B. By the Nature of any Being, or Thing, is meant that peculiar State, or Condition, whereby it is differenc'd 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 Subjects.

B. By natural Caufes are to be underftood the Means by which Things come at first to have their Being or Existence: Thus God is the Caufe of all created Beings, because from him they first receiv'd their Being; and hence God is call'd by way of Preheminence the firft and primary Caufe of all Things.

A. I have heard, and alfo read of fecondary Caufes; pray what is the Reafon of this Diftinction?

B. I'll endeavour to inform you; fecondary Causes are those which produce their Effects according to the Direction and InAuence of fome eftablished and original Laws and Rules implanted in their Natures at their firft Creation by God the primary Caufe; of all other Caufes he is the original Caufe; and confequently they, with Regard to the firft Caufe, can be only properly termed fecondary Caufes: So the Sun cauf

eth

Of Philofophy in general

eth Vapours; and Vapours caufe Clouds; and Clouds condenfed caufe Rain; Rain caufeth Springs, Rivers, Vegetation, &c. But yet they all act in a fecondary Manner under the original Influence of the first Caufe, as aforefaid.

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

B. By Bodies, I fuppofe, you mean the feveral Kinds of Beings in general, as they appear to our Sight; and in this common Senfe of the Word, the Properties of Things are thofe Qualities and Operations peculiar to themselves, and which diftinguish them from all other Kinds of Beings: Thus 'tis the Property of Man to laugh, and reafon; of Glafs 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; pray 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 Cause: Thus Vapours are the Effect of the Sun's Attraction; Ice is the Effect of a cold Air; Light the Effect of luminous Bodies; 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 Philofophy are there?

B. Philofophy is divided generally into moral, and natural.

A. What do you call moral Philofophy?

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

A. Pray what is the Bufinefs 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. Pray what do you properly call natural Philofophy?

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

A. But

The Differ. of moral and natural Philos. 7 A. But you fay it hath another Name pray what is that?

B. Phyfiology; fo called of quais, Nature, and roy, a Difcourfe; and by this is implied a Difcourfe of Nature, and natural Bodies; and fuch is the enfuing Book.

A. Since the Word Philofophy, then, is general; what is implied by it?

B. The Word Philofophy is compounded of the two Greek Words piλía, Love, and oscía, Wisdom, or Knowledge; and thus it implies the Love of Wisdom, or the Study of Knowledge or Learning in general, as aforefaid.

A. How came the Word Philofophy first in Ufe?

B. Pythagoras, a learned Greek Philofopher of Samos, by his great Modefty, efteemed the Appellation oop, a wife Man, too arrogant (though the general Character of a learned Man before his Time) and therefore he was content to call himself çin, a Lover, copias, of Wisdom: And fince him the Science has been called Philofophy, i.e. Love of Wisdom; and those who study it, Philofophers.

A. This is very Good, and pleafeth me well; but pray, Sir, what is the proper Subject of natural Philofophy?

B. Substance or Matter, under all the va tious Form's and Figures we behold it,

which we call natural Bodies, with all their Properties and Affections.

A. What is the Defign of natural Philofophy?

B. To improve humane Knowledge, to make us better acquainted with Nature, to give us a rational Senfe of Things, by difcovering the Reafon of the various and different Affections, Qualities, and Effects of Objects, which offer themfelves to our Senfes, fo far as is poffible.

A. What are the more principal Ufes of Philofophy in the Affairs of humane Life?

;

B. They are almost innumerable for hereby Men are diftinguished from Brutes, who indeed behold the various Phafes of Nature, but can tell the Reafon or Cause of none; by this Art, the Phyfician acquires the Knowledge of the Virtue and Effects of Plants and Herbs; the Chymist hereby, obtains the Method of analyzing and diffolving Mettals, Minerals, Plants, animal Subftances, &c. and reducing them to their first Elements; the Apothecary hence, underftands the Reason of the various Compofitions of Simples for the making his Medicines; and the Aftronomer hence, learns the Frame and Conftitution of the Heavens, and the Magnitude, Distance and Phases of all the heavenly Bodies; the

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