LECTURE XVI

THE NECESSITY AND EFFECT OF UNION.

Again I say unto you, That if two of you shall agree on earth as touching anything that they shall ask, it shall be done for them of My Father which is in heaven. - Matthew 18:19.


I have already used this text in preaching upon the subject of prayer meetings. At present I design to enter more into the spirit and meaning of the words. The evident design of our Lord, in this text, was to teach the importance and influence of union in prayer and effort to promote religion.

He states the strongest possible case, by taking the number "two," as the least number between whom there can be an agreement, and says that "where two of you shall agree on earth as touching anything that they shall ask, it shall be done for them of My Father which is in heaven." It is the fact of their agreement upon which He lays the stress; and mentioning the number "two" appears to have been designed merely to afford encouragement to the smallest number between whom there can be an agreement. But what are we to understand by being "agreed as touching"

the things we shall ask? I will answer this question under the two following heads:

I. We are to be agreed in prayer.

II. We are to be agreed in everything that is essential to obtaining the blessing that we seek.

I. AGREEING IN PRAYER.

In order to come within the promise, we are to be agreed in prayer.

Sometimes people desire a revival from mere natural affection, so as to have their friends converted and saved. If they mean to be so united in prayer as to obtain a blessing, they must not only desire the blessing, and be agreed in desiring it, but they must also agree in desiring it for the same reasons.
People may even desire a revival, and agree in desiring it, and agree in the motives, and yet if these motives are not good, God will not grant their desires. Thus, parents may be agreed in prayer for the conversion of their children, and may have the same feelings and the same motives, and yet if they have no higher motives than because they are their children, their prayers will not be granted. They are agreed in the reason, but it is not the right reason.

In like manner, any number of persons might be agreed in their desires and motives, but if their motives are selfish, their being agreed in them will only make them more offensive to God. "How is it that ye have agreed together to tempt the Spirit of the Lord?" (Acts 5:9). I have seen a great deal of this, where Churches have been engaged in prayer for an object, and their motives were evidently selfish. Sometimes they are engaged in prayer for a revival, and you would think by their earnestness and union that they would certainly move God to grant the blessing, till you find out their reason. And what is it? Why, they see their congregation is about to be broken up, unless something can be done. Or they see some other denomination gaining ground, and there is no way to counteract this but by having a revival in their Church. All their praying is therefore only an attempt to get the Almighty to help them out of their difficulty; it is purely selfish and therefore offensive to God. A woman, in Philadelphia, was invited to attend a women's prayer meeting at a certain place. She inquired what they met there for, and for what they were going to pray?

She was answered that they were going to pray for the outpouring of the Spirit upon the city. "Well," she said, "I shall not go; if they were going to pray for our congregation, I would go, but I am not going there to pray for other Churches!" Oh, what a spirit!

I have had a multitude of letters and requests that I would visit such-and-such places, and endeavor to promote a revival, and many reasons have been urged why I should go; but when I came to weigh their reasons, I have sometimes found every one of them to be selfish. And God would look upon every one with abhorrence.

In prayer meetings, too, how often do we hear people offer such reasons why they desire certain blessings, as are not right in the sight of God; reasons which, if they are the true ones, would render their prayers not acceptable to God, because their motive was not right.

There are many things said in favor of the cause of Foreign Missions, which are of this character, appealing to wrong motives. How often are we told of six hundred millions of heathens, who are in danger of going to hell, and how little is said of the guilt of six hundred millions engaged as rebels against God, or of the dishonor and contempt poured upon God our Maker by such a world of outlaws. Now, I know that God refers to those motives which appeal to our mere natural sympathies, and compassion, and uses them, but always in subordination to His glory. If these lower motives be placed foremost, it must always produce a defective piety, and a great deal that is false. Until the Church will look at the dishonor done to God, little will be done. It is this which must be made to stand out before the world, it is this which must be deeply felt by the Church, it is this which must be fully exhibited to sinners, before the world can ever be converted.

Parents never agree in praying for the conversion of their children in such a way as to have their prayers answered, until they feel that their children are rebels. Parents often pray very earnestly for their children, because they wish God to save them, and they almost think hardly of God if He does not save their children. But if they would have their prayers prevail, they must come to take God's part against their children, even though for their perverseness and incorrigible wickedness He should be obliged to send them to hell. I knew a woman who was very anxious for the salvation of her son, and she used to pray for him with agony, but still he remained impenitent, until at length she became convinced that her prayers and agonies had been nothing but the fond yearnings of parental feeling, and were not dictated at all by a just view of her son's character as a willful and wicked rebel against God. And there was never any impression made on his mind until she was made to take strong ground against him as a rebel, and to look on him as deserving to be sent to hell. And then he was converted. The reason was, she never before was influenced by the right motive in prayer - desiring his salvation with a supreme regard to the glory of God.
That is, we must concur in expecting the blessing prayed for. We must understand the reason why it is to be expected, we must see the evidence on which faith ought to rest, and must absolutely believe that the blessing will come, or we do not bring ourselves within the promise. Faith is always understood as an indispensable condition of prevailing prayer. If it is not expressed in any particular case, it is always implied, for no prayer can be effectual but that which is offered in faith. And in order that united prayer may prevail, there must be united faith.
Suppose a Church should undertake to pray for a revival, and should all be agreed in desiring a revival, but not as to the time when it shall be.

Suppose some wish to have the revival come now, and are all prepared, with their hearts waiting for the Spirit of God to come down, and are willing to give time and attention and labor to it NOW. But others are not quite ready, they have something else to attend to just at present, some worldly object which they want to accomplish, some piece of business in hand, wanting just to finish this thing, and then they would have the revival come. They cannot possibly find time to attend to it now; they are not prepared to humble themselves, to search their hearts, and break up their fallow ground, and put themselves in a posture to receive the blessing. Is it not plain that there is no real union, for they are not agreed in that which is essential? While some are praying that the revival may come now, others are praying, with equal earnestness, that it may not.

Suppose the question were now put to this Church, whether you are agreed in praying for a revival of religion here? Do you all desire a revival, and would you all like to have it now? Would you be heartily agreed now to break down in the dust, and open your hearts to the Holy Ghost, if He should come tonight? I do not ask what you would say, if I should propose the question. Perhaps if I should put it now, you would all rise up and vote that you were agreed in desiring a revival, and agreed to have it now. You know how you ought to feel, and what you ought to say, and you know you ought to be ready for a revival now. But, I ask: "Would GOD see to it to be so in your hearts that you are agreed on this point?

Have any two of you agreed on this point, and prayed accordingly? If not, when will you be agreed to pray for a revival? And if this Church cannot be agreed among themselves, how can you expect a revival? It is of no use for you to stand up here and say you are agreed, when God reads the heart, and sees that you are not agreed. Here is the promise: 'Again I say unto you, that if two of you shall agree on earth as touching anything that they shall ask, it shall be done for them of My Father which is in heaven.' Now this is either true or false. Which ground will you take? If it is true, then it is true that you are not agreed, and never have been, except in those cases where you have had a revival."

But we must agree, not only on a time, but it must be the present time, or we are not agreed in everything essential to the work. Unless we agree to have a revival now, we shall not now use the means, and until the means are used it cannot come. It is plain, then, that we must be agreed on the present time; that is, we are not agreed, in the sense of the text, until we are agreed that now we will have the blessing, and act accordingly. To agree upon a future time is of no use, for when that future time comes we must then be agreed upon that present time, and use means accordingly; so that you see you are never properly agreed, until you agree that now is the time.

II. AGREEMENT IN ESSENTIAL THINGS.

You see the language of the text: "If two of you shall agree as touching anything that they shall ask." Many people seem to read it as if it referred merely to an agreement in asking, and they understand it to promise, that whenever two are agreed in asking for any blessing, it shall be given. But Christ says there must be an agreement "as touching" the thing prayed for.

That is, the agreement or union must comprise everything that is essential to the endowment and reception of the blessing.

There are many individuals, even in the Church, who do not in their hearts believe that the revivals which take place are the work of God. Some of them may pray in words for an outpouring of the Spirit and a revival of religion, while in their hearts they doubt whether there are any such things known in modern times. In united prayer there must be no hypocrisy.
They must feel the infinite importance of a revival, before they will pray so as to prevail. Blessings of this kind are not granted but in answer to such prayers as arise from a sense of their importance. As I have shown before, on the subject of prevailing prayer, it is when men desire the blessing with UNUTTERABLE AGONY, that they offer such prayer as will infallibly prevail with God. Those who feel less as to the importance of a revival may pray for it in words, but they will never have the blessing.

But when a Church has been united in prayer, and really felt the importance of a revival, it has never failed of having one. I do not believe a case can be found, of such a Church being turned empty away. Such an agreement, when sincere, will secure an agreement also on all other subjects that are indispensable.
(a) The necessity of Divine agency to produce a revival. It is not enough that they all hold this in theory, and pray for it in words. They must fully understand and deeply feel this necessity; they must realize their entire dependence on the Spirit of God, or the whole will fail.

(b) Why Divine agency is necessary. There must be an agreement on correct principles in regard to the reason that Divine agency is so indispensable. If they get wrong ideas on this point they will be hindered.

If Christians get the idea that this necessity of Divine influence lies in the inability of sinners, or if they feel as if God were under obligation to give the Holy Spirit, in order to make sinners able to obey the Gospel, they insult God, and their prayers will not avail. For in that case they must feel that it is a mere matter of common justice for God to pour out His Spirit, before He can justly require Christians to work, or sinners to repent.

Suppose a Church gets the idea that sinners are poor unfortunate creatures, who come into the world with such a nature that they cannot help sinning, and that sinners are just as unable to repent and believe the Gospel as they are to fly to the moon, how can it be felt that the sinner is a rebel against God, and that he deserves to be sent to hell? How can they feel that the sinner is to blame? And how can they take God's part when they pray? If they do not take God's part against the sinner, they cannot expect God will regard their prayers, for they do not pray with right motives. No doubt one great reason why so many prayers are not answered, is, that those who pray do in fact take the sinner's part against God. They pray as if the sinner were a poor unfortunate being, to be pitied, rather than as if he were a guilty wretch, to be blamed. And the reason is, that they do not believe sinners are able to obey God. If a person does not believe that sinners are able to obey their Maker, and really believes that the Spirit's influences are necessary to make them able, it is impossible, with these views, to offer acceptable and prevailing prayer for the sinner; and it is not wonderful that persons with these views should not prevail with God, and should doubt about the efficacy of the prayer of faith.

How often do you hear people pray for sinners in this style: "O Lord, help this poor soul to do what he is required to do; O Lord, enable him to do so-and-so." Now this language implies that they take the sinner's part, and not God's. If it were understood by those who use it, as it is sometimes explained, and if people meant by it what they ought to mean when they plead for sinners, I would not find so much fault with it. The truth is, that when people use this language, they often mean just what the language itself would be naturally, at first sight, understood to mean, which is just as if they should pray: "Lord, Thou command these poor sinners to repent, when, O Lord, Thou knowest they cannot repent, unless Thou givest them Thy Spirit to enable them to do so, though Thou hast declared that Thou wilt send them to hell if they do not, whether they ever receive Thy Spirit or not; and now, Lord, this seems very hard, and we pray Thee to have pity upon these poor creatures, and do not deal so hardly with them, for Christ's sake."

Who does not see that such a prayer, or a prayer which means this, in whatever language it may be couched, is an insult to God, charging Him with infinite injustice, if He should continue to exact from sinners a duty which they are unable to perform without that aid which He will not grant! People may pray in this way till the Day of Judgment, and never obtain a blessing, because they take the sinner's part against God. They cannot pray successfully, until they understand that the sinner is a rebel, and obstinate in his rebellion - so obstinate, that he never will, without the Holy Spirit, do what he might, as well as not, instantly do, and that this obstinacy is the reason, and the only reason, why he needs the influence of the Holy Spirit for his conversion. The only ground on which the sinner needs Divine agency is, to overcome his obstinacy, and make him willing to do what he can do, and what God justly requires him to do.

And Christians are never in an attitude in which God can hear their united prayers, unless they are agreed in so understanding their dependence on God, as to feel it in perfect consistency with the sinner's blame. If it is the other way, they are agreed in understanding it wrongly, and their prayers for Divine help to the unfortunate, instead of Divine favor to make a rebel submit, are wide of the mark, are an insult to God, and they never will obtain favor in heaven.

(c) They must be agreed in understanding that revivals are not miracles, but that they are brought about by the use of means, like other events. No wonder revivals formerly came so seldom and continued so short a time, when people generally regarded them as miracles, or like a mere shower of rain, that will come on a place, continue a little while, and then blow over; that is, as something over which we have no control. For what can people do to get a shower of rain? Or how can they make it rain any longer than it does rain? It is necessary that those who pray should be agreed in understanding a revival as something to be brought about by means, or they never will be agreed in using them.

(d) They must be agreed in understanding that human agency is just as indispensable to a revival as Divine agency. Such a thing as a revival of religion, I venture to say, never did occur without Divine agency, and never did occur without human agency. How often do people say: "God can, if He pleases, carry on the work without means." But I have no faith in it, for there is no evidence for it. What is religion? Obedience to God's law. But the law cannot be obeyed unless it is known. And how can God make sinners obey but by making known His commandments? And how can He make them known but by revealing them Himself, or sending them to others - that is, by bringing THE TRUTH to bear on a person's mind till he obeys it? God never did, and never can, convert a sinner, except with the truth. What is conversion? Obeying the truth. He may Himself directly communicate it to the sinner; but then, the sinner's own agency is indispensable, for conversion consists in the right employment of the sinner's own agency. And ordinarily, He employs the agency of others also, in printing, writing, conversation, and preaching. God has put the Gospel treasure in earthen vessels. He has seen fit to employ men in preaching the Word; that is, He has seen that human agency is that which He can best employ in saving sinners. And if there ever was a case (of which we have no evidence), there is not one in a thousand, if one in a million, converted in any other way than through the truth, made known and urged by human instrumentality. And as Christians must be united in using those means, it is plainly necessary that they should be united in understanding the true reason why means are to be used, and the true principles on which they are to be governed and applied.
Why, they will only undo each other's work, and thwart the whole business of the concern. All this is preeminently true in regard to the work of promoting a revival. Otherwise, the members of the Church will counteract each other's influence, and they need not expect a revival.

(a) The Church must be agreed in regard to the meetings which are held, as to what meetings, and how many, and where and when they shall be held.

Some people always desire to multiply meetings in a revival, as if the more meetings they had, the more religion there would be. Others are always opposed to any new meetings in a revival. Some are always for having a protracted meeting; and others are never ready to hold a protracted meeting at all. Whatever difference there may be, it is essential that the Church should come to a good understanding on the subject, so that they can go on together in harmony, and labor with zeal and effect.

(b) They must be agreed as to the manner of conducting meetings. It is necessary that the Church should be united and cordial on this subject, if it is expected to offer united prayer with effect. Sometimes there are individuals who want to adopt every new thing they can hear of or imagine, while others are totally unwilling to have anything altered in regard to the management of the meetings, but would have everything done precisely in the way to which they are accustomed. They ought to be agreed in some way, either to have the meetings altered, or to keep them on in the old way. The best possible way is, for the Church to agree in this, that they will let the meetings go on and take their course, just as the Spirit of God shapes them, and not even attempt to make the two meetings just alike. The Church never will give the fullest effect to the truth, until there is agreement in this principle: That, in promoting a revival, they will accommodate their measures to circumstances, and not attempt to interrupt the natural course which pious feeling and sound judgment indicate, but cast themselves entirely upon the guidance and direction of the Holy Spirit, introducing any measure, at any time, that shall seem called for in the Providence of God, without laying any stress upon its being new or old.
It is a point immensely important that the Church should be agreed as to the treatment of sinners. Suppose that there is no agreement, so that one will tell a sinner one thing and another. What confusion! How can they agree in prayer, when it is plain that they are not agreed as to the things for which they shall pray? Go among such a people, and hear them pray for sinners; attend a prayer meeting and listen. Here is one man who prays that the sinners present may repent. Another prays that they may be convicted; and perhaps, if he be very much concerned, will go so far as to pray that they may be deeply convicted. Another prays that sinners may go home solemn and pensive, and silent, meditating on the truths they have heard. Another prays in such a manner that you can see he is afraid to have them converted now. Another prays very solemnly that they may not attempt to do anything in their own strength. And so on. How easy it is to see that the Church is not agreed as touching the things they ask for; hence they have no interest in the promise.

If you set such people to talk with sinners, they will be just as discordant, for it is plain that they are not agreed, and have no clear views in regard to what a sinner must do to be saved, or of what ought to be said to sinners in order to bring them to repent. The consequence is, that sinners who are awakened and anxious presently get confounded, and do not know what to do; and perhaps they give up in despair, or conclude that in reality there is nothing rational or consistent in religion. One will tell the sinner he must repent immediately. Another will give him a book (Doddridge's "Rise and Progress of Religion in the Soul," perhaps), and tell him to read it. Another will tell him to pray and persevere, and then, in God's time, he will obtain the blessing. A revival can never go on for any length of time, amidst such difficulties. Even if it should begin, it must soon run out; unless, perhaps, the body of the Church will keep still and say nothing, letting others carry on the work. And even then the work will suffer materially for want of cooperation and support. A Church ought to be agreed. Christians ought to have a clear understanding of this subject, and all speak the same thing and give the same directions; then, the sinner will find no one to take his part, but will get no relief or comfort till he repents.
(a) In the exercise of discipline. If there are rotten members in the Church, they should be removed, and the Church should agree to cut them off. If they remain, they are such a reproach to religion as to hinder a revival.

Sometimes when an attempt is made to cast them out, this creates a division, and thus the work is stopped. Sometimes the offenders are persons of influence, or they have family friends who will take their part, and make a party, and thus create a bad spirit, and prevent a revival.

(b) In mutual confessions. Whenever wrong has been done to any, there should be a full confession. I do not mean a cold and forced acknowledgment, such as saying: "If I have done wrong, I am sorry for it;" but a hearty confession, going the full length of the wrong, and showing that it comes out of a broken heart.

(c) Forgiveness of enemies. A great obstruction to revivals is often found in the fact that active and leading individuals harbor a revengeful and unforgiving spirit towards those who have injured them, which destroys their spirituality, makes them harsh and disagreeable in their manner, and prevents them from enjoying either communion with God in prayer, or the blessing of God to give them success in labor. But let the members of the Church be truly agreed, in confessing their faults, and in cherishing a tender, merciful, forgiving, Christ-like spirit toward any who, they think, have done them wrong, and then the Spirit will come down upon them not by measure.
Then there will be neither envying nor jealousy, nor any of those mutual recriminations and altercations and disrespectful remarks about one another, which are so inconsistent with brotherly love, and put such a stumbling block in the way of sinners.
He would not have left, at the time, whether they gave him anything or not; for what he should receive, or whether he should receive anything from them, was a question about which he felt no concern. But the Church, by its parsimonious spirit, got into such a state as to grieve the Spirit, and he saw that to stay longer with them would do no good. Oh, how will those professors feel when they meet sinners from that town in judgment, when it will all come out, that God was ready and waiting to grant them a blessing, but they allowed themselves to get agitated and divided by inquiring how much they should have to pay!

REMARKS.

It is because the parents have not been agreed as touching the things they should pray for in behalf of their children. Perhaps they never had any kind of agreement respecting them. Perhaps they were never agreed even as to what was the very best thing they could ask for them. Sometimes parents are not agreed in a anything, but their opinions clash, and they are perpetually disagreeing, and their children see it. Then it is no wonder that the children remain unconverted.

Or perhaps they may not be agreed as touching the salvation of their children. Are they sincere in desiring it? Do they agree to seek it, and agree from right motives? Do they agree in regard to the importance of it? Are they agreed how the children ought to be dealt with, so as to effect their conversion; what shall be said to them; how it shall be said; when; and by whom? Probably few cases will be found where children remain unconverted, but where inquiry would prove that the parents were never truly agreed as touching these things. In many cases, indeed, it is quite evident that they are not agreed.

Often there is such disagreement that we could not expect any good to result, or, indeed, anything but ruin to the children. The husband and wife often disagree entirely and fundamentally in regard to the manner of bringing up their children. Perhaps the wife is fond of dress, and display, and visiting; while the husband is plain and humble, and is grieved and distressed, and mourns and prays to see how his children are puffed up with vanity. Or it may be that the father is ambitious, and wants to have his daughters fashionably educated and make a display, and his sons become great men; so he will send his daughters to a fashionable school, where they may learn anything but their duty to God, and will be all the while pushing his sons forward, and goading their ambitions; while the mother grieves and weeps in secret to see her dear children hurried on to destruction, her influence counteracted, and her sons and daughters trained up to serve the God of this world, and to go to hell.
They have read as if it were: "If any two of you shall agree to ask anything, it shall be done." And as they have often agreed to ask for things, and the things were not done, they have said: "The literal meaning of the text cannot be true, for we have tried it and know it is not true. How many prayer meetings have we held, and how many petitions have we put up, in which we have perfectly agreed in asking for blessings, and yet they have not been granted." Now the fact is, that they have never yet understood what it is to be agreed as touching the things they are to ask for. I am sure this is no strained construction of the text, but is its true and obvious meaning, as a plain, pious reader would understand it, if he inquired seriously and earnestly the true import. They must be agreed not only in asking, but in everything else that is indispensable to the existence of the thing prayed for. Suppose two of you agree in desiring to go to London together. If you are not agreed in regard to the means, what route you shall take, and what ship you will go in, you will never get there together. Just so in praying for a revival: you must be agreed in regard to the means and circumstances, and everything essential to the existence and progress of a revival.
Here is another fact, which I have witnessed, worthy of notice. I have observed that a revival will prevail outside the Church, among persons in that class of society, amongst whom it prevails within the Church. If the women in the Church are most awake and prayerful. the work may ordinarily be expected to prevail mostly amongst women out of the Church, and more women will be converted than men. If the young people in the Church are most awake, then assuredly the work is most likely to prevail among the youth. If the heads of families and the principal men in the Church are awake, the revival is, I have observed, more likely to prevail among that class out of the Church. I have known a revival mostly confined to women, with few men converted, apparently because the men within the Church did not take active part. Again, I have repeatedly known the greatest number of converts to be among men, owing apparently to the fact that the men within the Church were the most active. When the revival does not reach a particular class of the impenitent, pains should be taken to arouse that portion of the Church who are of their own age and standing, to make more direct efforts for their conversion.

There seems to be a philosophy in this fact, which has often been illustrated. Different classes of professors naturally feel a sympathy for the impenitent of their own sex and age and rank, and more naturally pray for them, and for more influence over them; and this seems to be at least one of the reasons why revivals are apt to be the most powerful and general in that class without the Church who are most awake within the Church. Christians should understand this, and feel their responsibility.

One great reason why, in revivals, so few of the principal men are converted, doubtless is that class in the Church are often so worldly that they cannot be aroused. The revival will generally prevail mostly in those families where the professors belonging to them are awake; and the impenitent belonging to those families where the professors are not awake are apt to be left unconverted. One principal reason obviously is that when the professors in a family or neighborhood are awake, there is not only prayer offered for sinners in the midst of them, but there are corresponding influences acting on the impenitent among them. If they are awake, their looks and lives and warnings all tend to promote the conversion of their impenitent friends. But if they are asleep, all their influence tends to prevent such conversions. Their coldness grieves the Spirit, their worldliness contradicts the Gospel, and all their intercourse with their impenitent friends is in favor of impenitence, and calculated to perpetuate it.
Christians often see and deplore the evils that have arisen to the Church of God, from the division of His people into jarring sects; and they have wondered and been perplexed to think that God should suffer it to be so.

But in the light of this subject we can see that, considering what diversities of opinions and feelings and views actually exist in the Church, much good results from this division. Considering this diversity of opinion, many would never agree to pray and labor together, so as to do it with success, and so it is better they should separate, and let those unite who are agreed.

In all cases where there cannot be a cordial agreement in labor, it is better that each denomination should labor by itself, so long as the difference exists. I have sometimes seen revivals broken up by attempting to unite Christians of different denominations in prayer and labor together, while they were not agreed as to the principles or measures by which the work was to be promoted. They would undo each other's work, destroy each other's influence, perplex the anxious, and give occasion to the enemies of God to blaspheme; and soon their feelings would get soured, and, the Spirit being grieved away, the work would stop, and perhaps painful confusion and controversy follow.
Only let them feel as the heart of one man, and be agreed as to what ought to be done for the salvation of the world, and the millennium will come at once.
After all the revivals that have been enjoyed, and all that has been said and written and printed concerning revivals, there are very few who have any real, consistent knowledge on the subject. And when there is a revival, how few are there who can take hold to labor and promote it as if they understood what they were about. How few persons are to be found who have ever taken up revivals of religion as a subject to be studied and understood. Everybody knows that in a revival Christians must pray, and do some things which they have not been in the habit of doing. But multitudes know nothing of the REASON WHY they should do this, or why one thing is better than another, and, having no principles to guide them, when anything occurs which they did not expect, they are all at fault, and know not what to do.

If men should go to work to build a house of worship, and know as little how to proceed as many ministers and professors know how to build the spiritual temple of God, they never would get a house up; and yet people make themselves believe that they are building the Church of God, when they know not what they are about, but are utterly unable to give a reason why they are doing as they do, or why one thing should be done rather than another. There are multitudes in the Church who never seem to suppose that the work of promoting revivals of religion is one that requires study, and thought, and knowledge of principles, and skill in applying the Word of God so as to give every one his portion in season.

And so they go on, generally doing little or nothing, because they are attempting nothing; and if they ever do awaken, they go headlong to work, without any system or plan, as if God had left this part of our duty out of the reach of sound judgment and good sense.
Instead of this, how often do you see a Church in a time of revival take hold of the work to promote it, just like a troop of children thinking to build a house. How few there are who really know how to do - what?

Why, the very thing for which God suffers Christians to live in this world, the very thing for which ALONE He would ever let them remain away from heaven a day; and this is the very thing, of all others, that they do not study, and do not try to understand.
Christians should understand all the tactics of the devil, and know where to guard against his devices, so that they may know him when they see him - and not mistake him for an angel of light come to give them lessons of wisdom in promoting the revival - and so that they can cooperate wisely with the minister, and with one another, and with the Holy Ghost, in carrying on the work. No person who has been conversant with revivals can overlook the fact that the ignorance of professors of religion concerning revivals, and their blunders in the matter, are among the common things that put revivals down, and bring back a fearful reaction upon the Church. How long shall this be so? It ought not to be so; it need not be so; shall it always be so?
Why, what is the end of the Christian ministry? What have they to do, but to instruct and marshal the sacramental host, and lead them on to conquest? What, will they let the Church remain in ignorance on the very subject, and the only point of duty, for the performance of which they are in the world - the salvation of sinners? Some ministers have acted as mysteriously about revivals as if they thought Christians were either incapable of understanding how to promote them, or that it was of no importance that they should know. But this is all wrong. No minister has yet begun even to understand his duty, if he has neglected to teach his people to work for God in the promotion of revivals. What is he about?

What does he mean? Why is he a minister? To what end has he taken the sacred office? Is it that he "may eat a piece of bread"? (1 Samuel 2:36).
Who can be agreed so well as parents? Let them be agreed in prayer, and agreed what to do, and agreed in doing all their duty; let them thus train up their children in the way they should go, and when they are old they will not depart from it.

And now, do you believe you are agreed, according to the meaning of this promise? I know that where a few individuals may be agreed in some things, they may produce some effect. But while the body of the Church is not agreed, there will always be so many things to counteract, that they will accomplish but little. THE CHURCH MUST BE AGREED. Oh, if we could find but one Church perfectly and heartily agreed in all these points, so that they could pray and labor together, all as one, what good would be done! Oh, what do Christians think, how can they keep still, when God has brought down His blessings so that if any two were agreed as touching the things they ask for, it would be done? Alas! alas! how bitter will be the remembrance of the jangling in the Church, when Christians come to see the crowds of lost souls that have gone down to hell, because we were not agreed to labor and pray for their salvation.
God has given it to be the precious inheritance of His people at all times, and in all places, that, if His people agree, their prayers will be answered.

We see the awful guilt of the members of this Church, who listen to Lectures about revivals, and then go away and have no revival; and also the guilt of members of other Churches who hear and go home and refuse to do their duty. How can you meet the thousands of impenitent sinners around you at the bar of God, and see them sink away into everlasting burning?

Have you been united in heart to pray for them? If you have not, why have you disagreed? Why have you not prayed with this promise until you have prevailed.

You will now either be agreed, and pray for the Holy Ghost, and receive Him before you leave the place, or the anger of the Lord will be upon you.

Should you now agree to pray in the sense of this promise, for the Spirit of God to come down on this city, the Heavenly Dove would fly through this city in the midst of the night and would rouse the consciences and break up the guilty slumbers of the wicked. What, then, is the crimson guilt of those professors of religion who are sleeping in sight of such a promise? They seem to have skipped over it, or entirely to have forgotten it. Multitudes of sinners are going to hell in all directions, and yet this blessed promise is neglected; yea, more, is practically despised by the Church, There it stands in the solemn record, and the Church might take hold of it in such a manner that vast numbers might be saved - but they are not agreed, therefore souls will perish. And where is the responsibility? Who can take this promise and look the perishing in the face at the Day of Judgment?

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Revival Lectures by Charles G. Finney - Public Domain [Copy Freely]