Selected quad for the lemma: father_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
father_n	daughter_n	husband_n	sister_n	14,296	5	11.5913	5	false

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

his unction the High priest was called by the Talmudist 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mithrabe Mischa Auctus unctione the anointed so when the Oyl was lost in respect of his Garments he was termed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mithrabe Begadim Auctus Vestibus The cloathed Those forementioned Garments the High Priest might not wear abroad in the City unless some urgent occasion compelled him as Simeon the just did when he went forth to meet Alexander the Great In his apparel the threefold Office of our Saviour Christ was shadowed the Crown signified his Kingly Office the Vrim and Thummim and likewise his Bells and Pomegranats his Prophetical Office by Vrim and Thummim he answered as from an Oracle by the Bells was tiped the sound of his Doctrine by the Pomegranats the sweet savour of an Holy Life the Names of the twelve Tribes engraven on the Ephod and the Brest-plate signified his Priestly Office presenting unto God the whole Church for which he maketh intercession He knoweth his own sheep by Name John 10. 3. The inferiour Priests had only four Garments which they used in their ministration 1. A linnen Breeches 2. A linnen Coat 3. A linnen Girdle 4. A linnen Bonnet Exod. 28. Thirdly they differed in their marriage The High-priest might not marry a Widow nor a divorced Woman nor an Harlot but a Virgin Levit. 21. 14. From a Widow he could not expect the first love from a divorced Woman he could not expect the first or just love from an Harlot neither sirst just nor only love all which Christ whom the High-priest did herein represent expecteth from his Church The other Priests might lawfully marry a Widow Levit. 21. 7. The High priest and the Inferiour Priests agreed in their consecration in these particulars It was required first that both should be void of bodily blemish Levit. 21. 17. Secondly that both should be presented unto the Lord at the door of the Tabernacle Exod. 29. 4. Thirdly that both should be washed with water Exod. 29. 4. Fourthly that both should be consecrated by offering up certain Sacrifices Exod. 29. Fifthly that both should have of the blood of the other Ram put upon the tip of the right Ear the thumb of the right hand and the great toe of the right-foot Exod. 29. 20. In the time of their Consecration certain pieces of the sacrifice were put into the Priests hand Exod. 29. 9. The ceremony in the Christian Church used by the Bishop unto the Minister in time of Ordination that the Bishop giveth the Bible into the hands of the Minister doth much resemble this And both may signifie that no man taketh this honour unto himself but he that is called of God as was Aaron Heb. 5. 4. Hence Consecration in the Hebrew phrase is termed Filling of the hand And contrary to this did Jeroboams Priests who soever would he Filled his own hand 1 King 13. 33. that is He thrust himself into the Priesthood In the discharge of their offices the High-priest differed from the other Priests First because he only and that but once a year entred into the Holy of Holies Exod. 16. 34. Secondly the High-priest might not mourn for the death of his neerest kin Levit. 21. 10 11. The phrases used there to express mourning are two First uncovering the Head Secondly Renting the Cloths Of both these somewhat is spoken in the Chapter of Burials but concerning the latter it will not be amiss to note that the Talmudists determine the matter thus saying That it was lawful for the High-priest to tear the skirt or neither part of his Garment but from the bosom downward it was unlawful which if it be true then it doth not necessarily follow that Caiaphas did contrary to the law in renting his cloaths Matth. 26. 65. The inferiour Priests might mourn for these six Father Mother Son Daughter Brother and Sister that had no husband Levit. 21. 2. In the discharge of their Offices the High-priest and other Priests agreed in these Particulars First they both burnt incense and offered sacrifices 1. Chron. 6. 49. Secondly they both sounded the Trumpets the use whereof was two-fold sometimes to sound an alarm in the war sometimes to assemble the people and their Rulers Numb 10. Thirdly they both slew the sacrifices 2. Chron. 29. 22. Fourthly they both instructed the people Malac. 2. 7. Fifthly they both judged of leprosie Levit. 13. 2. For the more orderly performance of these Offices the High-priest had his Suffragan called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sagan who in case of the High-priest's pollution performed his office Of this sort was Zephaniah Jer. 52. 24. And of this sort Annas is thought to have been when Caiaphas was High-priest In this sense they interpret Annas and Caiaphas to have been High-priests the same year Luk. 3. 2. The High priest and his Sagan resembled our Bishop and his Suffragan The Patriarch of Constantinople and his Primore termed Protosyncellus and amongst the Romans the Centurion and his Optio for the Lieutenants in war who in case of necessity supplyed the Centurions place were termed Optiones That every one of the inferiour Priests might equally serve in his order King David distributed the whole company of them into twenty four ranks or courses called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Turmae vices Nadab and Abihu being dead there remained only two sons to Aaron namely Eleazer and Ithamar now as the succession of Priests was preserved in these two families so did David at his time according to the number of people in each family make his division Eleazers family he divided into sixteen ranks and Ithamars into eight the division was by Lot the first Lot fell to Jehoiarib the second to Jedaiah the third to Hairim c. 1 Chron. 24. Every rank or course served weekly in the Temple by turn and the ranks received their Names from those who at that time were the heads of the several families and ever after retained the same names The chief of every rank was called Summus Sacerdos istius Classis The chief Priest of that rank Hence it is that we read of many High Priests assembled together Mark 14. 1. Furthermore we are to note that as the weekly course fell out by lot so did they by lot determine each particular Priests service namely who should burn incense who slay the Beasts who lay them on the Altar who dress the Lamps c. Zacharias was of the course of Abia Luke 1. 5. that is of the eighth course and his lot was to burn incense Luke 1. 9. The Office of the Levites was to pitch to take down to bear up and down the Tabernacle and the Vessels thereof Levi had three Sons Gershon Cohath and Merari and accordingly the whole Company of the Levites were distinguisht into three orders Gershonites Cohathites and Merarites The Gershonites charge was to carry the coverings and hangings of the Tabernacle The chief things within the Sanctuary were committed to

〈◊〉 〈◊〉 〈◊〉 〈◊〉 one part of an hundred Mint Anise and Cummine seemeth to have been of these doubtful things in which though their decree of the Sanhedrim required but one in the hundred yet the Pharisees would pay a just tenth Mat. 23. 23. and hence it is that they boasted They gave tithes of all that they possessed Luke 18. 12. In which they outstripped the other Jews who in these payments took the liberty granted them by the Sanhedrim CHAP. IV. Of their Marriages IN this Chapter of their Marriages we are to consider First the distinction of their wives Secondly the manner of their betrothings Thirdly the rites and ceremonies of their Marriage Lastly the form of their Divorce The Patriarchs in the Old Testament had many of them two sorts of Wives both of them were reputed lawful and true wives and therefore the Children of both were accounted legitimate The Hebrews commonly called the one 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Naschim Primary-wives Married with nuptial Ceremonies and Rites requisite Some derive the word from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nascha-Oblitus fuit quasi Obliviosae dictae because for the most part womens memory is not so strong as mens but they think not amiss who say that women are so called from oblivion or forgetfulness because the Fathers family is forgotten and in a manner extinct in their daughters when they are married Hence proceeds that common saying of the Hebrews Familia matris non vocatur familia and for the contrary reason a male child is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Zacar from his memory because the memory of the Father is preserved in the Son according to that speech of Absolom I have no Son to keep my name in remembrance 2 Sam. 18. 18. The other sort of Wives they call Pillagsehim secondary wives or half wives the English translates them Concubines and that not unfitly for sometimes the Hebrew word it self denoteth an infamous Strumpet or common Harlet The differences between these Concubines and the chief or primary wives are many 1. A disparity in their authority or houshold government the Wife was as Mistress the Concubine as an hand-maid or servant She had only Justori a true and lawful right unto the marriage bed as the chief Wife had otherwise she was in all respects inferiour And this appeareth in the History of Sarah and Hagar Secondly the betrothiing was different the chief Wife at her Espousals received from her Husband certain Gifts and Tokens as Pledges and Ceremonies of the Contract Thus Abrahams steward who is probably thought to be Eliezer of whom we read Gen. 15. 2. gave in Isaacs name unto Rebecca jewels of silver and jewels of gold and raiment Gen. 24. 55. This custom was in use also among the Grecians who calleth these gifts 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Moreover the chief Wife likewise received from her husband a bill of writing or matrimonial letters whereas the Concubines received neither such gifts nor such letters Thirdly only the children of the cheif wife succeeded the father in his inheritance the children of the Cencubines received gifts or legacies Abraham gave all his goods to Isaac but unto the sons of the Concubines which Abraham had Abraham gave gifts Gen. 25. 5 6. And here by the way we may take notice that the first born by right of primogeniture received a double portion of his fathers goods the father shall give him a double portion of all that he hath for he is the first of his strength Deut. 21. 17. Unto this custom the Prophet Elisha's speech alludeth when he prayeth Elijah that his spirit might be double upon him 2 King 1. 9. that is that he might have a double portion of his spirit in comparison of the other Prophets or rather the sons of the Prophets amongst whom he obtained the place of an elder Brother and therefore prayeth for the right of primogeniture so that we are not to understand him as if he did ambitiously desire a greater measure of the spirit than rested upon his Master but that he desired to excel the other remaining Prophets unto whom afterward he became a father The Hebr. phrase is in both places the same Secondly in their betrothing we are to consider 1. The distance of time between the espousals and the confirmation of their marriage which some have conceited to have been a full year at least ten months and this they observe from Rebecca her brother and mothers answer unto Abrahams servant desiring that the Maid might not depart presently but remain after the Espousals at least ten days Gen. 24. 55. Which Text they interpret ten months understanding thereby that which elsewhere is phrased a year of days Gen 41. 1. But if we should yield this interpretation although our English at least ten days is more agreeable unto the Septuag●●t and the Original yet it followeth not that this time was craved for the fulfilling of any prescribed distance between the Espousals and the Marriage but rather it implieth the tender affection of the mother towards her daughter as being loath so suddenly to part with her Notwithstanding it is not unlikely that there was a competent distance of time between the first affiancing and the confirmation of the marriage though not prescribed or limited to any set number of days weeks or months The second thing considerable in their betrothing is to enquire the manner of their contracting which might be done in Israel three ways First By peice of money Secondly By writing Thirdly By copulation and all these in the presence of witnesses By a peice of money though it were but a farthing or the worth thereof at which time the man used this or the like form of words Lo thou art betrothed unto me and he gave her the money before witnesses By bill and then he wrote the like form of words Be thou betrothed unto me which he gave her before witnesses and it was written with her name in it else it was no betrothing By copulation and then he said likewise Lo thou shall be betrothed unto me by copulation and so he was united unto her before two witnesses after which copulation she was his betrothed wife If he lay with her by way of fornication and not by the name of betrothing or if it were by themselves without the fore-acquainting of Witnesses it was no betrothing however he might not lye with her the second time before the Marriage was accomplished And though the betrothing might be any of these three ways yet usually it was by a peice of Money and if they would they might do it by writing but betrothing by copulation was forbidden by the wise men of Israel and who so did it was chastised with rods howbeit the betrothing stood in force These solemnities in betrothing were performed by the man and woman under a Tent or Canopy made for the purpose called in their language Chuppa a Tabernacle or Tent