Ariftotle's coextenfion of the Soul and Body; proves

the Soul not to be Corporeal, p. 346. He has not

prevented the Danger of Atheism and Irreligion.

from his Hypothefis, p. 347. The Encouragement

it gives to Irreligion, p. 348. His Anfwer to the

Authority of the Fathers and Church, confider'd, p.

349. The rest of the Objections from Reafon con

cern not the Merits of the Caufe, p. 352. Seve-

ral of the foremention'd Texts to prove this

Doctrine farther vindicated, p. 353. His abufe of

the Words Living and Dying, and Perfon, &c. p.367.

CHAP. VIII. The receiv'd Doctrine of the

Soul of Man, by the reform'd Churches, not

chargeable with the falfe Doctrines of Purgatory

Frayers for the Dead, and Invocation of Saints;

in Anfer to his Ninth Chapter, p. 369. The

Author's application to Orthodox Divines to no

Purpofe in this Cafe, ibid. These Doctrines bet-

ter confuted by them, p. 370. Our Doctrine no

probable ground of Purgatory, or Prayers for the

Dead, p. 371. Nor of Invocation of Saints, 372.

His mifreprefentation of the Opinion of the R

form'd, that the Souls of Men dying pafs imme-

diately to Heaven or Hell, p. 373. His Objections

to the State of initial Happiness or Mifery, imme

diately confequent upon Death, anfwer'd, p. 374.

The rest of this Chapter befide the Purpofe of it,

P. 376.

CHAP. IX. Reflexions on his Tenth Chapter,

intitul'd, A brief Hiftory of Human Soul, p. 378.

Not to bis Purpofe how the Heathen Philofophers

came by this Notion of H. Soul, ibid. Yet he

contradicts his own Account of it, p. 379. And the

beft Account he has given is falfe, p. 380. This

Notion not an Heathenish Invention. p. 382. Un-

accountable that the Egyptians had it from their

miftaking

mistaking the Senfe of Mofes, p. 383. More wonderful that

the Jews fhou'd all fall into the fame Mistake of the Senfe of

Mofes, p. 384. The chief of the Ancient Philofophers affert

ed the Immortality of the Soul upon the true Ground of it, p.

386. Abfurd to fuppofe the Primitive Fathers had this or any

of their Religious Principles from the Heathens, p. 388. Or

that the whole Body of Christians fhou'd be Platoniz'd, p. 389.

Excepting only one defpicable Number of Hereticks condemn'd

by a general Synod, and confuted by Origen, p. 390. His

Reflexions on the Ignorance of the Fathers a grofs Slander, p.

391. The Romish cont ft for Grandeur no foundation of this

Doctrine, p. 393. This however no Reason why the Reform'd

Churches fhou'd maintain it, P. 394.

CHAP. X. Conclufion, being a fummary Confutation

of the whole Hypothefis, from what has been prov'd, and

Some farther Confiderations, p. 395. Some Expreffions

quoted which contain the Substance of his Notion, p. 396.

His Notion not grounded on Reafon; becaufe 1ft, it is unin-

telligible, p. 397. 2dly, Abfurd, p. 400. Life not produ-

cible out of meer Magnitudes, Figures, Sites and Motion,

ibid. Spontaneous Motion in no part of the Body, p. 401.

nor cou'd be communicated in the Propagation of Mankind,

P. 402. Life can return to God,in nocther fenfe than all other

Accidents do, p.403. His Notion against natural Religion,p.

404. The validi y of the Argument drawn from the confent of

Mankind, ib. Two Reafens offer'd why this belief became uni-
verfal, 1ft,The natural Appetite and Expectation of Mankind,
P.405. which proves the Reality of that State, p. 406. 2dly,

The prefent Administration of Providence, p. 407. This

proves their fuppofition of a future State well grounded, p.

408. and particularly the feparate Existence of the Soul, p.

409. His Notion directly oppofite to the main defign of Chri-

fianity, in making the Refurrection a new Creation of ano-

ther Perfon, p. 410. In order to prove this, the Terms,

Perfon, Creation and Reviving explain'd, ibid. and p.

411. To have the fame Perfon live in the other World, it

is neceffary he shou'd continue the fame Self-conscious Being

thro' the intermediate State, p. 412. The Reviving a real

Creation according to him, p. 414. This plain to commen

apprehenfion. p. 415. This confequence which Eftibius de-

nies, own'd and maintain'd by Lucretius, p. 416. The

horrid Confequences of it hinted at, p. 418. FINIS

*

songation is thought 30 27

Voluntory motion incorp lend in Mation 3:
infinit dovisibilyly not cortoin to
master Brules we have no souer 65 233
gravilation y motion but not spontanions C
is not solvably is a principles 66

gravitation from an immateriall canye
god cant and it to amattor by

nocappily proceeds from externall vittominalroq, a bady alloway and neceffe moving y no pot moving 71 covery Minking bring is in materiale 73

soff enction not yo quiption is given to Mattery 2 an immateriall boing may be ý canys of t miting & 24 of mattor 95

y

Substands may unite without Contou 95

not immaginober Loss an Junna: agent. moves
Fody 96:

L

corruption or joy for divisibility & for locall motion 100 what's capable of divisibilyty is uncapable of Hought 104 of oldrnith of damnation 127.

dla in solo st soda in qualibor porte 1 by

y fully has not like before & nion of i soner 171
if a ropopilory for sonly 172

reason not oppontiall to y soul 198 bist & focally 199
not an aftriente fal on optration 199
life not
generated but codated 210 212
unortalyly a suplative gift of god 228

1° Zorably of locorey in dobre point not.

1