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 1 88 ENGLISH DEISM. goes a step further with the proof that the Gospel not only contains nothing contrary to reason, but also nothing above reason, and that no Christian doctrine is to be called mys- terious. To the demand that we should worship what we do not comprehend, he answers that reason is the only basis of certitude, and alone decides on the divinity of the Scriptures, by a consideration of their contents. The motive which impels us to assent to a truth must lie in reason, not in revelation, which, like all authority and expe- rience, is merely the way by which we attain the knowl- edge of the truth ; it is a means of instruction, not a ground of conviction. All faith has knowledge and understanding for its conditions, and is rational conviction. Before we can put our trust in the Scriptures, we must be convinced that they were in fact written by the authors to whom they are ascribed, and must consider whether these men, their deeds, and their works, were worthy of God. The fact that God's inmost being is for us inscrutable does not make him a mystery, for even the common things of nature are known to us only by their properties. Mirncles are also in themselves nothing incomprehensible ; they are simply enhancements of natural laws beyond their ordinary opera- tions, by supernatural assistance, which God vouchsafes but rarely and only for extraordinary ends. Toland explains the mysteries smuggled into the ethical religion of Chris- tianity as due to the toleration of Jewish and heathen customs, to the entrance of learned speculation, and to the selfish inventions of the clergy and the rulers. The Reformation itself had not entirely restored the original purity and simplicity. Thus far Toland the deist. In his later writings, the five Letters to Serena, 1704, addressed to the Prussian queen, Sophia Charlotte, and the Pantheisticon (Cosmopoli, 1720), he advances toward a hylozoistic pantheism. The first of the Letters discusses the prejudices of man- kind; the second, the heathen doctrine of immortality; the third, the origin of idolatry ; while the fourth and fifth are devoted to Spinoza, the chief defect in whose philosophy is declared to be the absence of an explanation of motion. Motion belongs to the notion of matter as necessarily as