| a. Quando venit ad eum Nathan propheta,
cum intravit ad Bersabee. | When Nathan the prophet came to him, after
he had sinned with Bersabee. |
| PSALMUS DAVID L. | PSALM 50 OF DAVID |
| Miserere mei, Deus, secundum magnam
misericordiam tuam; et secundum
multitudinem miserationum tuarum dele
iniquitatem meam. Amplius lava me ab
iniquitate mea, et a peccato meo munda
me. | Have mercy on me, O God, according to thy
great mercy. And according to the multitude of
thy tender mercies blot out my iniquity. Wash
me yet more from my iniquity, and cleanse me
from my sin. |
| b. Quoniam iniquitatem meam ego
cognosco et peccatum meum contra me est
semper. Tibi soli peccavi, et malum coram
te feci, ut iustificeris in sermonibus tuis,
et vincas cum iudicaris. | For I know my iniquity, and my sin is always
before me. To thee only have I sinned, and
have done evil before thee: that thou mayest
be justified in thy words, and mayest
overcome when thou are judged. |
| c. Ecce enim in iniquitatibus conceptus
sum, et in peccatis concepit me mater mea.
Ecce enim veritatem dilexisti. | For behold I was conceived in iniquities; and
in sins did my mother conceive me. For behold
thou has loved truth. |
| d. Incerta, et occulta sapientiae tuae
manifestasti mihi. Asperges me hyssopo,
et mundabor: lavabis me, et super nivem
dealbabor. | The uncertain and hidden things of they
wisdom thou hast made manifest to me. Thou
shalt sprinkle me with hyssop, and I shall be
cleansed: thou shalt wash me, and I shall be
made whiter than snow. |
| e. Auditui meo dabis gaudium et laetitiam:
et exultabunt ossa humiliata. | To my hearing thou shalt give joy and
gladness: and the bones that have been
humbled shall rejoice. |
| f. Averte faciem tuam a peccatis meis, et
omnes iniquitates meas dele. Cor
mundum crea in me, Deus, et spiritum
rectum innova in visceribus meis. Ne
proiicias me a facie tua, et spiritum
sanctum tuum ne auferas a me. Redde
mihi laetitiam salutaris tui, et spiritu
principali confirma me. | Turn away thy face from my sins, and blot
out all my iniquities. Create a clean heart in
me, O God: and renew a right spirit within my
bowels. Cast me not away from thy face; and
take not thy holy spirit from me. Restore unto
me the joy of they salvation, and strengthen
me with a perfect spirit. |
| g. Docebo iniquos vias tuas: et impii ad te
convertentur. Libera me de sanguinibus,
Deus, Deus salutis meae; et exultabit
lingua mea iustitiam tuam. Domine, labia
mea aperies, et os meum annuntiabit
laudem tuam. | I will teach the unjust thy ways: and the
wicked shall be converted to thee. Deliver me
from blood, O God, thou God of my
salvation: and my tongue shall extol thy
justice. O Lord, thou wilt open my lips: and
my mouth shall declare thy praise. |
| h. Quoniam si voluisses sacrificium,
dedissem utique: holocaustis non
delectaberis. Sacrificium Deo spiritus
contribulatus: cor contritum, et
humiliatum, Deus non despicies. | For if thou hadst desired sacrifice, i would
indeed have given it: with burnt offerings thou
wilt not be delighted. A sacrifice to God is an
afflicted spirit: a contrite and humbled heart,
O God, thou wilt not despise. |
| i. Benigne fac, Domine, in bona voluntate
tua Sion, ut aedificentur muri
Hierusalem. Tunc acceptabis sacrificium
iustitiae, oblationes, et holocausta: tunc
imponent super altare tuum vitulos. | Deal favourably, O Lord, in thy good will
with Sion; that the walls of Jerusalem may be
built up. Then shalt thou accept the sacrifice
of justice, oblations and whole burnt offerings:
then shall they lay calves upon thy altar. |
| a. In praecedentibus Psalmis huius decadis
videtur Psalmista egisse de his quae pertinent
ad statum Regni, cuius gloriam descripsit, et
alios ad eam invitavit: nunc autem, quia gloria
huius Regni impedita est per peccatum, agit de
abolitione peccati: ubi duo consideranda sunt. | In the foregoing Psalms of this decade, the
Psalmist is seen to have dealt with those
things that pertain to the state of the
Kingdom, whose glory he described and
invited others to it: now, however, because the
glory of this Kingdom is impeded through sin,
he deals with the abolishment of sin: whence
two things must be considered. |
| Primum quod in ordine Psalmorum hic
Psalmus est quinquagesimus; et hic est
numberus iubilaeus, ut dicitur Lev. 27 in quo
fiebat remissio omnium debitorum: unde
congruit hic numerus huic Psalmo, in quo agit
de plena remissione peccatorum. | First, that in the numbering of the Psalms, this
Psalm is the fiftieth and this is the number of
jubilee as is described in Leviticus 27 in which
a remission of all debts was made, whence this
number agrees with this Psalm in which he
treats of full remission of sins. |
| Similiter quantum ad poenitentiales iste
ponitur quartus, et convenienter. Nam primus
pertinet ad cordis contritionem: unde dicit (Ps.
6) Lavabo per singulas noctes lectum meum.
Secundus pertinet ad oris confessionem. (Ps.
31) Dixi Confitebor adversum me iniustitiam
meam Domino. Tertius pertinet ad
satisfactionem: unde dicit (Ps. 37) Afflictus
sum, et humiliatus sum nimis. Hic autem
quartus pertinet ad effectum poenitentiae: in
quo ostenditur quomodo poenitentia restaurat
hominem ad perfectum; et ideo inter omnes
alios Psalmos inste magis frequentatur in
Ecclesia, quia iste solum implorat
misericordiam, et sic impetrat veniam; et hoc
facile st, et cuilibet potest competere. | Similarly, as to the Penitential Psalms, this
one is placed fourth, and suitably. For the first
pertains to contrition of heart: whence he says
(Psalm 6) Every night I will wash my bed. The
second pertains to the confession by mouth
(Psalm 31) I said I will confess against myself
my injustice to the Lord. The third pertains to
satisfaction; whence he says (Psalm 37) I am
afflicted and humbled exceedingly. This fourth
one, however, pertains to the purpose of
repentance, in which it is shown how
repentance restores man to perfection; and
therefore, among all the other Psalms, this one
is more often repeated in Church because it
alone beseeches mercy and thus it obtains
favour; and this is easy and caan be suitable
for anyone. |
| In aliis autem sex Psalmis poenitentialibus
sunt quaedam gravia, sicut (Ps. 6) Lavabo per
singulas noctes lectum meum. Et (Ps. 101)
Cinerem tanquam panem manducabam et
potum meum cum fletu mescebam: quae non
possunt cuilibet competere. | Now in the other six Penitential Psalms there
are certain burdensome things such as (Psalm
6) Every night I will wash my bed. And (Psalm
101) I did eat ashes like bread and mingled my
drink with weeping, which cannot be suitable
for anyone. |
| Titulus talis est: Psalmus David, quando venit
ad eum Nathan propheta, cum intravit ad
Bersabee. Haec historia habetur expresse II.
Regum 11. et 12. capp. Quando David erat in
prosperitate vidit mulierem lavantem se, et
concupivit eam, et adulteravit, et fecit occidere
virum eius. Et hoc displicuit Deo, et missus
est ad eum Nathan propheta, et reduxit eum in
detestationem sui peccati, sub similitudine
ovis perditae. Et David dixit: "Peccavi
Domino." Et dimissum est ei peccatum. Et
haec est materia huius Psalmi, scilicet dimissio
peccati. | Such is the title: A Psalm of David when
Nathan the prophet came to him when he had
sinned with Bersabee. This story is contained
expressly in Chapters 11 and 12 of 2 Kings.
When David was in prosperity, he saw a
woman bathing herself and he greatly desired
her and caused the death of her husband. And
this was displeasing to God and the prophet
Nathan was sent to him and brought him back
to hatred for his sin, under the image of a lost
sheep. And David said, "I have sinned against
the Lord." And the sin was forgiven him. And
this is the matter of this Psalm, namely, the
forgiveness of sins. |
| Sed sciendum est in titulo huius Psalmi, quod
David in aliis Psalmis loquitur de aliis; sicut ibi
(Ps. 21) Deus Deus meus, loquitur
praenuntians passionem Christi; et sic in
diversis Psalmis loquitur de diversis. Sed
istum Psalmum propter seipsum fecit: in quo
ostendit culpam, quam fecit mundo
manifestam, et similiter veniam; et sic
implerunt illud quod Dominus dixit 2. Reg. 12.
"Tu fecisti hoc in occulto; et ego facima illud
manifestum." | But it must be understood in the title of this
Psalm that David speaks of other things in
Psalms, as where (Psalm 21) he says O God,
my God, foretelling the passion of Christ; and
so in different Psalms he speaks of different
things. But he made this Psalm for his very
own account: in which he shows his fault,
which he made manifest to the world and
similarly his pardon and thus they will have
fulfilled that which the Lord said in 2 Kings
12, "For thou didst it secretly, but I will make
this thing manifest." |
| Ratio autem huius manifestationis est divina
misericordia. Nam utilis est iustis haec
manifestatio, ut non praesumant de sua iustitia
quia si David post tot victorias, post donum
Spiritus sancti, post tantam familiaritatem
cum Deo, et prophetiam peccavit; quantum
debemus cavere nos, qui fragiles, et peccatores
sumus? 1. Cor. 10. "Qui se existimat stare,
videat ne cadat." Item utilis est peccatoribus,
ut non desperent. Prov. 24. "Si desperaveris
lapsus, in die angustiae imminuetur fortitudo
tua." Nam David post homicidium, et
adulterium recuperavit gratiam prophetiae. | Now the reason for this manifestation is
divine mercy. For this manifestation is useful
for the righteous in order that they not
presume on their own righteousness, for if
David, after so many victories, after the gift of
the Holy Spirit, after such a great intimacy
with God and prophecy did sin, how much
more ought we to beware, we who are frail and
sinners? 1 Corinthians 10 "He that thinketh
himself to stand, let him take heed lest he fall."
Also it is profitable for sinners lest they
despair. Proverbs 24 "If thou lose hope being
weary in the day of distress, thy strength shall
be diminished." For David, after murder and
adultery recovered the grace of prophecy. |
| Notandus est autem modus loquendi in titulo:
Quando venit: ubi designat veniam, de qua
agitur in Psalmo, quia per eum audivit eum
Dominus, et transtulit peccatum illius; sed
cum dicit, Quando intravit ad Bersabee
designatur culpa. Ubi duo ostenta sunt.
Primum quod nominat culpam, cum dicit, Et
intravit. Ps. 11. "Eloquia Domini eloquia
casta." | Now the manner of speaking in the title, When
Nathan came, must be noted: where it
designates pardon about which he is moved in
the Psalm because through it the Lord heard
him and bore away his sin; but when he says,
When he sinned with Bersabee, guilt is
designated. Whence two things have been
shown. The first which he calls guilt when he
says, And he sinned. Psalm 11 "The words of
the Lord are pure words." |
| Item cum commisisset duo peccata, scilicet
adulterium, et homicidium, Scriptura
nominavit adulterium tantum; et hoc propter
duo. Primum ut designet quod in scrutandis, et
publicandis peccatis aliorum non simus
prompti, sed valde parci. Prov. 24. "Ne
insidieris, ut quaeras impeitatem in domo
iusti." Et hoc signatur Matth. 25. ubi Dominus
merita bonorum enumerat diligenter, demerita
malorum transiit. Item adnotandum, quod
quando quis facit duo peccata, et unum facit
propter aliud, unum transit in speciem
alterius; sicut qui committit furtum ut
fornicetur, dicitur potius fornicator. | Also, although he had committed two sins,
namely adultery and murder, Scripture names
adultery and that for two reason. First, in
order to designate that in examining and
making public the sins of others, we be not
quick, but exceedingly sparing. Proverbs 24:
"Lie not in wait, nor seek after wickedness in
the house of the just." And this is indicated by
Matthew 25 where the Lord reckons up
carefully the merits of the good, he has passed
over the desserts of the bad. Likewise it
should be noted that when anyone commits
two sins and does one for the sake of the
other, the one passes over into the likeness of
the other, as one who commits theft in order
to fornicate is called above all a fornicator. |
| Dividitur autem iste Psalmus in duas partes:
primo enim implorat misericordiam; secundo
promittit emendam, ibi, Docebo iniquos. Circa
primum duo facit. Primo petit culpae
relaxationem; secundo petit sanctitatis, et
gratiae restaurationem, ibi, Quonima
iniquitatem. | And this psalm is divided into two parts:
indeed in the first he beseeches mercy; in the
second, he promises correction, where he
says, I will teach the unjust. About the first he
does two things. One, he seeks mitigation of
guilt; two, he seeks the restoriation of holiness
and grace where he says, For my iniquity. |
| Petit ergo primo misericordiam Dei, cum dicit:
Miserere mei, Deus. Ubi sciendum est, quod,
sicut dicitur Prov. 14. "miseros facit populos
peccatum." Sicut enim non est vere felix qui
abundat divitiis, fruitur voluptatibus, pollet
honoribus, sed qui fruitur Deo; ita non est
miser qui est pauper, miser, et debilis, et
infirmus, sed qui est peccator: et ideo iste qui
est peccator, dicit: Miserere mei, Deus, tu
scilicet qui "misereris omnium, et nihil odisti
eorum quae fecisti:" Sap. 11. et secundum
Apostolum misereris cui vis. Rom. 9.
"Miserebor cui voluero." Ergo si voluntati tuae
subest misereri, Miserere mei, scilicet
peccatoris. | Therefore, he seeks first the mercy of God
when he says: Have mercy on me, O God.
Whence it must be known that, as it is said in
Proverbs 14, "sin maketh nations miserable."
Indeed, just as he is not truly happy who
abounds in riches, delights in pleasures,
possesses honours in abundance, but he who
delights in God; so, he is not miserable who is
poor, wretched and feeble and weak, but he
who is a sinner; and therefore the one who is a
sinner says: Have mercy on me, O God, Thou,
namely who "hast mercy upon all and hatest
none of the things which thou hast made"
(Wisdom 11) and, according to the Apostle,
you have mercy on whom you wish. Romans
9 "I shall have mercy on whom I wish."
Therefore, if to have mercy exists under your
will, Have mercy on me, plainly, a sinner. |
| Non vult contendere, non quaerit disputare,
sed brevi utitur via, Miserere. Item non allegat
misericordiae causam, non servitia quae fecit
Deo, non periricula quae sustinuit pro eo; sed
solum Dei misericordiam implorat: unde dicit:
Secundum magnam misericordiam tuam. Dan.
9. "Non in iustificationibus nostris
prosternimus preces ante faciem tuam; sed in
miserationibus tuis multis." | He does not wish to contend, he does not seek
to dispute, but he makes use of a brief way,
Have mercy. Likewise, he does not adduce as
a cause ofr mercy, either the services he has
done for God, or the dangers he has sustained
for him; but he only implores the mercy of
God, whence he says, According to thy great
mercy. Daniel 9 "For it is not for our
justifications that we present our prayers
before thy face, but for the multitude of thy
tender mercies." |
| Et notandum, quod aliquis potest sperare de
misericofria divina, duplici ratione. Una ratio
est ex consideratione, et secundum
multitudinem effectuum eius. | And it must be noted that anyone can hope on
divine mercy with a two-fold reason. One
reason is from reflection, and according to the
multitude of his accomplishments. |
| Primo ergo ostendit quod sperat de
misericordia Dei, ex consideratione naturae
divinae, quia naturae divinae proprium est
quod sit ipsa bonitas. Unde Dionysius dicit,
quod Deus est ipsa substantia bonitatis. Et
Boethius de Trin. similiter. Unde nihil aliud
est haec Dei misericordia, nisi bonitas relata ad
depellandam miseriam. Ergo cum considero
quod bonitatis miseriam repellere est
proprium, et tamen est ipsa bonitas,
confidenter ad misericordiam recurro. | First, therefore, he shows that he hopes on the
mercy of God from reflection on the divine
nature, for it is a characteristic of the divine
nature that it be goodness itself. Whence
Dionysius says that God is the very
substance of goodness. And likewise,
Boethius On the Trinity. Whence this mercy
of God is nothing other than goodness referred
to the driving away of wretchedness.
Therefore, when I reflect that it is a
characteristic of goodness to drive away
wretchedness and yet it is itself goodness,
with confidence I have recourse to mercy. |
| Et dicitur magna, sua incomprehensibilitate,
qua implet omnia. Ps. 32. Misericordia
Domini plena est terra. | And it is called great, with its own
incomprehensibility, by which it fills all
things. Psalm 32. The earth is full of the mercy
of the Lord. |
| Et in omnibus habet locum, Nam iusti
innocentiam servaverunt propter
misericordiam Dei. Augustines: "Domine,
gratiae tuae deputo mala quae non feci." | And it has a place in all things. For the
righteous have preserved their innocence
because of the mercy of God. Augustine: "O
Lord, I impute to your grace the evils that I
have not done." |
| Item peccatores sunt conversi ad iustitiam
propter Dei misericordiam. 1. Tim. 1.
"Misericordiam consecutus sum." | Also, sinners have been turned to
righteousness because of the mercy of God. 1.
Timothy 1 "I obtained the mercy of God." |
| Item in peccato existentes misericordiam Dei
experti sunt. Tren. 3. "Misericordiae Domini
multae quod non sumus consumpti." | Also, those living in sin have experienced the
mercy of God. Lamentations 3. "The many
mercies of the Lord that we are not consumed." |
| Item dicitur magna sublimitate, quia
miserationes eius super omnia opera eius. | Also it is said with great sublimity because his
tender mercies are upon all his works. |
| Nam misericordia non signat in Deo
passionem animi, sed bonitatem ad
repellendam miseriam. Item magna, duratione.
Is. 34. "In misericordia sempiterna misertus
sum tui." | For mercy does not designate in God passion
of the intellect, but goodness for driving away
wretchedness. And it is great in duration.
Isaiah 34. "With everlasting kindness have I
had mercy on thee." |
| Item magna, virtute, quia Deum hominem
fecit, de caelo Deum ad terram deposuit, et
immortalem mori fecit. Eph. 2. "Deus autem,
qui dives est in misericordia." | Likewise, great in power for it made God man,
it brought God down from heaven to earth and
made the immortal to die. Ephesians 2. "But
God who is rich in mercy." |
| Item magna per effectum, quia ex omni miseria
potest homo per misericordiam elevari. Ps. 85.
Misericordia tua magna est super me, et
remisisti impietatem peccati mei (Ps. 31). Et
ideo confidenter peto: Miserere mei Deus. | Likewise, great through accomplishment
because through mercy man can be lifted up
from every misfortune. Psalm 85. Thy mercy
is great towards me and Thou hast forgiven
the wickedness of my sin (Psalm 31). And
therefore with confidence I ask: Have mercy
on me, O God. |
| Item alia ratio est, quia in omnibus a principio
mundi inveni effectus misericordiae tuae; et
ideo dicit: Et secundum multitudinem
miserationum tuarum dele iniquitatem meam;
quasi dicat: Miserere mei secundum quod
multipliciter, et in diversis misertus es
omnibus hominibus. Unde dicitur Isa. 63.
"Miserationum Domini recordabor." Ps. 24.
"Reminiscere miserationum tuarum quae a
saeculo sunt." | Also, another reason is that from the beginning
of the world I have found in all things the
effects of your mercy; and therefore he says:
And according to the multitude of thy tender
mercies blot out my iniquity; as though he were
saying: Have mercy on me accordingly, as
variously and in manifold ways you ahve been
merciful to all men. Whence it is said in Isaiah
63: "I will remember the tender mercies of the
Lord." Psalm 24: "Remember thy bowels of
compassion that are from the beginning of the
world." |
| Dele iniquitatem meam. Hic ponit effectum
miserendi. Nathan dixit (II Reg. 12) "Dominus
transtulit peccatum tuum: non morieris." Et
sic erat securus de venia; sed volebat totaliter
peccatum extirpari. Remanet autem duplex
effectus peccati: scilicet reatus poenae, et
macula in anima. | Blot out my iniquity. Here he sets forth the
effect of having mercy. Nathan said (II Kings
12) "The Lord has taken away thy sin: thou
shalt not die." And thus he was secure from
punishment; but he wanted his sin to be
eradicated totally. There remains however a
double effect of sin: that is to say the charge
of punishment and a stain on the soul. |
| Primo ergo petit removeri reatum poenae; et
ideo dicit: Amplius lava me ab iniquitate mea.
Sciendum est quod Hier. 17 dicitur quod
"peccatum Iuda scriptum fuit stylo ferreo in
ungue adamantino:" ad similitudinem iudicis
qui scribit culpam, quae tamdiu servatur script
quamdiu habet animum puniendi. Sed si
deponit hunc animum, non servat scripturam.
Et sic scriptum stylo adamantino dicitur
quando peccatum non deletur. Et hoc est quod
dicit: Dele iniquitatem meam; idest, non
imputes mihi iniquitatem ad poenam. Is. 43.
"Ego sum qui deleo iniquitates vestras." Item
Ibid 44. "Delevi ut nubes iniquitates tuas, et
quasi nebulam peccata tua." | First therefore he asks that the charge of
punishment be removed; and therefore he
says: Wash me yet more from my iniquity. It
should be known that in Jeremias 17 it is said
that "The sin of Juda is written with a pen of
iron, with the point of a diamond:" in the
likeness of a judge who writes a punishment
which so long as it is preserved written, thus
lon godes it have the spirit of punishing. But if
he puts aside this spirit, he does not preserve
the scripture. And thus, written with a pen
hard as steel is said when sin is not blotted
out. And this is why he says: Blot out my
iniquity; that is, you will not impute to me
iniquity for punishment. Isaiah 43: "I am, I am
he that blot out your iniquities." Also, in the
same 44: "I have blotted out thy iniquities as
clouds and thy sins as a mist." |
| Amplius. Hic petit removeri immunditiam
culpae. Homo qui habet mentem bene
dispositam plus abhorret immunditiam culpae,
quam austeritatem posenae, et ideo dicat:
Amplius lava me, quasi dicat: Peto ut deleas
poenam; sed amplius peto quod mundes
maculam. | Yet more. Here he asks that the uncleanness of
guilt be removed. The man who has a
well-disposed conscience abhors more the
uncleanness of the guilt than the severity of
the punishment, and therefore says: Wash me
yet more, as if he were saying: I ask that you
blot out the punishment, but I ask yet more
that you cleanse the stain. |
| Vel amplius lava, quam eog intelligo. Ro. 8.
"Nam quid oremus sicut oportet nescimus."
Eph. 3. "Et qui potens est omnia facere
superabundanter quam petimus, aut
intelligimus." | Or, Wash yet more which I understand
Romans 8: "For we know not what we should
pray for as we ought." Ephesians 3: "Who is
able to do all things more abundantly than we
ask for or understand." |
| Duo susnt necessaria ad removendum
maculam; scilicet ablutio praecedens, et
munditia sequens. In corporibus ablutio fit per
aquam; et sic secundum Glossam Psalmus per
aquam praefigurat virtutem baptismi, qua
Deus dimissurus erat peccatum. Ezec. 36.
"Effundam super vos aquam mundam, et
mundabimini ab omnibus inquinamentis
vestris." Zach. 13. "Erit fons patens domui
David in ablutionem peccatorum, et
menstruatae." Et licet baptismus nondum
institutus esset, tamen virtus Dei lavans erat
in baptismo. Ergo Lava me ab iniquitate mea.
Hierem. 4. "Lava a malitia cor tuum,
Hierusalem, ut salva fias." | Two things are necessary for removing a stain,
namely, a preceding washing and a following
cleanliness. In bodies a washing is made
through water, and so, according to the Gloss,
the Psalm, through water, prefigures the
power of baptism, by whcih God would be
removing sin. Ezech. 36: "I will pour upon
you clean water, and you shall be cleansed
from all you filthiness. Zach. 13: "There shall
be a fountain open to the house of David for
the washing of sinners and of the unclean
woman." And although baptism had not yet
been instituted, nevertheless the power of
God was washing in baptism. Therefore,
Wash me from my iniquity. Jeremias 4: "Wash
thy heart from wickedness, O Jerusalem, that
thou mayest be saved." |
| Item peto ut mundes me a peccato, quia nullus
mundatur nisi a te. Iob. 14. "Quis potest
facere mundum de immundo conceptum
semine?" Eccli. 34. "Ab immundo quis
nundabitur?" Et dicit duo, scilicet iniquitatem,
et peccatum. Iniquitas est contraria iustitiae;
peccatum vero munditiae, et hoc est
adulterium. Et sic iniquitas fuit inquantum
laesit alium per homicidium; sed peccatum est
per adulterium in quo se polluit. | Also I ask that you cleanse me of sin for none
is cleansed except by you. Job 14. "Who can
make him clean that is conceived of unclean
seed?" Eccli. 34. "Who will be made clean by
the unclean?" And he says two things,
namely, iniquity is opposed to justice, but sin
to cleanliness and adultery is this. And thus it
was iniquity insofar as he harmed another
through murder; but it is sin through the
adultery in which he made himself unclean. |
| b. Quoniam. Hic confitetur culpam: et primo
confitetur culpam; secundo ostendit hanc
confessionem esse Deo acceptam. Primo ergo
confitetur culpam; secundo ipsam culpam
exaggerat, ibi, Tibi soli peccavi; tertio eius
originem demonstrat, ibi, Ecce enim. | For. Here he acknowledges guilt: and first he
acknowledges the guilt, secondly he shows
that this confession has been accepted by
God. First, therefore, he acknowledges guilt,
secondly he amplifies the same guilt, where he
says, To Thee only have I sinned; thirdly he
shows its origin, where he says, For behold. |
| Recognoscit ergo culpam suam dicens,
Quoniam iniquitatem. Quidam sunt qui
peccata sua non cognoscunt propter tres
causas. Quia aggravatur ratio ex gravitate
peccati. Prov. 18. "Impius cum in profundum
peccatorum venerit, contemnit." Ps. 39.
Comprehenderunt me iniquitates meae, et non
potui ut viderem. | Therefore he recognizes his guilt saying, For
iniquity. There are certain ones who do not
perceive thier sins on account of three causes.
For the reckoning is made worse from the
weight of the sin. Proverbs 18: "The wicked
man when he is come into the depth of sincs,
contemneth." Psalm 39: My iniquities have
overtaken me, and I was not able to see. |
| Item quia non recordantur. Eccli. 5. "Oblitus
est deliciarum suarum." | Also because they do not remember. Eccli. 5:
"He has forgotten his delights." |
| Item propter adulationes hominum. Ps. 9.
Laudatur peccator in desideriis anima sua. | Also, because of the flatterings of men. Psalm
9: The sinner is praised in the desires of his
soul. |
| Et ideo quia alii laudant eum de peccatis, ipse
non recognoscit. Sed felix qui peccatum suum
recognoscit sicut David. Prov. 14. "Cor quod
novit amaritudinem animae suae, in gaudio eius
non cognoscetur extraneus." | And therefore, because others praise him for
his sins, he does not remember. But happy is
he who, like David, remembers his sin.
Proverbs 14: "The heart that knoweth the
bitterness of his own soul, in his joy the
stranger shall not intermeddle." |
| Quantum ad secundum dicit: Et peccatum
meum contra me est semper. Quidam sunt qui
etsi cognoscant peccatum suum, tamen non
detestantur; sed iste semper peccatum suum
contra se habet ut contrarium, et nocivum et
detestabile. Et dicit, Semper. Quidam sunt qui
ad horam detestantur peccatum. Iac. 1:
"Consideravit se, et abiit, et statim oblitus est
qualis fuerit." Isa. 38: "Recogitabo tibi omnes
annos meos in amaritu animae meae." Psalmus:
Iniquitatem meam ego cognosco. | As to the second he says: And my sin is
always before me. There are certain ones who,
although they perceive their sin, nevertheless
do not abominate it; but that sin of theirs
always holds against itself as inimical and
hurtful and detestable. And he says Always.
There are some who abominate their sin for a
time. James 1: "For he beheld himself, and
went his way, and presently ofrgot what
manner of man he was." Isaiah 38: "I will
recount to thee all my years in the bitterness
of my soul." The psalm: I know my iniquity. |
| Alia littera, Coram me; et sic designatur quod
recognoscit culpam, quod continue meditatur
de ea. Et hoc statutum est coram eo per
Nathoan prophetam sub similitudine. | Another text, In my presence, and thus it is
described that he knows his guilt, and that he
continuously reflects upon it. And this was
brought about through Nathan the prophet
under a similitude. |
| Tibi soli peccavi. Supra Psalmista posuit
recognitionem propriae culpae; hic autem
exaggerat culpam suam; et circa hoc duo facit.
Primo exaggerat ipsam; secundo ponit id quod
ad exaggerationem consequitur, ibi, Ut
iustificeris. Hanc culpam exaggerat per
respectum ad Deum, et dupliciter, ut dicitur
Hier. 29. "Ego ero iudex, et testis." Videtur
autem Deum iudicem contemnere qui non
timet peccare propter iudicium eius. Et
similiter contemnit Deum testem qui peccat in
oculis eius; et ideo dicit: Tibi soli peccavi. | To thee only have I sinned. Above, the
Psalmist put down the recognition of his own
guilt: here however he amplifies his guilt and
about this he does two things. First he
amplifies it; second he sets forth that which
follows upon the amplification where he says,
That thou mayest be justified. He amplifies this
guilt by way of respect for God in a two-fold
manner as it is said in Jeremiah 29: "I will be
the judge and the witness." It seems, however,
that he who does not fear to sin because of his
judgment despises God as a judge. And
similarly he despises God as a witness who
sins in his eyes; and therefore he says: To thee
only have I sinned. |
| Sed numquid non peccavit contra Uriam quem
occidit? Sic; sed dicit, Tibi soli; id est Deo,
quia ipse non est obnoxius famulo suo, sed
sententiae Dei. Cum enim peccat dominus, qui
est super servum, non peccat servo, sed Deo.
Sap. 6. "Potestas vobis data est a Domino, et
virtus ab Altissimo, qui interrogabit opera
vestra, et cognitationes scrutabitur." | But has he not sinned against Urias whom he
killed? But he says, To thee only, that is, to
God, for he is not guilty to his servant, but to
the judgment of God. For when a master, who
is over his servant, sins, he does not sin
against the servant, but against God. Wisdom
6: "Power is given you by the Lord, and
strength by the Most Hight who will examine
your works, and search out your thoughts." |
| Vel tibi soli, idest per comparationem ad te
solum peccavi: et potest hoc referri sive ad
Deum, sive ad Christum. Deo dicitur peccare
per comparationem ad iustum; et sic, Tibi soli
peccavi, quia solus es sine peccato. Et similiter
Crhistus omnino fuit sine peccato. Tibi ergo
soli peccavi, contemnendo iudicium tuum.
Item contempsi te testem, quia malum coram
te feci: vidente et praesente feci. Prov. 15.
"Infernus et perditio coram Domino; quanto
magis corda filiorum hominum?" Eccli. 23.
"Oculi Domini multo lucidiores supra solem." | Or, to thee only, that is, by comparison,
against you only have I sinned: and this can be
referred either to God or to Christ. To sin
against God is said by comparison to the just
one; and thus To thee only have I sinned, by
despising your judgment. Likewise I despised
you as a witness, for I have done evil before
thee: I have done this to you seeing and
present. Proverbs 15: "Hell and destruction
are before the Lord: how much more the hearts
of the children of men?" Eccli. 23. "The eyes
of the Lord are far brighter than the sun." |
| Ut iustificeris. Hic ponitur quod consequens
est ad istam exaggerationem; et hoc potest
multipliciter legi: sed primo quod magis
videtur dicam. Ut enim quandoque ponitur
causaliter, quandoque consecutive tantum; et
tunc est eius sensus: Malum coram te feci, ut
iustificeris tu, quia nullus propter peccatum
iustificatur; sed hoc consequitur ex peccato,
quia ex hoc ipso quod homo peccat, iustitia
Dei manifestior redditur. | That thou mayest be justified. Here is set forth
what is attendant upon that amplification; and
this can be read in manifold ways: but first I
shall say what appears more greatly. Now
That, at some time is set forth causally, at
some time it is set forth consecutively only:
and this is its understanding: I have done evil
before thee, that thou mayest be justified, for
none is justified on account of sin, but this
follows from sin, that from the very fact that
man sins, the justice of God is rendered more
manifiest. |
| Nam ex peccatis eius apparuit quod eum Deus
punivit. Haec autem punitio consistit in
duobus. Primo comminatur; secundo infert
poenam; et in utroque est iustus. Quantum ad
primim dicit, In sermonibus, quibus poenam
comminaris. Prov. 8. "Iusti sunt sermones
mei." Quantum ad secundum dicit, Vincas,
cum iudicaris; idest cum aliis in iudicio
compararis. Frequenter Deus ad ostendam
suam iustitiam et nostram etiam vult nobiscum
iudicari. Isa. 5. "Iudicate inter me et vineam
meam." Et in hoc Deus iustior invenitur. Iob.
9. "Si contendere cum Deo voluerit, non
poterit et respondere unum pro mille." | For it appeared that God punished him for his
sins. But this punishment consists in two
things. First, he threatens; secondly, he
imposes a penalty; and in both he is just. As
to the first he says, In thy words, by which
you threaten a penalty. Proverbs 8: "My
words are just." As for the second he says,
Thou mayest overcome when thou art judged:
that is, when you are considered in judgment
with others. Often God wishes to be judged
with us to show forth his justice and ours as
well. Isaiah 5: "Judge between me and my
vineyard." And in this God is found more just.
Job 9: "If he will contend with God, he cannot
answer him one for a thousand. |
| Et quod haec sit intentio Psalmi, patet ex
Apostolo Rom. 3. "Est autem Deus verax,
omnis homo mendax, sicut scriptum est." | And that this should be the purpose of the
Psalm is clear from the Apostle: Romans 3:
"But God is true; and every man a liar, as it is
written." |
| Sed in glossa, loquitur, ut hoc quod dicitur,
Iustificeris in sermonibus suis, et vincas cum
iudicaris, non continetur cum Malum coram te
feci; sed cum hoc quod dicit, Tibi soli, idest ad
tui comparationem, qui solus es iustus, et
intantum quod omnes sermones tui iusti. Et
sic Ut ponitur causaliter; quasi dicat: Intantum
es iustus ut iustificeris. | But in the Gloss it says that that which is
said, That thou mayest be justified in thy words
and mayest overcome when thou art judged
may not be joined together with I have done
evil before thee; but with this, that he says, To
thee only, that is for comparison with you,
who only are just, and inasmuch as all your
words are just. And thus, That is set forth
causally; as if he were saying: Inasmuch as
you are just, that thou mayest be justified. |
| Vel si referatur ad Christum, sic est sensus:
Tibi soli, scilicet Christo, peccavi, quia es
iustus, et vincas omnes homines, cum
iudicaris, licet iudiceris a Pilato. | Or if it be referred to Christ, the sense is thus:
To thee only, that is to say, to Christ, have I
sinned, for you are just, and mayest overcome
all men when thou art judged, even judged by
Pilate. |
| Vel aliter: Ut iustificeris in hoc, amplius peto
ut laves me, ad hoc ut iustificeris; scilicet,
promissiones nostrae perfecte verae sint,
scilicet de Christo nascituro; cui promissum
est (Ps. 131) De fructu ventris tui ponam
super sedem tuam. Et quod peccatum
remitteretur. II. Reg. 12. "Dominus transtulit
tibi peccatum tuum." Et vincas cum iudicaris,
ab hominibus, quod non debeas implere
promissa, et non debeas delere peccata mea. | Or, otherwise: That thou mayuest be justified
in this, yet more do I seek that you wash me
that thou mayest be justified in this, that is to
say, that our promises may be completely
true, anmely about the Christ to be born; to
whom it was promised (Psalm 131). Of the
fruit of thy womb I will set upon thy throne.
And that sin might be dismissed, II Kings 12:
"The Lord hath taken away thy sin." And that
thou mayest overcome when thou art judged
by men, for you are not bound to fulfill the
things promised and you are not bound to blot
out my sins. |
| c. Ecce enim. Hic ponit radicem culpae. Radix
omnis culpae actualis est peccatum originale,
quod a parentibus contrahitur infectis illo
peccato. Haec infectio erat in patre ipsius
David, et in matre. Qauntum ad patrem dicit:
In iniquitatibus conceptus sum, non actualibus,
quia non de adulterio, sed de matrimonio, et
sancto Iesse natus, sive generatus est, ut
dicitur Ruth ultimo; sed in originali: nam in
hoc peccato omnes nascuntur. Rom. 5. "Per
unum hominem in hunc mundum peccatum
intravit." | For behold. Here he sets forth the root of
guilt. The root of all actual guilt is original sin
which is contracted from parents tainted with
that sin. This tainting was in the father of
David himself, and in his mother. As to has
father, he says: I was conceived in iniquities,
not in actual sins, for not of adultery, but of
marriage, and he was born to, or sprung from,
the hold Jesse, as it is said in the final chapter
of Ruth; but in original sin: for in this sin all
are born. Romans 5: "By one man sin entered
this world." |
| Sed cum originale sit unum, quare dicit: In
iniquitatibus conceptus sum? | But since there is one original sin, why does
he say: I was conceived in iniquities? |
| Dicendum est, quod peccatum originale est
unum is essentia, ut sic dicatur, multa tamen in
virtute: quia occasionem praebet ad omnia alia
peccata. Rom. 7. "Peccatum quod est in carne
mea operatur." Et hoc diminuit culpam; quasi
dicat: Non est mirum si pecco, quia in eis
conceptus sum. | It must be said that original sin is one in
essence, as it thus may be said, many,
however, in power: for it furnishes
opportunity for all other sins. Romans 7:
"The sin which is in my flesh is effectual."
And this lessens guilt, as if he were saying: It
is not astonishing if I sin, for I was conceived
in them. |
| Quantum ad matrem dicit: Et in peccatis
concepit me mater mea. | As for his mother he says: And in sins did my
mother conceive me. |
| Sed numquid non erant mundati parentes
David per circumcisionem ab originali
peccato? | But had not the parents of David been
cleansed from original sin through
circumsicion? |
| Dicendum est, quod baptismus, et circumcisio
mundat animam a culpa originali, sed adhuc
ramanet fomes; et circumcisio fiebat in carne,
et homo generat filios carnales secundum
carnem: et ideo necesse erat quod iterum filius
natus circumcideretur; sicut modo natus ex
parentibus baptizatis baptizatur. | It must be said that baptism and circumcision
clease the soul of original guilt, but so far
incitement remains; and circumcision was done
in the flesh, and man engenders fleshly
children according to the flesh: and therefore it
was necessary again that a son having been
born should be circumcised; as now one born
of baptized parents is baptized. |
| Alia littera habet: Alit me mater mea. Et hoc ad
actualia peccata refertur; quia etiam in pueris
inordinati motus inveniuntur, ut Augustinus in
6 Confessiones dicit. | Another text has: My mother sustains me. And
this refers to actual sins; for likewise in
children are found irregular disturbances as
Augstine says in Confessions 6. |
| Alia littera habet: Peperit me mater mea. Et sic
quia quidam sanctificantur in utero; sed omnes
praeter Christum concipiuntur in originali;
ideo dicit quod non est sanctificatus in utero,
sed natus in originali. | Another text has: My mother brought me
forth. And thus certain ones are sanctified in
the womb; but all except Christ are conceived
in original sin; therefore he says that he was
not sanctified in the womb, but born in
original sin. |
| Ecce enim veritatem dilexisti. Qui vult
satisfacere, debet diligere ea quae Deus diligit;
Deus autem diligit veritatem fidei. Io. 18.
"Omnis qui est ex veritate, audit vocem
meam." Item iustitiam. Ps. 88. Misericordia, et
meritas praecedent faciem tuam. Et hae
necessaria est in poenitente, ut in se puniat
quod deliquit. | For behold thou has loved truth. He who
wishes to give satisfaction, should love those
things that God loves; but God loves the truth
of faith. John 18: "Everyone that is of the
truth heareth my voice." Also, justice. Psalm
88: "Mercy and truth shall go before thy
face." And this is necessary in him who
repents, that he might inflict punishment upon
himself because he transgressed. |
| Item est necessaria confessio, ut confiteatur
peccata. | Also confession is necessary that he confess
his sins. |
| d. Incerta. Hic petit totaliter reparationem: et
primo ponit spem quem habet: secundo
petitionem. Et primo ponit acceptum
beneficium, per quod erigitur in spem; secundo
ponit suam fiduciam, ibi, Asperges me. | The uncertain things. Here he asks for
reparation totally: and first he sets forth the
hope that he has: secondly, a request. And
first he sets forth the kindness received
through which he is raised up into hope;
second, he sets forth his trust, where he says,
Thou shalt sprinkle me. |
| Commemoravit beneficium potentiae, cum
dixit, Incerta, et occulta: qui scilicet Rex habui
beneficium prophetiae. II Reg. 23. "Spiritus
Domini locutus est per me; et sermo eius per
linguam meam." Et ponit tria: scilicet materiam
prophetiae, modum, et causam. | He called to mind the benefit of potency,
when he said, The uncertain and hidden
things: for I, certainly as King, had the benefit
of prophecy. II Kings 23: "The spirit of the
Lord hath spoken by me, and his word by my
tongue." And he sets forth three things:
namely, the matter of prophecy, the method,
and the cause. |
| Materiam prophetiae ostendit cum dicit,
Incerta, et occulta. De his est prophetia;
scilicet, incerta, et occulta, quae per
sapientiam tuam comprehenduntur. In nobis
est aliquid ignotum dupliciter, quod tamen est
Deo notum. Aut propter defectum est nobis
aliquid ignotum, aut propter excessum. | He shows forth the matter of prophecy when
he says, The uncertain and hidden things.
Prophecy is about these things; namely the
uncertain and hidden things that are
comprehended through your wisdom. In us,
something is unknown in a two-fold way,
which, nevertheless, is known to God.
Something in unknown to us either on account
of defect, or on account of excess. |
| Propter defectum est nobis ignotum aliquid
futurum contingens: quia nundum habet
determinatam veritatem. | On account of defect, something is unknown
to us that reaches to the future: because it
does not yet have the truth determined. |
| Propter excessum est nobis ignota divina
substantia, et quae excedunt capacitatem
nostram. Utraque autem fuerunt revelata
David per spiritum prophetiae. Amos 3. "Non
facit Dominus Deus verbum, nisi revelaverit
secretum suum ad servos suos prophetas." | On account of excess is unknown to us the
divine substance and that which exceeds our
capacity. Nevertheless, both had been revealed
to David through the spirit of prophecy.
Amos 3: "The Lord God doth nothing without
revealing his secret to his servants the
prophets." |
| Incerta ergo manifestasti mihi, idest illa quae
de sui natura habent variabilitatem; et haec
fuerunt sibi revelata; ut patet in Psalmo.
Occulta vocantur quae excedunt oculum
mentis naturae. Iob 28. "Sapientia trahitur de
occultis." Eccli. 24. "Ego in altissimis habitavi,
et thronus meus in columna nubis." | Therefore, The uncertain things thou hast
made manifest to me, that is, those things
which of their nature have changeableness; and
they have been revealed to him, as is clear in
the Psalm. Those things are called hidden that
go beyond the eye of the mind of nature. Job
28: "Wisdom is drawn out of secret places."
Eccli. 24: "I dwell in the highest places, and
my throne is in a pillar of a cloud." |
| Et haec subsunt sapientiae Dei; quasi dicat:
Licet nobis sint occulta, tamen a sapientia tua
comprehenduntur; et inter occulta
commemorat mysterium incarnationis, quod
etiam manifestasti mihi. | And these things lie concealed in the wisdom
of God; as if he were saying: It is allowed that
they be hidden from us, yet they are
comprehended by your wisdom; and among
the hidden things he recounts the mystery of
the incarnation, which, furthermore, thou hast
made manifest to me. |
| Item misericordia Dei inter ista annumeratur,
quia remittit peccata. Sed melius est ut
accipiatur universaliter. Modus revelationis
ponitur cum dicit, Manifestasti mihi. | Also the mercy of God is reckoned among
those things because it removes sins. But it is
better that it should be received all together.
The manner of revelation is set forth when he
says, Thou hast made manifest to me. |
| Triplex est modus prophetiae. Unus in quo
revelatur supernaturalis, et intelligibilis veritas
sub similitudinibus corporalibus, et
imaginationibus, et sic dicitur Isa. 6. "Vidi
Dominum sedentem super thronum excelsum
et elevatum." Alius est in quo fit revelatio
supernaturalis, et intelligibilis veritatis, absque
nebula imagintionis phantasticae, immo
nondum revelatur et sic facta est revelatio
Moysi Num. 12. "Palam, et non per
aenigmata, et figuras vidit Deum." | The manner of prophecy is three-fold. One, in
which supernatural and understandable truth
is revealed, under corporal likenesses and
fancies, and thus it is said in Isaiah 6: "I saw
the Lord sitting upon a throne high and
elevated." Another, in which is made a
revelation of supernatural and understandable
truth, without a cloud of imaginary fancy
indeed it is not yet revealed, and thus was
made the revelation to Moses in Numbers 12:
"Plainly, and not by riddles and figures doth
he see the Lord." |
| Et talis etiam fuit revelatio David II Reg. 23.
"Deus Israel locutus est mihi." Et infra: "Sicut
lux aurorae mane oriente sole absque nubibus
rutilat." | And of such a kind was the revelation to
David in II Kings 23: "The God of Israel siad
to me." And below: "As the light of the
morning when the sun riseth shineth in the
morning without clouds." |
| Asperges me hyssopo. Supra commemoravit
Psalmista Dei beneficium sibi praestitum
quantum ad gratiam prophetiae, ex quo
consuregebat in spem; hic autem ostendit quid
a Deo sperabat. Et fuerunt duo: primo enim
sperat remotionem malorum quae incurrerat
per peccatum; secundo sperat restitutionem
bonorum, quae amiserat, ibi, Auditui. | Thou shalt sprinkle me with hyssop. Above,
the Psalmist remembered God's excellent
kindness to him with respect to the grace of
prophecy, from which he rose in hope; here,
however, he shows what he was hoping for
from God. And there were two things: first, he
hopes for the removal of the evils that he had
incurred through sin; second, he hopes for the
restitution of the good things that he had lost,
where he says, To my hearing. |
| Sciendum est autem, quod homo per peccatum
primo incurrit immunditiam. Hier. 1.
"Maculata es in iniquitate tua." Secundo
incurrit turpitudinem. Unde Tre. 4. "Denigrata
est super carbones facies eorum." Et haec duo
sperat a se removeri; immunditiam, scilicet, et
turpitudinem spiritualem. | For it must be known that man, through sin,
first incurs uncleanness. Jer. 1. "You have
been stained in your iniquity." Secondly, he
incurs disgrace. Whence, Lamentations 4:
"Their face is made blacker than coals." And
he hopes that these two things are removed
from himself: uncleanness, namely, and
spiritual disgrace. |
| Immunditia contingit ex hoc quod affectus
hominis inhaeret rebus temporalibus, quibus
similis efficitur: unde si adiungatur vilioribus,
ut aurum plumbo, vilis efficitur. Os. 9. "Facti
sunt abominabiles sicut ea quae dilexerunt." | Uncleanness happens out of that, for man's
desire inheres in temporal things, to which it is
made similar: whence if it be added to baser
things, as gold to lead, it is made base. Hosea
9: "They become abominable, as those were,
which they loved." |
| Sed turpitudo ex eo quod inhaeret rebus
terrenis, quibus obscuratur in eo lux rationis,
quia comparatur animalibus brutis. Ps. 48.
Homo cum in honore esset non intellexit,
comparatus est iumentis insipientibus, et
similis factus est illis. | But digrace happens out of this that it inheres
in earthly things by which is obscured in it the
light of reason, because it is compared to brute
beasts. Psalm 48: And man when he was in
honour did not understand; he is compared to
senseless beasts, and is become like to them. |
| Et ideo anima efficitur nigra, sive obscura: et
ideo quantum ad primum dicit: Asperges me
hyssopo: ubi alludit ritui veteris testamenti.
Num. 19. ubit tertio die aspergebatur
immundus aqua lustrationis, et die septimo
lavabatur aqua, et vestimenta etiam lavabantur;
aqua lustrationis fiebat de hyssopo. | And therefore the soul is made black, or dark:
and therefore as to the first he says: Thou
shalt sprinkle me with hyssop: where he
alludes to the rite of the Old Testament.
Numbers 19 where on the third day an unclean
person would be sprinkled with the water of
purification, and on the seventh day he would
be washed with water and his garments
likewise would be washed; it would be done
with water of purification. |
| Et ideo dicit: Asperges me hyssopo. Et illa
aqua fiebat ex cinere vitulae rufae, per quam
figurabatur Christus. Unde per illam
aspersionem quam petit signatur aspersio
sanguinis Christi. I Pet. 1. "In aspersionem
sanguinis Christi." Heb. 12. "Accessistis ad
montem." Et infra: "Et sanguinis aspersionem
melius loquentem quam Abel." | And therefore he says: Thous sahlt sprinkle
me with hyssop. And that water is made from
the ash of a ruddy calf, through which was
figured Christ. Whence through that sprinkling
that he desires is signified a sprinkling of the
blood of Christ. I Peter 1: "Unto sprinkling of
the blood of Christ." Hebrews 12: "You are
come to mount (Sion)." And below: "And to
the sprinkling of blood which speaketh better
than that of Abel." |
| Hoc fiebat cum hyssop. Hyssopus est herba
quae terrae inhaeret, et curat inflationem, ut in
Glossa dicitur: et convenit fidei quae
humilitatem habet: quia per fidem subiicitur
intellectus Deo. II Cor. 10. "In captivitatem
redigentes omnem intellectum in obsequium
Christi." | This was done with hyssop. Hyssop is a
plant which cleaves to the earth and cures
swelling, as it is said in the Gloss: and it suits
a fiath that has humility: for through faith the
understanding is subjected to God. II
Corinthians 10: "Bringing into captivity every
understanding unto the obedience of Christ." |
| Item radicata est in petra, id est Christo.
Matth. 16. "Super hanc petram aedificabo
Ecclesiam meam." Petra autem erat Christus;
II Cor. 10. "Item depellit spiritus humani
elationem, quae est in illis qui non obediunt
fidei Christi." I Tim. ult. "Si quis aliter docet,
et non acquiescit sanis sermonibus Domini
nostri Iesu Christi...hic non est eius." (Rom.
8). Dicit ergo: Domine, ego habeo firmam
spem, quod tu asperges me aqua lustrationis.
Ezech. 36. "Effundam super vos aquam
mundam; et mundabimini ab omnibus
inquinamentis vestris." | Also it is rooted in rock, that is, in Christ.
Matthew 16: "Upon this rock I will build my
Church." The rock is Christ; II Corinthians 10:
"Also it drives away the pride of human
spirit, which is in those who do not hearken to
the faith of Christ." I Timothy 6: "If any man
teach otherwise, and consent not to the sound
words of our Lord Jesus Christ...he is none of
this." (Romans 8). He therefore says: O Lord,
I have a firm hope that you will sprinkle me
with the water of purification. Ezechial 36: "I
will pour upon you clean water, and you shall
be cleansed from all your filthiness." |
| Lavabis me. Nam post fidem necessarius est
baptismus. Zach. 13. "Erit fons patens domui
Jacob in ablutionem peccatoris, et
menstruatae." Is. 1. "Lavamini, mundi estote."
Effectus huius lavationis: Dealbabor super
nivem, quia nigredo tolletur; et hoc scilicet,
quia anima erit albior nive. Is. 1. "Si fuerint
peccata vestra ut coccinum, quasi nix
dealbabuntur." | Thou shalt wash me. For after faith, baptism
is necessary. Zach. 13: "There shall be a
fountain open to the house of Jacob for the
washing of the sinner, and of the unclean
woman." Isaiah 1: "Wash yourselves, be
clean." The effect of this washing" I shall be
made whiter than snow; for blackness will be
taken away and this namely because my soul
will be whiter than snow. Isaiah 1: "If your
sins be as scarlet, they shall be made as white
as snow." |
| Et dicit, Super nivem, quia candor animae
sanctificatae excedit omnem pulchritutidnem
corporalem, ut patet Matth. 17. in
transfiguratione Christi, cuius "vestimenta
facta sunt alba sicut nix." Omnes iusti pertinet
ad vestimenta Christi. Is. 49. "Omnibus his
quasi vestimento vestieris." Et per hoc
designat se ad vestimentum Christi pertinere
per baptismum. "Quotquot baptizati estis,
Christum induistis" dicit Apostolus Gal. 3. | And he says, Than snow, because the
brilliance of the soul made holy surpasses all
corporeal beauty, as is evident in Matthew 17,
on the Transfiguration of Christ whose
"garments became white as snow." It applies
all the just to the garments of Christ. Isaiah
49: "Thou shalt be clothed with all these as
with an ormament." And through this he
points out that he relates to the garment of
Christ through baptism. "As maany as have
been baptized, have put on Christ" says the
Apostle in Galations 3. |
| e. Audisti. Hic ponit quomodo habgeet spem
de recuperatione bonorum quae perdiderat: et
sunt duo, scilicet donum prophetiae, et
gaudium conscientiae. Donum prophetiae
assimilatur auditui, quia propheta non videt
Dei essentiam, ut in ea videat revelata; sed
quaedam signa veritatis revelatae fiunt in
anima prophetae; et haec signa habent se per
modum locutionis et etc. I Reg. 3. "Loquere,
Domine, quia audit servus tuus." Isa. 21.
"Quae audivi a Domino exercituum Deo Israel,
annuntiavi vobis." Hic auditus erat ei
interruptus per peccatum, et sperat se
recuperaturum; et ideo dicit: Auditui meo dabis
gaudium, et laetitiam. | To my hearing. Here he sets forth how he has
hope about the recovery of the good things he
had lost: and they are two, namely, the gift of
prophecy and joy of conscience. The gift of
prophecy is likened to hearing, for the
prophet does not see the essence of God, that
he might see in it revealed things; but certain
signs of revealed truth are had in the soul of a
prophet by way of speaking, and so forth. I
Kings 3. "Speak, Lord, for thy servant
heareth." Isaias 21. "That which I have heard
of the Lord of hosts, the God of Israel, I have
declared unto you." This hearing was
interrupted for him through sin and he hopes
that he will recover it and therefore he says:
To my hearing thou shalt give joy and
gladness. |
| Vel, auditui, quo audivi a Nathan translatum
esse peccatum meum, quo concepi laetitiam. | Or, To my hearing, by which I heard from
Nathan that my sin had been removed, by
which I conceived gladness. |
| Sed quantum ad gaudium conscientiae
sciendum est quod spirituale gaudium habet
tres gradus. Primus existit in complacentia
affectus; secundus in dilatatione cordis; tertius
in progressu ad exteriora. | As for joy of conscience, it must be known
that spiritual joy has three steps. The first is
manifest in the conciliation of desire; the
second in the enlarging of the heart; the third
in advancing to outward things. |
| Complacentia designatur per gaudium, cum
dicit: Auditui meo dabis gaudium; ex hoc
scilicet quod audiam quae loqueris, vel quae
locutus est nathan. Philip. 4. "Gaudete in
Domino semper; iterum dico, gaudete."
Quando vero affectus quiescit in re amata,
tunc animus eius dilatatur ad plus
percipiendum dilatationem; et hoc etiam
apparet in sensibilibus. II Cor. 6. "Cor
nostrum dilatatum est." | Conciliation is designated by joy, when he
says: To my hearing thou shalt give joy; from
this namely that I may hear what you say, or
what Nathan said. Philippians 4. "Rejoice in
the Lord always; again, I say rejoice." surely
when desires reposes in the thing loved then
his soul is enlarged to attain further enlarging;
and this appears in perceptible things. II Cor.
6. "Our heart is enlarged." |
| Et ideo dicit laetitiam; quae hic importat
dilatationem, quasi latitiam. Sed ulterius
quandoque est quod laetitia redundat usque ad
corpus. Prov. 17. "Animus gaudens aetatem
floridam facit; spiritus tristis exsiccat ossa." | And therefore he say gladness, which here
conveys enlargement, as if it were breadth.
But when it is beyond this that gladness
abounds even to the body. Proverbs 17. "A
joyful mind maketh age flourishing; a
sorrowful spirit drieth up the bones." |
| Et ideo in visione gloriae in patria post
resurrectionem ex gaudio mentis corpus
glorificabitur. Isa. ult. "Videbitis, et gaudebit
cor vestrum, et ossa vestra quasi herbs
germinabunt." Et sic dicit ipse: Exultabunt
ossa humiliata; et hoc ad glorificationem
praesentem. | And therefore in a vision of glory in the land
after the resurrection, from joy of mind the
body will be glorified. Isaias 66. "You shall
see and your heart shall rejoice, and your
bones shall flourish like an herb." And so he
himself says: The bones that have been
humbled shall rejoice; and this for immediate
glorification. |
| Nam per tristitiam poenitentiae cor hominis
conteritur; et ideo quando sunt homines laeti,
est signum quod ossa, quae sunt contrita, et
afflicta, participant gaudium. Prov. 12.
"Maeror in corde viri humiliabit eum." Isa. 58.
"Implebit splendoribus animal tuam, et ossa
tua liberabit." | For through the sorrow of repentance the
heart of man is crushed; and therefore when
men are glad, it is a sign that their bones which
are sorrowful and suffering share joy.
Proverbs 12. "Grief in the heart of a man shall
bring him low." Isaias 58. "He will fill thy
soul with brightness, and deliver they bones." |
| Vel exultabunt ossa, ides virtutes spirituales,
quae per laetitiam spiritualem augmentantur,
et quia per hanc laetitiam roboratur iustus. | Or, The bones shall rejoice, that is spiritual
powers, which are increased through spiritual
gladness, and because, through this gladness, a
just man is made strong. |
| f. Averte. Hic petit recuperationem
innocentiae: et quia considerat in se malum
culpae esse, et bonum gratiae; petit primo
removeri malum, sive peccatum; secundo petit
removeri effectum peccati, ibi, Cor mundum
crea in me, Deus. Peccatum enim removetur
non hoc modo quod peccatum non fuerit, sed
quod non imputetur ei peccatum commissum
ad poenam, secundum illud Psalm. 31. Beatus
vir cui non imputavit Dominus peccatum. Et
loquitur ad similitudinem iudicis punientis, qui
primo considerat quantitatem culpae, et
postea taxat poenam; et ideo petit ut non
consideret peccatum eius, sed fit immemor
eius; et ideo dicit: Averte faciem tuam a
peccatis meis. | Turn away. Here he seeks for recovery of
innocence: and because he regards in himself
that there is the evil of guilt and the good of
grace, he asks first that the evil, or sin, be
removed; second he asks that the effect of sin
be removed, Create a clean heart in me, O
God. For sin is not removed in this way, as if
there had not been sin, but as if committed sin
might not be imputed to him for punishment,
according to Psalm 31. Blessed is the man to
whom the Lord hath not imputed sin. And he
speaks according to the parable of the
punishing judge who first reckons the amount
of guilt, and afterward assesses the penalty;
and therefore he asks that he not regard his
sin, but that he become forgetful of it; and
therefore he says, Turn away thy face from my
sins. |
| Secundo petit ut non inferatur poena, unde
dicit: Et omnes iniquitates meas dele; quasi
dicat: scio quod malum coram te feci; et ideo
rogo ut avertas faciem tuam a peccatis meis,
idest non consideres peccata mea ad
puniendum. Ezech. 18. "Omnium iniquitatum
eius non recordabor." | Secondly he asks that punishment not be
inflicted, whence he says, And blot out all my
iniquities; as if he were saying: I know that I
have done evil before you; and therefore I ask
that you turn away your face from my sins,
that is that you regard not my sins for
punishment. Ezech. 18. "I will not remember
all his iniquities." |
| Item merui poenam damnationis; sed rogo ut
deleas, quia Deus etsi non mutat consilium,
tamen sententiam mutat: Cor mundum. | Just so have I deserved the penalty of
damnation; but I ask that you blot it out, for
even if God does not change plan, nevertheless
he changes sentence: A clean heart. |
| Supra Psalmus petiit removeri peccatum; hic
autem petit removeri effectus peccati, qui sunt
duo; scilicet inquinatio animae, et inordinatio
affectus. Primus effectus fit per hoc quod
homo afficitur ad terrena: unde petit cordis
munditiam. Matth. 5. "Beati mundo corde,
quoniam ipsi Deum videbunt." | Above, the Psalm sought that sin be removed;
here, however, it asks that the effects of sin be
removed, and they are two; namely pollution
of soul and disorder of desire. The first effect
happens through this, that man is attached to
earthly things: whence he seeks cleanliness of
heart. Matthew 5. "Blessed are the clean of
heart: for they shall see God." |
| Et ideo dicit: Cor mundum crea in me, Deus,
et spiritum rectum. Istam munditiam cordis
solus Deus restituere potest. Iob 14. "quis
potest facere mundum de immundo
conceptum semine? Nonne tu qui solus es?"
scilicet mundus simpliciter. | And therefore he says: Create a clean heart in
me, O God, and a right spirit. This cleanliness
of heart God only is able to reestablish. Job
14. "Who can make him clean that is
conceived of unclean seed? is it not thou who
only art?" that is to say, clean simply. |
| Et dicit, Crea. Creatur aliquid ad esse naturae,
quando ex nihilo producitur ad esse. Gen. 1.
"In principio creavit Deus caelum, et terram." | And he says, Create. Something is created
according to the being of nature when it is
brought forth to being from nothing. Genesis
1. "In the beginning God created heaven and
earth." |
| Item quando ad esse gratiae producitur. I Cor.
13. "Si habuero prophetiam, et noverim
mysteria omnia...nihil sum," in esse gratiae.
Sed quando Deus operatur operatione gratiae
in habente gratiam, dicitur magnificare eum;
quando vero de peccatore facit iustum, tunc
dicitur proprie creare. Eph. 2. "Ipsius creatura
sumus, creati in Christo Iesu in operibus
bonis." Iaco. 1. "Ut sitis initium aliquod
creaturae Dei," scilicet spiritualis eius. | Likewise when it is brought forth to the being
of grace. I Cor. 13. "If I should have prophecy
and should know all mysteries...I am nothing"
in the being of grace. But when God operates
by the operation of grace in one having grace,
he is said to magnify him; but when he makes
a just man from a sinner, then he is said
properly to create. Eph. 2. "For we are his
workmanship, created in Christ Jesus in good
works." James 1. "That you might be some
beginning of God's creature," that is, a
spiritual one. |
| Secundum quod sequitur ex peccato, est
inordinatio mentis, quae fit per aversionem a
fine debito. Sicut ergo per conversionem ad
aliquod commutabile bonum animus efficitur
immundus, ita per aversione a fine
deordinatur; et huiusmodi deordinationi
opponitur rectitudo qua homo dirigitur in
Deum. I Cant. 1. "Recti diligunt te." Et ideo
dicit: Et spiritum rectum innova; idest, de
novo tribuas, quia per peccatum amisi. Ephes.
4. "Renovamini spiritu mentis vestrae." Et
innova non exterius, sed in visceribus meis, ut
scilicet non labia tantum ad loquendum, sed
cor fit rectum ad cognoscendum. | According to what follows from sin, there is a
disorder of the mind that happens through
turning away from its due end. So, therefore,
through turning to some changeable good the
spirit is made unclean. Thus it is disordered
through turning from its end; and of such kind
is righteousness opposed to disorder whereby
man is directed to God. Canticle 1. "The
righteous love thee." And therefore he says:
And renew a right spirit; that is, that you
grant it anew for I have lost it through sin.
Ephesians 4. "Be renewed in the spirit of your
mind." And renew not outwardly but within
my bowels so that , namely, not only may the
lips be made right for speaking, but the heart
be made right for perceiving. |
| Ne proiicias me a facie tua, et spiritum
sanctum tuum ne auferas a me. Hic petit
restitutionem gratiae: et primo petit ipsam
gratiam, secundo petit gratiae effectum, ibi,
Redde. Gratiam Dei dicitur quis habere
dupliciter. Nam aliquis dicitur habere gratiam
Dei, et hominis, et quantum ad aliquid
similiter, scilicet quando est utrique gratus,
scilicet Deo, et homini. | Cast me not away from thy face; and take not
thy holy spirit from me. Here he asks for the
restoration of grace: and first he asks for grace
itself, second he asks for the effect of grace,
where he says, Restore. One is said to have
the grace of God on two accounts. Now, one
is said to have the grace of God and of man,
and similarly, as far as anything is concerned,
that is, when he is pleasing to both, namely to
God and to man. |
| Et haec vocatur gratia gratum faciens. Ephes.
1. "In qua gratificavit nos in dilecto filio suo.'
Et secundum hoc gratia dicitur benevolentia
Dei, qua Deus diligit hominem ad vitam
aeternam. Et quantum ad aliquid est dissimile.
Gratia enim hominis non facit eum bonum, sed
ex sua bonitate efficitur gratus homini; sed
apud Deum est e converso: quia ex Dei
benevolentia sequitur quod homo fiat bonus.
Duo ergo sunt in gratia Dei; scilicet ipsa
benevolentia, et effectus eius in anima; et
utrumque petit cum dicit: Ne proiicias me a
facie tua; et spiritum sanctum tuum ne auferas
a me. | And this grace is called making pleasing.
Ephes. 1. "In which he hath graced us in his
beloved son." And according to this, grace is
declared the benevolence of God, by which
God loves man unto eternal life. And as far as
anything is concerned, it is dissimilar. For the
grace of man does not make him good, but out
of its goodness one is made pleasing to man;
but with God, it is in a contrary manner: for
from the benevolence of God it follows that
man should be made good. Therefore there are
two things in the grace of God; namely,
benevolence itself and its effects on the soul;
and he asks for both when he says: Cast me
not away from thy face; and take not thy holy
spirit from me. |
| Et hoc potest dupliciter intelligi. Ille qui est in
facie alicuius, videtur ab eo, et potest illum
videre. Iste dicitur esse in facie Dei secundum
illud III Reg. 17. "Vivit Dominus, in cuius
conspectu sto." Genes. 32. "Deus, in cuius
conspectu ambulaverunt patres nostri." Et hoc
quia ipsi recti sunt ad videndum Deum. Psalm.
26. Unam petii a Domino, hanc requiram, ut
inhabitem in domo Domini omnibus diebus
vitae meae. | And this can be understood in a double sense.
He who is in the face of someone is seen by
him, and can see him. That one is said to be in
the face of God according to III Kings 17. "As
the Lord liveth, in whose sight I stand."
Genesis 32. "God, in whose sight our fathers
walked." And this because they are upright to
see God. Psalm 26. One thing I have asked of
the Lord, this will I seek after; that I may dwell
in the house of the Lord all the days of my life. |
| Per peccatum utrumque perditur; quia
peccatores deserunt Deum, deseruntur a Deo,
et amittunt fiduciam confidendi de Deo. Esa.
59. "Peccata, et iniquitates diviserunt inter vos
et Deum vestrum (quantum ad primum) et
peccata vestra absconderunt faciem eius a
vobis;" quantum ad secundum. Iste est ergo a
facie Dei per peccatum proiectus; et ideo petit
ne finaliter proiiciatur utroque modo. | Through each sin one is lost; for sinners
forsake God, are forsaken by God, and
disperse the trust of confidence in God. Isaias
59. "Your sins and iniquities have divided
between you and your God (so far as concerns
the first) and your sins have hid his face from
you;" as far as concerns the second. That one,
therefore, is cast away from the face of God
through sin; and therefore he asks that he not
be finally cast away in both ways. |
| Item nota, quod in homine duo sunt; scilicet
culpa, ex qua dignus est poena, et natura, ex
qua habet congruitatem ad gratiam: et ideo
petit ut non prospiciat culpam, sed naturam,
et ideo dicit, Ne proiicias me. | Likewise note that there are in men two
things; namely guilt, from which he is worthy
of punishment, and nature from which he has
a fitness for grace: and therefore he asks that
he look not at his guilt but his nature; and
therefore he says, Cast me not away. |
| Item donum gratiae datur per caritatem, et tale
donum datur per Spiritum sanctum; et ideo
dicit: Et spiritum sanctum tuum ne auferas a
me; cuius templum fueram, sed perdidi
propter peccatum. Sap. 1. "Spiritus sanctus
disciplinae effugiet fictum." Ne ergo auferas,
scilicet finaliter. | Likewise, the gift of grace is given through
charity, and such a gift is given through the
Holy Spirit; and thus he says: And take not thy
holy spirit from me; whose temple I was, but
lost on account of sin. Wisdom 1. "The Holy
Spirit of discipline will flee from the
deceitful." Take not away, therefore, that is,
finally. |
| Redde mihi. Nam duo facit gratia in homine.
Unum respectu superiorum: quia scilicet dat
iucunditatem, quia qui habet gratiam, habet
caritatem; et qui habet caritatem, amat Deum,
et habet ipsum; et qui habet quod amat,
gaudet. Ergo ubi caritas ibi gaudium. Rom. 14.
"Non est Regnum Dei esca, et potus, sed
gaudium in Spiritu sancto." Hoc gaudium
perdiderat Psalmista; et ideo petit restitui sibi,
cum dicit: Redde mihi laetitiam, non de
mundanis, sed salutaris tui, idest de tua
salvatione. | Restore unto me. For grace does two things in
a man. One in respect of higher things: that,
namely, it gives cheerfulness, for he who has
grace has charity; and he who has charity
loves God, and possesses him; and he who has
what he loves, rejoices. Therefore, where
charity is, there is joy. Romans 14. "The
kingdom of God is not meat and drink; but joy
in the Holy Ghost." The Psalmist had lost this
joy; and therefore he asks that it be restored to
him, when he says: Restore unto me the joy,
not of worldly things, but of thy salvation,
that is, of your act of saving. |
| Alia litera habet, Laetitiam Iesu, scilicet
salvatoris, per quem fit remissio peccatorum.
Habac. ult. "Exultabo in Deo Iesu meo." | Another text has The joy of Jesus, that is, the
Saviour, through whom is effected the
forgiveness of sins. Habacuc 3. "I will joy in
God my Jesus." |
| Alius effectus est respectu inferiorum; et hic
effectus est confirmatio in gratia, quae fit per
Spiritum sanctum: Et spiritu principali
confirma me. | The other effect is in respect of lower things;
and this effect is confirmation in grace, which
is done through the Holy Spirit: And
strengthen me with a perfect spirit. |
| Spiritus autem sanctus firmat dupliciter. Uno
modo contra mala: Esa. 8. "In forti manu
erudivi te:" alio modo in bono. Esa. 40. "Qui
sperant in Domino mutabunt fortitudinem."
Haec fortitudo habetur per Spiritum. Nam
corpus non est firmum, nec ad faciendum nisi
propter fortidinem spirituum: ita homo non
est fortis sine Spiritu sancto. Sed ille non
praeberet fortitudinem nisi esset spiritus
principalis, quia virtus inferior non est
sufficiens ad praebendum auxilium contra
superiorem. Potestas autem diaboli est magna.
Iob. 41. "Non est potestas super terram quae
comparetur ei." Ergo contra diabolum indiget
homo iuvari spiritu principali, scilicet
principante et dominante super omnia. Et hoc
spiritu indidet homo contra spiritum carnis.
Num. 16. Fortissime Deus spirituum
universae carnis." | But the Holy Spirit makes strong in a two
fold way. In one way, against evil things.
Isaias 8. "I have taught thee with a strong
arm:" in another way in the good. Isaias 40.
"They that hope in the Lord shall renew their
strength." This strength is had through the
Spirit. For the body is not strong except on
account of the strength of spirits; so man is
not strong without the Holy Spirit. But it
would not have shown strength except it were
a perfect spirit, for a lower power is not
enough to show help against a higher. For the
power of the devil is great. Job 41. "There is
no power upon earth that can be compared
with him." Therefore against the devil man
needs to be helped by a perfect spirit, that is,
one ruling and prevailing over all things. And
man is needful of this spirit against the spirit
of the flesh. Num. 16. "O most mighty, the
God of the spirits of all flesh." |
| Item contra spiritum mundi. I Cor. 2. "Nos
autem non spiritum huius mundi accepimus,
sed spiritum qui est ex Deo." Item
conspiritum diaboli. I. Reg. 18. "Invasit
spiritus Domini malus Saul." Notandum est,
quod in hac lectione fit triplex mentio de
spiritu: quia dicitur spiritus rectus, spiritus
sanctus, et spiritus principalis. Et secundum
Glos. quidam accipiunt spiritum essentialiter
dictum, secundum quod est spiritus omne
quod non est corpus. Unde spiritus dicitur
Pater, et Filius, et Spiritus sanctus; sed melius
est ut accipiatur personaliter. Tria autem facit
Spiritus sanctus in homine. | Also against the spirit of the world. I Cor. 2.
"Now we have received not the spirit of this
world, but the spirit that is of God." Also,
against the spirit of the devil. I Kings 18. "The
evil spirit from the Lord came upon Saul." It
must be noted that in this reading there is
made a triple mention of spirit: it is called a
right spirit, a holy spirit and a perfect spirit.
And according to the Gloss, certain persons
receive what is called essentially spirit,
according to which all that is not body is
spirit. Whence spirit is called Father, and Son,
and Holy Spirit; but it is better that it be
received personally. For the Holy Spirit
causes three things in man. |
| Primo rectitudinem intentionis. Psal. 142.
Spiritus bonus deducet me in terram rectam.
Item sanctificat nos. Rom. 1. "Secundum
spiritum sanctificationis." Item nobilitat, et
tacit nos principes. Gal. 4. "Quoniam estis filii
Dei, misit Deus spiritum filii sui in corda
vestra." | First, rectitude of purpose. Psalm 142. Thy
good spirit shall lead me into the right land.
Also, it sanctifies us. Romans 1. ''According to
the spirit of sanctification." Also, it makes us
illustrious and makes us princes. Galatians 4.
"Because you are sons of God, God hath sent
the Spirit of his Son into your hearts." |
| g. Docebo. Supra Psalmista proposuit suas
petitiones Deo; hic autem repromittit
recompensationem: et primo promittit quid fit
facturus pro Deo in praesenti; secundo in
futuro, ibi, Benigne. Circa primum duo facit.
Primo promittit Deo quaedam spiritualia
sacrificia; secundo excusat se ab oblatione
carnalium, ibi, Quoniam si voluisses. Duplex
sacrificium spirituale Deo promittit; scilicet
doctrinae per quod instruatur proximus;
secundo promittit spirituale sacrificium laudis,
per quod laudetur Deus, ibi, Libera me. | I will teach. Above, the Psalmist set forth
his petitions to God; here, however, he
promises again a making-up: and first he
promises what it happens he is about to do
for God in the present; secondly, in the future,
where he says, Favourably. About the first he
does two things. First he promises to God
certain spiritual sacrifices; second, he excuses
himself from the offering of meats, where he
says, For if thou hadst desired. He promises
to God a twofold spiritual sacrifice; namely,
of instruction, through which his neighbour is
taught; secondly he promises the spiritual
sacrifice of praise, through which God is
praised, where he says, Deliver me. |
| Dicit ergo: Docebo iniquos vias tuas. Et
notandum, quod supra in alio Psalmo dixit
(49) Peccatori dixit Deus: Quare tu enarras
iustitias meas, et assumis nomen meum per os
tuum? Per quod ostendit quod peccatorem non
decet doctrinam effundere. | He therefore says, I will teach the unjust thy
ways. And it is to be noted what he said above
in another Psalm (49) To the sinner God hath
said: Why dost thou declare my justices, and
take my name in thy mouth? Through which he
shows that it is not proper for a sinner to
pour forth instruction. |
| Et ideo quamdiu sensit se peccatorem, non
promisit doctrinam manifestare; sed postquam
restituit ei Deus spiritum principalem: et tales
decet doctrinam habere, et alios docere. Hier.
3. "Dabo vobis pastorem iuxta cor meum, qui
pascet vos scientia, et doctrina." | And as long as he felt himself a sinner, he did
not promise to make instruction known; but
after God restored to him a perfect spirit: it is
fitting both that such have instruction and also
instruct others. Jeremias 3. "I will give you a
pastor according to my own heart, and he shall
feed you with knowledge and doctrine." |
| Et de Christo dicitur Acto. 1. 'Coepit Iesus
facere, & (postea) docere." Fructus autem
huius doctrinae non est tantum speculatio
veritatis ad beatam contemplationem, sed
intentus finis eius est conversio peccatorum:
et ideo dicit: Et impii ad te convertentur.
Hierem. 15 "Ipsi convertentur ad te, et tu non
converteris ad eos." Psalm. 21. Convertentur
ad Dominum omnes gentes. Et secundum Glo.
eosdem dicit impios, et iniquos, quamvis
David intelligat quod iniqui dicuntur qui
peccant contra Deum; et ideo signanter dicit,
Docebo iniquos, quasi dicat: Aliqui etsi
revereantur Deum, tamen operantur contra
proximum, et iniusta; et hos docebo vias tuas,
scilicet ut non offendant proximum. Pr. Ioan.
4. "Mandatum habemus a Deo ut qui diligit
Deum, diligat et fratrem suum." | And it is said of Christ in Acts 1. "Jesus began
to do and (afterward) to teach." But the fruit
of this instruction is not only observation of
the truth towards blessed contemplation, but
its extended end is the conversion of sinners:
and therefore he says: And the wicked shall be
converted to thee. Jeremias 15. "They shall be
turned to thee, and thou shalt not be turned to
them." Psalm 21. All the Gentiles shall be
converted to the Lord. And according to the
Gloss, he calls the same wicked and unjust,
howevermuch David understands that they are
called unjust who sin against God; and
therefore he significantly says, I will teach the
unjust, as if he were saying: Although some
revere God, yet they do produce things
against their neighbour; and to these I will
teach your ways, that is, so they offend not
their neighbour. I John 4. "And this
commandment we have from God, that he
who loveth God, love also his brother." |
| Libera me de sanguinibus. Hic promittit
sacrificium laudis; et sunt duo impedimenta
huius sacrificii. Unum est reatus peccati; aliud
est interior defectus. Primo ergo petit
remotionem primi impedimenti; secundo petit
remotionem secundi, ibi, Domine, labia mea
aperies. Petit ergo remotionem impedimenti,
et promittit sacrificium laudis. Impedimentum
laudis divinae, sicut dictum est, est reatus
culpae. Eccl. 15. "Non est speciosa laus in ore
peccatoris." | Deliver me from blood. Here he promises a
sacrifice of praise; and there are two obstacles
to this sacrifice. One is the guilt of sin; the
other is an inner failing. First, therefore, he
asks for the removal of the first obstacle;
secondly, he seeks the removal of the second,
where he says, O Lord, thou wilt open my lips.
He seeks therefore the removal of the obstacle,
and promises a sacrifice of praise. The
obstacle to divine praise, as was said, is the
guilt of sin. Eccles. 15. "Praise is not seemly in
the mouth of a sinner." |
| David autem erat gravi culpa reus; et ideo petit
liberari ab ea et ideo dicit: Libera me de
sanguinibus. Secundum Glo. hoc nomen
sanguis non declinatur in plurali numero;
tamen translator voluit uti ad expressionem
peccati; et refertur hoc ad concupiscentiam
carnis quae est caro et sanguis. Matt. 16.
"Caro et sanguis non revelavit tibi; sed Pater
meus qui est in caelis." Quasi dicat: Libera me
de peccatis commissis de carne et sanguine. | Now David was guilty of serious sin; and
therefore he asks to be liberated from it and
therefore says: Deliver me from blood.
According to the Gloss, the noun blood is not
declined in the plural number; nevertheless the
translator wished to use it for an expression of
sin; and this refers to concupiscence of the
flesh, which is flesh and blood. Matth. 16.
"Flesh and blood hath not revealed it to thee,
but my Father who is in heaven." As if he
were saying: Deliver me from sins that have
been committed from flesh and blood. |
| Vel dicendum, quod David commiserat culpam
adulterii, et homicidii; et in utroque est
sanguis: quia in homicidio sanguis effunditur.
Ps. 5. Virum sanguinum, et dolosum
abominabitur Dominus. Adulterium autem
procedit ex fervore sanguinis; et ideo dicit. De
sanguinibus. Oseae 4. "Sanguis sanguinem
tetigit." O Deus, libera ergo me de sanguinibus,
quia solus potes. Isa. 43. "Ego sum qui deleo
iniquitates tuas propter me, et peccatorum
tuorum non recordabor:" et quia tu es Deus
salutis mei, idest qui potes me salvare. Et
exultabit lingua mea; idest, cum delectatione,
et cum interiori gaudio cordis, narrabo
iustitiam tuam. Isa. 30. "Canticum erit vobis,
sicut vox sanctificatae solemnitatis." Item
ibidem (cap. 35.) "Venient in Sion laudantes,
et laetitia sempiterna super capita eorum."
Psalm. 41. "In voce exultationis, et
confessionis sonus epulantis." | Or it must be said that David had committed
the fault of adultery and of murder; and in
both there is blood: for in murder blood is
poured out. Psalm 5. The bloody and the
deceitful man the Lord will abhor. But
adultery proceeds from a fervour of blood; and
he therefore says. From blood. Osee 4. "Blood
hath touched blood." O God, deliver me,
therefore, from blood, for you only can do it.
Isaias 43. "I am he that blot out thy iniquities
for my own sake, and I will not remember thy
sins." And because you are God of my
salvation, that is, the one who can save me.
And my tongue shall extol; that is, with
delight, and with inward joy of heart, I shall
speak of your justice. Isaias 30. "You shall
have a song like the voice of the sanctified
solemnity." Likewise in the same (Ch. 35)
"They shall come into Sion with praise, and
everlasting joy shall be upon their heads."
Psalm 41. "With the voice of joy and praise;
the noise of one feasting." |
| Domine, labia mea aperies. Est autem
sciendum, quod homo aliquando impeditur a
doctrina etiam propter impedimentum interius
loquendi; et hoc contingit aliquando propter
culpam auditorum. Ezech. 3. "Linguam tuam
adhaerere faciam palato tuo; et eris mutus. Et
infra. "Quia domus exasperans est." Et
propter proprium peccatum. Psalm. 106.
Omnis iniauitas oppilabit os suum. Quia ergo
solus Deus "linguas infantium fecit disertas:"
Sapien. 10. ideo petit: Domine, remove
impedimenta quae incurri per peccatum, a
labiis meis; et tu Labia mea aperies. Ephe. ult.
"Ut detur mihi sermo in apertione oris mei,
cum fiducia notum facere mysterium
Evangelii." | O Lord, thou wilt open my lips. But it must be
understood that man at times is prevented
from instruction also on account of the
hindrance of speaking inwardly; and this
happens at times on account of the fault of the
hearers. Ezech. 3. "I will make thy tongue
stick fast to the roof of thy mouth, and thou
shalt be dumb." And below: "Because they are
a provoking house." And on account of his
particular sin. Psalm 106. All iniquity shall
stop her mouth. Because then God only "made
the tongues of infants eloquent:" Wisdom 10.
Therefore he asks: O Lord, take away the
hindrances, which I have incurred through sin,
from my lips; and thou Wilt open my lips.
Ephesians 6. "That speech may be given me,
that I may open my mouth with confidence to
make known the mystery of the gospel." |
| Est autem notandum, quod in apertione oris
intelligitur doctrinae profunditas, ubicumque
in Scripturis invenitur apertio oris; ut Iob 3.
"Post haec aperuit Iob os suum." Et Matth. 5.
"Aperiens Iesus os suum," scilicet in
profunditatem Scripturae. Et tunc os meum
annuntiabit laudem tuam; quasi dicat: Quod in
corde habeo, ore confitebor. | But it must be noted that in the opening of the
mouth is understood the depth of instruction,
wherever in the Scriptures is found the
opening of the mouth; as in Job 3. "After this
Job opened his mouth." And Mattthew 5.
"Opening his mouth, Jesus." that is, in the
depth of Scripture. And then my mouth shall
declare thy praise; as if he were saying: What
I hold in my heart, I shall confess with my
mouth. |
| h. Quoniam si voluisses sacrificium. Hic
excusat se: et primo ostendit sacrificium non
esse Deo acceptum; secundo ostendit quod
sacrificium sit Deo acceptum, ibi, Sacrificium
Deo. | For if thou hadst desired sacrifice. Here he
absolves himself: and first he shows that
sacrifice had not been accepted by God;
second, he shows that sacrifice might be
accepted by God, where he says, A sacrifice to
God. |
| Dicit ergo: Ego repromitto doctrinam, et
laudem: hoc enim sacrificium honorificabit te,
sed carnale sacrificium non est tibi acceptum.
Et ideo dicit: Si voluisses sacrificium, scilicet
carnale, utique dedissem; sed utique
holocaustis non delectaberis. | Therefore he says: I promise again instruction
and praise: for this sacrifice will glorify you;
but a carnal sacrifice is not accepted by you.
And therefore he says: If thou hadst desired
sacrifice, that is to say, carnal; I would indeed
have given; but indeed, with burnt offerings
thou wilt not be delighted. |
| Sed numquid non vult sacrificia carnalia? Si illa
sacrificia non approbat Deus, quare ergo
mandavit fieri in veteri lege? | But does he not desire carnal sacrifices? If
God does not approve those sacrifices, why
then in the Old Law did he command that they
be done? |
| Dicendum, quod mandavit ea fieri non propter
se, sed quia erant figura interioris veri sacrificii
quo Christus se obtulit; et sunt signa interioris
sacrificii, inquantum homo animam suam
offert Deo, et iterum fuerunt instituta propter
rudes, qui Deum non noverant; et ideo
oportebat quod in rebus honorarent, et
cognoscerent Deum, ne sacrificia idolis
imolarent, ad quod erant multum proni. Sed
quia David ex Spiritu sancto sciebat cordis
sacrificium Deo acceptum, non dedit hic
sacrificia corporalia. | It must be said that he commanded that they
be done not for his sake, but because they
were figures of the inner true sacrifice
whereby Christ offered himself; and they are
signs of an inner sacrifice, inasmuch as man
offers his life to God, and again they had been
ordained for the sake of uncultured people
who did not know God and therefore it was
fitting that they honour him and learn about
God, lest they render sacrifices to idols, to
which they were greatly inclined. But because
David knew from the Holy Spirit that sacrifice
of the heart was accepted by God, he did not
give bodily sacrifices. |
| Inter omnia autem sacrificia, holocausta erant
magis Deo accepta. Et tamen illa propter se
non erant accepta Deo; ideo dicit: Holocaustis
non delectaberis: quia et si ipsa fuissent tibi
accepta simpliciter, obtulissem ea. Et si
obiiciatur quod odor suavissimus erant
Domino; dicendum, quod erat hoc propter
figuratum sacrificium, et in signum interioris
sacrificii, quod Deo placet. Unde subdit:
Sacrificium Deo, scilicet acceptum, spiritus
contribulatus. Aug. 10. de Civi. Dei: "Omne
sacrificium, quod offert exterius, signum est
interioris sacrificii, in quo animam suam offert
Deo." | But among all the sacrifices, holocausts were
more accepted by God. And yet those were
not accepted by God for their own sake;
therefore he says: With burnt offerings thou
wilt not be delighted: for if they would have
been accepted by you purely, I would have
offered them. And if it should be proposed
that they were an aroma most pleasant to the
Lord, it must be said that this was for the sake
of a symbolical sacrifice and as a sign of
inward sacrifice which is pleasing to God.
Whence he appends: A sacrifice to God, that
is, accepted, an afflicted spirit. Augustine, in
Book X of On the City of God: "Every
sacrifice that he offers outwardly is a sign of
inward sacrifice in which he offers his soul to
God." |
| Sed sciendum, quod anima hominis deducitur
in peccatum primo per inane gaudium. Eccle.
2. "Risum reputavi errorem, et gaudio dixi:
Quid frustra deciperis?" idest deduceris in
peccatum. Secundo induratur ad spiritualia ex
peccato. Eccli. 3. "Cor durum male habebit in
novissimo." Rom. 2. "Secundum duritiam
tuam, et cor impoenitens." Tertio quia sufficit
sibi in rebus corporalibus, et non curat de
spiritualibus, tunc superbit; quod "est initium
omnis peccati:" Eccli. 10. Oportet ergo quod
poenitens qui cor suum offert sacrificium Deo,
contraria omnibus his faciat. | But it should be known that the soul of man is
led into sin first through empty mirth.
Ecclesiastes 2: "Laughter I counted error: and
to mirth I said : Why art thou vainly
deceived?" that is, led into sin. Secondly, out
of sin it is hardened to spiritual things. Eccli.
3. "A hard heart shall fear evil at the last."
Rom. 2. "According to thy hardness and
impenitent heart." Thirdly, because it suffices
unto itself in bodily things, and does not
attend to spiritual, then it is proud, for "it is
the beginning of all sin:" Eccli. 10. Therefore,
it is fitting that a penitent, who offers his
heart as a sacrifice to God, do the opposites of
all these things. |
| Et primo contra inane gaudium oportet quod
assumat tristitiam poenitentiae; et ideo subdit:
Sacrificium Deo spiritus contribulatus; idest,
de omnibus peccatis simul tristatur, non de
uno tantum. II Cor. 7. "Quae secundum Deum
est tristitia, poenitentiam in salutem stabilem
operatur." Baruch.2. "Anima quae est tristis
super magnitudinem mali, et incidit curva: et
infra dat tibi gloriam, et tristitiam Domino." | And first, against empty mirth it is fitting that
it assume the sorrow of penitence; and
therefore he supplies: A sacrifice to God is an
afflicted spirit; that is, that it be sorrowful for
all sins together, not for one only. II Cor. 7.
"The sorrow that is according to God worketh
penance, steadfast unto salvation." Baruch 2.
"The soul that is sorrowful for greatness of
evil she hath done, and goeth bowed down and
feeble, giveth glory and sorrowfulness to thee,
the Lord." |
| Contra secundum opponitur contritio: unde
dicit, Cor contritum. Et nota differentiam inter
confracta et contrita: quia confracta sunt quae
dividuntur in magnas partes; contrita sunt
quae in parvissimas partes dividuntur.
Quamdiu ergo quis habet cor durum, tunc
quasi integrum habet cor in malitia; sed quando
totaliter deserit peccatum praebens se
spiritualibus, dicitur tunc contritus. Iob 16.
"Ego ille quondam opulentus (scilicet in
temporalibus) repente contritus sum." | Against the second is opposed contrition:
whence he says, A contrite heart. And mark
the difference between shattered and ground:
for shattered are those things that are divided
into large parts; ground are those that are
divided into the smallest parts. Therefore as
long as one has a hard heart, then he has his
heart as if entirely in evil; but when he wholly
forsakes sin, yielding himself to spiritual
things, then he is called contrite. Job 16. "I
that was formerly so wealthy (that is, in
temporal goods), am all on a sudden broken to
pieces." |
| Contra tertium opponitur humilitas; et ideo
dicit: Et humiliatum, Deus, non despicies: quia
"superbis Deus resistit; humilibus autem dat
gratiam:" Iac.4. Et est sciendum, quod facit
mentionem de corde, et spiritu: et spiritus
pertinet ad animositatem, et sic pertinet ad
irascibilem. Isa. 25. "Spiritus robustorum
quasi turbo impellens parietem." Cor pertinet
ad concupiscibilem; et sic datur per hoc
intelligi quod quicquid est in vi appetitiva,
debet Deo offerri in sacrificium. | To the third is opposed humility; and he
therefore says: A humbled (heart), O God,
thou wilt not despise: for "God resisteth the
proud; and giveth grace to the humble:" James
4. And it must be understood that he makes
mention of the heart and the spirit: and the
spirit relates to impetuosity, and thus it
relates to the irascible. Isaias 25. "The blast of
the mighty is like a whirlwind beating against a
wall." The heart relates to the concupiscible;
and so it is given through this to be
understood that whatever is in the power of
desire should be offered to God in sacrifice. |
| i. Benigne. Hic promittit quid debeat facere in
futurum: et primo petit quid fiendum a Deo;
secundo pronuntiat, ibi, Tunc accentabis. | Favourably. Here he promises what he
ought to do in the future: and first he seeks
what must be done by God; secondly, he
declares, in the place where he says, Then
shalt thou accept. |
| Oculus David ferebatur ad duo. Unum
propinquum, quod erat figurale, aliud
remotum, quod erat figuratum. Primum, quia
legitur, quod David aedificavit muros civitatis
Hierusalem, sed non consummaverat; et his
consummatis aedificandum erat templum, et
ideo dicit: Fac in bona voluntate tua ut
aedificentur muri Hierusalem. Et tunc
aedificatis muris, aedificabitur templum, et
tunc acceptabis sacrificium iustitiae,
oblationes, et holocausta. Et hoc totum erat
figurale. | The eye of David was carried to two things.
One, near, which was allusional, the other,
remote, which was figurative. The first, for it
is read that David built the walls of the city of
Jerusalem, but he had not completed them;
and after they had been completed, the temple
was to be built, and he therefore says: Deal in
thy good will that the walls of Jerusalem may
be built up. And then when the walls have
been built, the temple will be built; and then
shalt thou accept the sacrifice of justice,
oblations and whole burnt offerings. And all
this was allusional. |
| Sed si referamus ad figuratum, sic dicendum
est, quod est duplex Hierusalem; scilicet
caelestis. Gal. 4. "Illa quae sursum est
Hierusalem, libera est, quae est mater nostra."
Alia est praesens Ecclesia exemplata ab illa.
Apoc. 21. "Vidi civitatem sanctam Hierusalem
novam, descendentem de caelo a Deo." | But if we refer to the figurative, so it must be
said, there is a two-fold Jerusalem; that is
heavenly. Galatians 4. "That Jerusalem, which
is above, is free: which is our mother. The
other is the present Church, imaged from her.
Apoc. 21. "I saw the holy city, the new
Jerusalem, coming down out of heaven from
God." |
| Et utraque habet muros. Muri caelestis
Hierusalem sunt munimenta aeternitatis, et
immortalitatis, quam consecuti sunt sancti per
Christum. Rom. 8. "Qui suscitavit Iesum
Christum, vivificabit et mortalia corpora
nostra." Muri praesentis Hierusalem, scilicet
Ezech. 13. "Non stetistis ex adverso, ne
opposuistis murum pro domo Israel, ut
staretis in praelio." Aedificationem istorum
praevidebat spiritu prophetiae Isaias 56. Ad
hoc ergo quod aedificentur isti muri, tu,
Domine, fac benigne, idest, ostende
benignitatem hanc: quam benignitatem
Apostolus Tit. 3. dicit impletam. "Apparuit
benignitas, et humanitas salvatoris nostri Dei." | And both have walls. The walls of the
heavenly Jerusalem are bulwarks of eternity
and of immortality, which the saints pursued
through Christ. Romans 8. "He that raised up
Jesus Christ, shall quicken also our mortal
bodies." The walls of the present Jerusalem,
to wit, Ezechiel 13. "You have not stood up to
face the enemy, nor have you set up a wall for
the house of Israel, to stand in battle." He
foresaw their building in the spirit of the
prophecy of Isaias 56. For this, therefore, that
those walls might be built, deal favourably, O
Lord, that is, show forth this goodness, which
goodness the Apostle says is accomplished in
Titus 3. "The goodness and kindness of God
our Saviour appeared." |
| Et hoc non propter merita nostra, sed propter
tuam voluntatem bonam. Rom. 12. "Ut
probetis quae fit voluntas Dei bona, et
beneplacens, et perfecta." I Thes. 4. "Haec est
voluntas Dei sanctificatio vestra." Et hoc
facias ad hoc ut aedificentur muri Hierusalem,
vel militantis, vel triumphantis. | And this is not on account of our merits, but
on account of your good will. Romans 12.
"That you may prove what is the good, and
the acceptable, and the perfect will of God." I
Thes. 4. "This is the will of God, your
sanctification." And this you should do for
that end that the walls of Jerusalem may be
built up, either militant or triumphant. |
| Sed quid erit? Tunc acceptabis sacrificium
iustitiae Hoc autem tripliciter exponitur: et
duo primi modi pertinent ad Ecclesiam
praesentem. Uno modo quod hoc referamus ad
sacrificium, non quo trucidantur pecora, sed
quo occiduntur homines propter Christum, et
in hoc est duplex gradus: quia primum locum
tenet sacrificium Christi. Galat. 2. "Dilexit me,
et tradidit semetipsum pro me." Et ideo dicit,
Tunc, idest in aedificatione murorum
Hierusalem, idest Ecclesiae, acceptabis
sacrificium iustitiae, quo Christus se obtulit,
qui iustus est. Ioan. 8. "Quis ex vobis arguet
me de peccato?" | But what will it be? Then shalt thou accept
the sacrifice of justice. And this is explained in
a three-fold way: and the first two ways relate
to the present Church. For in one way we are
to refer to this sacrifice, not in which cattle are
slaughtered, but in which men are slain for the
sake of Christ, and in this there is a two-fold
step: for the sacrifice of Christ holds the first
place. Gal. 2. "He loved me and delivered
himself for me." And therefore he says, Then,
that is in the building of the walls of
Jerusalem, that is, of the Church, shalt thou
accept the sacrifice of justice, whereby Christ,
who is just, offered himself. John 8. "Which of
you shall convince me of sin?" |
| Et quia tantae virtutis est ut satisfaceret pro
homine, ut iustificaret eum. Secundum locum
tenent alii sancti qui se propter Deum
obtulerunt in sacrificium: unde dicit,
Oblationes, scilicet confessores, qui
confitendo Christum, quantum in se est,
obtulerunt se morti, licet non sint occisi. Iudic.
5. "Qui sponte obtulistis de Israel animas
vestras ad periculum, benedicite Domino." | And it is because he is of such |