they, having nothing of his name in it, could not be designed to be used after his ascension." Accordingly they tell us, 3rdly, "That though we read in the Acts of the Apostles of several prayers made by the Church, yet we find not any intimation, that they ever used this form." 17

Whatever resemblances of truth these objections may seem to carry with them at first sight, if we look narrowly into them, we shall find them to be grounded upon principles as dangerous as false.

For, 1st, If, because our Saviour hath not in express words commanded this form of prayer to be used for ever, we conclude that it was only prescribed for a time; we must necessarily allow, that whatever Christ hath instituted without limitation of time does not always oblige; and, consequently, we may declare Christ's institutions to be null without his authority; and at that rate cry down baptism and the Lord's supper for temporary prescriptions, as well as the Lord's

prayer.

In answer to the second objection, we may observe, that to pray in Christ's name, is to pray in his mediation; depending upon his merits and intercession for the acceptance of our prayers; and therefore prayers may be offered up in Christ's name, though we do not name him. And as for the Lord's prayer, it is so framed, that it is impossible to offer it up, unless it be in the name of Christ: for we have no right or title to call God our Father, unless it be through the merits and mediation of Jesus Christ; who hath made us heirs of God, and joint-heirs with himself. And therefore Christ's not inserting his own name in his prayer, does by no means prove, that he did not design it for a standing form.

And, 3rdly, as to the objection of the Scriptures not once intimating the use of this prayer, in those places where it speaks of others; we might answer, that we may as well conclude from the silence of the Scripture, that the Apostles did not baptize in the name of the Father, Son, and Holy Ghost, as that they did not use this prayer; since they had as strict a command to do the one as the other. But besides, in all those places, except two,18 there is nothing else mentioned, but that they prayed; no mention at all of the words of their prayers; and therefore there is no reason why we

17 Chap. i. 24. ii. 42. iv. 24. vi. 6. viii. 15. xii. 12. xiii. 3. xx. 36. 18 Acts i. 24. and chap. iv. 24

should expect a particular intimation of the Lord's prayer. And as for those prayers mentioned in the aforesaid places, I do not see how they can prove from thence, that they were offered up in the name of Christ.

But, lastly, it is objected, that "the words of this prayer are improper to be used now; because therein we pray that God's kingdom may come now, which came many ages since, viz. at our Saviour's ascension into heaven."

But in answer to this, I think it sufficient to observe, that though the foundations of God's kingdom were laid then, yet it is not yet completed. For since we know that all the world must be converted to Christianity, and the Jews, Turks, and Infidels still make up the far greater part of it, we have as much reason upon this account to pray for the coming of God's kingdom now as ever. And if we consider those parts of the world which have already embraced Christianity, I cannot think it improper to pray, that they may sincerely practise what they believe; which conduces much more to the advancement of God's kingdom, than a bare profession does. without such practice.

Since therefore, from what has been said, it appears that our Saviour prescribed the Lord's prayer as a standing form, and commanded his Apostles and other disciples to use it as such; it is not to be suspected but that they observed this command; especially since the accounts which we have from antiquity do (though the Scriptures be silent in the matter) fully prove it to have been their constant custom; as appears by a numerous cloud of witnesses, who conspire in attesting this truth: of which I shall only instance in a few.

And first, Tertullian was, without all doubt, of opinion, that Christ delivered the Lord's prayer, not as a directory only, but as a precomposed set form, to be used by all Christians. For he says, "19 The Son taught us to pray, Our Father, which art in heaven;" i. e. he taught us to use the Lord's prayer. And

speaking of the same prayer, he says, 20 Our Lord gave his

new disciples of the New Testament a new form of prayer." He calls it, 20 The prayer appointed by Christ," and "21 The prayer appointed by Law," (for so the word legitima must be rendered,) and "the ordinary" (i. e. the usual and customary) "prayer which is to be said before our other prayers; and upon which, as a foundation, our other prayers are to be 10 Adv. Prax. c. 23, p. 514, A. 20 De Orat. c. i. p. 129, A. 21 Ibid. c. ix. p. 133, B.

built:" and tells us, that "22 the use of it was ordained by our Saviour."

Next, St. Cyprian 23 tells us, that "Christ himself gave us a form of prayer, and commanded us to use it; because, when we speak to the Father in the Son's words, we shall be more easily heard;" and that "there is no prayer more spiritual or true than the Lord's prayer." And therefore he most earnestly 25 exhorts men to the use of it as often as they pray. Again, St. Cyril of Jerusalem calls it, 26 the prayer which Christ gave his disciples, and 27 which God hath taught us." About the same time Optatus takes it for granted that it is commanded.28

After him, St. Chrysostom calls it, " 29 the prayer enjoined by laws, and brought in by Christ."

In the same century St. Austin tells us, 30 that our Saviour gave it to the Apostles, to the intent that they should use it: that he taught it his disciples himself, and by them he taught it us; that he dictated it to us, as a lawyer would put words in his client's mouth; that it is necessary for all, i. e. such as all were bound to use; and that we cannot be God's children, unless we use it."

Lastly, St. Gregory Nyssen says, "31 that Christ shewed his disciples how they should pray, by the words of the Lord's prayer." And Theodoret assures us, that 32 the Lord's prayer is a form of prayer, and that Christ has commanded us to use it." But testimonies of this kind are numberless.

If therefore the judgment of the ancient Fathers may be relied on, who knew the practice of the Apostles much better than we can pretend to do; we may dare to affirm, that the Apostles did certainly use the Lord's prayer and if it be granted that they used it, we may reasonably suppose that they joined in the use of it. For, besides that it is very improbable that a Christian assembly should, in their public devotions, omit that prayer which was the badge of their discipleship; the very petitions of the prayer, running all along in the plural number, do evidently shew, that it was primarily designed for the joint use of a congregation.

That the Christians of the first centuries used it in their

24 Ibid. 25 Ibid. p. 139,

22 De Orat. c. ix. p. 133, A. 23 De Orat. Domin. p. 139. 140. 26 Catech. Mystag. 5, §. 8, p. 298, lin. 12, &c. 27 Ibid. §. 15, p. 300, lin. 24. 25 De Schism. Donatist. 1. 4, p. 88. 29 Hom. II. in 2 Cor. tom. iii. p. 553, lin. 21, 22. 30 Ep. 157, tom. ii. col. 543, B. et Serm. 58, tom. v. col. 337, D. E. 31 De Orat. Domin. Orat. 1, tom. i. p. 712, B. 32 Hæret. Fabul. lib. 5, cap. 28, tom. iv. p. 316, B.

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assemblies, is evident from its being always used in the celebration of the Lord's supper, which for some ages was performed every day. 34 And St. Austin tells us in express words, that "35 it was said at God's altar every day." So that, without enlarging any more, I shall look upon it as sufficiently proved, that the Apostles and primitive Christians did join in the use of the Lord's prayer; which is one plain argument that they joined in the use of precomposed set forms of prayer. Another argument I shall make use of to prove it, is,

36

2. Their joining in the use of Psalms. For we are told, that Paul 56 and Silas, when they were in prison, prayed and sang praises to God. And this we must suppose they did audibly, because the prisoners heard them, and consequently they would have disturbed each other, had they not united in the same prayers and praises.

Again, St. Paul blames the Corinthians, because, when they came together, every one had a psalm, had a doctrine, &c. Where we must not suppose that he forbad the use of psalms in public worship, any more than he did the use of doctrines, &c.; but that he is displeased with them for not having the psalm all together, i. e. for not joining in it; that so the whole congregation might attend one and the same part of divine service at the same time. From whence we may conclude, that the use of psalms was a customary thing, and that the Apostle approved of it; only ordering them to join in the use of them, which we may reasonably suppose they did for the future; since we find by the Apostle's second Epistle to them, that they reformed their abuses.

38

Thus also in his Epistle to the Ephesians, the Apostle exhorts them to speak to themselves with psalms, and hymns, and spiritual songs, singing and making melody in their hearts to the Lord. And he bids the Colossians 39 teach and admonish one another in psalms, and hymns, and spiritual songs, singing with grace in their hearts to the Lord. From all which texts of Scripture, and several others that might be alleged, we must necessarily conclude, that joint psalmody was instituted by the Apostles, as a constant part of divine worship. And that the primitive Christians continued it, is a thing so notorious, that it seems wholly needless to cite any testimonies

33 Cyril. Hieros. (as before quoted in note 26 and 27, page foregoing). Hieron. adv. Pelag. lib. 3, cap. 5, tom. ii. p. 596, C. August. Epist. 149, tom. ii. col. 505, C. 34 Cyprian. de Orat. Dom. p. 147. Basil. Epist. 289, tom. iii. p. 279, A. B. 35 Serm. 58, cap. 10, t. v. col. 342, F. 36 Acts xvi. 25. 37 1 Cor. xiv. 26. 38 Chap. v. 19. 39 Col. iii. 16

to prove it: I shall therefore only point to such places at the bottom of the page,40 as will sufficiently satisfy any, that will think it worth their while to consult them.

The practice therefore of the Apostles and primitive Christians, in joining in the use of psalms, is another intimation, that they joined in the use of precomposed set forms of prayer. For though all psalms be not prayers, because some of them are not spoken to God; yet it is certain a great part of them are, because they are immediately directed to him; as is evident, as well from the psalms of David, as from several Christian hymns: 41 and, consequently, the Apostles and primitive Christians, by jointly singing such psalms in their congregations, did join in the use of precomposed set forms of prayer. It only remains then that I prove,

3. That they joined in the use of divers precomposed set forms of prayer, besides the Lord's prayer and psalms.

And 1st, as to the Apostles, we are told that Peter and John, after they had been threatened, and commanded not to preach the Gospel, went to their own company, and reported all that the chief priests and elders had said unto them. And when they heard that, they lift up their voice to God with one accord, and said, Lord, thou art God,42 &c.

Now in this place we are told, that the whole company lift up their voice with one accord, and said, (i. e. they joined all together with audible voices in using these words,) Lord, thou art God, &c.; which they could not possibly have done, unless the prayer they used was a precomposed set form. For whatever may be said in favour of joining mentally, with a prayer conceived extempore; I suppose nobody will contend, that it is possible for a considerable congregation to join vocally or aloud, as the Apostles and their company are here said to have done, in a prayer so conceived.

But some may object, that " though it is affirmed, that the whole company lift up their voice, and said the prayer here mentioned; yet it is possible that one only might do so in the name of all the rest, who joined mentally with him, though not in an audible manner." To this we answer, That the

40 Plin. Epist. 1. 10, Ep. 97, p. 284. Oxon. 1703. Euseb. Eccl. Hist. lib. 5, c. 28, p. 196, A. Just. Mart. Epist. ad Zen. et Seren. p. 509, A. Cyril. Hieros. Catech. 13, §. 3, p. 180, lin. 9, &c. Catech. Mystag. 5, §. 17, p. 300, lin. 34, &c. Socr. Hist. Eccl. 1. 2, c. 11, p. 89, A. Athanas. ad Marcellin. Epist. 27, t. i. par. 2, p. 999, B.-All these, and many others, mention the Church's using psalms in the public assemblies, as a practice that had universally obtained from the times of the Apostles. 41 As St. Ambrose's Te Deum, and the like. 49 Acts iv. 23, 24.