and faith founded upon proof and evidence. His exhortation was, "believe me for the very works' sake." He did not bid Philip upon that occasion, or the disciples of John upon this, believe him, because he was the Son of God, because he came down from heaven, because he was in the Father and the Father in him, because he was with God and from God, because the Father had given unto him the Spirit without measure, because he was inspired in the fullest and largest sense of the word; for all these characters and pretensions, though the highest that could belong to any being whatsoever, to a prophet, or to more than a prophet, were nevertheless to be ascertained by facts. When ascertained, they were grounds of the most absolute confidence in his word, of the most implicit and unlimited reliance upon his authority; but they were to be ascertained by facts. To facts, therefore, our Lord appeals; to facts he refers them, and to the demonstration which they afforded of his power and truth. For shutting their eyes against faith, or, more properly speaking, for shutting their hearts and under

standings against the proof and conclusion which facts afforded, he pronounces them liable to condemnation. They were to believe his word, because of his works: "The

that was exactly what he required. works which, the Father had given me to finish, the same works that I do, bear witness of me, that the Father hath sent me ; and the Father himself who hath sent me, beareth witness of me:" John, v. 36. It is remarkable that John the Baptist wrought no miracle; therefore the authority and confirming proof of his mission rested very much upon the evidences which were exhibited, not by himself, but by the person whose appearance he professed 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 show forth mighty deeds, the authority of the first person's mission would be ratified by the second person's works. They who

might doubt, may 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, 66 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 we meet with in the Gospel; 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 barest witness, behold, the same baptizeth, and all men come to him."

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other is our Lord's own reflection upon John's testimony in his favour, 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 performance 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 miracles, however great or praise-worthy, or excellent his character and his preaching were in all respects, or however much his followers 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. "If I do not the works of my Father, believe me not: but if I do, though ye believe me not, 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 xvth chap. and 24th 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, 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 foreign and distant from the part of an impostor or enthusiast that can possibly be conceived. Was it for an im