In the fact that it separates the emotions from the thought of an external cause, which we conceive confusedly (V.
ii.

and V.iv.

note).
III.

In the fact, that, in respect to time, the emotions referred to things, which we distinctly understand, surpass those referred to what we conceive in a confused and fragmentary manner (V.vii.).
IV.

In the number of causes whereby those modifications[17] are fostered, which have regard to the common properties of things or to God (V.ix.