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Paradise. In a word, there are an hundred things in Part 2 the work of Creation, whereofno natural reason can be given : there must be some therefore which

are mysterious. Why (for instance) did God create la Chaos, before he put in order the several parts of @ the world ? why he rank’t them all in fixdays time,

no more or less ? why he created not the Sun but on
the fourth day? why the Plants were created be-
fore the Sun? and why the Fishes and Brids before
the Beasts ofthe field? .
II. Our second Principle is this, that the len ringe

ple; the fible World is the image of the Intelligible; and this fenfible

World an . Intelligible World is not a World of Platonic Idea's.img

A d.image of 'Tis in the Church, where every thing is to be met the intele with by analogy that is found in the sensible World." 7 bere is an Heaven , there is an intelligible Sun, which is God, there are Spirits which are the intelligible Stars, there is an Earth, Plants, Fruits, and also wild Beasts, enemies of this World. The Scri. pture leads us by the hand in these paths, by the continual use of figures borrowed from the senGible World, to signify those parts of the intelligible one. From this principle we may conclude , that the creation of the sensible World is the image and Type of the Creation of the intelligible World. And consequently that the Creation of the World is the Image of the different degrees, by which God hath made his Church to pass through, to bring it to perfection. III. Our third. Principle is this, that in every 3 ?

ple; God Syftem composed of Events, there are several Pe- divided the riods to be considered. This is the Spirit ofthe Pro-fe phets; God divided the times into seven Trum- riods.“ pets, seven Seals, and seven Viols. Upon this Principle it cannot be doubted, but the seven days of the Creation are as many Periods of this Intelligible

P P 4.


pets, tev God divided. This is the


Purt 2. World, through which they are to pass to arrivea

perfection.. 4. Princi. ". IV.My fourth Principle is this, that the H.Ghost ple; the Fame ima- ought constantly to fix the same Mysteries to the ges ought same Images in all the parts of the Creation. For where to Example, the Waters should every where be the faine my: 10

dve same thing, and signify the same Mystery; which Qerics. is a Principle that was not at all heededby Placeus,

In one place he makes the Waters to be Sin ; in another to be the Passions, well ordered and gathered together in Christ. In a third place, 'tis meant of the Heart sanctified and serving God; 'tis a fault that is most obvious, and which alone is sufficient to prove that he had no System, that they were only loose thoughts which shined separately, but did not

mutually illustrate each other. ., The fifth

V: I will add a fifth Principle, that in this MyPrinciple; ftery we should not, as some do, destroy the Hitumul not story. There is nothing more dangerous, if a man destroy the gives himself the liberty to deny matters of fact, Letter.

and to turn all into pure allegory , there then remains nothing certain in the Scripture.' Libertins may then doubt of the whole, and we shall no longer be able to distingnish those places, where the relation must be taken according to the Letter from those where the Letter shall be false, and where there is nothing but mystery. We must suppose the Type tobe in the matters of fact, if the Events prove false, the Type is null.

These Principles being laid down, I thus form my System. The Creation of the sensible World, being an Image of the Creation of the intelligible World, we must divide the time , in which God hath formed the Church into seven Periods; but those seven Periods are not precisely distinguisht, each of them to contain a thoufand.years, as hath


cond is fron five hundi Telus Chriftod years,

andat to his Den The fixth it ween five a

been formerly supposed, from those words of St. Part 2 Peter, a thousand years with the Lord are as one day. There is some difficulty in the division of those Periods, and after having well condered it, I di. vide them thus: 1. The first Period is from Adam to Abraham, which is almost two thousand years. 2. The second is from Abrabam to Moses, which is between four and five hundred years. 3. The third Period is from Mofes.to lesus Christ, which is between fourteen and fifteen hundred years. 4. The fourth is from Iefus Christ to the rise of Antichrist, that is between four and five hundred years. 5. The fifth is from the rise of Antichrist to his Completion, that is between five and fix hun dred years. 6. The fixth is from Antichrist compleat to his Destruction, which is between seven and eight hundred years. 7. The seventh and last is from the Ruin of Antichrist to the end

of the World, this will be about a thousandt - years. -? The great inequality that there is between these

several Periods as to their duration, ought not to make any difficulty. We must not reckon things according to the time, but compute the time according to the things. The time wherein nothing is done is reckon'd for nothing. The Periods of the Church must be computed by the great changes which have therein happened. Now’ris exactly in these fix points, that the Claurch hath changed its face. From Adam untill Abraham there was no change in the face of the Church; by Abraham it began to assumea new form, she had then Sacraments; and the distinction of People began. By Mofes the Church took another form, quite different from the Preceding. By Christ the became incomparably more perfect. By the rise and growth

Part 2

of Antichrift, the Church was intirely changed. By Antichrift's being at the Heiglı, the Corruption was also at the Highest; and at length by the fall of Antichrif, she must put on another face.

This being supposed, that the feven Periods answer to the seven days; we must observe in every of those Periods such Events, and such things as answer to the several works of the Creation done on every day; so that what was made on the first day, may resemble that which happened in the firA Pes riod of the Church : and that which was done on the second day, be the image of what happenedia the second Period, and so of the following. If we and a perfect correspondence between the Copies and the Original, between the Types and the things which we pretend were represented by them, we hal have reason to believe that 'tis somewhat more than a sport of wit,or the effect of Fancy and Imagsnation, which is the next thing we are to conlider

The Explication of the Mysteries signified by the

Chaos , by the Creation of Light, by the le.
paration of the Waters, and by the Creation of
the plants. The fir/t days of the Creation, and
the three first Periods of the church.

Intend not to stay long upon what is well known, and hath been said already: and there. fore {hall speak but little of the Chaos. We fee plainly, that this confused Mass, without form and void, which was properly nothing but a va Abyts, covered with darkness, was the image of

that that fad estate, to which fin had reduced the Part 2. World. It was withont form, spoiled and defa- "..

ced by sin, for it had nothing at all of beauty. It : · was confused; for every thing there was in disorder, that which should have been above was below; God was blasphemed instead of being worshipt, and self-love had placed theCreature on the Throne of God. It was empty and void; for nothing that was good could be found in the World. It was covered with darkness; for a stupid ignorance might be observed to reign there. This was the state of the World; out of which the Church was to be drawn, as a new World. God was doubtless the Creator of unshapen Mass; and I doubt not but we have an account of its Creation in the first Verfe. In the beginning God created the Heaven and the Earth. 'Tis not, as is commonly thought, an abridgment of what is more amply and by par-, ticulars related afterwards. "Tis the Creation of the Chaos, called Heaven and Earth , because it poflefled that place which the Heaven and the Earth now do poffefs, and because it contained the matter of them. This is plain enoughby the second. Verse, and the Earth was without form and void,&c. ?Tis the description exactly of that Earth, which he was speaking of in the first Verse. Nevertheless, though God created the Chaos, Why 'tis

not said 'tis but implicitly said fo; for Moses saith not, that expreity God made the Earth without form and void. Which that God.

created the may import,that thoughGod do govern that which Chaos. we call the wicked World, and that enormous Mass is not formed without his Providence; nevertheless, he will not be acknowledged the Author ofit, because he is not the Author of Evil. God appoints no certain day to this Chaos, which is the Image of the corrupted World. 1. Because this

may call the wickwithout his ledged the it. God

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