The Mystical Union Between Christ and Believer, Title page – To the reader
Chriſtus in Corde: OR, THE MYSTICAL UNION BETWEEN CHRIST AND BELIEVERS CONSIDERED, IN ITS Reſemblances, Bonds, Seals, Priviledges and Marks.
By EDWARD POLHIL of Burwaſh in Suſſex, Eſq
LONDON: Printed by A. M. and R. R. for Tho. Cockerill, at the Three-Legs in the Poultrey, over-againſt the Stocks Market, 1680.
TO THE Chriſtian Reader.
THERE are three admirable Unions noted by Divines; the eſſential Union of the Three perſons in the Sacred Trinity; the Hypoſtatical Union of the divine and humane natures in the Perſon of Chriſt: and the Myſtical Union which is between Chriſt and Believers. In the firſt we have ſalvation in the primary fountain of it; in the ſecond we have it in the channel or excellent medium of it: in the third we have it in the application or actual poſſeſſion of it. The Deity is an Immenſe Ocean of mercy and goodneſs, but it flows out to us only in and through a Mediator; Jeſus Chriſt is a Mediator of Alſufficient righteouſneſs and merit; but he communicates himſelf only to thoſe that are in union with him, All our righteouſneſs,Caput & membra ſunt quaſi una perſona myſtica, ideò ſatisfactio Chriſti ad omnes fideles pertinet. Aqu. 3. pars. quaeſt. 48. Art. 2. Fiant corpus Chriſti, ſi volunt vivere de Spiritu Chriſti. Auſt. in Joh. Tract. 26. In 3. part. Thom. qu. 49. grace, peace, ſalvation depends on that Union. If we are in him, then his ſatisfactory righteouſneſs covers us, his Holy Spirit dwells in us; but if we are out of him, then our caſe is as deſperate as if he had never ſatisfied juſtice, as if he had never merited grace and eternal life for us. Moſt true is that of Medina, Tota ratio noſtrae ſalutis in eo conſiſtit, ut induamus Chriſtum, the total ſum of our ſalvation ſtands in this, That we put on Chriſt; who (as a learned man hath it) is in his imputed righteouſneſs as an artificial garment to us; and in his imparted graces, as a natural one. This myſtical union (which is of ſuch high concern to our ſalvation) is very ſignally ſet forth in Scripture; There it is ſaid, that Chriſt dwells in Believers, and they in him; he abides in them, and they in him: which expreſſions point out a mutual inexiſtence of him and them. But, (becauſe this myſtery is very deep) the Holy Ghoſt, in condeſcenſion to our weakneſs, ſhadows out this Union by many earthly patterns, viz. by the Law-union of a King and Subjects; by the Love-union of an Huſband and Wife; by the Artificial union of the Foundation and Building; by the Natural union of the Vine and Branches, the Head and Members; by the intimate union and incorporation of the Food and the Body. There is that in the Myſtical union which anſwer; to all theſe earthly patterns; and withal, that which as much exceeds them, as a ſubſtance doth a ſhadow. The bonds of this union are Faith and the Holy Spirit; Faith ſees, comes to, receives, leans on, puts on, feeds upon Chriſt, as being the univerſal capacity to take in Chriſt into the Soul; the Holy Spirit is primaria commiſſura, the primary ligature, which knits us to Chriſt: That Spirit (which is, as St. Auſtin ſpeaks, Patris & filii communio) brings us into union with Chriſt; that Spirit (which united the two natures in Chriſt) unites us to Chriſt: Hence we become myſtical parts of him, of his fleſh and of his bone; nay, foreign, one ſpirit with him. The Seals of this union are Baptiſm and the Lords Supper. Baptiſm is called by an Ancient, Chriſtianiſmi inveſtitura, in it we are ſaid to be buried with Chriſt, and to be riſen with him; which is notably adumbrated by the baptiſmal immerſion into the water, and eduction out of it. In the Lords Supper the body and blood of Chriſt are really, though ſpiritually, preſent to our Faith; we may eat his fleſh and drink his blood unto life eternal; we are (as St. Cyprian ſpeaks) united to him ſpiritali tranſitione, by a ſpiritual tranſition or paſſing into him; and (as St. Chryſoſtom hath it) we are united to his body as that is to the word. The priviledges of this union are ſo great, that they are worthy to attract all men into conjunction with Chriſt; the marks of this union are ſo plain in Scripture, that Believers reflecting on themſelves may have the comfort of their being in him. Theſe are the things that the enſuing diſcourſe offers to the Reader, with this only requeſt, that he would agnoſcere quod Dei eſt, and ignoſcere quod hominis eſt; If any glory may come to Chriſt, or comfort to his members by this Treatiſe, it is enough, and as much as is aimed at by him, who is
A Lover of Truth, Edward Polhil.