11. The second witness, whom it pleased the Def. to take notice of, is Zepperus, or rather, sundry Protestant Synods, by Zepperus divulged, as he showeth in his preface. Now his words are set down before in the 1. and 2. section of this chapter: so that here we are only to consider what the Rejoinder hath to say against, or upon them. And first he flesh to his old muse of Ceremonies efficient of grace, in Popery. But this muse-hole hath been formerly stopped. And if it were open in other assaults, yet Zepper hath sufficiently provided for it here. For beside that he directed his censure of Cerem. (in a great part) against the Lutherans, who deny all efficacy that the Rejoinder denieth, he saith plainly that by these humane mystical Ceremonies, God will nor sti•• up devotion, faith, and repentance, in the heart of Christians not at blank cross to ⟨p. 242⟩our Def. and Rejoinder his tenet. For the relieving of that weak shift, the Rejoinder (in the second place) affirmeth, that Zepper (cap. 16.) doeth allow of dipping, and thrice dipping, in Baptism, as an humane Ceremony stated in Gods worship to signify the Trinity, and our Lords resurrection on the third day. Now in the 16. chapter, there is no one word of these matters (which kind of misciting or misprinting the Rejoinder useth to make a great matter of in others) but in the 12. chapter, I find such a fond allegory of thrice-dipping merely related out of Augustine, but no allowance of the same. Nay, if the matter be well considered, I think the Rejoinder himself will scarce allow of it. For 1. there can be no better reason given for placing of a mystery in thrice dipping for Baptism, then in dividing of the bread to be received in the Supper, into three parts, as the Papists do for a mystery, among other of their massing toys. 2. This thrice-dipping for mystery, is so mingled with the true Mystery of Baptism, that (to all appearance) it is made a part of that Holy Sacrament 3. For man to institute an outward representation (as an Image) of the Holy Trinity, is a very great presumption, against the second Commandment. Christ himself never appointed any such mystical real sign neither can that incomprehensible mystery be fitly represented by any such triplicity as is of mans making. 4.
11. The second witnesse, whome it pleased the Def. to take notice of, is Zepperus, or rather, sundrie Protestant Synodes, by Zepperus divulged, as he sheweth in his praeface. Now his wordes are set downe before in the 1. and 2. •ection of this chapter: so that here we are onely to consider what the Rejoynder hath to say against, or upon them. And first he flesh to his olde muse of Ceremonies efficient of grace, in Poperie. But this muse-hole hath been formerly stopped. And if it were open in other assaults, yet Zepper hath sufficiently provided for it here. For beside that he directed his censure of Cerem. (in a great part) against the Lutherans, who denie all efficacie that the Rejoynder denieth, he sayth plainely that by these humane mysticall Ceremonies, God will nor sti•• up devotion, faith, and repentance, in the heart of Christians not at blancke crosse to ⟨p. 242⟩our Def. and Rejoynder his tenet. For the releiving of that weak shift, the Rejoynder (in the second place) affirmeth, that Zepper (cap. 16.) doeth allow of dipping, and thrice dipping, in Baptisme, as an humane Ceremonie stated in Gods worship to signifie the Trinitie, and our Lords resurrection on the third day. Now in the 16. chapter, ther is no one word of these matters (which kinde of misciting or misprinting the Rejoynder useth to make a great matter of in others) but in the 12. chapter, I finde suche a fonde allegorie of thrice-dipping meerly related out of Augustine, but no allowance of the same. Nay, if the matter be well considered, I thinke the Rejoynder himself will scarce allow of it. For 1. ther can be no better reason given for placing of a mysterie in thrice dipping for Baptisme, then in dividing of the bread to be receyved in the Supper, into three partes, as the Papists doe for a mysterie, among other of their massing toys. 2. This thrice-dipping for mysterie, is so mingled with the true Mysterie of Baptisme, that (to all appearance) it is made a part of that Holy Sacrament 3. For man to institute an outward representation (as an Image) of the Holy Trinitie, is a very great praesumption, against the second Commandement. Christ himself never appointed any suche mysticall reall signe neyther can that incomprehensible mysterie be fitly represented by any suche triplicitie as is of mans making. 4.