bility, from the conclusions of our reason. It is apt to strike more forcibly; but in what way? By producing a greater effect upon the feelings and imagination. By producing also, for the moment, a stronger conviction and readier assent. But let it be remembered, that the assent of the understanding may be so powerfully counteracted by the prevailing bias of the inclinations, as to fail of producing any moral effect. Such, too frequently, is the force of temptation; such the violence of the passions; and such the perverseness of the heart, that the light of reason and religion will strive in vain to pierce through that cloud of dense and deadly obstacles which intercepts its rays. Do we not find this exemplified in the case of many, so hardened by their long custom of iniquity as to be proof against the most striking examples, and the certain prospect of punishment? But let it be admitted that the sight of an actual miracle might sometimes prevail, where the mere testimony of Scripture has proved ineffectual. Perhaps our Saviour meant not to deny the possibility of this. His words are not to be taken quite so literally. General assertions, like those before us, are always to be received with some latitude. It is sufficient if they be, for the most part, true, and the exceptions be inconsiderable in number; and this, undoubtedly, is the fact with

respect to the important maxim laid down in the text.

The Jews, both under the law, and under the gospel, afforded an unhappy illustration of the truth of this maxim. The ancient dispensation was in the strictest sense miraculous. It was a system and series of miracles. The Israelites long lived under the visible protection and government of the Most High. Their enemies were destroyed, and even their daily wants supplied by the visible agency of Omnipotence. Yet, notwithstonding these striking manifestations of the divine favour and support, they were frequently relapsing into idolatry and spiritual rebellion. They either forgot, or perversely misinterpreted the wonders which their eyes had seen, and kept not the goodness of their divine Benefactor in remembrance. They seem not to have questioned the reality of these wonders. At the moment, they were often powerfully impressed; but the hour of temptation arrived, and they relapsed into disobedience. The Jews had been disobedient under the law, and they manifested a like spirit under the Gospel. It does not appear that their rulers attempted to accuse our Saviour of imposing on the people by false pretensions to supernatural power. They freely admitted that this man had done many mi

racles. The charge they brought against him was that of pretending to perform by divine agency what was the result of diabolical. An accusation as replete with absurdity, as with malice and falsehood. "How could Satan cast out Satan?" This was our Saviour's argument; and it is one, the force of which no sophistry can elude, and no lapse of time destroy. Such was the perverseness of the Jewish rulers and people. What a striking proof does it afford of the truth of a remark not very uncommon indeed, but extremely important; that, where right dispositions are wanting, the most convincing arguments may be employed in vain; and that no degree of evidence will suffice for the conversion of those who are influenced at once by hatred of the teacher's person, and by prejudice against his doctrines. What a striking instance of the power of evil propensities, to raise such a mist of passion in the breast, as shall prevent the most penetrating beams of truth from making any impression upon the will!

Hence, however, an objection may, perhaps, be raised against miracles themselves as a proper vehicle of conviction. This arises from confounding two very different things-conviction and conversion. For producing an assent of the understanding, a stronger evidence than that of miracles cannot be conceived.

Our senses are doubtless, under certain circumstances, liable to illusion; but there are other circumstances under which they are not liable; and, if in such cases their evidence be rejected, there is an end of all certainty and truth. Such miracles as those of the gospel are adapted for the conviction of all, though they failed of converting many whom they must, or might have convinced. And by the the impulse which they originally gave to the mighty machine of Christianity, an impulse to which its effects throughout successive ages, must be traced, they have contributed to the salvation of millions; and their efficacy has been propagated far and wide amongst those who never witnessed a single instance of supernatural agency. Meanwhile they leave the impenitent and unbelieving without excuse, displaying not more the goodness of God in affording to all the means of salvation, than his justice in punishing many for their neglect of the gracious opportunity.

The subject of this discourse will suggest some very profitable topics of practical improvement.

Let the sceptic and the careless professor of Christianity be led to examine well the evidences of our holy religion. Hitherto they have never bestowed any thought upon the

subject. They have never, perhaps, given those evidences an hour's serious consideration, during their whole lives. They have lived on contentedly in that state of doubt and indifference which, as to practical purposes and future consequences, is equivalent to avowed unbelief. Perhaps the reflection has sometimes occurred to their minds, that if one undoubted miracle, were vouchsafed to them in attestation of the truth of the gospel, it would certainly alter their views and practice. They feel dissatisfied with many parts of Scripture. They look upon it as containing much strange matter, and many startling difficulties. They have never, indeed, they confess, examined its evidences with attention; nor are they, at present, disposed to do so. were an actual miracle to be wrought before their eyes; were a blind man to be suddenly restored to sight; or did one, whom they knew to have been long dead, revisit them under such circumstances as to make it impossible they should doubt the truth and reality of his appearance ;-they imagine that such an interposition would bring them to faith, repentance, and an obedient life. But let them not deceive themselves. The probability is that no saving change would ensue. It could not, without strength superior to their own;

Still,