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Part 2. also facred , and a Period of perfe&ion? It will ! be said, the number

seven is sacred because of the seventh day, which was consecrated to the service of God: but why hath God chosen the seventh day to be holy, and a day of rest for man? is it not plainly to signify, that the seventh day, or the sevenih Period of the Church, shall be a time of

Holiness, Tranquility, and Peace? The 7th

The seventh day, they farther tell us, was conday of the secrated to Rett and Holiness; because God crea: type of the ted the World in fix days, and rested on the leeventh pe-venth. Behold, now we are at the Spring Head; Church, and can rise no higher; but here also we shall find

an excellent Type of our seventh Period. 'Tis here I would ask with boldness Wherefore God created the World in six days, and rested on the feventh? Why did he not imploy five days, eight, ten,or twelve in the work of Creation, but precise ly seven? Certainly, the infinite wisdom of God will not permit that he should do any thing with out reason. Here is this reason, because heintended to hold the Church in an imperfect state for fix Periods of Time, labouring in that great work for which he made all others, and causing it successively to pass through seven degrees.

We must not say that the Sabbath, the seventh day, on which God rested, was the image of that great Reft into which the Church is to be brought, after he shall have compleated it upon Earth; for the seventh Period ought to bear proportion to the other fix; whereas Eternity hath none with Time, much less with one day. So that the seventh Period cannot be the Eternal Rest. It must be a Time that bears proportion to the fix preceding Periods; As then after six days of labour, God finisht his work, by a day to which he affixt Holiness and Rest

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as its Characters, there must likewise be for the Part 2, Church, after fix days of fins and sufferings, one last day, that is to be distinguisht by those two Seals, Peace and Holiness, upon Earth. Not but that the Sabbath is also a figure of the Eternal Rest; but 'tis because these thousand years of Peace and Holiness on Earth , Thall be the image of that perfect Peace and Holiness which the Church shall injoy in Heaven ; and so 'tis a mediate Type of the Eternal Reft. These thousand years, I confessy have no proportion with Eternity ; but it is not to be a Type in the duration of the Time, but in respect of the state of Peace and Holiness, Images of the Cæleftial Peace. So these thousand years may be Types of the Heavenly Glory : but the seventh day could not be the immediate Type , because of what was said before. Because the Tea venih day of the Creation is a period of the fame nature with the fix preceding , and which by consequent ought to bear proportion to them.. It will be said,

that "Tis easy to make these suppositions, hui difícult to prove them. But I have a lure Method for the proof of this, when the several parts of a System supportone another, even therein they are proved ; in an Hypothesis that is false, there is alway some part inconsistent with it self. Now I will make it evident, that the seven days of the Creation, do perfectly answer to the sowen Periods of the Church; that in every one of those days such works were wrought, which were exact Emblems of the Events which have happen

ed, and of the things which were done, in every: => Period of the Church, answering to every day. If

I make it evident, that in the fix Periods of the
duration of the Church which are past, we have
seen those things which were painted out by thie fix

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day:

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

tains that which was figurd by the work of the first day, the second 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 seventh 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 admirably fupport 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.

1

CH A P. X X.

The Type of the Creation hath not been well

explained : ive must make a system of it. Principles to establish that System; the divifron of the duration of the Church into seven Periods , answering to the seven days of the

Creation. The Type IT must needs be, that the Mysteries of the Type is difficult explained, since from the time they have been inpounded,

quired 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 , fignify, ing spiritual Illumination ; the Sun of Righteoulness, in the Sin that was created on the fourth

day

of the Creation

to be ex

ed by pla. causa

day. Adam as the figure of the fecond Adam. Part 2, Eve, the Image and figure of the Church. There needs no labour to search into those Mysteries, for the Holy Scripture doth clearly enough instruct us therein. But for the doubtful Mysteries , those especially of the second, third, fifth, and fixthdays, I know not whether they have hitherto been met with.

There hath nothing appeared on this subject fo Ajudgeon handsom and ingenious, as that which hath been the Type done by placans. However I may be confident, of the withont being rafh, that he hath not discovered as explaithe true Mysteries thereof. The first fault he is guilty 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 runs 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 Illumination of man being ignorant : in the second the work of Justification of man being a sinnef: 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 surprizing to those, who know that this great man always addicted himself to disputations against Hereticks, which he managed after the way of the Şchools; than which nothing doth more dull the . Fancy, and cause a barren imagination. When he comes to the fonrth dar, 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 pretends but heis fufficiently puzled to

make

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Part 2. make the connection between this fourth day and

the preceding ones. He is yetlefs 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 miseria liberandus: whereas 'tis certain we must look there for the Church to be establisht, Ecclefia Conftituenda. This is the great work of God, next to hisown 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 fo to Everlaiting. 'Tis the Spouse of Christytis his other self:we ought to find her every where, as God hath given her fome 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, finding nothing at all in that which hath been faid

others, wherein I can perfectly acquiefce. But that : I may not fall into the same faults which I haveobserved in others, 'tis neceffary that good Princi

ples

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