It is very cleare to any one that is of an impartiall judgment , and doth not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as the Greeks speak , Serve some hypothesis already taken up , That the Apostle in these words doth not onely suppose a bare Similitude between the union of Man and Wife by Marriage , and the mysticall union of Christ and the Church , and thence compare them together , as there is a similitude between the Kingdome of Heaven and a Grain of Mustard seed : But that he makes one to be a Reall Type of the other , and the other an Archetypall Copy , according to which , that was limmed and drawn out . As the Platonists use to say , concerning spirituall and materiall things , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , That materiall things are but Ectypall Resemblances and Imitations of spirituall things , which were the First , Primitive , and Archetypall Beings . And as a deep contemplator of Truth , shall find nothing more obvious then that of Reuchline , Deum solere uno sigillo varias materias signare , That God often prints the same Seal upon severall matters : Which divers Signatures from one and the same Seal of God , our late noble Vicount of St. Albans calls , Parallela Signacula , and Symbolizantes Schematismos , having found out divers instances of them in Nature , which he concluded , were not Merae similitudines ( as the Vulgar perhaps might imagine ) But una eademque Naturae vestigia , diversis materiis & subject is impressa . Neither were the ancient Hebrewes unaquainted with this Notion , which seemeth indeed to have been the true foundation of all their CABALA , as I shall shew hereafter : For I find it happily expressed by one of those Doctors in this manner , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i.e. All the Three worlds were printed with the same Print , and sealed with the same Seale , and that which is sealed and receiveth the Sigillation here below , is like to the Shape and Forme of those things above , which did seal and stamp the Signature upon them : By these three 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 worlds they mean three severall and graduall Emanations of Creatures from God in the World , one below another , upon all which , they say , God set his Seal of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mundus emanationis , sive Mundus Archetypus . SEPHIROTH so hard , that he printed quite thorow the bottome of them .

In like manner I conceive God having framed that excellent Plot of the Gospel , and therein contrived the Mysticall union between Christ and the Church , delighted to draw some Shadowings and Adumbrations of it here below , and set the Seale of that Truth upon these Materiall things , that so it might print the same stamp and Idaea , though upon baser matter ; and thence arose the institution of Man and Wife here below : although indeed Christ and the Church be Sponsus & Sponsa Archetypi , and this Man and Wife which we speak of are but Sponsus & Sponsa Ectypi .

But for our better and more orderly proceeding , I shall observe three things especially , which I shall insist upon , from these words alledged .

First , that The Vnion of Man and Wife is a Type of the Vnion between Christ and the Church , which is the Architype .

Secondly , that the making of Eve at first out of Adam , and then the uniting of both again by marriage into one , in Paradise , was all Typicall of Christ the Second Adam , and his Wife the Church .

Thirdly , How and in what respects the Marriage of Man and Wife doth Typically signifie the Vnion between Christ and the Church .

For the First , That the union between Man and Wife is a Type , whereof Christ and the Church is the Archetype . This I prove from the whole scope of this place , where the Apostle falling upon Oeconomicall duties , and first those between Man and Wife , he derives them wholly , and brings the reasons of them , from the Relation between the Church and Christ , supposing that to be the Copy and Archetype , to which the Relation of Man and Wife is to be conformed .

First he begins with the duty of the Woman vers. 22. Wives submit your selves to your Husbands , As UNTO THE LORD , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sicut Domino nostro , saith the Syriack , i.e. The Lord Christ . For the true meaning is , As beholding a Type of Christ in your Husbands , submit your selves to them ; and this a Popish Interpreter well observed , In viris vestris considerantes Christum Dominum , qui est caput & sponsus Ecclesiae . So the following Verses expound it ; For the husband is the head of the wife , as Christ is the head of the Church : THEREFORE as the Church is subject unto Christ , so let the wives be subject to their husbands in all things . To phancy nothing here , but a bare Similitude betweene man and wife , Christ and the Church , were to make S. Pauls discourse to be very dilute .

Then he comes to the duty of the Husband , vers. 25. which he drawes likewise from the manner of Christs behaviour to the Church . Husbands love your wives , as Christ loved the Church , and gave himselfe for it , and so onward to the 28. verse ; where he shewes , that as the Wife was to honour the Husband as her Head , because Christ was the head of the Church , so the Husband was to love the Wife as his body , because the Church is the body of Christ , vers. 28 , 29 , 30 , 31.

And then in the close of all he gives an accompt why he had used this Parallel all along . For this cause shall a man leave Father and Mother and cleave to his wife , and they two shall be one flesh . This is a great Mystery , I speak of Christ and the Church ; that is , because The Vnion between Christ and the Church , thus Adumbrated and Shadowed out in the Vnion of Man and Wife is a great Mystery . For this sense the very connexion it selfe doth sufficiently imply .

I will now come to shew how well this doctrine was understood among the ancient Jewes , especially by the MASTERS of the CABALA ; which is a kind of secret and mysticall Divinity remaining in part yet amongst them , that is almost wholly built ( if I mistake not ) upon this one foundation , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i.e. That every thing which is below , hath some ROOT above . Wherefore they call these inferiour things , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Branches , and the Sephiroth above , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Roots . Now they tell us that the Vnion between Man & Wife here below , is but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Branch of the mysticall Vnion between Tiphèret and Malcuth above , which is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Root of it . And these Tipheret and Malcuth , are two of those ten Sephiroth , or Emanations of † † For the Etym●n of the word Sephiroth is derived from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sa●phirus , by the Author of Shaa●e Ora●●● Po●tae 〈◊〉 . Light above , in the Archetypall world , which are the same Originally , that Sponsus and Sponsa are Derivatively and Typically here below . Now that we may see who these were , and that they meant nothing else by them , but that which we call God or Christ , and the Church , although expressed in a little more Metaphysicall manner , let us examine further what they say concerning them . Archangelus de Burgo Novo , a man well skilled in this faculty , speaks thus of them according to the mind of those profound Doctors . Secundum Cabalistas duae Veneres sunt Tipheret & Malcuth , quae dicuntur duo amores , etsi sint unus amor per reciprocationem , unde Solomon in Canticis Sponsum Tipheret , & Sponsum Malcuth introducit ad invicem loquentes . Where we see that they expound the Song of Solomon concerning these two , which every one knowes is a Love-Song betweene the Church and Christ . But to cleare it further , we must observe that this Malcuth , which is Sponsa , is otherwise called by them Chenèseth Israel , and Beth Israel , that is , Congregatio Israelis , and Domus Israelis , ( for so it is usuall with these Authors to expresse one and the same Sephirah by divers names , for fuller explication sake . ) So the learned Authour of that Discourse whose Title is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Influentia Roris , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i.e. Malcuth is that which is otherwise called Cheneseth Israel , or Congregatio Israelis , i.e. The Church : And Tipheret likewise , which is Sponsus , is expounded also by the same Author by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Adam superior , in opposition to whom the first terrestriall Adam is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Adam inferior , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Adam corporeus . As also in those Cabalistick Axioms collected by Mirandula , he is called Magnus Adam , in these words : Rectius dicitur quod Paradisus sit totum aedificium quàm sit Decima , & in medio ejus collocatus est Magnus Adam , qui est Tipheret . The meaning whereof is , that the terrestriall Paradise was not onely a Type of the tenth Sephirah , but of the whole Decade of them , because Tipheret the celestiall and Archetypall Adam , is placed in the midst of them , just as the terrestriall Adam was created in the midst of earthly Paradise . So that it is cleare , this Tipheret can be nothing else but Christ the true celestiall Adam , whom the Scripture sometimes calls the The Persees use to call Noah to this day Adam Asseni , which is pure Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , i.e. The Second Adam . Second Adam . The Authour of Shephah Tal , before commended , speaks thus concerning the mystery of these two Sephiroth : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i.e. Opera bonorum omnium & justorum , & spirituales eorum intentiones , & preces sanctae & purae ascendunt ad Sephiram Malcuth , & Sephira Malcuth adornat se illis ut Sponsam , & sic exhibet se coram Tipheret Viro suo , & excitat eum ad influendum in eam deorsum . And again a little after , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Malcuth adornat se ut Sponsam , bonis operibus justorum , & per eaexcitat Virum suum Tipheret ad influeudum in eam , per Arcanum Facierum .

By all this mystically describing the Communion between the Church and Christ ; the Church adorning her self as a Spouse , by the holinesse and integrity , and good works of the Saints , that so she may please her Husband , and Christ sending down the Influence of his Spirit again into the Church . There is an excellent Speech also to this purpose , in that ancient and famous Cabalistick Book made by R. Simeon Ben Iochai , whilst he lived for the space of 12. yeares in a dark dungeon , for feare of the Romane Persecution in the times of Trajane , and therefore called it Zohar , that is , Splendor ; As if he had then seen most Intellectuall Light , when he saw least Sensible , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i.e. Dixit R. Iuda , quando multiplicantur merita & bona opera in Mundo , tune Cheneseth Israel exhalat fragrantissimos odores , benedicta à Rege sancto , & facies ejus coruscant . Upon which an Hebrew Scholiast thus glosseth , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i.e. Quando multiplicantur Merita in mundo inferiore , quia justi semet excitant per opera bona ad Vniendum & Maritandum Mundum inferiorem cum Mundo superiori , tunc Malcuth quae dicitur Cheneseth Israel , emittit odores fragrantissimos , ad Tipheret Virum suum . By which passages we may partly see the straine of Cabalisticke Divinity , and what a resentment they had of this Notion . But Picus Mirandula in his Cabalistick Propositions , collected by him from some ancient Jewish Authours , puts us downe one that speaks as fully to our purpose as we could imagine . Vbicunque in Scriptura sit mentio amoris Maris & Faeminae , ibi mysticè nobis significatur conjunctio Tipheret & Cheneseth Israel ( for so it should be read , and not Chienseth as our printed Copies have it ) vel Beth Israel & Tipheret . That is , as the forenamed Archangelus ( who hath commented on some of Picus his Cabalistick Axioms ) well expounds it , Conjunctio Domus Israelis & Christi , qui locatur in Tipheret , tanquam Pulchrum omne pulchrum pulchrifaciens . For Tipheret , as is well known signifies pulchritude and ornament . And so the learned Schickard in his Bechinath Happerushin , amongst some other of Picus his Jewish Observations which he there commendeth , glanceth upon this in this manner ; Tipheret matrimonio jungitur cum Cheneseth Israel , hoc est , ●hristus Ecclesiae inenarrabili amore desponsatur . And the next Proposition which Picus there sets down , belongs also to this purpose , and therefore might not be forgotten . Qui mediâ nocte cum Tipheret copulabitur , prospera erit illi omnis generatio ; Which Archangelus thus interprets Tipheret est Sponsus , & Sponsa est quaelibet anima huic contractui consentiens , & consequenter tota Ecclesia & Collectio fidelium , & qui per orationem Deo in medio noctis adhaeret , valae de Influxu Tipheret participabit .

It will not be much amisse upon this occasion by the way , to give a little light to another axiome , which the same Authour elsewhere sets downe secundùm opinionem propriam , of the same kinde , which I think there are but few that understand . Rectius est ut Amen Tipheret dicat & Regnum , ut perviam numeri ostenditur , quàm quòd dicat Regnum solum , ut quidam volunt . Where if we do but observe that Tipheret and Regnum are those two Sephiroth , Tiphereth and Malcuth , which we spake of so much before ; for Malcuth signifieth Regnum , and then in what number of the Ten Sephiroth these two are placed perhaps it will be easie to divine his meaning . But that I may hasten to finish and shut up this observation , I will onely remember one place more out of Nachmanides , Parash ab cha●●● Sarah . where he speaketh of these two Sephiroth , but under two other Names , and in a little different Notion . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i.e. There is a Propriety or Sephirah in God , which is called Col or Vniversitas , because it is the Foundation of the Universe ; and another Sephirah which is called Bath , or Filia , that floweth from him , and by this doth he guide and govern the World : and this is that which is called in the Song of Songs , Callah , that is , Sponsa , and it is that which our Wisemen have called in many places Cheneseth Israel . Here we see , Tipheret is also called Col , or Vniversitas , which name may very well agree to Christ also , in whom were conceived the Idaea's of the whole World , and by whom the Worlds were made ; and Malcuth , or Cheneseth Israel , is called not only Callah Sponsa , but also Bath Filia , which may very well agree to the Church likewise , which is not only the Spouse of Christ , but also his Daughter , flowing out from him , as Eve that was made out of Adams side , and afterward united to him , was his Wife , his Sister , and his Daughter : of which more anon .

Now from this opinion which the Jewes had of Marriage , I beleeve that ancient Tradition amongst them did first arise , Berashith ●●bba . Quòd non sit Conjugium Hominis nifi à De● tantùm , i.e. as we use to say , That all Marriages are made in Heaven ; expressing some speciall hand of Gods concurrence in it , because it had a Typicall signification of a Divine Mystery . Quaesivit quidam ex R. Iose quidnam faciat Deus post absolutam creationem mundi : Respondit , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sedet & conjungit conjugia : And the same is to be found both in the Jerusalem Targum , and that of Ionathan upon Deut. 32.4 . As if God did nothing since the Creation of the world was perfected , but joine soules together in Marriage , before they came down into their bodies , for so they use to speak , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Omnes animae , descendunt è coelo conjugatae .