'K


r 3,53I


at Degree of a certain Qua- f
n that refped, good. There ]
out fome Good in it wherein a
Et; for, as it is a Being, and E
Supreme Being, it cannot
the Supreme Good. i
[oral; between which there b
vil produces Natural.
Deviation from right Reafon,
ill and Intendment of the c
that as a Rule: This the (
and turpe, as flaining the c
ur original Beauty; likewife i
I
F Something neceffary to the t
Thing, or to its anfwering
-as of the Body, Blindnefs,
Dath.                      i
minated trifle, injucundu7m, 4
in it elf, as Envy, Impiety,
t, which in it felf is good, .
,ccount of fome Difeafe; as
gone in the Nature and
il Evil:  A  late excellent t
)ther Light, and furnithes a I
iheory of Moral Good and
z of our Idea's of Beauty
his Philofopher, denotes our
ld in Aaions which excite
the Ador, even from Perfons
thereby: As Moral Good-
:rary Quality which procures
Is the Ador, even in Perfons
ency
niverfally acknowledged Dif-
E5vil, from Natural. Moral
Love towards thofe we ap-
!reas Natural Good does not.
e we affeaed towards thofe we
Faith, Generofity, &c. when
iofe Qualities: And thofe
as Houfes, Lands, Gardens, j
itever Owalitu we nnnrebend


morally Evil, raifes our Hatred towards the Perfon in
whom we obferve it; as Treachery, Cruelty, Ingratitude,
Wc. Whereas we love and pity many expofed to natural
Evils, as Pain, Hunger, Sicknefs, &c.
-Th.  nri""i   rlf  tb kJ4 % ,tif l-tt  T.S,,L  o-C A'I   hIoc.
 1


Ltly puzzled the Moralifis: The Generality make Self-
eref, or Self-Love, the Source of 'em  all: We approve
Virtue of others, as it has fome fmall Tendency to our
ppinefs, either from its own Nature, or from this gene-
on&fideration, that a Conformity to Nature and Reafon
in the general advantageous to the whole, and to us
particular: And, on the contrary, difapprove the Vice
others, as tending at the long Run to our particular
.riment.
)thers fuppofe an immediate natural Evil, in the Aaions
.'d Vicious  that is, that we are determined to per-
ie fome Defiormity or Difpleafure from fuch AEtions, with-
ref lecing on any Difadvantage that may any way redound
us from the Aetion; and that we have a fecret Senfe
Pleafure accompanying fuch of our own Adions as
call'd virtuous, when we exped no further Advantage
m'em: But then they add, that we are excited to
,form thofe Actions, even as we purfue or purchafe
lures, Statues, Landskips, Wc. from   Self-Interefl, to
ain the Pleafure which accompanies the Adion.
But the Author jull mention's has {hewn the Mifiake:
me Adions, he proves, have to Men an immediate
,odnefs, and others an immediate Evil, i. e. We perceive
eafure in fome, and Pain in others, and are determined
love, or hate the Doers, without any View of natural
[vantage, without any View to future Rewards or Pu-
hments, or even without any Intention to obtain the
Aible Pleafure of the Good; but from a very different
inciple,, viz. an internal moral Senfe, or a natural Deter-
nation of the Mind, to receive amiable, or disagreeable
la's of A&ions, when they fhall occur to our Obferva-
o, antecedently to any Opinions of Advantage or Lofs
redound to our felves from 'em5 even as we are pleas'd
ith a r egular Form, or an harmonious Compofition,
ithout any Knowledge of   athematicks, or feeing any
lvantage in that Form  or Compofition, different from
e immediate Pleafure. See SplNE, GooD, VIRTUE and
(CZ, BENEVOLENCE..0
EVIL, or Kings-EvrrL in Medicine, a Difeafe by the
tfica     calld Strumw,  and ScroPhu, confifring of


E IUL


*cirrhous Tumours, arifing molo commonly about Xi'
Neck, but fometimes alfo on the other glandulous Pa
s the Breafts, Arm-pits, Groin, c.  See ST'UMJE and
;CROPHVLJME.
The Kings of Enland and France, have, of a long
Time, pretended to the Privilege of Curing the Kings-Evil
by T'ouching. See TOUCtIING.
The Right, or Faculty, 'tis faid by fome, was originally
inherent in the French Kings; and thofe of E,,gland
only claim'd it, as an Appendage, or Appurtenant to that
Crown, to which they laid a Claim.  Tho' fome of our
own Monkilh Writers fet the Thing on a different Foot-
ng; and will have it to have been praffifed by our
Kings, as early as Edward the ConfeJfor i which Opinion
he ingenious Mr. Becket has abundantly overthrown.
Raout de Pruelles, addreffing his Tranflation of St;
4ugnftin, de Civitate Dei, to Charles V. of France,
'ays exprefly, Vos DLevanciers, W  vous avez telle Vertz
? Puiffance que vous efj donnee W5 attribuee de Dieu
iue vous faites Miracles en votre Vie, telles, fi grandles
65 ft aperses que vous Gariffes d'une tres horrible
faladie quies' appelle les Efcrouelles [is e. the Kings-Evil]
de laquelle nul autre Prince terrien ne pent garir hors
IOUs.
Steven de Conti, a Religious of Corbie, who lived id
:he Year 1400, and wrote a Hiflory of France till pre-
7erved in MS. in the Library of St. Germains des pren,
Iefcribes the Praffice of Touching for the Evil. After the
King had heard Mafs, a Veffel of Water was brought
iim, and his Majefly having put up his Prayers before the
Altar, touch'd the difeafed Part with his right Hand, and
xafh'd it with the Water.
Matthew Paris will have S. Louis the firil who pra-
%ifed it: Others contend, that King Robert was the firit
who was gifted this Way. 'Tis certain, we find no men-
:ion of any fuch Prerogative, before the Kings of the
ii th Century, when that Prince reign'd. Fa. Daniel, Hitt.
ie France, T. I. p. 1032.
Polydore Virgil firains bard to prove the fame Virtue
in the Kings of England; but to little Purpofe.  avy
Hift. de Navarre, 1o6z.
The Continuer of Monyirelet, obferves, that C'hlrles VIII.
touch'd feveral Sick Perfons at Rome, and cured 'ein, dont
ceuxdes Italies, fays he, voyant cc Ayftere ne ure~.r oaquet
(i emerveillez.y
The fame Virtue, we know not on what Grounds, is
commonly attributed to a Seventh Son, born without any
Daughter between: As alfo to theChiefs of certain par-
ticular Families; particularly, the Eldeit Perfon of the Houfe
of -4umont in BAurgundy.
EULOGY, EULOGIA, in Church-Hiflory. -When the
Greeks have cut a Loaf, or Piece of Bread, to confecrate
it, they break the rei into little Bits, and difiribute it
among the Perfons, who have not yet communicated, or
fend it to Perfons that are abfent; and thefe Pieces of
Bread are what they call Euiogies.
The Latin Church has had Something     of the like
Kind, of a great many Ages; and 'twas thence arofe the
Ufe of their Holy Bread.
The Name Eulogy, was likewife given to Loaves, or
Cakes, brought to Church by the Faithful, to have them
blefs'd.
Lafily, the Ufe of the Term, pafs'd hence to mere Pre-
fents made a Perfon, without any Benedidion. See the
jefuit Gretrer, in his Treatife de Benediffionibus F Ma-
lediffionibus, L. II. C. 24, 25, Dc. where he treats of
Eulogies throughly.
From a Pafage in .Zollandus, on the Life of S. Melaine,
C. 4. it appears, that Eulogies were not only of Bread, but
any Kinds of Meats blefs'd and hallowed for that Purpofe,
Add, that almoff every body blefs'd and difiributed Eu-.
logies: Not only Bilhops and Priefis, but even Hermits,
tho'Laymen, made a Praffice of it. Women alfo would
fometinies fend Eulogies, as appears from the Life, of S.
Waulry, C. Ill. n. x4. in the  8oiland4fls. .4ta Sanm.
7an. T. I. p. 3o.
The Wine fent as a Prefent, was alfo held an Eulogy,
Bollandus remarks further, that the Eucharift it felf was
call'd Eulg. Aat. Sanfi. 7an.T. II. p. 199.
The Word is Greek, EvApoZut formed, of sv, bene, well;
and xi) dico, I fay, fpeak, q. d. Beneditium.
EUNOMLANS, a Sea of Hereticks, denominated fro
Eunoamis   Bifhop of Cyzicus, who, in the IVth Cea-
tury, maintain'd mo  of the Errors of Arius, and adde
Ioters to 'm; as, Particularly, that he knew God, as w
as G         himfeif. See ARIANS.
liE re-baptized fuch as had already been bh
tNme ol the Trinity: He had diflembi his Erors
fbr fome Time, but having at length made a     yhe
was expell'd his See.
Ccc "                                           t