That singing then that pleaseth him, must proceed from that which is pure in the heart (even from the Word of Life therein) in and by which, richly dwelling in us, spiritual songs and hymns are returned to the Lord, according to that of the apostle, Col. iii. 16.

But as to their artificial music, either by organs, or other instruments, or voice, we have neither example nor precept for it in the New Testament.

But Lastly; The great advantage of this true worship of God, which we profess and practise, is, that it consisteth not in man's wisdom, arts or industry; neither needeth the glory, pomp, riches, nor splendor of this world to beautify it, as being of a spiritual and heavenly nature; and therefore too simple and contemptible to the natural mind and will of man, that hath no delight to abide in it, because he finds no room there for his imaginations and inventions, and hath not the opportunity to gratify his outward and carnal senses: so that this form being observed, is not likely to be long kept pure without the power, (of the Holy Spirit) for it is of itself so naked without it, that it hath nothing in it to invite and tempt men to dote upon it, further than it is accompanied with this power. Whereas the worship of our adversaries, being performed in their own wills, is self-pleasing, as in which they can largely exercise their natural parts and invention and so (as to most of them) having

somewhat of an outward and worldly splendor, delectable to the carnal and worldly senses, they can pleasantly continue it, and satisfy themselves, though without the Spirit and power; which they make no ways essential to the performance of their worship, and therefore neither wait for, nor expect it.

So that to conclude, The worship, preaching, praying and singing, which we plead for, is such as proceedeth from the Spirit of God, and is always accompanied with its influence, being begun by its motion, and carried on by the power and strength thereof; and so is a worship purely spiritual: such as the scripture holds forth, John iv. 23, 24. 1 Cor. xiv. 15. Eph. vi. 18, &c.

But the worship, preaching, praying and singing, which our adversaries plead for, and which we oppose, is a worship which is both begun, carried on, and concluded in man's own natural will and strength, without the motion or influence of God's Spirit, which they judge they need not wait for; and therefore may be truly performed, both as to the matter and manner, by the wickedest of men. Such was the worship and vain oblations which God always rejected, as appears from Isa. lxvi. 3. Jer. xiv. 12, &c. Isa, i. 13. Prov, xv, 29. John ix. 31,

CONCERNING BAPTISM.

As there is one Lord, and one faith, so there is one baptism; which is not the putting away the filth of the flesh, but the answer of a good conscience before God, by the resurrection of Jesus Christ. Eph. 4, 5. 1 Pet. iii. 21. Rom. vi. 4. Gal. iii. 27. Col. ii. 12. John iii. 30. 1 Cor. i. 17. And this baptism is a pure and spiritual thing, to wit, the baptism of the Spirit and Fire, by which we are buried with him, that being washed and purged from our sins, we may walk in newness of life: of which the baptism of John was a figure, which was commanded for a time, and not to continue for ever. As to the baptism of infants, it is a mere human tradition, for which neither precept nor practice is to be found in all the scripture.

I did sufficiently demonstrate, in the explanation and proof of the former proposition, how greatly the professors of Christianity, as well Protestants as Papists, were degenerated in the matter of worship, and how much strangers to, and averse from that true and acceptable worship that is performed in the Spirit of Truth, because of man's natural propensity in his fallen state to exalt his own inventions, and to intermix his own work and product in the service of God: and

from this root sprang all the idle worships, idolatries, and numerous superstitious inventions among the heathens. For when God, in condescension to his chosen people the Jews, did prescribe to them by his servant Moses, many ceremonies and observations, as types and shadows of the substance, which in due time was to be revealed; which consisted for the most part in washings, outward purifications, and cleansings, which were to continue until the time of reformation, until the spiritual worship should be set up; and that God, by the more plentiful pouring forth of his Spirit, and guiding of that anointing, should lead his children into all truth, and teach them to worship him in a way more spiritual and acceptable to him, though less agreeable to the carnal and outward senses; yet, notwithstanding God's condescension to the Jews in such things, we see that that part in man, which delights to follow its own inventions, could not be restrained, nor yet satisfied with all these observations, but that oftentimes they would be either declining to the other superstitions of the Gentiles, or adding some new observations and ceremonies of their own; to which they were so devoted, that they were still apt to prefer them before the commands of God, and that under the notion of zeal and piety.

That which comes first under observation, is the name [sacrament] which it is strange that

Christians should stick to and contend so much for, since it is not to be found in all the scripture ; but was borrowed from the military oaths among the heathens, from whom the Christians, when they began to apostatize, did borrow many superstitious terms and observations, that they might thereby ingratiate themselves, and the more easily gain the heathens to their religion; which practice, though perhaps intended by them for good, yet, as being the fruit of human policy, and not according to God's wisdom, has had very pernicious consequences. I see not how any, whether Papists or Protestants, especially the latter, can in reason quarrel with us for denying this term, which it seems the Spirit of God saw not meet to inspire the penmen of the scriptures to leave

unto us.

But if it be said, That it is not the name, but the thing they contend for ;

I answer; Let the name then, as not being scriptural, be laid aside, and we shall see at first entrance how much benefit will redound by laying aside this traditional term, and betaking us to the plainness of scripture-language. For presently the great contest about the number of them will vanish; seeing there is no term used in scripture that can be made use of, whether we call them institutions, ordinances, precepts, commandments, appointments, or laws, &c. that would afford ground for such a debate; since neither will