Selected quad for the lemma: love_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
love_n	aaron_n	anoint_v	ointment_n	24	3	10.6602	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

The second 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which being thicke they were accustomed to eate The third the meane betweene both 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which being neither so thicke as the one nor so thinne as the other they did annoint themselues with all these that deepe delight did inuent and lasciuious luxurie did practise in their times as doth the Romaine writers Plutarch and Plinie and the ancient greek Authors Atheneus and Aeschylus testifie Againe of a fastiing ointment of which our Sauiour in the Gospell When thou fastest annoint thy head with oyle and wash thy face Mat. 6.17 where he chargeth his Disciples and the common people that they would not follow the hypocriticall guise of the dissembling Pharises in looking sowerly in disfiguring thei● countenances but to vse means of cheerfuluesse and comfort that they seeme no● outwardly to men to fast but inwardl● vnto God An ointment of Lust There were also other ointments bot● of Lust and of Loue of the one the Prophet Amos who among other lustfull delights which the prodigall Princes of Israel the Epicures and Libertines of his time who put farre from them the euill day and approching vnto the seate of iniquitie togither with their stretching them vpon their Iuorie beddes eating the fatte lambes out of the fould and the calues out of the stall singing to the sound of the viole inuenting to themselues instruments of musicke and drinking wine in bowles did also annoint themselues with the chiefe ointments Amos 6.5.6 Of the other Euangelist Luke being the ointment of that woman that was a sinner with which she annointed our Sauiour Christs feete the cause whereof according to the verdit of our Sauiour was the loue of the woman whether she were Marie Magdalen as some thinke or any other and therefore may worthely bee called an ointment of Loue An ointment of Loue. and hereupon had for her reward remission of all her sinnes were they neuer so many in number so hainous in qualitie so grieuous in circumstance for the which shee was more notoriously called a sinner Luk. 7. We reade likewise in the Gospel of burying ointments and those of two sorts A burying ointment The first Generall Generall euen those sweet ointments with which the Iewes by common custome were woont to embalme their dead whereof Mark 16.1 As Marie Magdalen Marie the mother of Iames and Salome would haue annointed our Sauiours body Speciall The second Speciall as that of Marie the sister of Martha an ointment for matter of Spicnard for quantitie a pound waight for qualitie verie costly for valewe worth 300. pence for sente so sweet fragrant and odoriferous that the sauour thereof filled the whole house the end hereof against the day of the burying of our Sauiour by his owne confession An healing ointment of 2. kinds Ioh. 12.3.4.5 There are also healing ointmēts of 2. kinds in the gospel both extraordinarie the one materiall and meruailous the other spiritual and diuine both spirituall and both eye-salues Of the first Ioh. 9.6 which our Sauiour like a most skilfull Apothecarie vouchsafed to make himselfe by spitting on the ground and making claie of the spittle but homely in forme yet heauenly in force with which he annointed the eies of him that was borne blind and healed them contrarie to the common course of nature For this medicine might seeme rather to hurt then to heale and to extinguish the eye-sight then to cure and recouer the same But this did our Sauiour of set purpose to shew forth his Almightie power in working sometimes extraordinarily without meanes and sometimes wonderfully against meanes and sometimes ordinarily by meanes thereby declaring his goodnesse and to teach vs not to tempt God but to vse those secondarie causes as lawfull meanes which God hath appointed vs by his blessings to our benefit Of the second Apocal. 3.18 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 euen that heauenly medicinall Collyrium as it is tearmed in the Greeke or holesome spirituall eie-salue which the holy Ghost like a good Phisitian of the soule prescribeth to the Angell of the Church of Laodicia blindnesse not outward but inward the darkenesse of his minde and the ignorance of his hart by which is meant the verie word of God it selfe which so openeth the eies of our vnderstanding that it is the onely light vnto our feete and lanterne vnto our pathes as that without the which wee should dwell in darknes blunder in blindnesse and grope as it were at noone day None of all which ointments is this which our Apostle speaketh of in this place which is indeed such an ointment so soueraigne that for sente and sauour for puritie and perfection for grace and goodnesse and many other notable and surpassing qualities and properties it doth farre exceede and excell all other sweete odors oiles and ointments in the world whatsoeuer being the holy Ghost and the spirit of God it selfe which although it be resembled and that verie fitly to many other things in the word as expressing in many respects the effects thereof Spirit As when it is tearmed the Spirit and likned to the wind and therefore called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as being the Spirit of all spirits as Gen. 1.3 The spirit mooued vpon the waters because it is as it were the ayre of God that filleth all places Iouis omnia plena and for that like vnto the Winde Winde it is swift and nimble passing and piercing through euen to make a priuie search into the inward secrets of the soule of man And againe for that our Sauiour Ioh. 3.8 As the winde bloweth when it listeth and we heare the sound thereof but cannot tell when it commeth nor whither it goeth so is the heauenly course of the spirit to inspire whom when and as it listeth and no man knowing the manner how Sometimes to Fire as in those words of the Baptist Fire He will baptize you with the holy Ghost and with fire Mat. 3.11 And therefore it pleaseth the Spirit of God oftentimes in the gospell when it speaketh of it selfe to vse Metaphoricall phrases and borrowed speeches taken from the fire as 1. Thess 5.19 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Spiritum ne extinguite Quench not the spirit and 2. Tim. 1.6 I put thee in remembrance that thou stirre vp the gift of God which is in thee The word which there the Apostle Paul vseth being 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth a kindling againe of a fire which is raked vp in the embers or couered in the ashes thereby exhorting Timothie to reuiue againe the spirit of God which was in a manner decaied and dead in him The holy ghost being semblable to fire in refining our cankred consciences from the drosse and corruption of sinne and inflaming our colde benummed hearts in such a floud of iniquitie and in such a frost of charitie with a feruent zeale to Godward And sometimes to water Water as