they would have used it. But that the Church had forms of prayer is evident, because the same author calls the prayers which Constantine used in his court ('Εκκλησίας Θεοῦ τρόπον, according to the manner of the Church 57 of God) Evxàs ¿vớéopovs, authorized prayers; which is the same title he gave to that form which he made for his heathen soldiers.58 And therefore if by the authorized prayers, which he prescribed to the soldiers, he meant a form of prayer, as it is manifest he did, then by the authorized prayers which he used in his court, after the manner of the Church of God, he must mean a form of prayers also. And since he had a form of prayers in his court, after the manner of the Church, the Church must necessarily have a form of prayers too.

It is plain then, that the three first centuries joined in the use of divers precomposed set forms of prayer, besides the Lord's prayer and psalms: after which, (besides the Liturgies of St. Basil, St. Chrysostom, and St. Ambrose,) we have also undeniable testimonies of the same. 59 Gregory Nazianzen says, that "St. Basil composed orders and forms of prayer.' 60 And St. Basil himself, reciting the manner of the public service that was used in the monastical oratories of his institution, says,61 that "nothing was therein done but what was consonant and agreeable to all the churches of God." The Council of Laodicea expressly provides, 62" that the same Liturgy or form of prayer should be always used, both at the ninth hour, and in the evening." And this canon is taken into the Collection of the Canons of the Catholic Church; which Colleetion was established in the fourth general Council of Chalcedon, in the year 451;63 by which establishment the whole Christian Church was obliged to the use of Liturgies, so far as the authority of a general Council extends.

It were very easy to add many other proofs of the same kind, within the compass of time to which those I have already produced do belong;64 but the brevity of my design only allows me to mention such as are so obviously plain as to admit of no objections. To descend into the following ages, is not worth my while; for the greatest enemies to precomposed set forms of prayer do acknowledge, that in the fourth and fifth centuries, and ever after, till the times of the Reformation, 57 De vita Constant. 1. 4, c. 17, p. 534, A. 58 Ibid. c. 19, p. 535, B. 59 See St. Chrysost. Homil. XVIII. in Ep. 2, ad Corinth. tom. iii. p. 647. Concil. Carthag. 3, can. 23, tom. ii. col. 1170. De Concil. Milev. 2, can. 12, tom. ii. col. 1540, E. 60 Orat. 20, in Basil. 61 Epist. 63, tom. ii. p. 843, D. 62 Can. 18, Concil. tom. i. col. 1500, B. 63 Can. 1, Concil. tom. iv. col. 756, B. 64 See Dr. Bennet's History of the joint Use of precomposed set Forms of Prayer, from chap. viii. to chap. xvi.

the joint use of them obtained all over the Christian world. And therefore I shall take it for granted, that what has been already said is abundantly sufficient to prove, that the ancient Jews, our Saviour, his Apostles, and the primitive Christians, did join in the use of precomposed set forms of prayer. I shall now proceed to prove,

2. Secondly, That (as far as we can conjecture) they never joined in any other. And first, that the ancient Jews, our Saviour, and his Apostles, never joined in any other than precomposed set forms, before our Lord's resurrection, may very well be concluded, from our having no ground to think they ever did. For as he that refuses to believe a matter of fact, when it is attested by a competent number of unexceptionable witnesses, is always thought to act against the dictates of reason; so does that person act no less against the dictates of reason, who believes a matter of fact without any ground. And what ground can any man believe a matter of fact upon, but the testimony of those, upon whose veracity and judgment in the case he may safely rely? But what testimonies can our adversaries produce in this case? They cannot pretend to any proof (either express or by consequence) within this compass of time, of the joint use of prayers conceived extempore, because there is not the lowest degree of evidence, or so much as a bare probability of it. And therefore they ought of necessity to conclude, that the ancient Jews, our Saviour, and his Apostles, never joined in any other prayers than precomposed set forms, before our Lord's resurrection. It only remains therefore that I show, that there is no reason to suppose that they ever joined in any others afterwards.

And here as for our Saviour, we have no particular account of his praying between the time of his resurrection and that of his ascension; and therefore we can determine nothing of his joining therein. But as for the Apostles and primitive Christians, we may conclude, that they never joined in any other than precomposed set forms after our Lord's resurrection, by the same way of reasoning, as we concluded they never did before his resurrection. For unless our adversaries can bring sufficient authorities, to prove that they joined in the use of prayers conceived extempore, we may very reasonably conclude they never did.

I know indeed there are some objections, which our adversaries pick up from words of like sound, and, without considering the sense, or how the holy penmen used them, urge them for

solid arguments: but these my time will not permit me to examine, nor is it indeed worth my while. I shall only desire it may be considered, that nothing more betrays the badness of a cause, than when groundless suppositions are so zealously opposed to evident truths.65

I shall however mention one thing, which is of itself a strong argument, that the Apostles and primitive Christians did never join in any other than precomposed set forms of prayer, viz. The difference between precomposed set forms of prayer, and prayers conceived extempore, is so very great; and the alteration from the joint use of the one, to the joint use of the other, so very remarkable; that it is utterly impossible to conceive, that if the joint use of extempore prayers had been ever practised by the Apostles and first Christians, it could so soon have been laid aside by every Church in the Christian world; and yet not the least notice to be taken, no opposition to be made, nor so much as a hint given, either of the time or reasons of its being discontinued, by any of the ancient writers whatsoever: but that every nation, that has embraced the Christian faith, should, with a perfect harmony, without one single exception, (as far as the most diligent search and information can reach,) from the Apostles' days to as low a period of time as our adversaries can desire, unite and agree in performing their joint worship by the use of precomposed set forms only. Certainly such an unanimous practice of persons, at the greatest distance both of time and place, and not only different, but perfectly opposite in other points of religion, as well as their civil interests, is, as I said, a strong argument, that the joint use of precomposed set forms was fixed by the Apostles in all the churches they planted, and that, by the special providence of God, it has been preserved as remarkably as the Christian sacraments themselves.

Much more might be added, but that I am satisfied, what has already been said is enough to convince any reasonable and unprejudiced person; and to those that are obstinate and biassed it is in vain to say more. I shall therefore proceed to shew,

II. SECONDLY, That those precomposed set forms of prayer, in which they joined, were such as the respective congregations were accustomed to, and thoroughly acquainted with. And upon this I shall endeavour to be very brief, because a little

65 For further satisfaction see Dr. Bennet's Discourse of the Gift of Prayer, and his History of the joint Use of precomposed set Forms of Prayer, chap. xviii.

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reflection upon what has been said will effectually demonstrate its truth.

And, 1st, as to the practice of the ancient Jews, our Saviour, and his disciples, it cannot be doubted, but that they were accustomed to, and well acquainted with, those precomposed set forms which are contained in the Scriptures: and as for their other additional prayers, the very same authors, from whom we derive our accounts of them, do unanimously agree in attesting that they were of constant daily use; and consequently the Jews, our Saviour, and his disciples, could not but be accustomed to them, and thoroughly acquainted with them.

The matter therefore is past all dispute till the Gospel-state commenced; and even then also it is equally clear and plain. For it has been largely shewed, that the Apostles and primitive Christians did constantly use the Lord's prayer and psalms; whereby they must necessarily become accustomed to them, and thoroughly acquainted with them.

But then it is objected, that "their other prayers, which made up a great part of their divine service, were not stinted imposed forms, but such as the ministers themselves composed and made choice of for their own use in public." But this may likewise be answered with very little trouble; because the same authorities, which prove that they were precomposed set forms, do also prove that the respective congregations were accustomed to them, and thoroughly acquainted with them. For since the whole congregation did with one accord lift up their voice in an instant, and vocally join in that prayer which is recorded in the fourth chapter of the Acts; since the public prayers, which the primitive Christians used in the first and second centuries, were called common prayers, constituted prayers, and solemn prayers; since the Liturgy of St. James was of general use in the Church of Jerusalem within an hundred and sixty years after the apostolical age; since the Church in Constantine's time used authorized set forms of prayer; since the Council of Laodicea expressly provides, that "the same Liturgy be constantly used both at the ninth hour, and in the evening;" I say, since these things are true, we may appeal to our adversaries themselves, whether it was possible, in those and the like cases, for the respective congregations to be otherwise than accustomed to, and thoroughly acquainted with, those precomposed set forms of prayer, in which they joined.

We own indeed, that, by reason of the ancient Christians

industriously concealing their mysteries, copies of their offices of joint devotion might not be common. And therefore (except the Lord's prayer, which the catechumens were taught before their baptism, and the psalms, which they read in their Bibles) none were acquainted with their joint devotions before they were baptized; but were forced to learn them by constant attendance upon them, and by the assistance of their brethren. But the forms, notwithstanding, were well known to the main body of the congregation; and those very persons, who at first were strangers to them, did, as well as others, by frequenting the public assemblies, attain to a perfect knowledge of them; because they were daily accustomed to them, and consequently, in a very short time, thoroughly acquainted with them: which was the second thing I was to prove. I come now in the last place to prove,

III. THIRDLY, That the practice of the ancient Jews, our Saviour, his Apostles, and the primitive Christians, warrants the imposition of a national precomposed Liturgy: and this I shall make appear in the following manner.

1. Their practice proves that a precomposed Liturgy was constantly imposed upon the laity. For that, without joining in which it was impossible for the laity to hold Church-communion, was certainly imposed upon the laity. Now their practice proves that it was impossible for the laity to hold communion with either the Jewish or Christian Church, unless they joined in a precomposed Liturgy; because the joint use of a precomposed Liturgy was their particular way of worship and consequently as many of the laity as held communion with them must submit to that way of worship; and as many as submitted to that way of worship had a precomposed Liturgy imposed upon them.

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2. Their practice shews that a precomposed Liturgy was imposed on the clergy, i. e. the clergy were obliged to the use of a precomposed Liturgy in their public ministrations. For since the use of such a Liturgy was settled amongst them, it was undoubtedly expected from the respective clergy, that they should practise accordingly. For any one that is in the least versed in antiquity, must know how strict the Churchgovernors were in those times, and how severely they would animadvert upon such daring innovators, as should offer to set up their own fancies in opposition to a settled rule. So that it is no wonder, if in the first centuries we meet with no law to