Selected quad for the lemma: king_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
king_n	aaron_n	beard_n	ointment_n	31	3	10.1070	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
B00819	Five godlie sermons, preached by R.T. Bachiler of diuinitie. 1. The charge of the cleargie. 2. The crowne of Christians. 3. The annointment of Christ, or Christian ointment. 4. A festiuall sermon vpon the Natiuitie of Christ. 5. The fruits of hypocrisie..; Five godlie and learned sermons	Tyrer, Ralph, d. 1627.	1602 (1602)	STC 24475.5; ESTC S106205	127,399	317

of their money goods and Iewels multiplying his cattel in exceeding number encreasing his offpring with a faire issue beholding his posteritie vnto the fourth generation and finally in crowning him with honourable olde age and fulnesse of daies Iohn the last Chapter So our Sauiour Mat. 13.12 Whosoeuer hath to him shall be giuen and he shall haue aboundance but whosoeuer hath not shall be taken away euen that which he hath As we may see in Elizeus the Prophet vpon whom for his willingnes and forwardnesse in accepting that holy function and for his faithfulnesse and zeale in following the same and for his earnest and feruent praier was doubled vpon him the spirit of Elias 2. Kings 2.9 but otherwise in Saul from whom the good spirit of the Lorde was taken away and an euil spirit of God was sent to vex him 1. Sam. 16.14 Of both which we haue a double euident demonstration First in the parable of the Virgins of the which the first fiue being wise vsed well their lampes by trimming preparing and filling them with oyle against the comming of the bridegroome and therefore were receiued into the wedding but the other fiue foolish abused their lampes in suffering them to go out for want of oyle and for not watching the time and season of the bridegroomes comming and therefore were worthely thrust out of doores Secondly in the similitude of the talents wherein is declared that first he that had fiue talents occupying with them and gaining other fiue to his masters profit and againe he that receiued two to get other two to his masters vse and that therefore they had not onely the praise of good and faithfull seruants but also the reward of their weldoing in being made rulers ouer much because they were found faithfull in little and were bidden to enter into their masters ioye But as for that other euill and slothfull seruant which had but one talent who wrapt it vp in a napkin went and hid it in the earth accusing his masters hardnes His Lord did not onely reprooue him of idlenesse and bereft him of his talent bestowing it on him that had tenne talents yeelding that for a reason before remembred mentioned of our Sauiour Mat. 13. but did also cast him as an vnprofitable seruaunt into vtter darkenesse where is weeping wailing and gnashing of teeth Mat. 25. The vse hereof in a word is thus much vnto vs all vpon whom God in any manner or measure hath bestowed any temporall benefits and blessings or spirituall gifts and graces that we take heede that we neither disuse them idly nor abuse them vainely nor misuse them vnlawfully but wisely and warily carefully and circumspectly to vse them to the honor and glorie of God to the good of our neighbour and brother and to our owne soules health and saluation As for those in generall that haue the world at will that they follow the precept of the Apostle in vsing the world as thogh they vsed it not and particularly for those that haue riches that they make themselues friends of the vnrighteous Māmon for those that haue wit and wisedome that they be wise not in their generation but vnto regeneration for those that are indued with knowledge that they be not therby puffed vp but that they vse it vnto edification and so foorth of the rest For we are all of vs from the highest to the lowest but Gods stewards of such gifts graces and other good things which he lendeth vs and letteth vs haue for the tearme and time of our life to be disposed not according to our will and wish but for his aduantage and aduancement of the which we shall all at the last day of iudgement be called to a reckening when as our Sauiour shall say vnto euerie one of vs as the Lord vnto the vnrighteous steward in the Gospell Redde rationem villicationis tuae Render an account of thy Baylieweeke when as Iustice with equitie and iudgment with seueritie shall be ministred vnto vs. And thus much of the two former points of this first principall part of my text Of this hauing and of the persons that are heere said to haue Now therefore let vs go forward to the next that is to the thing that they are here said to haue which is said to be an ointment But ye haue an ointment Of many kindes of ointments read we in the Scriptures Manie kindes of ointments The first whereof as far as I can remember is that of Iacobs with which he annointed the Pillar which hoerected at Zuz when he consecrated and named it Bethel the house of God The second Bethel Gen. 6.28.18.31.13 that of Moises the oyle of holy ointment which God commanded him to make for matter of the principall spices namely of pure mirrh sweete Cynamon sweet Calamus Cassia and oyle oliue for forme after the art of the Apothecarie for vse to annoint the Tabernacle therewith The holy ointment the Arke of the testimonie the table the candlesticks the Altar of incense with all their implements yea and Aaron himselfe with his sonnes with an inhibition of not annointing any mans flesh therewith nor to make any composition like vnto it Ex. 30. Of the which ointment Dauid Psal 133. to the which brotherly loue is by him resembled where he calleth it the precious ointment which was powred on Aarons head The priests ointment and ranne downe on his beard and so to the skirts of his cloathing The semblable or the selfesame was that oyle or ointment with which the Kings and Priests of Israel were wont ro be annointed As that viole of oyle with which Samuel annointed Saul 1. Sam. 20.1 The Kings ointment And that horne of oyle with which the same Prophet annointed Dauid 1. Sam. 16.13 And that box of oyle with which one of the children of the Prophets annointed Iehu 2. Kin. 9.1 And finally as that ointment with which Elias annointed Elizeus 1. Kin. 19.16 Other ointments likewise we reade of as of a feasting ointment of which Dauid Thou shalt prepare a table before me against them that trouble me thou hast annointed my head with oile and my cuppe runneth ouer Psal 23.5 Where the Propheticall king or kingly prophet reckening vp his outward blessings princely pleasurs with which God had enriched him at his royall banquets among his ful dishes of delicates and plentifull bowles of wine for which he gaue the Lord thanks he had likewise no want of euerie precious ointment both for the refection of his body and the refreshing of his spirits all which he acknowledgeth to proceede from the diuine prouidence of God After the manner of the great Kings and Keysars of the world who for their more magnificēce at their pompous feasts wherein is all excesse are woont to haue three sorts of costly ointments as sumptuous as may be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The first 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which being liquid they vsed to drinke

Ioh. 3.5 Except a man be borne of water and the spirit he cannot enter into the kingdome of heauen Where the latter word spirit is put 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and expoundeth what should be meant by water going before The spirit being like vnto water not onely in mollifying and resoluing our obstinate hearts and making them of hard soft and of stone fleshie but also in purging and purifying both our bodies and our soules from the contagion contamination of all worldly wickednesse As it is likewise represented by diuers other things in sundrie other places of the Scriptures but to nothing more commonly and fitly then to an ointment As Psal 45.7 God euen thy God hath annointed thee with the oyle of gladnesse aboue thy fellowes First in type of Salomon Secondly in truth of our Sauiour Psal 92.9 I am annointed with fresh oyle Dauid of himselfe Esay 61.1 The spirit of the Lord is vpon me because he hath annointed me repeated of Christ and applied to himselfe Luk. 4.18 Dan. 9.24 The annointing of the most holy or holy annointing meaning our Sauiour Messias or Christ annointed who therefore is called Messias in the Hebrew and Christ in the Greeke which signifieth nothing els but annointed Likewise Acts 10.38 where Peter saith That God annointed Iesus of Nazareth with the holy Ghost and 2. Cor. 1.21 where Paul certifieth the Corinthians that God had established them togither with him in Christ and had annointed them and least they should doubt with what he afterwards declareth in the verse following 22. euen the spirit with which they were sealed and whose earnest they had receiued in their hearts And so finally in this place and in the 27. verse of this Chapter where the holy Ghost is twise tearmed togither the Annointing by our Apostle when he saith But the annointing which ye receiued of him dwelleth in you and ye neede not that any man teach you but as the same annointing teacheth you of all things which as it is most commonly cōpared vnto and called by the name of an ointment so hath it the nature of an ointment and expresseth all the qualities properties and effects of an ointment That as materiall annointing hath these six vses Six vses of ointment 1 to prepare the body to fight 2 to refresh 3 to heale 4 to cause a cheerefull countenance 5 to make vs sweete smelling 6 to consecrate Kings Priests and Prophets So this our spirituall ointment to be as profitable to so manie ends and purposes Simile as first euen as wrastlers champions and martialists that giue themselues to valerous and venturous exercises of the body before they come into the Lists to trie the maisterie or to performe the combate or fight are woont before to annoint their bodies all ouer to supple their ioints and to soften their sinewes to make them apte and able to shew forth such feates of armes and actiuitie as are expected at their hands as was the custome in the olde grecian Olympian games and the late Romaine Circenses ludi and therefore as they were tearmed Athletae of their striuing so were they called Alyptae of their annointing So the souldiers of Christs campe his Church that weare and beare his badge his crosse and fight vnder his banner his gospell that are daily to wrastle by temptations with the common enemies of the elect and faithfull not flesh and bloud but powers principalities and worldly gouernours in heauenly places Sinne death hell Satan with all their complices and adherents in the field of this world being annointed with this ointment neede no other coate-armour nor compleate harnesse to defend themselues with for hauing this they are rightly garnished with all the gifts and graces of the holy ghost and are fully furnished with that perfect Panoply of proofe which Paul commendeth to all Christians Eph. 6.12 c. Euen the helmet of saluation the breast-plate of righteousnesse the girdle of veritie the showes of the preparation of the Gospell the shield of faith and the sword of the spirit The prophane Poets prate much of their hellish riuer Stix that whosoeuer is drēcht or dipt in the same his body as plated with steele is so surely fenced that neither the force of fire nor sword could any wise hurt or harme it As they report of their Achilles whom they affirme thereby to be made impregnable and inuincible which is indeed but a fabulous fiction and a shadowe of this vndoubted true and certaine effect of this diuine ointment that whose soule soeuer shal be annointed herewith shall be so safe and sure from all diuelish temptations suggestions and prouocations that Satan notwithstanding all his Machines and methodies that I may vse the verie wordes of the Apostle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and maugre all his power and policie with all his firie dartes shall not be able to fasten one wound or venue vpon him without the which our Sauiour himselfe euen the Prince and captaine of our saluation had not been sufficiently armed to haue withstood the fierce assaults of the temptour our graund enemy in that his Monomachie or single combate which hee had with him in the wildernesse For then and not before as saith the Euangelist Luk. 4.22 returned Iesus from Iordan when the holy ghost was come downe in a bodily shape vpon him like a Doue and 4.1 was led by the spirit into the wildernesse when as he was full of the holy Ghost Secondly The 2. vse Simile as common ointment doth relieue refresh and reuiue the bodies of men that are ouerwrought and ouerwearied with worke for-swat and for-swunck with labour finally toiled and turmoiled with ouermuch trauell So doth this extraordinarie ointment of the holy Ghost coole and comfort the elect and faithfull in this life aster we haue been tormented with the troubles and tribulations of this world scorched with the parching heate of persecution and singed or rather burnt in the fire and furnace of affliction with which the three children in the middest of Nabuchodonosors furnace were so preserued Dan. 27. that their garments were not scorched their skinnes not touched nor the haire of their heads so much as singed notwithstanding the infinit heate thereof And with which Iohn the Euangelist was so protected Iohn the Euangelist Ante portam latinā that when he was cast into an hot boiling cauldron of scalding oyle by the commandement of Domitian before the Latine gate of Rome he came foorth safe and sound without any hurt or harme at all of his body the same indeed being of greater force in this respect then the Nasturcium of the Persians The Persians Nasturcium wherewith they were wont to recreate themselues againe after that in their long hunting they were welny faint with labour and famisht with hunger which by the way I take to be a more precious and soueraigne plant then our common Cresses although it be vulgarly deemed the same Of more vertue then