Christus in corde, or, The mystical union between Christ and believers considered in its resemblances, bonds, seals, priviledges and marks by Edward Polhil ..., Esq.

CHAP. II.

The Scripture useth Metaphors to express holy Mysteries by, because the mysteries are sub∣lime; because it would make us seek the things above. It sets forth the mystical union by resemblances. There is an analogy between it and other unions; an excellency in it above them. It sets forth the mysti∣cal union by that between a King and his Subjects. The mystical union exceeds in the worthiness and nearness of the persons united; in the rightness of Laws and Ad∣ministrations; in the intimacy of the uni∣on; in the benefits of government; parti∣cularly in protection and rewards.

THE Mystical Union being found only in holy Scripture, a diligent search must be made there for it. What the Jewish Rabbins say touching the Law, that I may say touching the Gospel, turn it over, and again turn it over, for all is in it.

It is the manner of Scripture to speak, not always in proper words, but very often in Tropes and Figures; among others, it commonly makes use of Metaphors, that

sense may lead to faith, and earthly things insinuate heavenly to us. The Song of Solomon is an entire Allegory, full of Sa∣cred mysteries: other parts of Scripture are, in a great measure, like pieces of Ar∣ras or Tapestry, beautified with Metapho∣rical flowers, and images of Divine things. The reason of this is, holy mysteries being magnalia Dei, the great things of God, not extracted out of the principles of hu∣mane Reason, but let down from Heaven out of the Fathers bosom, have a Divine glory and greatness in them: No words can perfectly express them; no humane minds can fully comprehend them. First, no words can perfectly express them. Agur in very deep humility, speaking of God, asks, what is his name? Prov. 30.4. He hath many names; yet, as the Schoolman saith, he is innominabilis secundum perfect am expressionem, he cannot be named unto perfection; no name made up of finite Letters can perfectly express his infinite perfection. St. Austin upon those words, In the beginning was the word, and the word was with God, and the word was God, Joh. 1.1. hath this passage, Forsitan necipse Jo∣hannes dixit ut est, sed & ipse ut potuit, quia de Deo ut homo dixit; perhaps St. John, though inspired, did not fully say as

it is, but as he could; because he but a man spoke of God. Christ is called the Word (saith Nazianzen) who is superi∣or to every Word. Holy mysteries are so great and glorious, that they are beyond words and expressions. Hence the Holy Ghost in Scripture useth Metaphors, in which names are borrowed from earthly things, and translated to heavenly, because of some similitude between them. Again, No humane minds can fully comprehend them; it is but very little we know of God. We proceed (as the Schoolmen ob∣serve) by way of remotion. First we de∣ny of him all corporal things; then we de∣ny of him intellectual things as they are in the creature: then it only remains in our minds, that he is, and nothing more. At last, we remove from him essence it self, as it is in the creature; and then we are in darkness. In like manner, it is but very little that we know of holy mysteries; somewhat we apprehend, but we compre∣hend them not; some glimmerings of them we have, but we see them not in rotâ, in their full compass and latitude. Hence the holy Spirit in Scripture stoops and ac∣commodates it self to our capacity; and in Metaphors, shadows and paints out to us heavenly things by earthly. Divine objects,

as high as they are in themselves, are brought down to sense, and seen in an earthly image. Our Saviour (setting forth the work of Grace by a new birth, and the holy Spirit the author of it by the wind) afterwards adds, If I have told you earthly things, and you believe not; how shall ye be∣lieve if I tell you of heavenly things? Joh. 3.12. That is, if you understand not these Divine things in their outward images and resemblances, how will you open your eyes upon them in their pure spiritual glory? Spiritual objects, being represented under sensible, are much better attempered unto our minds, than they would be, if set forth in a more proper dialect only. Moreover, Metaphors are of excellent use to make us seek after the things above; did our minds indeed, take in and digest the sacred simi∣litudes in Scripture, the very objects of sense would prompt us to be heavenly; out∣ward things, being but the shadows, would lead us to the true substance. The Sun would tell us, that there is a more glori∣ous one above which shines with healing under his wings. The Wind would remem∣ber us, that the best Gales come from the holy Spirit. The Fountains would mind us, that there is a Well of water which springs up into life everlasting. The old creation

would be a gloss and paraphrase upon the new; every where we should meet with Christ and holy mysteries. The duct and tendency of these holy Metaphors is such, that a due improvement of them must needs render our minds very spiritual and Di∣vine.

In particular, The Holy Ghost in Scrip∣ture sets forth the mystical union by many resemblances: Christ (saith St. Chrysostom) unites us to him, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, by many patterns; and then he goes on, he is the head, we the body; he the founda∣tion, we the building; he the vine, we the branches; he the husband, we the spouse; he the shepherd, we the sheep; he the way, we the walkers; we are the temple, he the inhabitant; he is the first-born, we bre∣thren; he the heir, we coheirs; he the life, we the livers; he the resurrection, we the raised; he the light, we the inlightned; and after all, he concludes thus, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, all these things declare uni∣on. My first work shall be to consider the chief resemblances, by which this union is set forth in Scripture. Certain it is, that the holy Ghost uses no Metaphors or simili∣tudes in Scripture, but such as have an ap∣titude and fitness to manifest the mysteries thereby shadowed out to us: he is so wise,

that he knows what forms of speech are most adapted to promote our knowledg of spi∣ritual things; and so good, that he will in no forms but such, declare his mind unto us.

Touching these resemblances, I shall first note two things in common to them all.

There is an Analogy between the mysti∣cal union and the other unions, which re∣semble it.

There is an excellency in the mystical union above all the other.

There is first an Analogy between them; somewhat in the earthly unions resembles the mystical one; somewhat in the mystical union answers to the earthly pattern; there is a correspondence between them. This must needs be so; because in all Scriptural Metaphors touching this or any other my∣stery, the Holy Ghost always speaks aptly. and truly. When there is no propriety in the words, there is an aptitude in the things to shadow out the mystery; when there is no truth in the proper sense, there is a truth in the metaphorical one, because of the si∣militude which is between the earthly pat∣tern and the heavenly mystery. If the Scrip∣ture say, that the internal work of grace is a new birth, or a resurrection, or a new creation, it is sure, that there is some act

of power which makes good the resem∣blance; if it say, that Christ is to believers a king, or an husband, or a foundation, or a root, or an head, or spiritual meat and drink; it is sure, that there is some∣what of law, or love, or supportance, or vital influence, or intimate conjunction which makes good the Analogy. Two things may be noted touching the Analogy; the one is this, there is a necessity of it, otherwise the holy Spirit in such Metaphors should not speak aptly or truly: not aptly; there being no proper aptitude in the very words, the aptitude must be in the things or no where; take away the Analogy, and there will be no aptitude at all, the words (which cannot befall so wise a speaker as the holy Ghost is) will be insignificant and to no purpose: nor yet truly; there being no truth in the proper sense, the truth must be in a metaphorical one or no where. Take away the Analogy (which makes the Me∣taphor a Metaphor) and there will be no truth at all; the words (which cannot be∣fall so true a speaker as the Holy Ghost is) will be false and delusive. For instance, our Saviour saith, I am the bread of life, Joh. 6.48. I am the door of the sheep, Joh. 10.7. The first words are apt and true, because by him believers are spiritually

nourished to life. The second are so, be∣cause by him believers go in and find pa∣sture of comfort; but take away these things in which the similitude consists, and the words will not be apt or true. The other is this; there is a very good use of the Analogy to be made; it serves (being duly and regularly taken according to the line and level of Scripture) not only for illustration, but for very good proof also. For instance, St. Paul sets forth the union of Christians among themselves, by the union of the members in the natural body, 1 Cor. 12. And from thence he argues strongly, that Christians should not differ and despise, but accord and have a care one of another: the eye cannot say to the hand, I have no need of thee; nor the head to the feet, I have no need of you; if one member suffer, all the members suf∣fer with it; if one member be honoured, all the members rejoyce with it. Also the Apostle sets forth the Union of Believers with Christ, by the union of the members with the head, Eph. 4.16. and Col. 2.19. And from thence he argues strongly, that Believers have a near conjunction with Christ, and admirable communications from him; there are joints and bands; there is a body fitly joyned and compacted; there

is nourishment ministred; there is an ef∣fectual working in the measure of every part; there is an increasing with the in∣crease of God; all these are rationally drawn from the Analogy. Thus we see, the Analogy is of use, not only for illustration, but for proof; only we must by no means stretch it beyond the scope of Scripture.

The next thing is, There is an excellen∣cy in the mystical union, above all, and every one of the other unions which resem∣ble it. It is more excellent than any one of them singly taken. The Holy Ghost doth not shadow it out by one or two resem∣blances, but by many; and those resem∣blances do not all point it out in one or two respects, but in more and various ones: if one resemblance or respect might have reach'd it, there would have been no use or need of any more. It is also more ex∣cellent than all of them put together; they are but shadows and resemblances, the my∣stical union is the truth and substance of them all; in them meer creatures, and those upon earth are united together; in this Believers are united to him who is God∣man. In some of them there is union with∣out vital influence; in this there is union with it: in others of them there is an in∣fluence, but it is only of a natural life,

and that only while a local conjunction between the things united is maintained: But in this there is an influence of a spiri∣tual and Divine life; and this, notwith∣standing that the local distance between Christ and Believers be as vast, as it is be∣tween Heaven and Earth: In them there is nothing but plain Law, or Love, or Art, or Nature; but in this there is a secret, a mystery of grace, an admirable conjun∣ction of Believers to Christ, and by him to the Father. I conclude with the excellent words of Zanchy, Hoc est mirabile hujusce unitatis mysterium, quae constat Deo Patre, Christo Mediatore, & Ecclesiâ vinculo Spiri∣tûs Sancti cum Christo & cum Patre conjun∣cta: This is the admirable mystery of this Union, which is made up of God the Fa∣ther, Christ the Mediator, and the Church, by the bond of the holy Spirit with Christ and with the Father conjoined.

These two things being laid down, which are to be observed in all the after dis∣course touching these resemblances; I pro∣ceed to consider the resemblances in parti∣cular, in which much profitable matter will offer it self to us.

First, The Union between Christ and Believers is set forth by that which is be∣tween a King and his Subject. In govern∣ment

the humane instinct is gratified in so∣ciety, and a multitude is reduced to unity; a King and his Subjects become politically one; he protects them, they are under his sha∣dow; he governs them, they are in subjection to him; protection (as the Lawyers speak) draws subjection, and subjection draws pro∣tection. His royal care over them is return∣ed in their reverence towards him; and their reverence towards him falls down up∣on themselves in the benefits of govern∣ment; he is, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the keeper of right for them, and they render him the honour due to his greatness: Thus they are knit together for that common good which is the great center of Government. In like manner Christ is King, and Believers are his Subjects. His Kingdom, as it imports power, is over all creatures; but as it im∣ports union, it is only over Believers. Ty∣rants (saith the Philosopher) rule over men against their wills, but Kings rule over the willing. The Emperor Justinus plainly told the great oppressors, Ego contumacibus imperare nolo, I will not rule over the dis∣obedient. Our Lord Christ doth not own rebellious sinners, while such, as Subjects, but look upon them as enemies: Believers only are his Subjects; he is their great Protector, they are under the wings of

his grace and power; he rules and governs them, they are obedient to him; his care is over them, their obedience is towards him; he maintains their right, they render him the honour of his government: Thus they are knit together to promote the glory of Christ, and the salvation of Believers. It's true, in this resemblance, the meer Analo∣gy proves no more than a political Union; but the excellency of that union (which is between the spiritual King and Believers) shews forth a mystery. For the explain∣ing of this, I shall lay down several parti∣culars:

1st. The more worthy and near in blood the persons united in government are, the more excellent is the union. David was an excellent one, worth Ten thousand others; those over whom he reigned were Gods own peculiar people: the nearness was such, that the people told him, Be∣hold, we are thy bone and thy flesh, 2 Sam. 5.1. In these circumstances the union be∣tween David and his people could not but be a very excellent one; much more excel∣lent is that between Christ and his Subjects, what an one is He! how admirably accom∣plished for government! he is higher than the Kings of the earth; it was not a little material oyl, but the Holy Ghost, which

anointed him to his office. His wisdom is incomparable, no secret is hid from his eyes; Solomon's large heart was but a little thing to the vast treasures of wisdom and knowledg in him. His Wisdom is as much above a meer mans, as the Fathers bosom, from whence he came, is above mans heart. His power is exceeding great, he can do every thing; earthly Princes set upon their thrones here below, he sits above at the right hand of Power. Ahasuerus had pow∣er over an Hundred and seven and twenty Provinces; but he hath all the power in Heaven and Earth. None is so able to save to the uttermost as he; his goodness and mercy are beyond parallel. His Divine bowels were up very early in a design of grace towards fallen man; his humane com∣passions far transcend all those in the crea∣ture. Nay, further, he himself would suf∣fer being tempted, that he might have an experimental fitness to succour the tempt∣ed. His clemency is such, that he is very tender over those infirm ones, who are as the bruised reed, and have grace in desire only. His justice is very illustrious, he reigns in righteousness, he doth nothing but what is right; truth may as soon lie, and rectitude it self decline, as there can be any blot or jeofail in his goverment.

Such a King is Christ: And what are his Subjects? They are no common people, but excellent ones; their pure heart hath a kind of Oracle in it; the secret of the Lord is with them; they are wise in the greatest concernments, strong in the hardest duties; their hearts are melted in acts of love to∣wards God and man; their hands are ever doing that which is just and right; and the reason of all is, because some of the holy unction which anointed their Lord, falls down upon them, and puts a glory on them. Such are the Subjects. And what is the nearness between the King and them? On the one hand he, though the Son of God, came down from Heaven, and be∣came partaker of flesh and blood with them; on the the other, they, though na∣turally but the sons of fallen Adam, be∣came through grace, the seed of Christ himself: his blood runs in their conscien∣ces; his Divine Spirit breathes in them; his holy image appears in their hearts and lives; the Subjects are all Sons, and resemble their Governor: Here is not a single relation, but one relation upon another: this is the nearness. The result is this, he being so incomparable a King, they being such ex∣cellent Subjects, the nearness between them being so great, the union must needs be a

very choice one. Who would now live under the power of sin, and not much ra∣ther join himself to the blessed kingdom? A better Ruler or Society then, there cannot be found.

2dly. The more right the Laws and Ad∣ministrations of a Kingdom are, the better is the Union. There are two sorts of Laws, there are Laws of constitution according to which a King is made; if he be in by election or succession, he stands upon some positive Law, or consent which amounts to a Law; if he be in by conquest in a just War, he stands upon the Law of Nature, which saith, that the captive must be sub∣ject to the victor. There are also Laws of Administration according to which a King is to Govern his Subjects; without the first Laws, there can be no King rightly consti∣tuted to have Subjects united to him; a people may be under a Tyrant, but it is not united to him. Without the second Laws there will be no rule of government, no right administration of things in a King∣dom. According to this distinction, I shall lay down two things touching the Media∣tory Kingdom of Christ: The one is this, The Law of constitution must needs be very righteous, as being no less than the Decree and Ordinance of God himself; he

was made a King immediately by God; his Kingdom was not (as ordinary ones in part are) an human creature; but a pure Theocra∣cy, altogether of Divine Ordination. I have set my King upon my holy hill of Zion, saith God of Christ, Psal. 2.6. I have done it, not man. The Decree of Heaven was for it, as the next verse tells us. The Lord said unto my Lord, that is the Father said to Christ, sit thou at my right hand, Psal. 110.1. Di∣cere hîc est discernere, To say here, is to de∣cree, That Christ should sit in Royal state and Majesty; he is a King meerly of Divine Ordination; yet he enters upon his King∣dom by Conquest; in the Belial heart of fallen man nothing is in a fit posture to re∣ceive this holy King. The carnal mind is not subject to the Law of God, neither indeed can be; strong holds must be cast down, thoughts must be captivated, and wills must be overcome, or else Christ can∣not have a Kingdom: Therefore he takes up his spiritual arms, goes forth in the power of his spirit and word, and subdues the minds and hearts of men to himself; so he enters by conquest, and that in a very just, nay merciful war, it being to rescue poor captive creatures, and reduce them back again to their Creator; but though he come in by conquest, yet there is con∣sensus

populi, his people are willing, they own him as their King, subject to his Scep∣ter, and give up themselves to his govern∣ment: Thus he hath a Title to his king∣dom, as good as a Divine ordination, a just conquest, and a free consent can make it.

The other is this, the Law of Admini∣stration is righteous and gracious; righte∣ous in that which he commands his subjects to do; gracious in that which he promises to do for them. His Commands (which call for faith, humility, holiness, righti∣ousness, meekness, mercy, temperance, pa∣tience) are as right as any thing can be, they are the counterpanes of Gods heart, the copies of that Divine Will which is Rectitude it self; they perfect the humane nature, and being practically embraced, they set man in a true posture towards God, himself, and his fellow creatures. His Pro∣mises (in which he engages himself that the Believer shall be justified, that the poor in spirit shall have the kingdom; that the pure in heart shall see God; that the righteous shall be compassed with Divine favour; that the meek shall be beautified with salvation; that the merciful shall ob∣tain mercy; that all his obedient subjects shall enter into Heaven and enjoy the blessed

God there) are exceeding gracious and true, not one of them shall fail; he hath will and power enough to make them all good; this is the Administration. The sum of all is, Christ being a King by Divine Ordina∣tion, entring by just conquest, obtaining a free consent, and administring his king∣dom so admirably, that nothing is in his government but meer rectitude and grace; the union between him and his subjects bound together by such right and good Laws must needs be very excellent. Here can be no reason to complain, no colour of occasion to break off from such a King, or to say, What portion have we in David? Here are no scruples about the Governors Title, no unjust Laws to be repealed, no grievous burdens to be removed, no heavy yokes to be taken off, not the least shadow of a male-administration to be found; no∣thing is here to be seen but rectitude and goodness, which must needs make the uni∣on very firm and stable.

3dly. The more intimate the union is, and the more internal the bonds of it are, the more excellent is the union. Between an earthly King and his Subjects the bonds are external; there are outward thrones and scepters, outward pieces of state and majesty, outward laws and proclamations;

the King looking on his Subjects, may see the outward man, but no further: He may exact an outward conformity, but cannot touch or move their hearts; there is not one spirit between him and them, but se∣veral, which may easily run apart and in different ways. But between Christ and his Subjects the bonds are internal; his kingdom comes not with observation or outward splendor, but in inward power and efficacy; his Kingdom is within, his Throne is in the heart; his Laws are not only without in the Letter, but inwardly ingraven in the hearts of his Subjects; they are the very Epistles of Christ, written not with ink, but with the spirit of the living God; not in tables of stone, but in the flesh∣ly tables of the heart, 2 Cor. 3.3. Besides the outward literal Edition of the Law, there is an inward spiritual one which an∣swers thereunto; this spiritual King can not only look into the hearts of his Subjects, but touch and move them unto obedience; he can so draw as to make them run after him; it is his Royal Prerogative to rule wills and hearts; his Subjects have the mind of their Lord; nay, the same holy Spirit which is in him, is in them also, to inspire a measure of holiness and obedience into them. O! what a union is here! and how

full of mystery! No King can rule after this sort; neither could he himself, unless he were God, do so: In a word, his King∣dom and Laws being within, his Subjects having the same mind and spirit with him∣self, the union must needs be very intimate and excellent.

4thly. The greater the benefits of go∣vernment are, the more secure is the union; a King resembling God in the doing of good, acting like one given to the king∣dom for a common blessing; his vigilancy securing the repose of his Subjects; his care procuring their quiet; his study being for their good as his own; his Subjects resting under his shadow, and enjoying the sweet ends of a well-ordered Government; the union in such a case must needs be very much confirmed. I shall instance but in two benefits of Government, Protection and Rewards: As for Protection, it is in∣comparable in the Kingdom of Christ; no earthly Kings have such a foresight and care to protect as he hath; they may look here and there, but his eyes are every where, running to and fro through the earth, to shew himself strong on the behalf of his people; they may sometimes nod with the rains of Government in their hands, and so not provide against approach∣ing

dangers; but he is never surprized, but always provided, and at hand to de∣fend his people; in every temptation he makes a way to escape; in every danger he knows a method of deliverance. Again, No earthly Kings have such a power to pro∣tect as he hath; they have a power in their own Dominions; but he hath all the power in Heaven and Earth in order to the good and preservation of his people. They and their Subjects joining together, are not al∣ways able to maintain themselves and their union against a foreign power; but he is always able to maintain his Kingdom. The Chaldean Empire was left to the Persian; the Persian to the Grecian; the Grecian to the Roman; but his Kingdom shall not be left to other people, Dan. 2.44. but by a peculiar priviledg it abides for ever: no foreign power can ruine it; no gates of Hell can prevail against it; the posture of Christ and the Church doth evidence this, Christ is at the right hand of God, Psal. 110.1. And the Church is at the right hand of Christ, Psal. 45.9. In this po∣sture power cannot be wanting, or pro∣tection fail. Further, As touching Re∣wards, his bounty is beyond all parallel: Other Kings may sometimes forget the good services of their Subjects; Joash forgot the

kindness of Jehoiada; the poor wise man, who by his wisdom delivered the City, was not at all remembred, Eccles. 9.15. Many excellent services have been buried in oblivion, but the Lord Christ never for∣gets the services of his people; their sins are delivered over to oblivion, but not their services; no, not the least of them. He hath a bottle for their tears, a book of remembrance for their holy thoughts, a re∣ward for a cup of cold water given for his names sake; nay, he is so far from forget∣ting their services, that in the very act they find a secret reward given in to them; the supplies of his spirit, the irradiating beams of his love, and the sweet calms and sere∣nities in conscience tell them, that he hath them always in remembrance. Earthly Kings may give their servants some of the shadows here below, and some of those things which lye round about them; but he gives his Subjects 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, substance, sound wisdom, durable riches, and real happiness; he gives them himself, and all that train of good things which accompanies him. Here he gives them tokens and glimpses of his love; but what great and glorious things are there for them in Heaven? There their labours end in eternal rest; their holy race arrives at a Crown of Glory; their Prayers

are turned into Hallelujahs; their Alms are repaid in everlasting Love; their good works shall have a full reward; what they sowed to the Spirit, shall come up in a crop of glorious immortality; in Heaven they shall enter into the joy of their Lord, and sit down with him in his throne; they shall then see and enjoy the blessed God, reading all truths in the original, and drink∣ing all good at the fountain-head; dwelling in a paradise of bliss, and for ever reposing themselves in the bosom of infinite sweet∣ness: Eye hath not seen, nor ear heard, neither have entred into the heart of man, the things which are prepared for them. To conclude, If Protection and Rewards can do any thing, the Union between Christ and his Subjects must needs be very secure.

Notes

• Bon. in Sent. lib. 1. dist. 22.
• Tract in Joh.
• In 1 Cor. hom. 8.
• De tribus Elok. lib. 4. fol. 180.
• Ar. Eth. lib. 5. c. 6.
• Spondan. Ann. Anno. 568.