Introduct. this with the greater force, they tell us, 2dly, "That be"fore Chrift's afcenfion, the Difciples had afked nothing "in his name, whereas they were taught, that after his "afcenfion they fhould offer up all their prayers in his "name 16. Now this prayer, fay they, having nothing "of his name in it, could not be defigned to be used after "his afcenfion." Accordingly they tell us, 3dly, "That though we read in the Acts of the Apostles of feveral prayers made by the Church, yet we find not any inti"mation, that they ever used this form 17."

σε

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

For, 1ft, 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 prefcribed for a time; we muft neceffarily allow, that whatever Chrift hath inftituted without limitation of time does not always oblige; and, confequently, we may declare Chrift's inftitutions to be null without his authority; and at that rate cry down Baptifm and the Lord's Supper for temporary prescriptions, as well as the Lord's prayer.

In answer to the fecond objection, we may observe, that to pray in Chrift's name, is to pray in his mediation; depending upon his merits and interceffion 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 fo framed, that it is impoffible to offer it up, unless it be in the name of Chrift: for we have no right or title to call God our Father, unlefs it be through the merits and mediation of Jefus Chrift; who hath made us heirs of God, and joint-heirs with himJelf. And therefore Chrift's not inferting his own name in his prayer, does by no means prove, that he did not defign it for a standing form.

And, 3dly, as to the objection of the Scriptures not once intimating the ufe of this prayer, in those places where it speaks of others; we might answer, that we may as well conclude from the filence of the Scripture, that the Apoftles did not baptize in the name of the Father, Son, and Holy Ghoft, as that they did not use this prayer; fince they had as strict a command to do the one

15 John xvi. 24.

16 John xiv. 13. and chap. xvi. 23.

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

as

as the other. But befides, in all thofe places, except Introduct. two, there is nothing elfe mentioned, but that they prayed; no mention at all of the words of their prayers; and therefore there is no reason why we fhould expect a particular intimation of the Lord's prayer. And as for those prayers mentioned in the aforefaid places, I do not fee how they can prove from thence, that they were offered up in the name of Chrift.

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But, laftly, 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 66 many ages fince, viz. at our Saviour's afcenfion into "heaven."

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

Since therefore, from what has been faid, it appears that our Saviour prefcribed the Lord's prayer as a ftanding form, and commanded his Apoftles and other Difciples to use it as fuch; it is not to be fufpected, but that they obferved this command; efpecially fince the accounts which we have from antiquity do (though the Scriptures be filent in the matter) fully prove it to have been their conftant custom; as appears by a numerous cloud of witneffes, who confpire in attesting this truth: of which I fhall only inftance in a few.

And firft, Tertullian was, without all doubt, of opinion that Chrift delivered the Lord's prayer, not as a directory only, but as a precompofed fet form, to be used by all Chriftians. For he says, For he fays, " 19The Son taught us to pray, Our Father, which art in heaven;" i. e. he taught us to use the Lord's prayer. And fpeaking of the fame prayer, he fays, " 20 Our Lord gave his new Disciples of "the New Teftament a new form of prayer." He calls

18 As i. 24. and chap. iv. 24.
19 Adv. Praxeam, c. 23. p. 514. A.

20 De Orat. c. i. p. 129. A.

it,

B 4

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Introduct. it, “21 The prayer appointed by Chrift," and "The prayer appointed by Law," (for fo the word legitima must be rendered,) and " the ordinary" (i. e. the ufual and cuftomary)" prayer, which is to be faid before our other "prayers; and upon which, as a foundation, our other prayers are to be built:" and tells us, that "23 the ufe "of it was ordained by our Saviour."

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Next, St. Cyprian 24 tells us, that "Chrift himself gave us a form of prayer, and commanded us to use it; be"cause, when we speak to the Father in the Son's words, we fhall be more easily heard ;" and that "25 there "is no prayer more fpiritual or true than the Lord's 66 prayer. And therefore he most earnestly 26 exhorts men to the use of it as often as they pray.

Again, St. Cyril of Jerufalem calls it, " 27 the prayer "which Chrift gave his Disciples, and 28 which God hath "taught us.".

About the fame time Optatus takes it for granted that it is commanded 29.

us,

After him, St. Chryfoftom calls it, "30 the prayer en"joined by laws, and brought in by Chrift." In the fame century St. Auftin tells. 66 31 that our "Saviour gave it to the Apoftles, to the intent that they "fhould ufe it; that he taught it his Difciples 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 neceffary for all, i. e. fuch as all were bound 66 to ufe; and that we cannot be God's children, unless 66 we ufe it."

Laftly, St. Gregory Nyffen says, "32 that Chrift shewed "his Difciples how they fhould pray, by the words of "the Lord's prayer." And Theodoret affures us, that 633 the Lord's prayer is a form of prayer, and that Chrift "has commanded us to use it." But teftimonies of this kind are numberlefs,

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, Introduct. that the Apostles did certainly use the Lord's prayer: and if it be granted that they used it, we may reasonably suppofe that they joined in the use of it. For, befides that it is very improbable that a Chriftian affembly should, in their public devotions, omit that prayer which was the badge of their difcipleship; the very petitions of the prayer, running all along in the plural number, do evidently fhew, that it was primarily defigned for the joint ufe of a congregation.

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That the Chriftians of the first centuries used it in their affemblies, is evident from its being always used in the celebration of the Lord's fupper34, which for fome ages was performed every day3s. And St. Austin tells us in exprefs words, that " 36 it was faid at God's altar every day." So that, without enlarging any more, I fhall look upon it as fufficiently proved, that the Apoftles and primitive Christians did join in the ufe of the Lord's prayer; which is one plain argument that they joined in the use of precompofed fet forms of prayer. Another argument I fhall make ufe of to prove it, is,

2. Their joining in the ufe of Pfalms. For we are told, that Paul and Silas, when they were in prison, prayed and fang praifes to God. And this we must suppose they did audibly, because the prifoners heard them, and confequently they would have disturbed each other, had they not united in the fame prayers and praises.

Again, St. Paul blames the Corinthians, because, when they came together, every one had a pfalm, had a doctrine, &c. 38 Where we must not fuppofe that he forbad the ufe of pfalms in public worship, any more than he did the ufe of doctrines, &c. but that he is displeased with them for not having the pfalm all together, i. e. for not joining in it; that fo the whole congregation might attend one and the fame part of divine fervice at the fame time. From whence we may conclude, that the ufe of pfalms was a customary thing, and that the Apoftle approved of it; only ordering them to join in the ufe of them, which we may reasonably fuppofe they did for the future; fince

34 Cyril. Hierof. (as before quoted in Note 27 and 28, page foregoing) Hieron. adv. Pelag. lib. 3. cap. 5. tom. ii. p. 596. C. Auguft. Epift. 149. tom. ii. col. 505. C.

35 Cyprian. de Orat. Dom. p. 147.

Bafil. Epift. 289. tom, iii. p. 279. A. B.
36 Serm. 58. cap. 10. tom. v. col,

342. F.

37 Acts xvi. 25.

38 1 Cor. xiv. 26.

we

Introduct. we find by the Apostle's fecond Epiftle to them, that they reformed their abuses.

Thus alfo in his Epistle to the Ephefians 39, the Apostle exhorts them to speak to themfelves with pfalms, and hymns, and Spiritual fongs, finging and making melody in their hearts to the Lord. And he bids the Coloffians 40 teach and admonish one another in pfalms, and hymns, and fpiritual fongs, finging with grace in their hearts to the Lord. From all which texts of Scripture, and several others that might be alleged, we muft neceffarily conclude, that joint pfalmody was inftituted by the Apostles, as a conftant part of divine worship.

And that the primitive Chriftians continued it, is a thing fo notorious, that it seems wholly needlefs to cite any teftimonies to prove it: I fhall therefore only point to fuch places at the bottom of the 41 page as will fufficiently fatisfy any, that will think it worth their while to confult them.

The practice therefore of the Apoftles and primitive Chriftians, in joining in the use of pfalms, is another intimation, that they joined in the ufe of precompofed fet forms of prayer. For though all pfalms be not prayers, because fome 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 pfalms of David, as from feveral Chriftian hymns42: and, confequently, the Apostles and primitive Chriftians, by jointly finging fuch pfalms in their congregations, did join in the use of precompofed fet forms of prayer. only remains then that I prove,

It

3. That they joined in the ufe of divers precompofed fet forms of prayer, befides the Lord's prayer and pfalms.

And ift, 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 faid unto them. And when they heard that, they lift up their voice to God with one accord, and faid, Lord, thou art God, 43 &c.

39 Chap. v. 19.

40 Col. iii. 16.

41 Plin. Epift. 1. 10 Ep.97. p. 284. Oxon. 1703. Eufeb. Eccl. Hift. lib. 5. c. 28. p. 196. A. Juft. Mart, Epift. ad Zen. et Seren. p. 509. A. Cyril. Hierof. Catech. 13. §. 3. p. 180. lin. 9, &c. Catech. Myftag. 5. §. 17. p. 300. lin. 34, &c. Socrat. Hift. Eccl. 1. 2. c. 11. p. 89.