Three more solemne feastes to be kept euerie yeare, Pasch, 9. Pentecost, 13. and the feast of tabernacles, 18. Iust Iudges to be appointed in euerie citie. 21 Al occasions of Idolatrie to be auoyded.
1Observe the month of new corn, which is the first of the spring, that thou mayst celebrate the phase to the Lord thy God: because in this month the Lord thy God brought thee out of Egypt by night.Osserva il mese della nuova messe, che è il primo della primavera, affin di celebrare la Pasqua in onore del Signore Dio tuo: perché in questo mese il Signore Dio tuo ti trasse dall'Egitto di notte tempo.OBSERVE the moneth of new corne, and the first of the spring time, that thou mayest make the Phase to our Lord thy God: because in this moneth our Lord thy God, brought thee out of Aegypt by night.Observa mensem novarum frugum, et verni primum temporis, ut facias Phase Domino Deo tuo: quoniam in isto mense eduxit te Dominus Deus tuus de Ægypto nocte. 2And thou shalt sacrifice the phase to the Lord thy God, of sheep, and of oxen, in the place which the Lord thy God shall choose, that his name may dwell there.E immolerai al Signore Dio tuo la Pasqua in pecore, e in bovi nel luogo eletto dal Signore Dio tuo pel suo culto.And thou shalt immolate the Phase to our Lord thy God, of sheepe, and of oxen in the place, which our Lord thy God shal choose, that his name may dwel there.Immolabisque Phase Domino Deo tuo de ovibus, et de bobus, in loco quem elegerit Dominus Deus tuus, ut habitet nomen ejus ibi. 3Thou shalt not eat with it leavened bread: seven days shalt thou eat without leaven, the bread of affliction, because thou camest out of Egypt in fear: that thou mayst remember the day of thy coming out of Egypt, all the days of thy life.Non mangerai colla Pasqua pane fermentato. Per sette giorni mangerai il pane di afflizione senza lievito, perché tu con paura uscisti dall'Egitto; affinché ti ricordi della tua uscita dall'Egitto per tutti i giorni della tua vita.Thou shalt not eate in it leuened bread: Seuen daies shalt thou eate without leuen, the bread of affliction, because in feare didst thou come out of Aegypt: that thou mayest remember the day of thy comming out of Aegypt, al the dayes of thy life.Non comedes in eo panem fermentatum: septem diebus comedes absque fermento afflictionis panem, quoniam in pavore egressus es de Ægypto: ut memineris diei egressionis tuæ de Ægypto, omnibus diebus vitæ tuæ. 4No leaven shall be seen in all thy coasts for seven days, neither shall any of the flesh of that which was sacrificed the first day in the evening remain until morning.Non si vedrà lievito dentro de' tuoi confini per sette giorni, e delle carni della vittima immolata il primo dì alla sera, non ne resterà fino alla mattina.Leuened shal not appeare in al thy coastes for seuen daies, and there shal not remayne of the flesh of that which was immolated at euen the first day vntil morning.Non apparebit fermentum in omnibus terminis tuis septem diebus, et non remanebit de carnibus ejus, quod immolatum est vespere in die primo, usque mane.
5Thou mayst not immolate the phase in any one of thy cities, which the Lord thy God will give thee:Non potrai immolare la Pasqua in qualsisia delle tue città, le quali saran date a te dal Signore Dio tuo;Thou canst not immolate the Phase in euerie one of thy cities, which our Lord thy God wil geue thee;Non poteris immolare Phase in qualibet urbium tuarum, quas Dominus Deus tuus daturus est tibi, 6But in the place which the Lord thy God shall choose, that his name may dwell there: thou shalt immolate the phase in the evening, at the going down of the sun, at which time thou camest out of Egypt.Ma si nel luogo eletto dal Signore Dio tuo pel suo culto immolerai la Pasqua la sera al tramontar del sole nel tempo di tua uscita dall'Egitto.but in the place, which our Lord thy God shal choose, that his name may dwel there: thou shalt immolate the Phase at euen at the going downe of the sunne, when thou camest out of Aegypt.sed in loco quem elegerit Dominus Deus tuus, ut habitet nomen ejus ibi: immolabis Phase vespere ad solis occasum, quando egressus es de Ægypto. 7And thou shalt dress, and eat it in the place which the Lord thy God shall choose, and in the morning rising up thou shalt go into thy dwellings.E la cuocerai, e la mangerai nel luogo eletto dal Signore Dio tuo, e la mattina alzandoti andrai a casa tua.And thou shalt boyle, and eate is in the place, which our Lord thy God shal choose, and in the morning rysing vp thou shalt goe into thy tentes.Et coques, et comedes in loco quem elegerit Dominus Deus tuus, maneque consurgens vades in tabernacula tua. 8Six days shalt thou eat unleavened bread: and on the seventh day, because it is the assembly of the Lord thy God, thou shalt do no work.Per sei giorni mangerai gli azzimi: e il settimo giorno non lavorerai, perché è la solenne raunanza in onor del Signore Dio tuo.Six daies shalt thou eate azymes: and in the seuenth day, because it is the collection of our Lord thy God, thou shalt doe no worke.Sex diebus comedes azyma: et in die septima, quia collecta est Domini Dei tui, non facies opus. 9Thou shalt number unto thee seven weeks from that day, wherein thou didst put the sickle to the corn.Conterai sette settimane dal dì, in cui porrai la falce nella messe.Seuen weekes shalt thou number thee from that day wherein thou didst put the sickle to the corne,Septem hebdomadas numerabis tibi ab ea die qua falcem in segetem miseris.
10And thou shalt celebrate the festival of weeks to the Lord thy God, a voluntary oblation of thy hand, which thou shalt offer according to the blessing of the Lord thy God.E celebrerai la festa delle settimane in onor del Signore Dio tuo, colla obblazione spontanea, che tu farai di tue facoltà, a proporzione del bene, che ha dato a te il Signore Dio tuo.and thou shalt celebrate the festiual day of weekes to our Lord thy God, a voluntarie oblation of thy hand, which thou shalt offer according to the blessing of our Lord thy God:Et celebraris diem festum hebdomadarum Domino Deo tuo, oblationem spontaneam manus tuæ, quam offeres juxta benedictionem Domini Dei tui: 11And thou shalt feast before the Lord thy God, thou, and thy son, and thy daughter, and thy manservant, and thy maidservant, and the Levite that is within thy gates, and the stranger and the fatherless, and the widow, who abide with you: in the place which the Lord thy God shall choose, that his name may dwell there:E farai banchetto dinanzi al Signore Dio tuo, tu, e il tuo figliuolo, e la tua figlia, il tuo servo, e la tua serva, e il Levita, che abita dentro le tue porte, il forestiero, e il pupillo, e la vedova, che dimoran tra voi, nel luogo eletto dal Signore Dio tuo per istabilirvi il suo culto:and thou shalt feast before our Lord thy God, thou, & thy sonne, and thy daughter, and thy man seruant, and thy woman seruant, and the Leuite that is within thy gates, and the stranger and pupil and widow, which abide with you: in the place which our Lord thy God shal choose, that his name may dwel there:et epulaberis coram Domino Deo tuo, tu, filius tuus et filia tua, servus tuus et ancilla tua, et Levites qui est intra portas tuas, advena ac pupillus et vidua, qui morantur vobiscum: in loco quem elegerit Dominus Deus tuus, ut habitet nomen ejus ibi. 12And thou shalt remember that thou wast a servant in Egypt: and thou shalt keep and do the things that are commanded.E ti ricorderai, come tu fosti schiavo in Egitto, e osserverai, e farai le cose, che ti sono ordinate.and thou shalt remember that thou wast a seruant in Aegypt: and thou shalt keepe and doe the thinges that are commanded.Et recordaberis quoniam servus fueris in Ægypto: custodiesque ac facies quæ præcepta sunt. 13Thou shalt celebrate the solemnity also of tabernacles seven days, when thou hast gathered in thy fruit of the barnfloor and of the winepress.Celebrerai parimente la solennità de' tabernacoli per sette giorni, finita la raccolta, e la vendemmia:The solemnitie also of Tabernacles thou shalt celebrate seuen daies, when thou hast gathered thy fruite of the barne floore and the presse:Solemnitatem quoque tabernaculorum celebrabis per septem dies, quando collegeris de area et torculari fruges tuas:
14And thou shalt make merry in thy festival time, thou, thy son, and thy daughter, thy manservant, and thy maidservant, the Levite also and the stranger, and the fatherless and the widow that are within thy gates.E farai banchetto in questa tua solennità tu, e il tuo figliuolo, e la figlia, il tuo servo, e la serva, il Levita parimente, e il forestiero, il pupillo, e la vedova, che abitano dentro le tue porte.and thou shalt feast in the festiuitie, thou, thy sonne, and thy daughter, thy man seruant and woman seruant, the Leuite also and stranger, and pupil and widow that are within thy gates.et epulaberis in festivitate tua, tu, filius tuus et filia, servus tuus et ancilla, Levites quoque et advena, pupillus et vidua qui intra portas tuas sunt. 15Seven days shalt thou celebrate feasts to the Lord thy God in the place which the Lord shall choose: and the Lord thy God will bless thee in all thy fruits, and in every work of thy hands, and thou shalt be in joy.Celebrerai questa festa in onor del Signore Dio tuo per sette giorni nel luogo eletto dal Signore: e il Signore Dio tuo ti darà benedizione in tutti i frutti della tua terra, e in tutte le opere delle tue mani, e sarai consolato.Seuen daies shalt thou celebrate the feastes to our Lord thy God in the place, which our Lord shal choose: and our Lord thy God wil blesse thee in al thy fruites, and in euerie worke of thy handes, and thou shalt be in ioye.Septem diebus Domino Deo tuo festa celebrabis in loco quem elegerit Dominus: benedicetque tibi Dominus Deus tuus in cunctis frugibus tuis, et in omni opere manuum tuarum, erisque in lætitia. 16Three times in a year shall all thy males appear before the Lord thy God in the place which he shall choose: in the feast of unleavened bread, in the feast of weeks, and in the feast of tabernacles. No one shall appear with his hands empty before the Lord:Tutti i tuoi maschi tre volte l'anno si presenteranno al cospetto del Signore Dio tuo nel luogo eletto da lui: nella solennità degli azzimi, nella solennità delle settimane, e nella solennità de' tabernacoli. Non si presenteranno al Signore colle mani vote.Three times in a yeare shal al thy male appeare in the sight of our Lord thy God in the place which he shal choose: in the solemnitie of Azymes, in the solemnitie of weekes, and in the solemnitie of Tabernacles. There shal not appeare before our Lord any emptie:Tribus vicibus per annum apparebit omne masculinum tuum in conspectu Domini Dei tui in loco quem elegerit: in solemnitate azymorum, in solemnitate hebdomadarum, et in solemnitate tabernaculorum. Non apparebit ante Dominum vacuus: 17But every one shall offer according to what he hath, according to the blessing of the Lord his God, which he shall give him.Ma ognuno farà offerta secondo le sue facoltà, e secondo la benedizione datagli dal Signore Dio suo.but euerie one shal offer according to that he hath, according to the blessing of our Lord his God, which he shal geue him.sed offeret unusquisque secundum quod habuerit juxta benedictionem Domini Dei sui, quam dederit ei.
18Thou shalt appoint judges and magistrates in all thy gates, which the Lord thy God shall give thee, in all thy tribes: that they may judge the people with just judgment,Tu metterai de' giudici, e de' magistrati in tutte le porte della città, che ti saran date dal Signore Dio tuo, e in ciascuna delle tue tribù: affinché giudichino il popolo con buona giustizia,Iudges and maisters shalt thou appoynt in al thy gates, which our Lord thy God shal geue thee, in euerie of thy tribes: that they may iudge the people with iust iudgement,Judices et magistros constitues in omnibus portis tuis, quas Dominus Deus tuus dederit tibi, per singulas tribus tuas: ut judicent populum justo judicio, 19And not go aside to either part. Thou shalt not accept person nor gifts: for gifts blind the eyes of the wise, and change the words of the just.E non propendano verso una delle parti. Tu non sarai accettator di persone, né di donativi; perocché i donativi acciecano gli occhi dei saggi, e alterano il linguaggio de' giusti.and not decline to either part. Thou shalt not accept person, nor giftes: because that giftes blinde the eies of the wise, and change the wordes of the iust.nec in alteram partem declinent. Non accipies personam, nec munera: quia munera excæcant oculos sapientum, et mutant verba justorum. 20Thou shalt follow justly after that which is just: that thou mayst live and possess the land, which the Lord thy God shall give thee.Amministrerai la giustizia da giusto, affinché tu possa vivere, e possedere la terra, che il Signore Dio tuo ti avrà dato.Iustly shalt thou pursew that which is iust: that thou mayest liue and possesse the Land, which our Lord thy God shal geue thee.Juste quod justum est persequeris: ut vivas, et possideas terram, quam Dominus Deus tuus dederit tibi. 21Thou shalt plant no grove, nor any tree near the altar of the Lord thy God:Non pianterai boschetto, né alcun albero presso all'altare del Signor Dio tuo.Thou shalt plante no groue, nor any tree neere the altar of our Lord thy God.Non plantabis lucum, et omnem arborem juxta altare Domini Dei tui. 22Neither shalt thou make nor set up to thyself a statue: which things the Lord thy God hateth.Non ti fabbricherai, né erigerai alcun simulacro: questi sono in odio al Signore Dio tuo.Neither shalt thou make nor sette to thy self a statue: which thing our Lord thy God hateth.Nec facies tibi, neque constitues statuam: quæ odit Dominus Deus tuus.
16:1
Year of the World 2553, Year before Christ 1451.
Calmet
Corn. Hebrew abib, "green ears of corn," when barley begins to ripen, and wheat is yet green in Palestine; at the time of the year, which corresponds with half of our March and April. The Chaldeans called this month Nisan, "of the standards;" because the armies then left their winter quarters. The first-fruits of the barley harvest were offered on the second day of the paschal solemnity, Leviticus 23:10., and Exodus 13:4. (Calmet)
Haydock
Night. We read (Exodus 12:22., and Numbers 33:3,) that the Hebrews were ordered not to leave their houses till morning, and that they departed from Ramesses on the day after the passage of the destroying angel. They began, therefore, to prepare for their journey on the evening of the 14th, and began their march at day-break on the 15th of Nisan, ver. 6. Their departure may be considered in its different stages: 1. Of eating the paschal lamb, with their staves in their hands; 2. of being urged by the Egyptians to depart, at midnight; 3. of their leaving their respective homes, to meet all together at Ramesses; and lastly, [4.] of their beginning their march from that place to leave Egypt. They did not, however, quit the confines till they had passed the Red Sea, which took place effectually in the night, Exodus 14:20, 24. (Haydock)
Calmet
Thus they departed in the evening, at night, in the morning, and in the open day. (Calmet)
16:2
Menochius
Phase. Hebrew and Septuagint, "the Phase (or lamb) to the Lord thy God, sheep and oxen," or "of the flock and the herd," (Protestants) offered on the same festival, (Haydock) or victims proper for the solemnity, besides the paschal lamb, Numbers 28:19., and 2 Paralipomenon 30:15. Peace-offerings were also made; (Leviticus 6:12., and 2 Paralipomenon 35:7,) and of these free offerings, some explain the words of the Jews, (John 18:28,) as they suppose the lamb had been eaten the night before. (Menochius; Bochart; Tirinus)
Calmet
They might, however, have refrained from eating of these on that day. (Calmet)
But they perhaps did not choose to be debarred of that privilege.
Haydock
There. The place peculiarly consecrated to the worship of God, for length of days. (Haydock)
16:3
Affliction. Hebrew also, "of poverty." Syriac, "of humility." Septuagint, "of evil treatment;" or such bread as the poorest sort of people and slaves are forced to eat. The Jews serve the bread in small pieces, to denote their former poverty. This unleavened bread is also less palatable, and less wholesome.
16:6
Calmet
Phase, or paschal lamb, which was to be sacrificed between the two evenings, during the space of about four hours, in the court before the ark. Some think that this precept was binding only in times of peace; and that when the people could not assemble in the place appointed, they might sacrifice the lamb elsewhere, which seems very probable, though no positive proof can be adduced. In the reign of Amon, when the priests could not perform their sacred functions in the temple, they removed the ark to another place: but Josias caused it to be brought back, 2 Paralipomenon 35:3. (Calmet)
Tirinus
As the Jews have now no temple, they cannot sacrifice the paschal lamb. (Tirinus)
Haydock
The priests were very expert, and observed an admirable order in offering such a surprising multitude of victims, (Calmet) as would be offered by every family of ten people. (Haydock)
Calmet
The blood, and perhaps the fat also, was presented on the altar of holocausts, which was very large, and the court exceedingly spacious. (Calmet)
Which. This may not signify the precise hour, but may refer to all the time while the Hebrews were preparing for and commencing their journey. (Menochius) Ver. 1.
Hebrew, "at the (return of the) season in which," etc.
16:7
Calmet
Dress, (coques.) Hebrew bashal means frequently, to boil, and sometimes to roast, as it must here, if it refer to the paschal lamb; the other victims might however be boiled, and the Septuagint use both expressions, "Thou shalt boil and roast." See 2 Paralipomenon 35:13. It seems that Moses speaks only of the lamb, the method of preparing which he had abundantly explained before. (Calmet)
Haydock
Hebrew has not it, and of course the passage may be understood of all the victims offered on this solemnity. On the morning after it was concluded, people might all depart to their respective homes. The Rabbins observe, that they could not do this on the morning of the 15th Nisan, as it was a solemn festival, on which long journeys were prohibited, and they ought to wait till the end of the seventh day, to make their offering. Under Ezechias and Josias, the people appear to have continued together during the whole octave, 2 Paralipomenon xxx., and 35:17. (Haydock)
Calmet
Others are of opinion that the people might retire home after the 15th, (Tostat) or in the morning after they had eaten the paschal lamb. (Calmet)
16:8
Menochius
Six days after the solemn day is ended, or in all seven (Exodus 13:7.; Calmet); or the seventh day is here remarkable, for some particular distinction. (Menochius)
Calmet
Assembly. Hebrew, " the feast of prohibition, or of withholding," or rather the festival day, in which all must make their appearance, to do homage to their Lord, Leviticus 23:36. (Calmet)
Haydock
Septuagint, "on the 7th is the dismission, (or termination) a feast to the Lord." (Haydock)
16:9
Corn: that is, from the 16th of Nisan, (Menochius) the second day of the paschal solemnity, on which new barley was presented before the Lord, as new wheat was on the second day of Pentecost, Leviticus 23:10.
16:10
Haydock
Hand. Hebrew and Septuagint, "as much as thy hand is able;" an offering, bearing a due proportion with what God has bestowed upon thee. (Haydock)
Buxt
Each one was exhorted to make peace-offerings and feasts, at Jerusalem, in honour of God, ver. 11. On these festival days the first-born, fattened animals, were brought to be slain, chap. 12:17., and 14:23. The Jews think that by these feasts their solemnities are very much honoured. But the intention of the lawgiver, was only to keep them at a distance from the profane rejoicings of the pagans, and to raise their thoughts and their hearts, by degrees, to the more solid spiritual delights. There were, however, too much inclined to stop at the gratification of the senses, and understood in that sense the sabbath, which Isaias (lviii. 13,) calls delightful, or delicate. (Buxt., Syn. x.)
16:12
Commanded, in gratitude for past favours.
16:15
In joy. Hebrew adds, "surely, or wholly." Hence the Rabbins esteem it unlawful to marry on these days, lest they should blend sacred and worldly joy together.
16:16
Calmet
Empty. All were bound to make some offering, which was left to their option, and thus the festivity was much increased, by the abundance of all things; so that all might find a particular pleasure in being present at these feasts, even though they were not influenced by sentiments of piety and of religion. See Exodus 23:15. (Calmet)
Tirinus
While the masters of families were from home, thrice in the year, God protected their houses and children from the incursions of enemies, so that they were never more secure. (Sanctius) (Tirinus)
16:18
Haydock
Magistrates, (magistros,) "masters;" people learned in the law, who may assist the judges with their counsel in any emergency. Hebrew shotrim, "officers, heralds, lictors," etc., Deuteronomy 1:15. (Haydock)
Menochius
Bonfrere (in Exodus 18:25,) thinks that these were the judges set over each tribe, or else the assessors of the judges. (Menochius)
The Rabbins mention three tribunals of the Jews: 1. The Sanhedrim, consisting of seventy judges, with a prince at the head of them; 2. the twenty-three judges, who resided in considerable cities; 3. the tribunal of three judges, who administered justice in the villages, which had not above 120 inhabitants. But Josephus ([Antiquities?] 4:last chapter.) only mentions, that Moses established in each city seven judges, who had each two officers of the tribe of Levi.
Gates, where the judges sat.
16:19
Haydock
Just. Avarice is like a cloud, (Calmet) which darkens the understanding. Oppression troubleth the wise, and (Hebrew) "a present destroyeth the heart." A timid or interested judge is unfit for his office. Sir Thomas More was very careful not to receive presents, while he was high chancellor of England. (Haydock)
Du Hamel
If even the just are in danger of being perverted by presents, what must we think of others? (Du Hamel)
16:20
Calmet
Just. Hebrew, "thou shalt follow justice." Thou shalt be guided solely by the dictates of justice, in passing sentence, Exodus 23:1, 9. (Calmet)
St. Gregory
That judge who passes sentence according to truth, executes his office unjustly if he be actuated by the love of a temporal reward. (St. Gregory, mor. 9.)
16:21
Tree. The pagans had consecrated different sorts of trees to their idols. They always planted groves near their temples, to increase the reverential awe, and but too often to hide the abominations which were there committed. The Hebrews frequently imitated them in these particulars. Yet Hecateus observes, that no tree was to be seen near the temple of Jerusalem.
16:22
Statue. Hebrew matseba, means also a pillar, monument, heap of stones, image, title, etc., Genesis xxviii.
Haydock
Hateth, when they are designed for superstitious purposes. On other occasions, statues and pictures may be very instructive and commendable. (Haydock)
Calmet
The patriarchs set up pillars, altars, etc., as did also the Israelites, (Josue 22:10.) Samuel, etc., even after this prohibition, and without any offence. The Rabbins allow, that the proselytes of justice do well in erecting such monuments of religion, provided they be not intended for false worship. (Selden, Jur. 2:6.) (Calmet)
Tertullian
How blind then must be our dissenting brethren, who cannot make this easy and obvious distinction, but indiscriminately condemn all Catholics as guilty of idolatry, because they make and keep in their chapels, and bow down before images of the saints. This trifling objection is pressed with great vigour by J. Wesley, the founder of the Methodists. "The Papists, says he, set up their idols in their churches---they worship the picture of the Queen of heaven---they idolize a dead man or woman." To whom Dr. Parker, a Protestant bishop, replies: (Disc. for the Abrog. of the Test.) "Yet, after all, we have no other ground for the bold conceit, than the crude and rash assertions of some popular divines, who have no other measures of truth and zeal, but their hatred of popery....As to the use of images in the worship of God, I cannot but admire at the confidence of these men, to make so bold a charge against them in general, when the images of the cherubim were commanded by God himself, Exodus 25:22. They were the most solemn and sacred part of the Jewish religion, and therefore, though images, so far from idolatry, that God made them the seat of his presence, and from between them delivered his oracles. This instance is so plain and obvious to every reader,....that it is a much greater wonder to me that those men, who advance the objection of idolatry so groundlessly, (against the greater part of Christendom, as he observed before) can so slightly rid themselves of so pregnant a proof against it." See an answer to the Rev. J. Wesley's Misrepresentations, etc., by the Rev. N. G. published at Whitby, 1811, where some of the variations in doctrine of the pillars of Methodism, are also briefly noticed, as well as the absurdity of a man setting up for a reformer of religion, who at the time did not believe in Christ, (Journal 2:p. 102-3,) and for forty-two years afterwards preached a doctrine either Popish (Jour. for 1739) or Antinomian, than which, to use the words of his own recantation, "nothing could be more false." (Minutes of a Conference, 1770.) It may not be improper to observe, that in the last great deluge of error, the Methodist Society began, 1st May, 1738, at London, though it had a more obscure beginning at Oxford, 1729, and another at Havannah, 1736. Yet even when this third grand attempt was made to spread it wider, and to rectify former mistakes, the author acknowledges that he was not converted, no not till many days afterwards, when, being in a Lutheran society! (26th May) "an assurance, says he, was given me, that Christ had taken away my sins, even mine;" (Journal) and still, in the year 1770, he had to "review the whole affair." Such is the man who has deluded so many thousands! Out of thy own mouth will I condemn thee. Surely those who wilfully follow such blind guides, deserve to fall into the ditch. What confidence now can the Methodists have in the interpretations which Wesley has given them of the Scriptures, since he stumbled in broad daylight; and even preached for above thirty years together, that the observance of God's law is not only unnecessary, but sinful, an error to which he was forced, at last, to open his eyes by the scandalous immoralities of several of his deluded admirers, whom he had been all along foolishly flattering with the assurance that faith alone would ensure their salvation. Strange it may appear, that he should not be put on his guard by the fall of Luther, who split against the same rock, and scrupled not to condemn the Epistle of St. James as not worth a straw, stramineam epistolam, an expression for which he is said afterwards to have been sorry, as Wesley was for the doctrine which he had been delivering for so many years. But the evil was then done. Multitudes had been deceived by these arch impostors. Their surviving followers might however, if they would, derive this lesson from their tardy repentance and recantation, to examine with more caution their other doctrines, which they have delivered with the like confidence; and as they have reason to fear the yielding an implicit belief to such innovators, so they may be induced to flee to the ark, the true Catholic Church, that they may be protected from the contradiction of tongues, Psalm 30:21. (St. Augustine, ibid.) "After Christ and the gospel, we have no farther enquiry to make." (Tertullian)
Haydock
We know that novelty in religion is a sure mark of falsehood, as no one can place any other foundation besides that which has been fixed by the beginner and finisher of our faith. From the written and unwritten Word of God, we learn what He has taught, and among the rest, we are authorized to keep holy pictures with respect. This is not an attempt against the worship of God, but designed to promote it. We do not make them to ourselves, without a divine authority. The same things which we are not allowed to adore, we must not make. Yet Methodists have and make pictures. We have God's will clearly expressed to us by his Church, which he has commanded us to hear and obey. If we be led astray by so doing, we may at least plead that we did, to the best of our judgment, as we were ordered by God; which those, who choose for themselves, cannot do. If this Church, so strongly recommended to us in Scripture, be capable of deceiving us in an affair of so great consequence as in that of idolatry, to what article of the Christian revelation can we yield our assent with safety? So, on the other hand, if Luther and Wesley have grossly imposed on their followers, by teaching them to believe that Catholics are idolaters, and that faith alone is necessary for salvation, as they are self-convicted in the latter point, how can their disciples forget the old proverb, "A liar is not believed even when he speaks the truth;" and consequently, how can they take up their faith on their bare word, though they may pretend to ground their doctrine on the word of God? They confessedly misapplied that sacred word, with respect to faith alone, and they shut their eyes to the obvious meaning of the texts which forbid graven things. Ought not, therefore, the unlearned and the unstable to dread lest they may have wrested the other Scriptures to their own perdition? (2 Peter 3:16.) See Exodus xx. This subject is of such vast importance, the accusation of idolatry is of so black a nature, that it deserves to be accurately and frequently refuted. It is not an accusation brought only by a few obscure individuals, who have not the power to do any great harm by it; the most exalted dignitaries of the Protestant church, such as Dr. Shute, of Durham, in two charges to his clergy, the most famous modern reformers, like Wesley, etc., have not scrupled to repeat the calumny; and the Legislature has, for many years, been actuated by what they perhaps have thought a pious zeal, to exterminate the imitators of the Chanaanites! They may have listened too attentively to the intolerant institutor of the love-feasts, (who seems, nevertheless, to threaten the overthrow of the established church) and who, in the excess of his zeal, exclaims, "I insist upon it that no government, not Roman Catholic, ought to tolerate men of the Roman Catholic persuasion." (Letter written 1780, a short time before the riots.) They must then be murdered, banished, or forced into the church, that little society which began in the evening of the 1st of May, 1738, in Fetter-lane; (Journal I.) for Methodists assert, that the God of this world has hitherto triumphed over every revival of true religion, (Dedic. prefixed to the Life of J. Wesley, by Drs. Coke and Moore) and consequently over the reformed Church of England; so that they can hardly insist, that we should embrace her doctrine, and thus increase the triumph of the devil. We have therefore no alternative left, but either to abandon our country or our religion. These are the apostles, worthy of Mahomet, who would have us believe that they are inspired by the Holy Ghost, and divinely commissioned to raise another holy temple out of the scattered lively stones of that once beautiful building, which was erected by Jesus Christ, against which they say (Ibid.) the gates of hell have never wholly prevailed. These are the teachers whom they have heaped up to themselves, having itching ears, 2 Timothy 4:3. These are the interpreters of the sacred oracles! Both Wesley and Coke have, at least, acquired great celebrity with their adherents, by their labours in this way; but how much their explications may be depended upon, we may form some judgment from the preceding remarks. The character of bishop, which Dr. Coke extorted from the hands of his great master, 10th of Sept. 1784, at Bristol, will not give us any higher idea of the sagacity of either. It disgusted all thinking men, as a similar action of Luther, a fallen priest, consecrating a bishop had done long before. Mr. Charles Wesley upon hearing of his brother having ordained a bishop, being but a presbyter himself, is said to have exclaimed, "So easily are bishops made, by man's or woman's whim; Wesley his hands on Coke has laid---but who laid hands on him?" See Nightingale, etc., for further information on Methodism, which now makes such a noise, though its novelty, variations, acknowledged mistakes, calumnies, spirit of persecution, want of lawful pastors, etc., here briefly instanced, might suffice to put people upon their guard. (Haydock)
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Here only three of the principal.
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Concordanza 1.
Pasch.
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2. Pentecost.
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3. Feast of Tabernacles.
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It is not ynough to doe that is iust except it be donne iustly, to a good end, for loue of iustice.
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sant'Atanasio di Alessandria † 373 d.C. Festal and Personal Letters of Athanasius 1
… in meditation of the law by night and by day. And casting away all hypocrisy and fraud, putting far from us all pride and deceit, let us take upon us love towards God and towards our neighbour, that being new [creatures], and receiving the new wine, even the Holy Spirit, we may properly keep the feast, even the month of these new [fruits]
sant'Atanasio di Alessandria † 373 d.C. Festal and Personal Letters of Athanasius 6
Now again, my beloved, has God brought us to the season of the feast, and through His loving-kindness we have reached the period of assembly for it. For that God who brought Israel out of Egypt, even He at this time calls us to the feast, saying by Moses, ‘Observe the month of new fruits , and keep the Passover to the Lord thy God
sant'Atanasio di Alessandria † 373 d.C. Festal and Personal Letters of Athanasius 19
… For the time of shadows is abolished, and those former things have ceased, and now the month of new things
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Origene † 254 d.C. Origen Against Celsus 8.23
… It would be too long for us at present to show why we are required by the law of God to keep its festivals by eating “the bread of affliction,”
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sant'Ireneo di Lione † 202 d.C. Against Heresies 4.10
… “Thou mayest not sacrifice the passover within any other of thy cities which the Lord God gives thee; but in the place which the Lord thy God shall choose that His name be called on there, thou shalt sacrifice the passover at even, towards the setting of the sun.”
san Girolamo † 420 d.C. The Letters of St. Jerome 52.10
… Let the best-intentioned priest be deprived of his office if he bear a scar and be disfigured. Let bodily leprosy be counted worse than spots upon the soul. Let us be fruitful and multiply and replenish the earth, but let us slay no lamb and celebrate no mystic passover, for where there is no temple,
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Giovanni Cassiano † 435 d.C. The Conferences of John Cassian 21.20
… And thus in this way the number of this festival was clearly made up, which as we read was figuratively foreshadowed also in the Old Testament, where when seven weeks were fulfilled the bread of the firstfruits was ordered to be offered by the priests to the Lord:
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Tertulliano † 220 d.C. On Idolatry 14
… If any indulgence is to be granted to the flesh, you have it. I will not say your own days, but more too; for to the heathens each festive day occurs but once annually: you have a festive day every eighth day. Call out the individual solemnities of the nations, and set them out into a row, they will not be able to make up a Pentecost.
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sant'Ireneo di Lione † 202 d.C. Against Heresies 4.18.1
… first be reconciled to thy brother, and then return and offer thy gift.” We are bound, therefore, to offer to God the first-fruits of His creation, as Moses also says, “Thou shalt not appear in the presence of the Lord thy God empty;”
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sant'Agostino d'Ippona † 430 d.C. Our Lord’s Sermon on the Mount 1.9
… and whosoever shall say to his brother, Raca, shall be in danger of the council: but whosoever shall say, Thou fool, shall be in danger of the gehenna of fire.” What is the difference between being in danger of the judgment, and being in danger of the council, and being in danger of the gehenna of fire?
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san Giovanni Crisostomo † 407 d.C. A Commentary on the Acts of the Apostles 29
… vi. 24 ); and the Apostle, that “the love of money is a root of all evils” ( 1 Tim. vi. 10 ); and the Prophet, “If riches flow in, set not your heart upon them” ( Ps. lxii. 10 ); and many other like sayings. And from the histories thou hearest of Gehazi, Judas, the chief scribes, and that “gifts blind the eyes of the wise.” ( Exod. xxiii. 8 and
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1. OBSERVA MENSEM NOVARUM FRUGUM, — puta Nisan, sive martium, quo in terra promissionis incipiunt spicae hordeaceae flavescere: illae enim offerebantur in paschate, scilicet secundo die azymorum, ut patet Levit. II, 14, et Levit. XXIII, 10.
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2. IMMOLABISQUE PHASE DOMINO, etc., DE OVIBUS ET DE BOBUS. — « Phase, » id est, victimas paschales, quae in solemnitate paschali de ovibus et bobus offerri jubentur, Num. XXVIII, 19; nam agnus paschalis non poterat commutari in bovem. Perperam ergo Hebraei aliqui Phase hic accipiunt pro agno paschali, putantque potuisse pro agno substitui vitulum, adduntque rationem, quia in amplis familiis agnus non suffecisset singulis. Verum respondeo: Agnus non erat ad satiandum singulos, sed ut ex eo singuli aliquam partem comederent, in memoriam liberationis ex Aegypto; praeter agnum autem alios comedebant cibos, quibus se satiabant. Ita S. Augustinus hic, Quaest. XXIV. Vide dicta Exodi cap. XII, vers. 5 et 11. UT HABITET NOMEN EJUS IBI, — ut illic colatur Deus, et invocetur nomine suo.
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3. NON COMEDES IN EO (cum eo, scilicet Phase) PANEM FERMENTATUM. — Totis enim septem diebus paschalibus comedebant panes azymos cum agno, et aliis sacrificiis et cibis, etiam communibus. COMEDES AFFLICTIONIS PANEM. — Hebraice, comedes azyma afflictionis panem, id est indicem et monumentum afflictionis Aegyptiacae, itemque festinationis et pavoris tui in egressu ex Aegypto, ut sequitur. Secundo, « panem afflictionis, » id est affligentem, quia azymus panis gustui insipidus, et stomacho onerosus est. Cajetanus vertit, panem paupertatis, et ita verti potest: pauperum enim est carere commoditate fermentandi panem, et uti pane subcinericio, qui azymus est, statimque fit et coquitur.
QUONIAM IN PAVORE (Chaldaeus et Septuaginta, in festinatione) EGRESSUS ES DE AEGYPTO, — q. d. Quia cum tanta trepidatione et festinatione egressus es de Aegypto, ut non habueris otium fermentandi panem: ad hujus rei memoriam comedes azyma in paschate.
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6. IMMOLABIS PHASE (proprie dictum, puta agnum paschalem) VESPERE, QUANDO EGRESSI ESTIS, — quando vos comparastis ad egressum; to enim egressi significat actum inchoatum. Vide dicta Exodi XII, 42. Posset secundo, to quando referri ad festum Paschae: nam hebraice est, stato tempore (videlicet Paschae), quando egressi estis. Ita Vatablus.
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7. VADES IN TABERNACULA TUA, — ad domos tuas, ad habitationem tuam.
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8. SEX DIEBUS COMEDES AZYMA. — Hinc aliqui Judaei putarunt ex lege Dei tantum sex diebus praecepta fuisse azyma; verum septem diebus ea praecipi patet hic, vers. 4, et Exodi cap. XII, 19. Dico ergo: Sensus est, q. d. Sex diebus comedes azyma, sed non vacabis ab opere; septima vero die, praeter azyma, etiam vacabis ab opere, quia est festum coetus. Ita Lyranus.
QUIA COLLECTA EST, — quia festum est coetus, quo scilicet populus in templo, gratias Deo acturus, antequam domum redeat, colligitur et adunatur. Vide dicta Levit. XXIII, 36.
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18. JUDICES ET MAGISTROS CONSTITUES IN OMNIBUS PORTIS TUIS. — « Magistros, » id est praefectos, puta viros sapientes, qui quasi magistri et magistratus, praesint juri dicendo, ut sequitur: iidem ergo sunt judices et magistri, quia judices debent esse magistri. Ita Hebraea, Chaldaea et Vatablus. Hinc Plato censuit felices fore respublicas, si Philosophi eas regerent, aut qui eas regunt, philosopharentur. Nota, « in portis, » id est in civitatibus; est synecdoche, uti et cap. seq., vers. 2. Ita Septuaginta et Chaldaea. Nominat portas, quia judicia in portis urbium agi solebant, ut liberius eo, quasi ad locum patentem et publicum, exteri causam suam acturi accederent.
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19. NON ACCIPIES PERSONAM, NEC MUNERA: QUIA MUNERA EXCAECANT OCULOS SAPIENTUM, ET MUTANT VERBA JUSTORUM. — Audiant hoc consiliarii et judices. Munerum enim haec duo sunt mala: primo, ut mentem excaecent; secundo, ut linguam et sententiam pronuntiandam immutent; nam primo, inclinant affectum; secundo, affectus inclinat et obnubilat rationem et judicium; tertio, ratio inclinat sententiam in favorem ejus qui munera dedit. Vide dicta Exodi XXIII, 8.
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20. NON PLANTABIS LUCUM, ET OMNEM ARBOREM JUXTA ALTARE, — ne videaris imitari sacros lucos Gentilium et idolorum, praesertim Priapi: sacra enim Priapi fiebant in lucis, ut obscenitates ejus iis tegerentur: unde in hisce lucis omnem turpitudinem exercebant. Nota omnem, id est quamlibet; ita enim collectivum omnis apud Hebraeos saepe capitur pro distributivo quilibet. Tropologice S. Gregorius, Praefat. in Job, epist. ad Leandrum, in fine: « Quaeso, ait, ut hujus operis dicta percurrens, in his verborum folia non requiras; quia per sacra eloquia ab eorum tractatoribus infructuosa loquacitatis levitas studiose compescitur, dum in templo Dei nemus plantari prohibetur. » Sic et Philo.
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21. NEC FACIES TIBI, NEQUE CONSTITUES STATUAM, — scilicet, qualem Gentiles suis diis, vel idolis constituunt.
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'ABIB (Settanta: μὴν τῶν νεῶν; Volgata: mensis novorum frugum)
'ABIB (Settanta: μὴν τῶν νεῶν; Volgata: mensis novorum frugum). - Primo mese dell'antico calendario ebraico (Ex. 13, 4; 23, 15; 34, 18; Deut. 16, 1), detto 'abib « spiga » (Ex. 9, 31; Lev. 2, 14; Ex. 3, 15: « Tell Abib »): coincideva con l'inizio della primavera. …
L'A. pasquale (v. PASQUA), ordinato da Dio nell'esodo dall'Egitto (Ex. 12, 2-11; Num. 9, 2-14; Deut. 16, 1-7) preservò col suo sangue, di cui furono spalmate (« in segno ») le porte (Ex. 12, 7. 13. 22 sg.; tutta la casa era così consacrata come un altare), le famiglie d'Israele dallo sterminio …
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AZIMO (ἈΖΗΜΌΣ, DA À PRIV. E ΖΗ͂Ν, «SENZA FERMENTO»; EBR. MAṢṢĀH, PLUR. MAṢṢŌTH)
… maṣṣāh, plur. maṣṣōth). - Il Vecchio Testamento allude al pane non fermentato in occasione di fretta precipitosa (Gen. 19, 3; Ex. 12, 34; I Sam. 28, 24); tale motivo causò l'uso di pane a. nella fuga d'Israele dall'Egitto (Ex. 12, 8-18; 13, 3; Deut. 16, 3). In ricordo di ciò, fu unita alla festa commemorativa dell'esodo miracoloso (v. PASQUA) la legge di cibarsi di pane non fermentato durante i sette giorni della solennità (Ex. 12, …
Il pane era azzimo, perché i padri non avevano avuto allora il tempo di farlo lievitare (ibid. 12, 39; Deut. 16, 3), le erbe amare in memoria dell'amarezza della loro vita nell'Egitto (Pēsāhīm, X, 5). Si doveva mangiare in fretta (Ex. 12, 11; Deut. 16, 3), con i lombi cinti, i calzari ai piedi, …
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mane » (hagh ṣābhu'ōth : Ex. 34, 22; Deut. 16, 10; II Par. 8, 13) o « festa delle primizie » (Ex. 23, 16) perché si offrivano pani fatti con la farina del grano appena mietuto (Lev. 23, 17). L'offerta « libera » di cui parla il Deuteronomio …
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Presso gli Ebrei, la v. era uno stato di desolazione e comportava divieti particolari (cf. Gen. 38, 14, 19; Iud. 10, 2; 16, 9; II Reg. 20, 3; Lev. 21, 14). Così la vedova è un essere che si raccomanda per se stessa alla pietà (cf. Ex. 22, 22; Deut. 24, 17; 19, 21; 14, 29; 26, 12-13; 16, 11, 14; 10, 18; 27, 19; 22, 24); molto spesso, non avendo parenti prossimi per difenderla, è in balia dei violenti (cf. Iob. 22, 9; 34, 3, 21; Ps. 95, 6; Sap. 4, 10; Is. 1, 23; …
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… (ipotesi di H. Gressmann), e che la Legge aveva proibito di innalzare (Deut. 16, 21). Grande ne era l'importanza (Lev. 8, 15; Ex. 21, 14; I Reg. 1, 50; 2, 28): venivano uniti col sangue delle vittime (Ex. 29, 12; Lev. 4, 25, 30, 34) e conferivano l'immunità d'asilo ai rei.
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… La Legge pertanto le proibiva (Lev. 26, 1; Deut. 16, 22). Si trovano tuttavia nelle bānāth o santuari in onore di Jahweh (I Reg. 14, 23; II Reg. 17, 10; 18, 4; 23, 14; II Par. 14, 2; 31, 1; Os. 3, 4; 10, 1 sg.; Mi. 5, 12); e anche in …
Douay-Rheims (Challoner) · Vulgata Clementina · Douay-Rheims originale (Douai 1609-10), trascrizione EEBO-TCP (CC0) · La Sacra Bibbia, tradotta dalla Volgata da Antonio Martini (1769-1781) (LaParola (laparola.net), Martini OSIS text, Public domain (LaParola's electronic edition marks it 'Dominio pubblico')). Pubblico dominio.