Dr. Hammond and Dr. Lightfoot: the former of whom proves that the Jews used set forms, and that their prayers and praises, &c. were in the same order as our Common Prayer; and the latter not only asserts that they worshipped God by stated forms, but mentions both the order and method of their hymns and supplications. So that there is no more reason to doubt that they used a precomposed settled liturgy, than that we use the book of Common Prayer.

2. What instances of precomposed forms of Fewish worship do we find in the scriptures?

A. A great variety: the first piece of solemn worship recorded in scripture is a hymn of praise, composed by Moses upon the deliverance of the children of Israel from the Egyptians, which was sung by all the congregation alternately; by Moses and the men first, and afterwards by Miriam and the women, Exodus xv. which could not have been done unless it had been a precomposed form. In the expiation of an uncertain murder, the elders of the city that is next to the slain are expressly commanded to offer up, and consequently to join in a form of prayer precomposed by God himself, Deut. xxi. 7, 8. And in Numbers vi. 22. &c. chap. x. 35, 36. Deut. xxvi. 3, 5, &c. are several other forms of prayer precomposed by God, and prescribed by Moses; which, though they were not to be joined in by the whole congregation, are yet sufficient precedents for the use of precomposed stated forms. The scriptures also assure us that David appointed the Levites to stand every morning to thank and praise the Lord, and likewise at even, 1 Chron. xxiii. 30. which rule was observed in the temple afterwards built by Solomon, and restored at the building of the second temple after the captivity, Nehem. xii. 25, 45, 46. And the whole book of Psalms, it may be observed, were forms of prayer and praise indited by the Holy Ghost for the joint use of the congregation; as appears from the titles

of several of the psalms and from divers places of scripture.

2. How does it appear that Christ enjoined a form of prayer?

A. From Luke xi. 1, 2, &c. "And it came to pass, that, as he was praying in a certain place, when he ceased, one of his disciples said unto him, Lord, teach us to pray, as John also taught his disciples. And he said unto them, When ye pray, say, Our Father," &c. And again, Mat. vi. 9. After this manner pray ye, &c.

2. How is it evident that Christ joined in precomposed set forms of prayer?

A. It cannot be doubted but that he was in communion with the Jewish church, and zealous and exemplary in their public devotions, and, consequently, that he took all opportunities of joining in those precomposed forms of prayer, which were daily used in the Jewish congregations, as the learned Dr. Lightfoot has largely proved.

And we may be certain, that had not our Saviour very constantly attended their public worship, and joined in the devotions of their congregations, the scribes and pharisees, his bitter and implacable enemies, and great zealots for the temple service, would have reproached him as "an ungodly wretch that despised prayer," &c. But nothing of this nature do we find in the New Testament; and, therefore, had we no other evidence than this, we might safely conclude that our Saviour was a constant attendant on the public service of the Jews, and consquently that he joined in precomposed set forms of prayer.

2. What was the practice of the Apostles and pri

mitive Christians?

A. As to the Apostles and our Lord's other disciples, their practice was doubtless the same as that of the Jews, and our Saviour, at least till his ascension. And as to the primitive Christians, it appears that they used stated forms of prayer, from their joining in the use of the Lord's prayer, in the use

of the psalms, and divers other precomposed set forms.

2. How do you prove that the Apostles joined in the use of the Lord's prayer?

A. That they joined in the use of the Lord's prayer is sufficiently evident from our Saviour's having commanded them so to do: for whatever dispute may be made about the original word in Mat. vi. 9. which is translated not exactly, but paraphrastically," after this manner," but ought, with greater accuracy, to be rendered so or thus; yet if we should grant that our Lord, in this place, only proposed this prayer as a directory and the pattern to make our other prayers by, we should still find that afterwards, upon another occasion, namely, when his disciples requested him to "teach them to pray, as John had also taught his disciples," he prescribed the use of these very words, expressly bidding them, "When ye pray, say, Our Father," &c. Luke xi. 12, &c.

2. Supposing our Saviour did prescribe this prayer as a form to his disciples, was it not for a time only, till they should be more fully instructed, and enabled to pray by the assistance of the Holy Ghost?

A. No: for if, because our Saviour has not in express words commanded this form of prayer to be used for ever, we are to conclude that it was only prescribed for a time, we must also necessarily allow, that whatever Christ has instituted without limitation of time, is not always obligatory upon us; and, consequently, we may declare Christ's institutions to be null, and regard baptism and the Lord's supper as temporary prescriptions only, as well as the Lord's prayer.

2. Though we read in the Acts of the Apostles of several prayers made by the church, yet we find not intimation that they ever used this form; and does not this sufficiently prove that they did not?

any

A. No: for 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, namely, Acts i. 24. and ch. iv. 24. there is nothing mentioned, but that they prayed; no mention at all of the words of their prayers; and, therefore, there is no reason why we should expect a particular intimation that they used the Lord's prayer.

2. But are not the words of this prayer 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?

A. No: for though the foundations of God's kingdom were then laid, it is not yet completed; and since we know that all the world must be converted to christianity, and that Jews, Turks and Heathens still make up far the greater part of the world, we have as much reason, on this account, to pray for the coming of God's kingdom now as formerly. And if we consider those parts of the world which have already embraced christianity, we 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.

2. What must we conclude then from what has been already said on this subject?

A. That since it appears that our Saviour préscribed 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 are silent in the matter, fully prove it to have been their constant custom; as appears by a cloud of witnesses, who conspire in attesting this truth. 2. Produce a few of these testimonies.

A. 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, "The Son taught us to say, "Our Father, who art in heaven," that is, he taught us to use the Lord's prayer; and speaking of the same prayer, he says, "Our Lord gave his disciples of the New Testament, a new form of prayer." He calls it "the prayer appointed by Christ," the " prayer appointed by law;" and "the ordinary," that is, the usual and customary 66 prayer, which is to be said before our other prayers, and upon which, as a foundation, our other prayers are to be built;" and observes, that the use of it was ordained by our Saviour.

St. Cyprian 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 readily heard;" and that "there is no prayer more spiritual or true than the Lord's prayer:" therefore he most earnestly exhorts men to the use of it as often as they pray.

St. Cyril, of Jerusalem, calls it "the prayer which Christ gave his disciples, and which God hath taught us."

St. Chrysostom calls it "the prayer enjoined by law, and ordained by Christ."

Optatus takes it for granted, that this prayer is commanded.

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

St. Gregory Nyssen says, that "Christ showed his disciples how they should pray, by the words of the Lord's prayer." And Theodoret assures us, that "the Lord's prayer is a form of prayer, and