The Tenth Sermon of Jacob and Esau, Genesis 26: 26- Genesis 27:2 (part 2 of 3)

So then all the blessings that may happen unto us are nothing, neither can they have any good savor, unless we be assured of the favor of God. But on the other side, when it pleases God to declare unto us that he loves us, and that we are in his protection, that we cannot perish, that he holds us by the hand, and that we are kept and guarded by him. This is it then that ought to content us, though all the rest did fail us. So then, however God gave some sign unto Isaac, that he had looked upon him in pity: this was nothing in comparison of that which Moses rehearses now, which was that God appeared unto him, to the end to continue his covenant towards him, and to ratify it so much the more, and that he was altogether resolved therein, in such sort that he was a buckler unto him, to break all temptations.

But we have here in the first place to note, that this was a vision to prepare Isaac, to the end that the word which must be given unto him, might be received with the greater reverence and authority.

Now this vision was as a sign that God spoke: and this has always been very necessary: For we know how the devil labors to seduce us by illusions and vain fantasies. When therefore the fathers were taught, to the end they might have a full assurance of their faith, the majesty of God manifested itself unto them, whereof they had some infallible impression: For if the word only had come unto them, it had been as a sound in the air without all steadiness. This therefore is no superfluous thing, when Moses says, that God showed and declared himself unto Isaac: For it was necessary that Isaac should know and be thoroughly persuaded, that the word which he heard, proceeded from heaven, and that he might rest therein, that it was an undoubted truth, in which he could not be abused.

It is true that God is invisible, and cannot be comprehended: and so far is it off, that we can comprehend him with the eye, that if we do apply all our senses thereto, it is certain that we shall never attain to his high majesty: The Essence of God therefore, in that it is infinite, cannot be seen of men, but this lets not but that he may show himself so far forth as is expedient for us, and according to that small measure that is in us.

Thus as often as we read that God appeared unto the ancient Fathers, this shows not that they comprehended all his essence and majesty: For that had been a thing impossible: Man's spirit is very rude: but he so showed himself, as they were able to bear: that is to say, so far forth as he saw it to be profitable for them. Yea and if God should lay open his glory unto us, it would by and by overwhelm us: I say if we had a great deal more understanding than we have, and that our spirit could comprehend an hundred times more than it does: yet should we be so astonished at the glory of God, that we should therein be altogether confounded.

It behooves therefore that God have regard what we are able to bear, when it pleases him to appear unto us. And so let us mark, how the word which Moses uses here is to be taken, that is, that Isaac, to the end that he might be more assured of the promise which was made unto him, and that he might hold it as an authentic promise, and in no wise doubt but that it was God that had spoken unto him, he had some sign and mark, whereby he felt that he could not be deceived, that it was no fancy or some light imagination: but that God would give him a sure hold to lean upon, that he would give him such a rest, as he might by the virtue of the word, which shall afterward be added, fight against whatever evil might happen unto him.

Now it is said, that God exhorted him, that he should not fear, and he gives him a reason why:

"I am," saith he, "with thee, yea I, the God of Abraham thy father."

When he says, "Fear not," we have expounded this already before, that God means not to exempt those to whom he speaks from all fear: For however the fathers were Conquerors against all the defiances, which could be made against them, yet were they not insensible. Abraham was tempted: but he was not overcome. Therefore we must remember this point, that they that became Conquerors through the power of the Spirit of God, fought notwithstanding.

Now what strife or combat can there be, unless there be some feeling of it? For if Abraham had not felt this in himself, "See I am in danger," he would never have called upon God, and he would never have had recourse unto him: if he had not been pressed with the griefs which he endured, he would not have made his requests and complaints unto God, to be eased & lightened of them. So then we may not think that God would have them to be without all feeling to whom he has said, "Fear not": but it was, to hold them so fast unto himself, that they should not be unmeasurably afraid as we use to be, unless we have our rest upon God: For the least blast of wind in the world is enough to shake us, and to make us so at our wits' end, that we cannot tell which way to turn: as it is said of Ahas, that he was afraid, and shook as a leaf of a tree: and Isaiah to remedy this evil, says: Hush, hold thy peace before God. And this is the common style of the holy scripture. So then mark what this word imports, where it is said, "Fear not": that is to say, however we have occasion to fear, & to be astonished, yet let us resist, and wait with patience till God shall succor us: & let not this fear oppress us, & quite stifle us: but let us endeavor to recover ourselves & keep the right path. And albeit we be disquieted and tossed hither & thither, let us always remain fast upon our feet, seeing we are grounded upon the promise of God.

But it is said expressly: "I am with thee": to show that when we have God on our side, this ought to suffice us, though all the world mischievously practice our ruin, that look how many men, so many enemies there are: yea & that it seems that all creatures have conspired against us, notwithstanding so that God take our part, it shall make us to overcome all fear. And indeed we see how the Prophet David did practice this doctrine, and Saint Paul also gives us example thereof: "Seeing God (saith he) is for me, I will not fear though I were compassed about with an hundred thousand men: when I shall see all the deaths in the world, I will assure myself upon God's shepherd's crook." Lo how he speaks in the twenty-third Psalm, "O Lord thy hook, that is to say, the staff which thou erectest, as a shepherd, (For he taketh a similitude from the shepherd, who will have his staff or his hook to lead his sheep:) Lord (saith he) so that I may have some sign to assure me, that thou accomptest me one of thy flock, I will walk in the shadow of death, and yet I will comfort myself."

For I will account myself enough comforted, so that I may be grounded upon thy grace. And afterwards in another place, seeing that God is with me: I defy all those who shall come to assail me.

"What is that that flesh shall do unto me, so that God take my part?" says he. He scorns there the weakness of men, showing that God, blowing upon them, he can overthrow them all, and bring them to nothing: and notwithstanding if he be armed with strength from above, all the threats which the Devil shall be able to bend against him, shall be nothing. And this is what Saint Paul teaches us: If God be with us, who shall be against us? Not that we shall not have many things against us, albeit that God be the keeper of our life: but notwithstanding we may boast ourselves against all our enemies, and against all that the Devil shall devise against us, so that God be favorable unto us.

So, that it is not without cause that this word is couched in, to take away all fear, when he saith: I am with thee, Fear not therefore. Now altogether like as we are taught to rest ourselves upon the only goodness of God, and in his fatherly favor: so contrariwise we have to mark, that without it, we are always as a people that are even swooning. And this also is that we have touched erewhile: to wit, that if God do not testify unto us the love that he bears us, though we should be in an earthly paradise, we should be in a hell: and contrariwise, though we were in some hell, that is to say, in some gulf, so that we feel that God is merciful unto us, and that in the end he will take pity upon us, and that we be assured of his aid, a hell will always fall out to be a paradise. And this is the thing we have to observe in this place: That when a man knows not how it stands with him in respect of God, that is to say, he cannot assure himself that God bears a fatherly affection unto him: he must needs tremble, and be always shaken on every side, and have many pricks to vex and torment him, without knowing any cause why: and that very often, he shall be in great perplexity. Lo then in what case the unbelievers are: not that they are not bold enough, yea even to despite God: For it seems to them that they are escaped his hand, & that if he should thunder from heaven, that he cannot touch them. The wicked then and those that are contemners of God will indeed be so far bold in their pride: but notwithstanding God gives them pricks within, so that they have, as a man would say, blind assaults, that they know not from whence they come: and nevertheless it is God that makes war against them with their own unbelief.

And this is the reward of all those, that rest not only in God, and know not that all our safety, all our joy and felicity is to be in his keeping. All they therefore that presume of their own strength and virtues, all they that so occupy their minds in these earthly creatures, they must in the end be paid home with their own foolish presumption, because they have not given unto God that honor that belongs unto him: that is, they must find themselves as poor swooning people. And therefore let us learn, albeit that God give us our desires and all the pleasures that are possible to be wished for, that we do not in such sort rest upon them, that we turn away from him: but rather let us learn too keep ourselves in that favor and testimony that we have, that in that he has adopted us for his children, he will always show himself a father towards us. When then we shall be thus thoroughly persuaded, it is certain that we shall overcome all fears: but contrariwise, when we shall imagine to be assured without the protection of God, it must needs be that he show us what our folly and overweening is. And this briefly is that we have to bear away in this place. And so let us join these two things together as inseparable and not to be sundered: That GOD is with us, and that we are well assured against all evil: For if he be far from us, Alas, we are more than miserable, albeit we were in a paradise, as I have said already: but when he is with us, though we walk in the shadow and darkness of death, and that it seems we must perish every minute of an hour, yet we leave not off to comfort ourselves, knowing well that death shall be turned to us into life, & that all shall fall out to our salvation. Again, we have to note this, that he says, That he is the God of Abraham: For by this word he calls to Isaac's remembrance all the promises, the which he had learned of his father. If he had not been instructed, and that Abraham had not done his duty to say unto him: "My Son, GOD has given me this privilege above all men, that he has declared unto me and said unto me, that my stock shall be as his heritage, and that he will bless us, and we shall be separated and sanctified from all the rest of the world: but yet mark how it behooves us to worship him, mark how we must call upon him, See how we must serve him."

If therefore Abraham had not faithfully taught his son Isaac: this word should have been of no force: "I am the God of Abraham," and indeed it had imported nothing but superstition. And so, let us mark well that by this word, God would give a confirmation to Isaac of that which he had learned before of his father. The Papists make a buckler of this when they will keep themselves to their filthinesses & errors: For they have that from other fathers & ancestors which they follow, they have not invented it at this day: it seemeth therefore unto them, that this is enough to beat back, yea even whatsoever god himself hath showed by his word so that they follow their fathers & elders. Well, but when god is named the God of Abraham, he presupposed this one thing, to wit, that Abraham had a faith ruled by the doctrine, which had been taught him. And wherefore is it that he nameth not himself, the god of Nachor? And why is it that he calleth not himself the God of Thare?

For this had been somewhat more. The Papists will not say, "It is an hundred years since that which we call the service of God amongst us, was used amongst men:" but they will say: "What? There is a thousand years, since the world was so governed." Lo then themselves in possession to despite God, as seemeth unto them, when they allege a thousand years.

Now then if the question were simply of Antiquity, he must have said, "I am thy god of Thare and of Nachor," or rather he must have gone further, until he had come to those that went before. But there is no question of speaking in that sort. God had called Abraham, and Abraham was dead of late, the others had been a great deal more ancient: what distinction shall we make here? we must not forge it according to our own brain: but we must look unto that mark, whereunto God would direct Isaac: There is no doubt but this was, because Abraham (as we have said already,) had a full certainty of faith, that he had not an opinion only as had the rest of the world, to say, "I imagine so, I think so," but he was fully certified that God had spoken unto him. Lo then in what respect and for what cause it is now said, "I am the God of Abraham, thy father." And so, let us well mark what fathers we ought to follow, that we be not deceived therein. For if our fathers had been duly taught, and that they had been framed unto the truth of God, it had now been a good help unto our faith: For when we have guides to show us the way, this is much to our advantage, and we ought not to despise it: but if we have had fathers who were not the children of God, (whereupon all paternity and parentage dependeth, as Saint Paul saith) then must we shut our eyes.

For when God hath not his sovereign decree of being the father, and everything be not referred to him, then woe upon all parentages and bonds which we shall have in this world: for they are so many nets of Satan. So, let us mark well that as it is said in this place, that God is the God of Abraham, Isaac's father: so it is said on the contrary by the Prophet Ezekiel: "Walk not in the righteousness of your fathers."

And why so? These fathers followed not Abraham's steps, but departed therefrom: and therefore they were no longer worthy of so honorable a title of fathers, forasmuch as they were not (at a very word) the children of God. And so let us fear, lest that be spoken unto us (that Saint Stephen has spoken,) "Ye uncircumcised of heart, ye have always resisted God and his holy spirit, as did your fathers also." But if there were any ignorance or rebellion in our fathers, let us forsake it, to the end wholly to resign ourselves to our heavenly father: and notwithstanding, whereas the Papists cry, "The fathers, fathers," let us learn to discern, and let us not be beasts as they are, to take our fathers from some stews: as they take all those for their fathers, who have perverted and corrupted the simplicity both of the Law and the Gospel: to wit, these dotards and rabble of Friars and Monks, who have been the falsifiers of the holy Scripture. To the end therefore we be not in such wise bereaved and spoiled of our senses, let us know that our fathers must be the children of God, of whom dependeth all parentage, as we have alleged out of Saint Paul. Lo then shortly what we have to learn out of this place: that is to say, that Isaac was admonished, to acknowledge and call to his remembrance, whatsoever he had learned before, and that this was for to confirm his faith, when God said, that he had manifested himself unto his father Abraham. And now at this day we have to put this doctrine in practice, as often as we shall have need to assure ourselves, or rather when our spirit is troubled, and we tossed with some wavering and uncertainty, we must have our recourse thither: That is to follow our father Abraham, to conform ourselves to follow that rule, which he has showed unto us. And why so? For we are certain, that God was manifested unto him.

Lo then a good direction, and which shall not turn us out of the path of our salvation: when we shall be conformed and fashioned to our father Abraham, who was adopted of God, and who received the pledge of our salvation: that is to say, all these promises whereupon we ought at this day to be grounded. And such account ought we to make of all the rest of the faithful. For although they no whit appertain unto us, concerning the flesh, yet notwithstanding we cease not to be their children. And therefore it is not without cause that the Apostle in the eleventh Chapter to the Hebrews sets before us, this thick cloud of witnesses, when as he would show us, that we are very unkind, if we follow not those, whom God has set forth unto us for an example. Lo (saith he) a great and thick cloud of witnesses who calls us to God, that would seem, (as if a man would say) to stop up our eyes. We will be offended with a man, when he shall seduce us, we will imagine to be excused by saying, "O, he did therein as much as I:" we need no more but a small fly to make us to turn away from the fear of God and his obedience: and notwithstanding that God shall set before us so many witnesses, to prove our faith, that we ought therewith be satisfied, yet we come not to him. And if this profit us nothing, and we be not confirmed thereby, what is the cause thereof, but our own unthankfulness? And so then, so often as our faith shall be weak, that we shall have overthings of ignorance, as it were storms, let us think, "And what? hath God begun but yesterday and today to speak? Spake he not unto Abraham? And was not his truth certain from that time forward? and besides all the faithful which came afterwards, all the holy kings & prophets, and others, are they not so many witnesses, whom God showed unto us? Let us therefore join them to this holy assembly now."

For however often the Gospel has been preached to us (as the Apostle has discussed), its purpose is not only to gather us together with all the faithful who are living today, but also into the fellowship and company of all the holy spirits whom God has taken out of this world. Therefore, we are at this day joined in fellowship with all the holy Patriarchs and Prophets, as often as God speaks to us. But we shall be so much the more without excuse because we know not how to make our profit of all this: seeing that God has yet revealed it more clearly to us, and in a more familiar manner in the person of his only begotten Son. For he is not only named at this day the God of Abraham, but also the father of our Lord Jesus Christ. Inasmuch, therefore, as we have the full and perfect revelation of whatever is profitable to us for our salvation in this lively image in whom God is set forth: it is certain that we have no color, that we can allege, why we should not have such a certainty of faith, that we should never stray hither and thither: and when the world changes itself an hundred thousand times, yet nevertheless, that we should remain steadfast in what we have received of God, knowing that his truth is unchangeable. This, therefore, shortly is that which we have to bear away concerning this text.

And further, let us likewise note that word of the Lord Jesus Christ, when he says: "I go to my God and to your God, to my Father and to your Father." See the Son of God, who is the everlasting God, nevertheless, to the end to gather us unto himself, & to keep us sure there, in such sort that we should never be seduced from that foundation which he has given unto us of his truth, he says, that we have one God together with him, inasmuch as he is man, and in that he is our brother: that we have the same God who is his God, and the same father who is his father. When we hear these things, is there any farther cause for us to doubt, or to be shaken? As there are many who will say at this day: "O, I know not what to hold: there are so many sundry opinions, that I am confounded: & likewise I can believe nothing, I know not what to follow." But it cannot be chosen but that such people are possessed of the Devil, when they tread under their feet the truth of God, which is as a most undoubted light to guide us, and to show us the way of salvation. So then, seeing God has showed himself since Abraham and Noah, and appointed Moses to be the conductor of his Church, and that he has knit us altogether, when in the end he sent his only begotten Son, in whose person he has gathered us all to himself: let us learn to keep ourselves in that unity of faith which he has given us, and let us not doubt, but that he will always avow us for his children. Now we have to note that which God says, "That he will bless Isaac and will multiply his seed." For this serves to show that the favor which God bears to those whom he has called to himself, is not vain nor idle: but that it brings forth its fruit and effect in time. It is therefore very certain, that when God shall be merciful unto us, he will give us so many good things, as he knows to be good for us: it is true that this shall not be according to our desire, but however it be, prosperity shall always be coupled with the favor & love of God. Now we know that he has all in his hand, and he is no niggard, that he will not give to his children whatsoever he knows to be meet for them. Let us learn therefore to wait for all prosperity, and free favor of our God, when it shall please him to testify unto us that he loves us, and that he is with us (as I have said already:) and in the meantime, notwithstanding, although that we have many adversities, which trouble & molest us, and that they be hard & bitter unto us, yet let us never give over to hold us fast unto his promise. And when we receive any grace from the hand of God, let us apply the same always, to strengthen our faith, and to have this undoubted persuasion, that we shall try that to be true which is spoken here: "I will be with thee, and I will bless thee." And certain it is, that if we would consider well the benefits of God, that we daily receive from him, and that they were valued of us as they ought, we should always have good cause to honor him & to rejoice ourselves in him: but alas, we devour up the benefits that he bestows upon us: & in the meantime, we mow at them & never think upon them. And we may see, that this is the cause that we are so given to murmur, to fret & to discontent ourselves. And why so? For the benefits of God ought to suffice to satisfy us in him: but (as I have said) we despise & set light by them. And so we are not worthy to taste, what this promise is worth: "I am with thee, and will bless thee." Now it is said a little after:

That Isaac erected an altar, and that he called upon the name of the Lord in that place.

We have seen already why altars were erected by the holy fathers, and to what intent: but yet we must here speak somewhat of it, even as the place requires. The altar which Isaac erected was to this end, that he might make profession of his faith. Thus much concerning the first point. For if we pray unto God, we have no need to erect an altar unto him: the service of God is, of itself, spiritual. Isaac therefore erected not an altar that he might only invoke and call upon the name of God, or make his prayers and supplications unto him: but to the intent that his faith might be known, and that God might be glorified before men. For although we ought to serve God in spirit, and inwardly in our heart: yet notwithstanding this let's not also, but that we must give him that praise which he deserves before men, and that we protest as much as lies in us, that we are wholly his, both body and soul.

Here therefore we are instructed, that the faithful after they have put their trust in God, and shall have called upon him, and given unto him the praise of all his benefits must yet further make a confession of their faith before men, to the intent they may wholly (as also all is his) dedicate themselves to him. There is also a second reason: And that is that by reason of our sloth and slackness, we have need every manner of way to be pricked forwards, to the end to stir us up, to march cheerfully forwards in the service of God. How so? It is true, that when we pray unto God, he busies himself with no ceremonies: and yet for all that, we bow our knees, we hold up our hands towards heaven, and uncover our head. And why so? First of all, in respect of men. For (as I have already said) it must needs be that we do homage unto God with our bodies, which he has created, and which he has appointed to his glory, and to the crown of immortality. But, however it be, for as much as we are slack, it behooves us that these means stand us in stead to provoke us to have a more fervent zeal to pray unto God, and with a more hearty affection. Lo then, why it is meet for us to have our joined hands lifted up, to kneel upon our knees, and have our head uncovered: For it is to show, that we present ourselves before God as if we should say: "And poor wretch, who art thou? with what lowliness ought thou to come before him, who hath created and fashioned thee, and to whom thou hast to render an account of thy whole life?"

And again, this also is to this end, that we should bereave ourselves of all vain fantasies that make us to stray here and there: and that we should wholly rest upon him. So then, the Altar that Isaac erected served to this purpose: to wit, that by this means he might be the more provoked, and have his heart so much the more inflamed to serve God. And on the other side, he made a confession before men, to give example to his family, and to testify that he mingled not himself with the superstitions of the Pagans: but had a pure and undefiled religion, inasmuch as he was ruled by his word. And thus much concerning the Altar. And by the way, we have also to learn here this thing which was declared before, that the prayers of the holy fathers, and the confession which they made of their faith, was not joined with the sacrifices, for no other end but to lead them unto our Lord Jesus Christ: For they were continually taught, that they could have no access unto God, but by the favor of a mediator, who was not yet sent into the world: but yet so it is that they rested there.

But now that our Lord Jesus Christ is come down, and that he hath taken our nature upon him, and hath said unto us, That he is the light of the world, that he is the way, the truth, and the life, that he is our advocate to God his father, and that through him we must have entrance into Heaven: Seeing therefore we have all this, must we not be so much the more assured, when there is any question of calling upon him, that we know that our requests shall be heard of him, and the gate shall be open for us, and that we shall always find him ready and favorable to help and succor us? Now however it be, let us mark that Altars in old time, and specially in the time of the law, were always erected to this end, that the faithful might know that they were not worthy to pray unto God, nor to call upon him in their own name: but that always they must come to him by the means of our Lord Jesus Christ, and by the virtue of that sacrifice which he must offer up to his father, for the reconciliation of the world. And indeed we must not think that Abraham and Isaac devised Altars according to their own fantasies: For their sacrifices were never acceptable but through faith as the Apostle shows. Now they could never have been grounded in Faith, unless the word of God had gone before to enlighten them. Let us know then, that Isaac offered not up a sacrifice, at all adventures, as if he had thought, "Oh, this shall be found good": but he was taught, that he being a wretched sinner, he must not presume to call upon the name of God, unless he put his whole trust in him, who must be sent to make satisfaction and to purge the sins of the world. The Pagans had indeed their Altars, and sacrificed, as did the holy fathers: but they wanted the principal. They were wholly occupied in the ceremony, which of itself was frivolous: because they looked not up to that heavenly pattern, whereof mention is made in Leviticus.

So then we have to learn, that when our father Isaac would call upon the name of God, he had an Altar to witness that he could not be received but in the name and favor of our Lord Jesus Christ. And therefore at this day, as often as we will pray unto God, let us learn to wash our Prayers with the blood of our Lord Jesus Christ: for otherwise they shall be but profane and defiled: but when the blood of our Lord Jesus Christ shall be applied therein, certainly our Prayers shall be pure, they shall be consecrated, in such sort, that God will accept of them. And when we shall call upon God, everyone in the secret of his own heart, let us labor also to draw our neighbors thereto, to the intent that he may be glorified in the midst of us with one accord. And as we ought to be knit together in one Faith, so also let us have but one mouth to protest that we hold him for our father and Savior, and that we are wholly his.

But now we will fall down before the majesty of our good God, in the acknowledgement of our faults, praying that it will please him, in such sort to make us feel them, that it may be to make us to be displeased with ourselves for them, and to make us to lament before his judgment seat, to the intent we may be absolved through his mercy: forasmuch as we should justly be condemned by his judgment. And that it will please him to strengthen us, so as we faint not, whatever miseries we have to suffer in this world: but we may meditate in his word in such sort, that the only promise which he hath given unto us, to hold us for his children, may content us, and that we may be armed therewith to the end to submit ourselves to his will peaceably to bear all afflictions that he shall send us: and that we may glorify him also in our hearts, without any feigning or hypocrisy: and that we may labor also to show the fruits of our faith before men, and that by this means he may be honored of all, both of small and great. And that he will not only show us this grace, but also to all peoples and nations of the Earth, etc.