lix

Contents of the Book.

СНАР, І.

Containing fome Principles previously necessary to the Understanding and Solution of the Difficulty about the Origin of Evil.

Far.

I

SECT. I.

Of the Knowledge of External Objects.

T

Hat Senfations reprefent external things to us, or at least discover the prefence of them.

jage I 2 That these are confufed and complicated, but afterwards feparated and diftinguith'd by the Understanding: an inftance of this in BurningWax.

ibid.

3 The first Distinction of our Conceptions into Jenfible Qualities and Subftance.

2

4 How we know that there is any fuch thing as

Matter.

What it is

3

4

6 That this Definition does not reach the Idea of Matter, but only thews us the Mark to diftinguish it by.

8

7 How we come to the Knowledge of Space, 9 8 What it is. ibid. 9 These three Conceptions, viz. of fenfible Qualities (v. g. Motion, &c.) of Matter and Space feem to be the chief of thofe that are external.

CHA P. I. SECT. II.

Of the Enquiry after the First Caufe.

10

II

1. An Enquiry concerning Motion, Matter, and Space, whether they exift of themselves. 2 We are to form our Judgment of things whether they exift of themfelves or require a Caufe, from our fimple Conceptions, when there is no Ground to fufpect a Fallacy. 'Tis proved that Motion requires a Cause, tho' it be fuppofed Eternal, and that Matter is not the Cause of it.

3

4

5

16

19

That Matter requires a Cause of its Exif

tence.

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25

That it is not neceffarily exiftent, as appears from the Confeffion of those Perfons who fuppofe space to be the Image of Body. 6 And of those who deny Space to be distinguishable from Matter any otherwife than as Extenfion in general is from a particular Extenfion.

30

8 'Tis fhewn that this may arife from Preju

dice.

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9 Without,

9 Without, fuppofes Space; while therefore we conceive fomething to exift without us, we cannot annihilate Space in Thought. ibid. fo Things are conceiv'd to be annihilated by fubftituting fomething else in the room of them; but we have nothing to fubftitute for Space.

33

11 We attempt to annihilate Space while thofe things continue which fuppofe Space, and therefore it cannot be annihilated.

12 God cannot be conceiv'd not to exift.

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37

13 Because we are confcious that we do not exist of ourselves...

38

14 Smell, Tafts, Hearing, do not give us any notice of Space.

4.0

39 15 The Mind reflected upon itself has no relation to Space, nor any neceffity for it. 16 We may conceive Space,to be annihilated alto gether, but not by Parts.

ibid.

17 Hence arofe the Prejudice for its Self Existence.

42

18 We are certain of a first Caufe in what manner fcever the Difpute about Space be determin'd.

CHAP. I. SECT. III.

Of the First Caufe.

43

4. Our Reasonings about the First Cause are like those of a blind Man about Light, fince it is not an Object of Sense.

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2. Yet we know a great many things concerning

it.

3 That all other things proceed from it.

4 That it is One.

5 Infinite in Nature and Power.

6 Free.

That he is a conscious, intelligent Being.

8 That he acts for an End.

ibid

ibid.

46

54

56

57

9 That the end of Creation was to exercise the Power and to communicate the Goodness of the Deity,

ibid. 10 When the World is faid to be created for God's Glory, 'tis after the manner of Men.

59

II That God made the World as well as it could be made by the highest Power, Wisdom and Goodness.

CHA P. II.

62

Concerning the Nature and Divifion of Evil, and the Difficulty of tracing out its Origin.

T. 1. By Evil we understand whatever is incommodious, inconvenient, or troublesome.

102

ibid.

2 Evils are of three kinds, thofe of Imperfection, Natural, and Moral. 3 The Difficulty is, how thefe come into the Works of a God of the highest Goodness and Power.

103

ibid.

4 Some that were unable to folve this Difficulty have deny'd the Existence of a God, others have fuppofed a double one. 5 There are fome of Opinion that it is unanswerable, and that the Manichees offer'd a better Solution by fuppofing two Principles, than the Catholics do by owning only one. 105

6 This Difficulty has exercised the Philofophers and Fathers of the Church, and fome deny that it is answer'd yet.

109

7 There is more Good than Evil in the World. ibid. 8 'Tis no lefs repugnant to infinite Goodness to have created those things which he faw would be corrupted by another, than fuch as would corrupt themselves. The Suppofition of a double Principle is therefore of no Service toward the Solution of this Difficulty.

9

If it can be fhewn that it does not contradict infinite Power and Goodness to permit Evils, or that these neceffarily arise from the Exercife of them, then may this Difficulty be an fwer'd.

112

CHA P. III.

Of the Evil of Defect.

TI Things can be no otherwife than as God pleased.

115

2 All created things are neceffarily imperfect fince they do not exist of themselves. ibid. 3 'Tis to be determin'd by the Divine Pleasure what degree of Perfection every thing must have, since all things are neceffarily at an infinite Distance from the highest Perfection.

119

4 All things could not be equally perfect fince fome are Parts of others.

122

5 Things are neceffarily of unequal Perfections with regard to their Attributes; but it is agreeable