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of the Seventy and the Vulgate, when different from  his.
The Work is in four Volumes Folio, printed at Rome in
62 I.
CONCORDANT Verfes, fuch as have feveral Words in
common; but which, by the addition of other Words, con-
vey an oppofite, at leaft, a different Meaning. Such are thofe,
E t   g L upus  } in  i /lv a i ltur  }   om nia  v a t
4 Lupu  ~    .nutritu            cvafiat.
CONCORDAT, in the Canon Law, a Covenant, or
Agreement inl fome beneficiary Matter; as, relating to a Re-
fignation, Permutation, or other Ecclelaflical Caufe.
The Council of Trent, Sef. VI. de Reform. Cap. 4. fpeak-
ing of Concordats made without the Authority and Appro-
bation of the Pope, calls 'em Concordias qu, tanl turn fios
obligant Authores, non Succefores. And the Congregation
of Cardinals, who have explained this Decree, declares,
that a Concordat cannot be real, or defcend to the Succeffors,
unlefs confirmn'd by the Pope.
CONCORDAT is   ufed, abfolutely, among the French, for
an Agreement concluded at .@Boulogn in 15i6, between Pope
Leo I. and Francis I. of France, for regulating the manner
of nominating to Benefices.
The Concordat ferves in lieu of the Pragmatic Sanf1ion,
which had been abrogated ; or, rather, it is the Pragmatic
Sangion foften'd and reform'd.
There is alfo a German Concordat, made between Pope
Nicholas V. and the Emperor Frederick III. and the Princes
of Germany, in 1448, relating to Beneficiary Matters.
CONCORDI.E Vafa. See VESSELS of Concord.
CONCOURSE, or CONCURRENCE, the reciprocal
Adion of divers Perfons or Things, co-operating toward the
fame Eeflr or End.
Divines generally hold, that the A61ions and Operations
of all Creatures are continually dependent on the immediate
Concurrence of the divine Mind: For fecond Caufes to act,
or produce Ela ds, God hirnfelf mud l concur, and by his
Influence give 'em the Efficacy they themfelves are deflitute
of: If they did not need the immediate Concurrence of
God to make 'em aft, they would have a fort of Indepen-
dency, which mull be injurious to the immediate Creator
to fuppofe. See CAUSE.
T    e Schoolmen diflinguifh two Kinds of Concurrence,
viz, mediate, which confifls in the giving a Power or Faculty
to acd; and immediate, which is a cotemporary Influence
of one Caufe along with another, to produce an Effect:
Thus, the Grandfather concurs mediately to the Produc-
tion of a Grandfon, as he gives the Power of generating to
the Father: but the Father concurs immediately with the
Mother to the Produdiofn of the fame Child. Now 'tis al-
low'd that God concurs mediately with all his Creatures, to
enable them to ad: but whether this be fufficient- or whe-
ther it be farther requir'd that he concur with 'em imme-
diately by a new Influence, for the Produdion of every ad,
in the fame manner as the Father concurs with the Mother
toward producing the young, is controverted : The genera-
lity of Scholaflic Writers are for the Affirmative; 5 urandus
and his Followers maintain the Negative.
Point of CONCOURSE. See Focus.
CONCRETE, in the School Philofophy, an Affemblage,
or Compound. See COMPOUND.
A Pbyfrcal Concrete, or concrete B~ody, may denote any
mix'd Body, or Body compos'd of different Principles ; and
confequently, all fenfible Bodies whatever, as all Bodies
arife from a Coalition of divers Elements, or at leall of
divers Principles, Matter and Form. See BODY, ELEMENT,
and PRINCIPLE.
But, in flriidcnefs, Concrete is only ufed for thofe Compounds
wherein the Ingredients fSill retain their diflind Natures, nor
are wholly converted intoany new common Nature. SeeMXT.
Authors diflinguilh Natural Concretes and Artificial ones:
Thus Antimony is a natural Concrete, and Soap a faditious
Concrete.
A Logical Concrete, or concrete Word, called alfo Paro-
vymus, is that which has a compound kind of Signification;
as fignifying both the Subjed, and fome Quantity or Acci-
dent of the Subjed, which gives it its Denomination: As
Man, learned, white: for Man fignifies as much as having
human Nature; learned, as much as having learning &c.
Hence, the Word Concrete is chiefly ufed to exprefs the
Union of Qualities or Quantities with the Bodies or Sub-
'fi'jeds, without feparating them in Idea. TheoppofiteTerm,
*whereby the Things are feparated in Thought, is Abflratl.
Concrete properly fignifies a Subjed with its Form  or its
uat   asi 3 apious Man, hard, white: Abftrat5, on the
contrary, expfeflfs the Form and Quality without the Sub-
Jedt, as, Piety, Hardnefs, Whitenefi. See ABTRACTION.
CONCRETE Numbers, are thofe which are applied to ex-
j efs or denote any particular Subjed; as, two Men, three
rounds, two thirds of a Shilling, $.c.
Whereas, if nothing be connefleed with a Number, it is
taken abilraiflly or univerfally: Thbws, three fignifies only


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an aggregate of three Unites; let thofe Unites be Men,
Pounds, or what you pleafe.
CONCRETION, the Ad1 whereby foft Bodies are ren-
der'd hard: Or, it is an infenfible Motion of the Particles
of a Fluid or foft Body, whereby they come to a Confiflence.
The Word is ufed indifferently for Induration, Condenfa-
tion, Congelation, and Coagulation. See INDURATION, CON-
DENSATION, COAGULATION, iC.
CONCRETION is alfo ufed for the Coalition of feveral little
Particles into a fenfible Mafs, called a Concrete5 by virtue
of which Union, the Body acquires this or that Figure, and
thefe or them Properties. See CONCRETE.
CONCUBINAGE, fometimes exprefes a criminal or
prohibited Commerce between the two Sexes; in which
Senfe it comprehends Adultery, Inceft, and fimp/c Fornica-
tion. See ADULTERY, INCEST, and FORNICATION.
In its more reflrain'd Senfe, Concubinage is ufed for a Man
and a Maid's cohabiting together in the way of Marriage;
without having pafs'd tie Ceremony thereof. See CONCU-
BINE.
Concubinage was antiently tolerated: The Roman Law
calls it an allowed Cufiom, licita confuetudo. When this
Exprefion occurs in the Conflitutions of the Chriftian Em-
perors, it fignifies what we now call a Marriage in Con-
Jcince.
The Concubinage tolerated among the Romans in the
Time of the Republick, and of the Heathen Emperors,
was that between Perfons not capable of contracting Marriage
together : Nor did they even refufe to let Inheritances de-
fcend to Children fprung from fuch a tolerated Cohabitance.
Concubinage between fuch Perfons they look'd on as a kind
of Marriage, and even allow'd it feveral Privileges: but
then this Concubinage was confin'd to a fingle Perfon, and
was of perpetual Obligation, as Marriage it felf
Hottoman obferves, that the Roman Laws had allow'd of
Concubinage long before 7ulius Cigfar made that Law where-
by every one was allow'd to marry as many Wives as he
pleas'd. The Emperor Valentinian, Socrates tells us, al-
low'd every Man two. See MARRIAGE.
CONCUBiNA(GE is alfo ufed for a Marriage perform'd with
lefs Solemnity than the formal Marriage; or a Marriage with
a Woman of inferior Condition, and to whom the Husband
does not convey his Rank or Quality.
CuJas obferves, that the antient Laws allow'd a Man to
efpoufe, under the Title of Concubines, certain Perfons, fuch as
were efleem'd unequal to 'em, on account of the want of fome
QQalities requifite to fuflain the full Honour of Marriage.
He adds, that tho Concubinage was beneath Marriage, both
as to Dignity and to Civil Effects; yet was Concubine a
reputable Title, very different from that of Miflrefs among us.
The Commerce was efleem'd fo lawful, that the Concu-
bine might be accufed of Adultery in the fame manner as a
Wife. See CONCUBINE.
This kind of Concubinage is fill in ufe in fome Countries,
particularly Germany, under the Title of a Half-Marriage,
or Marriage with the left Hand; alluding to the manner of
its being contracted, viz, the Man's giving the Woman his
left Hand inflead of the right. See MARRIAGE.
This is a real Marriage, tho without Solemnity: the Par-
ties are both bound for ever; tho the Woman be thus ex-
cluded from the common rights of a Wife, for want of Qua-
lity or Fortune.
CONCUBINE, a Woman whom a Perfon takes to coha-
bit with him, in the manner, and under the Character of a
Wife, without being authoriz'd thereto by a legal Marriage.
See CONCUBINAGE.
CONCUBINE is alfo ufed for a real, legitimate, and only
Wife, diflinguifh'd by no other Circumflance, but a Difpa-
rity of Birth or Connditino, between her and the Husband.
5Du Cange obferves, that one may gather from feveral Paf-
fages in the Epifiles of the Popes, that they antiently al-
low'd of fuch Concubines. The XVIlth Canon of the firfk
Council of Voledo, declares, that he who with a faithful
Wife, keeps a Concubine, is excommunicated ; but that if
the Concubine ferv'd him as Wife, fo that he had only one
Voman, under the Title of Concubine, he lhould not be
rejected from Communion: Which Jhews that there were
leleitmate Wives under the Title of Concubines.
Onn eflfct, the Roman Laws did not allow a Man to efpoufe
whom he pleas'd- there was requir'd a kind of parity, or
proportion between their Conditions: but a Woman of in-
ferior Condition, who could not be efpoufed as a Wife,
might be kept as a Concubine; and the Laws allow'd of it,
provided he gad no other Wife.
The Children of Concubines were not reputed either Le.
gitimate or Baflards, but Natural Children, and were capa-
ble only of Donations.
They were deem'd to retain the low Rank of the Mother;
and were on this ground unqualify'd for inheriting the E&LS
of the Father.


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