Page:Cyclopaedia, Chambers - Supplement, Volume 1.djvu/147

 ANA

ANA

them, as if he really repented or changed his mind. Thefe fcHpture attribute?, anger, pleafure, love, hatred, repentance, revenge, and the like, belong not to God, in a proper and juft fenfe, but only improperly or analogically. But when the fame fcripture attributes to God an underftanding, wif- dom, will, goodnefs, hulinefs, juftice, and truth, thefe words are to be underload ftri&ly and properly, or in their com- mon fenfe. Archbifhop Tillotfon, throughout his works, maintains this fyftem of the Deity. Collins, Difc. of Free-th. fee, 2. p. 50.

On the other fide, archbifhop King affirms, that wifdom, underftanding and mercy, foreknowledge, predeftination and will, when afcribed to God, are not to be taken properly. Again, that juftice and virtue (and by confequence the moral attributes of God) are not to be underitood to fignify the feme thing, when applied to God and man, and that they are of (o different a nature, and fo fuperior to all that we can conceive, that there is no more likenefs between them, than between our hand and God's power. But all thefe attributes are to be underftood in the fame manner, as when men afcribe hands, eyes and feet to God, or when men afcribe anger, love, hatred, revenge, repentance, changing rcfolutions, &c. and are to be taken in the fame improper, analogical fenfe. On the whole, a late author draws this conclufion, that as archbifhop Tillotfon would define God to be a being without parts and paffions, holy, wife, juft, true and good ; bifhop King mult, on the contrary, dufine God to be a being not only without parts and paffions, but without underftanding, will, mercy, bolinefs, goodnefs, or truth. Difc. of Free-think. fee. 2. p. 5 1. feq.

But this fneer of the author of the difcourfe on free -thinking is equally invidious and unjuft. The two archbifhops might, upon farther explanation, have been found to differ more in words than in thought. As to the queftion itfelf, it is plain, on the one hand, that wemuft derive our notions of the di- vine attributes from thofe of the human mind, excluding li- mitations and imperfections ; hence we may fay, that we conceive the divine attributes by Analogy. But, on the other hand, it feems no lefs certain, that the divine underftanding mult be infiiiitely different from the human, whether we confider its object, or manner of knowing. The human un- derftanding does not extend to every thing poffible, nor is it perfectly diftinct, nor fimultaneous. We cannot conceive any limitation or imperfection whatever in God. In him the diftinction between inferior and fuperior faculties can- not take place ; and the degree and manner of his knowledge muff be incomprehenfible to any limited intelligence. His underftanding may be faid therefore, with the fchoolmen, to differ toto genere from the human underftanding ; but will it therefore be juft to charge Dr. King with faying, that God is a being that has no underftanding ? Analogy of faith, among divines, denotes that relation which the feveral articles of faith bear to each other. Analogy of faith is ufed, by the fathers, for a fyftcm of the chief points and articles of fcripture, containing the principal dogmata ncccflary to falvation. Vid. Act. Erud. Lipf. 1686. p. 105.

Analogy of faith is the foundation, or general principle, whereby all expofitions of fcripture are to be tried, as by a touchftone. Rambacb. Inftit. Hermen. 1. 2. c.. 1. §.4. Analogy of faith ftands oppofed, on one hand, to reafon, which the Socinians obtrude as the chief rule of interpretation, and, on the other hand, to tradition and authority, which is the great rule of interpretation among catholics. Budd. Ifag. ad Theol. 1. 2. c. 8. p. 1758.

By this it is required, that whether we interpret fcripture, or explain the doctrines of Chriftianity, .all our pofitions and ex- plications be confiftent with the Analogy of our faith, and thofe evident proportions deduced from fcripture. Tortfchius, Antonius, Franckius, &c. have written exprefly on the Analogy of faith. Analogy of difeafes, in medicine, is a certain relation orrefem- blance between them, in virtue whereof, we may reafon and conclude from one to another, and treat them all much in the fame manner; e.gr. a pleurify, being a fpecies of inflammation, produced like inflammations of other parts, is to be treated like them, relaxing the folids, which are too much ftretched, and giving free paftage for the humours. Bagliv. Diff. 5. ap. Opp. in 4to. Nouv. Rep. Lett. T. 33. p. 577, Jour, des Scav. T. 33. p. 220. Analogy, in grammar, denotes the fuitablenefs, or agrceable- nefs of a word or phrafe to the common rules, or forms of language.

In this fenfe, Analogy ftands oppofed to Anomaly. See the article Anomaly, Cycl. Analogy, in refpect to language, denotes a conformity with other points already eftabliihed, ferving as a rule, or model, for the making of new words and phrafes fimilar to thofe al- ready in ufe.

Or, Analogy may be confidered as a general or eftablifhed ufage, applied in fimilar cafes, to certain words, phrafes, or conftructions, not yet eftablifhed. Or, Analogy is only a particular ufage which, in certain cafes, is inferred from a

general ufage already eftablifhed. Quint. 1. 1. c. 6. Faugel. Rem. in Pnef. in voc.

Grammarians are divided into two parties. Some, with Sanc- tis, contend, that the Analogy, or reafon, reigns through all the parts, all the phrafes and diclions of the Latin tongue-; On the contrary, others, with Perizonius, affert, that there are many phrafes, contrary to Analogy and reafon, derived all originally from the populace. Such, e. gr. are, Nemo bomo y deorfiun verfum, &c. Bibl. Univ. T. 5. p. 302. Varro a and Csefar b wrote exprefs on the Analogy of Latin words, now all loft. Jac. Operarius has endeavoured to fupply that lofs, by tracing the Analogy of 20000 Latin words. — [ a Fabric. Bibl. Lat. Baill. Jugem. des Scav. T. 2. P. 3. p. 25. b Fabric, ubi fupra, 1. 1, c. 10.]

Analogy of conjugation, Analogia conjugationis, is not only when a verb is conjugated like another, but agrees with it in the quantities of the fyllables. Heder. Schul. Lex. p. 230.

Thus clamo is conjugated Wkeamo, and clamftbam pronounced like amabam.

Analogy of declenfion, Analogia declinationis, is not only when a noun, pronoun, or participle is declined like another, but agrees with it in refpect of the quantities of the fyllables. Heder. Scbul. loc. cit.

■ 1 hus, e. gr. mater is declined like pater, faltans as amaJ7s, fuus as tuus. So pennarum is pronounced as ?nenfarum, and funeris as ?nuneris.

Analogy of doitrine, among critics, is one of the great rules to which regard is to be had in the interpretation of authors.

We are firft to learn from the author himfelf, the general fyftem which he follows ; and as no body is to be eafily fup- pofed to contradict himfelf, our interpretation is to be fo con- ducted, as that nothing be admitted which is contrary to, or tends to overthrow this fyftem.

Thus, in interpreting an author who follows the Platonic fcheme, we are to prefer a fenfe which is confiftent with the Platonic doctrine, to another which is contrary thereto, un- lefs there be feme glaring proof, that the author here contra- dicts himfelf, or afierts things which are inconfiftent. Budd. Elem. Phil. Inftrum. P. 2. c. 4. §. 15.

Analogy,, in rhetoric. See Comparison, Cycl.

ANALYSIS, in logic, is particularly ufed for the reduction of an imperfect fyllogifm to a perfect one. This is otherwife called reduclion. See Reduction and Syllogism, Cycl.

Analysis of ideas, that whereby an idea is refolved into the ideas of its ingredients, and the ideas of thefe again into Am- pler ones, till at length we arrive at the moft fimple. Wdf Pfychol. §. 339.

grammatical Analysis is that employed about words, their etymons, homonyma's, or various acceptations, fynouyma's, conftructions, ufes, and the like.

Pafor has given a grammatical Analyfis of the difficult words in Hefiod, 5cc a. Sturmius has publifhed a method of making the Analyfis of Latin words b. — [* Baill. Jugem. des Scav; T. 2. P. 2. p. 301. b Jour, des Scav. T. 35. p, 51.]

Rbetorical An aly sis is that which examines the connexions, tropes, figures and the like, enquiring into the propofition, divifion, paffions, arguments, and other apparatus of rhe- toric.

Several authors, as Freigius and others, have given Analyfes of Cicero's orations, wherein they reduce them to their gram- matical and logical principles ; ftrip them of all the ornaments and additions of rhetoric, which otherwife difguife their true form, and hide the connection between one part and another. The defign of thefe authors is to have thofe admired harangues, juft fuch as the judgment difpofed them, without the help of imagination ; fo that here we may coolly view the force of each proof; and admire the ufe Cicero made of rhetorical figures, to conceal the foible of a caufe. Mem. de Trev. 1704- p. 1084.

The Analyfes given by Freigius are the fhorteft, in three fmall volumes ; thofe of F. Merouille, added to the dauphine's edition, of Cicero's orations, are efteemed ; the like maybe faid of thofe ofMafene, and of F. Mart. Du Cygne, feveral times printed. The abbe Olivet, in his edition of Tully's works, has alfo given us the Analyfis of his orations.

A collection has been made of the Analyfes made by the moft celebrated authors of the fixteenth century, in three volumes folio. V. Gibert. Judg. des Sav. P. 2. p. 221, and 225. Mem. de Trev. loc. cit.

Analysis is alfo ufed. for a precifc methodical fcheme, or deli- neation of any art or fcience deduced from its principles. In this fenfe Juncker has given Analyfes of phylic, furgery, chemiftry, &c. Carter has publifhed an Analyfis of honour 5 &c.

Analysis, in a more general fenfe, may be defined, theme- - thod of difcovering the poifibility or impoffibility, the truth or falfhood of a propofition.

The Scholiaft on Euclid defines Analyfis, the fumption of a thing fought by the confequent, as if it were already known, in order to find out the truth. Examples of which we find in the five firft propofitions of the thirteenth book of Euclid,

befides