Original Douay–Rheims AnnotationsTobit 6
English College of Douai–Rheims
Original Douay–Rheims Annotations — English College of Douai–Rheims. CC0 1.0
English College of Douai–Rheims
Original Douay–Rheims Annotations — English College of Douai–Rheims. CC0 1.0
Tobit 6:1
Tarried long because of the Marriage.
[1] Out of this example of a holy Marriage between young Tobias and Sara, described in the five precedent Chapters, some special good lessons may be briefly gathered, for the instruction and consolation of such as are to marry, or be already married. Not that either all, or only the same observations pertain now to christian Marriage, but that all Christians may see, how orderly godly persons proceeded in making, and performing this holy contract in the old Testament, [2] and thereby learn, that more perfection is required in Christian Matrimony, being now (as then it was not) a holy Sacrament, [3] signifying the Union between Christ and his Church: [4] and giving peculiar Grace to the parties (if themselves hinder it not) to bear more easily the incident burdens, [5] and rightly to fulfill the proper duties of man and wife, according to the godly instruction of the Roman Catechism. [6] All that we shall here note, may be reduced to two heads, or principal parts. For in this Marriage there were certain necessary, and as it were essential points, [7] without which it had not been a lawful nor right contract: Other accessory ceremonies, and Rites were also very convenient, for the more solemnity and better performance thereof. As the like of both sorts are now, but more perfect in Christian Marriages. In the former kind, [8] first of all, the end of Marriage was proposed by the Angel, and desired by the parties. chap. 6. v. 22. c. 8. v. 9. not for pleasure but for children, and posterity, by which God might be blessed and served: Secondly, Marriage must be between lawful persons: For the servants of God could not lawfully match, neither with Infidels, nor with over near kindred, but in convenient degrees, and that ordinarily in the same Tribe. ch. 6. v. 11. ch. 7. v. 14. as the law of Moyses prescribed. Thirdly, the parties must give and express their mutual consent. And the good will of parents was also requisite. ch. 7. v. 10. 15. 20. [9] These principal points premised; for the due solemnization other Rites were also adjoined. [10] [11] First, Raguel the maid's father gave his daughter taking her by the right hand, and so delivered her into the right hand of Tobias. ch. 7. v. 15. as with us the father, or near friend of the woman, giveth her to be married to such a man. [12] Secondly, her father prayed that it might well succeed, ibidem and so do all friends now, especially the Priest by the public prayers of the Church. [13] The third rite, the covenants of Marriage were made, with assignment of dowry, also written ch. 7. v. 16. & sealed, as the [14] Hebrew and Greek text witness. [15] The fourth, invitation of friends to the Marriage. ch. 8. v. 2. ch. 9. v. 3. [16] The fifth, They made a feast which commonly dured seven days, but here fourteen ch. 8. v. 23. for the double joy of the marriage, & expulsion of the devil. But though the feast continued long, yet was it most moderate and sober, with fear of our Lord they celebrated the feast of the Marriage ch. 9. v. 12. Plato a heathen Philosopher, li. 6. de legibus, prescribeth what temperance in meat & drink, and what modesty of behaviour, are required in marriage feasts. Whose excellent sentence, F. Serarius in Tob. 10. reciteth. [17] The sixth rite, the bringing of the bride to her chamber, chap. 7. v. 19. the Catholic Church hath a particular form of blessing the bridal chamber. [18] The seventh, Tobias & Sara observed three days continency after the Marriage ch. 6. v. 18. ch. 8. v. 4. which now is commended by way of counsel, not of precept. [19] The eight, Tobias observed that which the Angel advised him, in burning the liver of the fish upon coals in their chamber. ch. 6. v. 19. ch. 8. v. 2. So devout persons commonly observe that which spiritual men exhort them unto, though it be not a commandment. [20] The ninth, Private prayer of the new married persons, ch. 6. v. 18. c. 8. v. 4. [21] The tenth, the sending away of the spouse to her husband's house, or dwelling place, with good wishes, due payment of the promised dowry, and goodly admonitions by her parents. ch. 10. v. 10. 11. 12. 13.