shake the supremacy of the former object, and prepare the way for its own more cordial reception upon the next occasion. Where we cannot use mechanical force, the only way that we have of operating upon steel filings is by a magnet-and if they are detained by magnetic attraction in the place from which we wish to remove them, all that we can do, is to find out and apply a stronger magnet. The filings cannot be addressed in any other way. So we cannot, as it were, lay hands upon our feelings, and force them in what directions we think fit; they do not feel any coercion of this kind: we must use magnetic influence; we must apply a more proper and a stronger exciting cause. The understanding of the true excellence of this new object increases by degrees as it is exercised, and faith along with it. Thus it was that "Abraham's faith wrought with his works, and by works was faith made perfect," James ii. 22. Abraham's faith in the character of God was different at last, from what it was at first. Every view which had been given him of the Divine perfections, had tended to expand his capacities, to correct and strengthen his moral feelings, and thus to fit him for more true and more lively impressions of that character in future. As he grew in holiness, he could better understand the meaning and excellence of the Divine holiness; and as he grew in love, he could form more adequate conceptions of the Divine love. And thus would his faith be as the shining light, which shineth more and more unto the perfect day. The holy love of God is

the attribute most glorified in the atonement. This is the crown; this gives its character to the whole work. The more polluted and depraved, therefore, a mind is, the less capable is it of understanding and believing the Gospel.

And yet the Gospel was sent into the world, that the polluted and depraved might be saved by the faith of it, both from the condemnation and the power of sin. And well is it fitted for their case. Even in the most polluted and the most depraved, there are feelings still remaining which, in the hour of sorrow or fear, may melt to the voice of kindness and compassion. There are in the store-house of Providence, events which will bring the stoutest heart to a stand, and force it to feel its weakness-and then the charge of guilt may refuse any longer to be despised, and the gracious invitations of an Almighty Father may not be disregarded. Besides, sin, though it misdirects, does not weaken self-love. Anguish, and doubt and fear, and sorrow and pain, enter the sinner's soul. And to these feelings are the glad tidings of the Gospel addressed. All the parts of Divine truth are linked together, so that if one part is received, there is a preparation of heart for the rest. They are not united merely as parts of an intellectual system, though they have this union, but they are united also by a sympathy between the feelings excited by the objects which the truth presents. Thus, if I believe that the sufferings and death of the incarnate Deity were required to expiate sin, and that he submitted to this for our sakes, my reason is prepared for

the conclusion, no doubt, that sin is a very hateful and fearful thing; and this is the connexion of the two doctrines as parts of an intellectual system. But there is still a far more important connexion between the feelings produced by the two doctrines. If my mind is impressed by the love of Christ in dying for me, the sense of his overwhelming kindness and compassion will lay me low in the dust before him, and make me loath myself both as being the cause of his sufferings, and on account of the total inadequacy of my gratitude, in proportion to the favour bestowed on me. Even so also joy in the atonement, merely as the means of escape from misery, is blessed by the Spirit of God, to bring forth the fruit of holy love to the praise of the glory of his grace, in the hardest and the foulest heart. The joy of a free deliverance softens and expands the heart. It is thus prepared to look at the blood which was its ransom, with tenderness and gratitude--and thus is it led to rejoice in the love of Him whose blood was shed. There are many entrances, through which the Spirit introduces his powerful weapon, some of them to human reason more likely than others; but where He works, there is success; and without His influence, the most probable means fail. We only know so much concerning the nature of that influence, as may humble us, and keep us in a continual state of dependance on Divine aid. We see thus far, however, concerning the mode in which it is applied, that God works upon our minds by the operation of

the truth on those natural faculties which he has bestowed on us.

The man who is continually exercising his faith in those truths which he knows, is daily becoming fitter to receive other truths: whilst the man whose affections are directed to wrong objects, is daily becoming less susceptible of impressions from right objects, and is thus becoming more and more hardened in unbelief.

Let us suppose that an angel had been kept ignorant of the work of atonement until now, and that the Gospel were for the first time declared to him and to a hardened sinner together. Oh, what a difference would there be in their reception of it, and feelings from it! With what humble and grateful rapture would that holy being welcome and embrace this new and glorious manifestation of his Father's character! As he dwelt and fed upon it, he would sensibly grow in love, and holiness, and happiness. He would feel no difficulty, no doubt on the subject; he would delight in God, with exceeding joy. And why would he be thus ready to receive it as soon as he heard it? Because his affections had already been exercised by, and formed upon, other manifestations of the Divine character; and though this last work excelled them in glory, yet it only carried into brighter display, principles which had already been adored and loved by the heavenly hosts. The same affections with which, from his creation, he had regarded God, and which had been strengthened by continual exercise, are addressed by the

Gospel; they are only called into more intense action; they are already tuned to this new song, only their pitch is lower. But what reception does the sinner give it? Let each of our hearts answer, how often, how obstinately, we have rejected it. The angel was happy before; this. new discovery only makes an addition to a happiness which was already great: but we, whose lawful inheritance was eternal misery, and whose only hope of having the darkness of hell exchanged for the light of heaven, lay in this Gospel,--we hear it with carelessness and indifference, perhaps with scorn and indignation ;--and even if it has pleased God, of his abundant compassion, to force upon us some sense of its excellency, oh how indolent have we been in the enjoyment of it! how cold and forgetful in the expressions of our gratitude for it! And why does this happen? What is the explanation of this miserable and pitiable folly? Our affections bave been so habitually directed to objects different from and opposed to the character and will of God, that they scarcely feel the attraction of their proper objects when presented to them.. There is, however, no other mode of recovery for a mind in that state, than the contemplation of these proper objects. If it feel its disease, it is prepared to receive the good tidings with joy, and to cry earnestly and importunately to Him, who can save, and will save, all who come to Him.

The affections of the angel's mind have been so habituated to excitement from their proper objects-the character of God, and his works