Original Douay–Rheims AnnotationsPsalms 31
English College of Douai–Rheims
Read Psalms 31 in the BiblePsalms 31:2
Neither is there guile in his spirit.
In remission of sins the penitent necessarily must so cooperate [1], 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 [2], 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.
- 1 Sincere repentance is a necessary disposition to remission of sin.
- 2 After remission it is satisfactory and meritorious.
Original Douay–Rheims Annotations — English College of Douai–Rheims. CC0 1.0
Psalms 31:1
Understanding.
When David had sinned and some-while neglected to confess his fault [1], 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 [2]. 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 thyself to be a sinner. The next is [3], 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.
Whose sins are covered. 2. not imputed.
Calvin and his complices gather poison of these holy words [1] [2], 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. Thine iniquity shall be taken away, and thy sin shall be cleansed. Ioan. 1. The lamb of God which taketh away the sins of the world. Act. 3. Be penitent & 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. Jerome (or some other ancient authentical Author) explicateth this place saying: Sins are so covered by baptism & penance [3], that they are not to be revealed in the day of judgement, nor 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, & 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 (he 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 [4], as a physician covereth wounds, by applying medicinal plaster, which indeed cureth them. Thus ancient learned holy Fathers expound this text. Further explicating, that albeit things covered, and only thereby hid from men, do remain as they were before they were hid, yet whatsoever is hid to God, is indeed 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 [5], if they say he cannot 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, than indeed the thing is. It is also injurious to Christ [6], to say, his blood and death is not effectual to take away sins: injurious to innumerable places of holy Scripture [7], which affirm plainly that sins by God's grace are utterly taken away: Finally, it is injurious to Saints in heaven [8], arguing them as still infected with sins, if indeed 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.