CONTENTS. 



hitherto done.— Examples of their Defea in this Refpea.— The Authority of Dr. 

 CUrke in fupport of my Syrtem.— No Rtflcaion intended to be thrown upon the 

 Science of Mathematics, but upon the Abufe of it. — Inflances of that Abufe. — - 

 What the proper Subjc^ of Mathematics is. — They explain the Caufe of Things, 

 but only one Kind of Caufe. — The Newtonian Aftionomy a mofl noble Science. — 

 TheGreatnefs of the Difcovery.— The only Error, in the Principles upon which 

 it is founded.— Thefe have a diied Tendency to Atheifm. Page 285 



C II A P. IL 



Inauiry whether the Motion of unorganized Bodies is by the Supreme Mind, or by 

 inferior Minds ? — The Dodrine of Antient Pnilofophy, that the Deity does not im- 

 mediately move Bodies. — Con^trary Opinion, that the Deity is prefent in every Par- 

 ticle of Matter. — The Opinion of the Anticnts more agreeable to the general Ana- 

 \ooy of Nature. — If the Deity aiSls at all by inferior Minds, it muft be in the 

 Movement of Bodies.— -To maintain the contrary is making God the AniniA 

 Mundij according to the Doilrine of Spinoza. — It alfo makes him moveable and. 

 dIfcerptible.'-Befides thefe Arguments ex ahfurdo, a dirs6l Proof from the Nature 

 of Deity.— This to be known only by the Study of our own Minds. — The Nature 

 of the Human Intelligence. — That Intelligence does not move Body immediately 

 and direcftly. — The Analogy of Nature wonderfully preferved in this Way. — Man 

 truly a Microcofm. — ObjeSilon from the Omniprefence of God. — /infvjery ifno, God 

 muft be Omniprefent as he is Omnipotent, that is according to his Nature. — 2c!oy 

 It is admitted that he does not move Animal Bodies, and therefore is not prefent 

 in them. — Difference betwixt the Human Intelligence and the Divine, with refpedl 

 to their being prefent with other Minds. — The Dodrine of Plato and of the Chrifl- 

 ian Theology upon this Subjcdl. — In what Senfe the human Mind is prefent with 

 Objefts diftant in Time and Place. — The Mind goes to the Objeils, but the Ob- 

 jeuls do not come to it. — The Materialift cannot conceive this, but the Theift 

 may, from the Refemblance of the Human Mind to the Divine. — ObjeSiion^ That 

 the Mind is prefent in Places, and converfant with Objedis that have no Exiftence. 

 — Anfuicr^ That this creative Faculty is a Portion of the Divinity in us. — Differ- 

 ence betwixt the Worlds of our Creation and the Worlds of God. p. 324. 



C H A P« 



