any idolatrous use among Heathens, much less before Abraham's time. In the second, there seemeth only to be an allusion of phrase: because in all the solemn Covenants which we read of in the History of the Jews, made, or renewed, we never find any mention of this manner; though circumstances of far less moment are recorded distinctly. But if it was a real act, ⟨p. 498⟩it is most likely, that the question then in hand, being about the freedom of Abraham's Children, which belonged to that Covenant confirmed unto Abraham, Gen. 15. they were by the Prophet directed, to use the same kind of sacrifice. Howsoever, it cannot be proved a mere human Ceremony: nor yet a mere Ceremony: because it was a sacrifice, as all grant. Beside, to ground so large a conclusion upon one dark phrase, is fitter for the Patrons of Purgatory (who allege therefore, trial by fire, and baptizing for the dead) then for the Rejoinder.