temporary and subsequent history, confirms and even demands them, then we may be satisfied of their credibility, and rest happy and firm in our faith.

III. Of their Uses, the third point proposed, there is no time now to speak. It must be discussed in a future dis

course.

It remains only to say, in conclusion, that, in addressing a Christian congregation, I have had in view the confirmation of faith in believing minds, rather than directed the argument to those who deny a revelation. It is needful, sometimes, to clear up the doubts and misgivings which are thrown upon the faith of the former by loose speculations of philosophical unbelievers, and to turn attention to that practical and decided view which comes from reasoning on what we know, and not on what we are ignorant of.

Reasoning thus, and as becomes short-sighted man; being willing to remain ignorant of much; not unhappy because some things are still unexplained; we discover, in this miraculous dispensation of Heaven, a signal effort toward the accomplishment of a great plan of the divine Government. We see in it a continuance of that system of instruction which was from the beginning of the world, which may be traced in its history through the ages, and which is hastening to its consummation in the universal establishment of the kingdom of Christ and the happiness of man throughout the earth. To this that array of wonderful works aims; to this it has been, in its results, steadfastly tending. Nothing has appeared yet, in the progress of events, likely to frustrate the glorious achievement; nothing has yet prospered permanently against the power of Christ. He who was proved to be teacher from God, because none could do the works that he did unless God were with him," is now proved to be the destined sovereign of the earth, by the sure progress of his truth

a

to universal dominion. The kingdoms of this world are fast becoming the kingdoms of our Lord and of his Christ; and he shall reign forever and ever. Happy will be the earth in that era of his serene and benignant empire! Our eyes shall not see it; but thrice happy we, if, faithful to our light, we shall look down upon that glory of earth from the immortal city of God, and the gladness of eternal day!*

* This and the three following, and the three preceding discourses, were preached as parts of a series on "The Divine Character and Government." The remainder of the series were left too incomplete to be published.

SERMON V.

THE DIVINE GOVERNMENT.-MIRACLES.

MATTHEW XI. 2-6.

NOW WHEN JOHN HAD HEARD IN THE PRISON THE WORKS OF CHRIST, HE SENT TWO OF HIS DISCIPLES, AND SAID UNTO HIM, ART THOU HE THAT SHOULD COME, OR DO WE LOOK FOR ANOTHER? JESUS ANSWERED AND SAID UNTO THEM, GO AND SHOW JOHN AGAIN THOSE THINGS WHICH YE DO HEAR AND SEE: THE BLIND RECEIVE THEIR SIGHT, AND THE LAME WALK, THE LEPERS ARE CLEANSED, AND THE DEAF HEAR, THE DEAD ARE RAISED UP, AND THE POOR HAVE THE GOSPEL PREACHED TO THEM. AND BLESSED IS HE, WHOSOEVER SHALL NOT BE OFFENDED IN ME.

In this passage we are distinctly taught the use which our Savior himself made of the miracles which he wrought. He employs them to satisfy John, who was either doubting or impatient, or both, that he was indeed the expected Messiah. It is a passage, therefore, very suitable to introduce the present discourse, in which I propose to finish the remarks on miracles which were begun in the last. I then spoke of their nature and their credibility. I am now to speak of their

uses.

My object will be to show the purpose they were designed to answer in the divine economy, as well at the present day as in the day when they were seen. In doing this, it will be necessary to take notice of some views derogatory to their worth, and of the claim which is some

times set up to a superior testimony, that renders them of comparatively little consideration.

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III. Their Uses. 1. Their obvious and chief use is, that which we have just referred to, and which is spoken of in our text-to accredit a messenger from God -to be a testimony that the individual who claims to be from God is so indeed. This is the purpose for which they are set forth in the Scriptures. It is upon their testimony, thus used, that Moses in the Old Testament, and Christ in the New, grounded their pretensions. Thus, when Moses was first sent, the power was granted, that " they may believe that the Lord God of their fathers hath appeared unto thee." And so also in the New Testament. Our text is a remarkable instance in point. The direct question is put to Christ, "Art thou the man?" How does he answer? "Look at my miracles, and judge for yourselves. 'The works that I do, bear witness that the Father hath sent me.' 'If ye believe not me, believe the works.' "Many other things did Jesus, which are not written in this book; but these are written that ye might believe that Jesus is the Christ, the Son of God." "Many believed when they saw the miracles he did." "God bore them witness, with signs and with wonders, and with divers miracles." Thus, throughout the Scriptures, this is spoken of as the purpose for which miraculous power was exerted; and no other reason is ever assigned or hinted at. It is not easy to conjecture any other reason. When, indeed, we see the beneficent works thus done, and how great happiness was thus occasioned, we are almost ready to say, that that would be cause enough; but we are immediately met by the thought, that, if it were so, then it is unaccountable that they should be confined to certain periods, and a few persons. The mere conveying healing and peace to a few would be as

worthy an object at one time as at another. But if the intention were the founding of a new dispensation of religion, then the reason is evident at once why he who introduced it should be so armed. It was to prove him to be the divine messenger he claimed to be.

Miracles have been sometimes spoken of as if they were designed to prove the truth of certain doctrines; and it has been objected, that spiritual truth cannot, in the nature of things, be so proved. But there seems to be some confusion in this remark. It never has been pretended, I believe, that this was the purpose of miracles, to prove, directly, spiritual truth, but indirectly. They prove the divine commission of him who works them; therefore that he has a right to teach; therefore that the doctrine taught by him is true. The argument is not, and never was said to be, "That blind man has received his sight; therefore God will pardon the penitent;" but, Christ is proved, by his acts of superior power, to be from God; being from God, whatever he declares to be the truth of God, is so; he declares that God will forgive the penitent; therefore that doctrine is to be received. The miracles persuade that the teacher is divine, and that therefore the doctrine is true. It converts to that external faith, and that external faith then converts to the Christian life. Paul, by the miracles, is made to believe Christ the messenger; but the operation of Christ's doctrine, afterwards received, makes him a spiritual Christian. It is either very inconsiderate, or very unfair, to pronounce the miracles unnecessary to the Christian faith, because they do not this interior work of truth, which they never claimed to do. They claim to establish the authority of Christ and his religion that is their use. Shall we call them useless because they do not convince of sin, and make devout? That is the proper operation of the truth delivered by the