The prophet describeth the wicked malice of obstinate sinners 6. Against which he opposeth God's infinite goodness, 9. with his provident mercy towards the worst, and just reward of the good; 12. praying to escape the dangerous gulf of pride.The prophet deſcribeth the wicked malice of obſtinate ſinners 6. Againſt which he oppoſeth Gods infinite goodnes, 9. with his prouident mercie towards the worſt, and iuſt reward of the good; 12. praying to eſcape the dangerous gulfe of pride.✦

Unto the end, to the servant of our Lord David himself.Vnto the end, to the ſeruant of our Lord Dauid him ſelfe.In finem. Servo Domini ipsi David.

2The unjust hath said within himself, that he would sin: there is no fear of God before his eyes.THE vniuſt hath ſaid within him ſelfe, that he would ſinne: there is no feare of God before his eies.Dixit injustus ut delinquat in semetipso : non est timor Dei ante oculos ejus.

3Because he hath done deceitfully in his sight: that his iniquity may be found unto hatred.Becauſe he hath done deceitfully in his ſight: that his iniquitie may be found vnto hatred.Quoniam dolose egit in conspectu ejus, ut inveniatur iniquitas ejus ad odium.

4The words of his mouth are iniquity, and guile: he would not understand that he might do well.The wordes of his mouth are iniquitie, and guile: he would not vnderſtand that he might doe wel.Verba oris ejus iniquitas, et dolus ; noluit intelligere ut bene ageret.

1609 margin(e) Some ignorance is invincible when one hath a good will to learn, doing his endeavour to know the truth in doctrine, & his duty in manners, but cannot get knowledge thereof, and then he is excused before God; though he err in opinion, or in fact: others are negligent to learn, and their error is gross ignorance and is a sin, greater or less, according to the importance of the thing, which they ought to know. Others are more wilful, desiring to be ignorant; that they may sin with the less remorse, or repining of their own conscience, and this is affected ignorance, and most heinous, and odious sin. For which God often leaving them destitute of ordinary grace, which he giveth to others, they fall into reprobate sense, and into more horrible sins.Some ignorance is inuincible whē one hath a good wil to lerne, doing his endeuour to knovv the truth in doctrin, & his dutie in manners, but can not get knowlege therof, and then he is excuſed before God; though he erre in opinion, or in fact: others are negligent to lerne, and their error is groſſe ignorance and is a ſinne, greater or leſſe, according to the importance of the thing, which they ought to knovv. Others are more vvilful, deſiring to be ignorant; that they may ſinne vvith the leſſe remorſe, or repining of their ovvne conſcience, and this is affected ignorance, and moſt hainous, and odious ſinne. For which God often leauing them deſtitute of ordinarie grace, which he geueth to others, they fal into reprobate ſenſe, and into more horrible ſinnes.

5He hath iniquity in his bed: he hath set himself on every way not good, and malice he hath not hated.He hath meditated iniquitie in his bed: he hath ſet himſelfe on euery way not good, and malice he hath not hated.Iniquitatem meditatus est in cubili suo ; astitit omni viæ non bonæ : malitiam autem non odivit.

6Lord thy mercy is in heaven: and thy truth even to the clouds.Lord thy mercie is in heauen: and thy truth euen to the clowdes.Domine, in cælo misericordia tua, et veritas tua usque ad nubes.

1609 margin(f) God doth not utterly shut up his mercy from the most wilful & wicked sinners, but giveth them sometimes good motions, and sufficient help, that they may repent, be justified & saved, if they do not wittingly harden their own hearts, and still wilfully repel God's grace. (g) For so God promiseth (who is most faithful) that he will forgive sinners, and receive them into his favour again, whensoever they resolving to serve him, repent and cease to sin.God doth not vtterly ſhut vp his mercie from the moſt wilful & wicked ſinners, but geueth them ſometimes good motions, and ſufficient helpe, that they may repent, be iuſtified & ſaued, if they do not wittingly harden their owne hartes, and ſtil wilfully repel Gods grace. · For ſo God pomiſeth (vvho is moſt faithful) that he vvil forgeue ſinners, and receiue them into his fauoure againe, whenſoeuer they reſoluing to ſerue him, repent and ceaſe to ſinne.

7Thy justice as the hills of God: thy judgements are great depth.Thy iuſtice as the hilles of God: thy iudgementes are great depth.Justitia tua sicut montes Dei ; judicia tua abyssus multa. Homines et jumenta salvabis, Domine,

8Men and beasts thou wilt save O Lord: as thou hast multiplied thy mercy O God. But the children of men, shall hope in the of thy wings.Men & beaſtes thou wilt ſaue ô Lord: as thou haſt multiplied thy mercie ô God. But the children of men, ſhal hope in the couert of thy winges.quemadmodum multiplicasti misericordiam tuam, Deus. Filii autem hominum in tegmine alarum tuarum sperabunt.

1609 margin(h) Thou O God that hast care of all creatures, not only of men but also of brute beasts, art ever ready of thy part to save both moderate men, in whom the light of reason remaineth, and also gross senseless persons, which are become brutish like horse and mule or other beasts. (i) For so our Lord multiplieth his mercy. (k) Yet with condition that senseless or brutish men, must become reasonable men, the children of men, not colts, whelps, pigs &c. (l) Sinners thus converted shall not only have all necessaries in this life, as all living creatures have in this world, but also shall hope of spiritual, heavenly, & eternal glory prepared for Angels, and children of men: as in the verses following.Thou ô God that haſt care of al creatures, not only of men but alſo of brute beaſtes, art euer readie of thy part to ſaue both moderate men, in vvhom the light of reaſon remaineth, and alſo groſſe ſenſeles perſons, vvhich are become brutiſh like horſe and mule or other beaſtes. · For ſo our Lord multiplieth his mercie. · Yet with condition that ſenſles or brutiſh men, muſt become reaſonable men, the children of men, not coltes, whelpes, pigges &c. · Sinners thus conuerted ſhal not only haue al neceſſaries in this life, as al liuing creatures haue in this world, but alſo ſhal hope of ſpiritual, heauenly, & eternal glorie prepared for Angels, and children of men: as in the verſes folovving.

9They shall be with the plenty of thy house: and with the torrent of thy pleasure thou shalt make them drink.They ſhal be inebriated with the plentie of thy houſe: and with the torrent of thy pleaſure thou ſhalt make them drinke.Inebriabuntur ab ubertate domus tuæ, et torrente voluptatis tuæ potabis eos :

10Because with thee is the fountain of life: and in thy light we shall see light.Becauſe with thee is the fountaine of life: and in thy light we ſhal ſee light.quoniam apud te est fons vitæ, et in lumine tuo videbimus lumen.

11Extend thy mercy to them that know thee, and thy justice to them, that are of a right heart.Extend thy mercie to them that know thee, and thy iuſtice to them, that are of a right hart.Prætende misericordiam tuam scientibus te, et justitiam tuam his qui recto sunt corde.

12Let not the foot of pride come to me: and let not the hand of a sinner move me.Let not the foote of pride come to me: and let not the hand of a ſinner moue me.Non veniat mihi pes superbiæ, et manus peccatoris non moveat me.

13There have they fallen that work iniquity: they were expelled, neither could they stand.There haue they fallen that worke iniquitie: they were expelled, neither could they ſtand.Ibi ceciderunt qui operantur iniquitatem ; expulsi sunt, nec potuerunt stare.

The reading text follows the 1582 first edition.

St. Robert Bellarmine’s commentary on Psalms 35 — verse-by-verse exposition→

Chapter 35 of 150