Let us look then through the outward symbols or signs, to the thing signified by them; and carry in our ears, as we approach the holy table, that voice of our Saviour to his doubting disciple, Be not faithless, but believing. Blessed and happy is he, who, in this instance, also, though he doth not see, yet doth believe; he shall be vitally nourished, and cherished by the food of this paschal lamb, and his soul shall be made joyful in the strength of this new wine.

To that Lamb of God, without spot, or blemish, whose sacrifice we are now about to commemorate and represent, even the Lamb that was slain for our sins, and raised again for our justification, as on this day, together with the Father and the Divine Spirit, be ascribed all honour, might, adoration, and praise, now and ever

more.

A

SERMON

PREACHED AT WESTMINSTER-ABBEY, ON WHITSUNDAY, 1716.

MIRACLES THE MOST PROPER WAY OF PROVING THE DIVINE AUTHORITY OF ANY RELIGION.

And they went forth and preached every where; the Lord working with them, and confirming the word with signs following.-MARK XVI. 20.

IN these words, which shut up the Gospel of St. Mark, we have an account of the means, by which the preaching of the apostles became so wonderfully operative and successful. It was not from any mighty talent of persuasion, any extraordinary faculty of reasoning, with which they were endued; it was not by any intrinsic evidences of truth, which the distinguishing doctrines they preached carried with them; nor by any other method purely human and natural; but by a divine power and assistance, which accompanied them in every step they took, and miraculously blessed their endeavours. The Lord worked with them, and confirmed the word with signs following.

By signs, in Holy Writ, are meant all such wonderful operations, as are above the skill of man to contrive, above the power of any thing in nature, any thing but the God of nature himself, or some agent by him specially commissioned and empowered, to perform. Such as speaking strange languages on the sudden, the miracle of this day; curing inveterate diseases in an instant, by a word only; giving life to the dead, or eyes to one that was born blind. These things, being done

to signify who are appointed by God, as the messengers of his will to men, are on that account, fitly termed signs; and of these the holy Scripture every where speaks, as the most proper and full evidences of a divine mission and authority.

When Moses was sent by God to the children of Israel, he desires some credentials, by which it might appear that God had sent him; and God, in answer to his request, arms him with the power of miracles: Cast thy rod upon the ground, says he, and it shall become a serpent. That they may believe that the Lord God of their fathers hath appeared unto thee, Exod. iv.

3, 5.

Our Saviour constantly appeals to his miracles, as to a clear and sufficient proof of his doctrine: the works that I do, says he, they bear witness of me, John v. 36. And he carries the argument so far, as to make the whole guilt of men's infidelity turn singly on this article,If I had not done among them, says he, the works which none other man did, they had not had sin, John xv. 24.

And thus also reasoned his apostles and evangelists. Jesus of Nazareth, says St. Peter, a man approved of God among you, by miracles, and wonders, and signs, which God did by him in the midst of you, Acts ii. 22. The Lord gave testimony, says St. Luke, to the word of his grace, and granted signs and wonders to be done by· the apostles' hands, Acts xiv. 3. And here in the text, They went forth, says St. Mark, and preached every where; the Lord working with them, and confirming the word with signs following.

Miracles therefore being the foundation, upon which both the Mosaic and Christian revelations stand; it may be of use to shew, how properly they were pitched upon by God for this purpose. And this will appear, if we consider,

I. First, the common sense and opinion of mankind on this head.

II. Secondly, the general nature of this sort of evidence. And

III. Thirdly, some peculiar properties and characters of it.

1. First, what the common sense and reasoning of mankind has been on this head, will appear from this single reflection; that all religions, whether true or false, not only those of Moses and Christ, but even the heathenish superstitions of every kind have, at their first setting out, endeavoured to countenance themselves by real, or pretended miracles. Numa at Rome, Aimda and Brama in the East, and Mango Copal in Peru, did, as history informs us, thus go about to persuade their followers into a belief of those religious opinions, which they introduced, and into the practice of their several sacred rites and ceremonies. Even Mahomet himself is said to have made some faint attempts this way, though when he missed of success, he retreated to the great and standing miracle of the Alcoran, which was, he said, sent immediately from heaven to him by the angel Gabriel. So that miracles have been secretly and unanimously agreed upon by all men, as the proper medium of proving any religion to be of divine appointment; else, the founders of all religions would not thus indifferently have appealed to them; nor would they, who embraced those religions, have so universally surrendered themselves up to their authority.

I know, this argument is, by the enemies of revelation, turned another way, and made use of to prove, that since all religions have, at their first rise, equally pretended to miracles, and most of them without grounds, therefore the rest have done so too: at least, that this way of proof, which hath so often deceived men, can never, with any certainty, be relied upon. But this surely is a very unreasonable way of arguing; since, at the same rate, it might be proved, that there is no such thing as truth, or reason in the world: for all men on all sides lay claim to it; and yet the far greater part of mankind

must needs be deceived. The proper inference in this case is, not that, because most men, who would be thought masters of truth, are not, therefore there is no such thing as truth; but on the contrary, that truth is somewhere to be found, else all men every where would not equally lay claim to it.

There are many empiricks in the world, who pretend to infallible methods of curing all patients. Because these are cheats and impostors, does it follow, that there are no able and skilful physicians, no healing virtues in herbs and minerals? Or rather, may it not from hence be strongly concluded, that there must certainly be an art of medicine, built upon true principles, and founded in the nature of things; because so many men every day advance groundless claims to it, and so many others give in to their frauds and delusions? Were there no real and true remedies, there would be no foundation for such men to amuse the world with false ones; but they would, as soon as they appeared, be immediately exploded.

In like manner, if no true miracles had ever been done in proof of a divine revelation, it is impossible to conceive, how so many false religions should have been supported by the pretence of them, or how the argument from miracles should at all times have had so strong an influence upon the minds of men. But

II. Secondly, as the common sense and opinion of mankind favours this sort of proof; so will it appear to be in itself highly reasonable and necessary, if we consider the general nature of it.

When any person pretends a divine commission to publish a new doctrine; in order to procure its reception, it is requisite he should be furnished with some competent motives of credibility; he must, by some infallible sign or token, shew, that he was really sent on that errand, and not expect to be believed on his own bare word and affirmation. Now this sign or token, what can it be, but his doing somewhat which it is on all hands