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half, and that of the JEncid almott feven
U N I
Tears and an
Tears.
But the length of the Poem Arijfotle gives us a Rule for ; which is that it be fuch as it may be read over in one Day : pretending, that if it exceeds that compafs, the Sight will be bewilder'd in it, and that one can't fee the End, without having loft the Idea of the Beginning.
As to the Unity of 'Place and Scene, neither Horace nor Jlriflotle give us any Rules relating thereto. — It were to be wifh'd, indeed, that what is prefented to the Audience on the fame Stage, which is never (biffed, might be fuppoled to have pafs'cTin the fame Houfe, and the fame Apartment. But as fuch a Conftraint would cramp the Poet too much 5 and as fuch an Uniformity would fuit very ill wirh abundance of Subjects $ it has been agreed that what paffes any where in the fijme Town or City, fhall be allow'd for Vnity of (place — At lead, it two different Places be unavoidable ; yet the Place is never to be chang'd in the lame Aft. See Scene.
Unity cf Peffeffion, in Law, fignifics a joint Poffeffion of two Rights, by feveral Titles : Thus, if 1 take a Leafe of Land upon a certain Rent, and afterwards buy the Fee Simple ; this is an Vmty of Ptffejfion, whereby the Leafe is cxringuifh'd : by reaLn I, who before had only the Oc- cupation for my Refit, am now become Lord ot the fame, and am to p^y Rent to none but my felf.
Vmty of Ptffcjjion, in the Civil' Law, is the fame with Confohdation. See Consolidation.
UNIVERSAL, fomething that is common to many Things, or it is one Thing belonging to many,
The Word is compounded of unum verfus alia.
The Romanijli are divided among themfelves about the Title of Vniverfal Ztifbop, which the Popes have arrogated to themfelves $ tho others of 'em have declined it. — 'Jsaro- nius holds the Appellation to bel.-ng ro the Pope Jure 1)i- vino j and yet S. Gegory, oppofing the fame Quality given by a Council in 586 to John Patriarch of Conflantinople r afferted exprefiy, that it did not belong to any Bifhop ; and that the Bifhops of Rome could not nor ought not to take it. Accordingly, S. Leo refufed to accept it, when offer'd him by the Council of Chalcedon ; for fear, left giving fomething particular to one Bifhop, they Jhould take from all $ fince there could not be an Vniverfal Sijhop, but the Authority of the reft muft be diminifh'd. See Bi- shop, Oecumenical, &C
An Universal Dial, is that whereby the Hour may be found by the Sun all over the Earth 5 or under any Eleva- tion of the Pole. See Dial.
There are aifo Vniverfal Inflmments, for meafuring all kinds of Diftanees, as Heights, Lengths, &c. calt'd alfo Pantemeters, and Udometers. See Pantometer.
Several learned Authors have had it in view to eftablifh an Vniverfal Character 5 by which the different Nations might underftand each others Writings, without learning their Language. See Character.
Universal, Universale, in Logick, is either Complex or Inccmplex. — A Complex Vniverfal, Vniverfale Comple- xion, is ei.her an itnivcrfal Proportion, as, Every Whole ?s greater than its Part ; or whatever raifes a manifold Concep- tion in the Mind ; as the Definition of a reafonable Animal.
An Inccmplex Vniverfal, V?iiverfale Incomplexam, is what produces one only Conception in the Mind, and is a fimplc thing refpefting many ; as Human Nature, which relates to every Individual wherein it is found.
According to the various Order and Ref eft this Univerfe
has to many 5 there are feven Modes thereof affign'd : viz.
Vniverfah in canfing, fuch are the common efficient
Caufes of divers Effects ; as God, the Sun, &c. See
Cause, &c.
Vniverfah in diflrihuting, fuch are common or univer- fal Signs - y as all, none, &c.
Vniverfah in knowing, which know all things ; as the Understanding, &c.
Vniverfah in refrefenting, fuch are Images, or Ideas of Itniverfal Things ; as the Idea of a Houfe, of a Man, &c. Vniverfah in ftg'iifyivg, fuch are common Words, Signi- fying many thing- 5 as Animal, Stone, ££?c. ■■', Vniverfah in hcing, or exifbing, are Natures exifting in feveral ; as Humanity in Peter, Paul, ckc. And,
Vniverfah in ■predicating, which exifting in many things, are feparately predicated of 'em all 5 as, ens, and wmm : Thefe are alfo call'd Logical Vniverfah.
All thefe Kinds of Vniverfah, the two laft only except- ed, are not Vniverfah in themfelves, but only with refpeft to their Objects canfed, reprefented, &c. So that what we chiefly confider as Vniverfah, are the Vniverfalia in effen- do, and preedicando.
Now in an Vniverfal, they diftinguifh two things, the Matter, called the Material Vniverfal, Vniverfale Mater i ale, which is the one Nature multipliable in many ; as Humanity in Peter, Paul, &c. and the Form, call'd the Formal Vniver- Jftl t which is the Unity of that Nature,
Wherefore, to conftitute an Vniverfal, 'tis requifite the Nature be one, yet multipliable: But what fuch a Nature is, has proved Matter of great Controverfy, both among the antient and modern Philofophers.
The P'latonifts will have Vniverfah to be nothing but
divine Ideas. Now by Idea they mean the Pattern or
Form which the Artificer has in view, when he makes any thing : But as this is twofold, internal, which is a fort of Image of the Thing to be done, which the Artificer frames in himfelf j and external, which is fomething out of him- felf, which the Ar.ificer imitates : the Philofophers have been infinitely perplex'd, ro find whi;h of the two Plato meant.- — The Peripateticks infift he meant the External 5 but the Platomjls, and moll of the Chrittiap Divines, hold for the Internal.
The Stoicks and Nominalifts hold this in comtnn with the 'Platonijis, That Vniverfah are not in the Things them- felves, but out of 'em : The Stoicks, particularly, for Vni- verfah, put a kind of formal Conceptions, or Aft- or know- ing j by leafon they reprefent many things at the lame time : e.g. Knowledge, representing all Men, is, according to the Stoicks, an Vniverfal.
The Nominalijls make Words Vniverfah ; by rcafon the fame Word reprefents many things, as the Word Man re- prefents all Men ; But both Stoicks and N-mtnalifis make Vniverfah to be fomething extrinfick to Things themfelves; by reafon whatever exifts, or is produced, is iinguiar : fo that there is no Vniverfal really in Things.
The Peripateticks, however, contend that there are Vni- verfal and Common Natures in Things themfelves 5 or that Things and Natures, like each other, form a Material -Vni- verfal. — But as to the Manner wherein they are ziniverfal, or whence they derive their Vniverfality, that is, their U- nity and Aptitude of being in many, whether from Na- ture, or from our Understanding, is matter of difpute among 'em. — If they derive that Unity, wherein their itniverfal Form is placed, from Nature ; then, there js an Vniverfal a parte Rei - 7 which is the Opinion~ef the Scotifts. See Scotists.
If (hey don't derive it from Nature, but only from our Minds or Underftandings, then the Doctrine of the Thomijls is allow'd j who contend that a formal Vniverfal has no other Exiftence, but by an Aft of the Intellect. See Tho-
MISTS.
UNIVERSALISTS, in Polemical Divinity, an Appella- tion given to fuch as hold itnivcrfal Grace : In like manner as ^Particular ijis is given ro thole who hold particular and efficacious Grace. See Grace, &c.
The Arminians are particularly denominated Vniverfa- lifls. See Arminian, and Remonstrant.
UNIVERSALITY, theQuality that denominates a thing Vniverfal.
The Catholicks aftert the Vniverfality of their Church, both as to Time, and Perfons ; and min ain this to be a Mark of the true Church 5 which diitinguifhes it from all other Socieries that pretend to the Name. See Universal. Universality, in the Schools — Logicians make two Kinds of Vniverfality ; the one Metaphyfical, the other Moral.
Metaphyseal Vniverfality , is that which excepts nothing 5 as this Propofirion, Every Man is mortal.
Moral Vniverfality, is that which admits of fome Ex- ception ; as, All eld Men fraife the 'Times pafl. In fuch- like Propositions, 'tis enough the Thing be ordinarily fo ; it not being itriftly requir'd that every old Man fhould be of that Sentiment.
UNIVERSE, a collective Name, fignifying the whole
World, or the AfTemblage of all Bodies ; call'd by the Greeks
to trSLv j and by the Latins, Mttndus, and Vnivefum ; as
being no other than an Univerfity of Bodies. See World.
The Antients, and after them the Cartefians, imagin'd
the Vniverfe to be infinite. The Reafon they give, is,
That it implies a Contradiction to fuppofe it finite, or bounded ; fince it is impoffible not to conceive Space be- yond any Limits that can be affign'd it : Which Space, according to the Cartefians, is Body 5 and confequently part of the Vniverfe. See Space.
But that the Vniverfe is finite, appears from the two fol- lowing Confidertitions — ift, That whatever confifts of Parts, cannot be infinite ; fince the Parts that compofe it, muft be finite either in Number or Magnitude j which if they be, what they compofe muft be fo too : Or, idly, they muft be infinite in Number or Magnitude ; but an infinite Number is a Contradiction ; and to fuppofe the Parts infinitely big, is to fuppofe feveral Infinites, one bigger than another; which, tho it may pafs among Mathematicians, who only argue about Infinites in poffe, or in Imagination, will not be allow'd in Philofophy.
UNIVERSITY, a colleftive Term, applied to an AA femblage of feveral Colleges eftablifh'd in a City, wherein are Profeflbrs in the feveral Sciences, appointed to teach them to Students $ and where Degrees, or Certificates of
Study
