fessed to foretell; and undoubtedly the miracles of our Lord did, by a reflected operation, establish the preaching of John. For if a person in these days should appear, not working any miracle himself, but declaring that another and greater person was soon to follow, and if that other and greater person did accordingly soon follow, and shew forth mighty deeds, the authority of the first person's mission would be ratified by the second person's works. They, who might doubt, nay reasonably doubt, concerning the first person's truth and pretensions before, would be fully satisfied of them afterwards; and this was exactly the turn, which some rational and considerate Jews gave to the matter. "And many resorted to him, and said, John did no miracle: but all things that John spake of this man were true;" the effect of this observation was, what it ought to be, "many believed on him there." John x. 41, 42.

}

This distinction between our Lord and his forerunner, in one working miracles, and the other not, furnishes an account for two things, which

Hh 2

which we meet with in the gospels: one is, John's declaring that when the person, of whom he spoke, should appear, his own ministry, which was then much followed and attended, would sink in importance and esteem. "He must increase, I must decrease-He, that cometh after me, is preferred before me-He that was with thee beyond Jordan, to whom thou bearest witness; behold, the same _baptizeth and all men come to him." The other is our Lord's own reflection upon John's testimony in his favor, which was exactly agreeable to. the truth of the case. "Ye sent unto John, and he bare witness unto the truth; but I receive not testimony from man. He was a burning and a shining light; and ye were willing for a season to rejoice in his light. But I have greater witness than that of John-the works which the Father hath given me to finish, the same works that I do bear witness of me. As if he had said: my own perfor

mance of miracles is a higher and surer proof of my mission, than any testimony which could be given to me by another, who did not perform

form miracles, however great, or praiseworthy, or excellent his character and his preaching were in all respects, or however much his fol lowers confided in him: the one was the testimony of men, the other of God. "I receive not testimony of man;" the proofs, which I myself exhibit before your eyes of divine power, supersede human testimony.

Again, our Lord put the truth of his pretensions, precisely and specifically, upon the evidence of his miracles, (John x. 37.) “IfI do not the works of my Father, believe me not: but if I do, though ye believe not me, believe the works." What fairer appeal could be made? Could more be done to challenge inquiry, or place the question upon the right ground?

Lastly, in the xv chapter and 24 verse, our Lord fixes the guilt of the unbelieving Jews upon this article, that they rejected miraculous proof, which ought to have convinced them: and that, if they had not had such proof, they might have been excusable, or, comparatively speaking

speaking, they would not have had sin. His words are very memorable, "If I had not done among them the works, which none other man did, they had not had sin.

It appears, therefore, that, as well in the answer to John's messengers, as in the other passages of his history and discourses which resemble this, our Lord acted a part the most consistent with his professed character. He referred the messenger, who came to him, to miraculous works performed before their eyes, to things done upon the spot; to the testimony of their own senses. "Shew John those things which ye do see and hear." Would, could any other than a prophet come from God do this? In like manner, was it for any other than a divine messenger to bid his very disciples not believe in him, if he did not these works; or to tell unbelievers, that if he had not done. among them works, which none other man did, their unbelief might have been excusable ? In all this we discern conviction and sincerity, fairness, truth and evidence.

SERMON XVI.

ON INSENSIBILITY TO OFFENCES.
SIBILI

PSALM XIX. 12, 13.

Who can tell how oft be offendeth? O cleanse thou me from my secret faults. Keep thy servant also from presumptuous sins, lest they get the dominion over me.

THESE words express a rational and

affecting prayer, according to the sense which they carry with them at first sight, and without entering into any interpretation of them whatsoever. Who is there, that will not join heartily in this prayer? for who is there, that has not occasion to pray against his sins? We are laden with the weight of our sins.

"The