The Third Sermon

The Third Sermon

Preached on Tuesday, the eleventh day of June, 1560 Genesis, chapter 22

...caught in a thicket by his horns. So Abraham went and took the ram, and offered him up for a burnt offering in the stead of his son. And Abraham called the name of that place, The Lord will see (or, will provide); as it is

said to this day, In the mount the Lord was seen (or, will be provided).

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e began yesterday to declare that not only did Abraham give a sign of the obedience he wished to render to God, in that he was ready

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to slay his son, but that Isaac consented to it likewise. For it is certain that he would not have suffered himself to be bound had he been willing to resist. He was not a small child of seven years old; he already had his strength and vigour. His father, then, would not have bound him by force, unless he had consented to it. And in this we see how he too avowed himself willing to be sacrificed. Yet even though he was not in fact bound with any struggle, Abraham did not fail to know that no circumstance was wanting on his own part to make the sacrifice complete. Here, then, on the one side is Isaac, who is bound, so that God might be obeyed; and yet for all that, he yields himself of his own good will.

Upon this we have to note what was touched upon yesterday — that we must take our affections captive in order to dedicate ourselves to God, and above all when it is a question of renouncing ourselves and our own life, following what was alleged of Saint Peter. For when our Lord Jesus Christ told him that he would be led where he would not, this does not mean that he did not accept death patiently, and even that he went to it of a willing affection, and that he did not prefer to die for the testimony of the Gospel above all the lives of the world; but it was because he was not without feeling, and might, according to the flesh and according to his natural sense, have some repugnance.

Thus, then, in the first place we are advised to mortify our affections, that God may have dominion over us, and that nothing may hinder us from living and dying to him. When it shall please him to take us out of this world, we must be altogether ready to depart; it must be done, I say, with combat, for we shall never be so ready to leave this place (as Saint Paul also speaks of it) except that when we shall have known that the glory of God is far more precious than our life, and that on the other side, if this lodging be thrown down, which is but leaves and perishable matter, we have a building in heaven which is far better — this it is that will make us take death willingly, and even come before God with head uplifted, knowing that we go forth as out of a prison. For this cursed captivity, which each of us must feel in himself, will never cease until God has stripped us of this corruptible flesh. This, then, is how we must resist our human affections, so as to let ourselves be governed by God, in such a way that he may be Lord and Master of our life. Now as we must make such effort, so on the other side let us not lose courage, however much there is some infirmity in us which holds us back. And when it shall be a question of death, that we shall be afraid, that we shall wish to flinch or draw back if it were possible for us —when, then, we shall feel such conflicts, let us not think that God does not accept our service, provided that we take pains to tame what belongs to our flesh; and that we always make this resolution, that though we be shaken this way and that, we return always to this — that God has given me my life, and I must resign it into his hands; and moreover, that he wills that I should employ myself, living and dying, in his service; and if his Name be glorified by my death, so let it be, and let me pass by that way.

If, then, we can gain this over our head, God will accept the service that we render him as valid, though it costs us pains and sweat (in a manner of speaking), inasmuch as in our nature there will always be some rebellion. Now upon this it is said that the Angel cried out of heaven to Abraham, and forbade him to touch the child. And why? I have known, he says, that thou lovest me, since thou hast not spared thine only son for my sake. Here God declares, when he commanded Abraham to slay his son, that it was not that it should be repugnant to himself, seeing that he had given Isaac to him; he did not wish that his promise should perish and be abolished, but only that he wished to test his faith. Here, then, is the first point we have to note —that God shows here his intention, and to what end he willed that Isaac should be offered up in sacrifice. It was not indeed that he called him to death, but he wished to examine the constancy of Abraham, as we have also seen at the first verse of this chapter, that God had tempted Abraham more than ever. Now this point is very profitable to us, for it was to trouble both Abraham and the whole world, to say that God had thus contradicted himself, as it appeared. And indeed, it was needful (as we have shown) that Abraham should take this resolution: that God could ratify his promise even though his son Isaac should die, and that he could raise up salvation from the ashes that would have been made of his body.

Yet nevertheless it seems that there is here some diversity between these two sentences of God; and yet here is what may remove from us all doubts and scruples that we might have about this — when it is said that God has willed to test the faith of Abraham. And we must well note what he says: I have known that thou lovest me, when thou hast not spared thine only son. When God says that he has known, this is not because all things are not present to him, for he sounds the hearts and the most secret thoughts; there is nothing hidden from him, and whatever hypocrisy there may be in us, still all this is always reserved to him, that he sees all that is most profound in all our thoughts — as Jeremiah speaks of it in the seventeenth chapter. For there he says that men are so crooked, and have so many hiding-places within themselves, that it seems their heart is a very abyss. But nevertheless, he says, they shall not deceive God: however much they disguise themselves, and transfigure themselves, and have so many lies to hide themselves before the world, yet God always retains his office. Since it is so, then, it is certain that God does not wait for us to show him outwardly what is in us. But, nevertheless, though he sees neither feet nor hands, still he does see what we have of thoughts and affections. But he speaks thus after the common manner, that he knows what is proved, not merely because he makes it known to us, as some have expounded — that is too meager an explanation — but because he proves in fact what was beforehand in doubt. So much, then, for this word.

Now let us come to the love of which he speaks: I have known that thou hast loved me, he says. And how? Had not Abraham already given sufficient proof of it before? For we know that God had tried him in many ways. But this still lacked, and we could not judge it according to our own sense. But since God has thus pronounced it, let us hold to his decree. And thus this is still a point well worth noting: when we shall have walked in the fear of God, and shall have testified for some time that we desire to serve and honour him, each of us would wish to take his leave, so as to say, Oh, I have done enough already, and what more does God require? This is how we would wish to reckon with God, in such a way that he should let us go, and press us no further. But let us look whether we are like Abraham, even though we should leave off this act which he did, being willing to slay his son. Behold Abraham, who has left his homeland and the place of his birth; he has let himself be governed by God without knowing where he was going; he has been driven about the whole country, this way and that; famine has chased him into Egypt; he is tormented more and more, so that it seems God has always his hand lifted up, and the scourge in his fist to strike upon him. And this did not last for only a year or two, but he ceased not for the space of thirty and forty years to be thus afflicted, so that it seemed God trod him underfoot every day. Has he endured so much? Has he had so victorious a constancy that we are compelled to marvel at it? Yet still God says that he has known, when it was needful, whether he loved him or not.

And what shall it be, then, when each of us shall have acquitted himself in some small measure of his duty, and under colour of that we shall have taken license to hold ourselves at ease and at rest, and shall wish to enter into a reckoning with God, so as to say that he ought not to press us any further? Let us note well, then, that it is not for us to put an end, or to set a measure, to all the exercises of our faith, so as to say that when we shall have employed all our strength for the honour of God, we think that is enough already done, and that others may well take their turn, and that we may hold ourselves free and quit of it. Now it is not for us to come to that. And why? For God reserves this knowledge and judgment to himself. And we see, since he protests that he has not yet known that Abraham loved him, that in this he declares that he had not yet sufficient approval of it, however much he had endured, however great a zeal he had shown, and however he had persisted for so long a space of time. Let us know, then, that though we could show a hundred times more than any of us is able to show, still we must walk yet further, and be prompt and diligent there, until God declares that he has known it, and that he is content. This, then, is one point.

Now there is also this to note, that the chief service that God demands is that we love him; for servile fear would be nothing, when we should tremble before his majesty, and then we should do what he commands us in spite of ourselves — God would reject all that. It is true that sometimes it will still seem that he accepts a forced obedience; but that is not what he approves. That is done for example's sake, and yet meanwhile he rejects the persons when they have not a free and liberal will. The chief thing, then, of our life is that we love God, as he also declares in the summary of the Law: Thou shalt love the Lord thy God, he says. He could have used the word fear; but that would not have been enough, for (as I have said) we would serve God only by halves, if we were moved only for the authority he has over us. And that would be nothing but smoke. But when we love him, his service is at the same time lovable to us. For David does not say only that the Law of God has been precious to him above gold and silver, but also that it has been sweet to him as honey. Thus, then, whereas we are given over to our pleasures and delights, and the concupiscences of our flesh brutalize us, and carry us away so, and so allure us, that we ask for nothing but to embrace the vanities that present themselves — instead, then, of that whereto by nature we are inclined, God wills to change us: that is to say, that instead of our concupiscences drawing us this way and that, we should have this affection which surmounts them, namely, that we take more pleasure in giving ourselves to him, and that we be governed by his Holy Spirit, to conform ourselves to his justice. That we should, then, take more pleasure in that, than in all our vicious and corrupt lusts.

And for the rest, the love of God cannot be without reverence. We do not love him as our inferior, nor as our companion and equal, but as our Father. And this too is why he says by his Prophet, If I be a Father, where is the love that you bear me? He notably attributes this word love to the Father. Now he sets forth at the same time also the word Master; but above all he names himself Father, and not without cause. For if we knew God only as our superior, it is certain that we would indeed be moved to submit ourselves to him; but (as I have already said) that would be a servile fear. But the chief thing is that we hold him for our Father, and that we be, as it were, ravished to conform ourselves to his will, since it has pleased him to adopt us for his children. From this, then, proceeds this voluntary reverence. And thus our hearts will be drawn away from all these vanities to which they are inclined, until God dedicates them to himself. Let us note well, then, that to approve our life to God, and to be well ordered, it is not enough only that we do what he commands us, but that we desire also to do it, and that we take captive all our passions and cupidities that resist our being drawn to God, so as to be joined to him and to his justice, and to cleave to it. This, then, is again what we have to retain upon this word Love.

Now he adds, giving the reason why he has known that Abraham loved him: Since thou hast not spared thine only son, he says. Here is the touchstone to which we must come, to know whether we love God or not. It is true that each will boast that nothing is lacking to him; but meanwhile we are not competent judges in our own cause. It must therefore come wholly to the appearance of God, and to his tribunal. Now it is expressly said that when we shall have spared nothing for the love of God, then we shall have certain and infallible testimony that we love him. On the contrary, if we spare anything when it is a question of his service, behold our hypocrisy discovered, which beforehand was not known, nor could it be judged. In short, just as the perfection of Christians is to cleave to God with a free will, so must the second be joined to it — namely, that to love God we should be ready to forsake everything, however desirable it may be. And that we learn to prefer his honour above all things, the most precious that we have, even to not sparing father, nor mother, nor wife, nor children, nor our own lives. This, then, is what we have to meditate upon our whole life long, when we would know and well examine whether we have profited in the fear of God and in his love, that we look — behold, thou art given to thy goods, thou too greatly desirest honours. Let a man come to that point, and enter into reckoning with himself without dissimulation: if it should be needful for thee to renounce all the honours of the world, that thou shouldst be despised, that men should spit in thy face, and that this were required for the honour of God — how wouldst thou bear it?

If such a man is found, alas, I do not know: if he still feels himself so hindered by his ambition, that he cannot be there as lying quite flat, whenever it shall so please God, oh, it is certain that he has not yet come where he ought. Let him force himself, then, and go on further. So too he who has goods and possessions, and has traffic in merchandise — let him consider: Well now, if it were needful that thou shouldst become poor, what wouldst thou do? If God willed, for the glory of his Name, that thou hadst no bread to eat, what wouldst thou do? If a man is found who says, Oh, it would be impossible for me to endure such want, I would rather die this very hour than suffer such a scarcity — let him think, Alas, I am still very far from God: I must therefore strive better than ever. And so it is with all the other kinds of poverty. If it were needful that one should leave his country, another his wife and children, and could not tear himself away from that, there are great obstacles that would hinder him from ranging himself. Let him know it. Well now, I thought I was quite obedient to God; but I have thought so only in this — it has been but a vain imagination by which I was deceived. I must therefore strip myself of these passions, and begin to renounce myself and all that I love, and let God know that I am given to him, and that he approves my service. This, then, is what we have to retain of this passage.

Now it is said thereupon that Abraham lifted up his eyes and looked, and behold, a ram caught in a thicket by the horns. Abraham went and took it, and offered it up in sacrifice in the place of his son Isaac. Here we see that God was content with the obedience of Abraham, that he did not require of him that he should actually slay his son. It is true that he had commanded him to do so, for it was needful that Abraham should so prepare himself; but when it came to the deed, God declared his own counsel — namely, that he had only wished to call Abraham to this trial of faith and patience, and that he was ready to renounce the fatherly love he bore to Isaac, and all that he had expected from him, seeking nothing else but the truth of God — yea, and in seeking it, that he should not look to the means by which it might be known and made visible to him, but knowing that it would have its effect, however much everything seemed to contradict it. This, then, is why this ram is offered in sacrifice, and not Isaac.

Yet meanwhile we have to note that God gave this ram to Abraham, so that he might render him solemn praise for the grace that he had done him beyond his hope. It is true that God had been well content with the faith of Abraham; but yet it is because he wills that there be a sacrifice for more certain testimony, as the custom was in that time among the ancient fathers, and this was in expectation of the coming of our Lord Jesus Christ. For today it is not lawful to offer either sheep or calves to God: this would be to derogate from the death and passion of his only Son, in which we have a perpetual sacrifice, and which it is not lawful to repeat. Thus, then, today all figures and ceremonies are done away with. It suffices that we protest how much we are bound and obligated to God for all his benefits: that each in his own privacy acknowledge them, and that after having assured ourselves of it also with the mouth and with a courage that we hold wholly of him.

But then it was needful (as I have said) that the fathers should exercise themselves in this manner of sacrificing, and this was to show that no thanksgivings can be accepted of God except by the means of our Lord Jesus Christ — as today the Apostle brings us back to this truth in the last chapter of the Epistle to the Hebrews, when he says that by Jesus Christ we today offer the sacrifices of praise, which are the vows of our mouth. He shows by this that sacrifices have been nothing except toward the end to which they tended. And moreover, if we did not have the blood of our Lord Jesus Christ, and if our prayers and thanksgivings were not purified by him, it is certain that nothing could come forth from us that was not defiled. For inasmuch as we are full of filth and pollution, we must needs sully and pollute the most excellent and most precious things there are. As to pray to God is a work that God approves above all, as to do him homage of our life, and to confess that all good proceeds from him — yet meanwhile all this would still be defiled, insofar as it comes from us, unless it were purified by the means of our Lord Jesus Christ. This, then, is why the ancient fathers exercised themselves in these outward sacrifices.

Now it is notably said that Abraham offered a ram in the place of his son Isaac. And upon this the Apostle also says that he recovered his son as it were from death, yea by a similitude. He uses the word Parable, as if he said that Isaac was already as good as dead, when he was laid upon the altar; there remained no more expectation but that he must die. Now there was here a likeness of the resurrection (says the Apostle) when Isaac remained alive. For what distance was there between Isaac and a dead man? I speak as we would judge according to men. Behold, then, how God has already set forth, as in a mirror, the resurrection that we ought all to hope for. Here, then, we have to note in the first place, that when we doubt of the resurrection, we must lift up our eyes to the infinite power of God, and not doubt that he is powerful to draw us back from the grave and from corruption; behold, then, the doctrine of the resurrection, which is given to us as pictured in a visible image in the person of Isaac — this is for one point.

And upon this the Apostle also shows that Abraham was not disappointed, in that he so greatly glorified God, that he doubted not but that even though Isaac should die, God would not fail to be able to raise up seed from him. There are things incompatible at first sight, that Isaac should die, and yet that from his seed the salvation of the world should proceed. Yes, but Abraham was so persuaded that God is Lord over death, that he concluded he would find the means, whatever it might be, that the promise should be fulfilled — and that if the thing were impossible according to human apprehension, he would have all the more occasion to exalt and magnify the power of God, when he should have accomplished what he could not comprehend according to his natural sense. This, then, is what we have to retain from what the Apostle says: that Abraham was not disappointed in believing God, for he had laboured in such a way that he was astonished by it as by a dream. Now nevertheless we have also to note, following the point already touched upon above, that to live rightly we must die to ourselves.

In this ram we have, as it were, an image of our flesh. For behold Isaac, who is as it were resuscitated: he lives, and God preserves him miraculously, and the ram in the meanwhile answers for him. Behold, then, what sacrifices we must today offer to God — namely, that all that is of our nature should be extinguished and abolished, and then our reason too, for that is the worst thing there is in us: that which is praised and esteemed so highly — that is to say, this prudence and this wisdom over which the devil rules — must be put under foot, and we must begin by dedicating ourselves to God from this very point; and indeed this is a part of our flesh. For when Scripture speaks of Flesh, it does not mean only what is hidden beneath the skin and the hide, but all that we have from our mother's womb. And thus, it is needful that all this should go the way of the ram, and be consumed by the fire, and that God should abolish all that is ours: and then we shall live as we ought, and shall be offered to God, as it is here set forth in Isaac. For though the knife did not pass through his throat, yet nonetheless he was a sacrifice to God.

It is needful, then, that we begin by that — that is, that all that comes from us and from our nature be abolished, as also there is need of it. This, then, is what we have to retain. And for the rest, let us learn that when God has pity on us, and delivers us from the anguishes into which he has put us to test our faith and obedience, that it is for the very purpose that such a benefit should be known, and that we should have our mouths open to bless his holy Name. For if we bury his benefits, so much the more do we provoke his terrible curse upon our heads, forasmuch as we shall have profaned a thing so holy. Let us learn, then, so to acknowledge the goodness of God toward us, that we never forget the signs that he gives us of being our Father. And that we show on our part that we seek nothing but that he be known in his works, as it is said in Psalm one hundred and sixteen: What shall I render to the Lord for all the benefits he has done me? I will take the cup of salvation, and call upon the Name of the Lord. Now David speaks there according to the custom of his time, for the Cup of salvation was to signify that God had delivered those who were at the extremity. Thus, then, today, as often as God succours us in our need, let us learn that he requires of us an act of thanksgiving — not that this brings him either heat or cold, but for our own good and salvation: so that when we shall see what he gives us, we may be more and more confirmed to trust in him, and to call upon him. This, then, in sum is what we have to retain.

Now it is said thereupon that Abraham named the mountain, The Lord will see (or provide); and that afterward his successors called this mountain, The Lord has been seen. Here Abraham shows such constancy as it ought to be in all the faithful, and this too is recorded for us, that we should follow his example — namely, that we should always trust in God when we can do no more, and when all seems desperate. And then when God has given us some respite, and things go well, and we are at rest, let us also always consider the providence of God. Some, when they shall be in such great necessity that everything shall fail them, will have some movement to run to God. As we see that all who are pressed by some evil will have their refuge in God — not that they go there of a right affection, but they are driven to it, even the most stupid; those who are like brute beasts, when there is some great affliction, it is certain that God draws them to himself so forcibly that they are there as if ravished by a gust of wind and whirlwind. Thus God will be called upon by many people, as it is also spoken of in Psalm one hundred and seven — that is, when necessity presses them. Yet if God sets them at rest and at their ease, they remember him no more; they do but brush the ear (as they say), and there they are, quit of it, as it seems to them.

And this too is why God complains that those who have turned to him in their afflictions are not converted, but that they have unbent their bow at once, and have become faint and cold, and even have altogether forsaken him. Others in their prosperity will bless God. And the hypocrites have this too commonly, that if God treats them to their liking, they will bless God with full mouth, there is nothing but for them; but if God changes, and withdraws his blessing from them, and sends them some torment, then they gnash their teeth, and it is no longer a question of saying, O the good God, as they had pronounced it feignedly, but they will blaspheme him to the full throat. Behold, then, how hypocrites, by their spite and by their murmurings, will show well enough that they do not know how to serve God. And these are two vicious extremes that we see commonly among men. For God shows diverse examples. How is it that Abraham speaks in this extreme anguish in which he is, when he must kill his own son? The Lord will provide: for behold a word that wounds him to the very depth of his heart, My father, where is the sacrifice? The Lord will provide, he says. Behold, then, how Abraham cuts short all disputes, and resolves that God will guide all that he does; and we must follow him in this, having, as it were, our eyes closed — and yet meanwhile that we ground and rest our foundation upon his providence.

Behold, then, how in fact Abraham did, when God held him (so to speak) as it were upon the rack, that he was not only pressed with anxiety, but with such sadness that he was as a poor man plunged in despair — The Lord will provide, he says. Now also we see that God rejoiced him, and that he has whereof to sacrifice and to render him thanksgiving: he offers a ram, though he draws it not from his own stable — God gives it to him so wholly that there is nothing of his own therein. In this God wills to testify all the more his goodness. Abraham, then, has he resolved himself in this — that God would provide, to succour him from this anguish in which he was? God now gives him occasion of joy, and wills that this be engraved in his memory, and that all the time of his life he have whereof to run to God, and that he continue in it, not only for this little time he has yet to live, but he wills that this title be engraved on the mountain, so that his successors might speak of it, and that this benefit might be memorable, that it be in everyone's mouth, and that it be known. Behold, then, God who has tested the faith of our father Abraham, even to the death of his son, and yet meanwhile it cost him nothing. For if all this had not been done thus, the grace of God would not have been so visibly known in the protection that we see in Isaac, when he is drawn back as it were from death to life. And Abraham himself would not have apprehended it so well: for it was as if God had descended from heaven, and had said to him, Look now, thou hast not here only a mortal creature, but thou hast a son in whom I declare my virtue, and thou canst already taste that the salvation of the world shall proceed from thence. Abraham, then, wills that this be known and celebrated among his successors, and that it serves them for instruction and perpetual remembrance. This, then, is what we have to retain from this passage.

And thus, let us learn always to meditate on the providence of God in the whole of our life, in such a way that if we have some vexation which torments us and engenders in us anxiety, let us learn (I say) to rest ourselves in God, since it is his office to provide for everything. It is true that he will still leave us some foresight, as each must have care of his family, that we should have industry to apply ourselves to what is our duty, and that each also serve his neighbours; but nevertheless God must provide over and above us, and when things grow obscure to us, and God himself brings us into such perplexities that we shall see no outlet, let us learn (I say) to make it our honour that he be wise for us — that is to say, that it suffices us that he have the conduct of our life, and that we let ourselves be governed by him, and walk where he commands us.

Behold how, in all our vexations, perplexities, and anguishes, we must have our refuge in the Providence of God, knowing that it is his to govern us; and when he shall dispose of us according to his will, all will go well, for his goodness and his mercy, his virtue and his wisdom, will be for our preservation. And likewise, on the contrary, when we shall be at peace and at rest, let us not fail nevertheless to hold ourselves always under this rein, that God must provide, and that we should not be like those whose eyes swell with fat, as those who are full of pride. When some shall be rich, others in credit and authority, others shall have the support of men on their side — behold them so lulled or benumbed thereby, that they think no more of the Providence of God: it seems to them they have the wind in their sails, as they say. Now for this cause, though God make us prosper, and though everything come to us to our liking, let us not fail always to have our eyes lifted up to the Providence of God, knowing that all good comes from him, and that he can take it away when it shall please him, and that he can also continue it when we shall rest ourselves in him alone. Now Moses adds that finally this mountain has been called, God will be seen there. It might seem that the name was changed by error, for there is great diversity between these two things — that God sees, and that he is seen. But the successors wished to show that when we do this honour to God, of being well persuaded that he sees, that is to say, that he has enough wisdom to guide us, that he also shows himself, and that he has been seen of us.

There are, then, two things, as we have treated above in speaking of Hagar: for she said, I have seen after him who has seen me. Hagar confessed that God had seen her, but that was when she thought not of it at all; and in the end she saw God, but that was too late. For Hagar was there as a lost and strayed sheep; and thus God must see us, while we think not of him at all. Now here is the true order that we must hold — that we know that God sees, and this implies that we see him too: that is to say, that we have our faith fixed upon him, and that we know that he has taken us into his charge and protection, and that never will he put us out of remembrance, and that he has the means to succour us in all our distresses. Behold, then, how we see God by faith, knowing that he is powerful enough to provide us with all that shall be needful, and to draw us out of all the miseries and poverties in which we are, forasmuch as we are in his hand. Now have we begun by there attributing to him this title and this office of Seer? Then he appears to us — that is to say, we see him on our side; and then by experience he shows himself, that it is not in vain that we have done him this honour of confessing that he sees enough for us, though we ourselves be blind. Behold, then, how Abraham in the first place pronounced that God sees, and then that he imposed the name on the mountain, God will provide — that is to say, that he foresees all that we need, and all that is required for us. And then his successors have ratified this, saying, God has been seen: as in fact this was a manifest revelation to Abraham, as if he had seen the heavens split open, and as if God had there descended in visible form, when he cried from heaven, Abraham, Abraham, put not thy hand upon the child, and do him no harm: for then God withdrew Isaac as it were from death. And Abraham offered this ram in sacrifice of joy, for the grace that he had received. Behold, then, how God appeared to Abraham, in that he knew manifestly that he was guiding him.

And thus let us profit by this doctrine, and know that in looking to God, yea by the eyes of faith, he will always be sufficient to guide us; and that we shall have good occasion and matter to trust in him, and to rest ourselves upon him, because all creatures are subject to him and obey his commands, as it is said in Psalm one hundred thirty-nine, verse two. Now when we shall have thus looked to God, and shall have attributed to him the praise that belongs to him — that is, to say that it is for him to hold the strong hand over us always — it is certain that he will appear to us, that is to say, that we shall see that all who trust in him shall never be confounded. Let us have, then, this patience: and when our Lord will not have us know how we shall escape some danger, and he will let us steep and languish in many vexations, let us let all that come as it will — God will provide. And then when he shall make us feel that he was thinking of us all the while we thought he had put us out of remembrance, let us know him, and let us say, God has appeared to us; and let us know that, whatever it be, after we shall have thus disposed all our thoughts to him, and shall have cast all our cares upon him, as it is said in the Psalm, all our solicitude — the Psalm will show that this was not for Abraham alone, nor for the people of the Jews only, that this mountain has had this title, but that it is for our instruction. It is certain that always, in opportune time, he will show himself to us — as also we see that the ancient fathers rendered him this testimony.

Thus, we must do this today, not only with the mouth: for it is not a question only of having the words on our tongue, but that in the whole of our life we should show that truly we believe him to be the seeing God; and then also that he is the God who does not hide himself, according as Isaiah testifies of him. For after having said that he has not spoken in secret, he adds that truly he is the God who sees us. It is true that on another side it is said, Art thou not a God afar off? To show that we must be exercised in faith — that is to say, that God does not show us at the first stroke his virtue, so that we should feel and experience it. But is he thus estranged from us? Then he approaches, yea, and approaches even when we had not thought so, so that we see always accomplished what is here shown us. And therefore, let us learn, in the whole of our life, so to rest ourselves in him, that it may be to wait that finally, after all the visions that we shall have had here below of his succour, after he shall have willed to confirm us in diverse ways in faith and hope, he will give us the final vision, when we shall see him face to face, being transfigured into his glory.

Now let us prostrate ourselves before the majesty of our good God, in acknowledgement of our faults, praying him that he would make us feel them better than we have done, and that this be always to deaden in us our wicked desires, which war against his grace and his goodness, and against his Holy Spirit. And that we may walk in such a way that, though there be infirmities in us that hold us back, we nevertheless do not cease to aspire to him all the time that he shall leave us here below. And that we make such efforts against ourselves, that being bound in our passions, we may serve him nonetheless in freedom and liberty, and with a pure and frank will. And that we profit in this more and more, until we come to the heavenly inheritance, where we shall see that those who have trusted in him will not lose their pains, and that there is fruit for those who fear him, who serve and honour him. That not only, etc.