PRAYER. PRAYER consists not in the utterance of certain sentences harmoniously arranged, though they be ever so eloquently spoken; nor in the rehearsal of forms composed by men, who in the estimation of the world were as holy as angels. Nor are we always to think and believe that the extempore form of words is prayer. Words and language are only the mediums whereby prayer expressed. Prayer is the desire of the "new man which is born of incorruptible seed;" and unless a man is "born again" he cannot pray. A person cannot speak until he is born; neither can a man pray unless he be born from above. Prayer, as before said, is the wants of " new man" expressed through the medium of language; not that the new man must always make use of this medium to pray; oh no! For as a child cries and thus without language makes known his wants to his parent, so the new man (spiritually born) is often unable to express his feelings by words or language, yet his Heavenly Father understands his wants though he does but cry. It was not the words uttered by the publican, "God be merciful to me a sinner," that was prayer. The words were used only as a convenient medium through which to express before God the deep penitential feelings of his soul, neither are the words uttered by the thief upon the cross prayer in and of themselves. They only expressed a feeling or wish in the soul, corresponding to the words uttered, and which in that way made itself known to Jesus. The utterance of words though they be never so pathetic will never reach heaven unless there be feelings in the soul corresponding to the words used. Prayer does not save the soul; prayer is one of the manifestations of salvation. The child cries after it is born; the child of God is born again before he cries or prays. Salvation is not the production or fruit of prayer; but on the contrary prayer is the result or production of salvation. The greatest delusion of Satan in the present day is this:that souls can be saved by the mere utterances of words before God. True it is that God will hear the prayers of the natural man as the God of providence, and He will answer and requite the man who prays in this sense by bestowing natural and providential blessings, as "He giveth the young ravens food when they cry;" but salvation cannot be obtained by the prayers of the natural man; that is a free grace gift, given us in Jesus not for asking (or we should never have received it) but from the good pleasure of His will." Reader! hast thou ever prayed in the sense herein meant, and expressed in Scripture? Rest assured if thou hast that thou art saved; for as the natural child does not cry before it is born, neither would thou cry or even groan unless thou hadst spiritual life. He who is not led to play in time will never praise in eternity. Prayer always proceeds praise; for as the child cries before it sings, so the child of God prays and groans out the burdens of his soul before God before he praises. Oh, for the spirit of the disciple who said "Lord, teach us to pray." A "SIGHER AND CRIER." MR. STOKES'S FAMILY LOSS. TO THE EDITOR OF THE EARTHEN VESSEL." DEAR SIR,-In the brief, but very kind reference you make to our heavy bereavement in this month's VESSEL, you express a hope of being able to supply some particulars in your next. I regret to say that the absence of these particulars adds considerably to our united affliction, nor is it possible to obtain them under three or four months, if we ever do at all. We know no more than that my dear son met his death at Rosario, on the river La Plata, by an "accidental shot," (so the account states) on board the steamer Guardia Nacional; and that the sad event occurred so far back as the 6th of January last. Being beyond the jurisdiction of the nearest British Consul, it is very difficult to get at the full particulars, but should we ever receive them, I will supply you with a more ample statement than I am able to give at present. In my sorrowful moments I have penned the following lines. They are quite at your service should you deem them worthy of a place in your columns. Yours in covenant bonds, Manchester, May 8th, 1868. WILLIAM STOKES. LINES WRITTEN AT A TIME OF GREAT DOMESTIC AFFLICTION Manchester. Why thus cast down my trembling soul? In every dark distressing hour, Look up my soul, that beauteous bow, Though clouds and darkness round His throne, Though shrouded far from mortal sight, "Shall not the Judge of all do right ?" Right, when He gives, and when He takes, And when "sweet home" is filled with blight, Then let us at His footstool wait, When tempests roar, His tender voice, Then, humbly, let us wait the day, Be this our theme, "THY WILL BE DONE." WILLIAM STOKES. "WHEN DID THE HOLY SPIRIT BEGIN HIS WORK IN THE GOSPEL DISPENSATION?" THIS being the heading of an article in the March number of the "Earthen Vessel," and appearing to be a question thrown out for investigation, I venture to question the propriety of the assertion, "the Eternal Spirit began his great work in the New Testament Dispensation just as the Redeemer was finishing his great sacrificial work "-a declaration that I cannot think correct, and to receive which would be to take away the blessedness of at least one very comfortable Scripture, wherein Peter says, John vi. 68–9, "Lord, to whom shall we go? thou hast the words of eternal life; and we believe and are sure that thou art that Christ, the Son of the living God,” “which he spake by the Holy Ghost," 1 Cor. xii. 3. This was the utterance of his inmost soul, as every humble believer knows, and can enter into, and manifested him to be so taught of the Spirit, as to see his spiritual destitution in and of himself, which conviction prepared him to lay hold of and held fast to the "hope set before him," in contradistinction to the mere professors whose religion began and ended in the creature. It is true the dying malefactor was the first that died in faith in an accomplished redemption, but the Old Testament saints all died in faith in the same sacrifice, being all taught of the same Spirit, and it is evident that the Spirit as certainly wrought in the disciples before the Saviour's death (to say nothing of the following Scriptures, Luke i. 15, 41, 67), as in the thief, though he was blessed with a clearer view of the one offering for sin than were the disciples. Still the question remains, "When did the Holy Spirit begin his work in the Gospel Dispensation?" In the article referred to, John xvi. 7 was quoted as the first head, the second being founded thereon; but in John vii. 39, we read that the Holy Ghost would not be given till after the Redeemer's glorification, which surely means a gift of the Holy Ghost in some manner diverse from that power thereof received by the thief and disciples, and, I think, seems to point to when the Holy Spirit would begin a particular work in the Gospel or New Testament Dispensation: thus in John xvi. 7, "If I go not away the Comforter (which is the Holy Ghost) will not come unto you." Here it is again declared that the Holy Spirit will not come before the Saviour's departure to glory, "But if I depart I will send him unto you." And Peter preached, Acts ii. 33, "Being by the right hand of God exalted, and having received of the Father the promise of the Holy Ghost, he hath shed forth this, which ye now see and hear." So that "his promise concerning the coming and work of the Holy Spirit" was not "fulfilled and realised" on Calvary, but on the day of Pentecost. I think a noticing the name the Eternal Spirit here bears may enable us to understand the question a little. "The Comforter," said the blessed Redeemer, "when he, the Spirit of Truth, is come, he will guide you into all truth." This compared with Rom. xv. 4, seems to teach that the work of the Spirit is to lead into the Scriptures, which testify of Christ, and from which the convinced sinner, the humble believer, understanding that testimony, receives comfort and encouragement, is built up in the faith, becomes bold as a lion. rejoicing in God through our Lord Jesus Christ. Was not the promise of the Master fulfilled when the disciples were filled with the Holy Ghost, and spake as the Spirit gave them utterance, testifying from heartfelt experience of the unsearchable riches of Christ? March 21st, 1868. W. M. C. In the [We thank our Correspondent for this comment on a previous paper. sudden and certain conversion of the thief on the cross there was a fuller manifestation of the sin-convicting and Christ-revealing power of the Holy Spirit, than had been seen in the New Testament Dispensation before.—ED.]] LETTER BY THE LATE MR. TIPTAFT. DEAR SIR,-I have met with another letter of Mr. T., and I forward it to you to insert in the "Earthen Vessel." It was written to a young man whom the Lord had called to speak in his name. Hoping it may prove a word of direction and counsel to others who may be called to speak in his name, I am, yours, &c., JAS. ELDERKIN. King's Cliffe, April 13th. I DEAR FRIEND,-The account of the various exercises of your mind respecting speaking in the Lord's name, I was glad to read, and shall be glad, if the Lord is pleased, to use you as an instrument in his hands for the glory of his name; but those who hear you are best able to judge how far you are likely to be heard with profit. It is a very important work, more so than any other, There are trials and difficulties which cannot be known but by experience. If a minister has not a conscience worth having he is not fit for the work, and if he has he will surely have trials through sin in himself. If a minister's heart is not in the work he will not be profitable in his ministry to the tried and tempted of the Lord's family; if the heart be not in hearing, reading, singing, and preaching, it is not to the Lord's glory. But we know that there are changes, and we are glad to know the sweetness and blessedness of Divine things enjoyed in the soul, though we may say again and again, "Wilt thou not revive us again, that thy people may rejoice in thee." wish that I could love Christ more, and could exalt his name more highly. Very few who stand up in the pulpits know really and experimentally the blessed truths and the effects of grace on the heart. If a minister is ignorant of the Spirit's work he cannot preach it. The husbandman that laboureth must be first partaker of the fruits. "He that leadeth into captivity shall go into captivity: he that killeth with the sword must be killed with the sword. You have cause to bless God that you can tell of his gracious dealings with your soul, and you wish to please him whoever you may offend. May the Lord bless you with a spirit of prayer to be guided aright. Ministers as well as hearers are encouraged as well as cast down, and at times sunk in such low places that they are afraid that they shall at last sink; but by the fear nots, this necessity is prized. Through mercy I have continued to the present day a debtor to restraining grace as well as saving grace. May the Lord keep, guide, and direct you. Give my love to your mother, and Mr. J. and Miss M., and any inquiring friends. Yours in the truth, Abingdon, Sept. 19th. WM. TIPTAFT. Our Churches, Our Pastors, and Our People. THUS sang a poor pedlar as he passed away from a couple of "fat cattle" (as the Lord doth by Ezekiel call some of Zion's cruel ones) who had been thrusting their horns at him. But this poor pedlar had one friend to whom he fled in times of sorrow and distress; and he often proved this friend to be as a brother born for adversity;" and as "the shadow of a great rock in a weary land." And so it came to pass, as the poor pedlar turned from the scowling of a couple of unlovely pious ones, he met a priest of another school, who immediately commenced a discourse upon "charity." Quite cheerfully, to the poor pedlar, came the following words: The joys of human life find a far less place than its sorrows-from the fall of Adam, cast out of Eden, to the fearful Revelations given by Saint John, the book speaks of trial on earth, if it points to joy in heaven. One of the greatest elements of human sorrow is the poverty, the misery of the poor. John Chrysostom, a man with large mind and tender heart, dedicates a whole homily to the question whether the rich man, who gives is more blessed, or the poor man who receives. The first thing that strikes a man looking into the face of the world, is the great disproportion between rich and poor: the rich abounding, the poor, destitute. The second thing is the result of this disproportion-destitution on the one hand, abundance on the other. And, the third thing flowing from both, contempt and dependence on the one hand, pride and independence on the other. Such is the enormous disproportion between men equally created by God and redeemed by Christ's blessed blood. But we are but stewards of God's household; not masters. We are dispensers; and he places money in our hands for the poor. If we keep it for ourselves we are robbers, and God, who sees all things, will not suffer us to escape. "Can God be just" exclaims S. Chrysostom "to suffer his poor to hunger so?" "Complain not to God," says the saint, "he has placed thee, thou rich man, steward of his household, to administer to their wants. Rather admire the wisdom of thy God, and tremble at thy unlovingness." "If God destroys the robber of the rich," says St. Ambrose, "what curses will he not heap on the defrauder of the poor! If you expect mercy from him, be merciful: shouldest not thou then have had compas sion also on thy fellow servant even as I had compassion on thee." Well may St. Chrysostom cry out "When you heard the voice of the poor you hear Christ's voice; in honouring them you honour him!" St Austin says, "Our Father loves charity so dearly that it softens him towards us, and he gives us power to break up our hard hearts, and turn again to Him." Oh, charity! thou stream of heavenly love, Flow thou within my heart with power, And carry me above. City of Hereford, April 29th, 1868.-I have been nearly a fortnight in the neighbourhood of this ancient, and comparatively quiet cathedral town and episcopalian seat of theological and musical notoriety. During my stay here, we have had storms, showers, thunderings, and little hurricanes, so common in the spring. Before I reached this Welsh border, sounds of alarm were sent forth, something like, "the wolf is coming! beware of him;" and some of the sheep were a little frightened, but others were deaf to the malicious slanders of those whose principal trade is to injure, not to help, the oppressed and the poor, "Nevertheless," as Paul saith, "the foundation of God standeth sure," and, if we do not, "the Lord doth know them that are his." By his good providence, the orchards here are full of the richest blossoms; the fields are full of flowers; the cathedral is full of the most delightful music; I have gone on praying the Lord to help me, and in his name I have spoken several times. I write these few lines in the Hinton meadow; the cathedral is in front of me. Dr. Hampden, the ninetyfourth bishop of this diocese has just been called to his last account, and not a few of the good Protestants fear the slumbering flames of Ritualism will soon now burst forth without fear or faltering; and, as the Gospel of Christ is not considered very powerful here, I expect the Romanists will increase and abound both in the Church of England and out of it. The political satires of this city plainly indicate the existence of the carnal mind as being at enmity with God, and in pulpits even, where Christ above should be exalted, the spirit of the world presses in. New Testament doctrines and decrees have but few friends here; such is the testimony of one who says, "in order to worship where Christ is honoured, and his ordinances observed, I have to travel many miles. The pretty river "Wye" flows softly through this land, And on its fruitful banks, doth many a cottage stand, While in the distance rising high, |