Ioannis Vvolphii Tigurini De officio praeconis evangelici oratio, qua D. Pauli 2. Timoth. 2. locus explicatur, Stude teipsum probatum exhibere Deo, operarium non erubescendum, recte secantem sermonem veritatis

continence, or finally for God Himself, where superstition, iniquity, sloth, luxury, and finally Satan himself with the whole world have fixed their seat? For what, as the Apostle says elsewhere, does Christ have to do with Belial? What does light have to do with darkness? It must be established, therefore, as Philo has aptly warned, that the dignity of the prophets is too great for them to intrude themselves into worldly affairs, or to covet the status and name of citizens of the world; rather, it is necessary that they be carried above all those fleeting things, and as it were, place their minds in the very heavens. He also says that a prophet is the interpreter and messenger of God; and by an arcane instinct and the inspiration of God, whose mind dwells and moves within him, he pours forth divine words. He then exclaims, as if rapt in admiration of the matter: Σπύδαζον οὖν ὦ ψυχὴ θεῦ οἶκος γενέσθαι ἱερὸν ἅγιον Strive therefore, O soul, to become a sacrosanct dwelling place of God. To this sentiment, Christ and the Apostles alike assent. Christ indeed by the very fact that He says to the Apostles: "It is not you who are speaking, but the spirit of your Father who speaks in you." Paul, however, when he writes that the Holy Spirit acts as a witness of our salvation within us, calling upon God the Father within us, doing all things within us that are Christian.