A55302:69
Christus in corde, or, The mystical union between Christ and believers considered in its…
Christus in corde, or, The mystical union between Christ and believers considered in its resemblances, bonds, seals, privileges and marks by Edward Polhil ..., Esq.Christus in corde, or, The mystical union between Christ and believers considered in its resemblances, bonds, seals, priviledges and marks by Edward Polhil ..., Esq.
London: printed by A.M. and R.R. for Tho. Cockerill, 1680
Modern spelling is a reading aid: the words are the author’s, only the spelling is modernized. Original shows the page as printed, with the transcription marks.
Moreover, This consent is a present actual one; in Marriage there are words used, not de futuro, but de praesenti, or else it is no Marriage, but a promise only. Believers do not say as the sluggard, yet a little sleep, a little slumber in sin; nor as St. Austin in his delays before conversion did, modo ecce modo; but they give a present consent to Christ; when he knocks, they say not, go and come again to morrow (for that is not to consent to day, nay, not to consent at all, but only to speak of it) but they make haste and delay not, immediately they open and own him as their Lord; he is their greatest desire, and they will not put him off, no, not for a world, which is much less in their eyes than he is: They have to their great shame too long served their corruptions, now they join themselves unto him in a perpetual covenant never to be forgotten; without any more ado a present actual consent is given to him. It is indeed said by Divines, that the true desires of Grace are Grace; and so they are: but then those desires do at ⟨p. 52⟩least virtually and seminally contain in them a present consent; for where those desires are in truth, there the heart breaks off confederacy with sin, and values Christ as its chief treasure. Were such an one asked, what he would have in the first place; he would answer, None but Christ.
Before I pass over the consent between Christ and Believers, two things may be noted touching the excellency of it above that which is between man and wife.
The one is this; Christs consent is a pure gratuitous act. When a man chooses a wife, the reason is in the object, she is fair, or virtuous, or rich in estate, one attractive or other draws out his consent; but when Christ made his choice, no attractive was in his Spouse; Believers, no less than others, are naturally void of holy Graces, and so extremely poor, that they have not of their own to cover their nakedness, or pay their debts; there was nothing in them to draw out his love towards them; the only reason of his choice was in his infinite goodness, his Grace had no other mover but it self. It's true, he saith of his Church, Behold, thou art fair, my love: behold, thou art fair,