Our

The student remarked that it was a name given to those who denied that the moral law was a rule of life. In calling his attention however to the Greek, he wrs forced to admit that the apostle Paul and also every believer must be an antinomian in the Greek sense of the term. He then shifted his ground, and said that the moral law was the rule of the believer's conduct. Then Sir, I replied, what business have you riding on this coach to-day, being the seventh or sabbath day? if the law is the rule of life we are violating it. He answered, we believe the precepts of the gospel are the rule of conduct. I replied, so do we. He bowed assent and said no more on the subject. I wish people would read their Bibles : chapter this morning was Exod. xxxv. in the 2nd verse it says Six days shall work be done, but on the seventh day there shall be to you an holy day, a sabbath of rest to the Lord whosoever doeth work therein shall be put to death. Ye shall kindle no fire throughout your habitation on the sabbath day." Tremendous must the case be of those who like the Galatian make themselves debtors to the whole law (chap. v. 3), and while they assert that the moral law is God's unchanging rule, dare to change what they call the sabbath from the seventh day to the first, and on that day light their fires or do any thing else that suits them: yea, employ their poor gas labourers to slave like negroes, to produce a bril. liant light in their chapels, whilst they are preaching against the awful profanation of the sabbath, and call this piety! But I am getting warm, I shall therefore for the present dismiss the two subjects suggested by your letter, neither of which are among the foolish questions mentioned in Paul's epistle to Titus, as you intimate; for he wrote two epistles principally on the law, and a third on the ceremonial law, which I have found it very profitable to read. And sanc

tification is a continual subject with him.

I am now to define the difference between confidence in God and hope in him. I think if there be any difference it is not in nature but in degree. When the Spirit of life and light shines into a man's heart, he gives him such a discovery of its evil, deceitfulness and pollution, that he feels himself without hope and without God in the world; he feels himself only fit for hell, and believes that his damnation would be just. This if continued would sink him in absolute despair, but for some relief afforded from the declarations of the gospel, which produce a gleam of hope that there may yet be mercy for him. Now though this may be very faint, owing to the indistinct views he has of the fulness and freeness of the blessings proclaimed, yet the Lord supports him by means of the little hope he has, and though it is the day of small things it is not to be despised. It is the beginning of the path of the just which shineth more and more unto the perfect day. There is but little knowledge of Christ, consequently faith is but weak, and of course nothing like confidence: there is however no confidence in the flesh, so that though he may be exercised with many doubts concerning his state and his character, a spiritual observer may see much that is hopeful. The little hope he has arises from what he has heard of the mercy of God in Christ, which he in measure believes, He cannot say with the author you mention, that he knows that he is saved, though a time will come, when he will see that in his present state he was the subject of salvation, and that of God, and a partaker of that spiritual and eternal life which shall never be extinguished. He loves the Lord and desires to walk according to his will; yet, as he cannot do the things which he would, he questions if he can have any love to him, he gives so little proof of it, at least he

think so.

There are nevertheless many evidences of it; but we will not attempt to comfort him with these, we must still preach the gospel to him all other comfort is like giving gin to young animals which they say stints their growth. We must set forth Jesus in his person, blood, righteousness and grace; and as the Holy Ghost, whose office it is, takes of the things of Christ and shews them unto him, (and no one else can,) he will grow in the knowledge of him. Thus his faith will grow exceedingly, and arrive to boldness and access with confidence by the faith of him: thus the God of hope will fill him with all joy and peace in believing, and he will abound in hope through the power of the Holy Ghost. There is a clear and beautiful description of this confidence in 2 Cor v. 5, 6, 7, "Now He that hath wrought us for the self same thing is God, who also hath given to us the earnest of the Spirit. Therefore we are always confident, knowing that while we are at home in the body we are absent from the Lord; for we walk by faith not by sight."

And now, my dear brother, I hope I have made a scriptural distinction between hope and confidence. If Mr. B-had said that every person who knows that he believes in Christ, knows that he is saved, I should not have objected to the expression; for the scriptures not only say that all believers shall be saved, but also that they are saved, 1 Cor xv. 2; Eph ii. 8. It is also said "He that believeth on me hath everlasting life,” John vi. 47; 66 Is passed from death unto life,” John v. 24 ; "Is born of God." So that he is a partaker of a present salvation. And he that has only a hope will never rest satisfied till he knows for himself that he is passed from death unto life. Natural men seem to have some sort of hope, but they rest there; they have been told that such and such feelings are evidences of grace, and they think they

have them, and their hopes may be encouraged when those feelings are described; but after all, their hopes are unscriptural. So that while I would beg of the Lord that I may descend to the weakest of Christ's flock, I dread the idea of persuading every professor that he is a child of God, when I solemnly believe that the greatest part of what is called the religious world are deceiving themselves, having a name to live while they are dead. Do not think this uncharitable, for I can say that it occasions continual sorrow in my heart, my conscience bearing me witness in the Holy Ghost. Nor do I know a single individual for whose salvation I would not lay down my life, if required. I hope I abhor bitterness of spirit because of difference of opinion: yet I know that the anxious enquiry of every quickened soul will be, Am I born again? And if a man can be satisfied without the Spirit bearing witness with his spirit that he is a child of God, while he is endeavouring to persuade himself into a good opinion of his state on every slight ground that presents itself, rottenness will be found at the root of his profession, and the blossom thereof will go up as dust (Isa v. 24). But I am persuaded better things of you though I thus speak. May the God of hope fill you with all joy and peace in believing, that you may abound in hope, through the power of the Holy Ghost (Rom xv. 13).

I am your's in the Lord

J. R.

EXTRACTS FROM SERMONS DELIVERED BY REV. J. VINALL, AT JIREH CHAPEL, LEWES.

No. 2.-To be continued.

Gen. xlv. 27, 28.-THE history of Joseph is striking, but when we can get at the mystery, it is sucking at the breasts of Zion's consolation. Joseph was a type of the Saviour;

How

famine,-real necessity,-made his brethren go to him: so it is with the soul; real necessity,- —an aching void, -makes a poor sinner go to the Saviour. The brethren thought Joseph spake roughly to them :" so does the poor sinner who goes to the throne of grace and cannot get all he wants. "We are verily guilty:" and does not the Lord constrain the sinner to acknowledge he is guilty. They carry money with them :" how like the sinner man cannot think grace comes free: the money is returned, and what they have is free. Judah comes forward voluntarily to be bound for Benjamin the beloved, is a type of the Saviour, and his wil lingness to be bound and let the poor sinner go, and himself answer all demands. The steward means a minister of the gospel, he knew the heart of Joseph, the love of Joseph, and the way of Joseph; and he told them the God of their father gave them treasure in their sacks. Joseph did not reprove them for their sins in selling him, &c.: neither does the Saviour when he overcomes the sinner with his love, upbraid him for his sins, wanderings, &c. When the blessed Jesus overcomes the sinner, he gives them a kiss, a token of love: Joseph kissed his brethren and gave them each a change of raiment: so the Saviour clothes the poor sinner with his imputed righteousness.

,a commu

It is said "after that his brethren talked with him." You know, some of you, what this means,ning with the Saviour: what is here spoken of is the union that takes place between the Lord and the poor sinner, the same as the church speaks of," My beloved is mine, and I am his ;" Thou art my Hephzibah;" "I will greatly rejoice in the Lord, my soul shall be joyful in my God, for he hath clothed me with the garments of salvation, he hath covered me with the robe of righteousness,"

&c.

Bring it to the New Testament;

and read the account of the prodigal son, it is just the same. Although my dear hearers I wish to be tender I must be faithful," Regard not your stuff." Oh how prone to regard the stuff, any thing but the things of God; think of them; all hell is up in arms; Satan drives or tries to draw the heart away.

Joseph tells them to go and fetch their father and little ones, and come and be near him: so it is with our spiritual Joseph, he likes his family near him. Joseph spake kindly to them, he did not upbraid them for their former bickerings and strife; for when the heart is thus broken, a few words will enter and pierce through, more than an hundred stripes into the back of a fool When our blessed Lord asked Peter three times "Lovest thou me," Peter was grieved, and said "Lord thou knowest all things, thou knowest that I love thee." Whilst we are at the feet of Jesus,-at the foot of the cross,-no fear of strife and contention.

I

Jacob although a consistent, humble, lively character, trace him through life; yet could not believe without sight: Abraham is an instance of faith without seeing; yet both real and living faith. Moses and the Israelites are an instance of both at the Red Sea. Look at Rahab and Caleb, both instances of strong faith. might speak of David, Habakkuk, Micah, and many more. When Mary Magdalen told the disciples she had seen the Lord, the words seemed as idle tales; and when the disciples told Thomas they had seen the Lord, he would not believe until he had seen him. The brethren told their father Joseph was alive, yet would he not believe until he had seen the

waggons. So it is often with a poor soul; although after having had sweet manifestations, yet has much fainting when fresh trials come on, and the Lord hides his face. Three things will revive the soul: first, answers to prayer: second, communion, which

is a step further, as when Abraham talked with the Lord,- -a humble boldness; the nearer the soul gets to the Lord, the more humility and love are found:-"I that am dust and ashes:" third, the promises being applied to the soul, and the blessed Spirit bringing to remembrance the way he hath led us. And at such times we often have a clearer sight and feeling of the Lord's mercies and deliverances than when we passed through them. Three things will make a poor sinner say, even on his death-bed, It is enough. First. Jesus is exalted. Second. He reigns. Third. He loves me. First. Is he exalted? then he will exalt the sinner whom he loves. Second. He reigns: Jesus has conquered sin, hell, death, and the grave, and all things; and blessed be his dear name, says the soul, he has conquered my rebel will, so that I can say with the Poet,

"Reign o'er us as King,

Accomplish thy will," &c.

"And now he lives and reigns above,

And lives and reigns for me."

Third. He loves me here it is all: love when enjoyed will make the soul say It is enough: it is enough in life, for he “satisfieth the longing soul:' it is enough in death, for " I shall be satisfied when I awake in thy like

or whether the discerning reader will not perceive that though you battle bravely with your superabundant gift of words, and declaim eloquently and in many parts excellently upon what are however false deductions from what I have written; I say it remains to be seen whether the discerning reader will not perceive, that all this cloud of dust is raised that you may with the appearance of triumph retreat from a position you find to be untenable, and hide an opinion you begin to be ashamed at having propogated.

I have but little to say in reply to your's; indeed I should not have replied at all, but that I would not have you nor the readers of the Magazine conceive my views upon the subject to have been at all affected even by the loud vituperations of an incensed polemic.

You are my superior in controversy: I presumed this before, I acknowledge it now. You have read my remarks, not with an ingenuous mind open to conviction, but with a pre-determination to fight for your own opinion: you sought therefore with eagle eye for every paragraph which, by a false gloss or a false inference, could be made to seem untrue, and bringing these false deductions alongside of self-evident truths, you condemn, and ask the reader likewise to condemn, what I have never asserted. will gain for you praise as an acute disputant, but it will be at the expense of being regarded as an honest

man.

This

My task is now to prove this; when I have done it my citadel remains uninvaded. When I have shewn that the army you have defeated did not consist of my soldiers, you have to begin the war so far as it concerns me over again, and till you have done this I remain master of the field.

You begin your piece by asserting that family prayer, which I fancied was the main subject of the discussion, you shall not again introduce; your

business is simply to punish and expose Joshua: of course for his presumption in daring to oppose you. An enviable feeling truly! And the first sentence which, as with the claws of a vulture, you tear in pieces, is that wherein I have said the believer's obedience, being influenced by the love of God reigning in his heart, is as the chariots of Amminadib. Is this contrary to scripture and experience? David says, "I will run the way of thy commandments when thou shalt enlarge my heart;" nor is this at all inconsistent with the darkness, bondage, and spiritual distress which the writer has in his measure found to be in the way to the kingdom. Your long paragraph therefore upon this is irrelavent, because nothing of it was by me denied.

You next object to my saying that prayer is the believer's daily sustenance: it is hyper-criticism, but perhaps you rightly object to the phraseology: just as it I had said a man lives by the sweat of his brow; nevertheless few would imagine I meant his perspiration constituted his actual nourishment, it would be presumed that I meant he lived upon the food obtained by his labour. So when I say prayer is the believer's sustenance, most would know that I meant as prayer is the chaunel through which God has been pleased to convey purposed blessings, the believer is daily found waiting at the pool in hope of the blessing needed. Your laboured distinction therefore is unnecessary, because every one knew it before.

I quoted the words from the epistle to Timothy from memory: I did not intend to misplace the words, nor do I conceive the sense at all altered by it. You however upon this attribute to me a motive, and expose a sentiment, both of which I disclaim. Let those who advocate the sentiments you oppose answer you, it concerns

not me.

I have referred again to the February number, and I repeat that according

to your representation the labourer and his wife have no prayer: you meant perhaps to insert it in some corner of your picture but you forgot it. If however you can point out where prayer is specified as one of the features, do so, I shall be glad to see it. If not, go quarrel with your own portrait not with me.

Your next paragraph is unworthy of a man professing godliness; it is false and splenetic, and will gain you no fame. It is false, for I have never said that those who do not have family prayer are not children of God. I have never assumed the judgment seat; that is the prerogative of God: but I can only know the children of God by the fruits they manifest, and I still regard that special attention to a man's own house, which involves family prayer as one bright characteristic evidence of a saint. You should remember that what is formality in a hypocrite is no formality in a believer, although in its regularity it may be form. The man having the form of godliness without the power is a pharisce and a hypocrite; but he who has the form of godliness with divine life animating it is no counterfeit but a true saint. Hypocrites may for carnal reasons neglect not to assemble themselves together, but shall the child of God disregard the practice because hopocrites are mindful of it.

Mark the consistency

of Gad: he falsely rails at me here for presuming to judge who are the true children of God; and a little further on he rails at me again because I say that where I see a bended knee I may hope there is a feeling heart: this is railing at me because according to his own shewing I will not presume to judge. I have said also that your paragraph is splenetic: I differ from you, and therefore you compare me to Judas: poor Gad, the old Adam rose uppermost here indeed.

I repeat that the minister who dwells only on the grand doctrines of the gospel delivers but half his mes