a young Lion; or Equivocal, when the Effect Equivocal. is of a different Nature, as when a Man writes a Book. Again, Causes are Solitary, as when a Solitary. Peftilence destroys a City; or Social, as when Social. an Army of Officers and Soldiers conquer it. An emanative Caufe is when the Effect flows Emanative. without any Action to produce it, as Heat or Light from Fire. An efficient Caufe is that from Efficient. whose proper Action the Effect directly refults; as when a Man bends a Bow, or the Bow gives flight to the Arrow, or the Arrow ftrikes the Mark. An inftrumental Cause refpects the Means, Inftrumental. as the Knife in making a Pen. Neceffary Caufes Necessary. are fuch as ever act from a Neceffity of the Nature of Things; thus intercepted Light must produce Shadow or Darkness; Fire muft neceffarily burn, &c. A contingent Caufe is that which ca- Contingent. fually acts, as a Tile falling on a Man's Head.

A Caufe is accidental when undefigned, as the Accidental. Breaking a Window by throwing a Stone at a

Bird. A material Caufe is the Substance, as a Material Gold or Brafs Ring. A formal Caufe is the Formal. Form, as the Roundness and circular Space of a Ring. Befides thefe there are a great Number of other Kinds and Divifions of Caufes, of too little Moment to be here infifted on.

THAT is faid to be Natural which is made of Natural. or done according to, or refults immediately from the fettled Laws, and establish'd Order and Course of Nature, which God first founded in the general Difpofition of the Universe, and the Constitution of Things. Thus the Gravitation of Bodies, the Vegetation of Plants, the Pulfation of Arteries, the Generation of Animals, &c. are faid to be natural Things. That Moral. is faid to be Moral, which proceeds from or pertains to Manners, Conduct, and Government of reasonable and intelligent Beings, endow'd R 3

with

Artificial.

Of Permanency.

Of Succeffion.

Remote.

with Freedom of Will, and under Obligations to particular Actions of Duty. Thus Law, Virtue, Vice, Sin, Pardons, Rewards, Penalties, &c. are of a moral Nature. That is Artificial which refults from the Art, Skill, or Contrivance of Men; as, Arms, Statues, Pictures, Houfes, Books, &c.

Permanency is that State of Being, wherein the Existence is conftant, uninterrupted, and without Change; as the Pofition of the Sun and Stars in the Firmament, the Colour of the Sky, the Body of the Atmosphere, the Rocks and Mountains of the Earth, &c. which are faid to be permanent Things; tho' ftrictly fpeaking, there can be no abfolute, but only comparative Permanency in any corruptible Beings.

Succeffion is that State of Being, which refpects the Parts of Time, in which Things of a cognate Nature, or of the fame Kind, Order, or Line, have their Existence, with regard to each other, fo as they may be faid to be before or Immediate or after one another. This is either immediate or without Intervention of any other; as King George II. is the immediate Succeffor of King George I. Or it is remote, as the prefent King is a remote Succeffor to William the Conqueror. Direct, Alter- Again, with refpect to the Manner of Succeffion nate, or Inter- it is either direct, as of Perfons in a Stock or changeable. Family; or alternate, as of Day and Night; or interchangeable, as of the Strokes in the Changes Conftant and on Bells. Alfo it is faid to be conftant, when Interrupted. there is no Vacancy of Subjects in any Part of the Line; and when there is, the Succeffion is faid to be broken or interrupted.

Of Abfolute

Abfolute and Relative Affections of Being are and Relative, thus diftinguifh'd: A Thing is faid to be abjolute when it is confider'd as fubfifting by itself, exclufive of all other Ideas of Exiftence what

foever,

foever, or so as if no other Being was any more concern'd in the Speculation thereof, than if it did not really exift. But relative Affection, or Relation of Being, is the Refpect or Habi- Relation. tude, which two or more Things have to one another, in regard of fome common Property or Affinity of their Natures. Thus Paternity and Sonship, Greatness and Smallness are relative Ideas; fo Father and Son, a Part and a Whole, the Beginning, Middle, and End, are relative Terms. In Relations, the Subject thereof, or Thing spoken of, is call'd the Relate; and the Relate and other Term, to which the Subject relates, is call'd the Correlate. Thus if we speak of a Correlate. Father, he is the Subject or Relate, and the Son is the Correlate; but if we fpeak of a Son; the Son is the Relate or Subject, and the Father is the Term or Correlate. Relations are (1.) Natu- Relations. ral; as Root and Branch, Father and Children, Natural. &c. (2.) Moral; which refpects a Law, or Moral. Rule of Action, as Good and Evil, Rewards and Penalties, &c. (3.) Reciprocal, or Synonymous; Reciprocal. as Coufins, Neighbours, Partners, Ballances, &c.

(4.) Non-reciprocal; as Caufe and Effect, King Non-reciprocal and Subjects, &c. (5.) Real; in Things which Real. do really exift, as Mafter and Scholar. (6.) Men- Mental. tal; which are made only by the Mind; as Genus and Species, the abstract Ideas, and mental Signatures, of Things, as Words, Terms of Art,

&c.

Subject and Adjunct are next to be confider'd; of Subject the Subject is the Substance of any Existence with and Adjunct. all the Effentials thereof; the Adjuncts are fome accidental Modes, not neceffary to the Existence of the Subject; but are only certain Appendices or Circumstances thereof; as Time, Place, Light, Cloathing, Situation of other Things or Perfons, and the Concomitant, Antecedent, or Confequent Events.

R 4

Immediate.

Mediate.

Remote.

Events. When we confider Things as the SubOf Objects. jects of Occupation, Operation, Science, Thought, Senfe, &c. they are then call'd Objects; and are of feveral Sorts, viz. (1.) Immediate; as the Words and Pages of a Book are of a Student's Occupation. (2.) Mediate; as his Library of Books. (3.) Remote; as Notions, Arts and Sciences, which are taught by those Books. Again, they are (4) Common; as the Size, Figure and Motion of Bodies are common to the two different Senfes of Sight and Feeling: Or (5.) Proper; as Colours are to the Sight only. Laftly, Objects are (6.) Material; as the Body of a Man is of Anatomy, Phyfic and Surgery; or (7.) Formal; as Dilfecting, Curing or Healing of the Body, conflitute the formal Objects of those three Arts.

Common.

Proper.

Material.
Formal.

Of Number.

Number is that Affection of Being, wherein. many fingle, diftinct, and feparate Subftances are confidered as exifting together, and making one Idea in the Mind; as fuch and fuch a Quotient of Men, Trees, Houfes, &c. When feveral Numbers are added, multiplied, or divided, the Refult is call'd the Sum, Product, and Quotient, Number is faid to be difcrete Quantity dif- refpectively. Quantity; as Magnitude is call'd continued Quantity. Number is finite, indefinite, or infinite, as well as Magnitude. See Unity, &c.

crete.

Order, what.

Of Nature.
Time.
Place.

Diguity.
Science.

Order is that Affection of Being, wherein one Thing is confider'd as exifting before, together with, or after another Thing, and therefore may be faid to be prior, fimultaneous, or pofterior to it. Order is fix-fold, viz. (1.) Of Nature; thus the Father is before the Son. (2.) Of Time; thus Spring is before the Summer, and Autumn after it. (3.) Of Place; as the Horfe is before the Cart. (4.) Of Dignity; as the King is before a Duke. (5.) Of Science; thus

a Line must be known before an Angle. (6.)

Of Number; as the Fourth is next in Order be- Number. fore the Fifth, and after the Third.

Time, as confider'd by Ontologifts, is that Part Of Time. of Duration, which terminates the Interval of the Exiftence of Things; or if consider'd phyfically, is what we call fucceffive Duration; and is divided into the Paft, the Prefent, and the Future, as is well known. See more of this under Philofophy; and concerning the Measures, and Civil Divifions of it, under the Title of Chronology.

Ubiety is a Term used with refpect to fpiritual of Ubiety and Beings, as Locality is with regard to corporeal Locality. ones, and is the very fame Thing, viz. that Part of Space which circumfcribes the Existence of Things at any given Moment of Time, and is commonly call'd their Place. See Space far- Place, what. ther explain❜d under Philofophy. Place is the Situation of Bodies; and is two-fold, viz. (1.) Is two-fold, Abfolute, which is that Part of Space any Being Relative. Abfolute and fills up or poffeffes, confider'd fimply in itfelf. (2.) Relative, which is that Situation any Being has with refpect to other quiefcent Bodies around it.

Unity is that Affection whereby any Thing Of Unity, and fubfifts fingly and alone in our Minds, from all Union. others of a like Kind; and it is either fimple or compound as to the Subftance exifting, as one Flower, or one Nofegay. Union is that whereby two or more Things become one, or are fo confider'd; as Metals, in Fufion, run together, and make one Subftance; thus States unite under one Government. Unity and Multiplicity, Singularity and Plurality, are Oppofites, and nearly of the fame Signification in the like Terms of each.

Verity or Truth is divided by Ontologifts into, of Verity or (1.) Metaphyfical Truth, which confifts in a per- Truth.

fect