Of compassion he feedeth the People, 4000. with seven loaves. 10. After all which miracles as though they were yet unsufficient to prove him to be Christ, the obstinate Pharisees do require some miracle from Heaven. 13. Whereupon forsaking them, he warneth his Disciples to beware of the leaven of their doctrine, neither to fear want of necessaries. 22. He healeth a blind man by degrees and with ceremonies. 27. Peter confesseth him (though men all this while had not learned so far) to be Christ. 31. And by and by he revealeth to them his Passion. 32. rebuking also Peter for dissuading it. 34. and shewing that it is a thing wherein all that will be saved (namely in time of persecution) must follow him.Of compassion he feedeth the People, 4000. with seauen loaues. 10. After al which miracles as though they were yet vnsufficient to proue him to be Christ, the obstinate Pharisees doe require some miracle from Heauen. 13. Whereupon forsaking them, he warneth his Disciples to beware of the leauen of their doctrine, neither to feare want of necessaries. 22. He healeth a blind man by degrees and with ceremonies. 27. Peter confesseth him (though men al this while had not learned so farre) to be Christ. 31. And by and by he reuealeth to them his Passion. 32. rebuking also Peter for dissuading it. 34. and shewing that it is a thing wherein al that wil be saued (namely in time of persecution) must folow him.✦

In those days again when there was a great multitude, and had not what to eat: calling his Disciples together, he to them,In those days again when there was a great multitude, and had not what to eat: calling his Disciples together, he saith to them,IN those daies againe vvhen there vvas a great multitude, and had not what to eate: calling his Disciples together, he saith to them,In diebus illis iterum cum turba multa esset, nec haberent quod manducarent, convocatis discipulis, ait illis :✦

2I have compassion upon the multitude: because lo three days they now with me, neither have what to eat.I have compassion upon the multitude: because lo three days they now with me, neither have what to eat.I haue compassion vpon the multitude: because loe three daies they now endure vvith me, neither haue vvhat to eate.Misereor super turbam : quia ecce jam triduo sustinent me, nec habent quod manducent :

3And if I dismiss them fasting into their home, they will faint in the way: for some of them came far off.And if I dismiss them fasting into their home, they will faint in the way: for some of them came far off.and if I dimisse them fasting into their home, they vvil faint in the vvay: for some of them came farre of.et si dimisero eos jejunos in domum suam, deficient in via : quidam enim ex eis de longe venerunt.

4And his Disciples answered him, may a man fill them here with bread in the wilderness?And his Disciples answered him, Whence may a man fill them here with bread in the wilderness?And his Disciples ansvvered him, Whence may a man fil them here vvith bread in the vvildernes?Et responderunt ei discipuli sui : Unde illos quis poterit saturare panibus in solitudine ?

5And he asked them, How many loaves have ye? Who said, Seven.And he asked them, How many loaves have ye? Who said, Seven.And he asked them, Hovv many loaues haue ye? Who said, Seuen.Et interrogavit eos : Quot panes habetis ? Qui dixerunt : Septem.

6And he commanded the multitude to sit down upon the ground. And taking the seven loaves, giving thanks he brake, and gave to his Disciples for to set before them, and they did set them before the multitude.And he commanded the multitude to sit down upon the ground. And taking the seven loaves, giving thanks he brake, and gave to his Disciples for to set before them, and they did set them before the multitude.And he commaunded the multitude to sit dovvne vpon the ground. And taking the seuen loaues, giuing thankes he brake, and gaue to his Disciples for to set before them, and they did set them before the multitude.Et præcepit turbæ discumbere super terram. Et accipiens septem panes, gratias agens fregit, et dabat discipulis suis ut apponerent, et apposuerunt turbæ.¶

7And they had a few little fishes: and he blessed them, and commanded them to be set before them.And they had a few little fishes: and he blessed them, and commanded them to be set before them.And they had a fevv litle fishes: and he blessed them, and commaunded them to be set before them.Et habebant pisciculos paucos : et ipsos benedixit, et jussit apponi.¶

8And they did eat and were filled. and they took up that which was left of the fragments, seven .And they did eat and were filled. and they took up that which was left of the fragments, seven .And they did eate and vvere filled. and they tooke vp that vvhich vvas left of the fragments, seuen maundes.Et manducaverunt, et saturati sunt, et sustulerunt quod superaverat de fragmentis, septem sportas.

9And they that had eaten were about four thousand: and he dismissed them.And they that had eaten were about four thousand: and he dismissed them.And they that had eaten vvere about foure thousand: and he dimissed them.Erant autem qui manducaverunt, quasi quatuor millia : et dimisit eos.

10And immediately going up into the boat with his Disciples, he came into the of Dalmanutha.And immediately going up into the boat with his Disciples, he came into the of Dalmanutha.And immediatly going vp into the boate vvith his Disciples, he came into the quarters of Dalmanûtha.Et statim ascendens navim cum discipulis suis, venit in partes Dalmanutha.

11And the Pharisees went forth, and began to question with him, asking of him a sign from Heaven, tempting him.And the Pharisees went forth, and began to question with him, asking of him a sign from Heaven, tempting him.And the Pharisees vvent forth, and began to question vvith him, asking of him a signe from heauen, tempting him.Et exierunt pharisæi, et cœperunt conquirere cum eo, quærentes ab illo signum de cælo, tentantes eum.

12And groaning in spirit, he ; Why this Generation ask a sign? Amen I say to you, If a sign shall be given to this Generation.And groaning in spirit, he saith; Why doth this Generation ask a sign? Amen I say to you, If a sign shall be given to this Generation.And groning in spirit, he saith; Why doth this generation aske a signe? Amen I say to you, If a signe shal be giuen to this generation.Et ingemiscens spiritu, ait : Quid generatio ista signum quærit ? Amen dico vobis, si dabitur generationi isti signum.

13And leaving them, he went up again into the boat, and passed beyond the .And leaving them, he went up again into the boat, and passed beyond the .And leauing them, he vvent vp againe into the boate, and passed beyond the straite.Et dimittens eos, ascendit iterum navim et abiit trans fretum.

14And they forgot to take bread: and they had but one loaf with them in the boat.And they forgot to take bread: and they had but one loaf with them in the boat.And they forgot to take bread: and they had but one loafe vvith them in the boate.Et obliti sunt panes sumere : et nisi unum panem non habebant secum in navi.

15And he commanded them, saying, Look well and beware of the leaven of the Pharisees, and the leaven of Herod.And he commanded them, saying, Look well and beware of the leaven of the Pharisees, and the leaven of Herod.And he commaunded them, saying, Looke vvel and bevvare of the leauen of the Pharisees, and the leauen of Herod.Et præcipiebat eis, dicens : Videte, et cavete a fermento pharisæorum, et fermento Herodis.✦

Cornelius a Lapide

Beware of the leaven of the Pharisees and of the leaven of Herod. The leaven is the doctrine of the Pharisees, by which they taught children to say to their parents corban, as well as other things contrary to the law of God. The leaven of Herod is the doctrine of the Sadducees, for with them Christ had had His most recent controversy, as appears from Matt. 16:1–12. For Herod, as well as many of the principal people at that time, were Sadducees (see Jos. xvii. c. 2). They denied the immortality of the soul, and lived as Atheists. So Herod lived in adultery, killed John, and committed many other crimes, having no fear of God For although he thought that John had risen again in Christ, yet that opinion did not arise out of faith, but was wrung out of him by fear. Others, with Origen and S. Jerome, understand by leaven the sect of the Herodians, who flattered Herod, saying that he was the Messiah. But that referred to Herod of Ascalon, not Herod Antipas, as I have shown on Matt. 22:16.

16And they reasoned among themselves saying, Because we have not bread.And they reasoned among themselves saying, Because we have not bread.And they reasoned among them selues saying, Because vve haue not bread.Et cogitabant ad alterutrum, dicentes : quia panes non habemus.

17Which Jesus knowing, to them, Why do you reason, because you have not bread? do you not yet know nor understand? yet have ye your heart blinded?Which Jesus knowing, saith to them, Why do you reason, because you have not bread? do you not yet know nor understand? yet have ye your heart blinded?Which IESVS knovving, saith to them, Why doe you reason, because you haue not bread? do you not yet knovv nor vnderstand? yet haue ye your hart blinded?Quo cognito, ait illis Jesus : Quid cogitatis, quia panes non habetis ? nondum cognoscitis nec intelligitis ? adhuc cæcatum habetis cor vestrum ?

18having eyes see you not? and having ears hear you not? Neither do you remember?having eyes see you not? and having ears hear you not? Neither do you remember?hauing eies see you not? and hauing eares heare you not? Neither do you remember?oculos habentes non videtis ? et aures habentes non auditis ? nec recordamini,

19When I brake five loaves among five thousand: and how many baskets full of fragments took you up? They say to him, Twelve.When I brake five loaves among five thousand: and how many baskets full of fragments took you up? They say to him, Twelve.When I brake fiue loaues among fiue thousand: and hovv many baskets ful of fragments tooke you vp? They say to him, Tvvelue.quando quinque panes fregi in quinque millia : quot cophinos fragmentorum plenos sustulistis ? Dicunt ei : Duodecim.

20When also seven loaves among four thousand, how many of fragments took you up? And they say to him, Seven.When also seven loaves among four thousand, how many of fragments took you up? And they say to him, Seven.When also seuen loaues among foure thousand, hovv many maundes of fragments tooke you vp? And they say to him, Seuen.Quando et septem panes in quatuor millia : quot sportas fragmentorum tulistis ? Et dicunt ei : Septem.

21And he said to them, How do you not yet understand?And he said to them, How do you not yet understand?And he said to them, Hovv do you not yet vnderstand?Et dicebat eis : Quomodo nondum intelligitis ?

22And they come to Bethsaida: and they bring to him one blind, and desired him that he would touch him.And they come to Bethsaida: and they bring to him one blind, and desired him that he would touch him.And they come to Bethsaida: and they bring to him one blinde, and desired him that he vvould touche him.Et veniunt Bethsaidam, et adducunt ei cæcum, et rogabant eum ut illum tangeret.

23And taking the hand of the blind, he led him forth out of the town: and spitting into his eyes, imposing his hands, he asked him if he saw any thing.And taking the hand of the blind, he led him forth out of the town: and spitting into his eyes, imposing his hands, he asked him if he saw any thing.And taking the hand of the blinde, he led him forth out of the towne: and spitting into his eies, imposing his hands, he asked him if he savv any thing.Et apprehensa manu cæci, eduxit eum extra vicum : et exspuens in oculos ejus impositis manibus suis, interrogavit eum si quid videret.✦

Cornelius a Lapide

And taking the blind man by the hand, He led him out of the town, i.e., outside of Bethsaida, as is plain from ver. 22. He led him forth for the same reason that when He was about to heal the deaf and dumb man He took him aside from the multitude. This was, 1st. For the sake of prayer, that, being alone, He might collect His thoughts, and unite Himself wholly to God, and pray the more intently and collectedly. 2nd. To fly from the applause of men, and teach us to do the same. 3rd. Because the citizens of Bethsaida were unworthy of the miracle of Christ; for although they had seen Him work so many miracles, they would not believe in Him.

And spitting upon his eyes. Fasting spittle does good to the purblind, but does not illuminate those who have actually lost their sight. The saliva, therefore, of Christ was not a natural but a supernatural remedy for blindness, being the instrument by which Christ’s Godhead wrought.

S. Hilarion imitated this miracle by which Christ gave sight to a blind man, as S. Jerome relates in his Life. “A blind woman was brought to B. Hilarion, who said that she had expended all her substance upon physicians. Hilarion said to her, If thou hadst given to the poor what thou hast thrown away upon physicians, Christ the true Physician would have healed thee.”

Laid His hands, i.e., when He had placed His hands upon the eyes of the blind man, and again removed them. For that is improbable which the Scholiast in S. Chrysostom says, that this blind man saw people (ver. 24) when Christ’s hands were over his eyes. For this would have been a new and uncalled-for miracle.

24And looking up, he said, I see men as it were trees, walking.And looking up, he said, I see men as it were trees, walking.And looking vp, he said, I see men as it vvere trees, vvalking.Et aspiciens, ait : Video homines velut arbores ambulantes.✦

Cornelius a Lapide

And looking up, he said, I see men as it were trees, walking. As much as to say, I see something obscurely and confusedly; for I see men walking, but in such a way that I cannot distinguish whether they are men or trees. Just as it happens to ourselves, says Bede; when we see people at a great distance, we can only distinguish men from trees, by their motion, because men walk, but trees do not. The word walking must be referred to men, not to trees, as is plain by the Greek. The word walking in the Latin text, however, might refer to trees in this sense: I see men as it were trees split, and therefore two-footed, and so walking. This blind man, therefore, as yet in darkness, saw men as it were through a mist and cloud, in which they appeared greater than they really were, it might be as thick and tall as trees, as by means of magnifying glasses letters appear larger than they are in reality.

It is related of S. Gregory Thaumaturgus, that in the Decian persecution he fled with his deacon to a certain hill. A certain traitor made known where they were to the persecutors, who carefully searched the whole hill to discover Gregory. With strong faith in God, he stood in prayer, with eyes immovable and hands stretched out. But God smote the persecutors with inability to see. They returned and reported that they had seen nothing on the hill except two trees a little distant from one another. When they had gone away, the traitor himself went up the hill and saw two men, Gregory and his deacon, instead of the trees. He acknowledged that it was the work of Divine power that they had appeared to the persecutors to be trees, and he fell down at their feet, and from a traitor became a confessor of the faith. (S. Greg. Nyss. in Vita.)

Mystically: The Scholiast in S. Jerome says, “The blind man is a penitent sinner. He sees men as trees walking, because he esteems every one superior to himself. With David he counts himself unworthy to be called a man, deeming himself to be a dead dog and a flea” (2 Sam. 16).

25After that again he imposed his hands upon his eyes, and he began to see, and was restored, so that he saw all things clearly.After that again he imposed his hands upon his eyes, and he began to see, and was restored, so that he saw all things clearly.After that againe he imposed his hands vpon his eies, and he began to see, and vvas restored, so that he saw al things clerely.Deinde iterum imposuit manus super oculos ejus : et cœpit videre : et restitutus est ita ut clare videret omnia.✦

Cornelius a Lapide

After that again He laid His hands upon his eyes, and he began to see, and was restored, so that he saw all things clearly. Christ wished not suddenly, but by degrees, perfectly to illuminate this blind man: 1st. That He might exhibit miracles of every description. 2nd. That this miracle might be more esteemed. 3rd. And principally, That He might accommodate Himself to the imperfect faith of the blind man and those who brought him, their faith increasing as the miracle proceeded; and that He might the more kindle in them faith, hope, and desire that it might be brought to a perfect work. “In the first place, He cured this blind man imperfectly,” says Euthymius, “inasmuch as he believed imperfectly, that he who as yet had but a little vision might by means of the little light believe more perfectly, and be healed more completely; for He was the wise Physician.” And by and by he says, “Increase of faith deserved increase of healing.”

Tropologically: Christ wished to teach us that the unbeliever and the sinner are gradually illuminated by God, and that they ought correspondingly to make gradual increase in the knowledge and worship of God. “He did it,” says Bede, “that He might show the greatness of human blindness, which is wont to arrive step by step, and by certain grades, as it were, of progression, at the light of the Divine knowledge.” For as the Scholiast says, “There are degrees of knowledge; neither can any one arrive in a single hour, or, indeed, without considerable time, at perfect knowledge.” We have experience of this in children and scholars, who must be taught and instructed step by step. For if the teacher, being impatient of delay and trouble, should wish to teach them everything at once, he would crush their memory and intellect, so that they would take in nothing. It is like wine when it is poured into a vessel with a narrow neck; if you try to pour it all in at once, you pour in scarcely anything, but nearly the whole is spilled. Worthy of note is the Italian proverb, “Gently, gently, if you would go far;” or the saying of the philosopher, “Progression is by degrees.”

Symbolically: The Scholiast in S. Jerome says, “Christ laid His hands upon his eyes, that he might see all things clearly, that is, that by visible works he might understand things invisible, and which eye hath not seen; and that after the film of sin he might clearly behold the state of his soul with the eye of a clean heart. For blessed are the pure in heart, for they shall see God.”

26And he sent him into his house, saying, Go into house: and if enter into the town, tell no body.And he sent him into his house, saying, Go into thy house: and if thou enter into the town, tell no body.And he sent him into his house, saying, Goe into thy house: and if thou enter in to the tovvne, tel no body.Et misit illum in domum suam, dicens : Vade in domum tuam : et si in vicum introieris, nemini dixeris.

27And Jesus went forth and his Disciples into the towns of Philippi: and in the way he asked his Disciples, saying to them, Whom do men say that I am?And Jesus went forth and his Disciples into the towns of Philippi: and in the way he asked his Disciples, saying to them, Whom do men say that I am?And IESVS vvent forth and his Disciples into the tovvnes of Caesarêa-Philippi: and in the vvay he asked his Disciples, saying to them, Whom do men say that I am?Et egressus est Jesus, et discipuli ejus in castella Cæsareæ Philippi : et in via interrogabat discipulos suos, dicens eis : Quem me dicunt esse homines ?

28Who answered him, saying, John the Baptist, some Elias, and other some as it were one of the Prophets.Who answered him, saying, John the Baptist, some Elias, and other some as it were one of the Prophets.Who ansvvered him, saying, Iohn the Baptist, some Elias, & other some as it vvere one of the Prophets.Qui responderunt illi, dicentes : Joannem Baptistam, alii Eliam, alii vero quasi unum de prophetis.

29Then he to them, But whom do you say that I am? Peter answering said to him, Thou art Christ.Then he saith to them, But whom do you say that I am? Peter answering said to him, Thou art Christ.Then he saith to them, But vvhom do you say that I am? Peter answering said to him, Thou art Christ.Tunc dicit illis : Vos vero quem me esse dicitis ? Respondens Petrus, ait ei : Tu es Christus.

30And he threatened them that they should not tell any man of him.And he threatened them that they should not tell any man of him.And he threatened them that they should not tel any man of him.Et comminatus est eis, ne cui dicerent de illo.

31And he began to teach them, that the Son of man must suffer many things, and be rejected of the and of the high Priests and the Scribes, and be killed: and after three days rise again.And he began to teach them, that the Son of man must suffer many things, and be rejected of the and of the high Priests and the Scribes, and be killed: and after three days rise again.And he began to teache them, that the Sonne of man must suffer many things, and be reiected of the Auncients and of the high Priestes and the Scribes, and be killed: and after three daies rise againe.Et cœpit docere eos quoniam oportet Filium hominis pati multa, et reprobari a senioribus, et a summis sacerdotibus et scribis, et occidi : et post tres dies resurgere.

32And he spake the Word openly. And Peter taking him, began to rebuke him.And he spake the Word openly. And Peter taking him, began to rebuke him.And he spake the vvord openly. And Peter taking him, began to rebuke him.Et palam verbum loquebatur. Et apprehendens eum Petrus, cœpit increpare eum.

33Who turning, and seeing his Disciples, threatened Peter, saying, Go behind me Satan, because not the things that are of God, but that are of men.Who turning, and seeing his Disciples, threatened Peter, saying, Go behind me Satan, because thou favourest not the things that are of God, but that are of men.VVho turning, and seeing his Disciples, threatened Peter, saying, Goe behind me Satan, because thou sauourest not the things that are of God, but that are of men.Qui conversus, et videns discipulos suos, comminatus est Petro, dicens : Vade retro me Satana, quoniam non sapis quæ Dei sunt, sed quæ sunt hominum.

34And calling the multitude together with his Disciples, he said to them, If any man will follow me, let him deny himself, and take up his cross, and follow me.And calling the multitude together with his Disciples, he said to them, If any man will follow me, let him deny himself, and take up his cross, and follow me.And calling the multitude together with his Disciples, he said to them, If any man wil folow me, let him deny him self, and take vp his crosse, and folow me.Et convocata turba cum discipulis suis, dixit eis : Si quis vult me sequi, deneget semetipsum : et tollat crucem suam, et sequatur me.✦

35For he that will save his life, shall lose it: and he that shall lose his life for me and the Gospel, shall save it.For he that will save his life, shall lose it: and he that shall lose his life for me and the Gospel, shall save it.For he that wil saue his life, shal lose it: and he that shal lose his life for me and the Gospel, shal saue it.Qui enim voluerit animam suam salvam facere, perdet eam : qui autem perdiderit animam suam propter me, et Evangelium, salvam faciet eam.¶

36For what shall it profit a man, if he gain the whole world, and suffer damage of his soul?For what shall it profit a man, if he gain the whole world, and suffer damage of his soul?For what shal it profit a man, if he gaine the whole world, and suffer damage of his soule?Quid enim proderit homini, si lucretur mundum totum et detrimentum animæ suæ faciat ?¶

37Or what shall a man give for his soul?Or what shall a man give for his soul?Or what permutation shal a man giue for his soule?Aut quid dabit homo commutationis pro anima sua ?

38For he that shall be ashamed of me, and of my words in this adulterous and sinful Generation, the Son of man also will be ashamed of him, when he shall come in the glory of his Father with the holy Angels.For he that shall be ashamed of me, and of my words in this adulterous and sinful Generation, the Son of man also will be ashamed of him, when he shall come in the glory of his Father with the holy Angels.For he that shal be ashamed of me, and of my wordes in this aduouterous and sinful generation, the Sonne of man also wil be ashamed of him, when he shal come in the glorie of his father with the holy Angels.Qui enim me confusus fuerit, et verba mea in generatione ista adultera et peccatrice, et Filius hominis confundetur eum, cum venerit in gloria Patris sui cum angelis sanctis.

Annotationsfrom the original 1582 Rheims New Testament

6Gave to his Disciples. He serveth the People not immediately himself, but by the Apostles' ministry: to teach us that we must receive Christ's Sacraments and doctrine, not at our own hand, but of his Priests and our Pastors.Gaue to his Disciples. He serueth the People not immediatly him self, but by the Apostles ministerie: to teach vs that we must receiue Christes Sacraments and doctrine, not at our owne hand, but of his Priests and our Pastours.

7Blessed them. So is it in some ancient Greek copies, agreeable to our Latin, and in S. Luke expressly in the common Greek text, that he blessed the five loaves and the two fishes: which must be always marked against the Heretics, which deny this blessing to pertain to the creatures, but feign it always to be referred to God for thanksgiving. For if it were so, he would have said grace but once: for that whole refection: but he did severally bless both the bread first, and afterward the fishes also, multiplying them by his said blessing (as he did mankind and other creatures in the beginning by blessing them) and so working effectually some change or alteration in the very creatures themselves. Luke 9. 16. Gen. 1. 22. 28.Blessed them. So is it in some ancient Greek copies, agreable to our Latin, and in S. Luke expresly in the common Greek text, that he blessed the fiue loaues and the two fishes: which must be alwayes marked against the Heretikes, which denie this blessing to pertaine to the creatures, but feine it alwayes to be referred to God for thanks giuing. For if it were so, he would haue said grace but once: for that whole refection: but he did seuerally blesse both the bread first, & after ward the fishes also, multiplying them by his said blessing (as he did mankind and other creatures in the beginning by blessing them ) and so working effectually some change or alteration in the very creatures them selues.

εὐλόγησεν αὐτά.Blessing of creatures worketh an effect in them.

εὐλόγησεν αὐτά. Blessing of creatures worketh an effect in them.Gen. 1. 22. 28.

Luc. 9. 16.Gen. 1. 22. 28.

35For me and the Gospel. By the Gospel is signified, not only the four Evangelists, but all Scriptures, and whatsoever Christ said that is not in Scripture; for he saith in this very place: He that shall be ashamed of my words, the Son of man will be ashamed of him, etc. Neither his own words only, but whatsoever the Apostles taught in word or writing: for our Saviour saith: He that despiseth you, despiseth me. For defense of any of all these, and of every Article of the Catholic faith, we ought to die, and this is to lose our life for Christ and his Gospel. Luke 9.For me and the Gospel. By the Gospel is signified, not only the foure Euangelists, but al Scriptures, and whatsoeuer Christ said that is not in Scripture; for he saith in this very place: He that shal be ashamed of my wordes, the Sonne of man wil be ashamed of him, &c. Neither his owne wordes only, but whatsoeuer the Apostles taught in word or writing: for our Sauiour saith: He that despiseth you, despiseth me. For defense of any of all these, and of euery Article of the Catholike faith, we ought to die, and this is to lose our life for Christ and his Gospel.

What is to suffer for the Gospel.

Luc. 9.

36Gain the whole world. Let such note this, that for fear or flattery of the world condescend to obey the unjust laws of men touching religion, against their own consciences, and be content for the rest of a few days of this life, and for saving their temporal goods, to lose their soul and the joys of heaven.Gaine the whole world. Let such note this, that for feare or flattery of the world condescend to obey the vniust lawes of men touching religion, against their owne consciences, and be content for the rest of a few daies of this life, and for sauing their temporal goods, to lose their soule and the ioyes of heauen.

Doing against our own conscience.

Doing against our owne conscience.

The reading text follows the 1582 first edition. Also available: 1582 first edition, Plantin Louvain (Latin).

Cornelius a Lapide’s commentary on Mark 8 — verse-by-verse exposition→

Chapter 8 of 16

Annotationsfrom the original 1582 Rheims New Testament