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only place they ever did testify for God, was in a paryer meeting; all their lives, out of the meeting, testify against God.They had better keep still.

17. Where persons take a part who are so illiterate that it is impossible persons of taste should not be disgusted. Persons of intelligence cannot follow them, and their minds are unavoidably diverted. I do not mean that it is necessary a person should have a liberal education in order to lead in prayer. All persons of common education, especially if they are in the habit of praying, can lead in prayer, if they have the spirit of prayer. But there are some persons who use such absurd and illiterate expressions, as cannot but disgust every intelligent mind. They cannot help being disgusted. The feeling of disgust is an involuntary thing, and when a disgusting object is before the mind, the feeling is irresistible. Piety will not keep a person from feeling it. The only way is to take away the object. If such persons mean to do good, they had better remain silent. Some of them may feel grieved at not being called to take a part. But it is better that they should be kindly told the reason than to have the prayer meeting regularly injured, and rendered ridiculous by their performances.

18. A want of union in prayer. When one leads the others do not follow, but are thinking of something else. Their hearts do not unite, do not say, Amen. It is as bad as if one should make a petition and another remonstrate against it. One asks God to do a thing, and the others ask him not to do it, or to do something else.

19. Neglect of secret prayer. Christians who do not pray in secret, cannot unite with power in a prayer meeting, and cannot have the spirit of prayer.

REMARKS.

1. An illy conducted prayer meeting often does more hurt than good. In many churches, the general manner of conducting prayer meetings is such that Christians have not the least idea of the design or the power of such meetings. It is such as tends to keep down rather than to promote pious feeling and the spirit of prayer.

2. A prayer meeting is an index to the state of religion in a church. If the church neglect the prayer meetings, or come and have not the spirit of prayer, you know of course that religion is low. Let me go into the prayer meeting, and I can always see the state of religion there.

3. Every minister ought to know that if the prayer meet

ings are neglected, all his labors are in vain. Unless he can get Christians to attend the prayer meetings, all he can do will not bring up the true religion.

4. A great responsibility rests on him who leads a prayer meeting. If the prayer meeting be not what it ought to be, if it does not elevate the state of religion, he should go seriously to work and see what is the matter, and get the spirit of prayer, and prepare himself to make such remarks as are calculated to do good and set things right. A leader has no business to lead prayer meetings, if he is not prepared, both in head and heart, to do this. I wish you, who lead the district prayer meetings of this church, to notice this point.

5. Prayer meetings are the most difficult meetings to sustain as they ought to be. They are so spiritual, that unless the leader be peculiarly prepared, both in heart and mind, they will dwindle. It is in vain for the leader to complain that members of the church do not attend. In nine cases out of ten, it is the leader's fault, that they do not attend. If he felt as he ought, they would find the meetings so interesting, that they would attend of course. If he is so cold, and dull, and without spirituality, as to freeze every thing, no wonder people don't come to the meeting. Church officers often complain and scold because people don't come to the prayer meeting, when the truth is, they themselves are so cold that they freeze every body to death that comes.

6. Prayer meetings are most important meetings for the church. It is highly important for Christians to sustain the prayer meetings:

(1.) To promote union.

(2.) To increase brotherly love.

(3.) To cultivate Christian confidence.

(4.) To promote their own growth in grace.

(5.) To cherish and advance spirituality.

7. Prayer meetings should be so numerous in the church, and be so arranged, as to exercise the gifts of every individual member of the church-male and female. Every one should have the opportunity to pray, and to express the feelings of his heart, if he has any. The sectional prayer meetings of this church are designed to do this. And if they are too large for this, let them be divided, so as to bring the entire mass into the work, to exercise all gifts, and diffuse union, confidence, and brotherly love through the whole.

8. It is important that impenitent sinners should always attend prayer meetings. If none come of their own accord,

go out and invite them. Christians ought to take great pains to induce their impenitent friends and neighbors to come to prayer meetings. They can pray better for impenitent sinners when they have them right before their eyes. I have known emale prayer meetings exclude sinners from the meeting. And the reason was, they were so proud they were ashamed to pray before sinners. What a spirit! Such prayers will do no good. They insult God.

You have not done

enough, by any means, when you have gone to the prayer meeting yourself. You can't pray, if you have invited no sinner to go. If all the church have neglected their duty so, and have gone to the prayer meeting, and taken no sinners along with them, no subjects of prayer-what have they come for?

9. The great object of all the means of grace is to aim directly at the conversion of sinners. You should pray that they may be converted there. Not pray that they may be awakened and convicted, but pray that they may be converted on the spot. No one should either pray or make any remarks, as if he expected a single sinner would go away without giving his heart to God. You should all make the impression on his mind. that NOW he must submit. And if you do this, while you are yet speaking God will hear. If Christians make it manifest that they have really set their hearts on the conversion of sinners, and are bent upon it, and pray as they ought, there would rarely be a prayer meeting held without souls being converted, and sometimes every sinner in the room. That is the very time, if ever, that sinners should be converted in answer to those prayers. I do not doubt but that you may have sinners converted in every sectional prayer meeting, if you do your duty. Take them there, take your families, your friends, or your neighbors there with that design, give them the proper instruction, if they need instruction, and pray for them as you ought, and you will save their souls. Rely upon it, if you do your duty, in a right manner, God will not keep back his blessing, and the work will be done.

LECTURE IX.

MEANS TO BE USED WITH SINNERS.

TEXT." Ye are my witnesses, saith the Lord, and my servant whom I have chosen."-ISAIAH xliii: 10.

In the text it is affirmed of the children of God, that they are his witnesses. In several preceding lectures I have been dwelling on the subject of Prayer, or that department of means for the promotion of a revival, which is intended to move God to pour out his Spirit. I am now to commence the other department:

MEANS TO BE USED FOR THE CONVICTION AND CONVERSION OF SINNERS.

It is true, in general, that persons are affected by the subject of religion, in proportion to their conviction of its truth. Inattention to religion is the great reason why so little is felt concerning it. No being can look at the great truths of religion, as truths, and not feel deeply concerning them. The devil cannot. He feels and trembles. Angels in heaven feel in view of these things. God feels. An intellectual conviction of truth, is always accompanied with feeling of some kind.

One grand design of God in leaving Christians in the world after their conversion, is that they may be witnesses for God. It is that they may call the attention of the thoughtless multitude to the subject, and make them see the difference in the character and destiny of those who believe and those who reject the gospel. This inattention is the grand difficulty in the way of promoting religion. And what the Spirit of God does is to awaken the attention of men to the subject of their sin and the plan of salvation. Miracles have sometimes been employed to arrest the attention of sinners. And in this way, miracles may become instrumental in conversion, although conversion is not itself a miracle, nor do miracles themselves ever convert any body. They may be the means of awakening. Miracles are not always effectual even in that. And if continued or made common, they would soon lose their power. What is wanted in the world is something that can be a sort of omnipresent miracle, able not only to arrest attention but to fix it, and keep the mind in warm contact with the truth, till it yields.

Hence we see why God has scattered his children every where, in families and among the nations. He never would suffer them to be all together in one place, however agreeable it might be to their feelings. He wishes them scattered. When the church at Jerusalem herded together, neglecting to go forth as Christ had commanded, to spread the gospel all over the world, God let loose a persecution upon them and scattered them abroad, and then "they went every where preaching the gospel." In examining the text, I purpose to inquire,

I. To what particular points Christians are to testify for God. II. The manner in which they are to testify.

1. To what points are the children of God required to testify? Generally, they are to testify to the truth of the Bible. They are competent witnesses to this, for they have experience of its truth. The experimental Christian has no more need of external evidence to prove the truth of the Bible to his mind, than he has to prove his own existence. The whole plan of salvation is so fully spread out and settled in his conviction, that to undertake to reason him out of his belief in the Bible would be a thing as impracticable as to reason him out of the belief in his own existence. Men have tried to awaken a doubt of the existence of the material world. But they cannot succeed. No man can doubt the existence of a material world. To doubt it, is against his own consciousness. You may use arguments that he cannot answer, and may puzzle and perplex him, and shut up his mouth; he may be no logician or philosopher, and unable to detect your fallacies. But what he knows he knows.

So it is in religion. The Christian is conscious that the Bible is true. The veriest child in religion knows by his experience the truth of the Bible. He may hear objections from infidels, that he never thought of, and that he cannot answer, and he may be confounded, but he cannot be driven from his "I cannot answer you, but I know the

ground. He will say,

Bible is true."

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As if a man should look in a mirror, and say, That's my face." How do you know it is your face? Why, by its looks." So when a Christian sees himself drawn and pictured forth in the Bible, he sees the likeness to be so exact, that he knows it is true. But more particularly, Christians are to testify

1. To the immortality of the soul. This is clearly revealed in the Bible.

2. The vanity and unsatisfying nature of all earthly good. 3. The satisfying nature and glorious sufficiency of religion.

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