service in the case of those who do not see
miracles, as in the case of those who do; that the sight of miracles is
not the way in which men come to believe and obey, nor the absence of
them an excuse for not believing and obeying.

Now let me say something in explanation of this, at first sight,
startling truth, that miracles on the whole would not make men in
general more obedient or holy than they are, though they were generally
displayed. It has sometimes been said by unbelievers, "If the Gospel
were written on the Sun, I would believe it." Unbelievers have said so
by way of excusing themselves for not believing it, as it actually
comes to them; and I dare say some of us, my brethren, have before now
uttered the same sentiment in our hearts, either in moments of
temptation, or when under the upbraidings of conscience for sin
committed. Now let us consider, why do we think so?

I ask, why should the sight of a miracle make you better than you are?
Do you doubt at all the being and power of God? No. Do you doubt what
you ought to _do_? No. Do you doubt at all that the rain, for
instance, and sunshine, come from Him? or that the fresh life of each
year, as it comes, is His work, and that all nature bursts into beauty
and richness at His bidding? You do not doubt it at all. Nor do you
doubt, on the other hand, that it is your duty to obey Him who made the
world and who made you. And yet, with the knowledge of all this, you
find you cannot prevail upon yourselves to do what you know you should
do. Knowledge is not what you want to make you obedient. You have
knowledge enough already. Now what truth would a miracle convey to you
which you do not learn from the works of God around you? What would it
teach you concerning God which you do not already believe without
having seen it?

But, you will say, a miracle would startle you; true; but would not the
startling pass away? could you be startled for ever? And what sort of
a religion is that which consists in a state of fright and disturbance?
Are you not continually startled by the accidents of life? You see,
you hear things suddenly, which bring before your minds the thoughts of
God and judgment, calamities befall you which for the time sober you.
Startling is not conversion, any more than knowledge is practice.

But you urge, that perhaps that startling might issue in amendment of
life; that it might be the beginning of a new course, though it passed
a