Again I say unto you, That if two of you shall agree on earth as touching anything that these shall ask, it shall be done for them of My Father which is in heaven. - Matthew 18:19.

HITHERTO , in treating of the subject of PRAYER, I have confined my remarks to secret prayer. I am now to speak of social prayer, or prayer offered in company, where two or more are united in praying. Such meetings have been common from the time of Christ, and it is probable that God's people have always been in the habit of making united supplication, whenever they had the privilege. The propriety of the practice will not be questioned here. I need not dwell now on the duty of social prayer. Nor is it my design to discuss the question, whether any two Christians agreeing to ask any blessing, will be sure to obtain it. My object is to make some remarks on Meetings for Prayer, noting:

I. The design of prayer meetings.

II. The manner of conducting them.

III. Several things that will defeat the design of holding them.

I. THE DESIGNS OF PRAYER MEETINGS.

1. One design of assembling several persons together for united prayer, is to promote union among Christians. Nothing tends more to cement the hearts of Christians than praying together. Never do they love one another so well as when they witness the outpouring of each other's hearts in prayer. Their spirituality begets a feeling of union and confidence, highly important to the prosperity of the Church. It is doubtful whether Christians can ever be otherwise than united, if they are in the habit of really praying together. And where they have had hard feelings and differences among themselves, these are all done away by uniting in prayer. The great object is gained, if you can bring them really to unite in prayer; if this can be done, the difficulties vanish.

2. To extend the spirit of prayer. God has so constituted us, and such is the economy of His grace, that we are sympathetic beings, and communicate our feelings to one another. A minister, for instance, will often, as it were, breathe his own feelings into his congregation. The Spirit of God that inspires his soul, makes use of his feelings to influence his hearers, just as much as He makes use of the words he preaches. So He makes use of the feelings of Christians. Nothing is more calculated to beget a spirit of prayer than to unite in social prayer with one who has the spirit himself; unless this one should be so far ahead that his prayer will repel the rest. His prayer will awaken them, if they are not so far behind as to revolt at it and resist it. If they are anywhere near the standard of his feelings, his spirit will kindle, and burn, and spread all around. One individual who obtains the spirit of prayer will often arouse a whole Church, and extend the same spirit through the whole, so that a general revival follows.

3. Another grand design of social prayer, is to move God. Not that it changes the mind and feelings of God. When we speak of "moving" God, as I have said in a former Lecture, we do not mean that prayer alters the will of God. But when the right kind of prayer is offered by Christians, they are in such a state of mind that it becomes proper for God to bestow a blessing. They are then prepared to receive it, and He gives because He is always the same, and always ready and happy to show mercy. When Christians are united, and praying as they ought, God opens the windows of heaven, and pours out His blessing till there is not room to receive it (Malachi 3:10). 31

4. Another important design of prayer meetings is the conviction and conversion of sinners. When properly conducted, they are eminently calculated to produce this effect. Sinners are apt to be solemn when they hear Christians pray. Where there is a spirit of prayer, sinners must feel.

An ungodly man (a universalist) once said respecting a certain minister: "I can bear his preaching very well; but when he prays, I feel awfully - as if God were coming down upon me." Sinners are often convicted by hearing prayer. A young man of distinguished talents said, concerning a certain minister to whom, before his conversion, he had been very much opposed:

"As soon as he began to pray, I began to be convicted; and if he had continued to pray much longer, I should not have been able to hold myself back from Christ." Just as soon as Christians begin to pray as they ought, sinners then know that they pray, and begin to feel awfully. They do not understand what spirituality is, because they have no experience of it. But when such prayer is offered, they know there is something in it; they know God is in it, and it brings them near to God; it makes them feel awfully solemn, and they cannot bear it. And not only is it calculated to impress the minds of sinners, but when Christians pray in faith, the Spirit of God is poured out, and sinners are melted down and converted on the spot.

II. THE MANNER OF CONDUCTING PRAYER MEETINGS.

1. It is often well to open a prayer meeting by reading a short portion of the Word of God, especially if the person who takes the lead of the meeting, can call to mind any portion that will be applicable to the object or occasion, and that is impressive, and to the point. If he has no passage that is applicable, he had better not read any at all. Do not drag in the Word of God to make up part of the meeting as a mere matter of form.

This is an insult to God. It is not well to read any more than is applicable to the subject before the meeting or the occasion. Some people think it always necessary to read a whole chapter, though it may be ever so long, and have a variety of subjects. It is just as impressive and judicious to read a whole chapter as it would be for a minister to take a whole chapter for his text, when his object was to make some particular truth bear on the minds of his audience. The design of a prayer meeting should be to bring Christians to the point, to pray for a definite object. Wandering over a large field hinders and destroys this design.

2. It is proper that the person who leads should make some short and appropriate remarks, calculated to explain the nature of prayer, and the encouragements we have to pray, and to bring the object to be prayed for directly before the minds of the people.

A man can no more pray without having his thoughts concentrated than he can do anything else. The person leading should therefore see to this, by bringing up before their minds the object for which they came to pray. If they came to pray for any object, he can do this. And if they did not, they had better go home. It is of no use to stay there and mock God by pretending to pray when they have nothing on earth to pray for.

After stating the object, he should bring up some promise or some principle, as the ground of encouragement to expect an answer to their prayers. If there is any indication of Providence, or any promise, or any principle in the Divine government, that affords a ground of faith, let him call it to mind, and not let them be talking out of their own hearts at random, without knowing any solid reason for expecting an answer. One reason why prayer meetings mostly accomplish so little, is because there is so little common sense exercised about them. Instead of looking round for some solid footing on which to repose their faith, people come together and pour forth words, and neither know nor care whether they have any reason to expect an answer. If they are going to pray about anything concerning which there can be any doubt or any mistake, in regard to the ground of faith, they should be shown the reason there is for believing that their prayers will be heard and answered. It is easy to see that, unless something like this is done, three-fourths of them will have no idea of what they are doing, or of the ground on which they should expect to receive what they pray for.

3. In calling on persons to pray it is always desirable to let things take their own course, wherever it is safe. If it can be left so with safety, let those pray who are most inclined to pray. It sometimes happens that even those who are ordinarily the most spiritual, and most proper to be called on, are not, at the time, in a suitable frame; they may be cold and worldly, and only freeze the meeting. But if you let those pray who desire to pray, you avoid this. But often this cannot be done with safety, especially in large cities, where a prayer meeting might be liable to be interrupted by those who have no business to pray; some fanatic or crazy person, some hypocrite or enemy, who would only make a noise. In most places, however, the course may be taken with perfect safety. Give up the meeting to the Spirit of God. Those who desire to pray, let them pray. If the leader sees anything that needs to be set right, let him remark, freely and kindly, and put it right, and then go on again. Only he should be careful to time his remarks, so as not to interrupt the flow of feeling, or to chill the meeting, or to turn the thoughts of the people from the proper subject.

4. If it is necessary to name the individuals who are to pray, it is best to call first on those who are most spiritual; and, if you do not know who they are, then choose those whom you would naturally suppose to be most "alive." If they pray at the outset, they will be likely to spread the spirit of prayer through the meeting, and elevate the tone of the whole.

Otherwise, if you call on those who are cold and lifeless, they will be likely to diffuse a chill. The only hope of having an efficient prayer meeting is when at least a part of the Church is spiritual, and infuses its spirit into the rest. This is the very reason why it is often best to let things take their course, for then those who have the most feeling are apt to pray first, and give character to the meeting.

5. The prayers should always be very short. When individuals suffer themselves to pray long they forget that they are only the mouth of the congregation, and that the congregation cannot be expected to sympathize with them, so as to feel united in prayer, if they are long and tedious, and go all around the world, and pray for everything they can think of.