2. Prayer defined. Its necessity and use.
3. Objection, that prayer seems useless, because God already knows our wants. Answer, from the institution and end of prayer. Confirmation by example. Its necessity and propriety. Perpetually reminds us of our duty, and leads to meditation on divine providence. Conclusion. Prayer a most useful exercise. This proved by three passages of Scripture.
4. Rules to be observed in prayer. First, reverence to God. How the mind ought to be composed.
5. All giddiness of mind must be excluded, and all our feelings seriously engaged. This confirmed by the form of lifting the hand in prayer. We must ask only in so far as God permits. To help our weakness, God gives the Spirit to be our guide in prayer. What the office of the Spirit in this respect. We must still pray both with the heart and the lips.
6. Second rule of prayer, a sense of our want. This rule violated, 1. By perfunctory and formal prayer 2. By hypocrites who have no sense of their sins. 3. By giddiness in prayer. Remedies.
7. Objection, that we are not always under the same necessity of praying. Answer, we must pray always. This answer confirmed by an examination of the dangers by which both our life and our salvation are every moment threatened. Confirmed farther by the command and permission of God, by the nature of true repentance, and a consideration of impenitence. Conclusion.
8. Third rule, the suppression of all pride. Examples. Daniel, David, Isaiah, Jeremiah, Baruch.
9. Advantage of thus suppressing pride. It leads to earnest entreaty for pardon, accompanied with humble confession and sure confidence in the Divine mercy. This may not always be expressed in words. It is peculiar to pious penitents. A general introduction to procure favour to our prayers never to be omitted.
10. Objection to the third rule of prayer. Of the glorying of the saints. Answer. Confirmation of the answer.
11. Fourth rule of prayer, -- a sure confidence of being heard animating us to prayer. The kind of confidence required, viz., a serious conviction of our misery, joined with sure hope. From these true prayer springs. How diffidence impairs prayer. In general, faith is required.
12. This faith and sure hope regarded by our opponents as most absurd. Their error described and refuted by various passages of Scripture, which show that acceptable prayer is accompanied with these qualities. No repugnance between this certainty and an acknowledgment of our destitution.
13. To our unworthiness we oppose, 1. The command of God. 2. The promise. Rebels and hypocrites completely condemned. Passages of Scripture confirming the command to pray.
14. Other passages respecting the promises which belong to the pious when they invoke God. These realised though we are not possessed of the same holiness as other distinguished servants of God, provided we indulge no vain confidence, and sincerely betake ourselves to the mercy of God. Those who do not invoke God under urgent necessity are no better than idolaters. This concurrence of fear and confidence reconciles the different passages of Scripture, as to humbling ourselves in prayer, and causing our prayers to ascend.
15. Objection founded on some examples, viz., that prayers have proved effectual, though not according to the form prescribed. Answer. Such examples, though not given for our imitation, are of the greatest use. Objection, the prayers of the faithful sometimes not effectual. Answer confirmed by a noble passage of Augustine. Rule for right prayer.
16. The above four rules of prayer not so rigidly exacted, as that every prayer deficient in them in any respect is rejected by God. This shown by examples. Conclusion, or summary of this section.
17. Through whom God is to be invoked, viz., Jesus Christ. This founded on a consideration of the divine majesty, and the precept and promise of God himself. God therefore to be invoked only in the name of Christ.
18. From the first all believers were heard through him only: yet this specially restricted to the period subsequent to his ascension. The ground of this restriction.
19. The wrath of God lies on those who reject Christ as a Mediator. This excludes not the mutual intercession of saints on the earth.
20. Refutation of errors interfering with the intercession of Christ. 1. Christ the Mediator of redemption; the saints mediators of intercession. Answer confirmed by the clear testimony of Scripture, and by a passage from Augustine. The nature of Christ's intercession.
21. Of the intercession of saints living with Christ in heaven. Fiction of the Papists in regard to it. Refuted. 1. Its absurdity. 2. It is nowhere mentioned by Scripture. 3. Appeal to the conscience of the superstitious. 4. Its blasphemy. Exception. Answers.
22. Monstrous errors resulting from this fiction. Refutation. Exception by the advocates of this fiction. Answer.
23. Arguments of the Papists for the intercession of saints. 1. From the duty and office of angels. Answer. 2. From an expression of Jeremiah respecting Moses and Samuel. Answer, retorting the argument. 3. The meaning of the prophet confirmed by a similar passage in Ezekiel, and the testimony of an apostle.
24. 4. Fourth papistical argument from the nature of charity, which is more perfect in the saints in glory. Answer.
25. Argument founded on a passage in Moses. Answer.
26. Argument from its being said that the prayers of saints are heard. Answer, confirmed by Scripture, and illustrated by examples.
27. Conclusion, that the saints cannot be invoked without impiety. 1. It robs God of his glory. 2. Destroys the intercession of Christ. 3. Is repugnant to the word of God. 4. Is opposed to the due method of prayer. 5. Is without approved example. 6. Springs from distrust. Last objection. Answer.
28. Kinds of prayer. Vows. Supplications. Petitions. Thanksgiving. Connection of these, their constant use and necessity. Particular explanation confirmed by reason, Scripture, and example. Rule as to supplication and thanksgiving.
29. The accidents of prayer, viz., private and public, constant, at stated seasons, &c. Exception in time of necessity. Prayer without ceasing. Its nature. Garrulity of Papists and hypocrites refuted. The scope and parts of prayer. Secret prayer. Prayer at all places. Private and public prayer.
30. Of public places or churches in which common prayers are offered up. Right use of churches. Abuse.
31. Of utterance and singing. These of no avail if not from the heart. The use of the voice refers more to public than private prayer.
32. Singing of the greatest antiquity, but not universal. How to be performed.
33. Public prayers should be in the vulgar, not in a foreign tongue. Reason, 1. The nature of the Church. 2. Authority of an apostle. Sincere affection always necessary. The tongue not always necessary. Bending of the knee, and uncovering of the head.
34. The form of prayer delivered by Christ displays the boundless goodness of our heavenly Father. The great comfort thereby afforded.
35. Lord's Prayer divided into six petitions. Subdivision into two principal parts, the former referring to the glory of God, the latter to our salvation.
36. The use of the term Father implies, 1. That we pray to God in the name of Christ alone. 2. That we lay aside all distrust. 3. That we expect everything that is for our good.
37. Objection, that our sins exclude us from the presence of him whom we have made a Judge, not a Father. Answer, from the nature of God, as described by an apostle, the parable of the prodigal son, and from the expression, Our Father. Christ the earnest, the Holy Spirit the witness, of our adoption.
38. Why God is called generally, Our Father.
39. We may pray specially for ourselves and certain others, provided we have in our mind a general reference to all.
40. In what sense God is said to be in heaven. A threefold use of this doctrine for our consolation. Three cautions. Summary of the preface to the Lord's Prayer.
41. The necessity of the first petition a proof of our unrighteousness. What meant by the name of God. How it is hallowed. Parts of this hallowing. A deprecation of the sins by which the name of God is profaned.
42. Distinction between the first and second petitions. The kingdom of God, what. How said to come. Special exposition of this petition. It reminds us of three things. Advent of the kingdom of God in the world.
43. Distinction between the second and third petitions. The will here meant not the secret will or good pleasure of God, but that manifested in the word. Conclusion of the three first petitions.
44. A summary of the second part of the Lord's Prayer. Three petitions. What contained in the first. Declares the exceeding kindness of God, and our distrust. What meant by bread. Why the petition for bread precedes that for the forgiveness of sins. Why it is called ours. Why to be sought this day, or daily. The doctrine resulting from this petition, illustrated by an example. Two classes of men sin in regard to this petition. In what sense it is called, our bread. Why we ask God to give it to us.
45. Close connection between this and the subsequent petition. Why our sins are called debts. This petition violated, 1. By those who think they can satisfy God by their own merits, or those of others. 2. By those who dream of a perfection which makes pardon unnecessary. Why the elect cannot attain perfection in this life. Refutation of the libertine dreamers of perfection. Objection refuted. In what sense we are said to forgive those who have sinned against us. How the condition is to be understood.
46. The sixth petition reduced to three heads. 1. The various forms of temptation. The depraved conceptions of our minds. The wiles of Satan, on the right hand and on the left. 2. What it is to be led into temptation. We do not ask not to be tempted of God. What meant by evil, or the evil one. Summary of this petition. How necessary it is. Condemns the pride of the superstitious. Includes many excellent properties. In what sense God may be said to lead us into temptation.
47. The three last petitions show that the prayers of Christians ought to be public. The conclusion of the Lord's Prayer. Why the word Amen is added.
48. The Lord's Prayer contains everything that we can or ought to ask of God. Those who go beyond it sin in three ways.
49. We may, after the example of the saints, frame our prayers in different words, provided there is no difference in meaning.
50. Some circumstances to be observed. Of appointing special hours of prayer. What to be aimed at, what avoided. The will of God, the rule of our prayers.
51. Perseverance in prayer especially recommended, both by precept and example. Condemnatory of those who assign to God a time and mode of hearing.
52. Of the dignity of faith, through which we always obtain, in answer to prayer, whatever is most expedient for us. The knowledge of this most necessary.