1. They are self-evident.
2. Wherein that self-evidence
consists.

3. Self-evidence not peculiar
to received axioms.
4. First, as to identity and
diversity, all propositions
are equally self-evident.
5. Secondly, in co-existence,
we have few self-evident
propositions.

6. Thirdly, in other relations
we may have.

7. Fourthly, concerning real

existence, we have none. S. These axioms do not much influence our other knowledge.

9. Because they are not the truths the first known. 10. Because on them the other

parts of our knowledge do not depend.

11. What use these general
maxims have.

12. Maxims, if care be not
taken in the use of words,
may prove contradictions.
13. Instance in vacuum.
14. They prove not the exist
ence of things without us.
15. Their application danger-
ous about complex ideas.

16-18. Instance in man.

2. A threefold knowledge of

existence.

3. Our knowledge of our own existence is intuitive.

CHAP. X.

Of the existence of a God.

SECT.

1. We are capable of knowing certainly that there is a God.

2. Man knows that he himself

is.

3. He knows also, that nothing cannot produce a being, therefore something eternal.

4. That eternal being must be
most powerful.

5. And most knowing.
6. And therefore God.
7. Our idea of a most perfect
being, not the sole proof
of a God.

8. Something from eternity. 9. Two sorts of beings, cogitative and incogitative. 10. Incogitative being cannot produce a cogitative. 11, 12. Therefore there has been an eternal wisdom.

13. Whether material, or no.
14. Not material, first, because
every particle of matter is
not cogitative.
15. Secondly,

one particle

alone of matter cannot be cogitative.

16. Thirdly, a system of inco gitative matter cannot be cogitative.

17. Whether in motion or at

rest.

18, 19. Matter not co-eternal with an eternal mind.

СНАР. ХІ.

Of the knowledge of the existence of other things.

SECT.

1. Is to be had only by sensation.

2. Instance, whiteness of this

paper.

3. This, though not so certain as demonstration, yet may be called knowledge, and proves the existence of things without us. 4. First, because we cannot have them but by the inlets of the senses.

5. Secondly, because an idea from actual sensation, and another from memory, are very distinct perceptions. 6. Thirdly, pleasure or pain, which accompanies actual sensation, accompanies not the returning of those ideas, without the external objects.

7. Fourthly, our senses assist

one another's testimony of the existence of outward things.

8. This certainty is as great as our condition needs. 9. But reaches no farther than actual sensation.

10. Folly to expect demonstra tion in every thing. 11. Past existence is known by memory.

12. The existence of spirits not knowable.

13. Particular propositions concerning knowable.

existence are

14. And general propositions concerning abstract ideas.

4. The grounds of probability are two; conformity with our own experience, or the testimony of others experience.

5. In this all the arguments, pro and con, ought to be examined, before we come to a judgment.

6. They being capable of great variety.

CHAP. XVI.

Of the degrees of assent.

SECT.

1. Our assent ought to be regulated by the grounds of probability. 2. These cannot be always actually in view, and then we must content ourselves with the remembrance, that we once saw ground for such a degree of as

sent.

3. The ill consequence of this, if our former judgment were not rightly made.

4. The right use of it, is mutual charity and forbear

ance.

5. Probability is either of matter of fact, or speculation.

6. The concurrent experience of all other men with ours produces assurance approaching to knowledge. 7. Unquestionable testimony and experience for the most part produce confidence.

8. Fair testimony, and the nature of the thing indifferent, produces also confident belief.

1. Various significations of the
word reason.

2. Wherein reasoning con-
sists.

3. Its four parts.

4. Syllogism, not the great
instrument of reason.
5. Helps little in demonstra-
tion, less in probability.
6. Serves not to increase our
knowledge, but fence with
it.

7. Other helps should be
sought.

8. We reason about particu-
lars.

9. First, reason fails us for want of ideas. 10. Secondly, because of ob

scure and imperfect ideas. 11. Thirdly, for want of intermediate ideas.

12. Fourthly, because of wrong principles.

13. Fifthly, because of doubtful terms. 14. Our highest degree of knowledge is intuitive, without reasoning.

15. The next is demonstration by reasoning.

16. To supply the narrowness of this, we have nothing but judgment upon probable reasoning. 17. Intuition, demonstration, judgment.

18. Consequences of words, and consequences of ideas. 19. Four sorts of arguments: first, ad verecundiam. 20. Secondly, ad ignorantiam. 21. Thirdly, ad hominem. 22. Fourthly, ad judicium. 23. Above, contrary, and according to reason.

24. Reason and faith not opposite.

1. Necessary to know their boundaries.

2. Faith and reason what, as contra-distinguished.

3. No new simple idea can be conveyed by traditional revelation.

4. Traditional revelation may make us know propositions, knowable also by reason, but not with the same certainty that reason doth.

5. Revelation cannot be admitted against the clear evidence of reason.

6. Traditional revelation much less.

7. Things above reason. 8. Or not contrary to reason, if revealed, are matter of faith.

9. Revelation in matters where reason cannot judge, or but probably, ought to be hearkened to.

10. In matters, where reason

can afford certain knowledge, that is to be hearkened to.

11. If the boundaries be not set between faith and reason, no enthusiasm, or extravagancy in religion, can be contradicted.

SECT.

CHAP. XIX.

Of enthusiasm.

1. Love of truth necessary.
2. A forwardness to dictate,
from whence.

3. Force of enthusiasm.
4. Reason and Revelation.

5. Rise of enthusiasm.
6, 7. Enthusiasm.

8, 9. Enthusiasm mistaken for seeing and feeling.

10. Enthusiasm, how to be
discovered.

11. Enthusiasm fails of evi-
dence, that the proposi-
tion is from God.
12. Firmness of persuasion, no
proof that any proposition
is from God.

13. Light in the mind, what.
14. Revelation must be judged
of by reason.

15, 16. Belief, no proof of revela tion.

CHAP. XX.

Of wrong assent, or errour. SECT.

1. Causes of errour.

2. First, want of proofs.
3. Obj. What shall become of
those who want them, an-
swered.

4. People hindered from in-
quiry.