Original Douay Rheims Bible (1582 & 1610)

The Holy Ghospel of Iesvs Christ According to Saint Marke

The Maisters of Hierusalem comming so farre to carpe him 6. he chargeth with traditions, partly friuolous, 9. partly also contarie to Gods commandements. 14. And to the people he yealdeth the reason of that which they carped, 17. and againe to his Disciples, shewing the ground of the Iewish washing (to wit, that meats otherwise defile the soule) to be false. 24. But by and by among the Gentils, in a woman he findeth wonderful faith, vpon her therfore he bestoweth the crumme that she asked, 31. returning (because the time of the Gentils was not yet come) to the Iewes with the loafe: 32. where he sheweth his compassion towards mankind so deafe & dumme, 36. and of the people is highly magnified. 1. Mat. 15,1. AND there assemble together vnto him the Pharisees and certaine of the Scribes, comming from Hierusalem.
2. And when they had seen certaine of his Disciples eate bread with Common.
Common and vncleane is al one. For the Iewes were commanded by the Law to eate certaine kindes of meats only, and not al indifferently: and because these were separated from other meats, and as it were sanctified to their vse, they called the other common and profane: and because the Law calleth those cleane and these vncleane, thereof it is, that vncleane and common is al one, as in this Chapter often, and Act. 10.
common hands, that is, not washed, they blamed them.
3. For the Pharisees, and al the Iewes, vnles they often wash their hands, eate not, holding the tradition of the Ancients:
4. And from the market, vnles they be washed, they eate not: and many other things there be that were deliuered vnto them to obserue, the washings of cups and cruses, and of brasen vessels & beds.
5. And the Pharisees and Scribes asked him: Why doe not thy Disciples walke according to the tradition of the Ancients, but they eate bread with common hands?
6. But he answering, said to them: Wel did Esay Prophecie of you Hypocrites, as it is written: Isai. 29,13. This People honoureth me They that say wel, or teach & preach wel, or haue Christ & his word in their mouth, & liue naughtily, be touched in this place. with their lips, but their hart is farre from me.
7. And in vaine doe they worship me, teaching doctrines Precepts of men.
Commandements of men..
Mens ordinances which be repugnant to Gods commandements, be here condemned as al obseruations not edifying nor profitable to the fulfilling of Gods commandements, be vaine and superfluous: as many obseruations of the Pharisees were then, and the like traditions of Heretikes be now for howsoeuer they bragge of Scriptures, al their manner of administration and ministerie is their owne tradition and inuention without al Scripture and warrant of Gods word.
But the traditions of the Apostles & Ancients, and al the precepts of holy Church we are commanded to keep, as things not prescribed by man but by the Holy Ghost. Act. 15,28. 41. 2 Thessal. 2,15.
precepts of men.
8. For leauing the commandement of God, you hold the traditions of men, the washings of cruses and cups: & many other things you doe like to these.
9. And he said to them, wel doe you frustrate the precept of God, that you may obserue your owne tradition.
10. For Moyses said: Exo. 20,12. Honour thy father and thy mother; and, Leu. 20,9. He that shal curse father or mother, dying let him dye.
11. But you say: If a man say to father or mother, Corban (which is a Guift.
Dutie to parents.
To giue to the Church or Altar is not forbiden, but the forsaking of a mans parents in their necessitie, pretending or excusing the matter vpon his giuing that which should relieue them, to God or to the Altar, that is impious and vnnatural. And these Pharisees teaching children so to neglect their duties to their parents, did wickedly.
guift) whatsoeuer proceedeth from me, shal profit thee:
12. And further you suffer him not to doe ought for his father or mother,
13. defeating the Word of God for your owne tradition which you haue giuen forth. And many other things of this sort you doe.
14. And calling againe the multitude vnto him, he said to them: Heare me al you, and vnderstand.
15. Nothing is without a man Nothing entering into a man.
Abstinence from certaine meats.
As these wordes of our Sauiour doe not import, that the Iewes then might haue eaten of those meates which God forbade them: no more doe they now, that we Christians may eate of meates which the Church forbiddeth vs. And yet both then and now al meates are cleane, and nothing entering into a man, defileth a man. For neither they then, nor we now abstaine, for that any meates are of their nature abominable, or defile the eaters, but they for signification, we for obedience and chastisement of our bodies.
entring into him, that can defile him. But the things that proceed from a man those are they that make a man See the first annotation vpon this chapter. common.
16. If any man haue eares to heare, let him heare.
17. And when he was entred into the house from the multitude, his Disciples asked him the parable.
18. And he saith to them: So are you also vnskilful? Vnderstand you not that euery thing from without, entring into a man, can not make him common:
19. because it entreth not into his hart, but goeth into the belly, and is cast out into the priuy, purging al the meates?
20. But he said that the things which come forth from a man, they make a man common.
21. For from within out of the hart of men proceed euil cogitations, aduouteries, fornications, murders,
22. thefts, auarices, wickednesse, guile, impudicities, an euil eye, blasphemie, pride, foolishnes.
23. Al these euils proceed from within, and make a man common.
24. And Mat. 15,21. rising from thence he went into the coasts of Tyre and Sidon: and entring into a house, he would that no man should know, and he could not be hid.
25. For a woman immediatly as she heard of him, whose daughter had an vncleane Spirit, entred in, and fel downe at his feet.
26. For the woman was a Gentile, a Syrophænician borne. And she besought him that he would cast forth the Diuel out of her daughter.
27. Who said to her: Suffer first the children to be filled. For it is not good to take the childrens bread, and cast it to the dogs.
28. But she answered, and said to him: Yea Lord; for the whelpes also eate vnder the table of the crummes of the children.
29. And he said to her: For this saying goe thy way, the Diuel is gone out of thy daughter.
30. And when she was departed into her house, she found the maid lying vpon the bed, and the Diuel gone out.
31. The Ghospel vpon the 11 Sunday after Pentecost. And againe going out of the coasts of of Tyre and Sidon, he came Tyre, he came by Sidon to the sea of Galilee through the middes of the coasts of Decapolis.
32. And they bring to him one deafe and dumme; and they besought him that he would impose his hand vpon him.
33. And taking him from the multitude apart, he put his fingers into his eares, and Spitting.
Christ's spittle worketh miracles.
Not only by Christs word and wil, but also by ceremonie and by application of external creatures which be holy, miracles are wrought; as by Christs spittle, which was not part of his Person, being a superfluity of his body, but yet most holy. Theophyl. in 7. Marci.
spitting, touched his tongue;
34. And looking vp vnto Heauen, he groned, and said to him: Ephphetha.
Exorcismes & other ceremonies in Baptisme.
The Church doth most godly imitate and vse these very wordes and ceremonies of our Sauiour in the Exorcismes before Baptisme, to the healing of their soules that are to be baptized, as Christ here healed the bodily infirmitie, and the disease of the soule togeather. Ambros. li. 1 de Sacram. c. 1.
Ephphetha, which is, Be thou opened.
35. And immediatly his eares were opened, and the string of his tongue was loosed, and he spake right.
36. And he commanded them not tel any body. But how much he commanded them, so much the more a great deale did they publish it.
37. And so much the more did they wonder, saying: He hath done al things wel; he hath made both the deafe to heare, and the dumme to speake.