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(3)

CHAP. I.

Of the Science of Philofophy in general; of Natural Philofophy in particular; its Parts and Subjects, and various Ufes in Life.

A.

W

HAT is the genuine Meaning of the Word Philofophy ?

B. By Philofophy, you are to understand the Science or Knowledge of the Nature, Causes, Properties, and Effects of all created Beings, fo far as they are capable of being known by Reason, discovered by Art, or any Ways adapted to the human Comprehenfion*

* The Word PHILOSOPHY among the Antients was used in a various Sense; for, (1.) It fometimes was taken for Univerfal Knowledge, viz. of all Things, Human and Divine. (2.) In a ftricter Notion, for the Contemplation of Nature only; and in this Sense a Philofopher was called by Plato, in rus Quoews, A Friend, or Lover of Nature. (3.) Sometimes for Ethics, or the Doctrine of Manners; which we call Moral Philofophy. (4.) It also included the Mathematical Arts and Difcipline, especially Arithmetic snd Geometry. (5.) The Science re önws anos, of Existence or Being in the Abstract, called Metaphyfics. (6.) For the Knowledge r Tere xane, of the Prime or Chief Good, i. e. God; and this was their prima Philofophia, or Theology. (7.) It was fometimes applied to Logic, or Dialetics, which gave Rules for Reasoning about the Nature of Things. But on the Whole, their Knowledge of God, Nature, and Arts, was fo very imperfect and fcanty, that Philofophy feems but dawning in the Works of its greatest Profeffors among them.

A. Please to be a little more particular in your Definitions, or I cannot fo eafily (as I would) apprehend you: What do you mean by the Nature of Things?

B. By the Nature of any Being, or Thing, is meant that peculiar State, or Condition, whereby it is differenced in its Kind from all other Beings whatsoever: Thus 'tis the Nature of God to be perfect; of Man to be fociable; of Fire to be hot; of Ice to be cold, &c.

A. In like Manner explain what you mean by the Caufes of Things, that I may the better apprehend you on these Philofophical Sub-jécts.

B. By Natural Caufes are to be understood the Means by which Things come at first to have their Being or Exiftence: Thus God is the Cause of all created Beings, because from him they first received their Being; and hence God is called by way of Preheminence the first and primary Caufe of all Things.

A. I have heard, and alfo read of Secondary Causes; pray, what is the Reason of this Diftinction?

B. I'll endeavour to inform you: Secondary Causes are thofe which produce their Effects according to the Direction and Influence of fome established and original Laws and Rules, implanted in their Natures at their first Creation by God, the primary Caufe; of all other Caufes he is the original Caufe; and confequently they, with Regard to the firft Caufe,

Cause, can be only properly termed fecondary Caufes: So the Sun caufeth Vapours; and Vapours caufe Clouds; and Clouds condensed cause Rain; Rain caufeth Springs, Rivers, Vegetation, &c. But yet they all act in a fecondary Manner, under the original Influence of the firft Cause, as aforefaid *.

A. Please next to define what you call the Properties of Bodies.

B. By Bodies, I fuppofe, you mean the several Kinds of Beings in general, as they appear to our Sight; and, in this common Senfe of the Word, the Properties of Things are those Qualities and Operations peculiar to themfelves, and which distinguish them from all other kinds of Beings: Thus it is the Property of Man to laugh, and reafon; of Glass, to be transparent; of Air and Wind, to be invifible of Space, to be infinite; of God, to do

Good, &c.

A. The Knowledge of Effects you mentioned as a part of Philofophy; what am I to understand thereby?

B. This: That an Effect is whatever is produced or brought to pass by the Action or Operation of any natural Caufe: Thus Va-. pours are the Effect of the Sun's Attraction; Ice is the Effect of a cold Air; Vifibility the

* The Doctrine of Secondary and Final Causes, is of the last Importance in true Philofophy; fince the former are the Means by which, and the latter, the Ends for which all Things receive their Being from the Primary Efficient Caufe, which is God alone.

Effect of Light; and Purging and Vomiting the Effects of divers Herbs and Medicines.

A. Having given this general Account of Philosophy, I should be glad if you'd oblige me with a more particular one; pray, how many Sorts of Philosophy are there?

B. Philofophy is divided generally into moral and natural.

A. What do you call moral Philofophy?

B. This is properly called Ethics, from the Greek Word 9, and Morality from the Latin Word Mos, plural Mores, both fignifying Manners or Behaviour.

A. Pray, what is the business of moral Philofophy?

B. To give Rules and Laws for the Behaviour, Manners, and Conduct of Man, as Man, or as a rational Creature.

A. Please to tell me the End or Defign thereof.

B. The great End and Defign of Morality is to make Mankind acquainted with the Means and Methods of being happy, or to obtain the greatest Felicity in this Life.

A. What do you properly call natural Philosophy?

B. This hath two proper Appellations, one is Phyfics, from the Greek guris, Nature, or quon, Natural; and fo it 'imports to us the Science or Knowledge of Nature, or natural Bodies.

A. But you fay it hath another Name what is that?

B. Phy