Selected quad for the lemma: duty_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
duty_n	holy_a	name_n	sanctify_v	1,287	5	9.6471	5	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A85666	An exposition of the five first chapters of the prophet Ezekiel, with useful observations thereupon. / Delivered in severall lectures in London, by William Greenhill.	Greenhill, William, 1591-1671.	1645 (1645)	Wing G1851; Thomason E272_1; ESTC R212187	422,046	514

and place of the Oracle others into the court of Israel the court of the Priests and the court of God where the Ark and Cherubims were Jun. Maldon and this they make the Sanctuary or place of holinesse for Mikdashi is my holinesse as well as my Sanctuary there the glory of God appeared between the Cherubims and this place they desired I shall speak a little of the holinesse of places because there is an opinion in the world that some places are holy and that duties done in them are better then done elsewhere It was the saying of a great Prelate B. A. that God heard prayer Non quia precatur sed quia ibi because the prayers were in such a place Two wayes places become holy First by divine presence Secondly by divine institution For the first when God did in a visible extraordinary way manifest himself and his glory in any place this made it holy as Matth. 17. when Christ was transfigured in the mount and excellent glory appeared this made the place holy and the Apostle call'd it The holy mount 2 Pet. 1.18 So Gods appearing to Moses in the bush Exod. 3.5 made that place holy such appearances of God are not now The second way is by institution and appointment from God when the Lord doth depute and consecrate places to holy uses then are they holy as the Temple was God appointed the place the building of the Temple the dedication consecration thereof its onely God can make any thing holy none but he that made the creature can lift it up to a higher condition then 't was set in at first no man can make persons things times places holy besides the Lord. Now the Temple was by the institution of God so sanctified that it was a type of Christ a part of worship a powerfull meanes of grace giving acceptation to the persons and all the duties of worship there done so that it was a sin for them to worship elsewhere or to divert the Temple to any other use We have no extraordinary appearance of God to make places holy nor any consecrated by divine institution to type out Christ or any spirituall thing to be a part of worship a means of grace making the worshippers and worship more acceptable and therefore I conceive we have no place holy it was not the Temple but the Synagogues that resembled our publique places of worship and they were not holy Mat. 10.17 They scourged in their Synagogues and that was no holy act A Lapid Brugens it 's the judgement of learned ones that Paul had his five whippings of which he speake in the 2 Cor. 11.24 in the Synagogues they had the Word preached in them Job 18.20 Act. 15.21 as it is in these publique places yet that did not make them holy and priviledge them from common acts of Justice the holinesse of places under the Law was ceremoniall and Christ hath put an end to such holinesse the difference of places he hath taken away and no one is more holy then others Job 4.21 The houre is coming saith Christ to the woman when you shall neither in this mountaine nor at Jerusalem worship the Father it 's true now there is holinesse in these places the men and their services are more accepted here then any where else but the houre is at hand that all such respects shall be taken away and all places made alike and you and your services shall be as acceptable in every place of the world as at Jerusalem Hence is it that Paul puts men upon praying every where 1 Tim. 2.8 Many thinke their prayers better in such a meeting-place as this then in their closets then in the fields but they are deceived places now adde no efficacy or acceptation to mens prayers it 's rather prayer Ordinances and so the spirituall presence of God in them that makes places holy and this is the Argument that some stick upon but upon examination this will not make the publick place of meeting more holy then others for Mat. 18.20 it 's said Where two or three are gathered c. be it in a ship a private house a field if gathered together in his Name he is in the midst of them he is there not for the place but the peoples sake yet no man judicious accounts all places holy where spirituall duties are doing or after they are done and why publick places of worship should be so accounted of in time of worship or after is not discernable to a religious and judicious eye of old the Altar sanctified the gift it 's not so now Hast defiled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In the Vulgar it's violasti hast violated wronged but the Hebrew word notes more it 's impurare vitiare and it 's the same word with that sets out the defilement of Dinah 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gen. 34.5 Vitiavit Dinam a woman may be wronged and not be defiled the Sanctuary was defiled polluted prophan'd Sometimes you reade of the Lands being defiled as Num. 35.34 Sometimes of the Priesthoods Neh. 13.29 Sometimes of the Lords holy Name being defiled Ezek. 43.7 And here of his Sanctuary We must inquire what it is that defiles the same 1. Sacrificing other where then God commanded Levit. 17.4 5. If an Oxe Lamb or Goat were kill'd in the Camp or out of it and not brought to the dore of the Tabernacle to offer it was accounted of God bloudshed they would offer in the fields and not where God appointed and this was a defilement and as great as shedding of bloud 2. When they brought things or persons prohibited as 1. Unwarrantable Sacrifices any thing corrupt and not according to rule Mal. 1.7 8. Yee offer polluted bread upon mine Altar it was not unleavened of fine flower and oyle according to prescription Levit. 4.8 it was of Rye Barley or course Wheate and this bread this Mincha polluted Gods Altar and so when they affered the blind sick and lame for Sacrifice they were corrupt things ver 14. and defiled the Altar and Temple of the Lord. 2. Idolls God would not have any Idoll come in his house 2 Cor. 6.16 What agreement hath the Temple of God with Idolls God and Dagon cannot dwell in one house this was the quarrell here Jer. 7.30 They have set their abominations in the house which is called by my Name to pollute it The same words you have againe in Jer. 32.34 and you shall finde there were strange Altars set up in Gods house Ahaz brought in the Altar of Damascus 2 King 16.10 c. And there were the Altars of Manasseh in the Court of the Lords house 2 King 23.12 And the high places on the right hand of the mount of corruption ver 13. they did defile also as the carkasses mention'd in Ezek. 43.9 which were the carkasses of Manasseh and Amon Mend. buried in the Kings garden close by the wall of the Temple 2. When persons were brought

shall give account of himselfe unto God God will say to us Come give account of your Stewardships Luk. 16.2 Every one hath a talent is a Steward hath some trust committed to him and he must not thinke to run and never returne let men act how they will returne they shall be they never so great be they Princes Magistrates Commanders c. Eccles 12. God shall bring every worke unto Judgement with every secret thing whether it be good or evill both the work and the workman must be questioned Mat. 12.36 Of every idle word that men shall speake they shall give an account of in the day of Judgement 3. That Angels are lively and unweariable in their negotiations they run and returne as a flash of lightning when they had done great service in the world they were as lively at the end of it as at the beginning they return back with as much life and speed as they went forth and were ready for new imployments they return'd as to give account of what was done so to receive new commands and worke This is a good patterne for us all that in the workes of God those imployments he calls us to we grow not weary of one sinne fits for another and men are unweariable in that trade So one dutie should fit for another and wee should never be tyred in our spirits Ad laetitiam et animi pacem magnum pondus habent rectae actiones though we be in our bodies Gal. 6.9 Let us not be weary in well-doing the wicked are weary of and in well-doing What profit is it say they that wee keepe his Commandements and that we walke humbly before the Lord of Hosts Mal. 3.14 When will the new Moone be gone that we may sell corne and the Sabbath that we may set forth Wheat Amos 8.5 Psal 36.3 He hath left off to be wise and to doe good Mal. 1.13 They said What a wearinesse is it and snuffed at it and brought that was torne lame sicke but the godly are never weary of Gods work Desidia est mors superstes Vacua est vita though sometimes they are weary in it through the strength of the flesh weaknesse of grace and other discouragements but they having tasted how gracious the Lord is are not will not cannot be weary of his service his Commandements are not grievous to them 4. That they seek not themselves but the honour and glory of their Master they stay not when their work is done upon pleasure curiositie to see or know any thing but immediately returne and are taken up wholly with the glorifying of God they are attent watching his Commands for they look up they are intent upon his work they turne not to either side look not backe but goe streight forward they contend for his glory they runne returne and give account and would have new Commissions be at work againe and have God to be glorified to their utmost abilities Isa 6.3 Holy holy is the Lord of Host the whole earth is full of his glory they see God so glorious excellent and holy in himselfe so glorious in all his works that they minde not themselves but God and make it their onely and great designe to glorifie God Rev. 4.8 9. And this is our duty and comfort if done 1 Cor. 10.31 Whether you eate or drinke c. The glory of the infinite holy wise and great God should be precious to us we should attend his commands intend his worke contend against all lets within or without and promote his worke and glory to our utmost That worke is not referr'd to Gods glory but our gaine credit or profit is a dead work Omnibus operibus nostris coelestis intentio adjungi debet Aquinas The School-men call for a right intention in every work as that which animates and inlivens the same and though we cannot actually intend Gods glory alwayes in every thing yet there should be a vertuall intention of it A bowle runs an arrow flies by vertue of that arme first sent them forth and all our actions should proceed in the strength of a morning or primary intention of Gods glory One thing yet remaines touching the motion of Angels namely the efficient cause of their motion and it 's the Spirit set down in these words VER 12. Whither the Spirit was to goe they went SOme doubt there is what is meant by the Spirit here not the counsell or will of the Angels and so the sense to be that they went which way they had a minde whither their own wills and spirit carried them and my reason is because they are brought in here as servants and officers and therefore not to be left to their own wills but to be under command and at the will of another Souldiers goe not where they please but where their Generall pleaseth By Spirit we are to understand neither the will of Angels nor winds nor the soule of man for Spirit in Scripture doth signifie all these but the essentiall and eternall Spirit of God and this is evident by the 20th verse Whithersoever the Spirit was to goe they went it 's not said whithersoever their Spirit was to goe they went but whithersoever the Spirit that is the Holy Ghost coessentiall and coequall with the Father and the Sonne whither that Spirit of wisdome and power led them thither they went when that Spirit bad them returne they returned as that Spirit moved them so they moved Object The Spirit of God neither goes nor moves from place to place being infinite how then can this be meant of the Spirit Ans This is spoken humanitùs after the manner of men in regard of the vision Ezekiel had Non mutatione loci aut essentiae sed declaratione potentiae gratiae it seemed so to him but the Spirit being infinite neither goes nor moves by reall change of place or essence but by declaration of its power and grace When the Spirit or God doth that is unusuall then they are said to come and be present Againe the Spirit went in the Angels not simply in it selfe there was in the Angels imperium impetus Spiritus the imposition and impression of the Spirit which carried them on Observ That Angels although exceeding wise full of knowledge active and able to doe great service yet are not at their own dispose they move not at their own pleasure they went not where they listed Let the abilities of the creature be never so rare excellent they must be under the power of a Superior they must be ordered and directed by a higher cause Angels themselves are not Lords of themselves they are not sui juris much lesse men that are lower then Angels 1 Cor. 6.19 Men are bought and they must be his servants at his dispose that hath bought them and that is God And therefore they must not abuse their bodies and soules to fornication any sinne but glorifie God with both 2. That it