The riches of Gods love unto the vessels of mercy, consistent with his absolute…The riches of Gods love unto the vessells of mercy, consistent with his absolute…

And as I remember, Arminius was sometimes challenged for Heterodoxy about the Sacraments; and withal, that his Apology was this, he never ascribed any other efficacy unto the Sacraments, than is denoted under the terms of Signs and Seals; but no marvel, if a degenerated condition hath seized on any, that such proficiunt in pejus, and grow more and more degenerate. The phrase used here in calling Baptism a means of regeneration, sounds harsh in my ears, we commonly say, and it is the doctrine of our Catechism, that a Sacrament is an outward and visible sign, of an inward and invisible grace: now this grace in Baptism I take to be the grace of regeneration; and is it a decent expression to say, that the sign of Regeneration is the means of Regeneration? As for Baptismus spiritus, the Baptisme of the spirit, that is the very working of regeneration, but Baptismus fluminis, the Baptism of water, that is the administration of the outward sign, and seal of the grace of regeneration. The word Preacheth forgiveness of sins to all that believe, so doth the Sacrament of Baptism; but the word Preacheth this to the ear, the Sacrament to the eye. The word assureth it, for it is Gods word, the Sacrament ⟨p. 201⟩assures it, for it is Gods seal, but neither of these worketh the assurance without the spirit of God: and as for the working of Faith it self, I have read that Faith comes by hearing, I no where read that Faith comes by the being Baptized. And sure I am when men of ripe years came to be Baptized, they were first Catechumini, then competentes, and none admitted unto Baptism, unless the word had formerly brought them unto faith. The Apostle calls Baptism the laver of regeneration, by the Rhemists translation, the fountain of regeneration, by the former English translation, the washing of regeneration, by the last: but whereas this Author dignifies it with this title, because it doth effect regeneration in all that do not put an obstacle in the way to hinder it: if this Author shall prove it (while his head is hot,) we shall give that credence to it, as it deserves; in the mean time, it stands for a bold affirmation; let him take his time to make it appear to be sound: the Rhemists upon the place have this note; As before in the Sacrament of holy Orders [1 Tim. 4. 2 Tim. 1.]

And as I remember, Arminius was sometimes challenged for Heterodoxy about the Sacraments; and withall, that his Apology was this, he never ascribed any other efficacy unto the Sacraments, than is denoted under the tearmes of Signes and Seales; but no marvaile, if a degenerated condition hath seized on any, that such proficiunt in pejus, and grow more and more degenerate. The phrase used here in calling Baptisme a means of regeneration, sounds harsh in my eares, we commonly say, and it is the doctrine of our Catechisme, that a Sacrament is an outward and visible signe, of an inward and invisible grace: now this grace in Baptisme I take to be the grace of regeneration; and is it a decent expression to say, that the signe of Regeneration is the means of Regeneration? As for Baptismus spiritus, the Baptisme of the spirit, that is the very working of regeneration, but Baptismus fluminis, the Baptisme of water, that is the administration of the outward signe, and seale of the grace of regeneration. The word Preacheth forgivenesse of sinnes to all that believe, so doth the Sacrament of Baptisme; but the word Preacheth this to the eare, the Sacrament to the eye. The word assureth it, for it is Gods word, the Sacrament