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    6. Each one should pray for some one object. It is well for every individual to have one object for prayer; two or more may pray for the same thing, or each for a separate object. If the meeting is convened to pray for some specific thing, let them all pray for that. If its object is more general, let them select their subjects, according as they feel interested. If one feels particularly disposed to pray for the Church, let him do it. If the next feels disposed to pray for the Church, he may do so, too. Perhaps the next will feel inclined to pray for sinners; let him do it, and as soon as he has got through let him stop. Whenever a man has deep feeling, he always feels on some particular point, and if he prays about that, he will speak out of the abundance of his heart, and then he will naturally stop when he is done.

    7. If, in the progress of the meeting, it becomes necessary to change the object of prayer, let the leader state the fact, and explain it in a few words.

    If the object is to pray for the Church, or for backsliders, or sinners, or the heathen, let him state it plainly, and then turn it over and hold it up before them, till he brings them to think and feel deeply before they pray. Then he should state to them the grounds on which they may repose their faith in regard to obtaining the blessings for which they pray, if any such statement is needed, and so lead them right up to the Throne, and let them take hold of the hand of God. This is according to the philosophy of the mind. People always do it for themselves when they pray in secret, if they really mean to pray to any purpose. And so it should be in prayer meetings.

    8. It is important that the time should be fully occupied, so as not to leave long seasons of silence, which make a bad impression, and chill the meeting. I know that sometimes Churches have seasons of silent prayer.

    But in those cases they should be specially requested to pray in silence, so that all may know why they are silent. This often has a most powerful effect, where a few moments are spent by a whole congregation in silence, while all lift up their thoughts to God. This is very different from having long intervals of silence because there is nobody to pray. Every one feels that such a silence is like the cold damp of death over the meeting.

    9. It is exceedingly important that he who leads the meeting should press sinners who may be present to immediate repentance. He should earnestly urge the Christians who are present, to pray in such a way as to make sinners feel that they are expected to repent immediately. This tends to inspire Christians with compassion and love for souls. The remarks made to sinners are often like pouring fire upon the hearts of Christians, to awaken them to prayer and effort for the conversion of the unsaved. Let them see and feel the guilt and danger of sinners right among them, and then they will pray.


    1. When there is an unhappy want of confidence in the leader, there is no hope of any good. Whatever may be the cause, whether he is to blame or not, the very fact that he leads the meeting will cast a damp over it, and prevent all good. I have witnessed it in Churches, where there was some offensive elder or deacon (perhaps justly deemed offensive; perhaps not) set to lead, and the meeting would die under his influence. If there is a want of confidence in regard to his piety, or in his ability, or in his judgment, or in anything connected with the meeting, everything he says or does will fall to the ground. The same thing often takes place where the Church has lost confidence in the minister.

    2. Where the leader lacks spirituality, there will be a dryness and coldness in his remarks and prayers; everything will indicate his want of unction, and his whole influence will be the very reverse of what it ought to be. I have known Churches where a prayer meeting could not be sustained, and the reason was not obvious, but those who understood the state of things knew that the leader was so notorious for his want of spirituality that he would inevitably freeze a prayer meeting to death. In many Churches the elders are so far from being spiritual men that they always freeze a prayer meeting. And at the same time they are often amazingly jealous for their dignity, and cannot bear to have anybody else lead the meeting. If any member that is spiritual takes the lead, they will take him to task for it, saying: "Why, you are not an elder; you ought not to lead a prayer meeting in the presence of an elder!" And thus they stand in the way, while the whole Church is suffering under their blighting influence.

    A man who knows he is not in a spiritual frame of mind has no business to conduct a prayer meeting - he will kill it. There are two reasons. First, he will have no spiritual discernment, and will know neither what to do, nor when to do it. A person who is spiritual can see the movements of Providence, and can feel the Spirit of God, and understand what He is leading them to pray for, so as to time his subjects, and take advantage of the state of feeling among Christians. He will not overthrow all the feeling in a meeting by introducing things that are incongruous or ill- timed. He has spiritual discernment to understand the leadings of the Spirit, and His workings on those who pray; and to follow on as the Spirit leads. Suppose an individual leads who is not spiritual, that there are two or three prayers, and the spirit of prayer arises, but the leader, having no spiritual discernment to see it, makes some remarks on another point, or reads a piece out of some book that is as far from the feeling of the meeting as the North Pole! What they are called to pray for may be just as evident to the praying people present as if the Son of God Himself had come into the meeting and named the subject; but the leader will overthrow it all, because he is so stupid that he does not know the indications of the meeting.

    And then, if the leader is not spiritual, he will very likely be dull and dry in his remarks, and in all his exercises. He will give out a long hymn in a dreamy manner, and then read a long passage of Scripture, in a tone so cold that he will spread a wintry pall over the meeting, and it will be dull, as long as his cold heart is placed in front of the whole thing.

    3. A want of suitable talents in the leader. If he is wanting in the talents which are fitted to make a meeting useful, if he can say nothing, or if his remarks are so out of the way as to produce levity or contempt, or if they have nothing in them that will impress the mind, or are not guided by good sense, or are not appropriate, he will injure the meeting. A man may be pious, but so weak that his prayers do not edify, but rather disgust. When this is so, he had better keep silence.

    4. Sometimes the benefit of a prayer meeting is defeated by a bad Spirit in the leader. For instance, where there is a revival, and great opposition, if a leader gets up in a prayer meeting and speaks of instances of opposition, and comments upon them, and thus diverts the meeting away from the object, he knows not what spirit he is of. Its effect is always ruinous to a prayer meeting. Let a minister in a revival come out and preach against the opposition, and he will infallibly destroy the revival, and turn the hearts of Christians away from their proper object. Let the man who is set to lead the Church be careful to guard his own spirit, lest he should mislead the Church, and diffuse a wrong temper. The same will be true, if any one who is called upon to speak or pray, introduces in his remarks or prayers anything controversial, impertinent, unreasonable, unscriptural, ridiculous, or irrelevant. Any of these things will quench the tender breathings of the spirit of prayer, and destroy the meeting.

    5. Persons coming late to the meeting. This is a very great hindrance. When people have begun to pray, and their attention is fixed, and they have shut their eyes and closed their ears, to keep out everything from their minds, in the midst of a prayer somebody will come bolting in and walk through the room. Some will look up, and all have their minds interrupted for the moment. Then they all get fixed again, and another comes in, and so on. I suppose the devil would not care how many Christians went to a prayer meeting, if they would only go after the meeting had begun. He would be glad to have ever so many go "scattering along" in such a way, dodging in very piously and distractingly.

    6. When persons make cold prayers and cold confessions of sin, they are sure to quench the spirit of prayer. When the influences of the Spirit are enjoyed, in the midst of the warm expressions that are flowing forth, let an individual come in who is cold, and pour out his cold breath like the damp of death, and it will make every Christian who has any feeling want to get out of the meeting.

    7. In some places it is common to begin a prayer meeting by reading a tong portion of Scripture. Then the deacon or elder gives out a long hymn.

    Next, they sing it. Then he prays a long prayer, praying for the Jews, and the fullness of the Gentiles, and many other objects that have nothing to do with the occasion of the meeting. After that perhaps he reads a long extract from some book or magazine. Then they have another long hymn and another long prayer, and then they go home.

    I once heard an elder say that a Church had kept up a prayer meeting so many years, and yet had experienced no revival. The truth was, that the officers of the Church had been accustomed to carry on the meetings in just such a dignified way, and their dignity would not allow anything to be altered. No wonder there was no revival! Such prayer meetings are enough to hinder a revival. 32 And if ever so many revivals should commence, the prayer meeting would destroy them. There was a prayer meeting once in this city, as I have been told, where there appeared to be some feeling, and some one every reasonably proposed that they should have two or three prayers in succession, without rising from their knees. One dignified man present opposed it, and said that they never had done so, and he hoped there would be no innovations! He did not approve of innovations. That was the last of the revival! Such persons have their prayer meetings stereotyped, and are determined not to turn out of their track, whether they receive blessing or not. To allow any such thing would be "a new measure," and they never like "new measures"!

    8. A great deal of singing often injures a prayer meeting. The agonizing spirit of prayer does not lead people to sing. There is a time for everything; a time to sing, and a time to pray. But if I know what it is to travail in birth for souls, Christians never feel less like singing than when they have the spirit of prayer for sinners.

    When singing is introduced in a prayer meeting, the hymns should be short, and so selected as to bring out something solemn; some striking words, such as the Judgment Hymn, and others calculated to produce an effect on sinners; or something that will produce a deep impression on the minds of Christians; but not that joyful kind of singing that makes everybody feel comfortable, and turns off the mind from the object of the prayer meeting.

    I once heard a celebrated organist produce a remarkable effect in a prolonged meeting. The organ was a powerful one, and the double bass pipes were like unto thunder. The hymn was given out that had these lines:

    See the storm of vengeance gathering over the path you dare to tread; Hear the awful thunder rolling, Loud and louder over your head.

    When he came to these words, we first heard the distant roar of thunder; then it grew nearer and louder, till at the word "louder," there was a crash that seemed almost to overpower the congregation. Such things in their proper place do good. But common singing dissipates feeling. It should always be such as will not take away feeling, but deepen it.

    Often a prayer meeting is injured by calling on the young converts to sing joyful hymns. This is highly improper in a prayer meeting. It is no time for them to let feeling flow away in joyful singing, while so many sinners around them, and their own former companions, are going down to hell. A revival is often put down by the Church and the minister giving themselves up to singing with young converts. Thus, by stopping to rejoice when they ought to feel more and more deeply for sinners, they grieve away the Spirit of God, and they soon find that their agony and travail of soul are gone.


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