Selected quad for the lemma: duty_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
duty_n	husband_n	marriage_n	wife_n	3,594	5	7.6210	4	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A42965	Moses and Aaron civil and ecclesiastical rites, used by the ancient Hebrews : observed, and at large opened, for the clearing of many obscure texts thorowout [sic] the whole Scripture, which texts are now added at the end of the book : wherein likewise is shewed what customs the Hebrews borrowed from heathen people, and that many heathenish customs, originally, have been unwarrantable imitation of the Hebrews / by Thomas Godwyn ...	Godwin, Thomas, 1586 or 7-1642.	1685 (1685)	Wing G984A; ESTC R40480	198,206	288

to this the Psalmist alludeth Psal 19. 4 5. In them hath ●e set a Tabernacle for the Sun which as a Bridegroom coming out of his Chamber rejoyceth as a strong man to run a Race Thirdly the Rites and Ceremonies of their Marriage were performed in the assembly of ten men at least with blessings and thanksgiving unto God whence house it self was called Beth hillulah the House of praise and their marriage song Hillulim praises The Bridegrooms intimate friends which accompanied him and sung this Epithalamium or marriage song were termed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Children of the Bride-chamber Mat. 9. 15. Such I conceive those thirty companions to have been vvhich Sampson associated to himself Jud. 14. 11. The form of this praise or blessing is at large described by Genebrard and the sum thereof is this The cheif of these companions taketh a cup and blesseth it saying Blessed art thou O Lord our God the King of the world which createst the fruit of the vine afterward then he saith blessed be the Lord our God the King of the world who hath created man after his own Image according to the image of his own likeness and hath thereby prepared unto himself an everlasting building blessed be thou O Lord who hast created him Then followeth again Blessed art thou O Lord our God who hast created joy and gladness the Bridegroom and the Bride charity and brotherly love rejoycing and pleasure peace and society I beseech thee O Lord let there suddenly be heard in the Cities of Judah and the streets of Jerusalem the voice of joy and gladness the voice of the Bridegroom and the Bride the voice of ex●ltation in the Bride-chamber is sweeter than any feast and children sweeter then the sweetness of a song and this being ended he drinketh to the married couple This custom of praising God at such times was not needless or superfluous for the fruit of the womb was expected as a special blessing from God and so acknowledged by them in that saying that four keys were in the hand of him who was the Lord of the whole World which were committed neither to Angel nor Seraphim namely Clavis pluviae clavis cibationis clavis sepulchrorum clavis sterilitatis Concerning the key of Rain thus speaketh the Scripture The Lord will open to thee his good treasure Deut. 28. Concerning the key of food thou openest thy hands Psal 145. Concerning the key of the grave when I shall open your sepulchres Ezeck 37. Concerning the key of barrenness God remembred Rachel and opened her womb Gen. 30. Whereby is intimated that these four things God hath reserved in his own hand and custody namely Rain Food the raising of our Bodies and the procreation of children The time of the marriage feast appeareth clearly to have been usually seven daies Sampson continued his feast seven days Jud. 14. 10 11. And of this seven days feast Divines do understand that speech of Labans unto Jacob concerning Leah fulfill her week and we will also give thee this Gen. 29. 27. in which speech it is thought that Laban did desire Jacob not to reject and turn away Leah but to confirm the present marriage by fulfilling the usual days of her marriage feast From this Custom together with the practice of Joseph mourning seven days for his father Gen. 50. 10. arose that usual proverb among the Jews Septem ad convivium Septem ad luctum The chief governour of the feast was called Baal mischte which name is fitly expressed by being called the ruler of the feast Joh. 2. 9. The modern Jews in Italy when they invite any to a marriage feast use this form of words Such a one or such a one entreateth you to credit his daughters marriage with your presence at the feast c. Then he that is invited replieth Mazal tob which some interpret to be the wishing of good luck in general but I rather think that hereby was wished to the married parties a special blessing in the procreation of children whence the wedding ring given unto the Bride-wife had this inscription or posie Mazal tob and the Hebrews called the Planet Jupiter Mazal whose influence they thought to be of great efficacy or force for generation but in truth Mazal signifieth any other Planet or Star in the Heaven according to that Hebrew Proverb There is no herb in the earth which hath not a Mazal or Star in the Firmament answering it and striking it saying grow Now tob signifieth good so that the phrase soundeth as much as be it done in a good hour or under a good Planet At the time of the marriage also the man gave his wife a dowry bill which the Scrivener wrote and the Bridegroom paid for whereby he endowed his Spouse if she were a Virgin vvith 200 Deniers that is fifty shekels and if she had been married before with an hundred Deniers that is twenty five shekels and this was called the root or principal of the dowry the dowry might not be less but more so much as he would though it were to a talent of gold There is mention of a contract between Tobias and Sarah and that was performed not by a Scrivener but by Raguel the womans father where we may observe that before the writing of this bill there was a giving of the woman unto her husband The form of words there used is Behold take her after the law of Moses Tobit 7. 14. A Copy of this Dowry bill is taken by Bertram out of the Babylon Talmud The words thereof are thus Vpon the sixth day of the week the fourth of the month Sivan in the year five thousand two hundred fifty four of the Creation of the World according to the computation which we use here at Massilia a City which is scituate near the Seashore the Bridegreom Rabbi Moses the son of Rabbi Jehuda said unto the Bridewife Clarona the daughter of Rabbi David the son of Rabbi Moses a Citizen of Lisbon Be unto me a wife according to the law of Moses and Israel and I according to the word of God will worship honor maintain and govern thee according to the manner of the husbands among the Jews which do worship honor maintain and govern their wives faithfully I also do bestow upon thee the dowry of thy Virginity 200 Deniers in silver which belong unto thee by the law and moreover thy food thy apparel and sufficient necessaries as likewise the knowledg of thee according to the custom of all the earth Thus Clarona the Virgin rested and became a wife to Rabbi Moses the son of Jehuda the Bridegroom After the Marriage was finished then the wife might challenge from her Husband three things as debt 1. Food 2. Apparel 3. Cohabitation or the right of the bed which they note from Exod. 21. 10. where it is said if he take him another wife her food her raiment and her duty of

marriage shall he not diminish And unto this the Apostle alludeth calling it Due benevolence 1 Cor. 7. 3. The Wife when she was first presented unto her Husband covered her Head with a Veil in token of subjection Rebecca took a Veil and covered her self Gen. 24. 65 and for this cause namely in sign of subjection ought the woman to have power on her head 1 Cor. 11. 10. Where by Power the Apostle understandeth a veil Do any ask the question why he should denote this Veil by the name of Power especially seeing it was in token of subjection The Apostle being an Hebrew of the Hebrews might have respect to the Hebrew word z Radid signifying a Veil vvhich cometh from the root Radad to bear Rule and Authority and so might use the Greek vvord signifying power in the same sense as the Hebrews did And in truth what was this subjection to the Husband but a kind of power and protection derived unto the VVife in comparison of her former state being a Virgin and therefore in case her Husband vvas jealous of her amongst other tokens of sorrow she vvas commanded to stand at her tryal vvith her head uncovered Numb 5. 18. intimating thereby that if she could not then clear herself she vvas from thence forvvard deprived of all power vvhich heretofore she enjoyed by the means of her Husband After the marriage vvas finished sometimes there vvas permitted a Bill of Divorce this the Hebrews called Sepher Kerithuth a Bill of cutting off because the vvoman is by this means cut off from he Husbands family Ten things were thought requisite as the Root and foundation of a divorce 1. That a man put her not away but of his own will 2. That he put her away by writing not by any other thing 3. That the matter of the writing be to divorce her and put her away out of her possession 4. That the matter of that divorcement be between him and her 5. That it be written by her name 6. That there be no action wanting after the writing hereof save the delivery of it unto her 7. That he give it unto her 8. That he gave it her before Witnesses 9. That he give it her by the law of divorces 10. That it be the husband or his deputy that delivereth it unto her The form or Copy of this bill of divorcement vvas as it follovveth Vpon such a day of the Week such and such of the M●nth N. such or such an year of the Creation of the World according to the computation which we use here in this City N scituate near the River N. that I of the Country of N. the son of Rabbi N. of the Country N. But now I dwelling in such or such a place near such and such a River have desired of my own free will without any co-action and have divorced dismissed and cast out thee thee I say thee my Wife N. of the Country of N. the daughter of Rabbi N. dwelling in such and such a Country and dwelling now in such and such a place scituate near such and su●h a River which hast been my Wife heretofore but now I do divorce thee dismiss thee and cast thee cut that thou mayst be free and have the rule to thy self and to depart and to marry with any other man whom thou wilt and let no man be refused by thee for me from this day forward for ever Thus he thou lawful for any man and this shall be to thee from me a bill of separation a bill of divorce and a letter of dismission according to the Law of Moses and Israel N. the son of N. witness N. the son of N. witness This bill was written by a Scrivener or publick Notary And furthermore a woman being divorced or otherwise a widow it was not lawful for her to marry again till she had tarried ninety days besides the day of her divorce or of her husbands death and her last espousals to the end it might be known whether she were with child or no and that there might be proof whether it were the seed of the first husband or of her second It was a common custom among the Romans about the time of our Saviours birth even for the women to divorce their husbands and to marry again at their pleasure Of this Heathen Authors speak Sic fiunt octo mariti Quinque per autumnos Juvenal Satyr 6. verse 230. Et nubet decimo jam Thelesina viro Martial lib. 8. Non consulum sed maritorum numero annos suos computant c. The Bill tendred by the woman was termed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 letters of forsaking not letters of cutting off or putting away This same practise was in use also among the Hebrews Hence is that saying of our Saviour If a woman shall put away her husband and be married to another c. Mark 10. 12. Now although at that time humane laws forbad not the marriages renewed with others upon such divorces yet Gods law condemned both such divorces and such marriages and before God persons marrying after such divorcements were reputed digamites that is to have two husbands or two wives For this reason a Minister above others is commanded to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Husband of one wife 1 Tim. 3. 2. And the woman she is commanded to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The wife of one husband 1 Tim. 5. 9. In which text second marriages in case of the Husbands or Wives death are no more forbidden than the Poet forbade them in the like phrase Vnico gaudens mulier marito Horat. Carmin 3. 14. Note in the last place that among the Jews the Bride-woman also brought a dowry to her Husband it was sometimes more sometimes less it was called by the Rabbins 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nedunia Raguel gave with his daughter Sarah half his goods servants and cattel and money Tob. 10. 10. CHAP. V. Of their Burials AT the time of a mans death before his Burial many Ceremonies were observed First the next of the kin closed the eyes of the deceased body Joseph shall put his hands upon thy eyes Genes 46. 4. This was likewise practiced both by the Romans and the Grecians Ille meos oculos comprimat Ille tuos Ovid. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Homer Iliad 11. Secondly they washed the body being dead Tabitha died and when they had washed her they laid her up in an upper-chamber Act. 9. 37. The baptization or washing at such a time was threesold The first was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Eccles 34. 26. A washing from the pollution contracted by the touch of a dead carc●… so that if haply any ignorantly and unawares became thus unclean then was he by a kind of washing to be made clean again The second was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a baptization or washing of the dead corps it self Thus Tabitha was washed neither is the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉