to Water in their Infancy: Others for adult Perfons only, upon Profeffion of their Faith. Then for Rites or Ufages, either preceding, accompanying, or confequential to it, they are very ⚫ much divided. The Jacobites in Spain, Cyprus, Mefopotamia, Babylon and Palestine, fign their • Children before Baptism, many in the Face, • fome in the Arm, with the Sign of the Cross, imprinted with a burning Iron. Breerwood's . Enquiries, p. 153. THE Papifts ufe the Sign of the Crofs, Goffips, Cream, Salt, Spittle, Ephphathas, Infufflations, in their Baptifm; the Church of England, fo called, ufes the Crofs and Goffips; the Baptifts and Independents neither; the Jacobites and Cophti ufe Circumcifion, the former of both Sexes, Breerwood ibid. The latter give inferior Orders (under Priesthood) to Infants prefently after Baptifm, Breerwood, p. 157. The Papifts and National Church, ufe Confirmation; fome Baptifts, Impofition of Hands, and others not, upon thofe that are baptized. And for the External Supper, the Variety of Opinions about it, and of Ceremonies and Gestures in the Ufe of it, is very great. The Papifts hold that the Bread and Wine are tranfubftantiated, i. e. the Subftance of the Bread and Wine is changed into the Subftance of Chrift's natural Body and Blood, after thefe Words ⚫ of Confecration by a Prieft, Hoc eft enim Corpus meum, For this is my Body. The Lutherans maintain a Confubftantiation, that is, That there is the Subftance of Bread and Wine after Confecration, yet so as that the Subftance of Chrift's natural Body and Blood is there alfo, but they know not how, and therefore are pleased to express themselves by thefe Prepofitions, 6 Y in in, cum, vel fub, that it is there, either in, with, or under the Elements. The Calvinists, and the Church of England, fo called, hold a real Prefence, but not corporeal. The Diffenters generally affirm a Change of Relation in the • Bread and Wine, but not of Substance. The Papifts ufe Wafers and Wine; others Bread and • Wine: Some cut and cross the Bread; others • cut and break it. And then for Geftures, fome fit, fome kneel, fome lie proftrate upon the Earth; and others, as I have read, either ftand or walk. 6 6 THESE Diversities of Opinions, Modes, Ceremonies and Geftures, have fadly divided Christendom, and begat fuch violent Contenti⚫ons, Feuds and Animofities, which have not been satisfied in fome without Goals and Dungeons, and in others without Fire and Faggot. So the Spiritual Baptifm and Supper have been neglected, to the great Reproach and Infamy of the Chriftian Religion; the lean fleshed Kine, as in Pharaoh's Dream, have eaten up the Fat; and the thin Ears have devoured the Rank and Full: Lifelefs Forms being fet up instead of the living Power, and the Truth and Substance poftponed to empty Shadows and • Ceremonies.' SECT. SECT. XVII. Of the RESURREction. THE Vicar's firft Query is, What becomes of the Souls of good Men when they die?' He Anfwers, they are immediatly received into a State of Joy and Felicity.' • BUT what does he mean by a State of Joy and Felicity? Neither a State of Life nor of proper Reward. Hear him elfe in the next Page fpeak for himself, The Soul fays he, while it is in a separate State, is in a State of Death, as the Separation of the Soul and Body is Death; and to live in a State of Death can never be thought a compleat Happiness, nor a proper Reward of good Men.' But how a State of Death can be a State of Joy and Felicity; or how that which is in a State of Death can be properly said to Live,he has not explained to our Comprehenfions. He talks indeed of an Opinion of Many of the ancient Fathers about a middle State for Separate Souls in Paradife, where they are in Reft and Peace till the Day of Judgment, and would infinuate, that our Saviour himfelf was of the fame Mind; why elfe does he produce Luke xxii. 43. To Day fbalt thou be with me in Paradice. This middle State of Reft. and Peace he speaks of, as receptive not only of the Souls of good Men, but alfo of the wicked ;tho' Y 2 the the latter one would have thought fitter Subjects for a Romifb Purgatory. BUT this Imaginary middle State of departed Souls he mentions as favouring his own Opinion, that their Happiness is not complete till after their Refurrection; when at the general Judg⚫ment at the last Day, they shall have their final Sentence of Happinefs and Salvation paffed upon them by their Saviour, and have their perfect Confummation and Blifs both in Body and Soul, in his everlasting Kingdom and Glo • ry.' By Refurrection, he means the Refurrection of the Body that dies, and its Reunion again to the Soul, as he expreffes it p. 228. And that the fame Body for Subftance fhall be raised again. p. 335. for he makes it an Article of Faith p. 238. that an earthly and an heavenly, a natural and a spiritual Body, may be all one and the fame in Matter and Substance. THE Refurrection of the Dead we firmly believe, according to the Scriptures, but are as W. Penn, rightly fays, (n) Negative to the grofs Conceits of People concerning the rifing of this Carnal Body we carry about us, for, If the Compleat Happiness of the Soul refts in a Reunion to a Carnal Body, for fuch it is fown; never cry out upon the Turk's Alcoran; for fuch an Heaven and the Joys of it fuit admirably well with fuch a Refur rection. THE Vicar in p. 225. has produc'd these sayings of W. Penn; but fhould in juftice have added his Reasons for fo Afferting; (0) The Reason's, fays W. Penn, I have to give against this Barbarous Conceit, I thus contract, (n) Defence of Gospel Truths. p. 44: • BECAUSE 6 BECAUSE that the Scripture fpeaks of a Dif· folution, and no Refurrection of that which is diffolved, being earthly, and unfit for aCæleftial Paradife; and therefore holds forth a building • of God an Houfe eternal in the Heavens. 2. If the Body be the fame, it must have the fame nature, otherwife not the fame Body: but if it have the fame Nature, it will be corruptible ftill. Mortal Seeds bring forth Mortal Natures, for that change made, tell me : what remains of the the old earthly Body? 6 3. Ir makes the Soul uncapable of compleat Happiness without a Fleshly Body, as <if Heaven were an earthly Place to fee, walk in, and for all our outward Senfes to be enjoy'd and exercised, as in this World, tho' in an higher Degree; which I call Mahometifm: • Forwhat spiritual Happinefs the Body now can have, refpecting God, is derived through the Soul to the Body, and not through the Body to the Soul: befides if fo great a Change or Alteration pafs upon the Body, how is it that carnal and fenfible Body that fuffered? and how can that fame Body be equally fenfible of Cæleftial Delights? For the Flesh and and Blood that fuffered, is not to enter God's Kingdom; and if that very fame carnal Body ⚫enter not, which sustained any part of the Tribulations, the great Knot is broken, and our Adverfary's ftrongeft, if not only Plea,is rendered invalid for if the fame natural Body, Parts ⚫ and Senfes, confifting of living Flesh, Blood and Bones, that fuffered and died, rife not, another is given, in which the Children of the • Refurection who have fuffered in the Flesh have their Recompence. Y 3 THESE |