LETTERS ON THE
OBSERVANCE OF THE MONTHLY CONCERT
LETTER 1
Introductory remarks Origin of the Monthly Concert Duty and Importance of attending it.
Christian Brethren: In the heart of every sincere disciple of Christ, there is no sentiment more firmly fixed, or more habitually recognized, than that of his entire dependence on God for every blessing, and the necessity and duty of unceasing prayer for all that he needs. Man can, in his own wisdom, devise nothing aright; he can, in his own strength, accomplish nothing. It is not by human might or power, but by the Spirit of the living God, that any thing truly good is ever done towards promoting the spiritual interests of individuals or of mankind. In his hands are the hearts of all men, and he can "turn them whithersoever he pleaseth, as the rivers of water are turned." [Prov 21:1] We may devisethe most promising plans for doing good; we may gather round us the most ample means for carrying our plans into effect; and yet, after all, unless he "with whom is the residue of the Spirit," [cf. Mal 2:15] shall add his blessing, and make the means effectual, all will be vain. "Paul may plant, and Apollos may water, but God alone can give the increase. He that planteth is nothing, and he that watereth is nothing, but God that showeth mercy." [cf. 1 Cor 3:7; Rom 6:19]
This sense of our dependence, for all good, on the power and grace of God, is essential to the spirit of true religion. Until we have some real, practical impression of it, we cannot either sincerely or rationally approach God in prayer, or cherish those sentiments which become us as sinners indebted to free and sovereign grace for every blessing. Hence we are exhorted to "pray without ceasing;" [1 Thess 5:17] to "pray always with all prayer and supplication in the spirit;" [Eph 6:18] and "in every thing by prayer and supplication with thanksgiving to make known our requests to God." [Phil 4:6]
And, accordingly, we find the pious, in all ages, acknowledging their dependence; imploring with humble importunity the blessings of which they felt their need; and confessing
their utter inability to gain them by their own wisdom or strength.
But further, not only do we find the pious represented throughout the Bible history, as importunately praying for the supply of their own wants, but also as interceding for their friends and brethren, and indeed for the whole church of God, and for the world of mankind. This duty is founded on the divine command to do so, and also on the fact, that every human being is bound to seek the happiness of his race, and, of course, is every Christian peculiarly bound to desire and endeavour to promote the welfare of the whole human family, and especially of all who belong to "the household of faith;" [Gal 6:10] and it shows the wisdom as well as the benignity of our God, that the discharge of this duty is always adapted to carry with it its own reward. The more we feel and pray for our fellowmen, and, above all, the more we feel and pray for the enlargement of the Redeemer’s kingdom, for the return of our revolted world to God and happiness, the more our benevolence is increased; the more we resemble our Father in heaven; and, of course, the more our own spiritual improvement and happiness are promoted. But not only is intercession a duty incumbent upon every Christian, and a duty adapted to carry a rich benefit along with its discharge, but it is equally evident that union in prayer is at once commanded, reasonable, and delightful. We are expressly commanded to pray for one another: James 5:16; and if all who belong to Christ are "one body in him," and "members one of another;" [Rom 12:5; Eph 4:25] if, when "one member suffers all the members suffer with it, and when one member rejoices all the members rejoice with it," [1 Cor 12:26] it follows that all who really belong to that body must and will delight in social united prayer; prayer in which the flame of love, kindling from heart to heart, shall rise to the mercy-seat with a brighter and warmer affection.
Accordingly, our Master in heaven, in a variety of instances in his word, has recognized both the duty and the encouragement of this union in prayer on the part of his people. "I say unto you, that if any two of you shall agree on earth, touching any thing that they shall ask, it shall be done for them of my Father which is in heaven," Matt 18:19. And not only have we this explicit promise, but the example of such prayers, and the remarkable success with which they were crowned, in the inspired history, are as numerous as they are striking. When the ancient church was threatened with destruction by the conspiracy of wicked Haman, the pious Esther, being warned by Mordecai of the impending danger, sent word to the whole body of the Jewish people within her reach, to spend three days in fasting and united supplication to God for deliverance. They did so; and by the most wonderful dispensation of Providence, they were delivered from the power of their enemies. When Daniel was called upon by the king of Babylon, to interpret that king’s forgotten dream, he engaged a number of his pious friends to unite with him in prayer, that he might be enabled to comply with the king’s requisition; and, in consequence, that was revealed to him which all the wise men and astrologers of the Babylonish court sought to find out in vain. So when the prophet Ezekiel predicted that the house of Israel was "about to be cleansed from all her iniquities; to have her waste places built up, and her ruins to become like the garden of Eden," [Ezek 36:35; cf. Isa 58:12] he subjoins in the next chapter, "yet, thus saith the Lord: I will be enquired of by the house of Israel to do it for them." Ezek 36:37. In the same strain does the prophet Isaiah call upon the people of God to be importunate in praying for spiritual mercies. "Ye that make mention of the Lord, keep not silence, and give him no rest till he establish, and till he make Jerusalem a praise in the earth." Isa 62:7. In like manner, when the Apostle Peter was thrown into prison by Herod, the bloody tyrant, unceasing prayer was made by the church for his deliverance; and while they were actually engaged in supplications on his behalf, he was miraculously brought out of prison, and happily conducted to the very place where his friends were assembled and engaged in interceding for him. Acts 12. It was evidently in answer to extraordinary and united prayer, that the Israelites in the wilderness were made victorious over the army of Amalek. It was in answer to extraordinary and united prayer, that the immense army of the proud king of Assyria, which threatened the destruction of God’s people in the days of Hezekiah, was destroyed in a single night. It is declared by the prophets Jeremiah and Daniel, to have been in answer to extraordinary and united prayer that God’s ancient people were restored from the Babylonish captivity to their own land. And it is equally evident that it was in answer to special and united prayer, in conformity with the Saviour’s command, that, after tarrying in Jerusalem a number of days, and spending their time in fervent supplication for the Holy Spirit to be poured out upon them from on high, the day of Pentecost brought enlargement and glory on the persecuted and struggling church.
It was a deep conviction of the reality and importance of these considerations which led to the commencement of that Concert in Prayer on the first Monday of every month, which has been so long observed by a large portion of the Protestant churches in this country and in Europe, and which it is a leading object of these pages to recommend to the attention and observance of those who profess to love the Redeemer’s kingdom.
This plan of stated union in prayer for the revival of religion, and for the spread of the gospel, was commenced in the Church of Scotland, almost exactly one hundred years ago.
In the month of Oct, 1744, a number of ministers in Scotland, taking into consideration the state of God’s church, and of the world of mankind, "did judge that the Providence of God, at such a day, loudly called such as were concerned for the welfare of Zion to united and extraordinary supplications to the God of all grace, suitably acknowledging him as the fountain of all spiritual benefits and blessings in his church; and earnestly beseeching him that he would appear in his glory, and favour Zion, and manifest his compassion to the world of mankind by an abundant effusion of his Holy Spirit on all the churches; that he would revive true religion in all parts of Christendom; that he would bless all nations with the light of the gospel, and fill the whole earth with his glory."
The authors of this plan, after seeking by prayer for divine direction, determined on the following method of carrying it into effect, viz: "To set apart such time on Saturday evening and Sabbath morning, every week, for the purpose before stated, as other duties might allow; and, more solemnly, the first Tuesday of each quarter, (beginning with the first Tuesday of November then next ensuing), either the whole day, or part of the day, as persons might find themselves disposed, or think their circumstances would allow; the time to be spent either in private praying societies, or in public meetings, or alone in secret, as should be found most practicable, or judged most convenient, by such as were willing to join in this service. It was expressly understood by those who entered into this agreement, that they were not to consider themselves as rigorously bound to the particular days or hours specified, whatever their circumstances at the time might be; nor yet to regard those days as holy, or set apart by divine authority; but that specified seasons should be agreed upon, chiefly for the purpose of guarding against that indolence and forgetfulness to which all are so prone, and securing that concurrence and union in the divine exercise, which are so adapted to warm the heart, and to enlist the social principle in the best of all causes."
This original agreement was limited to two years. At the expiration of that time it was agreed to continue it for seven years longer. In the mean time, so many praying associations were formed, and such a spirit of prayer for the effusion of the Holy Spirit, was excited and extended in various parts of Scotland, that the friends of religion were more and more satisfied that their agreement was both wise and useful. Nor was this pious union long confined to Scotland. A large body of ministers in New England concurred in the measure, and, among the rest, the venerable Mr. Edwards, then of Northampton, in Massachusetts, afterwards President of the College of New Jersey, and "whose praise is in all the churches," [cf. 2 Cor 8:18] laboured with no small diligence and zeal to recommend and promote the plan. There is reason to believe that this laudable concert in devotion, though slow in making its way, and though sometimes languishing, has never been wholly abandoned since the original agreement.
In AD 1784, soon after the close of our revolutionary war, this union in prayer received a new impulse, and commenced a new progress. About this time, also, it received another modification, as to time; being, for the most part, observed only once in each month, viz: on the evening of the first Monday. One church after another, and one religious denomination after another, not only in the United States, but in various parts of Christendom, fell in with it, until we may safely say, it now pervades the greater part of the evangelical world. Even in Asia, in Africa, and in the islands of the sea, when the first Monday of each month arrives, the voice of united prayer is heard, ascending to the King of Zion, beseeching him to pour out his Spirit on the nations; to revive his work where the gospel is enjoyed; to send it where it is not; and to hasten the conversion of a fallen world to God.
The General Assembly of our church has not only from time to time given its sanction to this monthly observance, but has, on various occasions, enjoined attention to it, in the most earnest and solemn manner; and, in the year 1830, observing that many of the churches under its care manifested a diminution of zeal and punctuality in attending upon this service, the Assembly issued a Pastoral Letter, the main object of which was to call the attention of the churches to this important concert in prayer; to point out some of the mistakes into which many have fallen respecting it; and to urge renewed and solemn attention to it on the part of all the churches. It is evident, from the language of this letter, that the Assembly regarded this subject as one of deep interest, and that they considered the falling off in its observance of which they complained, as an indication of the spiritual state of the church, deeply to be deplored. So far, then, as the sanction of our beloved church can go in regard to this matter, we have it expressed in all its length and breadth, and in all its deliberate emphasis. A few years later, our General Assembly, observing that this service was again thinly attended, by many of our congregations, on the evening of a weekday, recommended to such of our churches as might find the change convenient, to attend upon it on the first Sabbath afternoon of every month, for the purpose of securing a more full attendance. Accordingly, in a number of churches, this plan has been adopted. Some other churches, while they yet meet for prayer on the first Monday evening of every month, make the pecuniary collection which belongs to it, on the afternoon of the preceding Sabbath, when larger assemblies are ordinarily in attendance.
Such being the history of that observance which is known to us by the name of the "Monthly Concert in Prayer," let me now, Christian brethren, call your attention to those considerations which ought to recommend it to your serious regard. And here, let me appeal to your judgment and to your hearts, whether it is easy to conceive of a service more reasonable in its character, invested with more interesting and attractive attributes, or more adapted to address itself to the best feelings of the people of God, than this? I am indeed constrained to say, that it has often appeared wonderful to me that, on the monthly returns of this season of united prayer, there should not be more feeling, and more deep interest directed to this solemn service. Were we left to calculate what might be expected from the nature of the case, we should be ready to say, Surely, on the return of this season, at least every member of the church will be found in his seat, uniting in the common supplication. Surely, every one who claims to be a Christian, will be seen bowing before the throne of grace, and pleading for mercy to the church and the world. But is it found in experience to be so? Alas! would that it were! But no; in many cases not half, and in some not a third of the communicants of our churches make their appearance in these exercises of special devotion. A considerable number of those who are never absent from their seats in the ordinary services of the sanctuary on the Lord’s day, are seldom seen in the place where special prayer is wont to be made for the revival of religion, and the enlargement of the kingdom of him, whom they profess to regard as the Lord, and the only hope of the world. How shall we account for this melancholy fact? Is the spirit which bears the disciple of Christ to the house of God on the holy Sabbath, a different spirit from that which he is called upon to exercise at the monthly return of the concert in prayer for the revival of religion, and the spread of the glorious gospel? This will hardly be maintained. How shall we account for it, then, that so many professors of religion, in other respects deemed exemplary, allow themselves habitually to neglect a service which might be expected so strongly and peculiarly to interest every Christian heart? The indication is, undoubtedly, anything but favorable to the Christian character of such individuals. Those who love the Saviour will, infallibly, love his kingdom; and those who sincerely love his kingdom, will, of course, take an interest in its prosperity; will be disposed, in proportion to the sincerity and strength of their affection, to pray for its life and advancement, and to exert themselves, according to their ability, to promote its extension. How then, shall we estimate the spiritual character of those who manifest little or nothing of the interest and the disposition which have been described? They are certainly wanting in one of the best evidences that they belong to the kingdom of Christ. I would solemnly and affectionately entreat all such persons to examine well the hope which they cherish, that they really belong to the spiritual kingdom of the Redeemer.
Let none say, as an excuse for neglecting the monthly service in question, that it is a mere human appointment, and therefore not obligatory on the conscience as are the Christian Sabbath, and the divinely appointed ordinances for that holy day. True, indeed, it is a human appointment in regard to the time of its occurrence; but so are all the lectures and prayer meetings which occur on any of the secular evenings of the week; and so are the special services preparatory to the administration of the Lord’s Supper, which are observed without scruple in a large number of Christian churches. But what should we think of any one professing to be a Christian, who should turn his back on these services, however much esteemed and attended upon by his fellow professors, under the pretext that they were not specifically enjoined in the word of God? Surely we should regard such an one as giving miserable evidence of Christian character; and should consider his professed reverence for the word of God and for the services of the Sabbath, as a hypocritical cover for the absence of all spiritual taste, and of all real concern for the prosperity of the Redeemer’s kingdom.
But the plea of not having an express divine warrant for the observance of a particular stated day, at the beginning of every month, to unite in prayer, for the revival of religion, and for the spread of the gospel, is altogether unfounded and delusive. That we are bound by express divine authority, to pray without ceasing for these objects, is abundantly evident from the word of God, in passages either of precept or example almost numberless. That we are bound, not merely to pray in secret, but to unite with our fellow-christians in interceding for the prosperity and enlargement of Zion, is equally evident. How frequently, and at what particular times and places, they shall come together for this purpose, is not, indeed, specifically stated by divine authority, but must be matter of voluntary agreement among those who unite in the service. The great duty of public worship on the first day of the week, may be plainly deduced from the word of God; but how often, and at what hours on that day, the congregations in each place shall assemble, must of necessity be left in each congregation to conventional agreement. But if it be the duty of Christians to desire and pray that religion may be revived, and the world converted to God; and if it be their duty to unite in praying for these objects; how shall they ever statedly come together without agreeing on some time and place for that purpose? And does this voluntary agreement as to the time and place for the performance of a commanded duty, destroy its character as a duty? Surely, it were unreasonable to suppose this. But when such a union is either formally or tacitly agreed upon, and is afterwards neglected by those who do not really unite in this service in any other social form, or at any other time, is it possible to acquit them of the charge of turning their backs on a plain and obvious Christian obligation?
Suppose a pastor should appoint a prayer meeting to be held on some secular evening of each week, by such of the people of his charge as chose to attend upon it, for promoting the great purposes of devotion and instruction. Meetings of this kind actually exist in most Presbyterian churches in which the spirit of piety has any place. Now suppose some of the members of the church should never make their appearance at these meetings, and should speak against them as uncommanded will worship. What would be thought of their Christian character? Would even charity herself be able to regard them as exemplary, zealous, healthful Christians? I need not wait for an answer. The public voice, even of the world, would pronounce their example altogether inconsistent with their profession, and utterly unworthy of it.
Bear with me, then, Christian brethren, if I venture to expostulate with those who claim to be the disciples of Christ, and yet are seldom or never seen to attend on this solemn monthly service, observed by the churches with which they claim to be connected. Do you profess really to love the kingdom of the Redeemer? Do you profess to believe that the human race is in a lost and perishing condition; that there is no salvation but in Christ; and that the reception of his religion in this world, is the only method by which men can be made happy here, and happy forever? If you are really sincere in this belief, can you refrain from fervent prayer that the kingdom of Christ may prosper and be gloriously extended? Can you stand aloof, and hold your peace, when thousands around you are uniting their supplications for the spread of the gospel? Can you hear of the people of God
assembling, from month to month, in your neighbourhood, to pray for this object, without feeling an inclination to join them? Can you receive intelligence, from time to time, of the darkness, corruption, and misery, of a large portion of our race, while destitute of the gospel, without having your spirits stirred within you, to pray and labour for their relief? If you can, where is the evidence that you love the Saviour? Where the ground of hope that you have any "part or lot" [cf. Acts 8:21] in his great salvation?
It may, indeed, be sometimes inconvenient to attend on this monthly service, and now and then highly inconvenient; just as a concurrence of adverse circumstances may occasionally render it difficult to reach the house of God on the Lord’s day. Where there is little taste for spiritual things, and the prevalence of a cold, worldly spirit, the smallest difficulties are often found to prevent all attendance. But where there is a cordial relish for the service of the sanctuary, and an ardent zeal for the glory of God, and the welfare of perishing men, ordinary hindrances give way, and the desired opportunity is attained and enjoyed. We may apply here, as well as in a multitude of temporal things, the old proverb, "Where there is a will, there is a way." And where there is a heart which knows any thing of sincere love to Christ, and fervent love for the souls of men, this way will generally be found by those who have bodily health and strength enough to allow of their enjoying the precious privilege.
Let me ask those who are seldom seen at the monthly prayer meeting, how their excuses will appear in a dying hour, and at a judgment seat? I am very sure that many of those causes which are now admitted as an apology for staying at home, or devoting those evenings to mammon or to pleasure, in preference to attending at the place where "prayer is wont to be made," [cf. Acts 16:13] will not be regarded as sufficient, when we come to those honest and solemn seasons which are before us all, and which will "try every man’s work of what sort it is." [1 Cor 3:13] Then, O then, it will be seen, that a want of interest in the service, was the real and chief reason of the absence of multitudes; and that such a service has, indeed, little attraction for those who have no more of what belongs to the Christian, than the venerated name.
Do you forget, my beloved friends, that, in making it your duty to pray and labour without ceasing for the spread of the gospel, and for the conversion of the world to God, the great Head of the church, is consulting our own good, as well as that of the poor heathen, and of all those destitute portions of our race in behalf of whom we labour and pray? But is it not certainly and demonstrably so? Is not love to God and love to man the sum and substance of all religion? Is not everything which serves to increase and strengthen these affections, conducive to our own peace, to the attainment of higher evidence that we belong to Christ, and, of course, to our solid and permanent scriptural enjoyment? The truth is, the less our hearts are occupied about the Redeemer’s kingdom, the less our attention is drawn to it; the less our solicitude for its prosperity and enlargement; the less our sense of the value of the gospel, which will always be proportioned to our sympathy for those who have it not; the less religion, of course, we have, and, consequently, the less our enjoyment of it. Surely, then, those who neglect the stated exercise of which I am speaking, forget their own mercies, and wrong their own souls. They cannot but fail of that spiritual enjoyment which is so truly desirable
and precious in itself, and which forms so large a part of that evidence that the grace of God dwells and reigns within us, and is preparing us for that holy and happy kingdom in which "that which is in part shall be done away, and that which is perfect shall come." [1 Cor 13:10]
Do you desire, then, Christian brethren, to receive a benefit from time to time in your own souls? There is not a more direct method of making this attainment, than to turn away from all earthly idols to the cause and glory of Christ. Do you wish to enter more deeply than you have ever yet done, into the interest and glory of the Redeemer’s kingdom? Would you feel more for the wants and miseries of your fellowmen, and cherish a stronger desire for the promotion of their temporal and eternal happiness? Then embrace every opportunity of going where the people of God are assembled, to implore a blessing on the church and the world. There, and only there may you expect to feel your hearts warmed with love to your Master in heaven, and with love to his people. There, and there only, may you expect the flame of sanctified affection to kindle from heart to heart, and to make your spirits as it were "the chariot of a willing people." Alas! if the professing people of God could be made to feel how much spiritual benefit and enjoyment they deprive themselves of, by abstaining from that precious union in prayer for the extension of the Redeemer’s kingdom, which has been for so many centuries the practice of millions of the disciples of Christ in every quarter of the globenay, if they would lay to heart as they ought, that their neglect of the precious privilege in question, and of similar privileges, is among the causes of their leanness, their spiritual darkness, and their retrogression in the divine life, they would no longer regard this neglect as a small affair in the life of a traveller to the Zion above.
It is common, and it is just to say, that nothing done for Christ is ever lost. But it is equally just to say, that nothing done with a proper spirit for ourselves is ever lost. Every sincere attempt to perform duty, leaves a blessing behind it to the performer. Every throb of gratitude for mercy, as it were, stamps on the soul a new lineament of conformity to God, and imparts a new element of spiritual joy. Every prayer in which we cordially unite with the people of God, gives a new impulse to the spiritual life, and a new ardour to the vital warmth. They who forget the seasons of prayer, and the assemblies of God’s people, shall become "weaker and weaker;" [cf. 2 Sam 3:1] but they who wait on the Lord, shall "renew their strength;" [Isa 40:31] shall "mount up on wings as eagles; shall run and not be weary; shall walk and not faint."
