The philosophy of Spinoza as contained in the first, second, and fifth parts of the "Ethics" and in extracts from the third and fourth

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God, hereb he himself, and at things, exist an act, is itfel his essence Q. E. D. ΡROP. 35. Whateve me conceis to e in the pomero Goae, tria necessaria D. Proj.-Whateve is in God' power, that buse preceris prop. must e so comprehende in his es-Sence, a to necessarii follo from it; and therefore, it necessarii is Q. E. D. PROP. 36. Nothin existi, iram the natur of hic there oes notiolum ome est ecl. Proow-Whateve exigis, expresses in a definite and determinate Way the nature or essen ce of God et 5, coro that is 343, Whateve exists, expresses in a definite an determinat way the o eris God Whichris

an his properties os that he necessarii exist thathecis onea that he is an acts solelydroin the necessityo his oWn natureri that he is, and o heris, the ree cause of at things that ali hings a re in God, and sodependispon him that without hi the can eitherbe nori conceivem finalty that at things have been predetermine by God not, indeed, of the freedom ofhi Will oris his absolute good pleasure, but rom the solute nature o God, o infinite o er. Further, Whereve there has been occasion, I have ahensainsto remove rejudices that might revent m proofffrom being perceived But since notis emprejudices stili remain, hich also, and indee in theaighest de- Mee, both could and caniinde men romieing able togras the connectio of things in the way in hich

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I have explainexit, I have thought it orth Whil to

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sition a different Way of worshipin God that God

might love im above thers, an direct ali nature togili service of his blin destre an insatiable avarices Andrio his rejudice has turne into a superstition, and has taken dee roo in thei minos hich Was a

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In the precedini hau sussicienti explaine my

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lished a wel from the bases an Cau Ses, henCe, SPhave hoWn this rejudice took iis origin, as romprop. 6 and the corollaries to prop. 3 an also romat thos proposition in hiches have hown that allthings in nature procee with a certain eterna necessit and supreme perfeCtion. his, hoWever, I Willado this doctrine a to an en absolutet overturns nature That hicli is reali a cause, it consider asan effeci, an converset in the secon place that whicli in natur is prior, i mahes posterior and nalty that Whicli is supreme an most perfeci, it rendersmos imperfeci. For omitting theirst two potnis asbein self-evident that effect is the mos perfeci, as sestablished by props at, a, and 3, hicli is immediatet produce by God and the more intermediate

causes a thing need forciis production, the more imper

gaining his end then necessarii the lastines for Whosesahe thos precedin Were made, ould e the most

excellent. Again, his doctrine cloes Way ith God 's perfection forcis God acts for an end, he necessarilylseelis omething that he laclis. An although theologians an metaphysicians distinguisti etween the is indigentis and the nis assimilationis' the stili confess that God has done at things for his own ahe, an not for the ahe of the thing that were to e

Literalty the en os neeo' and the en os assimilation. The meaning of the term is sussicienti clear. TR.

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noth in except God for hos salie God was to aci; henCe, the are necessarii force to confess that Godlache the things for the ahe of hicli e provideo means, and destred them, as is self-evident. Norahouldone here passive the fac that the adherent of this doctrine, ho have Wisheda exhibit their ingenuit in assigning end to things have adduce for the provingof this doctrine of their a ne modem arguing, . . by a reduction, not ad impossibile but ad ignorantiam , which shows that there a no the means os provingiliis doctrine by argument. Is for instance, rom Someroo a stone has fallen upon someone' head an hilled

times And so on the will notaeeas ashing the causes o causes, untii ou have alien refuge in the wil ofGod that is, in the asylum o ignoran Ce Thus, Whenthe se the structure of the human body the marvel, and ecause the do not kno the cause of such a

That is, the appeat, noto the absurdit os the opposing

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PROP. 36 o GoD. 63Work of ari, the conclude that it is made by no mechanical but by a divine or supernatura skill an soConstructed that no parchuris an other. And rom thisit comes to pas that he ho inquires in to the realcauses of miracles, and who endeavors, a a scholar, o

understan natura things, and not like a ool, to Wonder at them, passes everyWhere odia heretic an an impio iis fello M an is crie out against by those homilie multitude revere a the interpreters of nature and

of the gods. For the knowthat, illi the abolitionis ignoran Ce, Wonder, hichris the ni means the haveo arguing, and of protecting thei authority, is also abolished Butes leave this an procee to the third potntes proposed to treat of here. Aster men ad persuade them selves that ali thathappens, happens for their ahes the were obligedio Conside a the mos important qualit in achthing that hicli a the mos useful to themselves, anxio regardis mos excellent ali hos things whicli affecte them mos agreeably. Whenc the had toform certain notions by Whicho explain the natures of thing ; nam ely good, bari order, confusion hoc colae, Maust, an uminen and because the thin them-selves free, the folio in notions have arisen misean Mame, sin and merit. The alter I ill spea ofbelo , after I have deal Wit human nature theforme I Wil briefl explain here. Al that conducesto health an to the worshi os God the have called good, and ali that is contrar to these ME. An sincelliose ho do no understand the natur of thingsmahem amrmations bout things, but ni imaginethings, an tali imagination or understanding theyfirmi belleve that there is an order in things bein gignorant of things and thei nature For hen hings

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are so arrange that, hen represente to us by the Senses, e Can easti imagine, an consequently easilyrecati them, W cal them et orderem; ut i the contrary, e cali them Without order, o confused And asthe things hicli, canisasit imagine areisspecially

imagination and the say that God has create allthings in order, thus ignoranti attributing imaginationio God unles possibi the mea that God, having the human imagination in vie , has arrange ali things in the way in hicli me can mos easit imagine them nor perhaps, ill it put pon them an chechthat an infinitro things are found whicli far transcendour imagination, an very many Whicli, by reason fit Weahness, confound it But of this enough. Theother notions too are nothinibu modes of imagining,

by whicli the imagination is variousi affected, and et therare regarded by the ignorant a the clites attributes of things Mor, as e have atready said the thin all

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there antin philosophers ho have per uaded them-selves that the motions of the heavenly bodies compose harmony. At Whic things sussiciently show thateach has judge of things accordin to the dispositionos his brain, o rather has ahen the affections of his imagination for things. heresore it is no surprising to note this also by the Way), that there ave arisen

had comprehended them, things Would-witnes mathematics-Convince, fio attraci, at men. We se thereiore that at the theories by hic theordinar man is Won to explain nature re meret ymodes of imagining an domo indicate themature ofanything, butini that of the imagination an sincethey have ames, a though the wer entities existingiuiside the imagination, I cal them entities notis reason, butis imagination ence ali the arguments hic are fought against u from sucti notions an beeasit refuted For many are Won to argue thus Os

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riat whereWith to creat at things, fro the very high- est to the erycio est grade os perfection or, more properi speahing because the law of his nature eres ample a to suffice for the productioni at thingsthat canae conceived by an infinite intellect ascliave prove in prop. I 6. These are the rejudices hicli Phere undertoo to note I an suci stili remain, anyone illi abie, With a litile reflection, to correct