Psalm 8

In finem pro torcularibus. a. PSAL.

VIII. Domine Dominus noster, quam
admirabile est nomen tuum in
universa terra? Quoniam elevata est
magnificentia tua super caelos.

Unto the end, for the presses: a psalm of

David. O Lord our Lord, how admirable is your
name in the whole earth! For your
magnificence is elevated above the heavens.

b. Ex ore infantium et lactentium

perfecisti laudem propter inimicos
tuos, ut destruas inimicum, et
ultorem.

Out of the mouth of infants and of sucklings

thou hast perfected praise, because of your
enemies, that thou mayst destroy the enemy
and the avenger.

c. Quoniam videbo caelos tuos, opera

digitorum tuorum, lunam et stellas,
quae tu fundasti.

For I will behold your heavens, the works of

your fingers: the moon and the stars which
thou hast founded.

d. Quid est homo quod memor es

eius, aut filius hominis quoniam
visitas eum?

What is man that thou art mindful of him? or

the son of man that thou visitest him?

e. Minuisti eum paulo minus ab

angelis, gloria et honore coronasti
eum: et constituisti eum super opera
manuum tuarum. Omnia subiecisti
sub pedibus eius; oves et boves
universas, insuper et pecora campi.
Volucres caeli, et pisces maris, qui
perambulant semitas maris. Domine
Dominus noster, quam admirablile
est nomen tuum in universa terra.

Thou hast made him a little less than the

angels, thou hast crowned him with glory and
honour: and hast set him over the works of
your hands. Thou hast subjected all things
under his feet, all sheep and oxen: moreover
the beasts also of the fields. The birds of the
air, and the fishes of the sea, that pass
through the paths of the sea. O Lord our Lord,
how admirable is your name in all the earth!

a. Supra posuit Psalmum in quo David

orabat pro sua persecutione; hic ponit
Psalmum ad gratiarum actionem: et
primo
praemittitur
Psalmus
pro
beneficiis collatis toti humano generi.
Secundo alius pro beneficiis collatis sibi
pro destructione inimicorum, vel pro
bonis concessis. Tertio pro malis
sublatis, ibi, Confitebor: nam hic exprimit
affectionem
hominis
considerantis
beneficia Dei concessa humano generi,
et gratias agentis.

Above is the Psalm in which David prayed on

account of his persecution; he sets the Psalm
down for the purpose of giving thanks: and, first of
all, he begins the Psalm with thanks for the
benefits conferred upon the entire human race.
Second, the rest of the Psalm for the benefits
conferred upon him through the destruction of his
enemies. Third, on account of the evils removed,
thereby, I will put my trust: so, he expresses the
emotion of a man considering the good things
God has bestowed upon the entire human race,
and the graces given by the Worker.

Ti tul us, In finem Psalmi David pro

torcularibus. Quia aliud est supra
expositum, exponam hic solum ultimum.
Ubi considerandum est, quod Deut. 16
dicitur, Septum diebus facies festum
tabernaculorum, quando de area et
torculari colliges fruges tuos etc.
Sciendum enim est, quod David
specialem devotionem habebat in festis
celebrandis: et aliquid faciebat speciale
ad laudem Dei. Festum autem
tabernaculorum praecipuum erat.

The title, Unto the end, for the presses. Since this
has been explained above, I will explain only the
last word. What should be considered is that
which is said in Deut. 16: You shall keep the feast
of booths seven days, when you have gathered in
the produce from your threshing floor and your
wine press. One should know that David had a
special role of devotion of celebration during the
feast; and he would do something special for the
praise of God. For, the Feast of Booths was a
major feast.

Et hoc fiebat in vindemiis in

commemorationem divini
beneficii,
quando eduxit de Aegypto filios Israel in
tabernaculis, et induxit in terram
promissionis ubi sunt fructus: et ideo
oportebat quod
haberent fructus
pulcherrimos, quo tempore erant
torcularia;
et
ideo
dicitur pro
torcularibus, hoc ad litteram.

And this would happen during the grape harvest

to commemorate the divine bounty, because God
led the sons of Israel out of Egypt in booths, and
led them into the land of promise where there
were fruits to enjoy: and for this reason it was
fitting that they possessed the finest fruits to
enjoy, during the time that they were in the
booths; and, therefore, he said for the presses,
this meant literally.

Sed specialiter torcular est ecclesia: Isa.

5. Plantavit vineam electam, torcular
extruxit in ea: Matth. 21. Plantavit
vineam, et fondit in ea torcular.

But, in particular, the press is the Church; Isaiah

5: And he fenced it in, and picked the stones out
of it, and planted it with the choicest vines, and
built a tower in the midst thereof, and set up a
winepress therein; Matthew 21: There was a man
an householder, who planted a vineyard...and
dug in it a press.

Dicit
ergo pro torcularibus, idest
ecclesiis orbis: et dicitur ecclesia
torcular, quia sicut in torculari seperatur
vinum a vinatiis, sic in ecclesia boni
seperantur a malis opere ministrorum:
etsi non loco semper, affectu tamen.
Eadem ratione dicitur et area: quia
separatio fit grani a paleis.

He says therefore for the presses, that is, the

circle of the church: and he calls the church a
press, because, just as in a press the wine is
separated from the lees, so in the church the good
are separated from the evil by the work of the
ministers: and if not in place, at least by their state
of mind. For the same reason it is called also a
threshing-floor: for the separation is made of the
grain from the chaff.

Item a verbis literaliter positis seperantur

sensus spiritualis.

Likewise, the spiritual sense is separated from the

words which have been set down literally.

Item torcularia sunt martyria, in quibus fit

separatio animarum a corporibus, dum
corpora eorum qui pro Christi nomine
afflictione et persecutione calcantur,
quassatim remanent in terra, animae
vero ad requiem in caelestibus
emanant.

Likewise, the presses are the martyrdoms, in

which the separation of the souls from the bodies
is made, for when their bodies, which are tread
upon in affliction and persecution for the name of
Christ, at the same time remain in the earth, their
souls arise to rest in the heavens.

Psalma ista dividitur in duas partes.

Primo enim Psalmista admiratur divinam
excellentiam. Secundo eius clementiam,
i bi , Quid est homo. Circa primum duo
facit. Primo ostendit maiestatam Dei
esse admirabilem. Secundo esse
manifestam, ibi, Ex ore infantium. Circa
primum duo facit: quia primo ponit eum
mirabilem. Secundo rationem dicti
manifestat, ibi, Quoniam elevata etc.

This Psalm is divided into two parts. In the first,

the Psalmist marvels at the divine excellence. In
the second, at His primacy, whence, What is man.
Regarding the first, he does two things. First, he
shows that the majesty of God is marvelous.
Second, that it is manifested, whence, Out of the
mouths of infants. Regarding the first, he does two
things: for, first, he writes of its marvels. Second,
he displays the reason for saying this, whence,
How elevated etc.

Dicit ergo Domine omnium: Hester 13.

Dominus omnium tu es; sed specialiter
Dominus noster, qui te colimus, tibi
adhaeremus.
Hieronymus
habet,
Dominatur noster: Iudic. 8. Non
dominabor vestri, nec filius meus, sed
dominabitur super vos Dominus. Quam
admirabile est nomen tuum etc. scilicet
divinitatis: Psal. 92. Mirabiles elationes
maris
etc. Genes. 32. Cur quaeris
nomen meum quod est mirabile? Item
Christi incarnati: Isa. 9. Vocabit nomen
eius admirabilis.

He says therefore Lord of all: Esther 13: You are

Lord of all; but in particular our Lord, who we
worship, we cleave to you. Jerome has, our Ruler:
Judges 8: I will not rule over you neither shall my
son rule over you, but the Lord shall rule over you.
How admirable is your name etc. Namely that of
the divinity: Psalm 92: Wonderful are the surges
of the sea etc. Genesis 32: Why dost thou ask my
name [which is mighty]? Also, Christ incarnate:
Isaiah 9: He shall be called [his marvelous name].
[additions by Thomas]

Sed numquid solum in Iudaea, ut dicunt

Iudaei, vel in Africa, ut Donatistae? non;
sed in universa terra: Malach. 1. Ab ortu
solis usque ad occasum magnum est
nomen meum in gentibus. Ratio
admirabilis
subiungitur, Quoniam
elevata est magnificentia tua, quia in
caelis apparet magnitudo tua.

But, is it only in Judea, as the Jews have said, or

in Africa, as said the Donatists? No, but rather in
every land: Malachiah 1: For from the rising of the
sun even to the going down, my name is great
among the Gentiles. The reason for the
admiration is appended, You magnificence is
elevated, for Your greatness appears in the
heavens.

Admiratio est quando aliquis videt

effectum, et ignorat causam. Dupliciter
est ergo aliqua causa admirabilis: vel
quia ignota totaliter, vel quia non
producit
effectum
manifestantem
causam perfecte. Primum non est in
Deo: quia producit effectum: Ro. 1.
Invisibilia Dei per ea quae facta sunt etc.
Producit dico effectum, non tamen
manifestantem perfecte causam: et ideo
remanet admirabilis: et hoc est quod
dicit, Magnificentia tua, idest laus vel
virtus tua, quae potest facere magna:
Est
elevata
super
caelos,
improportionaliter excedens factionem
caelorum.

Admiration is when somebody sees the effect and

does not know the cause. The cause of
admiration is therefore twofold: either because the
cause is totally unknown, or because the effect
manifesting the cause does not do so perfectly.
The first does not apply to God: since he
produces the effect: Romans 1: For the invisible
things of him, from the creation of the world, are
clearly seen, being understood by the things that
are made etc. I say that he produces the effect,
but not one which perfectly manifests its cause:
and thereby it remains marvelous: and this is why
he says Your magnificence, that is, your praise or
virtue, that can make such great things: Is
elevated above the heavens, exceeding
incommensurably the making of the heavens.

Unde excludit errorem dicentium, quod

Deus sit forma caeli: esset enim
secundum hoc proportionatus caelis.
Item dicentium quod agit ex necessitate
naturae: quia non extenderet se super
caelos: tamen potest in infinitum maius
facere:
vel super caelos, idest
Scripturas, quia plus est quam in
Scripturis
commendetur: Eccl. 43.
Glorificantes Deum quantumcumque
potestis,
supervalebit
adhuc,
et
admirabilis
magnificentia
eius: vel
magnificentia tua, idest filius tuus Deus
h o m o : Elevata est, in accensionem:
Super caelos: Ephes. 4. Qui descendit,
ipse est qui ascendit super omnes
caelos etc.

Thereby he excludes the error of those who say

that God is the form of the heavens: for then he
would
be,
in
accordance
with
this,
commensurable to the heavens. Again, he
excludes the error of those who say that God acts
out of a necessity of nature : because he would
not extend himself above and beyond the
heavens: Nevertheless he can do even more to
infinity: or, Above the heavens, that is, Scripture,
because He is more than He is praised for in the
Scripture: Sirach. 43: Glorify the Lord as much as
ever you can, for he will yet far exceed, and his
magnificence is wonderful, that is, Your son God
and man: is raised, in ascension: Above the
heavens: Ephesians 4: He that descended is the
same also that ascended above all the heavens
etc.

b. Deinde cum dicit, Ex ore, ostendit

quod est maxime manifesta. Et primo
ostendit manifestationem. Secundo eius
rationem, ibi, Quoniam videbo: quod sit
manifesta, probat: quia illud est
manifestum quod est omnibus inditum,
quantumcumque simplicibus, quasi
quadam naturali cognitione. Duplex
namque est genus hominum, qui
consequitur naturalem et rectum
instinctum, sicut sint simplices, vel
sapientes. Quod sapientes cognoscant
Deum, hoc non est magnum, sed quod
simplices sic. Sunt autem quidam qui
naturalem instinctam pervertunt: et isti
cognitionem Dei repellunt: Ps. 81.
N esci erunt, idest nescire voluerunt,
neque intellexerunt etc. Iob. 22. Dixerunt
Deo, recede a nobis, scientiam viarum
tuarum nolumus.

Therefore, when he says, out of the mouths, he

shows that it is manifest to the highest degree.
And first he indicates the manifestation. Second,
its reason, whence, For I will behold: that it is
manifest, he proves: for that is manifest which is
placed in all things, in as much as it is in all of the
simple things, as if by a certain natural cognition.
And now, the genus of humans is twofold, which
follows natural and right instincts, as are the
simple people, or the wise. That the wise might
know God, this is not a great thing, but that the
simple people do, is. For there are those who
pervert the natural instincts: and these people
push away the cognition of God: Psalm 81: They
have not known, that is, they choose not to know,
neither understood etc. Job 22: Who said to God:
Depart from us: [we do not want to know your
ways].

Deus autem facit ut per illos, idest per

simplices, qui sequuntur naturalem
instinctum, confundantur qui pervertunt
naturalem instinctum. Per infantes
designantur simplices: 1. Pet. 2. Sicut
modo geniti infantes, rationabiles sine
dolo etc.

But, God makes it so that by those people, that is,

the simple ones, who naturally follow their
instincts, the others who pervert the natural
instinct are confounded. By infants, the Psalmist
designates the simple people: 1 Peter 2: As
newborn babes, desire the rational milk without
guile etc.

Dicit
ergo, A d mi ra b i l e q u i d e m est
nomen tuum, ita tamen quod ex ore
infantium et lactentium perfecisti
laudem, qui interius instigat ad hoc: et
h o c propter inimicos
tuos, qui
adversantur scientiae et cognitioni tuae:
Phil. 3. Inimicos crucis Christi etc. Ut
destruas
inimicum
et
ultorem,
quemcunque persecutorem.

He says therefore, Admirable is your name, in that

Out of the mouths of infants and of sucklings, you
have perfected praise, you who inwardly bring
them to this: and this because of your enemies,
who turn against the knowledge and cognition of
You: Philippians 3: They are enemies of the cross
of Christ etc. That you mayst destroy the enemy
and the avenger, along with whatever other
persecutors.

Vel Pharaonem qui velit ulcisci contra

confitentem nomen tuum: 2. Cor. 10.
Consilia
destruentes
et
omnem
altitudinem extollentem se adversus
scientiam Dei.

Or Pharaoh, who wanted to take vengeance

against the one who trusted in your name 2
Corinthians 10: Destroying counsels, And every
height that exhalteth itself against the knowledge
of God.

Vel tyrannum qui armis impugnat nomen

t u u m . 1. Pet. 2. Ut benefacientes
obmutescere faciatis imprudentium
hominum
ignorantiam;
hoc
fecit
Christus:
nam Matt.
21. de pueris
Hebraeorum respondit Christus, quod
ex eorem verbis perfecta sit laus, qui
Spiritus sancti instinctu laudabant: quod
tamen videbatur pueriliter agi. Hic locum
habet quando simplices recognoscunt
Deum, et alii pervertunt studia
cognitionis naturalis, ne cognoscant
ipsum Deum.

Or the tyrant who fights with arms against your

holy name: 1 Peter 2: For so is the will of God,
that by doing well you may put to silence the
ignorance of foolish men; this Christ did: now, in
Matthew 21, Christ responded, about the children
of the Jews, that praise was perfected from their
words, those who instinctively praised the Holy
Spirit: even when they seemed to act childishly.
This takes place when the simple people
recognize God, and others pervert the studies of
natural cognition, lest they come to know that very
God.

Item hoc in Apostolis qui sine literis et

i d i o t a e : Act. 4. Simplices sicut
columbae: Matt. 10. Et sicut oves in
medio luporum; et destruxerunt omnes
inimicos Christi: 1. Cor. 1. Quae stula
sunt mundi elegit Deus, ut confundantur
sapientes, et infirma etc. Consequenter
huius manifestationis rationem subnectit
dicens, Quoniam.

Again, in the Apostles who were illiterate and

ignorant: Acts 4: Simple like doves: Matthew 10:
As sheep in the midst of wolves; and, they
destroyed all of the enemies of Christ. 1
Corinthians 1: But the foolish things of the world
hath God chosen, that he may confound the wise;
and the weak etc. Accordingly the writer adds to
this the proportion of His manifestation, saying
For.

c. Tullius dicit in lib. de natura deorum,

et fuit dictum etiam ab Aristotle, quamvis
in eius libris quae apud nos habentur
non inveniatur, quod si aliquis homo
intraret palatium, quod videret bene
dispositum, nullus est ita amens, qui
licet non videret quomodo factum fuerit,
quin percipiat quod fabricatum sit ab
aliquo.

Cicero says in the Book on the Nature of the

Gods, and it was said as well by Aristotle, even
though we do not find it in the books of his which
we possess, that if someone entered a palace,
which seemed to be well established, no one is
so insane that even though he does not see by
what fashion it was made he would still not
perceive that it was made by somebody.

Nos intremus mundum, nec videmus

quando factus sit: sed ex hoc ipso quod
est ita bene ordinatus, debemus
percipere quod est factus ab aliquo. Et
hoc specialter ostendit ordo corporum
caelestium. Fuerunt quidam errantes qui
causas rerum attribuunt necessitati
materiae: unde dicunt facta omnia
propter calidum et frigidum, siccum et
humidum, ut elementa quae sic
convenerunt: hoc autem si apparentiam
posset habere in aliis, nullo tamen modo
in caelestibus corporibus: quia non
possunt attribui necessitati materiae,
quod tantum distet hoc ab illo, et tanto
tempore compleant cursum suum. Hoc
autem nonnisi in causam intellectivam
oportet reducere.

We enter into the world, and we do not see when

it was made; but from this very fact that it is wellordered, we must perceive that it was made by
somebody. And the order of the heavenly bodies
especially shows this. There were those in error
who attributed the causes of things to material
necessity: thereby they said everything to be
made according to heat and cold, dryness and
dampness, as elements which so worked
together: but this, if it can have an appearance of
being so in other things, can in no way, however,
be so in the heavenly bodies: because they
cannot be attributed to material necessity, since
this differs so much from that, and since they
complete their course in such a length of time. But
this should be reduced only to an intellective
cause.

Et ideo
Scriptura
quando
vult
manifestare Dei potentiam, reducit nos
in considerationem caelorum: Is. 40.
Levate in excelsum oculos vestros, et
videte quis creavit haec; ideo dicit,
Quoniam videbo caelos tuos, opera
digitorum tuorum.

And accordingly, when Scripture wishes to

manifest the power of God, it directs us to the
consideration of the heavens: Isaiah 40: Lift up
your eyes on high, and see who hath created
these things; similarly he says, For I will behold
your heavens, the work of your fingers.

Dicit autem, Opera digitorum, propter

tria: quia quae cum digitis facimus,
attente et distincte faciamus. Et quae de
corporibus caelestibus consideranda
sunt, non reducuntur nisi in causam
intelligibilem; et ideo dicit, Opera
digitorum tuorum: Ps. 135. Qui fecit
caelos in intellectu: vel respondet ad id
quod dicit Elevata.

But, he says The work of your fingers, for three

reasons: because what we make with our fingers,
we make attentively and distinctly. And what is to
be considered about the heavenly bodies cannot
be reduced except to an intellective cause; and
therefore he says, the work of your fingers: Psalm
135: Who made the heavens in understanding: or
he responds to that which he wrote, Elevated.

Quando quis facit elevari quod grave

est, supponit humerum; sed quando facit
elevari quod est leve, supponit digitum;
et ideo dicit, opera digitorum, quasi leve
sit ei facere caelos: Isa. 40. Quis
appendet tribus digitis molem terrae, et
caelos palma ponderabit?

When one makes to be raised that which is

heavy, he supports it with his shoulder; but when
he makes to be raised something that is light, he
supports it with a finger; and for this reason he
says, The work of your fingers, as if it were as
easy thing for God to make the heavens: Isaiah
40: Who hath measured the waters in the hollow
of his hand, and weighed the heavens with his
palm? who hath poised with three fingers the bulk
of the earth...?

vel quae digitis facimus subtilia opera

sunt. Ut ostendat ergo quod haec
subtiliora
sunt
aliis,
dicit Opera
digitorum etc. Lunam vero nominat, et
non solem, propter Gentiles, qui
credebant eum summum Deum: et ideo
ponit specialiter, Lunam et stellas, in
quibus non est manifesta ratio erroris:
Eccl. 43. Species caeli gloria stellarum,
mundum
illuminans
in
excelsis
Dominus.

Or because that which we make with our fingers

are subtle works. In order that it be shown that
these are more subtle works than others, he says
your fingers etc. For he names the moon, and not
the sun, for the sake of the Gentiles who believed
that the sun was the highest God. And therefore
the Psalmist writes in particular, The moon and
stars, in which there is no proportion of error
manifest. Sirach 43: The glory of the stars is the
beauty of heaven; the Lord enlighteneth the world
on high.

Mytice apostolos vel Scripturas opera

digitorum. Tres digiti tres personae;
quasi dicat, Opera totius trinitatis vel
Spiritus sancti. Lunam, ecclesia: stellas,
doctores. Et haec Deus fundavit. Quid.

In a mystical sense, the Apostles and Scriptures

a r e Works of your fingers. Three fingers, three
persons; as if to say, "the works of the entire
Trinity or the Holy Spirit". The moon, the church:
Stars, the doctors. And God has established this.

d. Supra Psalmista admiratus est

divinae maiestatis excellentiam; et nunc
commemorat duo beneficia divinitus
collata hominibus. Secundo ex hoc
psalmum terminat in laudem, ibi,
Domine Dominus noster etc. Circa
primum tria facit. Primo ostendit
clementiam Dei ad homines, per
comparationem ad ea quae sunt supra
homines. Secundo per comparationem
ad primum hominem, ibi, Gloria et
honere. Tertio per comparationem
eorum, quae sunt sub homine, Et
constituisti. Supra hominem duplex est
natura, divina scilicet, et angelica. Primo
ergo ponit beneficia per comparationem
ad Deum. Secundo per comparationem
ad
angelos,
ibi, Minuisti. Primo
exponatur secundum quod competit
quantum
ad
beneficia
naturalia.
Secundo quantum ad gratuita. Et
secundum primum modum et circa eum
duo facit. Primo ponit specialem curam
hominis a Deo. Secundo familiaritatem
specialem, Aut filius hominis.

The excellence of the divine majesty is what is

admired as above the Psalmist; and now he
commemorates two benefits of the divinity
conferred on humans. Following from this he
ends the Psalm in praise, whence, O Lord our
Lord etc. Regarding the first, he does three things.
First, he shows the mercy of God towards
humans, by comparison to those things which are
above humans. Second, by comparison to the first
human, whence, With glory and honor. Third, by
comparison with those things which are below
humans, And you have set him. The nature above
humans is twofold, namely, the divine and the
angelic. First, therefore he writes of the benefits
by comparison to God. Second, by comparison to
the angels, whence, you have made him a little
less. First, he explains this according to what is
compatible to natural benefits. Second, what to
those of grace. And in accordance with the first
way and referring to it, he does two things. First,
he writes of a special care for humans by God.
Second, a special familiarity, Or the son of man.

Mirabile est quod quis magnus alicui

parvo speciali familiaritate coniungitur:
et ideo primo Psalmista commemorat
parvitatem hominis ex conditione quid
est homo, tam parva res: Iob. 14. Homo
natus de muliere: et 25. Homo putredo,
et filius hominis vermis. Secundo
quantem ad originem: quia etiam vilis:
Iob. 24. Quis potest facere mundum de
immundo conceptum semine? Et 10.
Nonne sicut lac etc. Et ideo dicit, Aut
filius hominis.

It is marvelous that anyone so great would tie

Himself to someone small by a special familiarity:
and thereby the Psalmist first commemorates the
littleness of man out of the condition what is man,
since he is such a small thing: Job 14: Man, born
of a woman: and 25: Man that is rottenness and
the son of man who is a worm. Second, in as
much as his origin: since it is vile: Job 14: Who
can make him clean that is conceived of unclean
seed? And 10: Hast you not milked me like milk
etc. And therefore he says, And the son of man.

Sed isti sic parvo, sic vili, dicit quod duo

facit: scilicet quod memoratus est eius,
et quod visitat eum. Primum pertinet ad
curam. Secundum ad familiaritatem
specialem. Et est talis modus loquendi:
sicut si aliquis artifex fecisset magna, et
inter aliqua unum minimum, scilicet
acum, et quando fecit acum ostendit se
habere eius scientiam. Sed quod in
dispositione operum curaret de acu,
esset valde mirabile; et ideo dicit, Quis
est homo, quod inter magnus creaturas
recordaris eius? Eccl. 16. Ne dicas, a
Deo abscondar etc. et quae est anima
etc. Quia propter parvitatem Deus non
obliviscitur tui. Sed quod magnum est
hoc? Deus enim habet curam de
omnibus: Sap. 12. Nec est enim alias
quam tu, cui cura est de omnibus.
Dicendum, quod de homine habet
specialem curam, scilicet quod in iudicio
remunerentur
actus
eius: Iob. 14.
Dignum duci super huiuscemodi aperire
oculos etc.

But, to this so little, so vile man, he says that He

does two things: namely, that He is mindful of
him, and that he cares for him. The first pertains to
attentive care, the second to the special
familiarity. And it is of such a manner of speaking:
just as if somebody made a great artifice, and
among others one which was most small, namely
a needle, and when he made the needle, he
showed himself to have the knowledge of it. But
that he would care for the needle, in the
disposition of his works, this would be marvelous;
and therefore he says, What is man, that among
great created things you turn your heart back to
him? Sirach 16: Say not: I shall be hidden from
God. and who shall remember me from on high?
For God does not, on account of your littleness,
forget you. But that this is great? For God takes
care about everything: Wisdom 12: For there is no
other God but thou, who hast care of all. That is to
say, that He has a special care for humans,
namely that they will be repaid for their actions in
the judgement: Job 14: And dost you think it meet
to open your eyes upon such an one, and to bring
him into judgment with you?

Item non curam solum habet de homine,

sed familaritatem habet cum eo; et hoc
est quod dicit, Quoniam visitas eum.
Sola natura rationalis est capax Dei,
cognoscendo, et amando. Inquantum
ergo Deus nobis praesens efficitur per
amorem vel cognitionem, visitat nos:
Iob. 10. Visitatio tua custodivit etc.

Also, he does not have only care for man, but he

has a familiarity with him; and this why he says,
That You are mindful of him. Only the rational
nature is capable of God, to know Him, and to
love Him. In as much therefore as God makes
himself present to us, by love or cognition, he
cares for us: Job 10: And your visitation hath
preserved my spirit.

Sic ergo magna clementia Dei est in

comparatione hominis ad Deum; sed
sequitur de homine hoc in comparatione
ad angelos, quibus homo invenitur
propinquus. Minuisti.

So, therefore, God's mercy is great in the

comparison of man to God; but this follows from
man in the comparison to the angels, who man
comes into proximity to. you have made him a
little less.

e. In angelis invenitur imago Dei per

simplicem intuitum veritatis, absque
inquisitione; in homo vero per
discursum;
et
ideo
in
homine
aliquantulum. Inde est quod homines
dicuntur
angeli: Malac. 2. Legem
requirent ex ore eius: quia angelus
Domini exercituum est. Est et homo
corruptibilis,
sed
modicum;
quia
aliquando homo in patria omnia sine
discursu cognoscet; et erit secundum
corpus incorruptibilis: 1. Cor. 15. Oportet
corruptibile
hoc
inducere
incorruptionem. Consequenter ostendit
clementiam Dei ad hominem, per
comparationem ad ipsum hominem,
cum dicit, Gloria et honore etc. Coronari
est regum. Deus facit hominem quasi
regem inferiorum, et haec est gloria,
scilicet claritas divinae imaginis: et haec
est quaedam corona hominis: 1. Cor. 11.
Vir imago est gloria Dei: Ps. 4. Signatum
est super nos lumen vultus tui Domine.

The image of God is found in the angels by the

simple intuition of truth, without any inquiry; but in
humans discursively: and therefore in man only in
a certain small degree. This is why humans are
called angels: Malachi 2: For the lips of the priest
shall keep knowledge, and they shall seek the
law at his mouth: because he is the angel of the
Lord of hosts. And, man is corruptible, but in a
certain way; since, at a certain time, man will
know all things without discursive thought in his
homeland (heaven); and he will be incorruptible
in the way of his body: 1 Corinthians 15: For this
corruptible
must
put
on
incorruption.
Consequently, he shows the mercy of God to
man, by comparison to that very man, when he
s a y s , Glory and honor etc. To be crowned
belongs to kings, and God made man as if the
king of lower things, and man is the glory, that is,
the clarity of the divine image: and this is a certain
crown of man. 1 Corinthians 11: Because he is
the image and glory of God: Psalm 4: The light of
your countenance O Lord, is signed upon us.

Sed iste honoratur, qui non subiicitur

alicui. Homo enim nulli creaturae natura
corporali
subiicitur,
quantam
ad
animam, nec in ingressu, nec in
progressu: non in ingressu, quia a
creatura non producitur, et libere agit;
nec perit cum corpore; et in hoc honor
hominis consistit; et ideo dicutur Sap. 2.
Nec iudicaverunt hominem animarum
sanctarum etc. usque fecit illum: Ps. 48.
Homo cum in honere esset non intellexit
etc.
Consequentur
cum
dicit,
Constituisti, ponit clementiam Dei ad
hominem per comparationem ad ea,
quae sunt sub homine, quia voluit
habere hominem dominium super ista
inferiora: et circa hoc tria facit. Primo
proponit dominium. Secundo facultatem
dominandi. Tertio numerum subditorum.
Secundum, ibi, Oves et boves.

But someone is honored, who is not subordinated

to someone else. And man, with respect to his
soul, is not subject to any natural corporeal
creature, whether in the beginning or in
continuance, because he is not produced by a
creature, and he acts freely: he does not perish
with the body; and in this the honor of man
consists. And likewise it is said in Wisdom 2:
They did not judge man to have a holy soul:
continually, however He made him: Psalm 48:
Man when he was in honour did not understand
etc. Consequently, when he says, you have
made, he writes of the mercy of God to man by
comparison to the things which are below man,
because He wanted man to have dominion over
all those things below him: and regarding this he
does three things. First, he sets forth the
dominion. Second, the faculty of dominating.
Third, the number of things subordinated.
Second, therefore, you have subjugated all
things. Third, therefore, sheep and oxen.

Dicit ergo, Ex quo homo est rex, dedisti

ei
dominium super opera manum
tuarum: Gen. 1. Ut praesit piscibus
maris, et volucribus caeli, et bestiis
universae terrae, et reptili quod movetur
in terra. Hoc habet per rationem, quia
excedit omnia animalia; et ideo statim
cum dixit, Gloria et honere, subdidit,
Constituisti, idest dedisti dominium. Sed
nota quid dicit, quod homo habet
auctoritatem super opera manuum, non
digitorum. Homo non potest sibi ea
subiicere; et ideo secundo ostendit
facultatem dominandi. Omnia, inquit,
subiecisti, ut praeesset et dominaretur
ad nutum. Hoc signatur Gen. 2. ubi
Deus adduxit omnia animalia ad Adam.
Et haec subiectio plenarie fuit ante
peccatum; sed aliqua nunc resistunt in
poenam peccati. Tertio cum dicit, Oves
et boves etc. ennumerat subiecta: et
ponit animalia ut etiam plantae
intelligantur. In animalibus autem
quaedam subiiciuntur secundum totum
genus suum, scilicet animalia mansueta
et domestica secundum suam naturam,
scilicet oves et boves: et hoc in feminino
d i c i t , Universas, qui armenta fiunt
praecipue de vaccis et ovibus. Alia sunt
quae non subiicuntur secundum totum
genus: et horum quaedam sunt
gressibilia: et quantum ad hoc dicit,
Insuper et pecora campi etc. scilicet
apri, cervi, et huiusmodi: quaedam
volatilia, scilicet aves: et quaedam
natatilia sicut pisces.

He says therefore, "from that man is king, you

have given him dominion" over all the works of
your hands: Genesis 1: And let him have
dominion over the fishes of the sea, and the fowls
of the air, and the beasts, and the whole earth,
and every creeping creature that moveth upon the
earth. This man has by reason, for he surpasses
all animals; and so at the same time that he says,
glory and honor, he also implies, you have made,
that is, you have given dominion. But it is
significant that he says that man has authority
over all the works of His hands, but not those of
his fingers, because the works of his hands are
not subtle ones like the heavens, which are the
work of his fingers. Man cannot subordinate these
things to himself; and therefore he shows second
his facility of dominating. All things, he says, you
have subjugated, so that man should surpass and
rule them to his will. This is signified by Genesis
2, where God parades all the animals past Adam.
And this subjection was full and sufficient before
sin; but any things in particular now resist man in
the punishment of sin. Third, when he says,
sheep and oxen etc. he enumerates the things
subjected: and he writes animals so that plants
are understood here as well. Among animals,
certain of them are subject following their entire
genus, namely, as beasts of burden and domestic
animals according to their nature, namely, sheep
and oxen: and he says this in the feminine
gender, All [feminine in the Latin], because herds
are made primarily of cows and ewes. There are
others which have not been subordinated
following from their entire genus: and certain of
these can be graded: and in as much as he says,
moreover all the beasts of the fields etc. Namely,
boars, deer, and things of this like: certain flying
things, namely birds; and certain swimming
things, namely fish.

Possunt ad hoc ad beneficia gratiae

referri: et tunc in his omnia mysteria
Christi numerantur. Primo incarnationis,
Quid est homo? Duo tangit, scilicet
causam
incarnationis,
et
ipsam
incarnationem: et dicit, Quid est homo?
Videbatur enim Deus oblitus hominis,
quando expulit eum de paradiso:
huiusmodi recordatur quando reducitur
illud Psalm. 79. Memento nostri Domine.
Et sic sequitur incarnatio: quia visitat, et
ideo dicit, Aut filius hominis etc. Quia
licet totum genus humanum visitaverit,
specialiter tamen illum hominem
assumptem in unitate hypostasis: Hebr.
1. Nusquam angelos apprehendit, sed
semen
Abrahae.
Secundum
est
passionis. Minuisti propter passionem,
Heb. 2. Eum autem qui modico quam
angeli minoratus est etc. In hebraeo
habetur, Et minues eum parvum a Deo,
quia coniunctus est Deo in unitate
personae;
sed
minutus
propter
passibilitatem assumptam. Tertium est
beneficium resurrectionis in honore
exhibito Apostolis, qui numeratur per
passionem: Phil. 1. In nomine Iesu
omne geneflectatur etc. Ioa. 5. Ut omnes
honorificent Filium, sicut honorificant
Patrem.
Quartem
mysterium
est
accensionis, Constituisti eum super etc.
Eph. 1. Constituens eum ad dexteram
suam, supra omnem principatum et
potestatem etc. Quintum mysterium est
adventus ad iudicium, Omnia subiecisti
etc. idest constituisti eum iudicem super
omnia: Hebr. 2. Nunc autem necdum
videmus omnia subiecta ei: tunc omnia
subiicientur sub pedibus eius, idest
humanitate eius, quia caput Christi
D e u s , 2. Cor. 11. Et sunt pedes
humanitas, Io. 5. Potestatem dedit ei
iudicium facere.

And these things can be referred to the benefit of

grace: and afterwards, among all of these, the
mysteries of Christ are numbered. First, of the
incarnation, What is man? He touches on two
points, namely the cause of the incarnation, and
that very incarnation: and he says, What is man?
For, God appears to have forgotten man when he
expelled him from paradise: It is recorded in a like
manner when that forgetting is revoked Psalm 79:
O Lord of Hosts restore us. And so followed the
incarnation: because he cared, and therefore it
says, or the son of man. Because it was fitting that
he should care for the entire human race, but in
particular for that man taken into the unity of the
hypostasis: Heb. 2: For nowhere doth he take
hold of the angels: but of the seed of Abraham he
taketh hold. Second is the Passion. you have
made him a little less on the account of the
Passion, Heb. 2: Who was made a little lower
than the angels, etc. In the Hebrew, it has, And
You make him equal from God, since he is
conjoined with God in the unity of person; but a
little less because of his capacity for taking on
suffering. Third is the benefit of the Resurrection
in glory made manifest through the Apostles,
which is reckoned through suffering; Philippians
2: That in the name of Jesus every knee should
b o w etc. John 5: That all men may honour the
Son, as they honour the Father. The fourth
mystery is the Ascension, Hast set him over etc.
Ephesians 1: And setting him on his right hand in
the heavenly places. Above all principality, and
power, etc. The fifth mystery is the coming to
judgement, you have subjugated all things etc.,
that is, you have set him to judge over all things:
Hebrews 2: you have subjected all things under
his feet...But now we see not as yet all things
subject to him, that is, his humanity, because the
head of Christ is God, 2 Corinthians 11. And the
feet are humanity; John 5. But hath given all
judgement to the Son.

Et hi in iudicio quidam boni: et horum

quidam subditi sunt signati per oves: 2.
Reg. ult. Isti qui sunt oves quid fecerunt?
Quidam praelati, et hi signati sunt per
boves: Pro. 14. Ubi plurimae segetes, ibi
manifesta fortitudo bovis. Quidam mali:
et horum sunt tria genera: Io. 1. Omne
quae
est in
mundo, aut est
concupiscentia
occulorum,
aut
concupiscentia carnis, aut superbia
vitae. Et primo ponit luxuriosus: et hi
s u n t oves et boves et pecora campi,
quia bestialibus delectantur: Ioel. 1.
Putruerunt iumenta in stercore suo, et
demoliti sunt horrea campi. Dicit hoc,
qui vadunt per amplam viam, Matt. 7.
Secundo superbos, Volucres: Matt. 14.
Aves caelis commederunt illud: Deut.
32. Devorabunt eos aves morsu
amarissimo.
Tertio
cupidos, Qui
perambulant semitas maris, ad literam;
vel mundi: Ps. 11. In circuitu impii
ambulant: Iob. 1. Circuivi terram, et
perambulavi eam: sicut Deus est
mirabilis ex eminentia maiestatis, ita
ostenditur ex clementia; et ideo
concludit
admirationem, Domine
Dominus noster etc. Tamen sciendum
est, quod iste psalmus est circularis,
quia eundem versum habet in principio
et in fine. Quidam sunt semicirculares,
qui non repetunt totum versum, sed
partem;
sicut Benedic anima mea
Domino, finis, In omni loco dominationis
eius.

And some good people are in this judgement too:

and some of these placed under judgement have
been signified by sheep: 2 Kings 24: These that
are the sheep, what have they done? Some are
preferred, and these are signified by oxen:
Proverbs 14: Where there are no oxen, the crib is
empty: but where there is much corn, there the
strength of the ox is manifest. And some are evil:
and of these there are three genera: 1 John 2: For
all that is in the world, is the concupiscence of the
flesh, and the concupiscence of the eyes, and the
pride of life. And first, he writes of the pleasureseeking: and these are sheep and cows and the
beasts of the field, since they delight in bestial
things: Joel 1: The beasts have rotted in their
dung, the barns are destroyed. He says this,
because they hasten down the wide path,
Matthew 7: Second, he writes of the proud, Flying:
Matthew 13: And the birds of the air came and ate
them up; Deuteronomy 32: And birds shall devour
them with a most bitter bite. Third, the lustful,
Whatever swims the paths of the seas, either
literally or of the world: Psalm 11: The wicked
walk round about: Job 1: And he answered and
said: I have gone round about the earth, and
walked through it: just as God is marvelous from
the eminence of his majesty, so this is displayed
from clemency; and therefore he concludes the
admiration, O Lord, our Lord etc. And though it is
to be seen that this Psalm is circular, because it
has the same verse in the beginning as in the
end, they are in a certain way semicircular,
because they do not repeat the entire verse, but
rather a part; as if to say, "Bless my soul through
God", finally "in every place of His rule".

Latin Text according to the Venice Edition of MDCCLXXV

The Aquinas Translation Project (http://www4.desales.edu/~philtheo/loughlin/ATP/index.html)