A55302:75
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.
It is also to be noted, that these Reasons, which are fundamentally one, do depend upon one another; the first is confirmed by the second, and the second is explained by the third; that we are members of Christ, is clearly confirmed in that we are one spirit with him; and that we are one spirit with him, is excellently explained in that we are the Temples of the Spirit; all three Reasons hang together, and make one great argument against Fornication. This being the scope and order of the place, the phrase (one spirit) must be construed in such a way as may suit to the antecedents and consequents; as to the antecedents, it must import that spirit which makes us members of Christ; as to the consequents, it must import that spirit which hath a temple in us; either way it must needs be meant of the holy Spirit. It is that which makes us members of Christ: If any man have not the spirit of Christ, he is none of his, Rom. 8.9. Non potest vivere corpus Christi nisi de Spiritu Christi, 1saith St. Austin, The Body of Christ cannot live but by the Spirit of Christ: That is no member which hath not the same spirit with the head. Also it is that which hath a Temple in us; Deus Templum ⟨p. 56⟩[…] ⟨p. 57⟩[…] ⟨p. 58⟩habet, 2creatura Templum non habet, saith St. Ambrose; God only hath a Temple, the creature hath none. Si Deus Spiritus Sanctus non esset, Templum utique nos ipsos non haberet, saith St. Austin; 3If the Holy Spirit were not God, he should not have us for his Temple: it being (as he there urges) no less than Sacrilege and an Anathema to make a Temple to a creature. Not then the holy temper which is a creature, but the Holy Spirit who is God, hath a Temple in us. Thus the order and dependence of things plainly teach us the meaning of the (one Spirit) to be, that the same Holy Spirit is in Christ and Believers: Nay, omitting the dependence, the words themselves show the same thing. One Spirit is here immediately opposed to one flesh; when a man and woman become one flesh, there is more than a likeness of temper; there are many alike in carnal propensions, who yet were never so joined as to be one flesh; and if one flesh speak more than alike temper, much more doth one spirit do so: I take it, [Greek or Hebrew], one spirit, is as high a phrase as can be to express an intimate union.