[2.] As to that part of the objection, which respects the congregation’s joining in the heart, with one that sings with the voice, in like manner as we do in prayer; let it be considered, that though he that joins with the heart, with another that prays, may be said to perform the duty of prayer, though he does not express his desires with his own voice; yet joining with the heart, while one only sings, cannot properly speaking, be called singing; much less singing with the voice, or singing with a loud voice, as it is often expressed in scripture. The apostle, indeed, speaks of _singing and making melody in our hearts, to the Lord_, Eph. v. 19. which, in some measure, seems to favour the objection. And it is inferred from hence, that, if one sings with the voice, others may make melody in the heart. But I take the meaning of that scripture to be this; the apostle is pressing the church to sing, that is, to make melody to the Lord; and, that this ordinance may be performed in a right manner, the heart ought to go along with the voice; hereby intimating, that there ought not only to be a melodious sound, by which the praises of God are sung, but, together with this, suitable acts of faith ought to be put forth, whereby we worship him with our hearts, as well as our voices. This does not therefore prove, that the melody here spoken of, only respects the frame of spirit, as excluding the use of the voice in singing. [3.] As to what is objected against the inexpediency of joining in singing, with a mixed multitude, in which, some must be supposed to want two necessary qualifications for singing, namely, the Spirit and understanding; this is to join in the external ordinance, where there is no harmony, as to the internal frame of spirit, or the exercise of faith, which alone makes it pleasing to God.