Selected quad for the lemma: duty_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
duty_n	husband_n	let_v	wife_n	4,137	5	7.9298	4	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
B20917	The union of Christ and the church, in a shadow by R.C.	Cudworth, Ralph, 1617-1688.	1642 (1642)	Wing C7472; ESTC R22662	17,596	38

THE UNION OF CHRIST AND THE CHURCH In a Shadow By R. C. LONDON Printed for RICHARD BISHOP 1642. The Union OF CHRIST AND THE CHVRCH Shadowed IT is ordinary in matters both of Practice and Opinion for men when they turn from one extreme to run too far upon the other by an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Saint Basil calls it And I wish some Divines had not been surprized a little with this deceit as in some other things so in the Theologicall consideration of the nature of MARRIAGE and whilst they have been carried by an heat of opposition against that fond Tenet of the Papists of seven Sacraments conferring Grace ex opere operato whereof we have deservedly rejected all but two they had not in the mean time neglected and passed over without any observation that Mysticall Notion which is contained in it Which lest I should seem rashly and ungroundedly to affirme I will first lay down as the Foundation of my Discourse a Paragraph of St. Pauls Epistle to the Ephesians in the fifth Chapter from the 22 verse to the 33. 22 Wives submit your selves unto your owne husbands as unto the Lord. 23 For the husband is the head of the wife as Christ is the head of the Church and he is the Saviour of the body 24 Therefore as the Church is subject unto Christ so let the wives be to their owne husbands in every thing 25 Husbands love your wives even as Christ also loved the Church and gave himselfe for it 26 That he might sanctifie and cleanse it with the washing of water by the word 27 That he might present it to himself a glorious Church not having spot or wrinckle or any such thing but that it should be holy and without blemish 28 So ought men to love their wives as their owne bodies he that loveth his wife loveth himself 29 For no man ever yet hated his owne flesh but nourisheth and cherisheth it even as the Lord the Church 30 For we are members of his body of his flesh and of his bones 31 For this cause shall a man leave his Father and Mother and cleave to his wife and they two shall be one flesh 32 This is a great mystery but I speak concerning Christ and the Church 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