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Part 2. days of the Creation; so that the forft Period con

tains that which was figurd by the work of the first day, the fecond Period that of the second, and fo of the rest; if, I say, I can do this, methinks it will then be proved, that what was done in the feventh day of the Creation is the image of that which shall be done in our seventh Period of the Church. The parts of this System do admirablý support one another, the System it self will be its own proof. This is that I am about to do, by giving here the full explication of this wonderfull Type of the Creation, in which we may fay, that God hath concealed some of his greatest mysteries under an adorable obscurity,which hath never hitherto been perfectly cleared.

CH A P. X X.
The Type of the Creation hath not been well

explained : We must make a system of it.

Principles to establish that System; the divi: fion of the duration of the Church into seven

Periods , answering to the seven days of the

Creation.

to be ex

The Type TT must needs be, that the Mysteries of the Type

1 of the Creation are not obvious, and easy to be Creation is difficult explained, since from the time they have been inpovedadquired into, they have not hitherto been perfectly

discovered. There are many things sensible therein, that appear at first view, and are obvious to all the World; as the Light of the first day , fignifying piritual Illumination; the Sun of Righteoulness , in the Sun that was created on the fourth

day: in day. Adam as the figure of the second Adam. Part 2; The Eve, the Image and figure of the Church. There ja needs no labour to search into those Mysteries, for 2 the Holy Scripture doth clearly enough instructus

therein. But for the doubtful Mysteries , those especially of the second, third, fifth, and fixth days; I know not whether they have hitherto been met

with.. F. There hath nothing appeared on this subject fo Ajudges

ment upon 3. handsom and ingenious, as that which hath been the Type m done by Placaús. However I may be confident, of theion

Creation, withon't being rash, that he hath not discovered as explain the true Mysteries thereof. The first fault he is guil-ed by Plec

- сані ty of, is, that he did not make'a System of those Mysteries, and of the seven days of the Creation. This is the reason why he doth not maintain his ground, but rúns presently into things improbable. There is nothing more lively or more taking than that which he hath conceived concerning the first three days. In the first he finds the Illumina

tion of man being ignorant : in the second the 10 work of Justification of man being a sinner: in the

third the Sanctification of man being unholy : and
it must be confeft, that so far nothing could be more
happy, and argue greater strength of Imagination.
These are excursions out of the way, 'tis true; but
they are ingenious. They are perticularly sur-
prizing to those, who know that this great man
always addicted himself to disputations against
Hereticks, which he managed after the way of the
Schools; than which nothing doth moredull the
fancy, and cause a barren imagination. When he
comes to the fonrth dari it is no longer so; and he
is not so happy, he cannot but see there Jesus
-Christ and the Church, in the Sun and Moon, as
allochers pretend; but heis fufficiently puzled to

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i make

Part 2. make the connection between this fourth day and

the preceding ones. He is yet less happy as to the two last days. He would have the Birds and the Fishes of the fifth day to signify the service of God; that the Fishe's do signify good motions of the heart, and the Birds visible and outward acts. In the Beasts of the field created on the sixth day, he finds the Christian vertues. All this is forced, and however he stretcheth his fancy to get through it, yet hedoth not succeed. It may be said, without doing him any injustice, that except the three first days of the Creation, there is nothing at all well conceived in that work of the Types.

The other fault of Placeus, is that he took for the object of his Type of the Creation, Man to be

delivered from misery, Homo à miferiâ liberandus: '. whereas ’ris certain, we must look there for the

Church to be establisht, Ecclesia Confituenda. This

is the great work of God, next to his own glory; . 'tis the chief and only end of his works. 'Twas for

the sake of the Church that he created the World, and made all things ; about this he hath been imployed from Everlaiting, and will be so to Everlaiting. 'Tis the Spouse of Christ;tis his other self:we ought to find her every where, as God hath given her some place in all his works. Particulars were made for the Church, and not the Church for them. - Therefore we ought not to look for the Type of.

the deliverance of Man in the Creation, any farther then we can therein find the Church, in which men are re-establisht and delivered. I therefore find my selt obliged to proceed färther in this inquiry, find. ing nothing at all in that which hath been faid by others, wherein I can perfectly acquiefce. But that : I may not fall into the same faults which I have ob

served in others, 'tis neceffary that good Princie

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ples be laid down, and a well connected System Part s.

made. i, I. The first of our Principles is this, That every 1. Principles

there is thing is full of mysteries in that great work of the certainly : Creation. I suppose this principle, because it will fome my.

Itery in the i be generally granted by those for whose fake I work of i write : as for those who will have nothing to be Creation,

found here, but the Letter and the History, they

deserve not to be considered. If their opinion be i no Heresy, it comes very near one: 'tis unworthy

of a Divine, and I am bold to say, unworthy of an understanding Christian. He muitvery little have studied the Divine conduct, who doth not takenotice of its depth, and that incomparably more is concealed than discovered. Methinks the lewish Cabalists have a good remark upon it: they say, God hath made three Worlds for one another; and that he hath put his Signet and his Seal upon the super zior World, in such a mannerand with fuch a force,. that its imprefsion descends to every thing, even to the lowest in this inferior World. I leave the proof of it to men of Contemplation, and am not at leasure for the present to make itout, but it seems certain and apparent to me, God himself in his essence is that exemplar and original seal , he hath every where imprinted the seal and image of his essence; in the World of Glory, in that of Grace, and in the lowest also that of Nature : therefore'tis that the Divine image appears every where, and every where the same; for 'tis the same seal hath penetrated all those different things. Deus folet unofigillo varias materias fignare, faid Renchlin. There are three. sorts of People who read the Scripture. The simple and ignorant , who are altogether so; studied and deep Divines, who only are truly Divines; and those who are butsuperficial ones. The

firfte

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Part2. first are the Lambs, born to eat the grass which

grows on the surface of these fields : I do not im. pute it to them as a fault not to penetrate farther. But I know not how to pardon those pretended Divines , who tear out the very heart of the sacred Scriptures, in the Mysteries and Divine depths therein, and leave it nothing but a bare super: ficies. Let us give but two Examples of this

Maxim of the Cabalists, that God hath imprinted a seal of himself and of his Mysteries, which reacheth to all matters. The first is that of the Trinity of Persons in a unity of essence, whereof we have a lively image in the World of Spirits, by the effence, intelligence, and will, which is found in every Spirit, whether separate or united with matter: and another lively image of it in the three dimenGons of matter, longitnde , latitude, and profundity, which are three distinct dimensions, and yet make but one onlyand most simple extension. The other instance is in the mystery of the Incarnation, and the personal union of the Divine uncreated Hature with the humane ; a mystery whereof we fee a lively image in the Incarnation of those fouls which God unites with matter. These things deservé very well to be thought of. Besides, that the Holy Ghost hath sufficiently declared himselfconcerning these Mysteries. He hath shown us one part, that we may imagine the rest. He saith, that the light of the first day, is the image of that Action, whereby God causeth the light to shine in the darknefs of our ignorance. The Scripture calls our Lord the Sun of Righteousness, by allusion to the Sun in the Heavens; a second. Adam, with reference to the Creation of the first Adam; the marriage of Adam and Eve an image of Christ and his Church. Heaven is called Paradise, by allusion to the Earthly

Paradise.

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