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"speak the word only," you will be healed. Recollect that "GOD's ways are not as your ways, nor His thoughts as your thoughts." "Only believe, and you shall see the glory of GoD:" for we have a "High Priest Who can be touched with the feeling of our infirmities," the faithful JESUS, Who still weeps with His afflicted Church; and Who will, in His appointed time, compass your hearts about with songs of deliverance. The time of your sufferings is fixed, for "you shall have tribulation ten days: be faithful unto death, and CHRIST will give you a crown of life." "For the Lamb, which is in the midst of the throne, shall feed you, and shall lead you unto living fountains of waters: and GoD shall wipe away all tears from your eyes." Let us then ascribe "blessing and honour, and glory, and power, unto Him That sitteth upon the throne, and unto the Lamb for ever and ever! Amen!"

APPENDIX G,

TO THE PRECEDING SERMON.

I am aware that, in the preceding sermon, I have entered on a much controverted point; and that many would feel displeased,, at my considering the passion and obedience of our LORD JESUS CHRIST, as unlimited in provision and intention. Such must have been equally dissa tisfied with the doctrine of that general intercession of CHRIST, in behalf of the unconverted part of the world, which I have also stated.-This general intercession is clearly pointed out in the Scriptures; and is in some places ascribed to JESUS CHRIST, and in others to those in whom His SPIRIT dwells. Our LORD intercedes with His FATHER to let the unfruitful tree alone one year longer; and it seems agreeable to the analogy of faith, to consider sparing mercy towards His people, and sparing justice towards the impenitent, as fruits of the work of redemption.

It is true that our LORD says of those whom the FATHER, has given Him: "I pray for them: 1 pray not for the world, but for them whom Thou hast given Me; for they are Thine." But this must be considered, as, descriptive of that special and particular intercession, which is always answered by spiritual blessings; and altogether different, both in kind and efficacy, from that general intercession, which flows from our LORD'S pity and compassion. The former is the effectual intercession of electing love in the Will of our Triune GOD; whereas the latter is the natural cry of Him, "Who was touched with the feelings of our infirmities, and was in all points tempted like as we are, yet without sin.”

I would, however, confine my attention principally to the consideration of the unlimited provision and intention of our LORD's sacrifice and righteousness: although I have little expectation, that my endeavours to obviate objections, will be satisfactory to those, whose minds have long been accustomed to a particular system. In thus regarding the question, I thank GOD, that the point in dispute is wholly unessential; while, at the same time, want of unity in the Church of CHRIST, on such a doctrine, is much to be regretted. It cannot be concealed that this unessential difference in opinion forms a marked distinction, and gives a particular shade of colouring to most of the doctrines of the Gospel.

I cannot suppose, that any professing Christians limit the value of our LORD's sufferings and righteousness; since this would be a direct denial of His Divinity. I shall therefore briefly notice the unlimited provision and intention only of our Saviour's sacrifice for sin, and of His justifying righteousness.

With regard to the provision made, the Scriptures testify, that "GOD was in CHRIST reconciling the world unto Himself;" or, opening a general way of reconciliation to the whole human race. Also, that "CHRIST gave Himself a ransom for all ;" "tasted death for every man ;" and that "He is the propitiation for our sins, and not for ours only, but also for the sins of the whole world.” And, with respect to our LORD's justifying righteousness, the Apostle says: "Therefore, as by the offence of one, judgment came upon all men to condemnation; even so by the righteousness of one the free gift came upon all men unto justification of life." Not that all are justified; but that the

righteousness of JESUS CHRIST was sufficient and intended for the justification of all, on whom condemnation came. Such are the words of Scripture, which cannot be considered in a distributive sense, without a perversion of the general and strong language which is here used.

An argument might likewise be drawn from the analogy of nature. A geueral provision has been made for the cure of bodily diseases; yet these are of no avail, unless the herbs and minerals are collected and applied. And thus it is with regard to spiritual diseases; for the general remedy which our LORD has provided will not heal the wounds of sin, unless the great Physician of the soul applies this remedy by the effectual operations of His HOLY SPIRIT.

Neither in considering the intention of our LORD's passion and obedience, are we justified in limiting to the Church, the general expressions of Scripture, We read in 2 Pet. iii: 9. "The LORD is not slack concerning His promise, (that is, the promise of His coming,) but is longsuffering to us-ward, not willing that any should perish, but that all should come to repentance. Again in 1 Tim. ii: 4. it is written, "Our Saviour will have all men to be saved, and to come to the knowledge of the truth." And this cannot be correctly applied to a temporal salvation; since the expression of "the knowledge of the truth," clearly points out that the salvation before mentioned must be spiritual.

There are many passages in the Prophet Ezekiel to the same effect; and 1 shall refer the reader more particularly to chs. xviii: 23. and xxxiii: 11.

The illustration which was given from analogy, of the general provision made for the soul of fallen man, applies equally to the intention of this provision. Herbs and minerals were given with the intention of healing the bodily diseases and wounds of the whole human race; and their failing of this end arises simply from the want of their proper application.

If JESUS CHRIST gave Himself for all mankind; it must follow, by necessary consequence, that He was accepted by GOD the FATHER for the whole world; and also enabled, by the indwelling fulness of the HOLY GHOST, to effect the work of man's redemption. Thus we perceive the unity of the Divine will, in the provision and intention of our LORD's sacrifice and of His justifying righteousness. And the cause of its being ineffectual for the salvation of the whole world, consists simply in the obstinacy of the will of impenitent unbelievers; while it is still true, that this perverseness of the human will can be overcome by grace only.

Those who limit the provision and intention of our LORD's atonement and righteousness, maintain that we ascribe a greater love to GOD the SON than to GOD the FATHER and to GOD the HOLY GHOST; for otherwise, they say, the mediatorial work would be effectual for all. This view of the subject arises from two fundamental errors. In the first place, it is the result of considering the will as pertaining to Personality; whereas it is clearly one of the constituent principles of Essence or Nature. Thus, as there is but one Nature in the three Persons of the GODHEAD, there can be but one Will in FATHER, SON and