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

ut^o The e'Jire P/jilofophy of the'AriCients Book.1.themlelvef ; but alio that the doftrine of matter and form fprung from anotherfallacy or deception of the mind, in taking logical notions, and ourmodes of conceiving, for modes of being, and real entities in things withoutus ; it lliewing likevvife, that becaufe there is nothing elfe clearly intelligiblein body, befides magnitude, figure, fite, and motion, and their variousconjunctions, there can be no fuch entities of torms and qualities really dillintlirom the fubllance of body, makes it evident, that life, cogitationand underftanding can be no corporeal things, but muft needs be the attributesof another kind of fubftance diftind from body.XLI. We have now clearly proved thefe two things ; firft, that thephyfiolcgy of the ancients, before, not only Arijiotle and Plato^ but alfoDemocriHis and Leucippits, was atomical or mechanical. Secondly, that asthere is no inconfiftency between the atomical phyfiology and theology, butindeed a natural cognation ; fo the ancient Atomifts before Democrituswere neither Atheifts nor Corporealifts, but held the incorporeity and immortalityof fouls, together with a Deity diftinft from the corporeal world.Wherefore the firll and moft ancient Atomifts did not make aTo'/x,«j a^^X'^'^Twj o'am;-, they never endeavoured to make up an enure philofophy out of-,atornology the dcftrine of atoms was to them only one part or memberof the whole philofophick fyftem, they joining thereunto the doftrine of incorporealfubftance and theology, to make it up complete : accordinglyas Arijiotle hatli declared in hisMetaphyficks, that the ancient philofophyconfilred of thefe two parts, Q^M-jv/hoyly. and StoXcj/iV. or 51 t^^ut-/i (piXoTo^piXjphyfiology, and theology or Metaphyficks. Our ancient Atomifts neverwent about, as the blundering Democritus afterwards did, to build up aworld out of mere paffive bulk, and fluggifti matcer, without any a.^yjx.\Sfy.rr^M, any a6live principles, or incorporeal powers ; underftanding well,that thus they could not have fo much as motion, mechanifm, or generationin it; the original of all that motion that is in bodies fpringing fromfomething that is not body, that is, from incorporeal fubftance. And yet if•local motion could have been fuppofed to have rifen up, or fprung in uponthis dead lump and mafs of matter, no body knows hov/, and without dependanceupon any incorporeal being, to haveaftuated it fortuitoudy ; thefeancient Atomifts would ftill have thought it impoftible for the corporealworld itfeif to be made up, fuch as now it is, by fortuitous mechanifm,without the guidance of any higher principle. But they would have concludedit the greateft impudence or madnefs, for men to afiert, that animalsalfo confiltcd of mere mechanifm -, or, that life and fenfe, reafon and underftanding,were really nothing elfe but local motion, and confequently,that thcmfclvcs were but machines and automata. Wherefore they joinedboth aftive and pafilve principles together, the corporeal and incorporealnature, mechanifm and life, atomology and pneumatology ; and from boththefe united, they made up one entire fyftem of philofophy, correfpondentwith, and agreeable to, the true and real world without them. Andthis fyftem of philofophy, thus confifting of the doftrine of incorporeal•fubftance (whereof God is the head) together with the atomical and me-3chanical