Analysis.
and the use of devotional formulas, are evidently connected with the particular and distinctive object of the treatise, it is designed to illustrate the operations of the Spirit in the devotional exercises of believers.
Analysis.
The object of the discourse is explained. Its two main divisions are: I.
The evidence of a special work of the Spirit in prayer and praise; and, II. The illustration of the nature of this work, (ch. 1).
I. The evidence of its reality consists in a minute explanation of two passages in Scripture, Zec 12.10 and Gal 4.6 (ch. 2, 3).
II. Its general nature is considered — prayer being defined as a spiritual faculty of exercising Christian graces in the way of vocal requests and supplications to God (ch. 4). The work of the Spirit in the matter of prayer is reviewed in greater detail: as enlightening us into a perception of our spiritual wants; acquainting us with the promises of grace and mercy for our relief; and leading us to express desires for any blessing according to its right and proper ends, (ch.
5). His work as to the manner of prayer is described: as disposing us to obey God in this duty; implanting holy and gracious desires for the objects sought; giving us delight in God as the object of prayer; and keeping us intent on Christ as the way and ground of acceptance, (ch.
6). The manner of prayer is further considered with special reference to Eph 6.18, (ch. 7). In the course of an argument on the duty of external prayer, the promise of the Spirit is exhibited as superseding the necessity of recourse to external forms, on the following grounds:
1. The natural obligation to call on God according to our ability;
2. The example of the saints in Scripture; 3. The circumstance that in all the commands to pray, there is no respect to outward helps; 4. The existence of certain means for the improvement of our gift in prayer; 5. The use to which our natural faculties of invention, memory, and elocution, are thus put; and, 6. The necessary exercise of our spiritual abilities, (ch. 8).
Certain duties are inferred from the preceding discourse:
1. The ascription to God of all the glory on account of any gift in prayer; and, 2. Constant attention to the duty of prayer, (ch. 9).
Two subsidiary discussions follow:
1. A searching exposure of the mental prayer recommended by the Church of Rome, in which prayer is merged into spiritual contemplation, without any succession and utterance of thought; it is shown that language is no interference with the workings of devotional sentiment, but serves, on the contrary, to define the objects of thought, and enhance the power of conception, (ch. 10): and, 2. A disquisition on the use and value of forms: the mere use of them by some men (as suited to their attainments and experience) is distinguished from their alleged necessity for purposes of worship; and against the latter these objections are urged: