Early Church Fathers Scripture Index : Texts
Psalms 19:12
There are 16 footnotes for this reference.
Ante-Nicene Fathers, Volume 5, page 547, footnote 26 (Image)
Hippolytus, Cyprian, Caius, Novatian, Appendix
Cyprian. (HTML)
The Treatises of Cyprian. (HTML)
Three Books of Testimonies Against the Jews. (HTML)
Book III. (HTML)
... hand, and not a God afar off. If a man should be hidden in the secret place, shall I not therefore see him? Do not I fill heaven and earth? saith the Lord.” Also in the first of Kings: “Man looketh on the face, but God on the heart.” Also in the Apocalypse: “And all the churches shall know that I am the searcher of the reins and heart; and I will give to every one of you according to his works.” Also in the eighteenth Psalm: “Who understands his faults? Cleanse Thou me from my secret sins, O Lord.”[Psalms 19:12] Also in the second Epistle of Paul to the Corinthians: “We must all be manifested before the tribunal of Christ, that every one may bear again the things which belong to his own body, according to what he hath done, whether good or evil.”
Ante-Nicene Fathers, Volume 6, page 371, footnote 13 (Image)
Gregory Thaumaturgus, Dionysius the Great, Julius Africanus, Anatolius and Minor Writers, Methodius, Arnobius
Methodius. (HTML)
From the Discourse on the Resurrection. (HTML)
Part III. (HTML)
A Synopsis of Some Apostolic Words from the Same Discourse. (HTML)
... good is altogether innocent. But “the good that I would, I do not; but the evil which I would not, that I do;” not willing to think, and yet thinking what I do not will. And consider whether it was not for these very things that David entreated God, grieving that he thought of those things which he did not will: “O cleanse Thou me from my secret faults. Keep Thy servant also from presumptuous sins, lest they get the dominion over me; so shall I be undefiled, and innocent from the great offence.”[Psalms 19:12-13] And the apostle too, in another place: “Casting down imaginations, and every high thing that exalteth itself against the knowledge of God, and bringing into captivity every thought to the obedience of Christ.”
Ante-Nicene Fathers, Volume 6, page 372, footnote 9 (Image)
Gregory Thaumaturgus, Dionysius the Great, Julius Africanus, Anatolius and Minor Writers, Methodius, Arnobius
Methodius. (HTML)
From the Discourse on the Resurrection. (HTML)
Part III. (HTML)
A Synopsis of Some Apostolic Words from the Same Discourse. (HTML)
... one thing which is better and another which is worse. And when that which is in its nature better is about to become more powerful than that which is worse, the whole mind is carried on to that which is good; but when that which is worse increases and overbalances, man is on the contrary urged on to evil imaginations. On account of which the apostle prays to be delivered from it, regarding it as death and destruction; as also does the prophet when he says, “Cleanse Thou me from my secret faults.”[Psalms 19:12] And the same is denoted by the words, “For I delight in the law of God after the inward man; but I see another law in my members, warring against the law of my mind, and bringing me into captivity to the law of sin which is in my members. O wretched ...
Ante-Nicene Fathers, Volume 8, page 50, footnote 8 (Image)
Twelve Patriarchs, Excerpts and Epistles, The Clementina, Apocryphal Gospels and Acts, Syriac Documents
Excerpts of Theodotus. (HTML)
Excerpts of Theodotus. (HTML)
CCEL Footnote 288 (In-Text, Margin)
“The judgments of the Lord are true,”—sure, and incapable of being overturned; and giving rewards according to what is right, bringing the righteous to the unity of the faith. For this is shown in the words, “justified for the same.”[Psalms 19:12] “Such desires are above gold and precious stone.”
Nicene and Post-Nicene Fathers, Series 1, Volume 1, page 47, footnote 1 (Image)
Augustine: Prolegomena: St. Augustine's Life and Work, Confessions, Letters
The Confessions (HTML)
Commencing with the invocation of God, Augustin relates in detail the beginning of his life, his infancy and boyhood, up to his fifteenth year; at which age he acknowledges that he was more inclined to all youthful pleasures and vices than to the study of letters. (HTML)
He Seeks Rest in God, and Pardon of His Sins. (HTML)
CCEL Footnote 140 (In-Text, Margin)
6. Cramped is the dwelling of my soul; do Thou expand it, that Thou mayest enter in. It is in ruins, restore Thou it. There is that about it which must offend Thine eyes; I confess and know it, but who will cleanse it? or to whom shall I cry but to Thee? Cleanse me from my secret sins,[Psalms 19:12-13] O Lord, and keep Thy servant from those of other men. I believe, and therefore do I speak; Lord, Thou knowest. Have I not confessed my transgressions unto Thee, O my God; and Thou hast put away the iniquity of my heart? I do not contend in judgment with Thee, who art the Truth; and I would not deceive myself, lest my iniquity lie against itself. I do ...
Nicene and Post-Nicene Fathers, Series 1, Volume 1, page 59, footnote 5 (Image)
Augustine: Prolegomena: St. Augustine's Life and Work, Confessions, Letters
The Confessions (HTML)
He advances to puberty, and indeed to the early part of the sixteenth year of his age, in which, having abandoned his studies, he indulged in lustful pleasures, and, with his companions, committed theft. (HTML)
It Was a Pleasure to Him Also to Laugh When Seriously Deceiving Others. (HTML)
CCEL Footnote 216 (In-Text, Margin)
17. By what feelings, then, was I animated? For it was in truth too shameful; and woe was me who had it. But still what was it? “Who can understand his errors?”[Psalms 19:12] We laughed, because our hearts were tickled at the thought of deceiving those who little imagined what we were doing, and would have vehemently disapproved of it. Yet, again, why did I so rejoice in this, that I did it not alone? Is it that no one readily laughs alone? No one does so readily; but yet sometimes, when men are alone by themselves, nobody being by, a fit of laughter overcomes them when anything very ...
Nicene and Post-Nicene Fathers, Series 1, Volume 1, page 159, footnote 10 (Image)
Augustine: Prolegomena: St. Augustine's Life and Work, Confessions, Letters
The Confessions (HTML)
Having manifested what he was and what he is, he shows the great fruit of his confession; and being about to examine by what method God and the happy life may be found, he enlarges on the nature and power of memory. Then he examines his own acts, thoughts and affections, viewed under the threefold division of temptation; and commemorates the Lord, the one mediator of God and men. (HTML)
He is Forcibly Goaded on by the Love of Praise. (HTML)
CCEL Footnote 956 (In-Text, Margin)
60. By these temptations, O Lord, are we daily tried; yea, unceasingly are we tried. Our daily “furnace” is the human tongue. And in this respect also dost Thou command us to be continent. Give what Thou commandest, and command what Thou wilt. Regarding this matter, Thou knowest the groans of my heart, and the rivers of mine eyes. For I am not able to ascertain how far I am clean of this plague, and I stand in great fear of my “secret faults,”[Psalms 19:12] which Thine eyes perceive, though mine do not. For in other kinds of temptations I have some sort of power of examining myself; but in this, hardly any. For, both as regards the pleasures of the flesh and an idle curiosity, I see how far I have been able to hold my mind in ...
Nicene and Post-Nicene Fathers, Series 1, Volume 2, page 230, footnote 2 (Image)
Augustine: The City of God, Christian Doctrine
City of God (HTML)
Of the creation of angels and men, and of the origin of evil. (HTML)
That We Ought Not to Expect to Find Any Efficient Cause of the Evil Will. (HTML)
CCEL Footnote 532 (In-Text, Margin)
... our expression may be allowed and understood, by not knowing them, that by knowing them they may be not known. For when the eyesight surveys objects that strike the sense, it nowhere sees darkness but where it begins not to see. And so no other sense but the ear can perceive silence, and yet it is only perceived by not hearing. Thus, too, our mind perceives intelligible forms by understanding them; but when they are deficient, it knows them by not knowing them; for “who can understand defects?”[Psalms 19:12]
Nicene and Post-Nicene Fathers, Series 1, Volume 5, page 171, footnote 11 (Image)
Augustine: Anti-Pelagian Writings
A Treatise Concerning Man’s Perfection in Righteousness. (HTML)
The Fifth Passage. (HTML)
CCEL Footnote 1520 (In-Text, Margin)
... clause, “Who will boast that he has a pure heart?” is a suitable sequel to the preceding sentence, “whenever a righteous king sits upon the throne.” For how great soever ever a man’s righteousness may be, he ought to reflect and think, lest there should be found something blameworthy, which has escaped indeed his own notice, when that righteous King shall sit upon His throne, whose cognizance no sins can possibly escape, not even those of which it is said, “Who understandeth his transgressions?”[Psalms 19:12] “When, therefore, the righteous King shall sit upon His throne, . . . who will boast that he has a pure heart? or who will boldly say that he is pure from sin?” Except perhaps those who wish to boast of their own righteousness, and not glory in the ...
Nicene and Post-Nicene Fathers, Series 1, Volume 8, page 90, footnote 8 (Image)
Augustine: Expositions on the Psalms
Expositions on the Book of Psalms. (HTML)
Psalm XXXVI (HTML)
CCEL Footnote 842 (In-Text, Margin)
... delivered, saying, “Let not the foot of pride come against me; neither let the hand of the sinner remove me.” For if the foot of pride come, the hand of the sinner removeth. What is the hand of the sinner? The working of him that adviseth ill. Hast thou become proud? Quickly he corrupteth thee who adviseth ill. Humbly fix thyself in God, and care not much what is said to thee. Hence is that which is elsewhere spoken, “From my secret sins cleanse Thou me; and from others’ sins also keep Thy servant.”[Psalms 19:12-13] What is, “From my secret sins”? “Let not the foot of pride come against me.” What is, “From other men’s sins also keep Thy servant”? “Let not the hand of the wicked remove me.” Keep that which is within, and thou shalt not fear from without.
Nicene and Post-Nicene Fathers, Series 1, Volume 8, page 126, footnote 1 (Image)
Augustine: Expositions on the Psalms
Expositions on the Book of Psalms. (HTML)
Psalm XL (HTML)
CCEL Footnote 1151 (In-Text, Margin)
“Innumerable evils have compassed me about” (ver. 12). Who can number sins? Who can count his own sins, and those of others? A burden under which he was groaning, who said, “Cleanse Thou me from my secret faults; and from the faults of others, spare Thou Thy servant, O Lord.”[Psalms 19:12] Our own are too little; those “of others” are added to the burden. I fear for myself; I fear for a virtuous brother, I have to bear with a wicked brother; and under such burthen what shall we be, if God’s mercy were to fail? “But Thou, Lord, remove not afar off.” Be Thou near unto us! To whom is the Lord near? “Even” unto them that “are of a broken heart.” He ...
Nicene and Post-Nicene Fathers, Series 1, Volume 8, page 317, footnote 7 (Image)
Augustine: Expositions on the Psalms
Expositions on the Book of Psalms. (HTML)
Psalm LXXI (HTML)
CCEL Footnote 3094 (In-Text, Margin)
6. “O God, deliver me from the hand of the sinner” (ver. 4). Generally, sinners, among whom is toiling he that is now to be delivered from captivity: he that now crieth, “Unhappy man I, who shall deliver me from the body of this death? The grace of God through Jesus Christ our Lord.” Within is a foe, that law in the members; there are without also enemies: unto what cryest thou? Unto Him, to whom hath been cried, “From my secret sins cleanse me, O Lord, and from strange sins spare Thy servant.”[Psalms 19:12] …But these sinners are of two kinds: there are some that have received Law, there are others that have not received: all the heathen have not received Law, all Jews and Christians have received Law. Therefore the general term is sinner; either a ...
Nicene and Post-Nicene Fathers, Series 2, Volume 3, page 504, footnote 4 (Image)
Theodoret, Jerome and Gennadius, Rufinus and Jerome
Life and Works of Rufinus with Jerome's Apology Against Rufinus. (HTML)
Jerome's Apology for Himself Against the Books of Rufinus. (HTML)
Book II (HTML)
His confession of faith is unsatisfactory. No one asked him about the Trinity, but about Origen's doctrines of the Resurrection, the origin of souls, and the salvability of Satan. As to the Resurrection and to Satan he is ambiguous. As to souls he professes ignorance. (HTML)
... voluntarily, and had not been brought to repentance either by humbling himself or by the forbearance of the Saviour. So also the Apostle says; “Such men I delivered to Satan, that they might be taught not to blaspheme.” He delivered to Satan as to a torturer, with a view to their punishment, those who, before they had been delivered to him learned to blaspheme by their own will. David also draws the distinction in a few words between the faults due to his own will and the incentives of vice when he says[Psalms 19:12-13] “Cleanse thou me from my secret faults, and keep back thy servant from alien sins.” We read also in Ecclesiastes “If the spirit of a ruler rise up against thee, leave not thy place;” from which we may clearly see that we commit sin if we give ...
Nicene and Post-Nicene Fathers, Series 2, Volume 6, page 266, footnote 4 (Image)
Jerome: Letters and Select Works
The Letters of St. Jerome. (HTML)
To Demetrius. (HTML)
CCEL Footnote 3689 (In-Text, Margin)
But let us turn back to the passage first quoted, “If the spirit of the ruler rise up against thee, leave not thy place,” a sentence which is followed by these words: “for yielding pacifieth great offences.” The meaning is, that if the serpent finds his way into your thoughts you must “keep your heart with all diligence” and sing with David, “cleanse thou me from secret faults: keep back thy servant also from presumptuous sins,” and come not to “the great transgression”[Psalms 19:12-14] which is sin in act. Rather slay the allurements to vice while they are still only thoughts; and dash the little ones of the daughter of Babylon against the stones where the serpent can leave no trail. Be wary and vow a vow unto the Lord: “let them not have ...
Nicene and Post-Nicene Fathers, Series 2, Volume 6, page 454, footnote 3 (Image)
Jerome: Letters and Select Works
Treatises. (HTML)
Against the Pelagians. (HTML)
Book I (HTML)
CCEL Footnote 5162 (In-Text, Margin)
... if negligence comes over them, they may fall; and that a man always occupies a middle place, so that he may slip from the height of virtue into vice, or may rise from vice to virtue; and that he is never safe, but must dread shipwreck even in fair weather; and, therefore, that a man cannot be without sin. Solomon says, “There is not a righteous man upon earth that doeth good and sinneth not”; and likewise in the book of Kings: “There is no man that sinneth not.” So, also, the blessed David says:[Psalms 19:12-13] “Who can understand his errors? Cleanse Thou me from hidden faults, and keep back Thy servant from presumptuous sins.” And again: “Enter not into judgment with Thy servant, for in Thy sight shall no man living be justified.” Holy Scripture is full ...
Nicene and Post-Nicene Fathers, Series 2, Volume 6, page 464, footnote 11 (Image)
Jerome: Letters and Select Works
Treatises. (HTML)
Against the Pelagians. (HTML)
Book I (HTML)
CCEL Footnote 5247 (In-Text, Margin)
... them, it is clear that what is rare is difficult. And by way of supplementing this and displaying the greatness of your own virtues (we are to believe, forsooth, that you bring forth the sentiment out of the treasure of a good conscience), you have a heading to the effect that: “We ought not to commit even light offences.” And for fear some one might think you had not explained in the work the meaning of light, you add that, “We must not even think an evil thought,” forgetting the words,[Psalms 19:12-13] “Who understands his offences? Clear thou me from hidden faults, and keep back thy servant from presumptuous sins, O Lord.” You should have known that the Church admits even failures through ignorance and sins of mere thought to be offences; so much ...