wherein all the reason and philosophy of atheism is confuted, and

TheirakS The Democntical Phtlofophy B o ok I.reafon againji a Deity, that the Jiri£feji notion of a God implying him to beincorporeal, t!. ere can be no fuch incorporeal Deity, becaufe there is no otherfuhftance but body. 8. The ^theifis pretence, that the doSlrine of incorporealfubftances fprung from a ridiculous miflaking of abfira£l names and notions forrealities. They impudently make the Deity to be but the chief of fpeSlreSyand an Oberon or prince of fairies and fancies. Their fourth argumentagainfi a Deity ^ that to fuppofe an incorporeal mind to be the original of allthings is but to make a mere accident and abfiratl notion to be the firfi caufecf all. 9 . fifth argument •, confutation of a corporeal Deity fromt'-.e principles of corporealifm it felf, that matter being the only fubftance^and all other differences of things nothing but accidents, gef:erable and corruptible,no living underflanding being can be effentially incorrupt. ble. TheStoical God incorruptible, only by accident. lo. Their ftxth ratiocinationfrom a complication of atomicifm-, that the firfi principle of all thingsivhatfoever in the univerfe is atoms or corpujcula devoid of all qualities,and confcquemly of fenfe and underfianding, {which fpring up afterwardsfrom a certain ccmpof.lion of them) and therefore Mind or Deity was not- the firfi original of all. \i. In the fcventh place they difprove the world'sanimation, or its being govern'd by a living underfianding animalifij nature,prefiding over the i.hcle ; becaufe fenfe and underftana.ng are a peculiarappendix to fiefh, blood and brains, and reafon is no where to be found butin human form. 12. The eighth atheifiick ground, that Lod being takenby all for a mofi happy, eternal and immortal animal, {or living being)there can be no fuch thing, becaufe all living beings are concretions ofatoms, that were at firfi generated, and are liable to death and corruptionby the diffclution cf their compages. And that life is no fimple primitivenature, but an accidental modification of compounded bodies, which upon thedifunion of their parts vanifheth into nothing, ij. The ninth pretendedatheifiick demonfiration, that by God is meant a firfi caufe or mover, whichwas not before moved by any thing elfe without it ; but nothing can move itfelf, and therefore there can be no unmoved mover, nor any firfi in the orderof caufes, that is, a God. 14. Their further proof of this principle, thatnothing can move it felf, with an atheifiick corollary from thence, that nothinking being could be a firfi caufe, no cogitation arifing of it felf withouta caufe ; which may be reckoned a tenth argument. 15. Another my fieryof athcifm, that all knozvledge, and menial conception is the informati-jncf the things themfehes known, exfiing without the knoncr, and a paffionfrom tl em ; and therefore the world mufi needs be before any knowledge orcbnception of it, and no knowledge or conception before the world, as itscaufe. 1 6. The twelfth argumentation, that things could not be made by aGod, becaufe they are fo faulty and ill made, that they ziere not coniriv'd forthe good of man', and that the deluge of evils, that cvrfiows all, fljows thatthey did not proceed from any Deity. 1 7. The thirteenth infiance of theAtheifis againfi a Deity, from the defeSl of Provdchce, that in human affairsall is Tolm and Eohv, chaos and confufion. 18. The fourteenth at efiickground, that it is not poffible for any one bi>ig to animadvert and order allthings in the difiant places of the whole world at once: but if it were poffii/ky