will arife about that Miracle, and fo without end.

So that I do not see what is gained by saying, that Pharaoh's Magicians did only delude mens Senfes, but did not turn their Rods really in Serpents, as Aaron did his; because this may be faid on one fide, as well as on the other: for to the standers by there was no difference, but the one seemed to the Senses of the beholders, to be as real as the other; and the Text makes no difference, but says, The magicians did in like manner; for they cast down every man his rod, and they became Serpents, only Aaron's had this advantage, that his rod swallowed up their rods: but the main difference was here, Mofes and Aaron wrought fuch Miracles, as the Magicians could not work, neither really, nor in appearance: for when Aaron by smiting the duft with his Rod, had turned it into lice, it is said that the Magicians attempted to do fo with their Enchantments, but could not, and then they yielded, and acknowledged that it was the finger of God. And if they had not been thus plainly overcome, but could to

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all appearance of sense, have done all Volume those things which Mofes and Aaron XII. did, it might justly have been difputed which had been the true Prophets.

So that the Devil and his inftruments may work Miracles. Mofes plainly supposeth that a false Prophet, who comes to feduce the People to Idolatry, may work a true sign or wonder, Deut. 13. 1, 2. If there arife among you a prophet, or a dreamer of dreams, and giveth thee a fign or a wonder; and the sign or the wonder come to pafs, whereof he spake unto thee, Saying, Let us go after other gods. And our blessed Saviour exprefly fortells, Matth. 24. That falfe Christs, and false Prophets shall arife after his death, and shew great signs and won

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From all which it is evident, that it is not of the Essence of a Miracle, (as many have thought) that it be an immediate Effect of the Divine Power. It is sufficient, that it exceed any natural Power that we know of to produce it. And if fuch Effects be not

to

to be esteemed Miracles, a Miracle would signifie nothing; because no Sermon Man could know when it is wrought, XI. nor diftinguish it from those Effects which appear to be miraculous, but are not. This is the first Property or Condition of a Miracle, that it be supernatural, that is, fuch an Effect as exceeds any natural Power that we know of to produce it. But then,

2. There is another Condition also required to a Miracle, that it be an Effect evident and wonderful to Sense: for if we do not fee it, it is to us as if it were not, and can be no teftimony or proof of any thing, because it felf stands in need of another Miracle to give Testimony to it, and to prove that it was wrought; and neither in Scripture, nor in profane Authors, nor in common use of Speech, is any thing call'd a Miracle, but what falls under the notice of our Senses; a Miracle being nothing else but a thing wonderful to sense; and the very end and defign of it, is to be a fenfible proof and conviction to us of fome thing which we do not fee.

And

Volume And for want of this Condition, XII. Transubstantiation, if it were true, would be no Miracle: it would indeed be very fupernatural, but for all that it would not be a Sign or Wonder; for a Sign or Wonder is always a sensible thing, fomething that is wonderful and aftonishing to Senfe, otherwise it is no Sign or Wonder. That fuch a change as is pretended in Transubstantiation should really be wrought, and yet there should be no Sign and Appearance of it, is a thing very wonderful; but not to Sense: for our Senfes perceive no change, the Bread and Wine to all our Senfes remaining just as they were before. Now that a thing should remain to all appearance just as it was, hath nothing at all of wonder in it. We wonder indeed when we fee a strange thing done: but no Man wonders he fees nothing done.

So that to speak the truth, Transubstantiation, if they will have it a Miracle, is such a Miracle, as any Man may work, that hath but confidence to face men down that he works it, and and the fortune to be believed. And however they of the Church of Rome Sermon are wont to magnifie their Priests, XI. chiefly upon the account of this Miracle, which they say they can work every day, and every hour, if they please; yet I cannot understand, how it magnifies them so much: for when this great work (as they call it) is done, there is nothing more appears to be done, than if there were no Miracle. Now such a Miracle, as to all appearance is no Miracle, I see no reason why a Proteftant Minister may not work as often as he pleaseth, as well as they: Or if he can but have the Patience to let it alone, it will work it felf: for certainly nothing in the World is easier than to let a thing be as it is, and by speaking a few words over it, to make it just what it was before. In short, a Miracle is a wonder to Sense, and where a Man sees nothing that is strange done, there is no Miracle: for if he will call it a Miracle, when things remain just as they were, and no sensible change is made in them, every Man may every day work a thousand such Miracles. I come now in the

II. Place,