to make any revelation of his will to man. kind. For if we cannot be certain of any miracle, how should we know when God sent any thing extraordinary to us.

Nay, how should we know the ordinary power of nature, if we knew not what exceeded it? If we knew not what is natural, how do we know there is such a thing as nature? that all is not supernatural, all miracles, and so disputable, still we come to downright scepticism, and doubt the cer tainty of our outward senses, whether we see, hear, or feel, or all be not a miraculous illusion?

Which because I know the Deists are not inclined to do, therefore I will return to pursue my argument upon the conviction of our outward senses; desiring only this, that they would allow the senses of other men to be as certain as their own. Which they cannot refuse, since without this they can have no certainty of their own.

XL. Therefore, from what has been said, the cause is summed up shortly in this: That though we cannot see what was done before our time; yet, by the marks which I have laid down concerning the certainty of matters of fact done before our time, we may be as much assured of the truth of them, as if we saw them with our eyes; be

cause whatever matter of fact has all the four marks before-mentioned, could never have been invented, and received, but

upon the conviction of the outward senses of all those who did receive it, as before is de'monstrated. And therefore, this topic, which I have chosen, does stand upon the conviction even of mens outward senses. And since you have confined me to one topic, I have not insisted upon the other, which I have only named.

XII. And now it lies upon the Deists, if they would appear as men of reason, to show some matter of fact of former ages, which they allow to be true, that has greater evidence of its truth, than the matters of fact of Moses and of Christ, as no other matters of fact of those times, however true, have, but these only: and I put it upon them to show any forgery that has all * these marks.

This is a short issue. Keep them close to this. This determines the cause all at

once:

Let them produce their Apollonius Tyanæus, whose life was put into English by the execrable Charles Blount ;* and compared, with all the wit and malice he was

* Who became his own executioner.

F

master of, to the life and miracles of our blessed Saviour.

Let them take aid from all the legends in the church of Rome, those pious cheats, the sorest disgraces of Christianity; and which have bid the fairest, of any one contrivance, to overturn the certainty of the miracles of Christ, and his apostles, and the whole truth of the gospel, by putting them all upon the same footing; at least, they are so understood by the generality of their devotees, though disowned and laughed at by the learned, and men of sense, among them.

Let them pick and choose the most probable of all the fables of the Heathen deities; and see if they can find, in any of these, the four marks before-mentioned.

Otherwise let them submit to the irrifragable certainty of the Christian Religion.

XIII. But if, notwithstanding of all that is said, the Deists will still contend, That all this is but priestcraft, the invention of priests, for their own profit, &c; then they will give us an idea of priests far different from what they intend for then we must look upon these priests, not only as the cunningest and wisest of mankind, but we shall be tempted to adore them as deities, who have such power as to impose at their

pleasure, upon the senses of mankind, to make them believe, that they had practised such public institutions, enacted them by laws, taught them to their children, &c.. when they had never done any of these things, or ever so much as heard of them before: and then, upon the credit of their believing that they had done such things as they never did, to make them further be lieve, upon the same foundation, whatever they pleased to impose upon them, as to former ages: I say, such a power as this must exceed all that is human; and, conse quently, make us rank these priests far above the condition of mortals.

2. Nay, this were to make them outdo all that has ever been related of the infernal powers: for though their legerdemain has extended to deceive some unwary beholders; and their power of working some seeming miracles has been great; yet it never reached, nor ever was supposed to reach so far, as to deceive the senses of all mankind, in matters of such public and notorious nature as those of which we now speak; to make them believe, that they had enacted laws for such public observances, continually practised them, taught them to their children, and had been instructed in themthemselves from their childhood, if they

had never enacted, practised, taught, or been taught such things.

3. And as this exceeds all the power of hell and devils, so is it more than ever God almighty has done since the foundation of the world. None of the miracles that he has shown, or belief which he has required. to any thing that he has revealed, has ever contradicted the outward senses of any one. man in the world, much less of all mankind together for miracles being appeals to our outward senses, if they should overthrow the certainty of our outward senses must, destroy, with it, all their own certainty, as to us; since we have no other way to judge of a miracle exhibited to our senses, than upon the supposition of the certainty of our senses, upon which we give credit to a miracle that is shown to our senses.

4. This, by the way, is a yet unanswered. argument against the miracle of transubstantiation, and shows the weakness of the defence which the church of Rome offers for it, (from whom the Socinians have licked it up, and, of late, have gloried much in it amongst us) That the doctrines of the Trinity, or incarnation, contain as great : seeming absurdities as that of transubstantiation: for I would ask, Which of our senses is it which the doctrines of the Trinity,