For the
invisible
things of Him from Rom.
Augustine - Exposition on the Psalms - v6
There should be the right hand, there should be our longing.
Let us use the left for the time, let
Ps. 62, us long for the right for eternity. If riches increase, set not
J0"
your heart upon them. For when riches increase, ye set your heart upon them, ye will make what left, to be right. Amend yourselves, acknowledge Wisdom embracing you, to
Cant. Whom said, His left hand shall be under my head, and His right hand shall embrace me. Behold the holy song of love, behold the song of songs, of the heavenly marriage of
Christ and His Church. What saith the bride of the Bridegroom His left hand shall be under my head, and His right hand shall embrace me. The left under the head, and the right above the head. For when one embraceth from above, his arm above the head, but his left hand under the head. His left hand, saith he, under my head. For He will not desert me in times of need: but yet His left hand will be under my head, will not be put above my head, but will be beneath my head, that His right hand may embrace me, promising eternal life. For so His left hand under my head, His right hand be above my head, and
if
it of
is
it
is
?
(,
2,
it is
is
is ?
if,
it,
To seek earthly happiness is folly. 313
that is fulfilled which was written to Timothy, having the Ver. promise of the life which now is, and of that which is to - 15- come. Having the promise, he saith, of the present and of
the future life. What in the present ? His left hand under
my head. What in the future? His right hand shall embrace me. Do ye seek what is needful for the present
time? Seek ye first the kingdom of God, that is, the right Matt. 6, hand, and all these things shall be added unto you. Ye33- shall have here, saith He, both riches and glory, and in the
world to come everlasting life: both with the left hand I will support you while weak, and with the right I will crown you when perfected. Or did perhaps the Apostles, when they left their all, or distributed what they had to the poor, remain without riches in this world? Where then is that
promise of the left hand, he shall receive sevenfold in this Mat. 19, world? He promised to multiply them. And, in truth, what29'
can be wanting to the man of God r If any one perchance
be an unbeliever, he hath but one house, or at all events
a few ; the w hole world of riches are the faithful man's. j,rov,ijt Behold His left hand full under his head: he shall receive6- sevenfold in this world. Behold His right hand embracing
him : and in the world to come life everlasting. Rightly is
it said in another place too of Wisdom herself, in her right Prov. 3, hand is length of days, and in her left hand riches and^6' honour.
19. Whence then speak they vainly ? wherefore hath
their mouth spoken vanity? Because their right hand is a
right hand of iniquity. I blame them not because their sons
were as young vines firmly planted in their youth, nor because their daughters were adorned after the similitude of
the temple, nor because they had every thing else in abundance, and because earthly peace was theirs. But why
do I blame them ? They have called the people blessed who ver. 15, have these things. O men that speak vanity ! They have called the people blessed who have these things. They have
lost the true right hand, wicked and perverse, they have
put on the benefits of God inversely. O wicked ones, O speakers of vanity, O strange children ! They have called
the people blessed who have these things. What was on the left hand, they have set on the right. They have called the
3N God teacheth man how to praise.
Psalm people blessed who have these things. What dost thou, c",ir' David ? What dost thou, Body of Christ f What do ye, members of Christ ? What do ye, not strange children, but children of God ? Since the speakers of vanity, the strange
children, have called the people blessed who have these things, what say ye ? Blessed is the people whose Lord is their God. Have then the left hand, but on the left ; long for the right, that ye may be set on the right. They had the left on the
Mat. 25, left, before whom He hungered, and they gave Him to eat; He was thirsty, and they gave Him drink; He was a stranger, and they took Him in ; He was naked, and they clothed Him. All this they took from the left, and transferred to the works of the right, that they might be set
on the right. So then the speakers of vanity, the strange children, called the people blessed who have these things : say ye with us, Blessed is the people, whose Lord is their
God.
Lat. PSALM CXLV. CxlIV.
Sermon to the People.
1. We have longed to praise the Lord with you; and since He has deigned to grant us this, in order that the praise which we give Him may be in due order, that it may not by any excess offend Him Whom it praiseth, it is better for us to seek the path of praise in the Scripture of God, that we turn not aside from the way, either to the right hand or to the left. For I venture to say to you, beloved, God hath praised Himself, that He might be properly praised by man : and because He hath deigned to praise Himself, therefore hath man found how to praise Him.
Prov. 27, For it cannot be said to God, as it is to man, let not thine
2'
own mouth praise thee. For for man to praise himself is arrogance; for God to praise Himself is mercy. It is good for us to love whom we praise : by praising one that is good, we are ourselves made better. So, since He knoweth that this is for our good, in order that we might love Him, by praising Himself, He maketh Himself lovely ; and herein He endeavoureth to benefit us, in that He maketh Himself lovely. He exhorteth then our heart to praise Him, and He hath filled His servants with His Spirit, that they might
Christ the Son of David and Lord of David. 315
ver. Him, what doeth He but praise Himself ? So then this
praise Him. And since His Spirit in His servants praiseth
Psalm beginneth thus :
2. / will exalt Thee, my God. my King ; and 1 trill bless ver. I.
77iy Name for the age, and age upon age. Ye see that the praise of God is here begun, and this praise is carried on even to the end of the Psalm. Finally, the title is, Praise, to David himself. Praise to Christ Himself. And since He is called David, Who came to us of the seed of David, yet He was our King, ruling us, and bringing us into His kingdom, therefore Praise to David himself is understood to mean, Praise to Christ Himself. Christ according to the flesh is David, because He is the Son of David: but according to His Divine Nature He is the Creator of David, and Lord of David. Finally, the Apostle too, when he would pay honour to the former people of God, out of whom both the Apostles themselves, beloved, and many of the first
Churches came, doing in many thousands of men, what just now in the Gospel one rich man heard, and went away sorrowful, that is, selling all that they had, and distributing to the poor, and seeking perfection in the Lord ; -- when he would praise, I say, that former people, he thus saith,
Whose are the fathers, and of whom as pertaining to the Rom. 9, flesh Christ came, Who is over all, God blessed for ever. 5'
So because Christ is of them, as pertaining to the flesh, therefore is He David : but because He is over all, God blessed for ever, therefore, / will exalt Thee, saith he, my
I will bless Thy Name
for age upon age. Perhaps for the age meaneth here, for
God, my King ; and
for
the age, and
age upon age, for ever. Now then begin to praise, if thou intendest to praise for ever. He who will not praise in this transitory age, will be silent when age upon age has come.
Accordingly in the following verses he hath said nearly this. 3. But lest any one should in any otherwise also under
stand what he saith, / will praise Thy Name for the age, and should seek another age, wherein to praise, he saith,
bless Thee. Praise then and bless the Lord thy God every day, that when single days have passed, and there has come one day without end, thou mayest go
Every day will I
from praise to praise, as from strength to strength. Every Ps. 84,7.
2-
316 We must praise God in evil as well as good.
Psalm day, he saith, / will bless Thee : no day shall pass by, lT' wherein 1 bless Thee not. And it is no wonder, if in thy
day of joy thou bless the Lord. What if perchance some day of sorrow hath dawned on thee, as is natural in the circumstances of our mortal nature, as there is abundance of offences, as temptations are multiplied ; what, if something sad befall thee, a man ; wilt thou cease to praise God ? wilt thou cease to bless thy Creator? If thou cease, thou hast
lied in saying, every day will I
bless Thee, O Lord. But if thou cease not, although it seem to thee to be ill with thee in the day of thy sorrow, yet in thy God it shall be well
with thee. For there are cases where it is well with thee, even when it is ill with thee. For if in any evil it is ill with thee, without doubt in any good it is well with thee. And
Lokel8, what so good as thy God, of Whom it is said, None is good
19"
save One, that is, God. For how safe it is to praise thus, and how safe for it to be well with thee thus, thou mayest learn from the very nature of good. For if thou rejoicest at a good which accrueth to thee one day, perchance another day this good whereat thou rejoicest passeth away. ' It has been well with me, I have spent a good day;' because perhaps gain has come to thee, or thou hast received an invitation, or sat long at a feast. Thou rejoicest, because thou hast sat long at a feast: another day grieveth thee, because thou hast not had to blush. However, at whatever good of this sort thou rejoicest, at all events it is fleeting.
But if thou rejoicest in the Lord thy God, thou shalt hear Ps. 37,4. Scripture saying, Delight thee in the Lord. The more firmly shalt thou rejoice, the more sure He is in Whom thou shalt rejoice. For if thou rejoicest in money, thou fearest
the thief; but if thou rejoicest in God, what fearest thou ? Lest any take God from thee ? None will take God from thee, if thou send Him not from thee. For God is not like the light which shineth in the heavens. We cannot approach to it whensoever we please, for it shineth not in every place. And through our weakness perhaps it cometh to pass, that in winter we delight to be in this light ; but now in summer time ye see that we rather seek a spot where we shall not stand in the light. But when thou abidest in thy God, and delightest in the light of His truth, thou seekest not a spot
Job, a pattern of true praise. 317
where thou mayest approach Him: but thy conscience Vir. approacheth, thy conscience retreateth from Him. That ----- which is said, Approach to Him, and be enlightened, is said Pa. 34,fi. to the soul, not to any carriage; it is said to the affections,
not to the feet. And when thou abidest in Him, thou shalt suffer no heat. For His Spirit shall breathe on thee, and under His wings thou shall hope.
4. Thou seest then that thou hast whereof to delight every day. For thy God will not leave thee, even though any thing befall thee. For how sad was that which befell the holy man Job : how sudden, how manifold ills ! how was all in which he was thought to rejoice, not all in which he did rejoice, withdrawn when the devil assailed him ! how did even his sons die ! All that he was careful in preserving, perished ; all they for whom he was preserving it, perished ;
yet He perished not, Who gave both the one and the other.
And even his sons, though they perished in this world, shall
be recognised and received back in the world to come. Yet
had that man somewhat else wherein to rejoice ; and in him
was that true which we have just recited, Every day will I
bless Thee : because then the day wherein all perished shone
upon him sadly, did therefore the inward light in his heart
fail ? Nay, he stood in that light, and said, The Lord gave, Jobi,2i. and the Lord hath taken away ; as the Lord hath pleased,
so hath it been done; blessed be the Name of the Lord. He then praised every day, who even in the day of sorrow
It is a short lesson, that thou ever praise God,
and with true, not false heart say, / will bless the Lord at P>>M,\. all times, His praise shall be ever in my mouth. It is a
short lesson : it is in fact to know that He giveth in mercy,
when He giveth; that He taketh away in mercy, when He
taketh away : not to believe that thou art abandoned
His mercy, Who either comforteth thee by giving lest thou
fail, or punisheth thee when thou art uplifted, lest thou
perish. Whether then in His gifts, or in His scourges, do
thou praise. The praise of the scourger is the healing of
the wound. Every day, saith he, / will bless Thee. My brethren, bless God : what ever happen, bless God. For
it is He Who causeth that nothing happen which ye cannot
bear. Therefore thou oughtest to be in fear when it is well
praised.
by
318 Death even should not end our praises.
Psalm with thee, and not so to prepare thyself as though thou shouldest never be tried. For if thou art never tried, thou art never proved. Is it not better to be tried and proved, than to be not tried and rejected ? And I will praise Thy Name for the age, and for age upon age.
ver. 3.
5. Great is the Lord, and very much to be praised. How much was he about to say ? what terms was he about to seek? How vast a conception hath he included in the one word, very much? Imagine what thou wilt, for how can that be imagined, which cannot be contained ? He is very much to be praised, and of His Greatness there is no end; therefore said he very much, because, of His Greatness there is no end: lest perchance thou begin to wish to praise, and think that thou canst reach the end of His praises, Whose Greatness can have no end. Think not then that He, Whose Greatness has no end, can ever be enough praised by thee. Is it not then better that as He has no end, so neither should thy praise have end? His Greatness is without end ; let thy praise also be without end. Of His Greatness what is said ? of His Greatness there is no end. Of thy praise what? / will praise Thy Name for the age, and age upon age. Therefore, as of His Greatness there is no end, so of thy praise there shall be no end. For, not even when thou art dead in this flesh, shalt thou cease
Ps. 1 15, to praise the Lord. It is said indeed, the dead shall not praise
Thee, O Lord; but it is they, of whom it is said,/roiw the 17, 28. dead, as from one that is not, confession perisheth ; not they John n, of whom He saith, he that believeth in Me, though he were
? 5'
Mat. 22,
32.
Ece'us
dead, yet shall he live. For the God Abraham,
and of Isaac, and ofJacob, is not the God of the dead, but of the living. For if thou shalt never be ought but His, thou shalt never be silent from His praise. Will it be possible for thee to fear, lest while thou livest here, thou may est be His, and when thou art dead, not be His? Hear the Apostle
* of
.
Rom. 14, promising thee safely: Whether we live, we live unto the
8-
Lord; or whether we die, we die unto the Lord; whether we live therefore or die, we are the Lord's. And whence is that thou art His, even when dead Because He redeemed
thee with the price of His blood, even by His death. How can He lose His servant, even when dead, Whose death
it,
?
The ' visible things' of God prove the goodness of all. 319
is thy price ? Therefore when he hath said, Whether we VtR, live or die, we are the Lord's, that He might set forth the price Ro^' u too, he added, forfor this cause Christ died and rose again',9.
that He migh t be Lord both of the dead and of the living.
6. However, since of His Greatness there is no end, and
whom we cannot contain, we ought to praise : (for if we can
contain Him, there is an end of His Greatness; but if there be
no end of His Greatness, some part of Him indeed we can contain, but God entirely we caunot contain ;) let us, as failing
in His Greatness, that we may be refreshed by His Goodness,
look to His works, and by His works praise the Worker; by
what He hath made, the Maker ; by His creation, the Creator.
Let us look at what He hath done here, what is well known
to us, what is open to our eyes. For how great things
besides has His boundless Goodness and illimitable Great
ness made, which we do not know ! When we lift the gaze
of our eyes even to the heaven, and then recall it from
sun, moon, and stars to the earth, and there is all this space
where our sight can wander; beyond the heavens who can extend the eyesight of his mind, not to say of his flesh ?
So far then as His works are known to us, let us praise Him through His works.
For the invisible things of Him from Rom. J, the creation of the world are clearly seen, being understood 20'
by the things which are made. Generation and generation ver. 4. shall praise Thy works. Every generation shall praise Thy works. For perhaps every generation is meant by gene ration and generation. He did not mean to continue saying, generation and generation, till he had defined the number of all generations, but the repetition of the speaker
led the mind of the thinker to infinity. Behold that generation which now is in the flesh, destined to pass from hence as it came, praiseth the works of God ; and that for which it maketh way to succeed, will assuredly praise the works of God; and after that will be another, and unto the end of the world how many generations ! This he meant when he said, generation and generation shall praise Thy works. Did he perchance mean to imply two generations by that repetition ? For we are in this generation sons of God, we shall be in another generation sons of the Resurrection. Scripture hath called us sons of the Resurrection ; the
3-20 In the works we should praise the Maker.
Pealm Resurrection itself it hath called Regeneration. In the c*-v\ regeneration, it saith, when the Son of Man shall be seated
in His Majesty. So also in another place: For they shall 35*36? ' uo^ marnJi nor 06 ffive>> ,n marriage, for they are the sons of
the Resurrection. Therefore generation and generation shall praise Thy works. We praise the works of the Lord now, while we are in this mortal nature : and if we praised while we are fettered, how shall we praise when we are crowned ? Therefore let us now in this generation observe these works of the Lord, in Whose praise it is said, i)eneration and
generation shall praise Thy trorks, since of Thy Greatness there is no end. It is lawful to gaze on Thy works, that Thou mayest be praised Who doest such works.
7. And they shall tell out Tliine excellence. For neither shall they praise Thy works, save in order to tell out Thine excellence. Boys at school are set to praise, and all such things are set before them to be praised, as God hath wrought : a mortal is set to praise the sun, the sky, the earth ; to come to even lesser things, to praise a rose, or a laurel ; all these are works of God : they are set, they are undertaken, they are praised : the works are lauded, of the Worker they are silent. I desire in the works to praise the Creator: I love not a thankless praiser. Dost thou praise
28.
what He hath made, and art silent of Him Who made? In that which thou seest, what is it that thou praisest ? The form, the usefulness, some virtue, some power in the things. If beauty delight thee, what is more beautiful than the Maker? If usefulness be praised, what more useful than He Who made all things ?
If excellence be praised, what more excellent than He by Whom all things were made ; by Whom too all things when made are not left alone, but are ruled and guided ? Not then as some, who though
eloquent are mute, since they praise the creature, but forget the Creator; not thus doth generation and gene ration among Thy servants praise Thee, when it praiseth Thy works. But how doth it praise ? And they shall tell out Thine excellence. In praising Thy works, they shall tell out Thine excellence. Those praisers, faithful men, holy and good, true praisers; not ungrateful for grace, whence they praise this and that of God's works, above or
God to be praised for manifold attributes. 321
below, in heaven or in earth, among those works of God Ver. which they praise find themselves also, for they too are among the works of God. For He Who made all things,
made us too among all things. Accordingly, if thou praisest the works of God, thou wilt have to praise thyself
too, for thou too art a work of God. Where then Let Prov. 27,
not thine own mouth praise thee? Behold, way found
whereby thou mayest praise thyself too, yet not be arrogant. Praise God in thee, not thyself: not because thou art what thou art, but because He made thee so not because thou canst do any thing, but because He can do in thee and through thee. And by this means they shall praise Thee, and tell out Thine excellence not theirs, but Thine. Learn then to praise gazing on the works, admire the Maker; by giving thanks, not byclaim- ingoughlas thine. Praise Him, because He hath made,because He hath thus ordered, because He hath given such things.
8. Finally, see what followeth They shall tell out Thine v. 5. 6. 7. excellence, saith he, and they shall speak of the magnificence
of the glory Thy Holiness, and shall record Thy wondrous
deeds. And the excellence Thy fearful works shall they
speak of; and Thy greatness, they shall relate it. The remembrance of the abundance of Thy sweetness they shall
pour forth none but Thine. See whether this man, medi tating on Thy works, hath turned aside from the Worker to the work see whether he hath sunk from Him Who made, to the things which He made. Of the things which He hath made, he hath made step up to Him, not descent from Him to them. For thou love these more than Him, thou wilt not have Him. And what profit to thee to over flow with the works, the Worker leave thee Truly thou shouldest love them but love Him more, and love them for His sake. Tell out His excellence; speak of the mag nificence of the glory His Holiness recount His wondrous works; tell of the excellence of His terrible deeds. For He doth not hold out promises, without holding out threats also
He held out no promises, there would be no encourage ment; if He held out no threats, there would be no cor rection. They that praise Thee therefore shall speak also of the excellence of Thy terrible deeds; the excellence of that work of Thy hands which punisheth and administereth
VOL. VI. Y
if
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of
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if
if
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322 What we learn of God, we must proclaim to others.
Psalm discipline, they shall speak of, they shall not be silent : for cxI'T" they shall not proclaim Thine everlasting kingdom, and be silent about Thine everlasting fire. For the praise of God,
setting thee in the w ay, ought to shew thee both what thou shouldest love, and what thou shouldest fear; what thou shouldest seek, and what thou shouldest shun ; what thou shouldest choose, and what thou shouldest avoid. The time of choice is now, the time of receiving will be hereafter. Let then the excellence of Thy terrible things be told. And Thy greatness, they shall recount it. Unlimited as it is, though of Thy greatness there is no end, they shall not be silent about it. That Thy greatness, of which I had said above, and of Thy greatness there is no end, that they shall recount. How shall they recount there no end of They shall recount when they praise and because there is no end of so of His praise also there shall be no end. Let us prove that of His praise there shall be no end.
Pa. 84,4. Blessed, saith the Psalmist, who dwell in Thy house; they will be aliray praising Thee. And Thy greatness, that, that boundless greatness, they shall recount it.
9. The remembrance of the abundance of Thy sweetness they shall pour forth. happy feasts What shall they eat, who thus shall pour forth! The remembrance of the abun dance of Thy sweetness. What is, the remembrance of the abundance Thy sweetness Because Thou didst not forget us, when we had forgotten Thee. For all flesh had forgotten God, but He forgat not His own works. This remembrance of His concerning us, in that He forgat us not, to be proclaimed, to be told out and because very sweet,
to be eaten, and poured forth again. So eat, that thou mayest pour forth again so receive, that thou mayest give. Thou eatest, when thou learnest thou pourest forth again, when thou teachest: thou eatest, when thou hearest; thou pourest forth again, when thou preachest; but that thou pourest forth, which thou hast first eaten. Finally, that most eager feaster John, to whom the very table of the Lord sufficed not, unless he leaned on the Lord's breast, and of his inmost lieart drank in divine secrets; what did he pour forth? In
the beginning was the Word, and the Word was with God. The remembrance, therefore, of the abundance of Tliy sweet
John
I,
it is
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;
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O ?
is
of
it,
it
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is
is
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it if ;
it,
it ?
All good comes from God's Grace. 323
nets they shall pour forth. How is it that it sufficeth not to Ver. say, Thy remembrance; or, the remembrance of Thine 5~-- abundance; or, the remembrance of Thy sweetness; but,
the remembrance of the abundance of Thy sweetness? Because, what availeth it if it be abundant, yet not sweet?
So also it is annoying if it be sweet but too little.
10. Therefore, the remembrance of the abundance of Thy sweetness they shall pour forth : because Thou didst not forget us, and not forgetting, didst warn us, that Thou
mightest bring us also to recollection. For all the ends of Ps. 22, the earth shall remember themselves, and be turned unto27'
the Lord. Because then they shall pour forth the remem brance of the abundance of Thy sweetness, understanding
that there is nought of good in themselves, which cometh
not from Thee, and that they could not turn to Thee, unless
they were warned by Thee, and that they could not be brought back to Thy recollection, if Thou forgattest them ; considering these things by Thy grace, they shall also exult
in Thy righteousness. Considering, I say, these things by
Thy grace, they shall also exult in Thy righteousness, not in
their own. Brethren, if ye wish to give forth grace, drink
in grace. What is, drink in grace ? Learn grace, under
stand grace. We, before we were, were not at all ; and we
were made men, when before we were nothing. And then when
we were made men, from the stock of the first sinner we were
also wicked, and were by nature the children of wrath, Eph. 2, even as others. Observe we then the grace of God, not only3" whereby He made, but also whereby He re-made us. To Whom therefore we owe that we are, to Him we also owe
that we are justified. Let none seem to attribute to God
that he is, and to himself that he is just. For better is that
which thou wouldest attribute to thyself, than what thou wouldest attribute to Him. For it is a better thing that
thou art righteous, than that thou art a man. Thou givest
that which is lower to God, that which is higher to thyself.
Give all to Him, in all praise Him : so wouldest thou not
fall from the hand of thy Maker. Who made thee to be ?
Is it not written, that God took dust from the ground, and Gen. 2, with it made man ? Before thou wast man, thou wast dust ; J' before thou wast dust, thou wast nothing. But give not
v2
3-24 Our good works God's work in us.
Psalm thanks to thy Maker for this making alone ; hear also another c-- making, wherein He made thee. Not of works, saith Paul, lest any one should boast. But what said he ? Not of works, lest Eph. 2, any 0lie should boast : what said he before this ? By grace are ye saved, through faith, and that not ofyourselves. These are the words of the Apostle, not mine, by grace are ye saved, through faith, and that, namely, that ye should be saved through faith, not of yourselves. Although the very word
which he had used, by grace, is clearly not of yourselves, yet he chose to set forth this still more plainly. Give me one that understandeth, and he hath said all. By grace are ye saved : when thou hearest by grace, understand 'gratis. ' If then it be gratis, thou hast wrought nothing of thine own, hast merited nothing. For if ought is to be repaid to merits, it is reward, not grace. By grace, saith he, ye are saved, through faith. Explain this yet more clearly, on account of the arrogant ; on account of the self-complacent ; on account
Rom. lo, of those who are ignorant of the righteousness of God, and desire to establish their own. Hear this same thing yet more openly : and this, that ye are saved by grace, is not of yourselves, it is the gift of God. But we too perhaps have done somewhat, to earn the gifts of God. Not of works, saith he, lest any should boast. What then ? do we no good works? Yes, we do. But how? By Him working in us: for by faith we give place in our hearts to Him, Who in us and through us doeth good works. For hear whence it is
Epb. 2, that thou doest good works : for we are His workmanship, created in Christ Jesus unto good works, that we should walk in them. That is the abundant sweetness of His remembrance with regard to us. By uttering forth this,
ver. 8. 9.
His preachers shall exult in His righteousness, not in their own. What then hast Thou done unto us, O Lord, Whom we praise, that we should be, that we should praise, that we should exult in Thy righteousness, that we should utter forth the remembrance of the abundance of Thy sweetness ? Let us tell and, as we tell, let us praise.
11. Merciful and pitiful the Lord long suffering, and very merciful. Sweet is the Lord to all, and His compassions reach into all His works. Were He not such as this, there would be no seeking to recover us. Consider thyself what
:
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The greatness of His Mercy. 325
didst thou deserve, O sinner? Despiser of God, what didst Ver. thou deserve ? See if ought occur to thee but penalty, if JLJL. ought occur to thee but punishment. Thou seest then what
was due to thee, and what He hath given, Who gave gratis.
There was given pardon to the sinner ; there was given the spirit of justification ; there was given charity and love, wherein thou mayest do all good works ; and beyond this, He will give thee also life everlasting, and fellowship with the angels : all of His mercy. Boast not at all of thine own merits, for thy very merits are His gifts. And in Thy righteousness they shall exult. Merciful and pitiful is the
Lord; Thou Who hast done all gratis. Long suffering ; for how great sinners doth He bear with. Merciful and pitiful is the ford, toward those to whom He hath given pardon : toward those to whom as yet he hath not given, long suffer ing; not condemning, but waiting, by His very waiting
crying out, Turn ye unto Me, and
in exceeding long suffering; / will not, saith He, the
of a sinner, but rather that he return, and live. He 7. indeed is long suffering ; but thou, after thy hardness and33 ^ impenitent heart, treasurest up unto thyself wrath against Rom. a,
the day of wrath, and revelation of the righteous judgment of God, Wlw shall render to every man according to his deeds. For He is not so long suffering now in enduring, as that He will never be righteous in punishing. He divideth the times: now He calleth thee; now He exhorteth thee: He waiteth till thou come to thyself; and dost thou tarry ? Great is His mercy, in this too, that He hath made the days of thy life uncertain to thee, that thou shouldest not know when thou art to depart hence ; and so, while thou daily lookest to depart, shouldest at length turn to Him; in this too, great is His mercy. But if He had fixed the day for all, He would make sins to abound by men's security. He gave thee hope of pardon, that thou mightest not by de spairing sin more. Both hope and despair are to be feared in sins. Behold the voice of one who despairs, so as to increase his sins ; and behold the voice of one who hopeth, so as to increase his sins ; and see how the Providence and the Mercy of God meeteth each. Hear the voice of one who
despaireth : ' Now,' saith he, ' I must be damned ; why
I will turn to you : and Zech. l,
My, 3
326 Presumption and despair equally deadly.
Psalm should I not do whatsoever I will ? ' Hear too the voice of CxlV. -, one who hopeth : ' Great is the mercy of the Lord ; when
soever I turn to Him, He will forgive me all : why should not I do whatsoever I will ? ' The one despairs, so as to sin ; the other hopes, so as to sin. Both are to be feared, both are perilous : woe, because of despair ! woe, because of hope ! How doth the mercy of God meet both these perils, both these evils ? What sayest thou, who through despair didst choose to sin ? ' Now I must be damned : why should
Ezek. I not do whatsoever I will? ' Hear the Scripture: / will 33'H' not the death of a sinner, but rather that he should turn, and live. By these words of God, he is brought back to hope ; but there is another snare to be feared, lest through
this very hope he sin the more. What then didst thou also say, thou who through hope sinnest yet more ? ' When soever I turn, God will forgive me all ; I will do whatsoever
Ecclus. I will. ' Hear thou also the Scripture : Make no tarrying to
5, '.
Ps. 62, us long for the right for eternity. If riches increase, set not
J0"
your heart upon them. For when riches increase, ye set your heart upon them, ye will make what left, to be right. Amend yourselves, acknowledge Wisdom embracing you, to
Cant. Whom said, His left hand shall be under my head, and His right hand shall embrace me. Behold the holy song of love, behold the song of songs, of the heavenly marriage of
Christ and His Church. What saith the bride of the Bridegroom His left hand shall be under my head, and His right hand shall embrace me. The left under the head, and the right above the head. For when one embraceth from above, his arm above the head, but his left hand under the head. His left hand, saith he, under my head. For He will not desert me in times of need: but yet His left hand will be under my head, will not be put above my head, but will be beneath my head, that His right hand may embrace me, promising eternal life. For so His left hand under my head, His right hand be above my head, and
if
it of
is
it
is
?
(,
2,
it is
is
is ?
if,
it,
To seek earthly happiness is folly. 313
that is fulfilled which was written to Timothy, having the Ver. promise of the life which now is, and of that which is to - 15- come. Having the promise, he saith, of the present and of
the future life. What in the present ? His left hand under
my head. What in the future? His right hand shall embrace me. Do ye seek what is needful for the present
time? Seek ye first the kingdom of God, that is, the right Matt. 6, hand, and all these things shall be added unto you. Ye33- shall have here, saith He, both riches and glory, and in the
world to come everlasting life: both with the left hand I will support you while weak, and with the right I will crown you when perfected. Or did perhaps the Apostles, when they left their all, or distributed what they had to the poor, remain without riches in this world? Where then is that
promise of the left hand, he shall receive sevenfold in this Mat. 19, world? He promised to multiply them. And, in truth, what29'
can be wanting to the man of God r If any one perchance
be an unbeliever, he hath but one house, or at all events
a few ; the w hole world of riches are the faithful man's. j,rov,ijt Behold His left hand full under his head: he shall receive6- sevenfold in this world. Behold His right hand embracing
him : and in the world to come life everlasting. Rightly is
it said in another place too of Wisdom herself, in her right Prov. 3, hand is length of days, and in her left hand riches and^6' honour.
19. Whence then speak they vainly ? wherefore hath
their mouth spoken vanity? Because their right hand is a
right hand of iniquity. I blame them not because their sons
were as young vines firmly planted in their youth, nor because their daughters were adorned after the similitude of
the temple, nor because they had every thing else in abundance, and because earthly peace was theirs. But why
do I blame them ? They have called the people blessed who ver. 15, have these things. O men that speak vanity ! They have called the people blessed who have these things. They have
lost the true right hand, wicked and perverse, they have
put on the benefits of God inversely. O wicked ones, O speakers of vanity, O strange children ! They have called
the people blessed who have these things. What was on the left hand, they have set on the right. They have called the
3N God teacheth man how to praise.
Psalm people blessed who have these things. What dost thou, c",ir' David ? What dost thou, Body of Christ f What do ye, members of Christ ? What do ye, not strange children, but children of God ? Since the speakers of vanity, the strange
children, have called the people blessed who have these things, what say ye ? Blessed is the people whose Lord is their God. Have then the left hand, but on the left ; long for the right, that ye may be set on the right. They had the left on the
Mat. 25, left, before whom He hungered, and they gave Him to eat; He was thirsty, and they gave Him drink; He was a stranger, and they took Him in ; He was naked, and they clothed Him. All this they took from the left, and transferred to the works of the right, that they might be set
on the right. So then the speakers of vanity, the strange children, called the people blessed who have these things : say ye with us, Blessed is the people, whose Lord is their
God.
Lat. PSALM CXLV. CxlIV.
Sermon to the People.
1. We have longed to praise the Lord with you; and since He has deigned to grant us this, in order that the praise which we give Him may be in due order, that it may not by any excess offend Him Whom it praiseth, it is better for us to seek the path of praise in the Scripture of God, that we turn not aside from the way, either to the right hand or to the left. For I venture to say to you, beloved, God hath praised Himself, that He might be properly praised by man : and because He hath deigned to praise Himself, therefore hath man found how to praise Him.
Prov. 27, For it cannot be said to God, as it is to man, let not thine
2'
own mouth praise thee. For for man to praise himself is arrogance; for God to praise Himself is mercy. It is good for us to love whom we praise : by praising one that is good, we are ourselves made better. So, since He knoweth that this is for our good, in order that we might love Him, by praising Himself, He maketh Himself lovely ; and herein He endeavoureth to benefit us, in that He maketh Himself lovely. He exhorteth then our heart to praise Him, and He hath filled His servants with His Spirit, that they might
Christ the Son of David and Lord of David. 315
ver. Him, what doeth He but praise Himself ? So then this
praise Him. And since His Spirit in His servants praiseth
Psalm beginneth thus :
2. / will exalt Thee, my God. my King ; and 1 trill bless ver. I.
77iy Name for the age, and age upon age. Ye see that the praise of God is here begun, and this praise is carried on even to the end of the Psalm. Finally, the title is, Praise, to David himself. Praise to Christ Himself. And since He is called David, Who came to us of the seed of David, yet He was our King, ruling us, and bringing us into His kingdom, therefore Praise to David himself is understood to mean, Praise to Christ Himself. Christ according to the flesh is David, because He is the Son of David: but according to His Divine Nature He is the Creator of David, and Lord of David. Finally, the Apostle too, when he would pay honour to the former people of God, out of whom both the Apostles themselves, beloved, and many of the first
Churches came, doing in many thousands of men, what just now in the Gospel one rich man heard, and went away sorrowful, that is, selling all that they had, and distributing to the poor, and seeking perfection in the Lord ; -- when he would praise, I say, that former people, he thus saith,
Whose are the fathers, and of whom as pertaining to the Rom. 9, flesh Christ came, Who is over all, God blessed for ever. 5'
So because Christ is of them, as pertaining to the flesh, therefore is He David : but because He is over all, God blessed for ever, therefore, / will exalt Thee, saith he, my
I will bless Thy Name
for age upon age. Perhaps for the age meaneth here, for
God, my King ; and
for
the age, and
age upon age, for ever. Now then begin to praise, if thou intendest to praise for ever. He who will not praise in this transitory age, will be silent when age upon age has come.
Accordingly in the following verses he hath said nearly this. 3. But lest any one should in any otherwise also under
stand what he saith, / will praise Thy Name for the age, and should seek another age, wherein to praise, he saith,
bless Thee. Praise then and bless the Lord thy God every day, that when single days have passed, and there has come one day without end, thou mayest go
Every day will I
from praise to praise, as from strength to strength. Every Ps. 84,7.
2-
316 We must praise God in evil as well as good.
Psalm day, he saith, / will bless Thee : no day shall pass by, lT' wherein 1 bless Thee not. And it is no wonder, if in thy
day of joy thou bless the Lord. What if perchance some day of sorrow hath dawned on thee, as is natural in the circumstances of our mortal nature, as there is abundance of offences, as temptations are multiplied ; what, if something sad befall thee, a man ; wilt thou cease to praise God ? wilt thou cease to bless thy Creator? If thou cease, thou hast
lied in saying, every day will I
bless Thee, O Lord. But if thou cease not, although it seem to thee to be ill with thee in the day of thy sorrow, yet in thy God it shall be well
with thee. For there are cases where it is well with thee, even when it is ill with thee. For if in any evil it is ill with thee, without doubt in any good it is well with thee. And
Lokel8, what so good as thy God, of Whom it is said, None is good
19"
save One, that is, God. For how safe it is to praise thus, and how safe for it to be well with thee thus, thou mayest learn from the very nature of good. For if thou rejoicest at a good which accrueth to thee one day, perchance another day this good whereat thou rejoicest passeth away. ' It has been well with me, I have spent a good day;' because perhaps gain has come to thee, or thou hast received an invitation, or sat long at a feast. Thou rejoicest, because thou hast sat long at a feast: another day grieveth thee, because thou hast not had to blush. However, at whatever good of this sort thou rejoicest, at all events it is fleeting.
But if thou rejoicest in the Lord thy God, thou shalt hear Ps. 37,4. Scripture saying, Delight thee in the Lord. The more firmly shalt thou rejoice, the more sure He is in Whom thou shalt rejoice. For if thou rejoicest in money, thou fearest
the thief; but if thou rejoicest in God, what fearest thou ? Lest any take God from thee ? None will take God from thee, if thou send Him not from thee. For God is not like the light which shineth in the heavens. We cannot approach to it whensoever we please, for it shineth not in every place. And through our weakness perhaps it cometh to pass, that in winter we delight to be in this light ; but now in summer time ye see that we rather seek a spot where we shall not stand in the light. But when thou abidest in thy God, and delightest in the light of His truth, thou seekest not a spot
Job, a pattern of true praise. 317
where thou mayest approach Him: but thy conscience Vir. approacheth, thy conscience retreateth from Him. That ----- which is said, Approach to Him, and be enlightened, is said Pa. 34,fi. to the soul, not to any carriage; it is said to the affections,
not to the feet. And when thou abidest in Him, thou shalt suffer no heat. For His Spirit shall breathe on thee, and under His wings thou shall hope.
4. Thou seest then that thou hast whereof to delight every day. For thy God will not leave thee, even though any thing befall thee. For how sad was that which befell the holy man Job : how sudden, how manifold ills ! how was all in which he was thought to rejoice, not all in which he did rejoice, withdrawn when the devil assailed him ! how did even his sons die ! All that he was careful in preserving, perished ; all they for whom he was preserving it, perished ;
yet He perished not, Who gave both the one and the other.
And even his sons, though they perished in this world, shall
be recognised and received back in the world to come. Yet
had that man somewhat else wherein to rejoice ; and in him
was that true which we have just recited, Every day will I
bless Thee : because then the day wherein all perished shone
upon him sadly, did therefore the inward light in his heart
fail ? Nay, he stood in that light, and said, The Lord gave, Jobi,2i. and the Lord hath taken away ; as the Lord hath pleased,
so hath it been done; blessed be the Name of the Lord. He then praised every day, who even in the day of sorrow
It is a short lesson, that thou ever praise God,
and with true, not false heart say, / will bless the Lord at P>>M,\. all times, His praise shall be ever in my mouth. It is a
short lesson : it is in fact to know that He giveth in mercy,
when He giveth; that He taketh away in mercy, when He
taketh away : not to believe that thou art abandoned
His mercy, Who either comforteth thee by giving lest thou
fail, or punisheth thee when thou art uplifted, lest thou
perish. Whether then in His gifts, or in His scourges, do
thou praise. The praise of the scourger is the healing of
the wound. Every day, saith he, / will bless Thee. My brethren, bless God : what ever happen, bless God. For
it is He Who causeth that nothing happen which ye cannot
bear. Therefore thou oughtest to be in fear when it is well
praised.
by
318 Death even should not end our praises.
Psalm with thee, and not so to prepare thyself as though thou shouldest never be tried. For if thou art never tried, thou art never proved. Is it not better to be tried and proved, than to be not tried and rejected ? And I will praise Thy Name for the age, and for age upon age.
ver. 3.
5. Great is the Lord, and very much to be praised. How much was he about to say ? what terms was he about to seek? How vast a conception hath he included in the one word, very much? Imagine what thou wilt, for how can that be imagined, which cannot be contained ? He is very much to be praised, and of His Greatness there is no end; therefore said he very much, because, of His Greatness there is no end: lest perchance thou begin to wish to praise, and think that thou canst reach the end of His praises, Whose Greatness can have no end. Think not then that He, Whose Greatness has no end, can ever be enough praised by thee. Is it not then better that as He has no end, so neither should thy praise have end? His Greatness is without end ; let thy praise also be without end. Of His Greatness what is said ? of His Greatness there is no end. Of thy praise what? / will praise Thy Name for the age, and age upon age. Therefore, as of His Greatness there is no end, so of thy praise there shall be no end. For, not even when thou art dead in this flesh, shalt thou cease
Ps. 1 15, to praise the Lord. It is said indeed, the dead shall not praise
Thee, O Lord; but it is they, of whom it is said,/roiw the 17, 28. dead, as from one that is not, confession perisheth ; not they John n, of whom He saith, he that believeth in Me, though he were
? 5'
Mat. 22,
32.
Ece'us
dead, yet shall he live. For the God Abraham,
and of Isaac, and ofJacob, is not the God of the dead, but of the living. For if thou shalt never be ought but His, thou shalt never be silent from His praise. Will it be possible for thee to fear, lest while thou livest here, thou may est be His, and when thou art dead, not be His? Hear the Apostle
* of
.
Rom. 14, promising thee safely: Whether we live, we live unto the
8-
Lord; or whether we die, we die unto the Lord; whether we live therefore or die, we are the Lord's. And whence is that thou art His, even when dead Because He redeemed
thee with the price of His blood, even by His death. How can He lose His servant, even when dead, Whose death
it,
?
The ' visible things' of God prove the goodness of all. 319
is thy price ? Therefore when he hath said, Whether we VtR, live or die, we are the Lord's, that He might set forth the price Ro^' u too, he added, forfor this cause Christ died and rose again',9.
that He migh t be Lord both of the dead and of the living.
6. However, since of His Greatness there is no end, and
whom we cannot contain, we ought to praise : (for if we can
contain Him, there is an end of His Greatness; but if there be
no end of His Greatness, some part of Him indeed we can contain, but God entirely we caunot contain ;) let us, as failing
in His Greatness, that we may be refreshed by His Goodness,
look to His works, and by His works praise the Worker; by
what He hath made, the Maker ; by His creation, the Creator.
Let us look at what He hath done here, what is well known
to us, what is open to our eyes. For how great things
besides has His boundless Goodness and illimitable Great
ness made, which we do not know ! When we lift the gaze
of our eyes even to the heaven, and then recall it from
sun, moon, and stars to the earth, and there is all this space
where our sight can wander; beyond the heavens who can extend the eyesight of his mind, not to say of his flesh ?
So far then as His works are known to us, let us praise Him through His works.
For the invisible things of Him from Rom. J, the creation of the world are clearly seen, being understood 20'
by the things which are made. Generation and generation ver. 4. shall praise Thy works. Every generation shall praise Thy works. For perhaps every generation is meant by gene ration and generation. He did not mean to continue saying, generation and generation, till he had defined the number of all generations, but the repetition of the speaker
led the mind of the thinker to infinity. Behold that generation which now is in the flesh, destined to pass from hence as it came, praiseth the works of God ; and that for which it maketh way to succeed, will assuredly praise the works of God; and after that will be another, and unto the end of the world how many generations ! This he meant when he said, generation and generation shall praise Thy works. Did he perchance mean to imply two generations by that repetition ? For we are in this generation sons of God, we shall be in another generation sons of the Resurrection. Scripture hath called us sons of the Resurrection ; the
3-20 In the works we should praise the Maker.
Pealm Resurrection itself it hath called Regeneration. In the c*-v\ regeneration, it saith, when the Son of Man shall be seated
in His Majesty. So also in another place: For they shall 35*36? ' uo^ marnJi nor 06 ffive>> ,n marriage, for they are the sons of
the Resurrection. Therefore generation and generation shall praise Thy works. We praise the works of the Lord now, while we are in this mortal nature : and if we praised while we are fettered, how shall we praise when we are crowned ? Therefore let us now in this generation observe these works of the Lord, in Whose praise it is said, i)eneration and
generation shall praise Thy trorks, since of Thy Greatness there is no end. It is lawful to gaze on Thy works, that Thou mayest be praised Who doest such works.
7. And they shall tell out Tliine excellence. For neither shall they praise Thy works, save in order to tell out Thine excellence. Boys at school are set to praise, and all such things are set before them to be praised, as God hath wrought : a mortal is set to praise the sun, the sky, the earth ; to come to even lesser things, to praise a rose, or a laurel ; all these are works of God : they are set, they are undertaken, they are praised : the works are lauded, of the Worker they are silent. I desire in the works to praise the Creator: I love not a thankless praiser. Dost thou praise
28.
what He hath made, and art silent of Him Who made? In that which thou seest, what is it that thou praisest ? The form, the usefulness, some virtue, some power in the things. If beauty delight thee, what is more beautiful than the Maker? If usefulness be praised, what more useful than He Who made all things ?
If excellence be praised, what more excellent than He by Whom all things were made ; by Whom too all things when made are not left alone, but are ruled and guided ? Not then as some, who though
eloquent are mute, since they praise the creature, but forget the Creator; not thus doth generation and gene ration among Thy servants praise Thee, when it praiseth Thy works. But how doth it praise ? And they shall tell out Thine excellence. In praising Thy works, they shall tell out Thine excellence. Those praisers, faithful men, holy and good, true praisers; not ungrateful for grace, whence they praise this and that of God's works, above or
God to be praised for manifold attributes. 321
below, in heaven or in earth, among those works of God Ver. which they praise find themselves also, for they too are among the works of God. For He Who made all things,
made us too among all things. Accordingly, if thou praisest the works of God, thou wilt have to praise thyself
too, for thou too art a work of God. Where then Let Prov. 27,
not thine own mouth praise thee? Behold, way found
whereby thou mayest praise thyself too, yet not be arrogant. Praise God in thee, not thyself: not because thou art what thou art, but because He made thee so not because thou canst do any thing, but because He can do in thee and through thee. And by this means they shall praise Thee, and tell out Thine excellence not theirs, but Thine. Learn then to praise gazing on the works, admire the Maker; by giving thanks, not byclaim- ingoughlas thine. Praise Him, because He hath made,because He hath thus ordered, because He hath given such things.
8. Finally, see what followeth They shall tell out Thine v. 5. 6. 7. excellence, saith he, and they shall speak of the magnificence
of the glory Thy Holiness, and shall record Thy wondrous
deeds. And the excellence Thy fearful works shall they
speak of; and Thy greatness, they shall relate it. The remembrance of the abundance of Thy sweetness they shall
pour forth none but Thine. See whether this man, medi tating on Thy works, hath turned aside from the Worker to the work see whether he hath sunk from Him Who made, to the things which He made. Of the things which He hath made, he hath made step up to Him, not descent from Him to them. For thou love these more than Him, thou wilt not have Him. And what profit to thee to over flow with the works, the Worker leave thee Truly thou shouldest love them but love Him more, and love them for His sake. Tell out His excellence; speak of the mag nificence of the glory His Holiness recount His wondrous works; tell of the excellence of His terrible deeds. For He doth not hold out promises, without holding out threats also
He held out no promises, there would be no encourage ment; if He held out no threats, there would be no cor rection. They that praise Thee therefore shall speak also of the excellence of Thy terrible deeds; the excellence of that work of Thy hands which punisheth and administereth
VOL. VI. Y
if
:
of
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if
if
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it ? aa
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322 What we learn of God, we must proclaim to others.
Psalm discipline, they shall speak of, they shall not be silent : for cxI'T" they shall not proclaim Thine everlasting kingdom, and be silent about Thine everlasting fire. For the praise of God,
setting thee in the w ay, ought to shew thee both what thou shouldest love, and what thou shouldest fear; what thou shouldest seek, and what thou shouldest shun ; what thou shouldest choose, and what thou shouldest avoid. The time of choice is now, the time of receiving will be hereafter. Let then the excellence of Thy terrible things be told. And Thy greatness, they shall recount it. Unlimited as it is, though of Thy greatness there is no end, they shall not be silent about it. That Thy greatness, of which I had said above, and of Thy greatness there is no end, that they shall recount. How shall they recount there no end of They shall recount when they praise and because there is no end of so of His praise also there shall be no end. Let us prove that of His praise there shall be no end.
Pa. 84,4. Blessed, saith the Psalmist, who dwell in Thy house; they will be aliray praising Thee. And Thy greatness, that, that boundless greatness, they shall recount it.
9. The remembrance of the abundance of Thy sweetness they shall pour forth. happy feasts What shall they eat, who thus shall pour forth! The remembrance of the abun dance of Thy sweetness. What is, the remembrance of the abundance Thy sweetness Because Thou didst not forget us, when we had forgotten Thee. For all flesh had forgotten God, but He forgat not His own works. This remembrance of His concerning us, in that He forgat us not, to be proclaimed, to be told out and because very sweet,
to be eaten, and poured forth again. So eat, that thou mayest pour forth again so receive, that thou mayest give. Thou eatest, when thou learnest thou pourest forth again, when thou teachest: thou eatest, when thou hearest; thou pourest forth again, when thou preachest; but that thou pourest forth, which thou hast first eaten. Finally, that most eager feaster John, to whom the very table of the Lord sufficed not, unless he leaned on the Lord's breast, and of his inmost lieart drank in divine secrets; what did he pour forth? In
the beginning was the Word, and the Word was with God. The remembrance, therefore, of the abundance of Tliy sweet
John
I,
it is
;
;
;
O ?
is
of
it,
it
it is
is
is
!
it if ;
it,
it ?
All good comes from God's Grace. 323
nets they shall pour forth. How is it that it sufficeth not to Ver. say, Thy remembrance; or, the remembrance of Thine 5~-- abundance; or, the remembrance of Thy sweetness; but,
the remembrance of the abundance of Thy sweetness? Because, what availeth it if it be abundant, yet not sweet?
So also it is annoying if it be sweet but too little.
10. Therefore, the remembrance of the abundance of Thy sweetness they shall pour forth : because Thou didst not forget us, and not forgetting, didst warn us, that Thou
mightest bring us also to recollection. For all the ends of Ps. 22, the earth shall remember themselves, and be turned unto27'
the Lord. Because then they shall pour forth the remem brance of the abundance of Thy sweetness, understanding
that there is nought of good in themselves, which cometh
not from Thee, and that they could not turn to Thee, unless
they were warned by Thee, and that they could not be brought back to Thy recollection, if Thou forgattest them ; considering these things by Thy grace, they shall also exult
in Thy righteousness. Considering, I say, these things by
Thy grace, they shall also exult in Thy righteousness, not in
their own. Brethren, if ye wish to give forth grace, drink
in grace. What is, drink in grace ? Learn grace, under
stand grace. We, before we were, were not at all ; and we
were made men, when before we were nothing. And then when
we were made men, from the stock of the first sinner we were
also wicked, and were by nature the children of wrath, Eph. 2, even as others. Observe we then the grace of God, not only3" whereby He made, but also whereby He re-made us. To Whom therefore we owe that we are, to Him we also owe
that we are justified. Let none seem to attribute to God
that he is, and to himself that he is just. For better is that
which thou wouldest attribute to thyself, than what thou wouldest attribute to Him. For it is a better thing that
thou art righteous, than that thou art a man. Thou givest
that which is lower to God, that which is higher to thyself.
Give all to Him, in all praise Him : so wouldest thou not
fall from the hand of thy Maker. Who made thee to be ?
Is it not written, that God took dust from the ground, and Gen. 2, with it made man ? Before thou wast man, thou wast dust ; J' before thou wast dust, thou wast nothing. But give not
v2
3-24 Our good works God's work in us.
Psalm thanks to thy Maker for this making alone ; hear also another c-- making, wherein He made thee. Not of works, saith Paul, lest any one should boast. But what said he ? Not of works, lest Eph. 2, any 0lie should boast : what said he before this ? By grace are ye saved, through faith, and that not ofyourselves. These are the words of the Apostle, not mine, by grace are ye saved, through faith, and that, namely, that ye should be saved through faith, not of yourselves. Although the very word
which he had used, by grace, is clearly not of yourselves, yet he chose to set forth this still more plainly. Give me one that understandeth, and he hath said all. By grace are ye saved : when thou hearest by grace, understand 'gratis. ' If then it be gratis, thou hast wrought nothing of thine own, hast merited nothing. For if ought is to be repaid to merits, it is reward, not grace. By grace, saith he, ye are saved, through faith. Explain this yet more clearly, on account of the arrogant ; on account of the self-complacent ; on account
Rom. lo, of those who are ignorant of the righteousness of God, and desire to establish their own. Hear this same thing yet more openly : and this, that ye are saved by grace, is not of yourselves, it is the gift of God. But we too perhaps have done somewhat, to earn the gifts of God. Not of works, saith he, lest any should boast. What then ? do we no good works? Yes, we do. But how? By Him working in us: for by faith we give place in our hearts to Him, Who in us and through us doeth good works. For hear whence it is
Epb. 2, that thou doest good works : for we are His workmanship, created in Christ Jesus unto good works, that we should walk in them. That is the abundant sweetness of His remembrance with regard to us. By uttering forth this,
ver. 8. 9.
His preachers shall exult in His righteousness, not in their own. What then hast Thou done unto us, O Lord, Whom we praise, that we should be, that we should praise, that we should exult in Thy righteousness, that we should utter forth the remembrance of the abundance of Thy sweetness ? Let us tell and, as we tell, let us praise.
11. Merciful and pitiful the Lord long suffering, and very merciful. Sweet is the Lord to all, and His compassions reach into all His works. Were He not such as this, there would be no seeking to recover us. Consider thyself what
:
is
;
it,
The greatness of His Mercy. 325
didst thou deserve, O sinner? Despiser of God, what didst Ver. thou deserve ? See if ought occur to thee but penalty, if JLJL. ought occur to thee but punishment. Thou seest then what
was due to thee, and what He hath given, Who gave gratis.
There was given pardon to the sinner ; there was given the spirit of justification ; there was given charity and love, wherein thou mayest do all good works ; and beyond this, He will give thee also life everlasting, and fellowship with the angels : all of His mercy. Boast not at all of thine own merits, for thy very merits are His gifts. And in Thy righteousness they shall exult. Merciful and pitiful is the
Lord; Thou Who hast done all gratis. Long suffering ; for how great sinners doth He bear with. Merciful and pitiful is the ford, toward those to whom He hath given pardon : toward those to whom as yet he hath not given, long suffer ing; not condemning, but waiting, by His very waiting
crying out, Turn ye unto Me, and
in exceeding long suffering; / will not, saith He, the
of a sinner, but rather that he return, and live. He 7. indeed is long suffering ; but thou, after thy hardness and33 ^ impenitent heart, treasurest up unto thyself wrath against Rom. a,
the day of wrath, and revelation of the righteous judgment of God, Wlw shall render to every man according to his deeds. For He is not so long suffering now in enduring, as that He will never be righteous in punishing. He divideth the times: now He calleth thee; now He exhorteth thee: He waiteth till thou come to thyself; and dost thou tarry ? Great is His mercy, in this too, that He hath made the days of thy life uncertain to thee, that thou shouldest not know when thou art to depart hence ; and so, while thou daily lookest to depart, shouldest at length turn to Him; in this too, great is His mercy. But if He had fixed the day for all, He would make sins to abound by men's security. He gave thee hope of pardon, that thou mightest not by de spairing sin more. Both hope and despair are to be feared in sins. Behold the voice of one who despairs, so as to increase his sins ; and behold the voice of one who hopeth, so as to increase his sins ; and see how the Providence and the Mercy of God meeteth each. Hear the voice of one who
despaireth : ' Now,' saith he, ' I must be damned ; why
I will turn to you : and Zech. l,
My, 3
326 Presumption and despair equally deadly.
Psalm should I not do whatsoever I will ? ' Hear too the voice of CxlV. -, one who hopeth : ' Great is the mercy of the Lord ; when
soever I turn to Him, He will forgive me all : why should not I do whatsoever I will ? ' The one despairs, so as to sin ; the other hopes, so as to sin. Both are to be feared, both are perilous : woe, because of despair ! woe, because of hope ! How doth the mercy of God meet both these perils, both these evils ? What sayest thou, who through despair didst choose to sin ? ' Now I must be damned : why should
Ezek. I not do whatsoever I will? ' Hear the Scripture: / will 33'H' not the death of a sinner, but rather that he should turn, and live. By these words of God, he is brought back to hope ; but there is another snare to be feared, lest through
this very hope he sin the more. What then didst thou also say, thou who through hope sinnest yet more ? ' When soever I turn, God will forgive me all ; I will do whatsoever
Ecclus. I will. ' Hear thou also the Scripture : Make no tarrying to
5, '.
