A DIALOGUE BETWEEN A DISSENTER AND A CHURCHMAN Touching General and Particular POINTS.  
General, Viz. Of 

Common-Prayer,  
Surplice,  
Cross in Baptizm,  
Kneeling at Sacrament,  
Godfathers' and Mother's,  
Baptism itself.    
Particular. Of 

Original Sin,  
General Redemption    
Contend earnestly for the Faith, once delivered to the Saints,  
London, Printed in the Year, 1689.   

A DIALOGUE Between a DISSENTER And a CHURCHMAN, etc.  Dissenter, 
Well met Brother Protestant, in this day when there is so many Fears and Jealousies abroad in the World, one cries one thing, another cries another thing, but none of them can tell what to say.  Churchman, 
Why, what do they say, if I may ask you, for I am a Man that do not much inquire after News?  Dissen. 
Why some say the Bishops will have the Dissenters down, and will not allow Liberty of Conscience; others say they will be all upon even ground, but it is certain nothing can be before the Parliament settle it: But what think you?  Church-m. 
I think and hope the Dissenters will not have that Liberty that you think they will, for they are a Factious People, and such as will sow Sedition amongst us; and what have been the effect of their having their Liberty but Trouble and unhappy Wars.  Dissen. 
Well, but why so fast upon the Dissenters, you make as if they were the worst People in the World, you Run upon them; but pray instance in what they are so bad?  Church-m. 
Why, they will not comply with the Laws of the Land, and Government of the Church, they will not allow of the Common-Prayer, and Latteny of the Church; with the Surplice, and other Ceremonies of it Established by Law.  Dissen. 
First you say, they will not comply with the Laws of the Land; pray what Law is it that they break? Do not they pay all manner of Taxes, and Excise and Custom as others do? All that you can charge them with, is in matters of the Church, and that of their Conscience; and in that Cause whether it be lawful to obey God or Man; judge you: and I hope before we have done, I shall find you of a more Charitable temper, and do hope we shall better agree, for I delight not in the heats of Passion, but had rather do all things in Love; I am persuaded, were there a right understanding of our Principles, you would not have so hard thoughts of us: And you ought to put on (if you be the Elect of God) Bowels of Mercy, and yet let us conntend earnestly for the Faith delivered to the Saints, and that Faith let us stick and stand by; it is but some hot spirits that will not come to the Touch, that have made all those Differences among us that are. Secondly, in matters of the Church, you say they disagree; well, this is a Point of Conscience, and we cannot agree with your Church in this, for they hold a Form of Prayer, and we a Spirit of Prayer, and this is a Point to be cleared.  Church-m. 
Why, it is clear enough, the Apostle commands that Prayers and Supplications be made for all Men (Mark the Word he made) and if made, who shall they be made by, but by the holy Men of the Church?  Dissen. 
Well, I grant the Apostle doth say so; but what doth the same Apostle say, Pray in the Spirit, and pray with Understanding; now if by the Spirit, not by a Form, for if you go by Form, you tie up the Spirit to that Form; beside, the Apostle bid us walk as you have us for an Example; now if he had intended a Form of Prayer, would not he have given us the Example; now if I must follow a Form, I must have the Example of the Apostles for it, and also the same that they had; if any Man receive any thing in the Woship of God, more than God hath Instituted, and Commanded by the Apostle, let him be accursed, And do not your Church make the Common Paryer a Tradition in the Church, and teach it for a Doctrine; nay, do not they say it is more Sin to neglect that, than it is to neglect a Sermon from the Word of God, and they show it plainly; for if a Man come to the Sermon, and not to the Prayer, they will nevertheless Excommunicate them from Communion.  Church-m. 
You require an Example of the Apostles, well, I will give you the Example of their Lord and Master, when you pray, say, Our Father which art in Heaven, etc. I hope this will convince you that a Form is lawful, and so end the Controversy shortly.  Dissen. 
Now you say well, and here I must fall, if I cannot stand; I acknowledge Christ did give this Form, but we must consider two things, first the Reason why this Prayer was given; secondly, the time when it was given; and first the Reason why, because they should not be like the Heathen, which in a Form used long Prayers to be seen of Men, and therefore our Saviour tells thom, when you pray, let it be in secret; another Reason was, because as yet they had not the knowledge of Prayer according to the Will of God: Secondly, the time when the Prayer was given, it was when the Apostles were Young, and they had not received the holy Spirit, which our Saviour told them, should lead them into all Truth; so that then it was very necessary, that they might know what to pray for; but as in the Type of the Law, when the Antitype appeared, the Type vanished; so now when the Spirit of Truth appeared, to lead into a Spirit of Prayer, the Form of Prayer must cease; now Christ tells them, as though he should have said, I give you now a Form of Prayer, that you may know how to pray, that so you may be found in your Duty till I go, and then I will send you the Spirit of Truth, and that shall direct you into Truth, without a Form; and besides, when the Holy Ghost came down like cloven Tongues in the days of Penticost, do you think it came with a Form? Besides, if our Saviour had intended Forms, would he not have given more, and seeing he hath given no more, how dare you use more? if it were law full seeing the Apostle saith, Let him be accursed that add or diminish; besides, you make the Spirit of no effect, for if Christ hath said he will give his Spirit to them that ask, and that that Spirit shall lead into all Truth, and yet you will not trust to that Spirit to lead you; do not you tell our Lord, that you will not believe him nor his Spirit, but will rather pray by the Example of Men then by that Spirit, and so you make it of no effect; tell you, or your Ministers of a Spirit of Prayer, and do not they make a Laugh and a Scoff at it? Oh, for shame, away with this Spirit.  Church-m. 
Well, I see you think yourself wiser than all the Fathers of our Church, but a Man in his own wisdom may fall; what then do you say that our Prayers were not Penned by the Inspiration of the holy Spirit? this is hard judging; but suppose they were writ by Inspiration of the Holy Ghost, what then can you say against it, but that it is good, and aught to be used? but I see you will grow hot upon it, and so we had as good leave of while we are Friends.  Dissen. 
No no, I am resolved not to go into any heat, but to go on in Love, for we must contend for the Faith: First you say, I think myself wise, and my Wisdom may fall; I do not think myself wise, but that Wisdom I have, I hope it is from God, and if God doth suffer that to fall, his Word shall not fall; you say it might be Penned by the Holy Ghost, well, we will grant it that it was, though I cannot tell; but do your Bishops and the Doctors of your Church, that Penned it, pretend to Infallibility yea or no?  Church-m. 
No, our Church holds no Infallibility.  Dissen. 
Well, then there is no Church that can claim Superiority (over the Consciences of Men in matter of Religion) but that Church that can claim Infallibility; and if your Church could claim Infallibility, she could not force all Men to believe it, for by that Consequence all that decent from the Church of Rome, must be Heretics indeed, as she calls them, for she claims to herself Infallibility; but if you have no Infallibility, why then do you compel Men to come to that which may be subject to errors as well as themselves? So that make the best of them, you cannot make more of them then the Tradition of Men, and what doth our Saviour say of them that teach for Truth the Traditions of Men.  Church-m. 
Come come, with all your ado, I do not believe that you can make better Prayers than the Prayers of our Church; and therefore do not despife them (they are good.)  Dissen. 
Stay Friend, the excellency of a Prayer does not consist in the multitude of Words, and eloquence of Speeches, for then the Pharisees would a had Heaven for their Prayers; besides, we have a precept from our Lord, Use not long Prayers, and vain Repetitions, but my Son give me thy Heart; and God accepts of the broken in Heart; and the Lord saith, If their Prayers be as the Chattering of a Crane, or a Swallow, if it be in sincerity, he will accept it, and he will not despise the day of small things; and the bruised Reed he will not break, but he will bring forth Judgement unto Victory, and many such like places of Scripture, all to show that it is not the Mouth but the Heart that God asks; and beside, there is nothing acceptable to God but what comes from him; now, can another make a Prayer that may suit my Condition; No, none can tell my wants so well as myself.  Church-m. 
Why, is there not a Prayer for all Conditions that you can name?  Dissen. 
But I tell you, God accepts of nothing but what comes immediately from himself, and how can that matter come from his Spirit, which must be limited in a Form?  Church-m. 
By having a Form we know what to pray for, before we come to God, and so we come with a sense of what we go to beg for.  Dissen. 
But still this does but strengthen the Argument, that you will not trust the Spirit of God, to indite the matter in you, but you will rather trust to Man, when as God hath said, I will give my Spirit to them that ask it; and our Saviour said, when you come before Men, Take no thought what you shall say, for it shall be given you in that same hour: And do you think that he who hath said he will do so for you, when you appear before Man, (and in the Cause at the most of but a natural Life, for the Body) will leave you, and not give you what you shall say when you come before God, and for such high things as are Spiritual eternal, and that which concerns the Soul: Oh, do not think it, what do you think Christ died for but for to be a Mediator? now if you come to go in such exact Forms, and they be holy, what need is there of him to wash your Prayers, he must stand by for nothing.  Church-m. 
Well, I wonder how you can speak against them, being they are most of them taken out of the Scripture, sure than you must over-turn the Scripture.  Dissen. 
You think you have done well now, but hear what the Scripture saith, He that addeth to it, let him be accursed; now here is the Scripture, and the Traditions of the Fathers put together, and that which makes it the Sin, is the teaching of it for Truth, and making it the bounds of Communing; for let a Man be of what Principle he will, if he will but come to Church, and hear the Common-Prayer, he may Commune; where as on the other hand, let a Man be never so sound Principled, if he do not come to hear the Common Prayer, he is no Communicant; so that it is the Composing by Men, and the Imposing upon Men, which makes it the Sin; and beside all this, as the New Testament was put to the Old, the Common Prayer was put to both; now of these things judge you where the error is, and if you have any more to speak as to this Point, say on, or else let us pass to something else, what you please.  Church-m. 
Say, what shall I say? say what I will, you will have it your way, and therefore I had as good hold my Tongue, and if you will go further, you shall propound what.  Dissen. 
No, I will not have my way no further than the Scripture will judge and try it, but since you have put it to me to state the question, pray let it be about the Surplice, why have you that Ceremony in your Church; and also the Cross in Baptism; and Kneeling at the Sacrament? what mean all these Ceremonies in your Church; and after we have cleared these we will come to particular Points.  Church-m. 
First, You say the Surplice, doth that offend you? I will tell you in all Ages, the Priests were to have Garments to distinguish them from other People; as in Aaron's time the Priests were to ware a Linen Ephod, and his Garments were to have Bells upon them, and so the Priests Garments were appointed by God, and they must do as God commanded them; and if so, why in this time may not the Priests go in such Garments as may distinguish them? for what did God do so for, but to distinguish them from the common People?  
Secondly; You say the Cross in Baptism does also offend you, though I am sorry it should, for our Church do declare, when they do it, that it is in sign of bearing the Cross of Christ; and to show that they should not be ashamed of the Christianity into which they were Baptised.  
Thirdly; You say Kneeling at the Sacrament, I confess these are Ceremonies of the Church, but yet they are good in their places, and as to this in particular, Can you come into God's Presence with too much Reverence? do not the Psalmist say, Come, bow down and kneel before the Lord your Maker? and can there be too much Reverence in coming before the Lord in such an holy Ordinance?  Dissen. 
You say in Aaron's time, you go a great way back, and that into the Law too, but Christ was the end of the Law, and of Righteousness to all that believe: [Mark] it's to all that believe in him, it's not to all that observe this and that Ceremony: Now when Christ and his Disciples went into the Temple to Pray and to Preach, do we read of their putting on the Priest's Garments? no, and do you think when Christ Preached in the Mount, and in the Ship, and such places, that he had this and that Garment on? no, we read it not.  Church-m. 
You talk of Preaching, we do not use the Surplice in Preaching, it is only in Prayer?  Dissen. 
Well, in Prayer, do we read of the Apostles Praying in this or that Garment, or that when they Prayed in any place among a Congregation of People, that there was any Garments brought them to put on? No, but let me tell you, this was a Ceremony in the Church of Rome, and though 〈◊〉 our Church did descent from her, yet not from this and the other Ceremonies which we have now in hand.  Secondly, 
You say the Cross in Baptism is a sign of their not denying the Christian Faith, but still it is more than you have Rule for in Scripture; for as I said before, the Apostle bid us walk as ye have us for example; now of all that they Baptised, we read of none that they Crossed.  Church-m. 
No, I do not know how they should, when they did not know the Cross, for Christ had not then Suffered upon the Cross.  Dissen. 
Pray, after Christ had Suffered we read of none of the Three Thousand that they crossed, but only in the Name of the Father, Son and holy Ghost they were Baptised; and you heard of no more; and why then will you go beyond the Scripture Rule?  Thirdly, 
You say, can there be too much Reverence in so holy an Ordinance; I answer, no, there cannot; but yet in the Temple there was not to be a Ring, a Bowl, a Pin more than God had appointed, and that was by a pattern shown to Moses in the Mount, and God will have nothing in his Worship more than he hath appointed; you would think it was a small matter for Nadab and a Abihud, when God had Commanded the Fire should not go out upon the Altar, and because they did let it go out, it may be it was through negligence: well, what must they do, the Fire which was upon the Altar, was holy Fire, and there was the Command it must not be let out? Well, but it's out, must it not be lighted again, when God commanded it should be kept in? but you see for the doing of it they both of them lost their Lives; And yet here seemed to be a Command. Now if God will not have a Pin in the Temple, more than was in the Pattern, sure in his Gospel Temple he will have no more than his Son, and his Apostles set for an Example; and if for but lighting of the Fire without a Command, when a Command seemed to be employed, there was Death for them that did it, how dare you enjoin any to God's Worship, when you have no Command, for fear of the same Judgement to come upon you? Now our Saviour when he was sat with his Disciples, he took the Bread and blessed it, and gave it to his Disciples; neither do we read that the Disciples Received it Kneeling; and would you go to pretend to be more Holy than they, and more Reverend than they were; this shows you to be like Saul when God commanded him to spare none, yet contrary to God's Command, he out of his pretended Zeal, took of the best of the Flock; nay, and he did it for a good end, it was to Offer up Sacrifice to the Lord God, yet you see how God threatened Saul for doing it; and its possible Saul might do it in Zeal for God, but yet because it was not according to Gods Command he threatened them with sore Judgement: So that though you pretend Reverence to God in his Worship, yet if you do more than God commands, it is Superstition and Idolatry, and so come under the Sentence of God's Judgements, which he hath pronounced in such a Cause. And as we have begun with these Subjects, Baptism and the Lords-Supper, there is more to be discoursed on both of them; and that is in Baptism the Ceremony of Godfathers' and Godmothers'; and in the Lords-Supper, who is the Subject of it; but first, why do you use Godfathers' and Godmothers' in Baptism?  Church-m. 
Why, our Church is so tender of the good Youth, and for the bringing of them up in the Nurture of the Gospel, that they would have that care taken for them, that if their Parents should Die, they might not be lost for want of care or looking after, and I think it is a good use.  Dissen. 
But who is sufficient for these things, do not we see that many do promise and enter into this engagement, that take no further care, and so we may consequently conclude, that there are more Ruined by breach of Promise then there is Saved by having of them? beside, we do not hear any Command for it, and I think its a piece of presumption in Parents that if they should Die before their Children be of years of Maturity, they then will commit them sooner to an earthly Friend, rather than to that God that hath promised he will be a Father to the Fatherless.  Church-m. 
Hold, hold, no, we do not think that any Friend can do for them as God can, this is your mistake.  Dissen. 
How do you mean my mistake; suppose you was upon your Deathbed, and you were to send for me, and commit to my care an only Child, saying, you are the only Friend I can trnst this Child with; well, I give you my Hand and Seal, that I will be as a Father to it: But notwathstanding when it comes to the pinch you will not believe me, but set another to watch over me, to see that I discharge my Duty; Will not this show some distrust of my Fainfulness? you say you leave your Children to God, and I say, he hath promised to be a Father to the Fatherless; and he hath all Heaven and Earth to Rule and dispose of as he please; but yet notwithstanding this Promise, you will not put your trust in him, but must have a Godfather to come in for a share, and in their coming on they Promise and Vow that they shall do these things, forsake the Devil and his Works, the Pomp's of this World; alas! a thing out of the reach of Man, for they cannot do it in themselves, and much more in another; besides, you distrust the Providence of God in preserving of them, when he hath by the same Providence taken you away from them; but if you had a Command for it, it were lawful for you to do it; if you had example from the Apostles, you had some ground for it.  Church-m. 
I wonder you should be so Ignorant, a Man so well versed in the Scripture as you pretend to be, that you should not know that the Apostles were in the first Age of the Church, and that where ever they come it was their Work to Preach and Convert, and Baptise such as they did bring into the Church by their Preaching, and this was the Foundation of the Church, and adult persons had no need of Godfathers' and Godmothers'; and you know the Apostle bid us watch over one another, and strengthen one another, also to see that no Root of bitterness to spring up amongst us, and trouble us.  Dissen. 
Well, I know the Apostle doth say so, but it is to the congregated Churches that he had gathered together, that they should not let any Root of bitterness spring up amongst them, and that they should watch over one another.  Church-m. 
You speak you know not what, if you oppose this; for as the Church was then made up of adult Believers, only so the Apostle speaking to the Beleivers that should not join with Heathenism or Jewdism, said he, The Promise is to you, and to your Seed; and if so, is not the Seed of Believers in the Pale of the Church, and consequenly such as should be watched over, as well as grown persons, nay more, for they are not of Years of Discretion to watch over themselves, and so Love and Duty, both oblige us to the great Work, I think this is a plain Cmmand.  Dissen. 
I must confess you have given such an Argument as I believe some Thousands of your Church could not have given, and I will take some time to clear it, and therefore I must beg your patience, and to that end I shall clear these Points in our particular Discourse, because we would not discourse of General and Particular together.  Church-m. 
Don't you think to put me off and to baffle the Discourse, if we discourse we will have things carried on as they go, we will not leave things behind, to come over again; for what concerns me in particular, concerns the Church in general; and so clear it to me, if I be not in the right of it, if it be not too much for you.  Dissen. 
Well, but I tell you, there is some things in our Discourse that must be particular, but I will Answer you and your Church in these things in general, because you desire it; and first you say, the Church was made up of adult persons, which is true, but what was the sign of their Church-ship?  Church-m. 
Why, it was Baptism, they were Baptised into the Church, and so became Members of the Church; and the Apostle tells them, the Promise is to you and your Seed.  Dissen. 
Well, than you make a Church by Succession, and so make it National; but why do not you bring in the next Words; And as many as the Lord your God shall call? So that here must be a calling, before a Church-Member, and consequently before Baptism, for they were not to be Churched before Baptised, nor Baptised before they Believe; and if so, how are Infants capable of being Church Members?  Church-m. 
It's true, the Words run so, but yet it doth not Exclude Believers Children: and the Apostle said the other to comfort them, that they should not be all, but that God would plant and call more Churches to believe in him, and so the number should be increased; and further, it was to comfort the suce eding Churches, that it should be (viz.) the Promise to them and their Seed, as well as to the then present Believers and their Seed, so that I think there need no further clearing of this Point, that Children are Church-Members.  Dissen. 
Yes, there wants a great deal of clearing, for you say, the Promise is to a Church-Members Seed. Pray let me ask you, How did God make his Covenant with Abraham, when God said unto him, I will make my Covenant with thee, and with thy Seed, and thy Seeds Seed, and I will multiply it as the Stars of Heaven?  Church-m. 
Well, here you comply with me, that the Covenant is to Seeds Seed, and if so in the Law, why not in the time of the Gospel?  Dissen. 
Well, I asked you how this Covenant run, you know that God said to Abraham, But though thy Seed be as the Stars of Heaven, yet in Isaac shall it be Blessed: Was not Ishmael the Son of Abraham, and did not he pray for Ishmael? Well, said the Lord, I have heard thee for Ishmael, I will make him a great Nation; but nevertheless my Covenant will I establish with Isaac, and in Isaac shall thy Seed be Blessed: So that we see out of Believing Abraham, there came a Seed that was out of the Covenant, as well as a Seed in Covenant; and when Rebeccah had Conceived by one (Mark, here could be no Objection that these was two Seeds in her Womb, but by one) and that by one of the Promised Seed, our Father Isaac: nay, and the Children having not done Good or Evil; it was said, Jacob have I loved, but Esau have I hated; What then shall we say to these things? Is there Unrighteousness with God, God forbidden? Read the 9th Chapter of Romans. Now will you allow Isaac to be a type of Christ or not?  Church-m. 
Yes, certainly Isaac was a Type of Christ, and the Covenant that was made with Isaac and his Seed, is a Type of the Covenant made with Believers and their Seed in Christ.  Dissen. 
Well then, as the Covenant was established with Abraham's Children in Isaac his Son: So the Covenant that God made with Believers and their Seed, is in Christ his Son: Now they that are not in Christ by Faith, are not in the Covenant, and so have no right to the Privileges of it.  Church-m. 
Well, but can we tell how is this in the Covenant, is it a secret Decree of God? And suppose my Child should die (as many do) before they come to Years of Understanding, Must I shut my Child out of my Covenant for want of using the means? I should think myself much out of my Duty.  Dissen. 
Pray, in the time of the Law, what time was set for Circumcision of the Children.  Church-m. 
The eighth day was appointed of God.  Dissen. 
Was the Law to be observed very strictly, might not they go beyond the bounds of it?  Church-m. 
Yes, it was very strict, they must not fail in one Point, they must not put a Pin in the Temple more than God had ordered.  Dissen. 
Well then, if they might not let the time pass; might they do it before the time come?  Church-m. 
No, God was to have his Law strictly observed.  Dissen. 
Well then, do you think there was no Children died before the eighth day? and if they did, might not Abraham say as well as you, What shall become of this Child that is dead and is not circumcised, and I must not go beyond the Law? No, no, ye do not hear Abraham in any place thus reason with himself; for if God is pleased to take them away before they come within the reach of the command, he must leave them to God and not search into his Counsel, nor strain his Command: Now as the time appointed by God in the Law was the eighth day, so the time appointed in the Gospel is when they believe; Believe and be baptised. We do not rend of one that was baptised before their Confession of Faith in Christ. Now if they did before they have Faith in Christ, it is not their Baptism will save them; for it is believing, and not baptising that will save them.  Church-m. 
Why? do you think that when those holy Families were baptised there was no Children among them?  Dissen. 
I cannot tell, but if there was, the Scripture tells us they all believed, and were baptised; besides, Baptism and the Lords Supper are the two Ordinances of the Lord, & they that are not capable of the one, are not of the other; for he that eats & drinks unworthily, there is damnation for their Pains; and for Baptism, it is the sign of being buried and engrafted into Christ. Now for you to engraft those in Christ, which he hath not, is Presumption.  Church-m. 
Why, say you? Did not our Lord take little Children in his Arms, and say of such is the Kingdom of Heaven, and except ye become like them, ye shall in no wise enter into the Kingdom of Heaven, & c? Why should you exclude them which Christ hath included?  Dissen. 
You say true, Christ did take little Children, and blessed them; but did he call for Water, or Baptise, or did he order his Disciples to do it? No, he said, except you become as Innocent as these; that is, except by Righteousness you become as clear of Original, as this Child is of Actual Sin, ye shall not enter into the Kingdom of Heaven.  Church-m. 
Nay, now you talk like a Man that does not know the Scripture; Indeed you say Original Sin, and that in Gospel time doth not the Apostle say, As in Adam all died, so in Christ shall all be made alive, so that Original Sin as to its damning nature is taken away by Christ: And it is cleared by the Words of our Saviour, Except you become as this Child, you shall not enter into the Kingdom of Heaven; which implies they must be innocent, and if innocent, Original as well as Actual Sin must be done away.  Dissen. 
I think you speak as if you did not know Original Sin is done away by Christ: This is a great Arminian Point, and this brings in our particular Points, in which we must leave the Church, because I know not whether it be the general opinion of it, yea or nay; you say Original Sin in the Gospel; Pray why doth the Apostle say, And by nature ye were Children of Wrath, even as others; now these were such as lived in a Gospel time. Now what say you, do you think the Apostle had not as great a light into the Privileges of Christ's Death, as you have? and yet he tells them, Ye are by nature Children of wrath, and if Children of wrath, then Original Sin is not done away; for God cannot be wrath with those which have no Sin; for if Original Sin be done away, then Actual Sin must cease, for take away the Root, and the Branch dies, and so take away Original Sin, and Actual must cease, for it's by the Fall of Adam that we become guilty; now if Christ takes away that Fall, than we are innocent as Adam. was. Now I do confer where & whom Christ redeems he washeth away all Sin, Original and Actual; but yet we in Gods own Elect, from Original Sin, Actuals do break forth & run till God comes by his restraining Grace to work upon them, and make their Election sure: Now if there were no Root, from whence should all these Branches proceed; besides, there may be many Arguments laid down to prove this Point, but you say the Word of our Saviour clears this Point to you, Except you become like this Child, mark, it is like it: that is, except by my Righteousness, and Death, & Merits, you become of Original and of Actual Sin, as innocent as this Child is of the Acts of Sin, you shall not enter into the Kingdom of Heaven. And now I will prove it, that Christ did not die for all, as you say, As in Adam all died, so in Christ shall all be made alive; the Apostle knew what he said, in Adam it is certain all mankind did die, and so by the Fall forfeited all his Mercies, and did not only forfeit all his Mercies, but brought temporal Death, and not only so, but spiritual Death also; and when Man was in this state he could no way help himself, but there he must lie, if God did not find out a way, and perish to all eternity. Thus we leave Man and go to God, from his foreknowledge, who knowing all the Transactions of Man in the World, and before Man was made, in his foreknowledge saw the state in which he was in; and that his Mercies might have a name upon the Earth, as well as his Justice, for 'twas said In the day thou eatest thereof thou shalt die; he provied a Saviour to pay the Price, and lay down Satisfaction, to Justice for a number of poor Souls, which he was willing to make the Vessels of Glory, to show forth the Praise of his Mercies, in his redeeming Love: And now as in Adam all dies, so in Christ all are made alive, that is, all that are made alive: or thus, as in Adam he and his all fell; so by the Death of Christ, the second Adam, he and his all are made alive.  Church-m. 
Why, was Christ dead in Sin, that he must be made alive as you say, he and his all was made alive, which employs that he was dead with the Sinner?  Dissen. 
Yes, it does imply a kind of Death, for as the Sinner had Sinned, and Christ took upon him their Sins, he become the greater Sinner by imputation, and so he having engaged to God for the Elect. God's Justice did no longer look upon the Sinner for Satisfaction, but upon Christ, he having taken upon him the Debt which they were to have paid; he could not sit down at the right Hand of God, in the Throne of his Glory of Redeeming Work, till he had satisfied Justice, and that must be by his Death, and thereby his overcoming of Death, he purchased his Life, and with him the Life of all his Elect, and then he ascended with boldness, to the glorious Throne of his Father, in the face of Justice to take to himself the glory of Mediating and Redeeming works; and these, and none but these, which are the Redeemed, and are of his Elect, and are called by his Grace, are fit Subjects of the Lords Supper; for he that Eateth and Drinketh unworthily, Eateth and Drinketh Damnation to himself: So that the Ordinances of Christ's Baptism and the Lords Supper which is inseparable as I have showed you before, is of Right to none but Believers.  
We may meet again, if God permits, to Discourse further, but now I must bid you Farewell, for it is late.  Church-m. 
I shall be glad of the Opportunity, and so for this time, Farewell.  
FINIS.