of other things.

SECT.

1. Is to be had only by sen-

sation.

2. Instance, whiteness of this

paper.
3. This, though not so cer-

tain 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 in-

lets 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.

maxims.
2. (The occasion of that opi-

nion.)

3. But from the comparing

clear and distinct ideas.

4. Dangerous to build upon

precarious principles.
5. This no certain way to

truth.
6. But to

compare clear,
complete ideas under stea-

dy names.
7. The true method of ad-

vancing knowledge, is by
considering our abstract

ideas.
8. By which, morality, also,

may be made clearer.
9. But knowledge of bodies

is to be improved only by

experience.
10. This may procure us con-

venience, not science.
11. We are fitted for moral

knowledge, and natural

improvements.
12. But must beware of hypo-

theses and wrong princi-
ples.

tinct provinces.

2. Wherein reasoning con-

SECT.

sists.

1. Necessary to know their

3. Its four parts.

boundaries.

4. Syllogism, not the great 2. Faith and reason what, as

instrument of reason.

contra-distinguished.

5. Helps little in demonstra- 3. No new simple idea can

tion, less in probability.

be conveyed by traditional

6. Serves not to increase our

revelation.

knowledge, but fence with

4. Traditional revelation may

it.

make us know proposi-

7. Other helps should be tions, knowable also by

sought.

reason, but not with the

8. We reason about particu-

same certainty that reason

lars.

doth.

9. First, reason fails us for 5. Revelation cannot be ad-

want of ideas.

mitted against the clear

10. Secondly, because of ob- evidence of reason..

scure and imperfect ideas. 6. Traditional revelation

11. Thirdly, for want of inter-

much less.

mediate ideas.

7. Things above reason.

12. Fourthly, because of wrong 8. Or not contrary to reason,

principles.

if revealed, are matter of

13. Fifthly, because of doubt-

faith.

ful terms.

9. Revelation in matters

14. Our highest degree of where reason cannot judge,

knowledge is intuitive, or but probably, ought to

without reasoning

be hearkened to.

sions.
3. Force of enthusiasm.

13. The means of evading

4. Reason and revelation.

probabilities, 1st, supposed

5. Rise of enthusiasm.

fallacy.

6, 7. Enthusiasm.

14. 2dly, supposed arguments

8. 9. Enthusiasm mistaken for

for the contrary.

seeing and feeling.

15. What probabilities deter-

10. Enthusiasm, how to be-

mine the assent.

discovered.

16. Where it is in our power

11. Enthusiasm fails of evi.

to suspend it.

dence, that the proposition

17. Fourthly, authority.

is from God.

18. Men not in so many er-

12. Firmness of persuasion, no

rours, as is imagined

proof that any proposition

is from God.

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

CHAP. XXI.
of by reason.

15, 16. Belief, nu proof of reve- Of the division of the sciences.

lation.

SECT.

1. Three sorts.

CHAP. XX.

2. First, Physica.

Of wrong assent, or errour.

3. Secondly, Practica.

4. Thirdly, nusIWTIXX.

SECT.

5. This is the first division of

1. Causes of errour.

the objects of knowledge.