in Metaphysicks, who yet may be in misery for all that; for De-
monftrations are no Beatifical Visions. The Damned Spirits can
demonstrate a Deity, and yet they are perpetually banishod from his
face: there can be no Demonstration of him à priore, for he is the
First Cause,and all demonftrations fetch'd from such Effeets,as flom
from him, they do oneły shew you that he is, they do not open,
and display the Divine Éfence, for they are not effectus adæquantes
virtutem caufa. To see God in che Creatures, tis to see him veild,
tis to see him clouded. The soul will not rest contented with such an
imperfect knowledg of its God, it sees him thus bere, and yet thac
does not husb,and quiet rational desires; buc does increase and en-
large chém. Such things, as last long, are perfected fowly; and fach
is happiness. The knowledge of men here cis too green, and crnde,
'cwon't ripen inco Happiness, till the Sun shine upon it with its blefa
Sed, and immediate beams. God therefore creates, and prepares a
Lumen Gloria for the soul, that is, such a supernat ural disposition
in an intellectual eye, by which cis clarified, and fortified, and
rightly prepared for the beholding the Divine Essence:which makes
Dionyfins, the falpy supposed Areopagite, very fitly describe Hap-
piness by this, tis savus cr Sciwon', che Soul's funning of it Jelf
in the Lumen glorie. Some will have that of the Psalmist to be
fung in the praise of tbis Light; In Lumine tuo videbimus lumen.
That Seraphical Prophet does thus most excellently represent ic:
The Sun shall be no more thy light by day, neither for brightness shall
the Moon give light unto thee: but the Lord Mall be unto thee an
everlalting light, and thy God eby glory; Isa.Ix. 19 You have it
thus rendered in the Apocalypse: Kai si zonos és zgodněxe to hinis,
ide o luns, ja pairvoir co 'aurin vigo SEG SIMTIGEN airha
This lumen glorie,which is fimilitudo quædam intellectus Divini(as
the Scholemen speak, this lighe,tis not so much for the discover:
ing of the object, (for that's an intelle&taal Sun, cloathed with all
perfection, and brightness) as cis for the helping, and advancing of
a created Understanding, which else would be too much oppreis'd
with the weight of glory; but yet chis ang mentation of the visive fa
culty of the soul by the Lumen Glorie, cis not per intentionem vir-
tutis naturalis, but eis per apposirionem nova forma:tis not che rai.
sing, and screwing of Nature higher, but cis the adding of a new f«-
pernatural disposition, chat may close with the Divine essence For, as
Aquinas basit, Ipfa Divina efsentia copulatur intellect wi, nt forms a

be enas

intelligibilis

. Humane Understanding is as the matter accurately predisposed, by the Lumen Glorie, for the receiving of the Divine Ess sence as an intelligible Form, stamps an impression of it self upon it; it prints the Soul with thac fummum bonum, which it has so much longod for.

So that, though there be still an infinite disproportion between God, and the Creature in esse naturali, yet there is a fit, and just proportion between them in ele intelligibili

. Though an eye bled to behold che Sun, yet this does not make it all one with the Sun; bur it keeps its own Nature still as much as did before.

Nor is this Vifion a comprehensive Vifon ; for a finite Being will never be able fully to grasp an infinite elence. Tis true indeed, it fees the whole essence of God, not a.piece of his face onely, for all ellence is indivisible, especially that most simple, and pure ellence of God himself: but the Soul does not see it so clearly, and so strongly, as God himself sees it, hence degrees of happiness spring, for the Lumen Gloriæ being variously shed amongst blessed Souls, the larger measure they bave of that, the brighter fight have they of the divine Essence. Several men may look upon the same face, and

yet some, that have more sparkling eyes, or some, that stand nearer,may discern it better. If a multitude of Speetatours were enas bled to behold the Sun,yet some of them, that have a more strong, and piercing eye, might see it more clearly then the rest. In this Glass of the Divine essence glorified Sonls see all things elle, that conduce to cheir happiness. As God, by seeing himself, the cause, and fountain of Being's, sees also all effe&ts, that come streaming from bim: so chese also looking upon the Sun, must needs see his beams; they see the Sun, and see other things by the Sun: they see there omnium rerum genera, species,they there behold vira tntes, ordinem univerfi. Yer, because they do not see the essence of God clearly, and perfectly, that is, cumprehenfively) io neither

( can they see all those treasures of mysterious Wisdom, of unsearchable Goodness, of unlimited power, that lie bid in the very depth of the Divine essence. Non vident possibilia, nec rationes rerum, nec ea, que dependent ex pura Dei voluntate; as the Scholemen do well determine: yer all, chat a glorified understanding sees, its in one twinkling of its Eye; for ic fees all by one single species, by the Divine Essence. It forgets its wrangling Syllogisms, it leaves its tardy Demonftrations when it once comes to an entuitive knowledg. Non

movetur de uno intelligibili in aliud, sed quiescit in actu unico: for the state of Happinelle is a Sabbatical state. The foul refts, and fixes itself in one act of perpetual enjoyment, and by this participation of fimultaneity it partakes of Eterniry ; for that is tota fimul.

Whether this glorious Happinesse be more principally ftuated in an act of the Understanding, or of the Will

, I leave the Thomists, and Scotifts to discuss it; onely this I will say in the behalf of A. guin us, that the Will cannot enjoy this happiness any other ways, then as cis a rational Appetite. For there is a blind Appetite of good in

every Being, which yet neither bas, nor can have such happiness. As therefore

the Operations of the Will, fo che Happiness of the will also seems to be subordinate to that of the Understanding. But it is enough for us, that an entire Soul, a whole rational Being is united to its dearest, fairest, and fupreme Object in a way of pure intui. tive speculation, in a way of sweetest love, and fruition. Nor could Nature of ic self

reach this: for an inferiour Nature cannot thus unite it felfto a superiour;bur onely by his indulgence raising it as bove it self.

This Candle of the Lord may fine here below, it may, and doch af pire, and long for happiness, but yet it will not come near it, till he, that lighted it up, be pleased, to lift it up to himself, and there transform it into a Star, that may drink in everlasting light, and influence from its original, and fountain-light.

THE

T

For while one faith, I am of Paul, and another, I

I
am of Apollo, are ye not carnal ?
HE Corinthians were Pauls EpiAle, as he himself

files them; writ in a very legible Chara&er, to
be seen, and read of all men; and to be set as a.
Copy, for others to write after.. No doubt but the

Apoftle bad penned it very fairly, it was not writ with Ink ( as himself tells us ), and yet I know not how, he meets with some blocs and dashes in it ; nay, the Epifle's read; to be torn alunder', and rent in pieces by Atrifes and divisions ;

While one saith, I am of Paul, and another, I am of Apollos. · Corinth was the famous Mntpóronis of Achaia, 'Agaixón 'EXNÁNG assor, op Danieds 'Eanan ; or as Tully, Lumen Græcix; a Mare-town of great resort, whence, as Eustathius tells us : Thucidides termed it 'Eurbelor 'Emad, fenc'c with a Calle which they called Acro-Corintbus, as the Poet loftily; Qua sum9046 caput Acro-corinthus in auras, tollit,& alterna geminum mare protegit umbra. "So that 'was for strength impregnable, for

c command, very powerful ; being able to cut off all

passage by land, from one half of Greece to the other; and hence as Cáo Saubon well observes out of the ninth book of Strabo's GeograA.

phy;

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