A Word about Prayer-Meetings.
By Cuyler
Three or four years ago we prepared for the columns of The Independent a brief account of a "Model Prayer-meeting." The wide currency given to the paragraph—on both sides of the Atlantic—testified to the universal interest among working Christians in the question of making prayer-meetings lively, earnest, and successful. Many churches are well filled on the Sabbath, whose weekly meetings are so thin that, if a musket were fired through the room, "it would endanger no Christian life." Those who attend are seldom any other than the church-officers, and "of devout and honorable woman quite a few." The meetings are usually formal and stereotyped; they begin with "Mear" and "Ortonville," or "Old Hundred," then a chapter lazily read, then a deacon, then an "opportunity for remarks," then a silent pause, then a hymn or a deacon, and the closing prayer dismisses the handful to their homes. Do such solemn somnambulisms build up a church? Do they bring spiritual baptism and promote revivals? Do they attract the young, the thoughtless, the backslider, or any classes that need to be prayed for? Do they quicken God's people? Just about as much as the thin sea-fog that blew in last night from the Long Island Sound watered this drought-smitten Greenfield Hill. Such prayer-meetings not only paralyze the growth of a church, but they stand in the way of something better than themselves. The sooner they end, the sooner will a living religious service be born in their stead. Perhaps a hint or two may be profitable to those who long for that soul-quickener, a spirited, delightful prayer-meeting. I. Freedom is a prime point to be gained. To make the meeting easy, informal, social, is a great desideratum; as little like a staid public convocation, and as much like a Christian family-circle, as possible. Is it well, therefore, always to run each meeting into the mold of its predecessor? If a judicious leader chooses to conduct the service on one evening differently from the usual routine, let him do so. If more of prayer seems demanded, let him encourage it; if more of praise and thanksgiving, let him give out frequent jubilant hymns. If there be a great topic of the day that demands admission, let him introduce it at the outset. There is a great deal in giving a happy "pitch" to the service. If any one present has a single telling remark to offer, however short, or an appropriate verse of scripture to quote, let him launch it forth. Then, too, a sweet verse of a devotional hymn (like "Rock of Ages," or "Nearer to Thee") may be chanting itself through some brother's mind; why should he not, at a proper interval, break out, and sing it, leaving the rest to join in with him? In revival meetings—when the glow of Christian love melts away all rigid formality—every one is free to speak, to pray, to sing, or to read an appropriate incident, just as the spirit gives him utterance. The distinguishing merit of the prayer-meeting in Plymouth church, Brooklyn, is its unrestricted family freedom. A church prayer-circle is a household gathering of Christ's flock; stiffness is fatal to its Christian liberty and love; let every one be made welcome there, and every one who has a petition or a word of good counsel speak them out. If any garrulous character wearies with his "much speaking," it is easy for the pastor or the leader to give him a gentle private hint. II. We ought not to go to our devotional meetings unprepared. The pastor cannot go without forethought and prayer to the pulpit; neither should private Christians to their social gathering in Christ's guest-chamber. The leader should have some plan or programme in his mind; he should not read his chapter of God's word at random, or take the first hymn he opens to. Each person who expects to take part should be treasuring up some rich thought, or some personal religious experience, for the benefit of his spiritual kindred whom he will meet in the room of prayer. If we have a trying case of conscience to be settled, the prayer-meeting is often the best place to propose the question and to obtain counsel. Young converts should be encouraged to open their lips in social prayer, and speaking at once. If they do not begin while in the ardors of their first love, they never will. At a delightful prayer-meeting we attended lately, a young man arose, and told the company present how God had lately taken a dear child out of his arms, and how the providence had awakened his guilty conscience, and how he had given his heart to Jesus on the very same day, and had been a happy Christian ever since; and the young disciple's touching speech gave a new and blessed inspiration to the meeting. It gave a stamp too to the man himself. Henceforth he will not likely be a "silent-partner" in any church to which he belongs. III. Prayer-meetings should be cheerful—not sanctimonious or lugubrious. It is no place for trifling; nor is it a place for cant or pharisaical mock humility. Everything should be sincere, cordial, honest, devout, and filial. Christians should "rejoice in the Lord" at a prayer-season. Love should illuminate the countenance and warm the lips. The impenitent are more likely to be reached by a cordial gushing outflow of Christian joy, and by winning words of entreaty, than by sour words and frigid formalisms. If God's Spirit is in a meeting, it cannot be a failure. Begin then with humbly imploring the presence and the inspiration of the Holy Spirit. Finally, no prayer-meeting should be allowed, except in extraordinary circumstances, to exceed a single hour.