The grand debate between the most reverend bishops and the Presbyterian divines appointed by…

Repl. 1. You remove not all the inconvenience of the words that seemeth to import what you your selves disclaim. 2. We know that the effects of Baptism, do depend on all the necessary con-causes on Gods mercy, or ⟨p. 136⟩Christs merits, on the Institution, and on Baptism it self according to its use, as a delivering investing Sign, and Seal; and they depend upon the promise sealed by Baptism; and the promise supposeth the qualified subject, or requisite Condition in him, that shall have the benefit of it. To tell us therefore of a common Cause, on which the effect depends, viz. the Institution of Baptism it self, when we are inquiring after the special condition that proveth the person to be the due subject, to whom both Promise and Baptism doth belong; This is but to seem to make an Answer. Either all baptized absolutely are justified and saved, or not: If yea, then Christianity is another kind of thing than Peter or Paul understood, that thought it was not the Washing of water, but the Answer of a good Conscience to God: Then let us catch Heathens and dip them, and save them in despite of them; But if any condition be requisite (as we are sure there is) our Question is, What it is? and you tell us of Baptism it self. Did ever August jure, vel injuria was to be esteemed a Believer? We grant with Austin, that Infants of Believers, propter Sacramentum fidei, are visibly and professedly to be numbered with Believers; but neither Austin, nor we, will ever grant you that this is true of all that you can catch, and use this form of Baptism over. The Seal will not save them that have no part in the Promise.

Repl. 1. You remove not all the inconvenience of the words that seemeth to import what you your selves disclaim. 2. We know that the effects of Baptism, do depend on all the necessary con-causes on Gods mercy, or ⟨p. 136⟩Christs merits, on the Institution, and on Baptism it self according to its use, as a delivering investing Sign, and Seal; and they depend upon the promise sealed by Baptism; and the promise supposeth the qualified subject, or requisite Condition in him, that shall have the benefit of it. To tell us therefore of a common Cause, on which the effect depends, viz. the Institution of Baptism it self, when we are inquiring after the special condition that proveth the person to be the due subject, to whom both Promise and Baptism doth belong; This is but to seem to make an Answer. Either all baptized absolutely are justified and saved, or not: If yea, then Christianity is another kind of thing than Peter or Paul understood, that thought it was not the Washing of water, but the Answer of a good Conscience to God: Then let us catch Heathens and dip them, and save them in despite of them; But if any condition be requisite (as we are sure there is) our Question is, What it is? and you tell us of Baptism it self. Did ever August jure, vel injuria was to be esteemed a Believer? We grant with Austin, that Infants of Believers, propter Sacramentum fidei, are visibly and professedly to be numbred with Believers; but neither Austin, nor we, will ever grant you that this is true of all that you can catch, and use this form of Baptism over. The Seal will not save them that have no part in the Promise.