Prayer is speaking to God, and prophecy is I speaking from God; so that we need not be surprised to find them associated together in Scripture (i Cor. 11:4, 5; Acts 13:i, 2; i Cor. 14:i, 15). There are in the Church of God various gifts for the edification of the body, but there is no such thing as a "gift of prayer." Fluency, comprehensiveness, eloquence-are not essentials, nay they are often hindrances to true prayer. Every Christian must pray, and we might add, every Christian man in communion with God should be ready, if led of God, to pray in public. We long to see God’s beloved people delivered from the last vestige of clerisy. There is no such thing contemplated in God’s word as one man or a few men being the only ones used in prayer. As we have just said, prayer is no gift of words, belonging to some few, specially endowed. The babe can lisp its prayer, as the father can pour out the full longings of his heart; but all can pray. Is the soul in communion with God? Are we seeking to please Him? Then what possible hindrance can there be to prayer? Ah brethren, let us own the pride and worldliness which close our mouths and limit our faith. Let us search our ways and ask if we engage much in secret prayer. He who is familiar with God in his closet, will find it no difficulty to speak to Him in public.

Closely connected with this question is another:do we speak for God, individually? Are we finding the way open to speak to one and another of the great questions that must be answered? and can we without hesitation confer with our fellow Christians about the things of God? If we are in abiding communion with God this will be the case. We will not have to plead that we have "so few opportunities," or are "naturally diffident." When the Spirit of God is unhindered, He uses the weak things. Saints have no difficulty in speaking of the affairs of every day life:why this hesitation in speaking of the things of God? Is it not Satan robbing us?

Coming now to the corporate life of God’s people, we find simply an enlargement of scope, not a change of principles. Prayer and prophecy are closely associated and interdependent. Wherever there is a spirit of prayer there will be the spirit of prophecy, and the reverse. Both are having to do with God, and imply that reality which is always the mark of one in His presence.

By prophecy it will be understood that we are not referring to any supernatural manifestations, whether in prediction, designation of special persons for special work, or new revelation. We solemnly believe that all claims to such prophetic gift are antichristian and blasphemous. The systems which at this day lay claim to such gifts are ungodly to the core. God’s written word is ample and all sufficient, and in it we are told that revelation is complete (Col. 1:25).

But there is another sense in which the term prophecy is used in Scripture. " He that prophesieth speaketh unto men for edification, and exhortation, and comfort" (i Cor. 14:2). There is no question here of something supernatural. The man speaks for God, conveys His mind to the hearers. It is the word spoken in due season-suited to the need of the Lord’s people, comforting the weak, exhorting the faint, and edifying all. It differs from teaching in that its chief object is not to impart instruction, but to move to action, or to secure a definite result.

Now it is one of the primary principles of gatherings or meetings that no man should or can preside. That is the place of the Holy Spirit alone, "dividing to every man severally as He will."* *It will be understood that reference is here made solely to meetings of the assembly. An evangelist may hold a meeting, or a teacher, which is entirely upon his own responsibility as a servant of the Lord. In this no one dare interfere. But when the assembly as such meets, the evangelist or teacher is simply one of many. He cannot assume a place here-to do so would be to usurp the place of the Holy Spirit. There is a constant tendency to forget or ignore this, with the inevitable result of clerisy-clergy and laity-the one or the few taking all ministry, and the rest quite willing to have it so. Need we be surprised where this is done, to see leaders set one against another, with the saints taking sides, forming parties, sects, and divisions in the Church of God? This, we are persuaded, is the cause of divisions assigned in Scripture (1 Cor. 1:), and illustrated on many a page of church-history.* Here all are alike brethren, ready for the Spirit of God to use according to His sovereign wisdom. We need hardly say that the distinguishing meeting of all others to which this applies is that for the breaking of bread. Saints come together .for this purpose, are gathered to our Lord’s Name, and He according to His promise is in the midst. " He makes His presence known by the Holy Spirit. At this meeting no one should think of assuming charge, but all should be ready as channels of worship and of prophecy. Worship is prominent here.

But there are other meetings of the saints beside that for the breaking of bread, and it is of these chiefly that we would speak. Though most scriptural there is no injunction as to a prayer meeting. The general exhortation is, "not forsaking the assembling of ourselves together, as the manner of some is, but exhorting one another" (Heb. 10:25). We assemble together, for whatever the Spirit of God may have to give us, and for prayer.

It has sometimes been asked what is the special meeting which is alluded to in i Cor. 14:Our reply would be first, that every meeting of the assembly is covered by that chapter, but that we would naturally expect the "prophecy" spoken of there to have special prominence at other times than the breaking of bread. We deprecate the use of the term "open meeting" to characterize any special gathering of the saints. Every assembly meeting is open, that is, no man presides.

But the fact remains that freedom in prophecy is, or should be, a special feature in our meetings. We will be pardoned for speaking plainly, so as to be clearly understood. Of the first meeting, that for breaking bread on the first day of the week, we have already spoken. There is usually what is called a Bible Reading, or Reading Meeting. While open for all to take part freely, being more or less of an informal character, the main object is the study of the Word, and naturally those gifted as teachers would come prominently forward. But this would not preclude any from giving a word for the conscience or heart as the reading proceeded. Besides, there is freedom for prayer and praise at such meetings. We have not yet reached however that which is characteristically the meeting where prophecy would be expected to have the prominent place.
Most assemblies of God’s people have what is usually called a Prayer-meeting, at which, as its name suggests, it is expected that prayer will be prominent. At this meeting, of course, no one presides-all being free to take part as led of the Spirit. We believe that the spiritual state of an assembly can be gauged by the character and attendance at this meeting. Is there a free and earnest spirit of prayer? do all take part, not formally, but really? If so, we would expect to find an assembly walking with God, awake to its privileges and responsibilities. Let us, beloved brethren, search ourselves as to the prayer-meeting. Is it a weariness? a cold duty unwillingly performed, or neglected? Ah! have we nothing to speak of to God, no word of thanks, no requests for ourselves and others, no intercessions for the Lord’s work? We need not be surprised, if such is the case, to find all our meetings heavy, and the Lord’s work languishing.

But we must look a little further. It is our purpose to show that prayer and prophecy are closely linked together in Scripture, and as a result that a meeting for one would necessarily include the other. Let us look at a passage strikingly illustrative of this. In 2 Chron. 20:, in the face of a great danger, king Jehoshaphat and his people assembled in what might very properly be called a prayer-meeting. They gather together before God, pleading His promises, confessing their weakness and ignorance and casting themselves upon God. How beautiful is their attitude – "we have no might against this great company that cometh against us; neither know we what to do, but our eyes are upon thee " (ver. 12).

They do not have to wait long for an answer. "Then upon Jehaziel . . . came the Spirit of the Lord in the midst of the congregation. . . . ‘ Be not afraid nor dismayed by reason of this great multitude; for the battle is not yours but God’s’" (vers. 15, 16). How speedy and suited was the answer-a word in season, truly. What we wish particularly to notice, is that it is a word of prophecy in immediate connection with prayer. They had been speaking to God, and He speaks to them. Notice, too, the uplifting effect of this word:they worship God, "with a loud voice on high" (vers. 18, 19);-before the enemy has been met or overcome, they celebrate the victory.

But if prayer and prophecy are thus connected at a special meeting, why should it not be so always? "Pray without ceasing" and "despise not prophesyings" come very closely together (i Thess. 5:17-20). In fact they belong to one and the same closely connected paragraph. Do we believe in prayer? Do we believe in prophesying? Why then should there not be the freest exercise of both at the meeting which is characteristically the one where both would be expected to be prominent?

Need we go into any detail? "Ye may all prophesy one by one, that all may learn and all may be comforted" (i Cor. 14:31). It may be but a few words uttered, but if from the Lord they will come with power. Here no "gift" is required, but simply a soul in communion with God, and so, ready to give His word. Two or three would speak, the rest judging-not criticizing, but weighing and testing the word. As one finished another could utter what was on his heart; and as a result the presence and power of the Lord be manifest, even to an unbeliever who might be present (ver. 23).

Beloved brethren, what an attractive meeting! How the saints would flock to it, what a testimony would issue from it, and what power in individual walk and gospel work would result. Is this the character of our meetings? If not, then let us at once confess it, and turn afresh to our God, crying to Him who delights to hear and to meet His people.

We conclude therefore that the meeting ordinarily called the prayer-meeting is the one where we would expect to find the marks of i Cor. 14:; not, however, as we have seen, to the exclusion of other meetings. Let us become clear as to the teachings of that chapter, and fully alive to the blessedness of the Spirit’s presence, and we will prove the reality of all there promised. It is a matter too sadly common, that there is a dullness in the prayer-meeting-only a few attending and fewer participating. This ought not so to be. Let us see to it that it is not, and blessing, rich and lasting, will be the result.

We might add further that when no one is present who has it specially laid upon him to conduct a public meeting, this would be the natural and, scriptural way for the assembly to come together. The result, if there were real exercise before God, would be both prayer and prophecy under the power of the Holy Spirit. There would then be no need to complain of unprofitable or dull meetings. Saints would be edified and sinners converted, apart from any special gift. May our God stir us up as to these things.