tels us Some Temples of the Heathens were converted to the service of the true God Others were quite demolished We Euseb de vit Const. Lib. 3. read how that the wicked infidels had erected a Temple in that verie place where our Saviours Sepulcher was to their impure Goddesse Venus which Constantin pulled down to the very foundation commanding also that the stones timber and rubbish of it should bee carryed farre from that ground Saint Greg. in an Epistle Lib. 9. Epist 71 to Melitus an Abbot gives command that Augustine the Bishop as I suppose of Canterbury and he to whom England owes much for her conversion should destroy the Idols in England but suffer their Temples still to stand Nam Gens illa verum Deum cognoscens saith hee ad loca quae consuevit familiariùs concurret and a little after Duris mentibus omnia abscindere impossibile esse non dubium est Qui locum summum ascendere nititur gradibus vel passibus non saltibus elevatur c. And by this we may guesse at the figure of the Churches which the primitive Christians first used The figure most affected by the ancient heathen was the round imitating as it were thereby the Heavens Of this figure was Vesta's Temple built in Rome by Numa of this figure was also the famous Pantheon Indeed the Temples which the Christians erected from the very foundation were of other figure yet some of them were of the round such was that stately Temple of Sancta Sophia builded by the Emperor Constantine of which Phil Lonicerus hath this Tom. 1. Chron. Turc Par. 2. cap. 1. description The Temple of Sancta Sophia at Constantinople excels all the rest the roof is vaulted and covered with lead in figure not unlike the Pantheon in Rome but much greater and higher It stands upon stately Marble and Porphyrie pillars the doores of it are all covered with brasse one of which is said to have been made of the wood of Noah's Ark. This Temple saith he was built by Constantine the great but now the Turks have throwne downe the Altars paintings and Images of the Christians and cast their bels into Ordnance Pet Gregorius Tolozanus Lib. 12. de Rep. cap. 22. saith that the Apostles themselves gave order that the body of the Church should be built long after the figure of a ship in which the Bishop should sit as Pilot the Deacons as Mariners The Bishops seat should be placed in the middle on the one side should sit the Priests and Deacons on the other side the Lay men and the women should bee separated from the men in a place by themselves Constantine beautified the City Antioch with a most spacious and saire Church whose inward part or quire was of an octangular figure for the conveniency of many private Oratories belonging to it Divers Churches have many Isles joyned to the body of the Church like so many boats or ships compacted and tyed together and some think that by this figure the Christian builders did desire to expresse Saint Peters boat warning us that faile here in this world amongst so many rocks and dangers to be sure wee commit ourselves to a safe bottom by whose help we may at last arive at our blessed haven for want of which care many dayly make shipwrack of their salvation We see many Churches built after the figure of a Crosse and without doubt the pious builders did by that figure desire to resemble the Crosse on which CHRIST was Crucified CHAP. VII Of the parts of Christian Temples BEllarmine observes Lib. 3. de cult Sāctor cap. 3. that Christian Temples are built with three parts after the fashion of Salomons Temple First there is the portch which the Greeks call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Latines Vestibulum Secondly there is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the ship or body of the Church Thirdly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the quire or Chancell divided from the body of the Church by an ascent of steps and certaine cancelli latices bars or hangings which part belongs to the Priests onely Durandus compares Lib. 1. Enchir. cap. 1. the parts of the Church to the parts of a mans body the place where the Altar stands to the head the Crosse on either side to his armes the body of the Church to the rest of his body Baronius distinguishes Anno Christi 57. N. 103. the Church into foure parts viz. the Portch the Church it selfe the Chancell and the place most sacred where the Altar stands There is adjoyning also to Churches a little house or roome in which the Priest prepares himselfe to doe his holy office called Aedicula Salutatoria Sacrarium the Sacrary or Vestry Pope Clement is said to have cōmanded that on either side of Churches should be built Pastophoria little chambers or roomes into which the reliques of the holy Eucharist were caryed and in them the sacred vessels and vestments were to bee kept Paulinus expresses the use of these places in this distick Hic locus est venerāda penus Epi. 12. qua conditur qua Ponitur alma sacri pompa Ministerii The Greekes agree much with the Latines in the figure of their Churches as appeares by that of Simeon Archbishop of Thessalonica in his booke De Templo Our Temples saith he have three parts viz. the place before the Temple which we call the Church portch the Temple it selfe and the Chancell Which three-fold division may put us in mind of the sacred mystery of the blessed Trinity as also of the three-fold order of holy Angels besides there is on earth a three-fold distinction of the elect people of God who are either Priests or perfect beleevers or publique penitents Further saith hee the Church Portch denotes Earth the Church Heaven the Chancell the things above the Heavens There were in the Greeke Churches five places or stations assigned to the penitents which were not divers parts of the Church but had their denominations from the divers actions performed in them The first was without the Church doores where the Penitents stood weeping and imploring the prayers of those that went in or out called in Latin Fletus The second called Auditio was within the Church doores where they heard divine service and the Scriptures expounded The third Subjectio or Substratio which was within the body of the Church behind the seates from whence they went forth of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chryso Liturg. Church with the Catechumeni when these words were uttered by the Deacon Qui Catechumeni sunt exeant You that are as yet learning the Principles of Religion and are not Baptized goe ye forth of the Church The fourth place was called Consistentia where having performed Canonicall penance they stood with the rest of the Congregation and prayed The fift was Participatio where with the rest of the faithfull having brought forth fruits worthy of Repentance they received the holy Communion And thus
farre of the parts of Christian Temples which Bellarmine saith are built after the fashion of Salomons Temple and some people are so wise as they feare lest to build a Christian Church so like Salomons Temple bee directly to bring in Judaisme But wiser men than they know that all which the Jewes did was not Judaisme Let them remember that for their comfort CHAP. VIII Of the situation of Temples and why Eastward THe situation of Temples hath respect either to the place on earth or to the climate of the Heavens We read of Temples built in sundry places Some on the shoare to Venus and Neptune some on the tops of Mountaines called in holy writ high-High-Places some in Valleys others in Fields in Cities in dark Groves and some under the Earth But where ever they were built they all looked towards the East and received the light of the rising Sun at their upper end as divers Authors testifie Perchance the reason why the Gentiles used this situation was because they were wont to sing Hymnes and praises to their Idols at Sunne-rising And Plato Lib. 10. de legib tells us that as well Greeks as Barbarians at the rising and setting of the Sun and Moon used often prostrations and adorations From which custome of the heathens Clemens takes occasion to blame the lazinesse of 2 Consti c. 64. 10 such Christians as came late to Church The same position and situation of Temples has ever beene in use amongst the Christians as the testimonie of ancient Authors besides experience reach us Ecclesias Christianorum Lib. con Valent. Orientem amare solitas saies Tertulian Christian Temples have ever born a love towards the East Some write that it was a tradition of the Apostles that in solemn Bellar. de cultu Sancto lib. 3. cap. 3. and publique prayers in the Church all should turne their faces towards the East and for that reason all Churches were built Eastward unlesse some few which the inconvenience of the place would not permit to be so built as that at Antioch of which Socrates takes speciall notice whose Altar was Lib. 5. cap. 21. placed at the West Divers other reasons are given for building Christian Temples Eastward as because of the early frequenting of Matins by the primitive Christians which Tertulian Clemens Philo Apol. c. 2. lib. de convit Lib. 10 Epist. 97 Plinius secundus in one of his Epistles to Trajan and others report to have been by them most exactly and religiously observed Who when the Sun began to disperse his rayes upon the earth did then begin to poure forth their soules to their God the very situation of the Temple as it were teaching them with what actions they were to begin the day for no time is so fit to present our prayers and devotions to the divine Majesty no time so glorious as the morning no time of the day so well agreeing with our infirmity Another reason why rather to the East than to any other region of the Heavens may bee because it has ever been accounted the most excellent part of the world from thence the Heavens begin their motions Thither therefore we turne our faces in our prayers rising as it were from the night of sin and forsaking the works of darknesse wee implore the Divine goodnesse to shew the light of his countenance upon us Saint Augustin gives Tom. 4. this reason Cum oramus ad Orientem convertimur non tanquam ibi sit Deus quasi caeteras mundi partes deseruerit qui Majestate potentiae ubique praesens est sed ut admoneatur animus ad excellentiorem se convertere id est ad Dominum cum ipsum corpus quod terrenum ad corpus excellentius scilicet coeleste convertitur We turn our faces saith hee towards the East when we pray not as if we thought God were there onely to bee found whose Majesty is every where present but when wee turne our earthly bodies to that glorious part of the Heavens our soules may consider the glorious Majestie of that nature to which we addresse our petitions Furthermore God placed the Garden of Paradise in the East for where the vulgar translation reads Plantaverat Deus Paradisum à principio Gen. 2. The Septuagint better according to the originall have it κατὰ ἀνατολὰς Eastward thither therefore wee turne our faces saith Greg Nyssen Lib. 2. de Ora. like banished men toward our owne Countrey Other reasons may be taken from our blessed Saviour who is called Lux mundi and Sol Iustitiae Iohn 8. The light of the world the Sun of righteousnesse Cujus nomen est Oriens Zach. 6. 12. S. Hier. transl the day spring from above to him wee direct our prayers from him our soules receive illumination motion life and being as the whole world from the Eastern Sun receives its light and heat The Sanctum Sanctorum of the Jewish Temple was built Westward and when they prayed they turned their faces that way Ezechiel 8. 16. Those who contrary to the rites and custome of their Temple prayed with their faces towards the East are said to bee guilty of an exceeding great abomination And indeed well might their lookes bee towards the West who still even to this day in vaine expect the Messias that Sun of righteousnesse to arise Wel might their faces be Westward their Church and Kingdome being bending to its eternall night But we Christians firmely believe that our Saviour is risen from the dark night of the grave his Church shall for ever endure of his Kingdome shall be no end When our Redeemer hung dying on the Crosse it is very probable that his face was Westward and true Christians saith Damascen Lib. 4. de fide cap. 13. are drawn Eastward in their prayers as the needle by a secret magnetique vertue is drawn towards the North as it were beholding the face of their Saviour Furthermore Christs Resurrection was in the blushing morning when the Angels in stead of wakefull Cocks saluted that bright following day Lastly hee ascended into Heaven in the East and from thence we expect his second comming which as himselfe has fore told us shall be Mat. 24 27. as lightning from the East Surely they doe right piously who observe this ceremony of turning Eastward when they pray with the like devotion it was first instituted yet are not Christans so strictly to observe it in their Churches as the Turks are bound in their Mosques to turne South towards their Meccha It is as Aquinas teaches Secunda secundae quest 84 art 3. very much conducing to the decencie of publique prayer it is not required of necessity especially in private devotions seeing there is no commandement for it And in publique prayers also in the Temple if upon good reasons we turne any other way without contempt of Authority or suppose the situation of the Church be not Eastward we may certainly bee blamelesse For Psal
God hath beene all ready shewne If the tythe of Bullocks and Sheep Levit 27. 32. be holy to the Lord because separated from the use and injury of secular persons and reserved for the peculiar service of the Ministers of God then certainely those buildings which by the publique consent of all Nations and in all things have beene accounted sacred and are separated to the peculiar service of God himselfe are by us to be esteemed holy and the foppish impiety of those that perswade the contrarie deserves rather severe punishment than pittie Besides the Church being a place in which God is after a more peculiar manner present may well be called holy God himselfe said to Moses The place where Exod. 3 thou standest is holy ground for God was in that place peculiarly present Further well may the Church be called holy it being the place of holy things in it are the holy Sacraments to it the Saints on earth frequently resort and in it we beleive that the holy Angels are present Lastly by the Law of contraries it will follow that as the Temples of Devils are to be accounted unholy and profane as being polluted with the service done in them So the Temples of the true God are most sacred and holy being sanctified by the Word of God and Praier CHAP. XIII Of the ends for which Temples were built IT is most certaine that some Temples were built only to flatter great Kings with the vaine conceit of a Deity Wherefore Tiberius Caesar stricktly forbad any Temple to be erected to him Other Temples were built to the honour of some famous men zealous errour mistaking them to be Gods The ends for which they were erected to the true God may be foure First to offer Sacrifice in them Secondly to bee Sepulchers and Repositories of the corps of his blessed Martyrs untill the generall Resurrection Thirdly to offer and present in them Prayers unto Almighty God Fourthly that Christian people might meet together in one place to heare the Word of God and receive the Sacraments Some adde to these a fift viz. that the Divine Majesty might vouchsafe still to continue with us and to dwell amongst us Not as if they thought that the infinite Divine Nature could bee contained within the narrow walls of a Church but according with that which Salomon said 1 Kings 8. 13. when he had finished the Temple I have surely built thee a house to dwell in a stedfast place for thee to abide in for ever God we piously believe to bee in every place but we cannot say properly that he dwells in any place but in his Temple There as in his Court and Palace he distributes his divine gifts and graces to the hearts of his faithfull servants there we more plainely behold his glory and majesty in the statelinesse and beautie of the building in the richnesse of the sacred vessells and ornaments the numerous multituds of his Servants the various fruits of the blessed Sacraments the dignity holinesse and sacred pompe of his Ministers Before the Temple was built by Salomon God was not with his people in any one fixed or settled place Moses Tabernacle was portable and carried from one place to another but when the Temple was built and the Arke of God placed in it God began to rest and dwell amongst them whence that of the Psalmist Arise O God into thy rest Psal 132. 8. thou and the Arke of thy strength Saint Hierome calls the Church Hereditatem Dei Gods portion or inheritance nor shall any man escape his vengeance that shall attempt to dispossesse him of it nor shall their pietie be unrewarded which hath merited such an heire CHAP. XIV How the whole world may bee said to bee a Temple HItherto of Temples built by men as well Jewes and Gentiles as Christians all which proclaime the Art Magnificence or Pietie of the builders There are also Temples built by the powerfull hand of the Almighty Creatour as the vast and the great Universe what is it but a Temple according to which patterne mortall men have corrected theirs imitating its figure in their rotundaes before spoken of Diogenes saies plainely Mundum Laert. in Vit. cjus esse Dei Templum sanctissimum The world is the sacred Temple of God And the Persians who worshiped the Sun for their God are reported not to have built any Temple for it saying Mundum universum esse Strabo Lib. 15. illi Templum the whole Universe is his Temple The Bythinians for the same reason offered Herodo lib 1. their sacrifices on tops of Mountaines instead of Altars And Tacitus writing of the Germans saies Nec cohiberi parietibus Deos ex magnitudine Coelestium arbitrabantur They were of opinions considering the hugenesse of the Heavens that God could not bee contained within the compasse of any walls The old Romans worshiped their God Terminus and divers other of their Gods In Temples open roofed supposing it unfit to streighten their fancied deities within walls The Christians themselves have called the Universe the Temple of Almighty God though never guilty of that errour into which some blind Schismatiques and Heretiques have stumbled as to thinke that therefore no Churches ought to bee built and had they power to their blind boldnesse would soone pull them downe and keepe their conventicles and assemblies in shops and cellars Melius Graeci nostri qui ut augurent Cicero de legib pietatem in Deum easdem illum quas nos Vrbes incolere voluerunt Much better did our fore-fathers who for the encrease of Pietie and Religion built Houses for God to dwell amongst us Alas our memories especially in good things are too too weake nor can we such is the course of our life here worship God decently and duly enough in every place The Primitive Christians indeed called the Universe the Temple of God because the tyrannies of the Gentiles would not permit them to enjoy any other Dei Templum est Vniversum hoc quod cernitur vel quae latiores complectitur ambitus mens humana nec aliquod his dignius Templum Deo Opt Max eirgi potest The whole Universe were they wont to say is our Temple or rather the soule of every Christian is the Temple of his God which is of larger capacity than the whole world and more glorious Temples than these can no where bee builded to our great and good God And well may the Universe be called a Temple there has beene nothing said of Temples but may very well bee said of it If they be called Temples because they bee vast and great structures is any thing greater than the Universe which conteines all things in its vast capacity If Basilicae from their state and majesty how much better does that name fit the Universe than with nothing more royall It has the Firmament for its roof the Starres for tapers the Heaven for its Altar Woods and Groves instead of Tapestry hangings and the
145. 18 God alike in everie place is neere to them that call upon him to all that call upon him in truth But surely the former reasons seriously pondered may serve to stirre up in our soules more fervency and devotion in prayer CHAP. IX Of the Rites and Ceremonies used at the Dedication of Heathen Temples THe Dedication makes the edifice a Temple many Palaces and profane buildings have the like situation and figure yet are not Temples because not consecrated to God That we Christians may learne even from the vaine superstition of the Heathen with what reverence the places dedicated to the true God are to be used we intend first to speak of the Dedication of Heathen Temples Before they began to build the limits and bounds of the ground were determined and designed and this they called effari Templum Varro Fest Pomp. vel sistere Fanum all which was most religiously and carefully performed by the supestitious ceremonies of the Augures After this they began to build and when the building was finished the founders dedicated them to some God to whom by vow they had formerly bound themselfes to erect them Lastly followed the Consecration or Inauguration by the Soothsayers after whose auguries they were accounted most sacred and unlesse all their rites and ceremonies had passed they were not called Temples and this is the difference made of Templum and Aedes sacra in Lib. 14. cap. 7. Aulus Gellius Tacitus hath this relation lib 4. of Jupiter Capitolius Temple when it was re-edified by Vespasian The Emperour saith hee committed the whole care of the businesse to Lucius Vestinus a Gentleman in Rome of great note Vestinus diligently consults the Augures they command that all the rubbish of the former Temple bee first carried into the marish grounds then that the Temple be built in the selfe-same limits in which it formerly had stood for the Gods say they love no new fashions All this being done on the eleventh of the Calends of July being a very faire day the space of ground whereon the Temple should stand was all bedecked and adorned with garlands and ribbins and the Souldiers whose names were accounted fortunate and lucky entered in upon it with greene boughes in their hands Then followed the Vestall Nunnes with boyes and girles whose fathers and mothers were then living and all besprinckl'd the ground with faire river waters After these came Plautus Aelian the high Priest whom Helvidius Priscus the Pretor of the City follwed and he Consecrated the ground with Sacrifices of Bulls and Oxen which he offered on an Altar of greene turf imploring Jupiter Juno Pallas and the other Gods which were presidents of the Empire and Tutular of cheir City that they would please to prosper their beginnings and by their divine help assist the piety of mortall men in the erection of their owne house then tooke hee a ribbin into his hands which was tyed to a great stone to which were also fastned many ropes which the Priests the Magistrates Senators Gentlemen and divers of the common people laying hold on with great joy drew the first stone into the foundation after which they cast many great lumps of untried Gold and Silver for the Augures had stricktly commanded that onely the Primitiae Metallorum the oare of metals which never came in the furnace should bee cast in lest the worke should bee profaned by any oblation which had formerly beene destined to any other use Thus farre Tacitus Divers other Authors report the like solemnities at the Dedication of other Lib. 6. cap. 14. Lib. 19. Temples as Alexander ab Alexandro Livie and Dio Cass who tells of Lib. 60 great feasting when the Temple which Tiberius dedicated to Livia was Consecrated Tiberius feasted all the Senators Livia their wives and other matrons of Rome Wee read also in holy Scripture with what solemnity the Golden Statue of Nebuchadnezzar Dan. 3. was erected Others speake of Masques and Playes and other pompeous shewes used by the Heathen at the Consecration of their Temples And they are said to have beene so strict and curious in observing the rites of Dedication that they would rather build the Temple anew than any whit commit an errour in the observance of them CHAP. X. Of the Dedication of the Iewes Temples THe solemnities used by the Jewes at the Dedication of their Altars before the written Law are copiously set downe in the sacred Scriptures In them wee also read of the great gifts and oblations offered by the Hebrew Princes under the Law at the Dedication of their Tabernacle when it was anointed all over with an oyntment of a most fragrant smell In them wee read of Num. 7 the burnt offrings and peace offrings offered by David on the Altar which he built unto the Lord in the threshing floore of Araunah the 2 Sā 24. Jebusite Of the great rejoycing that was at the Dedication of the Temple after it was reedified by Cyrus how they kept the day holy on which it was dedicated Macch. 4. how they adorned the fore-front of the Temple with golden Crownes and Shields and Judas and his brethren and the rest of the Congregation ordained that the dayes of the Dedication of the Altar should be kept in their season from yeare to yeare for the space of eight dayes with great mirth and gladnesse which very solemnities were kept and observed in our Saviours time as appeares by Saint Johns Iohn 10. 22. Gospell But above all the rites and solemnities used by the Jewes those used by Salomon at the first Dedication of the Temple are most remarkable When the building 1 Reg 8. was quite finished he first assembled the Elders of Israel and all the heads of the Tribes the chief of the fathers of the children of Israel to bring the Ark of the Covenant out of Sion the City of David Then the Priests tooke up the Ark and brought it and the Tabernacle and the holy vessells into the Temple with all the religious pomp that might be and placed the Arke of the Covenant in the most holy place of the Temple called the Oracle King Salomon himselfe kneeling meekly on his knees prayes to God before the Altar beseeching him to remember the word which hee spake to his servant David that hee would dwell on earth with his people And to heare in Heaven and to forgive the sinnes of his people Israel which should pray and make supplications in that house After this hee rose up and spreading forth his hands to Heaven hee stood and blessed all the Congregation Lastly he offered two and twenty thousand Oxen and an hundred and twentie thousand sheep And God himselfe crowned these religious solemnities with his most sacred presence in a glorious Cloud So that the Priest could not stand to minister because of the Cloud for the glorie of the LORD had filled the house and this glorious splendour all the people beheld as Serm.
Earth for its pavement which God himselfe besprinckles with the dew of Heaven If a Temple bee rightly defined Aedificium Deo consecratum The whole World was created for no other end but for us to serve and worship God in it The Universe saies Lessius Lib. 4. de pers div ca. 4 is two waies conducing to our good first it affords us dwelling and all things necessary for this life and so it is like a well furnished and a spacious house for man consisting of a body needs a thousand corporeall helpes to the sweet and pleasant leading of his life here Secondly it is as a Temple to our soules instructing them in the knowledge of their Maker declaring his power wisdome beauty goodnesse and other attributes A humane soule for whose sake all corporeall things were created is of the very lowest degree of intellectuall creatures and so weake of understanding that without the helpe of our senses we understand nothing wherefore it desires an union and conjunction with our bodies that by the helpe of our senses understanding sensible things it may from them by diligent meditation serious discourse come to understand its selfe its Creatour And for this cause God created not onely things necessary for the sustenance of humane life but innumerable more things by whose beauty and splendour wee may in some measure conceive and know the excellency of our maker and knowing him may love worship honour and give thanks unto him The greatnesse of the Heavens the vastnesse of the seas and earth shew his power and greatnesse the glory and splendour of starres and pretious gems what doe they to a considering soule but set forth his beauty and glory The curious subtilty in forming the limbs of each creature declares his wisdome and perfection The sure order in the Heavens course and motion teaches us his providence There is indeed nothing in the whole world that doth not mervellously instruct our minds in the knowledge of our Creatour So that whatsoever could bee naturally known of God was certainely knowne by the ancient Philosophers For the invisible things of God are made knowne unto us by the visible creatures and by the meanes of studious and diligent contemplation as Saint Paul teaches Invisibilia Rom. 1 enim ipsius a creatura Mundi per ea quae facta sunt intellecta conspiciuntur For this end therefore did God build this Temple in it he dwels Totamque infusa per artus mens agitat molem hee fils every part of it and we are continually in his presence The whole World is a Temple to those that want a Temple no man for want of a Church is excused from serving of God The holy Hermits of old spoken of by S. Hierom viz. S. Anthony Saint Paul Hilarion c. though they lived in rocks caves and solitary places yet were they never out of the Temple still praising and worshiping God and alwaies adoring his infinite Majesty When God had finished this Temple for signe as it were of joy in the perfection of it he blessed the day next ensuing and made it an holy day giving us an example of rejoycing at the Dedication of ours every creature now began to worship God in this Temple so soone as it was made onely wretched man profaned it CHAP. XV. How every particular Christian may bee said to be the Temple of God CLemens Alexandrinus Lib 7. ◠Strom. tels us that every particular member of the Catholique Church is a Tēple of God built upon the foundation of Faith Hope and Charity rais'd not upon columnes of marble or stone wals but on fleshy hearts far excelling that of Salomons which was both made and marred by the hands of mortall men Saint Angustin saith our hearts are Gods Altars Lib. 10. cap. 4. de Civi Dei on which we offer to him bloody sacrifices when for his truth we suffer martyrdome we offer sweet incenses to him when our hearts are inflamed with pure and holy love Whence is that of Lactantius Quid opus est Lib. 1. cap. 20. Inst super vacuis extructionibus loca occupare firmius incorruptius templum est cor humanum hoc potius ornetur hoc veris illis numinibus impleatur Why doe yee yee vaine Gentiles take such care in building Temples to your false Gods and neglect the internall vertues which dight the soule The soule of man is a most firme and incorruptible Temple let that bee beautified and adorned with graces to what purpose are these vast heaps of stone erected and no roome left for God in your soules these are the true Temples of the living God which hee hath purchased with his most precious blood Know yee not saith S. Paul that yee 1 Cor. 3. 16. 9. are the Temples of God God dwels in ye and again Dei aedificatio estis ye are Gods buildings Saint Bernard teaches Serm. 1 de dedi at large how the soule of everie Christian may bee said to bee the Temple of his God It is dedicated and consecrated in Baptisme it is reedified by Confirmation and the holy Eucharist c. all to teach us how carefull wee ought to bee lest we pollute and profane it it behoves us often to remember Saint Pauls Nescitis quia Dei Templum estis know ye not that ye are the Temples of God and if any man defiles the Temple of God him will God destroy But if there were no other punishment than this this sure is full of horrour that we expell the holy Spirit out of our hearts and entertaine the foule spirit in his roome CHAP. XVI How the Body of Christ and how the Blessed Virgin Mother may be said to bee the Temples of God OF all Temples these two are most transcendent they are Christs owne words Destroy this Temple and in three daies I will raise it up againe Iohn 2. 19. 21. and hee spake this of his body In Salomons Temple at Jerusalem all the while it was building no saw normallet was heard in it And our Saviour is called the stone cut Dan. 2. 34. from the rock without hands Verè saith Saint Ambrose verè Templum In Psa 47. Dei est corpus Christi in quo nostrorum est purificatio peccatorum verè Templum Dei caro illa in qua nullum peccati potuit esse contagium sed ipsa pro delicto totius Mundi fuit sacrificium Verè Templum Dei caro illa in qua Dei imago fulgebat corporaliter plenitudo Divinitatis habitabat Well well might the body of our Saviour Christ be called a Temple by which wee are cleansed from our sins well might it be called a Temple which was polluted with no sinne but was offered a Sacrifice for the sin of the whole world Well might it be called the Temple of God in which the very image of God shined so bright nay in which the fulnesse of the Deity dwelt bodily The other