Psalm 35

In finem servo Domini David. a.Dixit iniustus ut delinquat in semetipso non est timor Dei ante oculoseius. Quoniam dolose egit inconspectu eius ut inveniaturiniquitas eius ad odium. Verba oriseius iniquitas et dolus: noluitintellegere ut bene ageret.Iniquitatem meditatus est in cubilisuo, adstetit omni viae non bonae:malitiam autem non odivit.

[Unto the end, for the servant of God, Davidhimself] The unjust hath said within himself, thathe would sin: there is no fear of God before hiseyes. For in his sight he hath done deceitfully,that his iniquity may be found unto hatred. Thewords of his mouth are iniquity and guile: hewould not understand that he might do well. Hehath devised iniquity on his bed, he hath sethimself on every way that is not good: but evil hehath not hated.

b. Domine in caelo misericordiatua et veritas tua usque ad nubes.Iustitia tua sicut montes Dei,iudicia tua abyssus multa.

O Lord, thy mercy is in heaven, and thy truthreacheth, even to the clouds. Thy justice is as themountains of God, thy judgments are a greatdeep.

c. Homines et iumenta salvabisDomine. Quemadmodummultiplicasti misericordiam tuamDeus!

Men and beasts thou wilt preserve, O Lord: Ohow hast thou multiplied thy mercy, O God!

d. Filii autem hominum in tegminealarum tuarum sperabunt.Inebriabuntur ab ubertate domustuae; et torrente voluntatis tuaepotabis eos. Quoniam apud tefons vitae;

But the children of men shall put their trust underthe covert of thy wings. They shall be inebriatedwith the plenty of thy house; and thou shalt makethem drink of the torrent of thy pleasure. For withthee is the fountain of life;

e. [et] in lumine tuo videbimuslumen.

and in thy light we shall see light.

f. Praetende misericordiam tuamscientibus te, et iustitiam tuam hisqui recto sunt corde. Non veniatmihi pes superbiae et manuspeccatoris non moveat me.

Extend thy mercy to them that know thee, and thyjustice to them that are right in heart. Let not thefoot of pride come to me, and let not the hand ofthe sinner move me.

g. Ibi ceciderunt qui operanturiniquitatem, expulsi sunt necpotuerunt stare.

There the workers of iniquity are fallen, they arecast out, and could not stand.

a. In praecedenti psalmo psalmistaimploravit Dei auxilium contrapersecutiones peccatorum; hic autemdescribit peccatorum nequitiam.Titulus, In finem servo Dei. Et estnovum hoc quod dicit, servo Dei. Illeest fidelis servus, qui bona Dominisui non usurpat sibi, et mala sua nonretorquet in Dominum.

a. In the preceding Psalm, the Psalmist imploredGod's aid against the persecutions by sinners; here,however, he describes the wickedness of sinners.The title is Unto the end, for the servant of God. Andthis is something new, that he says, For the servantof God. That person is a servant of God who doesnot lay claim for himself the goods of his Lord, andwho does not ascribe his evils to the Lord.

Quidam enim sunt, qui peccata suain Deum retorquent, dicentes quodnecessitate peccant: et bona sua sibivindicant, dicentes quod habent eaex virtute propria. E contrario facitDavid: et circa hoc duo facit.

For there are some who ascribe their sins to God,saying that they sin of necessity; and theyappropriate their goods to themselves, saying thatthey have them from their own power. David doesthe opposite: and regarding this, he does two things.

Primo facit mentionem de malis quaesunt in nobis ex nobis. Secundo debonis quae sunt in nobis a Deo, ibi,Domine in caelo.

First he makes mention of the evils that are in usfrom our agency. Second, the goods that are in usfrom God's agency, at, O Lord, thy mercy is inheaven.

Circa primum duo facit. Primo ponitradicem mali. Secundo ponitprocessum mali ex illa radice, ibi,Verba oris. Radix mali estpropositum.

Regarding the first, he does two things. First, he setsdown the root of evil. Second he sets down theprogress of evil from that root, at, The words of hismouth. The root of evil is the intention.

Primo ergo proponitur malumpropositum. Secundo ponit causam,ibi , Non est timor. Tertio probat, ibi,Quoniam dolose. Sicut dicitPhilosophus in 3 Ethic. , Hic aliquisfacit injustum, et non injustificat;aliquis facit et injustificat, sed non estinjustus: aliquis facit et injustificat, etest injustus.

First, therefore, he sets down the evil intention.Second, he sets down the cause, at, There is no fear.Third he demonstrates it, at, For in his sight he hathdone deceitfully. As Aristotle says in Book 3 of theEthics, Here someone does something injust, butdoes not act injustly; another does [something injust]and acts injustly; another does [something injust] andacts [injustly], and is injust.

Primum facit ille qui retinet remalterius quam credit suam.Secundum facit ille qui nonsecundum habitum, sed ex passionefacit injustum, qua passionecessante reddit rem alienam. Tertiumfacit ille qui ex proposito facitinjustum; et ideo dicit, Dixit injustus,idest ex proposito deliberavit, utdelinquat in semetipso: quia in ejuspotestate est ut proponat peccare,non in fato stellarum: Eccl. 15: Deusab initio constituit hominem, etreliquit eum in manu consilii sui; sedprocessus irrefraenatus peccandi estex eo quod removetur impedimentumpeccati.

One does the first when one holds back somethingbelonging to another which he thinks to be his own.One does the second when one, not because of ahabit, but from a passion does something unjust, andwhen this passion leaves off, he gives back theother's thing. One does the third when one doessomething unjust from an intention. And so he says,The unjust hath said, that is, he has deliberated fromthe intention, so that [through his own agency] hecomes to be deficient in his very own self: forintending to sin is within his power, and not in thedecree of the stars. Sirach 15: God made man fromthe beginning, and left him in the hand of his owncounsel. But, because the impediment to sin isremoved, the progression of sinning cannot berestrained.

Dicitur autem quod peccatum inSpiritum Sanctum est, quando excerta malitia peccatur; et hoc quandoremovetur impedimentum. Hoc ergoimpedimentum removet timor Domini:Prov. 16: In timore Domini declinatura malo: Job 15: Quantum in te estevacuasti timorem, et tulisti precesetc.

But it is said that sin is against the Holy Spirit, whenone sins by clear malice; and this when theimpediment is removed. And then, this impedimentremoves the fear of the Lord. Proverbs 16: By thefear of the Lord men depart from evil; Job 15: Asmuch as is in thee, thou hast made void fear, andhast taken away prayers from before God.

Et ideo dicit, Non est timor Dei anteoculos eorum. Timor est in affectu;sed causa timoris est in oculis, exhoc quod non considerant judiciumDei: Dan. 13: Averterunt oculos suos,ne viderent caelum: sed causa est,Quoniam dolose egit.

And, so he says, There is no fear of God before hiseyes. Fear is in the faculty of appetite; but the causeof fear is in the eyes, because they do not reflectupon the judgement of God. Daniel 13: They...turnedaway their eyes that they might not look unto heaven.But the cause is For in his sight he hath donedeceitfully.

Quando aliquis in oculis regis facitaliquid regi odiosum, signum estquod non timet eum; sic peccatorquando facit peccatum coram Deo,qui omnia videt, signum est quod nontimet Deum, quia in conspectu suo,scilicet Dei, Egit dolose, idest fecitdo l um: Hebr. 4: Omnia nuda etaperta sunt oculis ejus.

When somebody in the eyes of the king doessomething hateful to the king, it is a sign that he doesnot fear him; and thus when a sinner does a sin inthe presence of God, who sees everything, it is asign that he does not fear God, because in his face,namely God's, He hath done deceitfully, that is, hehas done something deceitful. Hebrews 4: But allthings are naked and open to his eyes.

Et dicit, Dolose, quia aliud profertextra, aliud simulat: Psal. 5: Virumsanguinum et dolosum abominabiturDominus: Job 36: Simulatores etcallidi provocant iram Dei. Et ideo,Inveniatur iniquitas ejus ad odium,idest talis sit iniquitas ejus quodDeus habeat eam odio. Et hoc estsignum quod Deus tales simulatoresodit, quia in evangeliis multuminvehitur Deus contra simulatores.

And he says, Deceitfully, because he brings forthone thing and dissimulates another: Psalm 5: Thebloody and the deceitful man the Lord will abhor; Job36: Dissemblers and crafty men prove the wrath ofGod. And thus, That his iniquity may be found untohatred, that is, such is his iniquity that God wouldhate him. And this is a sign that God hates suchsimulators, that in the Gospels, God inveighs againstsimulators.

Alia littera habet, In conspectu suo, utvideret iniquitatem suam, et odisset.Contingit quod aliquis discutitconscientiam suam ut inveniatiniquitatem suam et odiat. Frequenterin hoc fraudulenter agit, quia nondiscutit bene, sed gravia leviat, etlevia aggravat.

Another version has, In his face, that he sees hisiniquity, and hates. It happens that somebodyexamines his conscience, so that he discovers hisiniquity and hates. Frequently in this he actsfraudulently, because he does not examine [matters]well but makes light of the serious and makes lightmatters serious.

Et ideo dicit, Dolose egit inconspectu suo, idest in conscientia;quia si fideliter suam odissetiniquitatem, discussisset. Velsecundum eumdem sensum, Inconspectu suo, scilicet Dei, idest insacra scriptura, quam non attenduntsecundum veritatem suam, et spiritussancti, sed agunt dolose; et hoc ideo,quia non inveniunt iniquitatem.

And therefore he says, For in his sight he hath donedeceitfully, that is in his conscience; for if he faithfullyhated his iniquity, he would have examined it. Oraccording to the same sense, In his sight, namelyGod's, that is, in holy Scripture, which they do notconsider with respect to its truth, and that of the HolySpirit, but they do things deceitfully. And they dothings deceitfully then because they do not discovertheir iniquity [by examination of conscience or byfaithful attention to Scripture].

Consequenter ponit processumradicis. Et primo ponit peccata oris.Secundo cordis et operis. Homocommittit peccatum ore dupliciter: velper apertam malitiam, cum apertementitur; et hoc est quod dicit, Verbaoris ejus iniquitas: Job 6: Noninvenietis in ore meo iniquitatem. Velper occultam fraudulentiam; et hocest Dolus: Hier. 9: Sagitta vulneranslingua eorum dolum locuta est.

And consequently, he sets down the progress [ofevil] from the root. And first he sets down the sin inword. Second of sin in mind and in deed. A personcommits a sin in word in two ways; either by publicwickedness, when one lies publicly, and this is whathe says at, The words of his mouth are iniquity. Job6: And you shall not find iniquity in my tongue. Or bya hidden fraudulence, and this is Guile. Jeremias 9:Their tongue is a piercing arrow, it hath spokendeceit.

In corde peccat quis dupliciter: percontemptum boni, et per studiummali. Contingit, quod aliquis peccatper infirmitatem, aliquis ex ignorantia.Sed quando est ignorantia affectata,tunc est grave peccatum: Job 21:Scientiam viarum tuarum nolumus.

One sins in mind in two ways: by contempt for thegood and by the zeal for evil. It happens that oneperson sins by weakness, another by ignorance. Butwhen it is an affected ignorance, then this is aserious sin. Job 21: We desire not the knowledge ofthy ways.

Et ideo dicit, Noluit intelligere ut beneageret, unde voluit intelligerecuriosa, et non ut bene operaretur:Hier. 4: Sapientes sunt, ut faciantmala: bona facere nescierunt. Itemaliquando facit homo peccatum exstudio malitiae; unde dicit,Iniquitatem meditatus est in cubilisuo, idest in corde suo. Vel In cubili,idest quando stat in secreto: Prov.24: Cogitatio stulti peccatum est etabominatio.

And thus he says, He would not understand that hemight do well, whence he willed to understand thingsmotivated by curiosity, but not so that he did thingswel l . Jeremias 4: They are wise to do evil. Andlikewise sometimes a person does a sin out of zealfor evil, and so he says, He hath devised iniquity onhis bed, that is, in his mind. Or, On his bed, that is,when one remains in his secret. Proverbs 24: Thethought of a fool is sin: and the detractor is theabomination of men.

Astitit. Hic ponit quod committituropere. Et primo ponit coadjuvationemad malum. Secundo, quod nonimpedit malum. Quantum ad primumdici t, Astitit omni viae non bonae,idest vivit et favit omni malae viae,vel malae operationi: Ps. 2: Astiteruntreges terrae.

He hath set himself. Here he sets down that he iscommitted by his word. And first he sets down hisassistance to evil. Second, that he does not hinderevil. As to the first he says, He hath set himself onevery way that is not good, that is he lives and favorseverything of the evil path, or the working of evil.Psalm 2: The kings of the earth stood up.

Quantum ad secundum dicit,Malitiam autem non odivit: Ps. 51:Dilexisti malitiam superbenignitatem, iniquitatem etc.. Job20: Cum dulce fuerit in ore ejusmalum, abscondit illud sub linguasua.

As to the second he says, But evil he hath not hated.Psalm 51: Thou hast loved malice more thangoodness. Job 20: For when evil shall be sweet inhis mouth, he will hide it under his tongue.

b. Domine. Hic ostendit quae recepita Deo. Et primo numerat ipsa bona.Secundo petit ea sibi dari, ibi,Praetende.

b. O Lord. Here he shows what he has received fromGod. And first he numbers the goods themselves.Second he asks that they may be given to him, at,Extend.

Circa primum duo facit. Primoproponit causam bonorum quaerecepit a Deo. Secundo enumeratipsa bona, ibi, Homines et jumenta.

Regarding the first, he does two things. First he setsforth the cause of the good things that he hasreceived from God. Second, he enumerates thesegood things themselves at Men and beasts.

Et primo ponit commendationemcausae. Secundo proponitprofunditatem effectuum, ibi, Judiciatua. Quidquid Deus facit in nobis, velest ex justitia, vel ex misericordia, velex veritate.

And first he sets down the praise of the cause.Second he sets forth the depth of the effects, at, Thyjustice. Whatever God does in us is either fromjustice, or from mercy, or from truth.

Ex justitia, quando reddit pro meritis.Ex veritate, quando reddit quodpromisit. Ex misericordia, quandoexcedit merita et promissa.

Out of justice, when he renders for merit. Out of truthwhen he renders what he promised. And out ofmercy when he exceeds what is merited orpromised.

Probemus haec tria. Justitia Dei altaest, quia nullus tantum meretur quinDeus plus reddat. Veritas est altior,quia Deus promittit et solvit quaenunquam meruimus, sicutincarnationem, et alia quae pertinentad mysterium redemptionis. Sedmisericordia est altissima: quia eaquae cogitare non possumus,largitur: 1 Cor. 2: Oculus non vidit etc.

Let us examine these three. The justice of God ishigh, because nobody merits that God should givehim more. Truth is higher, for God promises andfulfills things that we never have deserved, such asthe Incarnation, and other things that pertain to themystery of redemption. But mercy is the highest: forthose things that we cannot think, are bestowedliberally. 1 Corinthians 1: That eye hath not seen.

Et ideo justitiam comparat montibus,veritatem nubibus, quae altiores sunt,misericordiam caelis, qui sunt superomnia. Dicit, Domine, in caelomisericordia tua, quae est causaomnium bonorum meorum est incaelo: Ps. 144: Miserationes ejussuper omnia etc.. Isa. 63:Miserationum Domini recordabor.

And so one compares justice to mountains, truth toclouds, which are higher, and mercy to the heavens,which is above all. He says, O Lord, thy mercy is inheaven, [for] that which is the cause of all of mygoods is in heaven. Psalm 144: And his tendermercies are over all his works. Isaias 63: I willremember the tender mercies of the Lord.

Et veritas tua usque ad nubes.Justitia tua sicut montes Dei. Haecomnia dicuntur secundum effectus,quia secundum essentiam idem sunt.Mystice per haec tria intelligunturjusti, quia in ipsis justis inveniunturjustitia, veritas et misericordia.

And thy truth reacheth, even to the clouds. Thyjustice is as the mountains of God. All of these aresaid following from their effects, for with respect totheir essence, they are the same. In a mysticalsense, by these three are understood the just, for inthese very just people justice, truth and mercy arefound.

Justi signantur per caelum propterretributionem et caritatem: Matth. 5:Merces vestra copiosa est in caelis.Item in illis maxime relucetmisericordia, quia omnino sunt abomni tribulatione liberati. Nos autemsumus adhuc in calamitatibus.

The just are signified by heaven with respect torecompense and charity. Matthew 5: Your reward isvery great in heaven. Likewise in those peoplemercy shines to the greatest degree, for they areevery way liberated from all troubles. We however, atpresent, are in adversities.

Per nubes intelliguntur doctores: Isa.5: Mandabo nubibus meis, ne pluantsuper eam imbrem. Et in eis relucetveritas quam manifestant. Permontes intelliguntur sancti viri.

By clouds are understood the doctors. Isaias 5: I willcommand the clouds to rain no rain upon it. And inthem the truth shines, which they make apparent.And by mountains are understood holy men.

Et quid sequitur ex omnibus istis?Quod haec judicia sunt Abyssusmulta, idest incomprehensibilia:Rom. 11: Quam incomprehensibiliasunt judicia ejus etc.

And what follows from all of these things? That thesejudgements are A great deep, that is anincomprehensible one. Romans 11: Howincomprehensible are his judgments.

c. Homines. Supra commendavitpsalmista Dei justitiam, veritatem etmisericordiam, et judicia, ex quibusnobis bona proveniunt; hic autemenumerat illa bona: et circa hoc duofacit. Primo commemorat bona quaecommuniter largitur omni creaturae.Secundo bona propria quae confertrationali creaturae, ibi, filii autemhominum.

c . Men. Above the Psalmist wrote of God's justice,truth, and mercy, and his judgements, from whichgood things come to us; but here, he enumeratesthese goods: and regarding this he does two things.First he writes of the goods that are bestowed incommon to every creature. Second the goods properto the rational creature which He confers, at, Thechildren of men.

Circa primum duo facit. Primocommemorat quae communiterproveniunt a Deo. Secundo consurgitin admirationem divinaemisericordiae, ibi, Quemadmodummultiplicasti. Dico ergo, quodmisericordia tua est magna, et ex hacsalvas homines et jumenta, idestrationales et irrationales creaturas.

Regarding the first he does two things. First, hewrites of those things that, in common, come fromGod. Second, he speaks up in admiration of thedivine mercy, at, O how hast thou multiplied thymercy. Thus, I say, that thy mercy is great, and thatby it you save men and beasts, that is rational andirrational creatures.

Vel per homines intelliguntur justi,per jumenta ipsi peccatores, quitemporali salute salvantur a Deo:Matth. 5: Pluit super justos etinjustos: Ps. 48: Homo cum in honoreesset non intellexit etc.

Or, by Men is understood the just, and by Beasts isunderstood those very sinners who are saved byGod by rescue in this life. Matthew 5: And rainethupon the just and the unjust; Psalm 48: And manwhen he was in honour did not understand.

Et haec salus communis est omnibusin duobus: scilicet in salute corporis:Eccl. 30: Non est census supercensum salutis corporis: et in rerumprovisione: 4 Reg. 6: Salva me rex.Qui ait, non te salvet Dominus, undesalvare te possum? De arca, an detorculari?

And this common salvation is for all in two ways:namely in the salvation of the body. Sirach 30: Thereis no riches above the riches of the health of thebody. And in the provision of things. 4 Kings 6: "Saveme, my lord O king". And he said: "If the Lord dothnot save thee, how can I save thee? Out of thebarnfloor, or out of the winepress?"

Consequenter admiratur divinammisericordiam, ibi, Quemadmodummultiplicasti. Scilicet quam multumMultiplicasti misericordiam tuam,scilicet quod salvas non solumhomines, sed et jumenta. Vel quodest tibi curae non solum de justis,sed etiam de peccatoribus, quantumad bona temporalia quae in eismultiplicas: Hieronymus habet,Quam pretiosa etc.. Magna est enimmisericordia Dei, quod omnes salvat:magna etiam, quia unicuique plusdat quam meruit: Ps. 85: misericordiatua magna est super me.

Consequently, he marvels at the divine mercy, at, Ohow hast thou multiplied. Namely, how much Hastthou multiplied thy mercy, namely that you save notonly men, but even beasts. Or that you not only havecare for the just, but also even for sinners, insofar asyou multiply the temporal goods that are in them:Jerome has, How costly, etc. For, God's mercy isgreat, that saves all: great indeed, because he givesto each more than he merits. Psalm 85: For thymercy is great towards me.

d. Filii autem. Hic ponit bonaspiritualia, quae sunt tria: fiducia,spiritualis refectio, et intelligibiliscognitio: et haec respondentgradibus entium. Entium quaedamsunt tantum, quaedam sunt et vivunt,quaedam cum hoc etiam intelligunt;et inter entia rationalis creaturaquamdam aeternitatem participat,quia anima rationalis non perit.

d . But the children. Here he sets down spiritualgoods, which are three: confidence, spiritualrestoration, and intellectual knowledge: and theserespond to the grades of beings. For of beings, somesimply are, some are and live, and some in additionto this understand; and among beings, the rationalcreature participates in a certain kind of eternity, forthe rational soul does not perish.

Et ideo dicit, Filii hominum, idest filiiDei christi: vel Filii hominumgeneraliter omnes hominesintelliguntur. Sperabunt in tegminealarum tuarum. Et loquiturmetaphorice. Gallina protegit pullossuos alis ne occidantur; ita ipse Deusspirituali protectione protegitrationalem creaturam ne deficiatspecialiter in anima: Matth. 23:Quoties volui congregare filios tuosetc.. Isa. 49: Sub tegumento manussuae protexit me.

And therefore he says, The children of men, that is,the children of the Christ of God; or The children ofmen is understood to be all people in general. Theyput their trust under the covert of thy wings. And hespeaks metaphorically. For the hen protects herchicks by her wings lest they be killed; in like wiseGod himself protects a rational creature by a spiritualprotection lest he or she weaken particularly in his orher soul. Matthew 23: How often would I havegathered together thy children; Isaias 49: In theshadow of his hand he hath protected me.

Vel, In tegmine, idest in protectionespirituali. Et sic duae alae suntdoctrina novi et veteris testamenti.Item quae hic inferius vivunt, specialicibantur refectione. Et primo ponitipsam refectionem. Secundo ponitejus causam, ibi, Apud te.

Or, Under the covert, that is in spiritual protection.And so the two wings are the teachings of the Newand the Old Testament. Likewise, those that live herebelow heaven, are fed by a special restoration. Andfirst he sets down this restoration. Second, he setsdown its cause, at, With thee.

Refectio spiritualis in duobusconsistit: scilicet in donis Dei, et inejus dulcedine. Quantum ad primumd i c i t , Inebriabuntur ab ubertatedomus tuae. Domus est ecclesia: 1Tim. 3: Ut scias quomodo oporteat teconversari in domo Dei.

Spiritual restoration consists in two things: namely inGod's gifts, and in His sweetness. As to the first, hesays, They shall be inebriated with the plenty of thyhouse. The house is the Church. 1 Timothy 3: Thatthou mayest know how thou oughtest to behavethyself in the house of God.

Et haec domus, quae modo est interris, quandoque transferetur incaelos: Ps. 121: In domum Dominilaetantes ibimus. In utraque estubertas donorum Dei; sed in hacecclesia est imperfecta, sed in aliaest perfectissima abundantia omniumbonorum, et hac satiantur spiritualesviri: Psalm. 64: Replebimur in bonisdomus tuae.

And this house, which in one sense is in the world,and in another [spiritual] sense in heaven. Psalm121: We shall go into the house of the Lord. In bothof these is the plenty of God's gifts; but in thisChurch, it is not yet brought to fulfillment, but in theother, there is a most perfect abundance of all goods,and spiritual men are sated by this. Psalm 64: Weshall be filled with the good things of thy house.

Et quod plus est, Inebriantur,inquantum supra omnem mensurammeriti desideria implentur: ebrietasenim excessus quidam est: Isa. 64:Quod oculus non vidit etc.. Cant. 5:Inebriamini carissimi.

And what is more, They shall be inebriated, insofaras they will be filled above all measure of merit withwhat they desire; for drunkenness is a sort of excess.Isaias 64: The eye hath not seen; Song of Songs 5:And be inebriated, my dearly beloved.

Et qui sunt ebrii, non in se sunt, sedextra se. Sic qui repleti suntspiritualibus charismatibus, totaeorum intentio fertur in Deum: Phil. 3:Nostra conversatio in caelis est. Etnon solum donis reficientur, sedetiam dilectione Dei: Job 22: Tuncsuper omnipotentem deliciis afflues,et elevabis ad Deum faciem tuam.

And those who are drunk are not in full control oftheir faculties, but out of their own control. So, thosewho have been filled by spiritual charisms, theirentire intention is borne towards God. Phillipians 3:But our conversation is in heaven. And not only arethey restored by gifts, but even by the love for God.Job 22: Then shalt thou abound in delights in theAlmighty, and shalt lift up thy face to God.

Et ideo dicit quantum ad secundum,Et torrente voluptatis tuae potabiseos. Hic est amor spiritus sancti, quifacit impetum in anima, sicut torrens:Isa. 59: Quasi fluvius violentus, quemspiritus Domini cogit.

And thus he says with respect to the second, Andthou shalt make them drink of the torrent of thypleasure. This is the love of the Holy Spirit, whichmakes an impetus in the soul, like a torrent. Isaias59: When he shall come as a violent stream, whichthe spirit of the Lord driveth on.

Et videtur Voluptatis, quia voluptatemet dulcedinem in anima facit: Sap.12: O quam bonus et suavis estspiritus tuus Domine in nobis. Et hocpotu potantur boni: 1 Cor. 10:Eundem potum spiritualem biberunt.

And this seems to be Of [your] pleasure, because[the Holy Sprit] produces pleasure and sweetness inthe soul. Wisdom 12: O how good and sweet is thyspirit, O Lord, in all things. And the good drink of thisdrink. 1 Corinthians 20: All drank the same spiritualdrink.

Vel Torrente voluptatis tuae, scilicetDei, quae dicitur torrens: Prov. 18:Torrens redundans, fons sapientiae:quia voluntas ejus sic efficax est, utei resisti non possit, sic nec torrenti:Rom. 9: Voluntati ejus quis resistit?

Or, The torrent of thy pleasure, namely, of God,which is said to be a torrent. Proverbs 18: Thefountain of wisdom as an overflowing stream. For Hiswill is so efficacious that none can resist it, as nonecan resist a torrent. Romans 9: For who resisteth hiswill?

Materia autem talis refectionis est,quia conjunguntur fonti: et sicut quitenerent os suum ad fontem vini,inebriarentur; sic qui tenent os suum,idest desiderium, ad fontem vitae etdulcedinis, inebriantur: 1 Cor. 11:Alius autem ebrius est.

But the material basis of a restoration of this kind isthat they are connected to the fountain: and just asthose who would hold their mouths to a fountain ofwine would become inebriated, so, those who holdtheir mouth, that is, their desire, to the fountain of lifeand sweetness, are inebriated. 1 Corinthians 11:And one indeed is hungry and another is drunk.

Et sic inebriantur, quia Apud te estfons vitae. Si referatur ad christum,sic est sensus, Apud te etc. idest tues Fons vitae.

And so they are inebriated, because, For with thee isthe fountain of life. If this be referred to Christ, thenthe meaning of With thee, etc. is: you are Thefountain of life.

Si autem referatur ad patrem, sic estsensus, Apud te est fons vitae, idestverbum tuum vivificans omnia estApud te. Jo. 1: Verbum erat apudDeum: Hier. 2: Me dereliqueruntfontem aquae vivae etc.

If this be referred to the Father, then the meaning ofWith thee is the fountain of life is: Your word givinglife to all is With thee. John 1: The Word was withGod; Jeremias 2: They have forsaken me, thefountain of living water.

Qui vere est Fons vitae, idestspiritualium bonorum, ex quibusomnia vivificantur. Secundum estcognitio intelligibilis, quam homines,sive rationales creaturae participant.Ideo dicit.

Who truly is the Fountain of life, that is, of spiritualgoods, from which all are given life. Second isintellectual knowledge, which humans, or rationalcreatures, participate in. Thus he says,

e. Et in lumine. Duo sunt privilegiarationalis creaturae. Unum, quodrationalis creatura videt in lumineDei, et quia alia animalia non videntin lumine Dei, ideo dicit, In luminetuo. Non intelligitur de lumine creatoa Deo, quia sic intelligitur illud quoddicitur Gen. 1: Fiat lux.

e . And in thy light. There are two privileges thatbelong to a rational creature. One, that a rationalcreature sees in the light of God, and because otheranimals do not see in the light of God, he says, In thylight. This is not understood to be the light created byGod, because what is understood by this is the lightthat Genesis 1 speaks about at, Be light made.

S e d In lumine tuo, quo scilicet tuluces, quod est similitudosubstantiae tuae. Istud lumen nonparticipant animalia bruta; sedrationalis creatura primo participatillud in cognitione naturali: nihil enimest aliud ratio naturalis hominis, nisirefulgentia divinae claritatis in anima:propter quam claritatem est adimaginem Dei: Psalm. 4: Signatumest super nos lumen vultus tuiDomine.

But, In thy light, namely that by which you shine,which is the resemblance to your substance. Bruteanimals do not participate in this light; but a rationalanimal first participates in it in natural knowledge; forthe natural reason of a person is nothing other thanthe reflected gleam of divine clarity in the soul: andthe [condition of being] "after the image of God" is onaccount of this clarity. Psalm 4: The light of thycountenance O Lord, is signed upon us.

Secundum est lumen gratiae; Eph. 5:Exurge qui dormis etc.. Tertium estlumen gloriae: Isa. 60: Surge,illuminare Jerusalem, quia venitlumen tuum etc.. Vel, In lumine tuo,idest in Christo, qui est lumen delumine: et sic est lumen quod estverus Deus.

The second is the light of grace. Ephesians 5: Risethou that sleepest etc. The third is the light of glory.Isaias 60: Arise, be enlightened, O Jerusalem: for thylight is come etc. Or, In thy light, that is, in Christ, whois the light of light: and so is the light that is the trueGod.

Est ergo lumen Christus, inquantumprocedit a patre: est Fons vitae,inquantum est principium spiritusvivificantis.

For Christ is light, insofar as he proceeds from theFather. And he is the Fountain of life, insofar as he isthe principle of the life-giving Spirit.

Aliud privilegium est, quia solacreatura rationalis videt hoc lumen:unde dicit, Videbimus lumen. Hoclumen vel est veritas creata, idestChristus, secundum quod homo; velest veritas increata, qua aliqua veracognoscimus.

The other privilege is that only a rational creaturesees this light: whence he says, We shall see light.This light is either created truth, that is Christ, withrespect to his human nature; or it is uncreated truth,by which we recognize and come to know other truethings.

Lumen enim spirituale veritas est:quia sicut per lumen aliquidcognoscitur inquantum lucidum; itacognoscitur, inquantum est verum.Animalia bruta bene cognoscuntaliqua vera, puta hoc dulce: Sed nonveritatem hujus propositionis hoc estverum: quia hoc consistit inadaequatione hujus intellectus adrem, quod non possunt facere bruta.

For spiritual light is truth: for just as by lightsomething is known as it is illuminated; so it isknown in so far as it is true. Brute animals know wellsome true things, for instance, "this is sweet": but notthe truth of this proposition, "this is true": becausethis consists in the adequation of one's intellect to athing, which brutes cannot effect.

Ergo bruta non habent lumencreatum. Similiter nec lumenincreatum, quia solus homo factusest ad videndum Deum per fidem etper spem: et sicut nunc videmus perfidem in lumine, sic videbimus Eumin specie, quando erimus in patria.

Therefore, brutes do not have the created light. Andlikewise, they do not have the uncreated light, foronly humans are made for knowing God by faith andby hope; and just as we see now in light by faith, wewill see Him as He is, when we are in the kingdom.

f. Praetende misericordiam. Hicconvertit se ad orationem, et petitmisericordiam Dei. Et primo petitpetitionem quantum ad alios.Secundo quantum ad se, ibi, Nonveniat mihi.

f. Extend thy mercy. Here he turns himself to prayer,and asks for God's mercy. And first he makes apetition with respect to others. Second with respectto himself, at Let not the foot of pride come to me.

Duo petit, secundum duo generahominum, qui conversantur in domoDomini: quidam enim cognoscuntDeum per fidem; quidam etiamjustificati inhaerent ei.

He asks for two things, in accordance with the twomain types of humans that live in the house of theLord. For some know God by faith, and others whoare justified cling to him.

Qui ergo non cognoscunt Deum, nonsunt in ejus domo; sed qui habentfidem, possunt subjacere peccato, etideo petit eis misericordiam: ideodicit, O Domine Scientibus te, perfidem scilicet, et vocat cognitionemscientiam propter certaminhaesionem: his Praetende, idesta m p l i a , E x t e n d e ad eosMisericordiam tuam miserandopeccatis eorum: Isa. 27: Non estpopulus sapiens: Jer. 9: In hocglorietur qui gloriatur, scire et nosseme.

Those who do not know God, are not in His house;but those who have faith can still be subjected to sin,and so he asks for mercy for them; thus he says, OLord, To them that know thee, namely, by faith, andhe calls knowledge science because of firmlydetermined mutual indwelling: Extend to them, thatis, more abundantly, Extend thy mercy to them byhaving mercy towards their sins. Isaias 27: For it isnot a wise people. Jeremias 9: But let him thatglorieth glory in this, that he understandeth andknoweth me.

Sed, His qui recto sunt corde, idestqui habent rectum cor et suntconfirmati tibi per caritatem,Praetende eis, idest amplia justitiam,idest coronam quam meruerunt, quiaisti jam merentur coronam: 2 Tim. 4:In reliquo reposita est mihi coronajustitiae etc.. Et ideo petit eis justa.

But, To them that are right in heart, that is, those whohave a right heart, and who are strengthened in Youby charity, Extend to them, that is, justice moreabundantly, that is, the crown they have earned,because these very people earn the crown now. 2Timothy 4: As to the rest, there is laid up for me acrown of justice. And so he asks for just things forthem.

Pro se duo petit. Primo petitconservari a peccato, et hoc,removendo duas causas peccati.Una est interior: et haec est superbia,quae est initium omnis peccati; undedicit: Non veniat mihi pes superbiae,idest affectus superbiendiremoveatur a me; Eccl. 23:Extollentiam oculorum meorum nedederis mihi.

He asks two things for himself. First he asks to bepreserved from sin, and this by the removing of twocauses of sin. One is interior: and this is pride, whichis the beginning of all sin: whence he says, Let notthe foot of pride come to me, that is let the appetitivedisposition to being prideful be removed from me.Sirach 23: Give me not haughtiness of my eyes.

Alia causa est exterior, quandoincitatur ab aliquo ad peccandum:Ps. 18: Et ab alienis parce servo tuo.Et ideo dicit, Manus peccatoris nonmoveat me, idest inductiones etpromissiones et blandimenta noninducant me ad peccandum.

The other cause is exterior, when he is incited byanother to sinning. Psalm 18: And from those [sins]of others spare thy servant. So he says, Let not thehand of the sinner move me, that is let not theinducements and promises and blandishments leadme into sinning.

g. Ibi ceciderunt. Hic poniturpetitionis ratio: et est duplex. Primo,quia ex hoc pede est casus: sicutquando quis cadit propter pedemquem habet malum: et ideo dicit, Ibi,idest in pede superbiae, ceciderunt.

g . There the workers of iniquity are fallen. Here hesets forth the reason for his petition: and this istwofold, because a fall is on account of the foot: justas when one falls because of a foot that hassomething bad in it. And thus he says, There, that is,in the foot of pride, Are fallen.

Ecce Initium omnis peccati superbia,Eccl. 10. Homo enim ex hoc peccat,pro eo quod non continetur subregula legis divinae. Sed ex superbiaexit arrogantia: 1 Cor. 10: Qui seexistimat stare, idest per superbiam,videat ne cadat.

Behold: Pride is the beginning of all sin. Sirach 10:For a person sins from this, on account of what is notsupported under the rule of divine law. But arrogancecomes from pride. 1 Corinthians 10: Wherefore hethat thinketh himself to stand, that is, through pride,Let him take heed lest he fall.

Et dicit, Qui operantur, non quioperati sunt, quia aliquis aliquandoex infirmitate peccat, vel ignorantia,et iste non permanet; sed qui peccatex superbia, hic persistit: quia Prov.2: laetantur cum male fecerint, etexultant in rebus pessimis.

And he says, The workers of iniquity, not "those whoworked iniquity", because sometimes somebody sinsout of weakness or ignorance, and this person doesnot remain in sin; but who sins out of pride, persistsin it: because, Proverbs 2: Who are glad when theyhave done evil, and rejoice in most wicked things.

Item alia causa est alieni impulsus;unde dicit, Expulsi sunt, idest impulsidum inaniter se efferunt, sicut Luciferde caelo, et homo per superbiam deparadiso expulsi sunt. Nec potueruntstare: Job 18: Expellet eum de lucein tenebras etc.. Sed humilitas facitstare: Ps. 121: Stantes erant pedesnostri etc.

Still, another cause is expulsion by another; whencehe says, They are cast out, that is, expelled sincethey in vanity lift themselves up, as Lucifer wasexpelled from heaven, and man from Paradise, onaccount of their pride. Could not stand. Job 18: Heshall drive him out of light into darkness etc. Psalm121: Our feet were standing in thy courts.

Latin Text according to the Venice Edition of MDCCLXXV The Aquinas Translation Project (http://www4.desales.edu/~philtheo/loughlin/ATP/index.html)