After general gross ignorance and impiety in the World, 7. Christ shall be incarnate, the Redeemer of mankind.After general grosse ignorance and impiety in the World, 7. Christ shal be incarnate, the Redemer of mankind.✦
Unto the end, the Psalm of David. THE fool Douay: hath said in his heart: There is no God. They are corrupt, and are become abominable in their studiis: pursuits, zealous endeavours; not academic study: there is not that Douay: doth good no not one.Unto the end, the Psalm of David. THE fool hath said in his heart: There is no God. They are corrupt, and are become abominable in their studiis: pursuits, zealous endeavours; not academic study: there is not that doth good no not one.Vnto the end, the Psalme of Dauid. THE afoole hath said in his hart: There is no God. They are corrupt, and are become babominable in their studies: there is cnot that doth good no not one.In finem. Psalmus David. Dixit insipiens in corde suo : Non est Deus. Corrupti sunt, et abominabiles facti sunt in studiis suis ; non est qui faciat bonum, non est usque ad unum.¶
2Our Lord Douay: hath looked forth from heaven upon the children of men, to see if there be that Douay: understandeth, and Douay: seeketh after God.Our Lord hath looked forth from heaven upon the children of men, to see if there be that understandeth, and seeketh after God.Our Lord hath looked forth from heauen vpon the children of men, to see if there be that vnderstandeth, and seeketh after God.Dominus de cælo prospexit super filios hominum, ut videat si est intelligens, aut requirens Deum.
3All have declinaverunt: turned aside, gone astray, they are become unprofitable together: there is not that Douay: doth good, no not one. Their throat is an open sepulchre: with their tongues they did deceitfully, the poison of asps under their lips. Whose mouth is full of cursing and bitterness: their feet swift to shed blood. Destruction and infelicitas: unhappiness, misery, calamity in their ways, and the way of peace they have not known: there is no fear of God before their eyes.All have declinaverunt: turned aside, gone astray, they are become unprofitable together: there is not that doth good, no not one. Their throat is an open sepulchre: with their tongues they did deceitfully, the poison of asps under their lips. Whose mouth is full of cursing and bitterness: their feet swift to shed blood. Destruction and infelicitas: unhappiness, misery, calamity in their ways, and the way of peace they have not known: there is no fear of God before their eyes.Al haue declined, they are become dvnprofitable together: there is not that doth good, no not one. Their throte is an open sepulchre: with their tongues they did deceitfully, the poyson of aspes vnder their lippes. Whose mouth is ful of cursing and bitternesse: their feete swift to sheed bloud. eDestruction and infelicitie in their waies, and the way of peace they haue not knowen: there is no feare of God before their eies.Omnes declinaverunt, simul inutiles facti sunt. Non est qui faciat bonum, non est usque ad unum. Sepulchrum patens est guttur eorum ; linguis suis dolose agebant. Venenum aspidum sub labiis eorum, quorum os maledictione et amaritudine plenum est ; veloces pedes eorum ad effundendum sanguinem. Contritio et infelicitas in viis eorum, et viam pacis non cognoverunt ; non est timor Dei ante oculos eorum.
4Shall not all they know that work iniquity, that devour my people as food of bread?Shall not all they know that work iniquity, that devour my people as food of bread?fShal not al they know that worke iniquitie, that deuoure my people gas foode of bread?Nonne cognoscent omnes qui operantur iniquitatem, qui devorant plebem meam sicut escam panis ?
5They have not invocaverunt: called upon, invoked our Lord, there have they trembled for fear, where no fear was.They have not invocaverunt: called upon, invoked our Lord, there have they trembled for fear, where no fear was.They haue not inuocated our Lard, hthere haue they trembled for feare, iwhere no feare was.Dominum non invocaverunt ; illic trepidaverunt timore, ubi non erat timor.
6Because our Lord is in the just generation, you have confudistis: brought to naught, put to shame, disappointed of hope; not merely confused the counsel of the poor man: because our Lord is his hope.Because our Lord is in the just generation, you have confudistis: brought to naught, put to shame, disappointed of hope; not merely confused the counsel of the poor man: because our Lord is his hope.Because our Lord is in kthe iust generation, you haue lconfounded the counsel of the poore man: because our Lord is his hope.Quoniam Dominus in generatione justa est : consilium inopis confudistis, quoniam Dominus spes ejus est.
7Who will give from Sion the salvation of Israel? when our Lord shall have turned away the captivity of his people, Jacob shall rejoice, and Israel shall be glad.Who will give from Sion the salvation of Israel? when our Lord shall have turned away the captivity of his people, Jacob shall rejoice, and Israel shall be glad.mWho wil geue from Sion the saluation of Israel? when our Lord shal haue nturned away the captiuitie of his people, oIacob shal reioyce, and pIsrael shal be glad.Quis dabit ex Sion salutare Israël ? Cum averterit Dominus captivitatem plebis suæ, exsultabit Jacob, et lætabitur Israël.
Annotationsfrom the original 1609 Douay Old Testament
1No not one. S. Paul by this place, and the like (Isaiah 59. v. 7.) confirmeth his doctrine (Rom. 3.) that both the Jews and the Gentiles (meaning all mankind) were in that state, that none, no not one without the grace of Christ, were just, nor could be justified, nor saved by the law of Nature, nor of Moyses. Which proveth the necessity of faith. But neither that only faith justifieth, nor that the justest are still wicked, as Calvin and Beza falsely expound these Scriptures. For the Prophets and S. Paul speak in these places of men before they be justified, teaching that all mankind was once in sin, and none could be justified but by Christ. Nevertheless they teach also that men being justified must, and may serve justice unto sanctification. And that their works are not then unprofitable. For being made free from sin (saith the same Apostle to the Romans, c. 6.) and become servants to God, you have your fruit unto sanctification, and the end is life everlasting. Which point of doctrine, how man is justified, S. Augustine excellently and briefly explicateth (li. 1. de spiritu et lit. c. 9.) in these words: The just are justified freely by (Christ) his grace, they are not therefore purified by the law: they are not justified by their proper will, but justified freely by (Christ) his grace. Not that it is done without our will, but by the law our will is shewed weak, that grace might cure the will, and the will being cured might fulfil the law, not being under the law, nor needing the law. Whereto we may here add (and so save labour of repeating this in other places) another document of the same Doctor, in the same book (de spiritu & lit. c. 27.) that the just do not live without some sins, and yet remain in state of salvation: the wicked do sometimes certain good works, and still remain in state of damnation. For even as (saith he) venial sins without which this life is not led here, do not exclude the just from eternal life: so certain good works, without which the life of the very worst is hardly found, profit nothing the unjust man to eternal salvation, but in everlasting damnation, some shall have more and so endless torment.No not one. S. Paul by this place, and the like (Isaie 59. v. 7.) confirmeth his doctrin (Rom. 3.) that both the Iewes and the Gentils (meaning al mankind) were in that state, that none, no not one without the grace of Christ, were iust, nor could be iustified, nor saued by the law of Nature, nor of Moyses. VVhich proueth the necessitie of faith. But neither that only faith iustifieth, nor that the iustest are stil wicked, as Caluin and Beza falsly expound these Scriptures. For the Prophets and S. Paul speake in these places of men before they be iustified, teaching that al mankind was once in sinne, and none could be iustified but by Christ. Neuerthelesse they teach also that men being iustified must, and may serue iustice vnto sanctisication. And that their workes are not then vnprofitable. For being made free from sinne (saith the same Apostle to the Romanes. c. 6.) and become seruants to God, you haue your fruict, vnto sanctisication, and the end is life euerlasting. VVhich point of doctrin, how man is iustified, S. Augustin excellently, & briefly explicateth (li. 1. de spiritu et lit. c. 9.) in these wordes: The iust are iustified freely by (Christ) his grace, they are not therfore purified by the law: they are not iustified by their proper wil, but iustified freely by (Christ) his grace. Not that it is done without our wil, but by the law our wil is shewed weake, that grace might cure the wil, and the wil being cured might fulfil the law, not being vnder the law, nor needing the law. VVherto we may here adde (and so saue labour of repeting this in other places) an other document of the same Doctor, in the same booke (de spiritu & lit. c. 27.) that the iust do not liue without some sinnes, and yet remaine in state of saluation: the wicked do somtimes certaine good workes, & stil remaine in state of damnation. For euen as (saith he) venial sinnes without which this life is not led here, do not exclude the iust from eternal life: so certaine good workes, without which the life of the very worst is hardly found, profite nothing the vniust man to eternal saluation, but in euerlasting damnation, some shal haue more and so endlesse torment.
The reading text follows the 1582 first edition. Also available: Plantin Louvain (Latin).