Selected quad for the lemma: love_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
love_n	affection_n	love_v	true_a	4,053	5	4.6245	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A10051	Maries memoriall A sermon preached at St. Maries Spittle on Monday in Easter weeke being Aprill 1. 1616. By Daniel Price Doctor of Diuinitie, and chaplaine vnto the Kings maiestie.	Price, Daniel, 1581-1631.	1617 (1617)	STC 20297; ESTC S113685	49,518	72

woman was the sinner in Lukes Gospell And howsoeuer some thinke that the thrice anointing of Christ was performed by three women Roffens de tribus Magdalenis which Roffensis the Beau-clarke of his time confuteth in three bookes yet the generall streame of all antiquitie and the opinion of the Church as Roffensis by impregnable arguments proueth is this vnicam esse Magdalenam candemque bis vnxisse Christum It is a confused and perplexed question I confesse plus subtilitatis quàm vtilitatis habens as Erasmus spake and howsoeue it be none of those Cobwebs wherein some Monkish flies haue beene caught by their cunning yet may it seeme as intorteled and intangled a question as any in the Harmony of the Gospell Only I wonder that they that are so opposite in the deniall of it take not Archidamus counsell to bring more strength and lesse sting in their argunents this were more courage and lesse rage Faber St●pulensis cals it a lie Faber ●●ay Roffensis answereth Simendacium profecto solenne mendacium celebre imo nihil celebrius for in the Greeke Church many beleeued as Origen confesseth in his 33. Homilie on Matthew that the woman that anointed our Sauiours feet in Luke Orige● is the same that anointed his head here and howsoeuer Origen himselfe may seeme doubting herein yet in his first Homilie on the Canticles he is resolute for it and so are many other of the Greeke Church Theophiles Seuerianus Eusebius Ammonius Gregory Nazianzene and Chrysostome whom though they vouch as the chiefest of the Westerne Church against Chrysostome yet acknowledgeth it in his Homilie on the treason of Iudas All the foure Latine Fathers affirme this Hierome in his Proeme vpon Osea Ambrose in his Comment vpon Luke Gregory in his Morals and S Austine reconciling the Euangelists thus Ego quidem nihil aliud intelligendum arbitror nisi quod non aliam fuisse muliere in quae peccatrix tum accessit ad pedes Iesu sed candem Mariam bis hoc fecisse Beda and Leo and many others all the Schoolemen especially Albertus and Aquinas most confident in it Albertus vpon the 7. of Luke hauing repeated the opposite Authors concludeth Et sic procerto Deus fecit duo luminariamagna duas Marias matrem scilicet Domini sororem Lazari quam peccatricem fuisse constat Aquinas on the 12. of Iohn reciteth and confuteth the contrary arguments and therein and in other places concludeth this woman to be that Mary the sinner that anointed his feet in Luke as a Sinner and now anointeth his head as a Saint To these I might adde a cloud of witnesses which if they were not thought cloudie might cleare the point But I know this time and place is vnfit for Paradox To affirme rashly were peremptorie to denie resolutely were follie This is a wanton Age and we rather bring the eares of curiositie then the hearts of obedience With the Athenians wee aske for newes but with the Bereans we should search the Scriptures The most probable argument that is brought to confirme this doubt in question Ioh. 11.2 is out of Iohn 11.2 where the act of anointing Christ and the name of her person is mentioned It was that Mary which anointed the Lord with ointment and wiped his feet with her haires whose brother Lazarus was sicke Here is one anointing of Christ Ioh. 12.3 In Iohn 12.3 there is another mention of anointing Then tooke Mary a pound of ointment of Spikenard very costly and anointed the feet of Iesus and wiped his feet with her haire Faber and others answer both these are one the first related by anticipation vsuall in the Gospell when a thing is spoken of as done before it be done Roffensis answers Roffens de tribus Magdalenis that in all S. Iohns Gospell there is not one anticipation howsoeuer in other Euangelists some few yet in Iohn none nothing related by the tense of the time past that was to bee future at that time not finished Iohn 12.4 he speaketh of Iudas Iudas qui traditurus non qui tradidit Againe Iohn 6.71 Iudas qui traditurus non qui tradidit Iohn 7.39 Hoc dixit de Spiritu quem essent accepturi non quem accepissent whereas Iohn 11.2 he speakes of Mary in the Participle of the time past 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which Beza renders Vnxit extersit she had anointed she had wiped as done already and after in Iohn 12.2 mentions that other anointing Ioh. 12.2 Arguments of probabilitie there may bee many Shee that in Luke anointed Christ was Mary Magdalen so our last Interpreters in the contents of the seuenth chapter tell vs the fire of her affection strangely inflamed her heart in her loue to her Lord. Christ giueth her this testimonie She loued much and whose loue to Christ was euer so registred as the loue of Lazarus sister Is it probable I say is it possible that she that so loued the Lord in his life should neither at his passion nor after his passion nor in his resurrection afford any token in her weeping hauing lost whom she loued or by watching to finde whom she lost In all the foure Euangelists no word of Mary Lazarus sister at the passion or after the passion or in his resurrection vnlesse it be by the name of Mary Magdalen Lazarus sister was frequent in weeping went to Lazarus graue weeping came and fell downe before Christ Iohn 11.33 weeping and who more abounded in teares then Mary Magdalen not only in the house of Simon where she not only wet but washt Christs feet with teares but her teares at the Crosse at graue at garden her eyes seeming to be the Cymbals of her sorrow all things inuiting her to the wofull exercise of weeping Adde hereunto that whensoeuer Mary Lazarus sister came to Christ she fell at his feet so did Mary Magdalen Lazarus sister vsually called Christ Master The Master is come saith Martha to Mary Iohn 11.28 Mary Magdalen comming to seeke her Sauiour at the Sepulchre Christ calling her Mary she answereth by the former word Master both followed him both frequently heard him both anointed him in the house of Simon as the Gospell testifieth both in the house of the same Simon in the same place at Bethany as Ambrose collecteth both brought boxes of Alablaster both wiped with their haire both actions commended and therefore it is most probable that both were performed by the same woman otherwise it should seeme strange that this Gospell should make this mention of this act of this woman with this solemne memoriall and wee should bee vncertaine who this woman is I submit these collections to the Reuerend and learned The Cynicke will not be satisfied the Scepticke cannot and for the Curious querulous Pioner that onely brings his eares not his heart I desire neither to please nor easily to displease him All I say is this there be blessed seruants of God of both opinions opinion

these If euer yee had pitty on the fruite of your wombes take pittie on your soules pamper not your bodies to murther your soules Cloath not Hagar with the colour of the Rainebow and let Sara the soule the Kings daughter sterue Flatter not your selue worms made your cloathes worms eate your bodies Alas wantons and wormes-meate what be yee what shall become of yee if ye neglect the message of saluation No oyle for your lampes no ointment for your heads Holinesse should become the house of God for euer if ye are his ye are his houses to dwell in and nothing can better become yee then holinesse Beautie natures frailtie affections fancie cannot better become yee Apparell nakednesse garment follies garnish Adams fig-leaues and beasts leauings cannot better become yee Gold and siluer the Wise-mans drosse but the Miserables darling the earths gifts and mineralls garbage cannot better become ye Wit vertues wanton fooles wonder vices friend and the worlds fauorite cannot better become ye Embrace annoint kisse loue solace onely in the contemplation of your sauiour No snake in this garden no worme in that gourd be ye amiable as Rahell wise as Rebecca obedient as Sara diligent as Martha but withall religious as Mary who receiued this Testimonie wheresoeuer I am at length come to her memoriall my third circumstance of the second part Saint Chrysostome makes mention In 1 Cor. 4. hom 14. of the women of Corinth who had a custome to set vp lights or tapers at the birth of euery childe with proper names and looke what name the taper bare which lasted longest in the burning they transferred that name to the childe our Lord hath put vp a burning lampe for a perpetuall monument of Mary her name and her ointment shall neuer haue an end Quanto huius seminis benedictio satio parca messis abundans Augusta vena spatiosi maris quantum pretium praetiosae meris No Iustes nor Olympiads nor Iubiles nor ages nor Plato his longest yeare nor the long liued motion of the ninth spheare shall terminate or antiquate this memoriall In this Gospell I should looke for a monument vpon Christs sepulcher Esay It was Esaies Prophesie gloriosum erit eius sepulchrū Alexander may haue Europe and Asia and all the world represented on his Tombe Cyrus on his Hic Persarū Domitor Themistocles on his En memoranda facta Themistocles yet neither Alexander against Barbarians Themistocles against the Persians Emilius against the Macedonians Marcellus against the Scithians or Scipio against the Carthaginians had euer the like victory in the field as Christ had in the graue nor doth this victorie want a memory euer vpon the monument of his Sepulchre For as Alphonsus had this Alphonsus iacet hic so Christs Sepulcher this inscription Luk 24.6 Surrexit Christus nonest hic That memoriall is by an Angell but Christs memoriall is by Christ himselfe A more ample memoriall then euer Christ gaue any neither Peter first called nor Iohn best beloued nor Iames his neere kinsman none of these pillars as Paul calleth them had such a Pillar erected as Maries memoriall Christ buildeth a memoriall out of Maries box because she poured her oyle on his body and this is a memoriall not of him but of her Erasmus obserueth that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a solemne monument an honourable memoriall Chrysostome on Mathew wonders at the eternitie of this memoriall nec insignis persona nec multitudine testium celebrata nec in Templo nec in Theatro sed in domo in domo leprosi confecta No noble personage not done in the Temple or Theatre or before a multitude of witnesses but in a priuate house in the house of a Leper when the Disciples were onely present and yet saith Chrysostome the famous deedes of Kings and Emperours is silenced they which built cities erected wals fought battles attained Trophies subdued nations though they erected statues and made ordinances for celebrating their memorialls yet their memoriall is perished with them when as this act of this woman is recorded and this is the woman whose praise is in the Gospell A priuate woman in a priuate manner in the priuate house of a Leper to poure out a small box of ointment on Christs head Say her loue was great and her act was good and her oyntment were pretious notwithstanding that of Claudian in greater acts hath beene true Minuit presentia famam quanto magis illam minuit notitia Fame is an infection acts reported are either portentious beyond truth and by bignesse they breake or else so cankered with the rust of vntruth as being lessened they liue not It is true many haue sought honour by building wherein they haue thought to leaue perpetuall monuments and what are all these but M●●●mons ryots and times ruines making the earth to groane vnder the burthen it beareth Where is Neroes house of gold or Dioclesians hot bathes or Anthonies water workes or Augustus forum or Cornelius Theatre or the Amphitheatre of Statilius or Dianas Temple or the Mansolian Tombe or Octanias gate or Liuias gally or Apolloes Church or Iupiters Capitoll It is a very poore monument how immense how sound that lime and stone and wood and timber and dust and ashes must pile for a memoriall to posteritie when time and storme and winde and weather and moath and rust and ruine doe corrupt it There was a monument bestowed on a Viceroy of Spaine Propter nos nostram salutem descendit ad inferos and many such great ones to the shame of their posteritie deserue no better memorie When as Maries ointment smels sweete ouer all the world whose memoriall yeelds this Doctrine The good workes of Gods Saints shall bee had in euerlasting remembrance The reason Doct. because they shall bee exemplary to posteritie and incitements to Gods glory In Nehemiah 3. there is a list of the Benefactours that built the wall of Ierusalem Neh. 3. not onely their families and their Tribes but their trades the Marchants and the Goldsmiths are twise named the whole trade and company are named and one in the 8. verse and Apothe earies sonne is named and after seuerall men and euery mans seuerall worke The righteous saith Dauid shall be had in euerlasting remembrance Psal 112.6 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 blessed and long liued saith Chrysostome Blessings are on the head of the Iust the memory of the iust is blessed Pro. 10.7 the remembrance of Iosias as the composition of a perfume Eccles 49.1 The heathen thought for euer to be remembred for their famous inuentions Cadmus for letters Pithagoras for numbers Sidonius for measures Aesculapius for medicines Lycurgus for Lawes Arte for arts Hercules for games but how few take notice of this fame when that the godly neglected on earth are registred in heauen and emblasond by Gods sentence and sanction Non sic impij non sic the vngodly are not so they perish and stinke and rot the countenance of the Lord