something but they must not tell what they are about nothing must be seen heard or understood by one another which is Barbarism and Confusion for every particular Member may be upon different Things and Subjects in God's Publick Worship this may be more like to lead to Apostacy than Social singing David's Psalms but no Absurdity follows Truth Then seeing that this Ephes 5.18 19. is a Command to the whole Church in their Assembly and Worship it doth necessitate a Social Singing with Vocal Voice Psalms as part of God's Worship That Expression Be ye filled with the Spirit being Metaphorical and intimating the Transport of Spiritual Joy Christians should be filled with when they celebrate God's Praises by Singing they should be filled with all good Affections as a due Preparation for this part of Worship They that have a Fulness of the Graces Vertues or Fruits of the Spirit may be said to be filled with the Spirit For it is not to be filled with its Essence without Operation nor its Filling and Operations without natural Faculties and natural Light improved with the Spirit bettereth and assists and doth not destroy And all extraordinary and ordinary Gifts or Fillings of the Spirit takes in for its effecting our Help The sacred Scriptures or Counsel of God by which we are to be guided here to glory hereafter so that they which by the help of the Spirit have the holy Scriptures in an holy humble and sober Understanding plentifully in them without which none is capable to worship the Lord in Spirit and Truth they may be said to be filled with the Spirit bringing the holy Scriptures to their Remembrance leading them into all Truth shewing them things to come yet unfulfilled inabling them to learn and sing the holy Psalms Hymns and Spiritual Songs in the holy Scriptures There is no filling of the Spirit contrary to the holy Scriptures nor can the whole Church be filled with the Spirit but the Matter must be holy Scripture and it 's a Command to the whole Church to speak in or to themselves in Psalms c. which must be Scriptural Psalms Hymns and Spiritual Songs because they are so and can be no other Now speaking to your selves is our last English Translation and good enough here and one may as well except against every word else as the word To. And so the Unlearned in Greek must either believe you against it or it against you which if not very credulous they will adhere to the latter both cannot it being an uncertain Sound I do not think that Pool were of your opinion about Singing but on the contrary And I tell you by the way that Divine Things or Mysteries must not be brought to Words but Words must be brought to them It would be exceeding unsound as hath been shewn to bring the Sense of the Text to yours and tho some Criticks might pick at Words as you and others yet if you were put to decline this compound Pronoun thro all Cases you might be out and those that critically note some Places may find to cavil where there want many words in the Original Greek and Hebrew too but it is not good to strain Cavils with the Holy Text nor force it by seeming Significations besides the Truth and Analogy of Faith nor con those Scriptures which are clear to be interpreted by such as are more dark especially where it hath no Fellow This comes to pass because our Translation galls them Again speaking in your selves may be the very same as speaking to your selves but not in your sense for to and in and among are ordinarily put indifferently for the same and are convertible Terms according to the Analogy of Faith Luke 17.21 To or in your selves implies a social Singing a joining together with Speech and Voices in Singing The compound Pronoun 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies and is not translated any where otherwise and when it is to denote inward Speaking Judgment Trust or the like the Preposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in is always joined with it as Mat. 3.9 9.21 Mark 9.50 Luke 3.8 1 Cor. 11.13 2 Cor. 1.9 Heb. 10.34 Jam. 2.4 in all which places the Preposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in your selves is joined together And 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as in this Ephes 5. is always translated to your selves as Mat. 13.9 Luke 16.9 17.3 21.34 Acts 5.35 2 John 8 and it is both improper absurd and ill â—yntax to translate it otherwise or differâ—nt from the same sense so in your selvâ— your Assemblies or in your Family-Devotâ—ons but to or in your selves to be mute nâ—ver a word to be heard nor understood of another and yet to speak and sing and make Melody in the Heart to God through being filled with the Spirit too not so much as Humming short of Quakerism this is strange They which were filled with the Spirit used to be in a strait till they could speak to others beside themselves Elihu said so Job 32.18 19 20. David said so and sung it too Psal 39.1 2 3. And so said they that were filled with the Spirit they could not but speak that which they had seen and heard Acts 4.20 But your Interpretation of the Pronoun 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and of the whole Text Ephes 5.19 is that All God's People may be filled with his Spirit and may speak to themselves in silence in Psalms Hymns and Spiritual Songs singing and making Melody in their Hearts to God in Publick Worship of him and yet all silent neither Sign nor Token of any such thing not one Word nor Hum of what they are about all that while You alledg 1 Cor. 14.28 but it will not help you you had better have letten this Ephes 5.19 have been the same with Coloss 3.16 which will be so do what you can And if you must needs oppose the Churches Inheritance one and the same wouâ—d have served and you had no need to have divided them But I will suppose that some may have a Gift or by learning to speak such a Tongue at some time in the Church-Assemblies as none could either understand being all else unlearned as it may so be 1 Cor. 14. Verse 16 23 24. and cannot interpret what is by such an one spoken the Holy Spirit shews the inexpediency of his speaking and forbids its use in the Church at such a time only and biddeth him speak to himself and to God You say he must speak all he could so speak at that time or you say nothing so then he is to be exercised in his Tongue mute keeping silence while that holds and is discharged joining with the Church in her Duties Is this to be Men in Understanding or Children And so if there were Ten in a like Condition as what is possible may be is it decently and in order be they more or less that the Church should be differently imployed at one and the same
censure those that modestly differ from me for this Theme hath not been much controverted as yet that I have seen And you had done better afore you printed it to have made Enquiry how many were otherwise minded and where and have sent it to them to have had returns or approbation but it is easy for Persons to be puffed up with their own conceit I have admired at the Church at Corinth that had really such great Gifts and Parts among them and yet even such were uncapable to use them to real advantage for themselves or others so no marvel what is now In the next place I will propose something to this Subject as I proposed pag. 28. That seeing singing Psalms in Praise to God is both an antient commanded and commendable Work which hath been truly proved as we see through all Series of Times from the beginning of the World Christ and his Apostles gave order for it for the comfort of those which make conscience of it aright in using it doth abundantly prove it so to be This ought to provoke us to enquire and that with all diligence how this Worship may be solemnized by us aright for many excellent Duty is spoiled in the observation of it hearing reading praying preaching partaking at the Lord's Table giving to the Poor are all excellent things in themselves holy Duties but the simple doing of them is not enough or all no it is the least part of them there may be a Praying which is Sin reading and not consider hearing a savour of Death partaking at the Lord's Table to Judgment giving all to the Poor and profit nothing Wherefore as in Singing c. so all our Duties ought to be done in Spirit and Truth with Understanding and Grace in our Hearts to the Lord we must in all our Duties have an especial care to our Hearts understand the inward Man thereby to it God looks directly the Grace of the Heart Spirit and Understanding are the same It is a right understanding of that and an intire desire to offer to God in his Worship what he requires the Understanding must join fervently with what the Lips utter Psal 4.7 1 Cor. 14.15 Consider that singing Psalms is to be reverently performed for God's Glory and Honour and not for the pleasing our selves so that one must suit his inward Thoughts to the Matter if it be of Praise to God our Hearts must be elevated and chearful if therein be Prayer fervent if threatning great awe of God if Deliverance raised in hope if Judgment fear if Duty holy purpose to obey if of Promises to believe of Prophecy with attentive admiration of the Wisdom of God thus may that be attained which is called Grace in the Heart to God and with the Spirit and Understanding also and in Spirit and Truth it shall not be a Lip-service an Exercise of Diversion or Vanity as among many but of Piety and true Worship to God it will bring the whole Man in a right frame and make the outward deportment such as the reverence and gravity that such a sacred Work doth require and the same is the tendency of all Ordinances whatsoever Wherefore as singing of Psalms is a Duty well-becoming the Lord's People in all Conditions and of all Conditions in all Ages as the due acknowledgment of his Kindness It was one of King David's Jewels in his Crown that he is stiled the sweet Singer of Israel and we cannot but commend it in him that he bound himself to it and in commending it in him we lay a necessity of it in our selves for whatsoever things are honest and of good report always Phil. 4.8 How can we but think that all those Worthies above-mentioned had not a most Heavenly Spirit who were so much imployed in this Divine Work Doth it not sometimes raise our Hearts when we do but read seriously those ravishing Songs of so-often repeated Praises having nothing many times but Praises in their Mouths How much would it rejoice and refresh our Hearts to be skilled and accustomed in this heavenly Work our selves O therefore let God's Praise be much in our Mouths for in the Mouth of the Vpright his Praise is comely Psal 33.1 Seven times a day did David praise him Psal 119.164 Yea his Praise was continually of him Psal 71.6 And he that offereth Praise glorifieth him Psal 50.23 Praise our God for it is good sing Praise for it is pleasant Psal 135.3 147.1 Let us rejoice and triumph in his Praise Psal 106.47 Here is a further Benefit we are confirmed in this Duty we do it not at random nor is it Will-worship nor leadeth to Apostacy we do it upon Certainty and Truth we have encouragement in Private and Publick to observe it it being a necessary Duty not left to our Wills and Pleasures it informs us in the Matter and Manner of the Psalms in the Holy Scripture through the help of the Spirit making melody in our inward Man that we may not for want of so doing bring the Duty into Contempt with God or Man I advise that such as will understand this do read his Book with it comparing together Now when I had finished these Animadversions I was unawares upon April 23 1691. visited with an Appendix consisting of 48 Pages which assaults me with a pretence greatly tending to the clearing and confirmation of the Truth discoursed in the former Part as in the Preface of the first Part shews Verily I am exceedingly burdened in my Thoughts that such a Man had no better Conduct than to print his first Part till he had better consulted such as he might but truly I am grieved at my Heart that his Pretences being so high he should force me to buy his first Part twice or else I may not have his Appendix to answer One may think he intends to make a Trade on it to sell the same Thing twice he ought to have printed his Appendix by it self if it must needs be published and not impose upon any one thing twice I do not like it and he might have had a little patience to have seen how his first was resented before he troubled us with more for which either he or I must be ashamed I say truly to the best of my apprehension he will get little save some Money for what he hath hung to his first Book as will appear when well considered In his first Section of it he tells us That he shall premise that to praise God or praising of God is not confined to Songs of Praise but that there are other Ways and Manners of praising God than with such melodious Singing What an Invention is here as strange as to see the Sun shine I will suppose he hath had always an Antagonist to seek so that this is needless and all he hath said to it and Dr. Owen too though I may not believe every thing which either saith no nor from that Text Heb. 2.12 But although this worthy
Information that cannot be gain-said and yet this neither clashes nor necessarily destroys the Word of God nor leaves us without a Rule of Worship though it may Mens Ignorance None of those Teachings or Speakings are such as Women are forbidden or commanded to learn in silence with subjection And they speak in the Church when they tell the next to them the Proofs which were quoted this is familiar and yet breaks no Rule of what you pretend if you have not spoken the Truth you are at a loss how to find it so you be in more things than this For it is evident you confound things not minding Matters contained in the Word of God which is such a sweet Harmony as there is no Absurdity nor Contradiction in it There is Teaching which Women are forbidden in the Church and yet Teaching which they are not forbidden in the Church and there is learning in silence and a learning vocally which Women are allowed as abovesaid likewise out of the Church they may pray and prophesy too if they be covered How should it be a shame for them to be uncovered if no Men see them nor hear them And what can a Woman do with her Hair on if the Place where it groweth be not covered with it none can tell which cannot be meant but of some place where it grows not viz. the Face Pag. 22. Your fifth Particular which is of the Order of Singing this you say We have plainly and clearly delivered in 1 Cor. 14.26 to 34. How is it then Brethren When ye come together every one of you hath a Psalm hath a Doctrine hath a Tongue hath a Revelation hath an Interpretation let all things be done to edifying Here you say we have plain and clear the Order of Singing c. I say If it be you have not left it so c. That we may have what is given us therein take it first as it is in the Original viz. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 How is it Brethren when you come together 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 every one of you this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 every one is only read in the Singular Number of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not near but separate as one Man is from another in fifteen places in the New-Testament and it includes each and all and that without exception except it be made 1 Thess 2.11 Eph. 4.16 Rev. 20.13 Phil. 2.4 which is the same word for every in all the places 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hath it is near 130 times in the Present Tence hath in the New-Testament and in no other sense as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So that from the Notation of the word hath and the following intimation in the 30th Verse which admits that if any thing be revealed to him that sitteth by there is a manifestation between hath and what might be therefore hath doth positively import that at the Church's coming together these five things specified in Vers 26 were or might be in some or all of the Church-Members even at their first coming together for it is not said if any of these be revealed but every one of you hath those Particulars were enjoined afore they might come already furnished with some or all of them So that it appears they were not then in the time of their Meeting as extraordinary Gifts immediately given or to be depended upon to be immediately given or received for if so the Text is no directive to the constant Worship of God but to some extraordinary kind Then I observe that some or all the Church-Members were furnished and prepared aforehand and had even at their coming together a Psalm Doctrine Tongue Revelation Interpretation all which for the constant Worship of God which they were in such a manner to communicate use and improve in the Church now met to God's Glory and their own Edification and Conviction of Unbelievers They had a Psalm Doctrine Tongue Revelation Interpretation all ready to use and improve else they might have and depend on or expect Silent-Meetings for the Lord gives his Blessings to Saints in their private Meditations Reading Studying Prayers and Converse in increasing and multiplying Graces and Knowledg of himself upon chewing the Cud contemplating upon what they have been taught seeking asking knocking unto which great Promises are annexed and fulfilled and the Grounds and Substances of most precious Truths are received and digested before the Church meets according as God distributes unto every one so that some or all may have a Psalm Doctrine Tongue Revelation Interpretation to use in the constant Worship of God for God gives these ordinary Gifts when and to whom he pleases and is not tied to give them when the Church is all met together only we are tied to Means and expect his Blessing in the Use Wherefore as that called Doctrine cannot be denied to be an ordinary and constant Gift or Means in the Church and by all allowed to be digested and one may or hath it as soon as the Church is met because as afore it follows that the other Four are likewise to be in readiness even as that or else that is all that is to be in readiness and the ordinary and constant use in the Church or else if the other Four are extraordinary and immediately to be received in the instant of being met so must Doctrine also And this plain Text is Direction for extraordinary Gifts only and none else from first to last and ordinary Gifts and constant Worship are not here to be found But I am not of that mind but that it is all of it respecting the ordinary and constant Worship of God in his Church as met together in all Ages to the end of the World therefore I must sort it a little laying the word Psalm and Doctrine a little by the last is not gainsaid and speak unto the latter three Tongue Revelation Interpretation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hath a Tongue I say this is by a Metonymy of the instrumental Cause and is put for Speech or Language yea a strange Tongue though the word Strange be not there a Tongue which few or none might understand But now whether this must be of necessity understood an immediate Gift here because such there was while the Church was met together or such a Tongue as were either Learned for there might be as well Learned as Unlearned or a Tongue naturally spoken and yet strange to all most or some The first it could not only respect for then all the five Particulars may as well be so accounted extraordinary immediately given and Prophesy and Prophets too in the after Verses for such there were also in that time But there were then also Teachers Prophecy Revelations Interpretations in an ordinary manner and is so still so must there be Singing too And a Saint of a strange Tongue according to his Notion may upon occasion be at an Assembly and have a Gift to speak but being where none can
did sing when they had hymned is the same Let your Learned Men say what they please few or none of them were of your Notion against singing in the Church and they which translated sung an Hymn were as learned as they And as some of the old Translations read that Text Grace if you should preach only by that Translation I know what you would be accounted of or others you mention I have seen a Translation which calls Solomon's Song A Ballad of Ballads and Paul the Knave of Jesus Christ and I have seen Grace in Rhime Nor will your Dutch Translation avail you more than the French Protestants will me which saith Chante le Cantique Mat. 26.30 The like is your Instance about lifting up their Voice as if Singular which is not because it is their Voice which is Plural There may be the Voice of a Multitude In Rama was a Voice heard which were Bethlehem and all the Coasts thereof a Voice of all for their Children which Herod slew from two Years old and under Mat. 2.18 Rev. 9.9 The Voice of their Wings were as the sound of Chariots of many Horses running to the Battel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the same Greek word in all Acts 2.6 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when this Voice was made Margent it were many spake it and heard it it could not be by one Person but many made this Voice it being but one Matter and Rev. 14.2 saith it clearly And see Numb 21.3 Deut. 1.45 Judg. 20.13 Acts 19.34 Rev. 19.6 where Voice is the Speech of many thus are we imposed upon by an Imagination and I might have expected that because it is in Ephes 5.19 said Heart not Hearts that therefore it must be singular too how it scaped is much they could by one Spirit make one Voice and lift up their Voice together You run many dangerous Quibbles it doth not necessitate the like in all publick Prayers nor at any time except the free Operation of the Spirit which may be without confusion wherefore you have said nothing to confute a vocal Singing together but shewed your Weakness c. And I assert a vocal Singing together from Mat. 26.30 and Acts 4.24 a vocal Praying together and I will assert a prescribed Form of singing Psalms in the Scriptures and yet avoid bringing in a prescribed Form of Prayer invented either by you or any in our days except you will prove your selves as infallible as Scripture for the same Arguments will not promote one and the same because they differ not a little in their Infallibility for before the Law and under it Believers had prescribed Forms of Singing but none of Prayer and tho the Lord's Prayer be alledged for a Pattern I fear too few understand it and it would be intolerable Pride for any to forbid its use or to prescribe a Form because Christ did so It is dangerous to make that Negative which the holy Spirit makes Affirmative Paul and Silas did both pray and sing Praise Nature can do this how much more they that are filled with the Spirit which all Saints are required to be The Prisoners did hear them tho you will not many have afore now learned Psalms and can sing them together To deny we ought to sing in a mix'd Congregation is so foolish and frivolous a Notion that I need say nothing to it What have we to do with others or to judg them who are without Must not the Church sing Psalms c. and worship God together because Strangers are assembled with them If they must not sing God's Praises in such a Congregation they must not pray then because others will 't is like and daily do join in their Hearts with the Church in that Ordinance which is a closer Union than that of uniting the Voice nay we must not admit them so much as to say Amen to our Prayers if this were so The Church is met together to worship God and ought they to omit so great and God-glorifying an Ordinance because some Unbelievers may be amongst them If Sinners do that which they have no warrant to do let them answer for it you may as well forbid them to read the Psalms of David c. as not to sing them Reading being also an Ordinance of God as well as Singing and Praying They make the Psalm no more their own in singing it than they do in reading it Pag. 36. You tell us that in this Life the Joys and Consolations of our Redemption-Grace are mixed with Sorrows for Sin Temptations Troubles Afflictions which deprive us of the constant exercise of the Grace of Joy in our Souls so that it is not a time to sing So had all the Saints from the beginning of the World since Sin entred into it not David excepted nor Christ nor his Disciples nor Paul nor Silas which sung under raw Stripes unwashed or plaistered to mitigate their Pain and the Church under the New Testament were under as ill Circumstances as any can be and yet are commanded to sing Psalms and to rejoice and again to rejoice with Joy unspeakable and full of Glory Indeed notwithstanding your great pretence to both Knowledg and Power you talk like one that is neither truly seasoned with Grace and Experience in the true sense thereof you do so confound things and jumble them having gotten a Notion but want that which you condemn others for What different Seasons soever Joy and Sorrow and Affliction may have they are not at such an unreconciled distance but may meet in one day and less We may mourn with them that mourn and rejoice with them that rejoice undeceived too Your Words rather inforce Saints to continue in their Unbelief which is the cause of their want of Spirit and Joy flattering a compliance through their Weakness perswading them their Case is worse than under the Law who did sing under all their Doubtings Despondencies which were the way to quicken them if Ordinances be to sit in a doubting moping Condition as if to be truly religious were the most disconsolate Condition in the World affrighting to such as are ignorant of it A poor ignorant Saint hath more true Joy in any Condition than all the Hectors in the Earth And as it is no reason that you have rejected singing Praise to the Lord many years except your Humour must be an Example some that are as serious as you and talk as much have rejected such things as you call Truth in your opinion as long but as you begun you make an end and so shall I. By telling you that though your self and others may think you have done the Church or Truth service what Gift soever you have for my part I do seriously think you have done foully amiss thrusting a crude and undigested thing with no advantage to your Talent but many ways to the Scandal and Detriment of the Gospel directly opposing what Christ hath commanded which though I be sure of yet would I not rashly
Mind of Man And if so then he wholly excludes Original Sin which doth not consist in the Act or Exercise of the Mind but is born with us and speaks only of Actual Sin and neither doth he speak of all Actual Sin but only of one Species or Kind namely of Heart and Thought and if he takes the term Essence in its proper signification it belongs to no Sin which as I said before is a privation unless he is running himself and would have others follow him into the old exploded Error of the Manichees And lastly neither is it a description of the Essence of actual Sin in the Thoughts for let him mean what he will by Essence of Sin 't is certain that Actual Sin in the Thoughts doth not consist in an inward spiritual Exercise of the Mind or Spirit this in it self is no Sin but a natural Act of a reasonable Creature the being therefore of this very Species of actual Sin consists not in the Exercise of the Soul or Mind considered in it self but as it relates to God's Law and wants such due conformity to it as it should have Therefore I am perswaded that either Mr. M. is under some pernicious Error in Judgment concerning Sin or else that he doth not understand what he asserts I hope the latter The word Essence is a hard Term especially when we talk of the Essence of Sin and I have too much cause to fear from mine own knowledg that by this means he hath laid a Stumbling-block before the Weak to cause them to err in Judgment concerning Sin and other things that his Notions lead to I hope the Lord will make him sensible of it and give him Repentance § 4. Or secondly by the Essence of Sin in the Spirit he means 't is in the Soul or Spirit as its Subject and in this sense 't is in part true tho the word Essence in a proper sense must not be allowed for the Soul of Man is the proper Subject of Sin yet not exclusive of the Body for the whole Man which consists of Body and Soul is the Subject of Sin But if he means thus 't is in the Spirit as its Subject tho 't is true in part yet 't is nothing to his purpose for here is no description of the Nature of Sin wherein it consists which is the very thing he pretends to declare but only a relation of what Subject it is in all one as if a Person should ask me What is the true Nature and Essence of Whiteness And I reply thus Whiteness is in the Wall you may very well answer so it is in Milk and in a Man's Body c. But what is this to the Nature of it And the same I reply to Mr. M. Actual Sin is in a Man's Words and Actions as well as in his Thoughts and Spirit But I suppose he takes not that Expression in this latter sense viz. the Essence of Sin is in the Spirit as its Subject but in the former 't is in the Spirit as it consists in an inward spiritual Exercise of the Soul or Mind of Man which he intimates to be his meaning in the words just preceding that particular for saith he Pag. 6. The Scriptures do clearly witness that the Essence of Prayer and Praise and of Sin do all consist in an inward Exercise of Soul or Spirit And then proceeds to prove each in particular viz. First saith he The Essence of Sin is in the Spirit This plainly shews he takes the Expression in the former sense which we examined above But in my Judgment he speaks one thing for another for there is a great deal of difference between the Essence of Sin as in the Spirit and the Essence of Sin consisting in an inward spiritual Exercise of the Soul or Spirit But in such dark Shades do Men wander when they oppose the Truth of God which they should love and honour But hitherto of the Nature of Sin § 5. As for the Nature or Essence of Prayer I conceive it thus Prayer is a Duty we owe to God and an Action of a reasonable Creature whereby he expresseth his Mind to the Lord sometimes with words and sometimes without words in petitioning for things agreeable to his Will Prayer is therefore either Mental or Vocal these are two Species of Prayer in general Now to say Vocal Prayer is not Prayer because Mental is is all one as to say two Species cannot agree in one Genus or that a Man is not an Animal because a Brute is but such Absurdities are unworthy Confutation The Essence therefore of Prayer consists not in the Mode of performance whether it be done with the Mind only or with the Voice also Therefore when Mr. M. saith Pag. 6. The Essence of Prayer is in the Heart or Spirit This is true in the general of one Species of Prayer namely Mental but not of Vocal Prayer for the Nature and Essence of this consists in the Voice as well as in the Mind and tho God will be worshipped in Spirit and in Truth Joh. 4. yet who doubts but Spiritual Worship may be performed by bodily Organs As to the other Scriptures he mentions to prove his lame definition of Prayer they relate only to Mental Prayer and the Scripture is as plentiful in other Instances for Vocal Prayer had he been willing to collect them but this indeed would have shewed him that the Essence of Prayer is not only in the Spirit § 6. As to the Nature of Singing I conceive it lieth here 'T is an Ordinance of God and an holy Action of a reasonable Creature wherein by a fit Modulation of Voice sutable to the nature of the Matter sung they sound forth God's Praises 'T is a Mode of speaking 't is a solemn or melodious way of sounding forth the Praises of God And how this which is a mode of speaking can consist in the Heart and Spirit i. e. in an inward exercise of the Soul where there is no speaking at all for my part I cannot understand unless Accidents may exist separate from their Subjects which is contrary to the Rules of all Logick Whereas therefore Mr. M. Pag. 7. thus argues If the Essence of Prayer be inwardly in the Spirit why not of Singing also Not to repeat what I have said of Prayer I reply for very good reason Because Prayer may be performed by the Mind without the Voice mental Prayer is an Action and Accident of the Mind this is not separate from its subject though the Voice be wanting But Singing is a Mode and Adjunct of the Voice and therefore when we speak of proper not Metaphorical Singing it always presupposeth the Voice as its Subject and can in no wise be performed without it 'T is true a Man may praise God with his Heart and Mind for there is mental Praise though no mental Singing as well as mental Prayer but vocal Praise whether by Speaking or Singing cannot be performed without