The central Presbyterian. [volume] (Richmond, Va.) 1856-1908, 1862-10-16
The New Testament and Prayer.
Meetings.

1t is said by some, that the New Testa-
ment does not formally enjoin social prayer
meetings. We answer, The New Testament
does not formally enjoin Lords day preach
ing-meetings. Then. does it enjon no
meetings at all2 Ga! no, will be the
reply (; it says, "Forsake not the assembling
Of you2s selves together" and that refs.s to
public preaching. We add, That refers to
social prayer. When neither is specified,
bnR shall We iilsit tba rafe-as.5s 10 vae oc
themY Te might do SO, Il. when the
Apostle wrote, usage had already defined
Christian assemblages as meeting for one
purpose only. But usage had done no such
thing. The meetings Of Christians, as
they are recorded in the Acts, had been as
often for social prayer as for any other pur-
pose. Notice these striking passages
Acts i. IA: These all (the disciple8)
continued with one accord in prayer and
supplication, with the women, and with
Mary, the mother of Jesus, and with his
brethren"
Then comes the well-known history of
the day of Pentecost. That "they were
with one accord in one place" in order to
pray, is not expressly said, but cannot be
doubted.
The result of that days preaching is the
conversion tf three thousand souls, who
continued steadfastly in the apostles doc
trine and fellowship, and in breaking of
bread, and in prayers"
Moreover, we are told Immediately, in
the forty sixth verse, that these new con-
yerts continued daily with one accord in the
temple" To what use the temple was put,
we know, as well from our Sayiour's para
bic of the Pharisee and Publican, as from
other sources. Twas a place of prayer
of audible prayer. Add the ray of light
that is thrown from the context Immediately
following, "Peter and John went up into
the temple at the hour of prayer" and it
is easy to see why those Christian converts
resorted to that consecrated place.
Then We have instances of prayer in
houses, and it is clear that whole meetings
were devoted to it. The story of Peters
delyerance from prison elncidates this
point. Acts xii. 3: Peter was kept in pris-
on: but prayer was made without ceasing
of the church unto God for him" And
when, after his liberation, he came to the
house of Mary, "many were gathered to-
gether there praying" Who can help
comparing that meeting for prayer in the
private house in Jerusalem, with the pray
er,meetings that cousecrate SO many Chris
tian dwellings all over our land
Now, this was the usage Of apostolic
times and when, in the light of that usage,
we are forbidden to forsake the assembling
of ourselves together, how shall we say that
guards only the service Of the Lords day 2
1t does guard that service, but it guards
more. Connect it with the unquestionable
custom of the early Church, and it gives
US a New-TestGment law for prayer-meet-
ings strong enough to bind every Christian
conscience.
But if that law is not yet distinct enough,
we can make it still clearer by the words
of Christ himself: ''lf two of you shall
agree on earth, as touching any thing that
they shall ask, it shall be done for them of
my Father, which is in heaven" This
surely enjoins prayer in concert. But are
those who pray supposed to pray together1
See how the promise proceeds "For where
two or three are gathered together in my
name, there am in the midst Of them."-
This was the only warrant by which the
disciples met in the upper room, after the.
ascension-by which the company" prayed
for Peter and John, and the Church for
Peter.
The case, ther. stands thus; Christ says,
where two or three are gathered in my
nacit az il. tne midst of them" and cx-
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