Ixi                      341 th
ein AOhs  Nbte, however, that this dobs not
od; sabout whofe 'ature and1 Eflnce the
thik, without conceiving his Exiftence.
1iers Ways of LrividA at the Knowledge of
6e if Things. Our own Exijletie we know
"the Ei.'ence of a God, by Demoration
other Things by Senfation.
ur own Exjfece; we perceive it fo plainly,
her needs, nor is capabk  of any Proof,  I
fon, I feel Pleafure and Pain: Can any of
)re evident tb, me than my own Exiftence?
f all other Things, that very Doubt makes me
own Ekifteqce, and will not fuffer me to
at. If I know 1 doubt, 1 have as certain a
f the Thing doubting, as of that Thought
Doubt. Experience then convinces us, that we
itive Knowledge of our own Exijtence, and an
Ilible Perception that we are. In every At of
eafoning' or Thinking, we are conscious to our
own Being, and in this Matter come not fhort
Aft Dregree of Certainty. See CARTESIANISM.
Knowledge of the ExiJience of a God; thou
a us no innate Ideas of himfeIf, yet having
with Faculties of Senfe, Perception and Rea-
never want a clear Proof thereof. See GOD.
wledge of the Exiftence of other Things, i. e.
Objects, Bodies, a World, ic. we only have by


,Senlation; tor there being no neceffary Connexion ot real
.Exiftence with any Idea a Man hath in his Memory;
nor of any other Exifjence but that of God, with the
.Exijtence of any particular Man 5 no particular Man can
knrw the Exijtence of any other Being, but only, when by
aclu'ally operating upon him, it makes it felf be perceived
by him. The: having the Idea of any Thing in our
Mind, no more proves the Exiftence of that Thing, than,
the Pidure of a Man evidences his Being in the World;
or the Vifions of a Dream make a true Hittory. It is there-
fore the actual receiving of Ideas from without, that gives
us notice of the ExifIence of other Things, and makes us
know That fomething doth exifl at that Time without us,
which caufes that Idea in us, tho' we neither know, nor
confider how it doth it.
This Notice which we have by our Senfes of the exifting
of Things without us, tho' it be not altogether fo certain
as Intuition and Demonfirationj yet deferves the Name of
Knowledge, if we perfuade our felves that-our Faculties ad
a   int orm us right, concerning the ixzftencee of thofe Ob-
jeds that affid them. See INOWLEDGE.
Now belides the Af[lurance of our Senfes 'emfelves, that they
do not err in the Information they give us of the Exiftence
of Things without us, we have other concurrent Reafons: As
p. lt is plain thofe Perceptions are produced in us, by
exterior Caufes affefting our Senfes, becaufe thofe that
want the Organs of any Senfe, never have the Ideas be-
longing to that Senfe produced in their Minds.  zb. Be-
caufe we find we cannot avoid the having thofe Ideas
produced in our Minds: When our Eyes are fhut, we
can at Pleafure recal to our Mind the Ideas of Light, or
the Sun, which former Senfations had, lodged in our Me-
mories; but if we turn our Eyes towards the Sun, we
cannot avoid the Ideas, which the Light or the Sun then
produces in us; which Ihews a manifefi Difference be-


ieas laid up in tne .viemouy, anL ln at
upon us, and we cannot avoid having.
s no Body who doth not perceive the Dif-
Self between adually looking upon the Sun
ing the' Idea he has of it in his Memory .
hath certain Knowledge, that they are not
or Fancy. Thirdly, Add to this, that many
aced ii us with Pain, which we afterward
out the leaft Offence: Thus,' the Pain ol
when the Idea of it is receiv'd in out
no Diflurbance ; which when felt, was very
and we remember the Pain of Hunger,
ch, fic. without any Pain at all, which
never diflurb us, or elfe. conflantly do it,
thought of it, were there nothing more but
n our Minds, and Appearances entertaining
ithout the real Exiflece of Things
twad. 44. Our Senfes, in many Cafes, bear
Truth of each others Report, concerning
o  fble Things without us: He that
ie femp a Fire, wether it be real, may feel
leaes, and by the exquifite Pain may be
it isi not a bate  iaor Phantom.
Di.Wk4 Debnfzaion of the Exgiice 01


biN      M          3X, I
us Ik  5s    y had Ma quite diierent Syflem.
s, le  otAd have  nio  ExbfenJece  but  in  a
8  tl S   2  h   is,-  th ey  o nly  e xd4  qua ten s
34  th Be  J7 7   is  perc tu.  The   have


EXi O


t .b y   e, nor Shadow  of ttf jce out of out 6I
Ad of this he     has given   us what he and -im
others account a D)emonffration. See BoDy, ExT1LRNAI
World, c. A
As to the Boe Of Spiritsj Mr. Lock allows, that
our having Ideas, of them, does not make us know, that
any fuch   hins do ex without us; or that there are
any finite Spirits, or any other Cpiritual Beings, but God.
We have ground from Reelation, and feveral other Rea-
fons, to believe with Alfurance; that twhere are fuch Crea-
tures ;' but our Senfes being not able to difcover them, we
want the Means of 'knowing their particular Exijfence
For we can no more know that there are finite Spirits
really Exiling by the Idea we have of fich Beings? than
by the Ideas any one has of Fairies, or Centaurs, he
can come to know that Things anfwering to thofe Ideas
do really exift.
EXIT, properly exprefes the Ie arture of a PIayed
from  off the Stage, when he hath aed his Part. -ihe
Word is alfo ufed in a figurative Senfe to exprefs any
Kind of Departure.
EXITUS, in Law, cffues; or, the yearly Rents, or
Profits of Lands or Tenements. See IssuE.
EX-mero motm, are formal Words ufed in the King's
Charters, and Letters patent; fignifying that he does what
is contain'd therein Of his ovwn WIg and Motion.-- rThe
Effed of thefe Words is to bar all Exceptions that might
be taken to the Inflrument, by alledginf that the Princes
in paffing fuch Charter, was abufed by Iae Suggefhiosi;
EXOCATACOEL.US, in Antiquity, a general teno-
mination, under which were included feveral grand Officers
of the Church at Confcntinople; as the Grand Oecono-
mins, Grand Sacellarins, Grand Mafter of the Chappel,
Grand Scevophylac, or Keeper of the Vefel, Grand Carto-
phylax, the Mafler of the little Chappel, and the Pro-
tecdicus, or firft Defender of the Church.
The Exocatacaeli, were of great Authority:  In public
Affemblies they had the Precedence of Bilhops; and in the
Patriarchate of Conflantinople, did the Offlice of Deacons;
as the Cardinals originally did in the Church at Rome.
Accordingly, in the Letter of 7ohn IX. to the Enperor
 bafil Leo, they are call'd Cardinales. See CARD IN AL.
At firft they were Priefts ; but fome Patriarch ot Con-
flantinople, whom Codini does not mention, would have them
for the future to be no more than Deacons. Tie Reafon
was, that being Prieffs, each of them  had their everal
Churches, wherein they were to officiate on all the grand
Feflival Days; fo that it unhappily fell out, the Patriarch
on the molil olemn Days was deferrted by all his chief
Miniflers. See DEACON.
The Criticks are not at all agreed about the Origin of
their Name Exacataceli      7unius, in 'his Edition of
Codin, breaks the Word into two, and reads is KzmxA
d. Six Catacaodi; but this Reading, tho' authorized by
leveral MSS. is faulty;  the Generality of-Copies only
'making one Word: Befide that they are call'd Evacatoa.
cwli, even when there were only five of them. The fame
Junius derives Catacalus hence, that thefe Officers dwelt
in the Valleys, o7u s xclAJasf
Pet. Gregor. I oofan, takes the Word to have been
form'd from rffi2Aixw, perm.1ceo,6i, f4ivitate Animtzm de-
linio: But Gretfer rejects this Etymology, as without any
Foundation. In Lieu thereof, he proposes another Conjedure,
tho' with a good deal of Timidity: He reads ictau7,-
moTliu  inflead of En77 OIAUs as if they were thus called
by Reafon they lodged, or lived out of the Patriarchal
Palace.
Fa. Goar rejefts this Opinion, and had rather they
fhould read s    t'waxsA, as intimating they were thuF
callNd in'Oppofition to the Synceluns, who lay in the Pa-
triarch's Apartment, which the reff did not; but he is
far from being of the Opinion that Officers o fo'nimuch
Eminenceffiould take their Denomination frqn a Thing.
which teftifies a Want of a Privilege. He chufes, therefore,
to imagine that all the inferior PriefIs were call'd Kjr'-
noiAO:, Cataeodi, q. d. People of a low  ndition i and that
their Superiors were call-d -ocatacoli, q. d. People out
of the Nsumber of Katacmli, or above them.
Upon the 'whole, however, he adheres to the Sentiment
of G. Carefus, who fays, that the Patriarchal Palace and
the Apartments of the Syncellus, and the Monks in the
Patriarch's Service, were in a very low Part of the Cited
which with   Regard   to the ref feem'd a Valley .
Fit  and that the Offices above mentioned had. theiij i
vera Houfes, or Palaces,  out of the Valley: Whin-
lie Opnioip of M. dus Cange is the lalt we fhl nam:Xf
derves the Appelation from rbeir being aove  t       or
Rank of 'the ovler Clerks; and feated at in mor
FfIf ;91tU