Forgiveness of sins is a happy thing: 3. whereto many are brought by affliction giving them understanding, so moving them to confess their sins, 6. pray for remission, 10. not despair, but hope in God's mercy, and so rejoice with sincere heart.Forgeuenes of ſinnes is a happie thing: 3. wherto manie are brought by affliction geuing them vnderſtanding, ſo mouing them to confeſſe their ſinnes, 6. pray for remiſſion, 10. not deſpaire, but hope in Gods mercie, and ſo reioyce with ſincere hart.✦
To David himself understanding. Blessed are they, whose iniquities are forgiven: and whose sins be covered.To Dauid him ſelfe vnderſtanding. BLESSED are they, whoſe iniquities are forgeuen: and whoſe ſinnes be couered.¶Ipsi David intellectus. Beati quorum remissæ sunt iniquitates, et quorum tecta sunt peccata.
2Blessed is the man, to whom our Lord hath not imputed sin, neither is there guile in his spirit.Bleſſed is the man, to whom our Lord hath not imputed ſinne, neither is there guile in his ſpirit.¶Beatus vir cui non imputavit Dominus peccatum, nec est in spiritu ejus dolus.
3Because I held my peace, my bones are inveteraverunt: grown old, waxed old, hardened, whiles I cried all the day.Becauſe I held my peace, my bones are * inueterated, whiles I cried al the day.Quoniam tacui, inveteraverunt ossa mea, dum clamarem tota die.
4Because day and night thy hand is made heavy upon me: I am turned in my anguish, whiles the thorn is fastened.Becauſe day and night thy hand is made heauie vpon me: I am turned in my anguiſh, whiles the thorne is faſtened.Quoniam die ac nocte gravata est super me manus tua, conversus sum in ærumna mea, dum configitur spina.
5I have made my sin known to thee: and my injustice I have not hid. I said: I will confess against me my injustice to our Lord: and thou hast forgiven the impiety of my sin.I haue made my ſinne knowen to thee: and my iniuſtice I haue not hid. I ſaid: I wil confeſſe againſt me my iniuſtice to our Lord: and thou haſt forgeuen the impietie of my ſinne.Delictum meum cognitum tibi feci, et injustitiam meam non abscondi. Dixi : Confitebor adversum me injustitiam meam Domino ; et tu remisisti impietatem peccati mei.
6For this shall every holy one pray to thee, in time opportuno: handy, easy; fitting, suitable, opportune. But yet in the flood of many waters, they shall not approach to him.For this ſhal euerie holie one pray to thee, in time conuenient. But yet in the floud of manie waters, they ſhal not approche to him.Pro hac orabit ad te omnis sanctus in tempore opportuno. Verumtamen in diluvio aquarum multarum, ad eum non approximabunt.
7Thou art my refuge from tribulation, which hath circumdedit: surrounded, encompassed me: my exultation, deliver me from them that compass me.Thou art my refuge from tribulation, which hath compaſſed me: my exultation, deliuer me from them that compaſſe me.Tu es refugium meum a tribulatione quæ circumdedit me ; exsultatio mea, erue me a circumdantibus me.
8I will give thee understanding, and will instruct thee in the way, that thou shalt go; I will fasten mine eyes upon thee.I wil geue thee vnderſtanding, and wil inſtruct thee in the way, that thou ſhalt goe; I wil faſten mine eies vpon thee.Intellectum tibi dabo, et instruam te in via hac qua gradieris ; firmabo super te oculos meos.
9Do not become as horse and mule, which have no understanding. In bit and bridle bind fast their cheeks, that approach not to thee.Doe not become as horſe and mule, which haue no vnderſtanding. In bit and bridle binde faſt their cheekes, that approch not to thee.Nolite fieri sicut equus et mulus, quibus non est intellectus. In camo et freno maxillas eorum constringe, qui non approximant ad te.
10Many are the scourges of a sinner, but him that hopeth in our Lord mercy shall compass.Manie are the ſcourges of a ſinner, but him that hopeth in our Lord mercie ſhal compaſſe.Multa flagella peccatoris ; sperantem autem in Domino misericordia circumdabit.
11Be joyful in our Lord and rejoice ye just, and glory all ye right of heart.Be ioyful in our Lord and reioyſe ye iuſt, and glorie al ye right of hart.Lætamini in Domino, et exsultate, justi ; et gloriamini, omnes recti corde.
Annotationsfrom the original 1609 Douay Old Testament
1Understanding. When David had sinned and somewhile neglected to confess his fault, God's mercy by affliction made him to understand his own estate, who then repenting, confessing, and sorrowing for his sins made this Psalm which is therefore entitled Understanding: or, Instruction of David. It giveth us also to understand, and to know, saith S. Augustine, that we must neither trust in our own merits, nor presume to escape punishment of sin. Thy first understanding therefore or lesson, must be, to know thy self to be a sinner. The next is, that when with faith thou beginnest to work well by love, thou attribute not this to thine own strength, but to the grace of God.Understanding. When David had sinned and somewhile neglected to confess his fault, God's mercy by affliction made him to understand his own estate, who then repenting, confessing, and sorrowing for his sins made this Psalm which is therefore entitled Understanding: or, Instruction of David. It giveth us also to understand, and to know, saith S. Augustine, that we must neither trust in our own merits, nor presume to escape punishment of sin. Thy first understanding therefore or lesson, must be, to know thy self to be a sinner. The next is, that when with faith thou beginnest to work well by love, thou attribute not this to thine own strength, but to the grace of God.
1Whose sins are covered.* 2. *Not imputed. Calvin and his complices gather poison of these holy words, denying that sins are truly taken away, but only covered, and still remain say they in the justest. Which sense would make this Scripture contrary to other places. Isaie 6. thy iniquity shall be taken away, and thy sin shall be cleansed. John 1. The lamb of God which taketh away the sin of the world. Acts 3. Be penitent and convert, that your sins may be put out. 1. Cor. 6. you are washed, you are sanctified, you are justified. & the like, which shew the true real taking away of sins, true sanctification, and justification. As S. Jerom (or some other ancient authentical author) explicateth this place saying: Sins are so covered by baptism & penance, that they are not to be revealed in the day of judgement, not imputed in him that diligently purgeth himself in this world, or by martyrdom. S. Augustine teacheth the same saying: Sins are covered, are wholly covered, are abolished. Neither must you understand (saith he) that sins are covered, as though still they were, and lived. Why then did the prophet say; sins are covered? they are not to be punished. More clearly, li. 1. c. 13. cont. duas Epist. Pelag. The Pelagians calumniating Catholics, as if they taught, that sins are not taken away, but shaven, as hairs are cut with a razor; the roots remaining in the flesh: which (they answereth) none affirmeth but an infidel. Likewise S. Gregory teacheth, that a sinner covereth his sins well, when with contrary virtues he overwhelmeth former vices, and with good deeds blotteth out former evil deeds. He covereth them evil, when either for shame, or fear, or obstinacy, or desperation he concealeth his sins, omitting to confess them. God covereth sins, as a physician covereth wounds, by applying medicinal plaster, which in deed cureth them. Thus ancient, learned holy Fathers expound this text. Further explicating, that albeit things covered, and only thereby hidden from men, do remain as they were before they were hid, yet whatsoever is hid to God, is in deed utterly taken away, for nothing that is, can be hid from God. And the contrary doctrine of Protestants is injurious either to God's power, if they say he can not quite take away sins, or to his mercy, if he will not, or to his justice, if he never punish sins ever remaining, and to his truth if he repute otherwise, then in deed the thing is. It is also injurious to Christ, to say, his blood and death is not effectual to take away sins. injurious to innumerable places of holy Scripture, which affirm plainly that sins by God's grace are utterly taken away. Finally it is injurious to Saints in heaven, arguing them as still infected with sins, if in deed sins yet remain in them which is most absurd, and blasphemy to speak. And yet followeth by necessary consequence. For if the justest lived & died in sin, they should remain eternally in sin.Whose sins are covered.* 2. *Not imputed. Calvin and his complices gather poison of these holy words, denying that sins are truly taken away, but only covered, and still remain say they in the justest. Which sense would make this Scripture contrary to other places. Isaie 6. thy iniquity shall be taken away, and thy sin shall be cleansed. John 1. The lamb of God which taketh away the sin of the world. Acts 3. Be penitent and convert, that your sins may be put out. 1. Cor. 6. you are washed, you are sanctified, you are justified. & the like, which shew the true real taking away of sins, true sanctification, and justification. As S. Jerom (or some other ancient authentical author) explicateth this place saying: Sins are so covered by baptism & penance, that they are not to be revealed in the day of judgement, not imputed in him that diligently purgeth himself in this world, or by martyrdom. S. Augustine teacheth the same saying: Sins are covered, are wholly covered, are abolished. Neither must you understand (saith he) that sins are covered, as though still they were, and lived. Why then did the prophet say; sins are covered? they are not to be punished. More clearly, li. 1. c. 13. cont. duas Epist. Pelag. The Pelagians calumniating Catholics, as if they taught, that sins are not taken away, but shaven, as hairs are cut with a razor; the roots remaining in the flesh: which (they answereth) none affirmeth but an infidel. Likewise S. Gregory teacheth, that a sinner covereth his sins well, when with contrary virtues he overwhelmeth former vices, and with good deeds blotteth out former evil deeds. He covereth them evil, when either for shame, or fear, or obstinacy, or desperation he concealeth his sins, omitting to confess them. God covereth sins, as a physician covereth wounds, by applying medicinal plaster, which in deed cureth them. Thus ancient, learned holy Fathers expound this text. Further explicating, that albeit things covered, and only thereby hidden from men, do remain as they were before they were hid, yet whatsoever is hid to God, is in deed utterly taken away, for nothing that is, can be hid from God. And the contrary doctrine of Protestants is injurious either to God's power, if they say he can not quite take away sins, or to his mercy, if he will not, or to his justice, if he never punish sins ever remaining, and to his truth if he repute otherwise, then in deed the thing is. It is also injurious to Christ, to say, his blood and death is not effectual to take away sins. injurious to innumerable places of holy Scripture, which affirm plainly that sins by God's grace are utterly taken away. Finally it is injurious to Saints in heaven, arguing them as still infected with sins, if in deed sins yet remain in them which is most absurd, and blasphemy to speak. And yet followeth by necessary consequence. For if the justest lived & died in sin, they should remain eternally in sin.
2Neither is there guile in his spirit. In remission of sins the penitent necessarily must so cooperate, that he have no guile in his spirit, or heart, for if he have, then he faileth of the foresaid blessedness, and his iniquities are not forgiven, nor his sins covered to God, but to be imputed and punished. Yet the repentance of a sinner be it never so sincere, hearty, and without guile doth not merit remission of sin, but only disposeth thereto. But after remission it is satisfactory for the pain due for sins, and meritorious of glory. According as S. Augustine here teacheth saying Good (or meritorious) works go not before faith, and remission, but follow the same.Neither is there guile in his spirit. In remission of sins the penitent necessarily must so cooperate, that he have no guile in his spirit, or heart, for if he have, then he faileth of the foresaid blessedness, and his iniquities are not forgiven, nor his sins covered to God, but to be imputed and punished. Yet the repentance of a sinner be it never so sincere, hearty, and without guile doth not merit remission of sin, but only disposeth thereto. But after remission it is satisfactory for the pain due for sins, and meritorious of glory. According as S. Augustine here teacheth saying Good (or meritorious) works go not before faith, and remission, but follow the same.
The reading text follows the 1582 first edition.