C

God as diftinct from Existence, yet not from their own Existence, but only from the Exifence of Things ad extra. For Effence, as diftinct as it is from Existence, is neither abftrahible nor deniable of Existence Abfolutely (for as I faid before Effence without Exi ftence is a mere nothing) but only of Exiftence fecundum quid, or according to a Par tial Respect. The Effences of Things are indeed Intelligible without the Exiftence of thofe Things in Nature (which is the Ground of the Diftinction between Effence and Existence) but as for Effences that are Abfolutely without Exiftence, they are very Unintelligible Abstracti ons, and it must be a very Romantick Syftem that fhall be built upon fuch Effences, tho' left there should not be Philofophers for all Abfurdities, Suarez tells us of fome, that talk after that manner, which he justly Censures as Ridiculous, and altogether Unintelligible.

Difput. 31. Sect.

12. Num. 5.

17. But as muth a Romance as this our Syftem may feem, the Effences however upon which it proceed are not of fo Phantaftick a kind. They are indeed diftinct from the Existences of Things, and (as we have fhewn) are the only Effences that are fo. But then 'tis from the Exiftence of Things without, for they are not diftinct, nor can be abstracted from, much less denied of their own proper Exiftence. Which is not to abstract from Exiftence Simply, but only as to a certain Respect.

And

And accordingly in the fame Proportion when Science is faid (as it commonly is) to abftract from the Existence, and to confider only the Effences of Things, this ought not to be underfood of an Abfolute, but only of a respective or limited Abftraction. We not only grant, but plead that Science does abstract from the Existence of Things in Nature, and confiders only the Effences of them, but then this is fo far from excluding, that it the more ftrongly infers the real Exiftence of those Intelligible Effences elsewhere, fince otherwise Science would be of that which Abfolutely is not, the plain Confequence of, which would be no better nor worfe than that there would be no fuch thing as Science in the World.

CHAP.

CHA P. VIII.

Of the Beauty of the Intelligible World, and the Happiness of thofe that have their Converfation in it. With Some concluding Reflections upon the Advantages of a Retired and Contemplative Life,

I.

WE

E have seen the Strength, let us now confider the Beauty of the Intelligible World. Beauty is most Charming and Ravishing wherever it appears, whether in Figures, or in Sounds, or in Difcourfe, or in a well-proportion'd Face, or in a Picture. Whether it be in Things Natural, or in Things Artificial. Be the Materials never fo Good, nothing pleases without it, and be they never fo Vile and Mean, every thing pleafes with it, and there cannot be a more fenfible Ar gument of a ftupid and infenfible Spirit than not to be affected with its Charms. But of all Beauties the largest are most commanding, and tho' there be what we call a Prettinefs in little Things, a certain Agreement arifing either from the greater Proportion they bear to our narrow Faculties, or the greater

Difficulty we conceive in the Formation of them (a Confideration that really holds only in the Things of Art, tho' confusely applied also to those of Nature) yet 'tis the Greatnefs of a Beautiful Work that gives it an Air of Majefty, the moft diffufe Profpect are most Entertaining, and we lay afide our pretty Globes for the Pleasure of Contemplating a Beautiful World.

2. The Natural World has its Name from Beauty and Ornament, and indeed it is a Syftem fair enough to deserve it, and fuch as we fhould find a moft exquifite Piece of Geometrick Architecture, if we could take an intire View of it, and the Vaftness of the whole did not hinder us from judging of the Proportion of the Parts. The De Natura De Roman Orator gives us a very Tum. Lib. 2. Noble Scene of its Beauty, which he paints forth in most lively and well tem per'd Colours, but far inferiour to those of the Rain-Bow, one glancing View of which would make one pitty the Unhappiness of the Blind, more than all the Flourish of his fine Ha rangue. And yet the World is now in a degenerate State. The Creation has undergone the Blaft of a Curfe. Which has tarnifh'd its Glory, and Subjected it to Vanity, and perhaps the Decays of Time too that Mortal Enemy to the Fair, however it must be prefumed that we fee it not now in that Bloom and Perfection of Beauty which it had in its

first Production, when the Morning Stars fang together, and all the Sons of God fhouted for Joy. And yet if we had feen it then, we had feen but a Copy, an Extract, the higheft Commendation of whofe Beauty was its near Conformity to its Ideal Pattern. And how Beautiful then must that Original World be!

3. Its Beauty is truly Divine. For 'tis the Beauty of him that is the Brightness of his Father's Glory, and the exprefs Image of his Perfon. Who is fairer than the Children of Men, whofe Lips are full of Grace, and the Arrows of whofe Love are very sharp. 'Tis the Beauty of him in whom the Eternal Fa ther is well pleafed, of him who is the Joy of Angels, and the Heaven of the Bleffed, and to whom the inamour'd Church in the Song of Songs confeffes a Love that was ftrong as Death, and fuch as many Waters could not quench, and whom the Celebrates as altogether lovely. 'Tis the Beauty of him that makes the Seraphin burn with Divine Flames, that kindles a Fire in Heaven, and that came to kindle the fame upon Earth, a Fire that overcomes the hardeft, warms the coldeft, and thaws the moft Frozen Hearts. A Beauty it is which the most inlighten'd Spirits cannot refift, nay that prevails most over the most Illuminated and Intelligent. For 'tis a Beauty purely Intellectual, the Beauty of Truth, of Order, of Reason, of Proportion, and

of