Page:Cyclopaedia, Chambers - Volume 1.djvu/683

 ENT

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ENT

do, that Impulfe is concluded to be a Call, or Direction, from Heaven, and muff, be obeyed. See Inspiration.

This we take to be properly Enthlfiafm, which, tho' riling from the Conceit of a warm, or over-weaning Brain, works, where it once gets Footing, more powerfully on the Perfwafions and Anions of Men, than either Reafon, or Revelation, or both together; Men being moll forwardiy obedient to the Impulfes they receive from themfelves.

When Men are once got into this Way of immediate Revelation, of Illumination without Search, and Certainty without Proof, Reafon is loft upon 'em ; They are above it: They fee the Light infufed into their Underftandings, and they cannot be miftaken ; like the Light of bright Sun-fhinc, it (hews it fclf, and needs no other Proof but its own Evidence : They feel the Hand of God moving them within, and the Impulfes of the Spirit, and cannot be miftaken in what they feel. But of this Seeing and Feeling, is it a Perception of an Inclination to do fome- thing, or of the Spirit of God moving that Inclination? Thefe are two very different Perceptions, and fhou'd be carefully diftingui/hed. See Revelation.

If they know the Thing to be a Truth, they muft do it, either by its own Self-Evidence, or by the rational Proofs that make it out to be fo : If they know it to be a Truth, either of thefe two Ways, they in vain fuppofe it to be a Revelation : For thus all Truths, of what Kind foevcr, that Men uninfpired, are enlightned with, come into their Minds. If they fay, they know it to be true, becaufe it is a Revelation from God, the Reafon is good; but then it will be demanded, how they know it to be a Revelation from God ? If they fay, by the Light it brings with it ; they fhonld confider, whether this be faying any more, than that it is a Revelation, becaufe they believe it to be true ; for all the Light they fpeak of, is but a ftrong Perfwaiion of their own Minds, that it is a Truth ; which is a very unfafc Ground to proceed on, either in our Tenets or Affions. True Light in the Mind, is nothing clfe but the Evidence of the Truth of any Pro- pofition : And, if it be not felf-evident, all the Light it can have, is from the CIcarnefs of thofe Proofs upon which it is received. Sec Evidence.

God, when he makes the Prophet, doth not unmake the Man : He leaves his Faculties in their natural State, to enable him to judge of his Infpirations, whether they be of divine Original, or no. If he would have us affent to the Truth of any Proportion, he either evidences that Truth by the ufiial Methods of natural Reafon, or elfe makes it known to be a Truth which he would have us affent to by his Authority ; and convinces us, that it is from him, by fomc Marks, which Reafon cannot be mi- ftaken in.

The Holy Men of God, who had Revelations from God, had :bmcthing elfe befides internal Light of Affu- tance in their own Minds, to tcftifie to them, that it was from God. They had outward Signs to convince them, of the Author of thofe Revelations. And when they were to convince others, they had a Power given them to juftifie the Truth of their Commiffion from Heaven ; and by vifible Signs to affert the divine Authority of the Meffage they were fent with. Mofes faw the Bulh burn without being confumed, and heard a Voice out of it. God by another Miracle, of his Rod turn'd into a Ser- pent, affured him likewife of a Power to teftifie his Million, by the fame Miracle repeated before them to whom he was fent. See Miracle.

ENTHUSIAST, literally lignifies a Perfon addicted to jhitbutiafm* But the Word is ufually undcrftood in an ill Senfe.

It was applied by the Antients, to a Sect of Hcreticks, call'd alfo Maffalians and Euchites ; who, as Theodoret exprefles it, were denominated Enthiifiafts, by reafon that being poffeffed by the Devil, they believed thcmiclvcs divinely infpired. See Massalians.

Among us, Enthvfiaft is of the like Import with Fanatic; and is applied to the Quakers, the antient Anabaptifts, and modern Prophets, from their Pretences to extraordinary Lights, Revelations, Vifions, Impulfes, iSc. from Heaven. See Quaker, Anabaptist, (sic.

ENTHYMEME, in Logic, an Argument confiffing only of two Propoiitions, an Antecedent, and a Confequcnt deduced from it. See Argument.

Ariftotle calls it, the Rhetorical, or probable Argument ; and the Schools, alfo, the imperfetl Syllogifin, in Contra- diftinftion to the perfect, which confifts of three Propoii- tions, and is call'd the dialeblical Argument. See Syllo- cism.

It muft be obferved, however, that the Enthymeme is really a perfect Syllogifin in the Mind, and only imperfeft in the Expreffion, by reafon one of the Prcmiifes is fup- prefs'd, as being too clear and obvious, and eafily fupplied by the Underftanding of thofe with whom we difcourlc.

Thus, In every fight lined Triangle, the three Angles are equal to titio right ones; and confidently, 'tis fo in a » Weeks: Is mEnthyrneme ; the Proportion that an Ififieles is a right lined Triangle, being omitted, as being lurheientiy known and granted.

The Enthymeme is the moft fimple and elegant of all Argumentations, being what a Man, in argui'no clofely, commonly makes, without attending at all to the Form thereof. Thus, that Verfe remaining of Ovid's Tragedy entitled, Medea, contains an Enthymeme : Servare fotui', per d ere an foffmi rogas 1 I was able to fave you - confequcntly, Cou'd have deftroy'd you. All the Beauty wou'd have been loft, had all the Propofitions been exprefs'd; the Mind being difplcas'd with a Rehearfal of what is no ways neceffary.

Sometimes, alfo, the two Propofitions of an Enthvmeme, are both included in a fingle Propofition ; which Ariftotle calls, an Enthymematical Sentence ; and gives this Inltance thereof, Mortal do not bear an Immortal Hatred. The whole Enthymeme wou'd be, Thou an Mortal, let not, therefore, thy Hatred be Immortal.

The^ Word^ is derived from the Greek, ii&uiafia, of the Verb hio^Sta,, to think, conceive, which is a Compound of if and Si/jioV, in the Mind.

ENTIRE Tenancy, in Law, is contra-diftinguifhed tofe- veral Tenancy; and lignites a fole Poffcffion in one Man; whereas the other denotes a joynr, or common one, in leveral. See Tenant.

ENT1TATIVELY, Entitativb, implies an Abftraclion, or Retrenchment, of all the Circumftances, from a Thing under Confidcration. Thus, a Thing is faid to be taken, or confider'd, Entitatively, or fecundum Entitatem, when confider'd nakedly and precifely, according to what it is in itfelf, without any Thing extrinfic. See Abstraction.

E. gr. 'Peter, Entitively taken, is Teter, as a Thine, aSubftance, a Body, 15 c. without any Regard to his being a Lord, a Husband, Learned, &c.

ENTITY, in the School Philofophy, a phyfical Ens, or Being, confider'd according to what it is in its phyfical Capacity. See Ens.

Some Dealers in DiftinSion, give us feveral Kinds of Entities. In its proper Senfe, they apply it to a Multi- tude of diflimilar Parts; fuch is the Entity of a Houfc, of the World, iSc. In a more limited Senfe, they apply it to a Multitude of fimilar Parts, fuch is the Entity of' Water, Heat, SSV. And, in its general Senfe, to any Reality, as the Entity of God, of Angels, G?c.

But this is mere Subtlety ; perhaps Entity were belt defined the Actual Eflence, or Exiftence, of any think'mg Thing. See Essence.

ENTOYER, or ENTOIRE, in Heraldry, is ufed to exprefs a Bordure, charged entirely with Things without Life. See Bordure.

ENTRAILS, the Inteftines, or Guts, of an Animal. See Intestines.

Poifon leaves its chief Marks in the Entrails. See Poison.

In Embalming they take out the Entrails. See Em- balming.

Menage derives the Word from the Latin Enteralia, form'd of the Greek, iv-new, Intefiine.

Entrails, is alfo ufed, in a more general Senfe, for the Vifcera, or all the Parts contain'd in the Bodies of Animals. See Viscera.

The Arufificina of the Antients, was employ'd in con- fidering the Entrails of Victims, as the Heart, Lungs Liver, &c. s '

ENTRY, or ENTRANCE, in its general Senfe, a Door, Gate, Paffage, (gc. thro' which to Enter, or arrive within a Place. See Door, Gate, G?c.

Entry, in Book-keeping. See Book-keeping.

Entry, in Commerce, a Duty, or Impoft, laid on Com- modities imported into a State, either by Land or Sea.

The Duties of Entry, are paid according to a Tariff fettled for that Purpofe. Where the Duty of Entry of any Commodity, is not fix'd by the Tariff; it is paid by Eilimation, i. e. in Proportion to what fome other Com- modity, of nearly the fame Quality and Value, ufes to pay. See Duty, Importation, Exportation.

Entry, is alfo a folemn Reception, or Ceremony per- form 'd by Kings, Princes, Emballadors, Legates, &c. upon their firft Entering a City, or upon their Return from fome Triumph and Expedition.

Entry, in Law, fignifies the taking Poffeflion of Lands, or Tenements. Sec Possession.

Entry is alio ufed for a Writ of Poffellion. See Inoressu.

The Writs of Entry, fays ■Briton, favour much of the Right of Property. Some, c. gr. arc to recover Culloms, and Services; and in thefe are contain'd the two Words, filet and debet : Such arc the Writs J^jio jure, Rationa- bilibus Ttivifis, Rationabili E/loverio, etc '

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