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	life_n	love_v	3,278	5	5.8521	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A39528	The honour of marriage, or, The institution, necessity, advantages, comforts, and usefulness of a married life set forth in a sermon January 27, 1694, at Seven-Oak in Kent / by Joseph Fisher ...	Fisher, Joseph, d. 1705.	1695 (1695)	Wing F1010; ESTC R14340	16,478	32

was created The Lord God said it is not good that man should be alone I will make him an help meet for him It is not good that is to say it is no way convenient or comfortable or agreeable to him or his condition in the world and therefore he created 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Help meet for him as we interpret it But the words are variously translated by others viz. Anxilium simile sibi in the vulgar Latin followed by the Syriack Version a Help like unto himself i. e. one of the same Nature and Constitution with him one of equal Tenderness and Regard for him as he has for himself or one created on purpose to perform all those kind offices of assistance which his condition in the world requires from her in the Septuagint 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an Assistant according to himself that is according to his Nature and wants and wishes In the Chaldaick Version of Onkelos 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Samaritan 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Help a Support a Prop as before him and in the Arabick 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the same meaning so that in the sense of these three Translations wherein the Grammatical signification of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is expressed and therefore put in the Margin of our English Bibles the whole Sentence implies that God created one that would be a present and perpetual aid to man one that should be always at hand in his power and helpful The Jerusalem Targum is somewhat obsure and paraphrastical I will make him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Yoke-fellow that may go out with him I shall pass by those extravagant Interpretations some Jews make on purpose to countenance their Opinions concerning Divorce and shall content my self with that Gloss of a Rabbi as I find him cited because the Jews generally agree in it I will make an help 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which shall be always with him or at hand to minister unto and to observe him But what needs Criticism the best way to interpret words is to confider things and to direct the meaning of those to the nature and use of these and therefore by the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we may understand that the Woman was created to perform all the Duties incumbent upon her towards the Man not excluding his towards her and consequently she was not ordained or given to him for the Gratification of his Lust but for the Comfort of his Life And from hence you see for what God made such a Fellow creature It was not good for Man to be single and solitary he wanted one to assist and cherish him to be his individual Companion a Constant a most Intimate Familiar and a Bosom-Friend We of all God's Creatures are born for Society of which Husband and Wife are the first two a whole Family the next part a City the third and so on till you come to the last Complement or Combination of it And as all Society is appointed for the good of every Individual of it so is that of Man and Wife by the express Command and Counsel of God who made them Adam in a Reply to God calls her The woman whom tho gavest to be with me The Hebrew Words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The woman which thou gavest with me i. e. to stand by me as some seem to suppose are thus rendred by the Samaritan Version 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The woman which thou broughtest to me viz. which thou didst betroth unto me give to be my Spouse or Wife and join to me in the strictest Bond of Union So that from the sense of these two places we fully learn what end God aimed at in the Creation of the Woman and the Donation of her to the Man namely That they should mutually assist each other and be one and the same Person almost in every Condition of Life They were to communicate in each others Joys alleviate their Griefs assist by their Prudence their Labour and Industry and earnestly promote the welfare of one another For thus and thus only could the necessities of their Nature be supplied and their Infirmities supported which otherwise each of them must inevitably have laboured under if remaining Single And if we will believe Inspired Writers the Woman is not only the Comfort but the Ornament of a Man's Life A vertuous woman is a crown to her husband Her price is for above rubies the heart of her husband doth fully trust in her she will do him good and not evil all the days of her Life To which I will add these words of Syracides He that getteth a Wife beginneth a Possession a help like unto himself and 4 Pillar of rest 2. That I may further shew how joyous and comfortable such a Life as this is it may be sufficient to observe That Love which sweetens every thing we desire or take in hand in this World ought in Marriage to have a ruling share or at least a very large Proportion For it is not only that thing which may but which must be the Bond of Matrimonial Union 'T is this which must move the Heart and Affections of each Party determine the Choice gain Consent which is the most Essential Part of the Espousals and which will cast a perpetual Joy and Delight upon the Happy Pair Every one that considers the State of Humane Nature must know what an absolute Command this Passion has in the Bravest and Wisest Hearts 'T is this that makes Men ruin themselves or promote their own welfare for we often love what we should hate and we hate what we should love and from hence is it that we are made Miserable In truth it requires great Art much Watchfulness strength of Judgment a controuling Sway over our selves a profound Fear of God and Sense of Religion to regulate this Passion and to keep it upon right Objects and within bounds of Moderation But I may say That in the Married State it can hardly have exceedings the dearer the Affection the better it is and the more intire the more pure the more lasting that love is 't is the more commendable and makes Life more comfortable Husbands says St. Paul love your wives for this cements them together into One it mingles their Affections gives them one Heart and one Soul and whatever makes a Separation is either the bitterness of Death or the more tormenting Flames of Contention He knows not what Love is nor the Joys that follow it i. e. he has nothing at all of Humanity in him who perceives not in his mind the many Consolations which must arise from such united Hearts from such a redoubled force of Kindness and Affection 3. Further Thirdly That which may recommend a Married Life to all but Prophane and Lascivious Wretches is this that it engages Men to Industry and Labour to Honesty and Providence and to be

Religions and Useful in the World For what are all Men and the Riches of the World but so many Monuments of Marriage Blessings What is it else that maintains the Port and carries on the business of Humane Society The Being and Well-being of Families and Kingdoms nay the Cloister it self which contends for Pre-eminence does wholly depend upon it dares therefore any be so bold and impudent as to think slightly or talk scurriously of that which has produced so much good in the World And of which he himself unless he be Bise and Ignominious is a Fruit and Production 4. And lastly When I have named Children I have said enough upon this Head of my Discourse For these are the greatest Worldly Blessings that God can bestow upon any they are the Repositories where Parents bestow the Fruits of their Industry and Labours they are the Darlings of their Affections which ill Behaviour and Undutifulness can never wholly extinguish Experience teaches us and the young Part of Mankind may be glad of it that nothing excites greater Love or Care in Parents than Children for which this reason may be given that Nature whose Inclinations and Propensions are unconquerable has implanted in them a deep Tenderness and Love for their Off-spring whereas God knows they have too too often very little cause to be kind and loving Oh! how do they rejoyce at the blooming Hopes and Welfare of their Children They think no Pains too much no Labour too tedious for a happy Provision for them And why should not Fathers do so for their Children are nothing less than themselves multiplied their Names and Beings in a manner made Immortal in the World or continued down from Generation to Generation This we find reckoned a Blessing from God on the Pious Man Blessed is every one that feareth the Lord that walketh in his ways For thou shalt eat the labour of thy hands happy shalt thou be and it shall be well with thee Thy wife shall be as a fruitful vine by the sides of thine house thy children like olive-plants round about thy table They shall see thy childrens children Again Children are an heritage of the Lord and the fruit of the womb is his reward As arrows are in the hand of mighty men so are children of the youth Happy is the man that hath his quiver full of them they shall not be ashamed but they shall speak with the enemies in the gate IV. The last thing I proposed was to consider Marriage as an Antidote against the most notorio●s and crying Sins and now what are these Even the vilest that man can be guilty of and which God has severely threatened and censured in his Revealed Word They are such as neither Sex can commit till they have cast off all Modesty all Manners and all Fear of God The very naming of them and for brevity and haste I will but just name them is enough to make all Men detest and dread them they are Adultery Fornication and Acts of Uneleanness the horrid and damning Nature of which may be manifested if we consider 1. That they are downright Violations of the Marriage Institution 2. They bring an infamy upon Humane Nature for they bastardize the Race of Men they entail a Disgrace upon Posterity which is counted Ignominious and Base both in the Laws of God and Men. And then 3. Lastly They are Sins against that Purity and Chastity both of Mind and Body which our Lord requires in every one of his Disciples Flee fornication says the Apostle Every sin that a man doth is without the body but he that committeth fornication sinneth against his own body Again Know ye not that the unrighteous shall not inherit the kingdom of God Be not deceived neither fornicators nor idolaters nor adulterers nor effeminate or abusers of themselves with mankind shall inherit the kingdom of God O sad and tremendous judgment In short Such Sins as these when indulged in and not punished as the Law requires when the Actors of them are discoverd are of Infection enough to spread over and debauch Mankind and of weight and guilt enough to sink and condemn a Nation For my Text tells us Whoremongers and adulterers God will judge I have now finished so far as the time would give me leave the Four Particulars I at first proposed and shall hasten to a Conclusion You find from what has been said from whence a Marriage had its Original what are the Benefits and Blessings of it which are so many and so great that to men who consider what the World is what the State and Condition of Humane Nature is it must both appear Necessary and Praiseworthy God and Nature has made it an Honourable State of Life and where it is there is Power and a just and high Respect is due unto it So that every Married Man as such Should be known in the gates when he fitteth amongst the elders of the Land To be a Father or a Mother a Husband or a Wife a Master or a Mistriss are all of them Titles of Authority and Honour and some of them are communicated to the greatest Monarchs as Names of Endearment and Veneration for they are Fathers to the Kingdoms they govern and when they are such as that Name imports they then have Power and they do deserve it What now need I add more to recommend this State of Life to the good Opinion of all Men seeing that by the Laws of God so much Honour is due to it Yet however what I have said must not be so understood as that I would seem to lay a Necessity or an Obligation in conscience upon all Men to Marry No! I do not intend that for I dare not censure Celibacy so severely as the Jews do and it is sufficiently known what the Opinions and Practices of the Primitive Christians were with relation to the Unmarried and Married Life A great deal I think is to be allowed to the Prudence or Tempers of Men in this case and to their Circumstances in the World and therefore tho I dare not condemn any for remaining Single yet I think no reason can be so excusable or at least laudable for it as when Men continue in it upon the account of Religion viz. when they may serve God the better in that than the Married Station Certainly to abstain from Marriage from a principle of Looseness a sordid and base Temper of Mind from Sowreness ill Nature and the like is a thing very sinful To conclude all I shall from a Consideration of what has been said upon the Sacredness Necessity Consolations Ends and Vsefulness of a Married Life shut up this Discourse with some Expressions of the wise Son of Syrach whose Rules of Life Judgment of Things and Elegance of Speech animated with a strain of Piety shew him to be a Man of an extraordinary Spirit A friend and a companion never meet amiss but above both is a wife with her husband Blessed is the man that hath a vertuous wife for the number of his days shall be double A vertuous woman rejoyceth her husband and he shall fulfil the years of his life in peace A good wife is a good portion which shall be given in the portion of them that fear the Lord. FINIS MOnendas es B. L. quod ob defectum Typorum Aethiopicorum Arabisorum Samaritanorum voces istarum linguarum quibus usi sumus Charactere Hebraico edi curavimus vale boni consule Isaiah 55. 11. Isaiah 6. 9 10. Matth. 13. 14 15. Rom. 11. 8. Jer. 1. 21. Rom. 1. 26. 1 Peter 2. 11. Eph. 4. 19. 1 Cor. 7. 34. Prov. 14. 9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * Encratites Saturninus c. † Epiph Haer. 3. Sect. 2. Seq Haer 47. Sect. 1 2. Iren. l. 1. c. 22. * Euseb 4 28 29. † Cl. Alex. lib. 3. Tert. contr Marc. lib. 1. Vid. 1. Tim. 4. 3. ibi Commentatores * Ham. in loc lit a. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * Estius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * 1 Cor. 7. 34. Chrysost de Virgin c. 15 16. Eus prop. Evang. 1. 9. Grot. in 1 Cor. 7. 34. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * Grotius Gen. 2. 22. C. 1. 27. Gen. 2. 21 c. * Vid. Hiedeg Exercit. 1. Sect. 9. c. J. Meyer Uxor Christ disler prim Sect. 1. cap. 3. p. 34 c. c. 2. p. 19. † Matth. 19. 3 4 5 6. * Lomb. 4. d. 27. lit b. Aq. Sup. Q. 44. Art 1 2. Greg. de Val. Tom. 4 disp 10. punct 1. de Sponsal c 27. Q. 2. Eccl. 36. 24. Eph. 5. 29. See Bp. Patrick's Comment Gen. 2. 22. Vid. Perer. in dissert de formatione Evae ex Adam l. 4. p. 157 c. in Gen. * Vid. Theoph. ad Aut●licum l. 2. p. 104. Gen. 2. 24. * Vid. Pro. 19. 14. ibi inter Chald. Syriac item Glossas Ab. Ezrae L. Gersom Waganscil Sota p. 66. * Tal. Babyl Tit. Jeb 65. 2. Shulcan Aruch in Eben Ezre p. 3. N. 1. Sect. 1. sic passim apud alios † Gen. 1. 28. * Vid. Ja●chi in Gen. 1. 28. † Maim Hal. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cap. 15. Sect. 1 2. Vid. Buxt de Sons p. 8 9. Hottin de Jur. Heb. p. 6. c. Seld. de Jur. N. Gent. 5. c. 3. * Gen. 1. 22. Gen. 1. 27 28. * Ex V. si Synopseos Authori fides † Mr. Le Clerk * F. Simon * Vid. def des Sentemens c. lettre 1. p. 3. Gen. 2. 18. Vid. Buxt de Spons 132. M. Ben. Israel Concil in Gen Q. 16. * Ezet Cenegdo * Vid. Lud. de Dieu in loc * Vid. Fag Kimchi in Rad. * Vid. Buxt loc praed * Vid. Nold conc p. 1003. Num. 1381. Gen. 3. 12. * Vid. Inter. Syr. Chald. † Nold conc p. 1059. Num. ●830 Prov. 12. 4. Prov. 31 10 11 12. Ecclus 36. 24. * Vid. decret ● Cans 27. Q. 2. Matrimonium Sufficiat Col. 3. 19. Psalm 128. 1 2 3 6. Psalm 127. 3 4 5. 1 Cor. 6. 18. Ibid. v. 9 10. Prov. 31. 23. * Ber. Rabbah par 34. 21. 2. Ed. ven Eccl. 40. 23. and 26. 1 2 3.