Selected quad for the lemma: love_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
love_n	heart_n	love_v	world_n	13,220	5	5.1546	4	true

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

her greene figges and the Vines with their tender grapes yeeld a good smell Arise my Loue my Doue my Faire one Austin and come away Exultet vniuersus mundus Let the world reioyce and all that are therein The righteous branch of the root of Iesse hath reflourished the Lion of the Tribe of Iudah is awakened our Phenix is risen from his owne ashes our Eagle renewed his bill our Ioseph is brought out of prison our Sampson hath carried away the gates of Assah our Mordecai is exalted our Daniel deliuered from the denne our Ionas is cast vp by the whale our Lazarus restored to life our Glory our Gospell our Glad tidings our Christ is risen from the dead Let vs then aboue all other meditations reioyce in the knowledge of the Gospell of Christ Vse and especially in the remembrance of the resurrection of our Lord and Sauiour Iesus Christ seeing that as the Gospell is the power of God to saluation so the resurrection of all other parts hath manifested the power of our redemption from the graue from sinne from death from the Deuill Let vs reioyce in the resurrection of our Lord and Sauiur seeing by this hee shall raise our vile bodies to bee like his glorious body Let vs with all care embrace this faith seeing the bright morning starre which was darkned by death hath recouered light let vs be sure he will bring vs out of darknesse into the light of his countenance Abraham saw the day of Christs birth G●eg Mor. Esay fore saw the day of Christs death Iob saw the day his dunghill Let vs beginne the first resurrection from sinne to grace that wee may be raised from nature to glory Of all the Feasts of the whole Church in the whole yeere wee haue none like this the Church inioyneth the rest Scripture commands this S. Paul giues an iniunction for celebrating of Easter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Christ our Passeouer is offered for vs 1 Cor. 5.7 let vs keepe the Feast our Passeouer for vs let vs Nostrum Nobis Nos Christ the Passeouer indeed as hee was offered and our Passeouer as he was raised passing from death to life Let vs then keepe this Feast Pauls iniunction is an Epistle for this Gospell of this Feast All the Saints on earth through the Christian world keepe this Feast as their ioy and Iubile All the Angels in heauen saith Cyprian obserue the same Cyprian Ipsi Angeli eius gaudia Paschata agunt in coelestibus Let vs then obserue these solemnities in the meditation of this Gospell with all reuerence to this glad tidings of Christs resurrection Let vs keepe the feast not with old leauen not with the old leauen of malice and wickednesse but with the vnleauened bread of sinceritie and truth Let the dead burie their dead let vs bring forth some fruits of the Gospell to arise from dead workes to serue the liuing God Epicures Basilidians Sadduces Saturnians denie the truth of Christs resurrection let not vs denie the power Which we doe if wee bring not forth the fruits of the Gospell if we cast not off the workes of death and darknesse Christ appeared first to Mary Magdalen and sent her to be the first messenger to Peter Christ to Magdalen Magdalen to Peter Magdalen the greatest sinner among women Peter the greatest sinner among men Magdalen to Peter Magdalen cleansed of seuen Deuils sent to Peter pardoned of three denials Let Magdalen and Peter preach this to you or rather Christ himselfe and this day if ye will heare his voice Psal 95.7 harden not your hearts Beloued hee that is risen from the graue is not risen in all your hearts with the Pharisies yee haue laid a stone and the Deuill he hath laid the watch and that heauy graue stone of sinne sealed downe presseth downe soules few will be raised few shall bee saued The hypocrite dares not rise hee hath so many shapes he feareth God will not know him if he meet him The harlot cannot rise shee is a dead soule in a painted Sepulchre The drunkard would rise but hath neither hand nor foot to help himselfe the earths monster and his owne murtherer The Gallant like Lazarus in the graue is fast bound is close prisoner to his owne clothes The Vsurer is Iaylor to other mens bonds and bondslaue to his owne money The Courtier of all other is most carefull to rise yet no man sleepes longer either fettered with hopes or ensnared by fancie or bewitched by fau●ur but beginning with false footing fals and lies by it The plaine Country man riseth vp early goeth late to bed eateth the bread of carefulnesse obserueth how dearth ariseth but for other rising he beleeues it is enough if hee shall rise at the last day The Citizen of all other is most likely to arise the Citie being the Sea into which all the fresh riuers runne though many ships here suffer shipwracke The Citizen is willing to rise for it is impossible how he should sleepe and as worthy to rise as any he is the States Treasurer and the Lands Pillar and sure the Citizens rising would be blessed if hi● staires were not crooked We our selues that preach the resurrection cannot rise because we will not heare our selues The Church as well as Church-yard is full of dead bodies willingly would many of vs rise though by Simon Magus acquaintance others would rise but they haue no Angels to put them into the Poole others are risen and worse then Magdalen neuer preached since their resurrection Beloued these are not the fruits of the Gospell not the fruits of the resurrection I am no Satyre nor this place a Pasquill I acknowledge many and many blessed seruants of God to be fruitfull in this doctrine in Church Court Citie Countrey yet be there not in this Auditorie that would be more heartily inflamed with some other Gospell then this Gospell some other doctrine then this of the Resurrection Som● 〈◊〉 Ca●iz 〈…〉 would willingly heare this Tex● pra●●ised Owe noth●●● to any man but loue and some poo●e Creditors this T●x● vrged The good man is m●rcifull and lendeth Some grea● Lawyers desire to heare this Text pressed The Law is good if a man vse it lawfully 1. Tim. 1.8 but some poore Clients this Text opened Brethren there is vtterly a fault among you that yee goe to law one with another 1. Cor 6.7 The Glutton would no Text but this Goe eat of the fat and drinke of the sweet Nehemiah 8.10 The I surer none but this Text A wise man put out his Talents to vse Mat. 25.14 The Country man would heare the Citie and Countrey compared to Pharaohs fat and leane kine the one deuouring the other The Citizen and Countrey man would heare that Christ was first persecuted by the Court at his birth by Herod and his Court at his death by P●late and his Court. Of all Texts there is one tedious to all in Countrey and City Yet