Christus in corde, or, The mystical union between Christ and believers considered in its…

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 accommodates it self to our capacity; and in Metaphors, shadows and paints out to us heavenly things by earthly. Divine objects, ⟨p. 25⟩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 believe 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 similitudes in Scripture, the very objects of sense would prompt us to be heavenly; outward things, being but the shadows, would lead us to the true substance. The Sun would tell us, that there is a more glorious one above which shines with healing under his wings. The Wind would remember 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 ⟨p. 26⟩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 Divine.

In particular, The Holy Ghost in Scripture sets forth the mystical union by many resemblances: Christ (saith St. Chrysostom) unites us to him,¹