Real Miracles--A miracle defined by archbishop Tillotson--The miracles of Moses--The miracles of our Lord Jesus Christ--The miracles of the apostles--Collision with those who pretended to supernatural power--The magicians of Egypt--Magical arts at Ephesus--The miraculous power of the Saviour inherent, that of the prophets and apostles derived--Cessation of miraculous gifts. We now enter on a brief consideration of unquestionable miracles. As the grant of Divine revelation was made to some persons who were to proclaim it to the whole human race, so, while holy men of God spake as they were moved by the Holy Ghost, the broad seal of Heaven was placed by miracles on their testimony. As a man’s signature gives validity to his bond, or the credentials of an ambassador demonstrate his right to transact the business of his sovereign; so the supernatural works performed by the prophets, by our Lord Jesus Christ, and by his apostles, prove as fully to those who witnessed them, that the words they heard proceeded from God, as if they had listened to him pronouncing them with an audible voice from the excellent glory; while all to whom their testimony has been faithfully transmitted, may cherish an equal confidence. It has been well remarked by archbishop Tillotson, that “there are two things necessary in a miracle: that there should be a supernatural effect, and that this effect should be evident to sense.” He adds, “Neither in Scripture, nor in profane authors, nor in common use, is anything called a miracle but what falls under the cognizance of the senses; a miracle being nothing else but a supernatural effect evident to sense, the great end and design whereof is to be the sensible proof and conviction of something that we do not see.” The church of Rome affirms that, in the celebration of the mass, the bread and wine are changed into the very body and blood, soul and Divinity, of our Lord Jesus Christ; though they retain exactly the same appearance that they had before the change is said to have occurred. Hence, the same writer argues, “For want of a supernatural effect evident to sense, transubstantiation is no miracle; a sign or a miracle is always a thing sensible, otherwise it could be no sign. Now, that such a change in transubstantiation should really be wrought, and yet that there should be no sign of it, is a thing very wonderful; but not to sense, for our senses perceive no change. And that a thing should remain to all appearance just as it was, hath nothing at all wonderful in it. We wonder, indeed, when we see a strange thing done, but no man wonders when he sees nothing done.”