10. "They have called the people blessed who have these things" (ver. 15). O men that speak vanity! 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! What was on the left hand, they have set on the right. What dost thou, David? What dost thou, Body of Christ? What do ye, members of Christ? What do ye, not strange children, but children of God?...What say ye? Say ye with us, "Blessed is the people whose Lord is their God."
[5838] Lat. CXLIII. Sermon to the people.
[5839] 1 Cor. xii. 8, etc.
[5840] Jas. ii. 13.
[5841] 1 Cor. xv. 54.
[5842] Rom. viii. 31, 32.
[5843] Ecclus. xvi. 29.
[5844] Exod. iii. 14.
[5845] Jas. iv. 14.
[5846] Matt. vi. 4.
[5847] Ps. xix. 1, 3, 4.
[5848] Ps. xlviii. 1.
[5849] Ps. lxxxiii. 18.
[5850] Ps. ii. 2.
[5851] Cant. ii. 5, LXX.
[5852] 1 Thess. iv. 16.
[5853] Numb. xx. 13.
[5854] Spectacula.
[5855] Rom. xiii. 10.
[5856] Matt. x. 34.
[5857] Ps. lvii. 4.
[5858] Eph. vi. 12.
[5859] Ps. cii. 27.
[5860] Ps. lxii. 10.
Psalm CXLV. [5861]
1. ...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. "I will exalt Thee, my God, my King; and I will bless Thy Name for the age, and age upon age" (ver. 1). Ye see that the praise of God is here begun, and this praise is carried on even to the end of the Psalm....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. But lest any one should in any otherwise also understand what he saith, "I will praise Thy Name for the age," and should seek another age, wherein to praise, he saith, "Every day will I bless Thee" (ver. 2). 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 from praise to praise, as "from strength to strength." [5862] No day shall pass by, wherein I 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," etc. 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....
2. "Great is the Lord, and very much to be praised" (ver. 3). 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:" 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....
3. For how great things besides has His boundless Goodness and illimitable Greatness 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. [5863] "Generation and generation shall praise Thy works" (ver. 4). Every generation shall praise Thy works. For perhaps every generation is meant by "generation and generation."...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 Resurrection itself it hath called Regeneration. "In the regeneration," it saith, "when the Son of Man shall be seated in His Majesty." [5864] So also in another place; "For they shall not marry, nor be given in marriage, for they are the sons of the Resurrection." [5865] Therefore "generation and generation shall praise Thy works....And they shall tell out Thine 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 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?...
4. "They shall speak of the magnificence of the glory of Thy Holiness, and shall record Thy wondrous deeds" (ver. 5). "And the excellence of Thy fearful works shall they speak of: and Thy greatness, they shall relate it" (ver. 6). "The remembrance of the abundance of Thy sweetness they shall pour forth" (ver. 7): none but Thine. See whether this man, meditating 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 a step up to Him, not a descent from Him to them. For if thou love these more than Him, thou wilt not have Him. And what profit is it to thee to overflow with the works, if the Worker leave thee? Truly thou shouldest love them; but love Him more, and love them for His sake. For He doth not hold out promises, without holding out threats also: if He held out no promises, there would be no encouragement; if He held out no threats, there would be no correction. 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 discipline, they shall speak of, they shall not be silent: for they shall not proclaim Thine everlasting kingdom, and be silent about Thine everlasting fire. For the praise of God, setting thee in the way, ought to show 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. Unlimited as it is, though "of Thy greatness there is no end," they shall not be silent about it. How shall they recount it, if there is no end of it? They shall recount it when they praise it; and because there is no end of it, so of His praise also there shall be no end. [5866]
5. "The remembrance of the abundance of Thy sweetness they shall pour forth." O happy feasts! What shall they eat, who thus shall "pour forth"!...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 heart drank in divine secrets; what did he pour forth? "In the beginning was the Word, and the Word was with God." [5867] How is it that it sufficeth not to say, "Thy remembrance;" or, "the remembrance of Thine abundance"? Because, what availeth it if it be abundant, yet not sweet? So also it is annoying if it be sweet but too little.
6. ...By "pouring forth" this, 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 it, and, as we tell, let us praise.
7. "Merciful and pitiful is the Lord; long-suffering, and very merciful" (ver. 8). "Sweet is the Lord to all, and His compassions reach into all His works" (ver. 9). Were He not such as this, there would be no seeking to recover us. Consider thyself: what didst thou deserve, O sinner? Despiser of God, what didst thou deserve? See if aught occur to thee but penalty, if aught 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....Hear the Scripture: "I will not the death of a sinner, but rather that he should turn, and live." [5868] 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? "Whensoever I turn, God will forgive me all; I will do whatsoever I will." Say not then, "To-morrow I will turn, to-morrow I will please God; and all to-day's and yesterday's deeds shall be forgiven me." Thou sayest true: God hath promised pardon to thy conversion; He hath not promised a to-morrow to thy delay.
8. "Sweet is the Lord to all, and His compassions are over all His works." Why then doth He condemn? why doth He scourge? Are not they whom He condemneth, whom He scourgeth, His works? Plainly they are. And wilt thou know how "His compassions are over all His works"? Thence is that long-suffering, whereby "He maketh His sun to rise on the evil and on the good." [5870] Are not "His compassions over all His works, who sendeth rain upon the just and upon the unjust"? In His long-suffering He waiteth for the sinner, saying, "Turn ye to Me, and I will turn to you." [5871] Are not "His compassions over all His works"? And when He saith, "Go ye into everlasting fire, prepared for the devil and his angels," [5872] this is not His compassion, but His severity. His compassion is given to His works: His severity is not over His works, but over thy works. Lastly, if thou remove thine own evil works, and there remain in thee nought but His work, His compassion will not leave thee: but if thou leavest not thy works, there will be severity over thy works, not over His works.
9. "Let all Thy works, O Lord, confess to Thee, and let Thy saints bless Thee" (ver. 10). How so? Is not the earth His work? Are not the trees His work? Cattle, beasts, fish, fowl, are not they His works? Plainly they too are. And how shall these too confess to Him? I see indeed in the angels that His works confess to Him, for the angels are His works: and men are His works; and when men confess to Him, His works confess to Him; but have trees and stones the voice of confession? Yes, verily; "let all" His "works confess to" Him. What sayest thou? even the earth and the trees?...But there ariseth the same question in regard of praise, as in regard of confession. For if earth and all things devoid of sensation therefore cannot confess, because they have no voice to confess with; neither will they be able to praise, because they have no voice to proclaim with. But do not those Three Children enumerate all things, as they walked amid the harmless flames, who had leisure not only not to fear, but even to praise God? They say to all things, heavenly and earthly, "Bless ye the Lord, praise Him and magnify Him for ever." [5873] Behold how they praise. Let none think that the dumb stone or dumb animal hath reason wherewith to comprehend God. They who have thought this, have erred far from the truth. God hath ordered everything, and made everything: to some He hath given sense and understanding and immortality, as to the angels; to some He hath given sense and understanding with mortality, as to man; to some He hath given bodily sense, yet gave them not understanding, or immortality, as to cattle: to some He hath given neither sense, nor understanding, nor immortality, as to herbs, trees, stones: yet even these cannot be wanting in their kind, and by certain degrees He hath ordered His creation, from earth up to heaven, from visible to invisible, from mortal to immortal. This framework of creation, this most perfectly ordered beauty, ascending from lowest to highest, descending from highest to lowest, never broken, but tempered together of things unlike, all praiseth God. Wherefore then doth all praise God? Because when thou considerest it, and seest its beauty, thou in it praisest God. The beauty of the earth is a kind of voice of the dumb earth....And this which thou hast found in it, is the very voice of its confession, that thou praise the Creator. When thou hast thought on the universal beauty of this world, doth not its very beauty as it were with one voice answer thee, "I made not myself, God made me"?