Take Up the Cross

Unto whom I sware in my wrath that they should not enter into my rest.
~ Psalm 95:11

And Caleb stilled the people before Moses, and said, Let us go up at once, and possess it; for we are well able to overcome it.
~ Numbers 13:30

Furthermore the LORD was angry with me for your sakes, and sware that I should not go over Jordan, and that I should not go in unto that good land, which the LORD thy God giveth thee for an inheritance:
~ Deuteronomy 4:21

Doubtless ye shall not come into the land, concerning which I sware to make you dwell therein, save Caleb the son of Jephunneh, and Joshua the son of Nun.
~ Numbers 14:30

Butter and honey shall he eat, that he may know to refuse the evil, and choose the good. For before the child shall know to refuse the evil, and choose the good, the land that thou abhorrest shall be forsaken of both her kings.
~ Isaiah 7:15-16

(Now the Amalekites and the Canaanites dwelt in the valley.) To morrow turn you, and get you into the wilderness by the way of the Red sea.
~ Numbers 14:25

A Sermon on Deuteronomy 1:34-40, by John Calvin.

On Monday, the 21st of April 1555 The eighth Sermon upon the first Chapter.

34 And the LORD heard the voice of your words, and was wroth, and sware, saying,
35 Surely there shall not one of these men of this evil generation see that good land, which I sware to give unto your fathers,
36 Save Caleb the son of Jephunneh; he shall see it, and to him will I give the land that he hath trodden upon, and to his children, because he hath wholly followed the LORD.
37 Also the LORD was angry with me for your sakes, saying, Thou also shalt not go in thither.
38 But Joshua the son of Nun, which standeth before thee, he shall go in thither: encourage him: for he shall cause Israel to inherit it.
39 Moreover your little ones, which ye said should be a prey, and your children, which in that day had no knowledge between good and evil, they shall go in thither, and unto them will I give it, and they shall possess it.
40 But as for you, turn you, and take your journey into the wilderness by the way of the Red sea.

After that Moses has rehearsed the people’s sin: now he puts them in remembrance of the punishment that followed upon it, that they might be better advised thenceforth, and not provoke God to wrath after that fashion. For when so ever God punishes men for any offences, the same ought to serve them for a warning, and other men for an example, to beware that they do no more so. True it is that they which had murmured after that sort against God, were already dead: but yet was it expedient that their children should have it printed in their minds, that God had not left such unbelief and disobedience unpunished. And so we see the intent of Moses. Wherefore let us note, that if God have showed us that he cannot away with some offence: his intent is that we should think upon it, and that the chastisements which he lays upon us should turn to our profit, and that they should serve us for the time to come, so as we should not look to have him to stretch out his hand against us: for it is good for us to be taught at othermen’s cost as the proverb says. But we must mark, that Moses rehearses here briefly, the things that are declared more largely in he fourteenth Chapter of the Book of Numbers, where God is so wroth with the people, that he would have destroyed them utterly. He says there to Moses, pass not you or it: I can give you a greater and excellent people than this: but as for these wicked folk, they must needs be rooted out, I cannot suffer them anymore. Hereupon Moses makes intercession for them and says: Not so Lord: for if it should be heard in Egypt, that it were so come to pass, your name should be blasphemed, and the wicked would make a scoffing at it, saying: because God could not perform his promise, therefore has he slain this people, and so has he beguiled them and betrayed them. Lord, wilt you suffer your name to be slandered after that sort? Thereupon God tells him that he will not execute his vengeance upon any other than such as had murmured, and yet notwithstanding that he would therewithal reserve a seed, on whom to perform the thing that he had promised to his servant Abraham.

By the way, that threat that is contained here, imports not that God was not determined in his own purpose what he would do: for if we should think that he altered his mind upon the advertisement that Moses gave him: it could by no means agree [with his nature.] Should a mortal man have more discretion and forecast than the living God? No: and on the other side we know that God does in no wise change his purpose. Nevertheless, diver’s times he utters somewhat rough threatening, to drive us to humble ourselves before him, and to make us feel what we have deserved. God then in telling Moses that he would utterly root out that people, so as there should not one of them be left alive, meant not that he was determined so to do: but shows that the people was worthy to have been quite and clean destroyed. And indeed there was just cause why, to the intent that every of them should be smitten down and subdued on his own behalf, and that Moses should pray after that manner. And yet for all that, God found the means to make good his promise, notwithstanding the willful forwardness that was in the people. And this is a point well worthy to be marked among others: that when God has chosen any people, although his grace be despised, so as all they whom he had called become unworthy of such a benefit, and banish themselves out of his house by rejecting that promise that was offered them: yet will God find the means to chastise them in such wise, as his Church shall not utterly perish, yes and he will even overcome men’s forwardness with his goodness. I say it is well worthy to be marked. For we see that on the one side, the hypocrites, under color that God has manifested himself to them, and promised to be their Savoir, do surmise that they have him bound, and thereupon take leave to do evil: and if a man show them their sins, they harden themselves against it, there is nothing but pride in them, and they arm themselves with God’s name, to fight against his Prophets. And this have they done in all ages. When the Jews were rebuked for their wicked life, and for their turning away from God: they were inflamed with such rage against the Prophets, as to say, How now? To whom speak you? Are not we the Church? Are not we God’s inheritance? Has he not set his covenant among us? Have not we the sing of Circumcision? Have not we the temple where he is worshipped? We see then that the Jews did falsely abuse God’s name, to advance themselves against him and his word. And this is reported of the Jews: but yet we may see the like on ourselves. For all they to whom God has done so much honor as to give them his word and to manifest himself to them, do imagine that they have him as it were in their sleeve: and yet for all that, instead of profiting themselves by God’s so gentle alluring of them to him, they set themselves against all good doctrine, they cannot find in their hearts to bear any yoke, they will needs be as wild beasts, and yet in the meanwhile they will needs have God to avow them to be of his flock. But here we see, that although God had as then set up his feat among the Jews, and made a covenant with them to be their Savior to the end: yet when he saw they were not meet to have him, but that they drew clean back, and ceased not to spite him: he found the means to punish them, yes and that in such sort, as all those things went to naught, and yet he himself abode sooth fast, notwithstanding their destruction. And therefore let us not deceive ourselves. When God has once taken us to him to be of his household, and adopted us to be his children: let us not sooth ourselves in our vices, but consider how it stands us on hand to walk so much the more awfully, when God has showed himself so bountiful towards us, and that forasmuch as he has uttered his goodness in such wise, it is good reason that we on our part being so much beholden to him, should look well about us and endeavor to give ourselves wholly to his service, and be so loss to offend him, as we may also be afraid to be bereft of the grace that he has once bestowed upon us. Mark that for one point.

And therewithal let us mark also, that God in punishing the hypocrites and all such as abuse the goodness that he has done towards them, ceases not for all that, to continue faithful still. For if he should destroy the whole world and leave no after spring to call upon him, it might be said, indeed God has just cause to punish men after that manner: but in the meantime where is his promise? He has said that his Church shall continue forever, and that his name shall be called upon here beneath, as long as there is either Sun or Moon in the sky: but now is all dispatched quite and clean, the remembrance of salvation is utterly buried among men. Although then that God should do justly in punishing such as had done amiss: yet should his promise be vain and void, if he performed not the thing that he promised, and so would men blame him of unfaithfulness. But (as I said) he finds means to punish them that deserve it, and yet notwithstanding reserves and keeps still a people to himself, and suffers not his truth to fall to the ground, or to die without effect. And hereof we have a notable example in this place. For we see that God had made a covenant with Abraham, and had promised him to give the land of Canaan for an heritage of his offspring. As soon as the time came, the promise was performed. Yes verily: but all the posterity of Abraham refused and rejected the promise, whereby they disannulled it as much as lay in them. Thus you see they be deprived of it through their own unthankfulness. But yet to the intent that God be not accused of leaving his promise unperformed: it behooved him in punishing the fathers to preserve their race. They that come up afterward are also the offspring of Abraham, and they possess the land that was promised: by means whereof the covenant that God had made abode sure and fast settled to the end. And for the same cause it is said that God reserved the young children to himself. Now then, as many as had murmured and were above the age of twenty years, are cast off and banished from the good turn that was ready for them: but they that were under that age are preserves still, and God is glorified in them. And albeit that the accomplishment of his promise was delayed by the space of forty years: yet notwithstanding he showed himself faithful in the end. This is the matter which we have to bear away.

So now likewise, when we see the world so far out of order that all is marred, and it seems that all men will needs spite GOD, and shut themselves out of all hope of salvation, by driving away the light of the Gospel that is given them: let us look for some vengeance at hand. For though God be patient: yet must he be fine in the end, to stretch out his arm to be revenged of such malice and contempt. On the one side, they to whom the Gospel is preached, do grow altogether heathenish, and it is seen that a number wax worse and worse, and wickedness becomes more excessive than it was in the time of the abominations of the Popedom, so that (to speak properly) it should seem that men become devils after their hearing of the Gospel. What is it I pray you, that a man shall see, yes and that commonly? That there is now no more love of God, no nor countenance of loving him, that Religion is let alone cold and dead, and that there is no more zeal in us than in a timber log. It is apparent then that God’s word is nowadays stained and defiled with our in quite, in so much that whereas we should be as burning Lamps to give light to fill ignorant souls, we give them occasion of stumbling. Again on the other side, we see how the faithless do fight against God, seeking nothing else daily but to overthrow his truth, and to cause it to be quenched out, that it might never be spoken off more. Seeing then that the whole world is so malicious, and that as well the one sort as the other do make open war against God, continuing still in their stubbornness which increases from day to day: must not God (after he has waited for some conversion and amendment) execute his vengeance upon us as we deserve? You see then after what manner it behooves us to prepare ourselves, considering that wickedness is so great nowadays; and so far past hope of recovery. But yet therewithal let us comfort ourselves, and look also that in punishing the offenders God will not sail to keep still some fed to himself, so as he will always have some little flock to call upon him and to worship him. Let us not doubt then but that our Lord will always maintain his Church, to the intent to show himself sooth fast. Although all things seem forlorn and brought to confusion: yet will God work after such a fashion, as we shall see in the end, that he has had a regard of his promise, and that he will show himself faithful and prove himself so indeed.

But let us mark well, that the Church shall not always be visible so as we shall perceive it. It shall seem [now and then] that all is come to naught: Like as when God made the people to turn back again, he said to them, Get you into the wilderness towards the Red Sea, as though they should have returned again into Egypt. Here is such a great confusion, as it might well seem that he minded not anymore that the land of Canaan should be given for an heritage to those to whom it was promised. You see then that for a time it seemed that God had falsified his promise, and that there was not anymore hope that the children of Abraham should have entered into the place that was promised them. Even so shall it fall out with us, as indeed it is come to pass. For when God withdraws his light out of the world: it will seem that there is no more any Church at all. If a man look round about him, he shall see that all is gone to havoc. And in good faith, what desolation was there in the time of Popery? Yes and even still at this day, a man might think that all should go to ruin and decay. But let us mark, that it is all one as if God should cause those to go back again which are not worthy to go forward: and that yet notwithstanding, he ceases not to hold on in such wise, as his Church shall still be maintained and preserved. Albeit, not that the same can be discerned with the eye, or perceived by man: but we must shut our eyes, until our Lord do work after his own manner, that is to say wonderfully beyond all our expectation, and beyond all that we be able to conceive. Thus you see how we may comfort ourselves in this, that although we see it is not possible but that God must not cast some horrible punishments in these days upon men’s wickedness: yet nevertheless he will always reserve some people to himself, so as the thing that he speaks by his Prophet Joel shall be seen continually. Though heaven and earth (says he) do go together, though the fun be darkened, though the moon drop blood, though the stars lose their light, and though the earth remove: yet for all that whomsoever calls upon the name of the Lord, shall be saved: GOD will preserve them whom he has chosen to call upon him: and albeit that their life be hid, yet will not God fail to hear them in the end and to show them that he never was unmindful of his promise, but that he had a regard of himself, notwithstanding that men were not worthy to have anyone drop of goodness and mercy offered to them. This is the matter in effect which we have to remember in this first place.

But wherewithal we must mark the oath that God made against the Jew, as it is set down in the Psalm, and afterward applied to us by the Apostle saying: Today, if you will hear his voice, harden not your hearts as your fathers did in the wilderness, to whom I swear in my wrath, that they should not enter into the land that was my rest. We see how it was that will of the holy Ghost, that the Jews should in all ages be mindful of this disobedience that had been committed: and that thereupon they should remember that for the same, their fathers were bereft of the benefit that had been promised them, and shut out from God’s rest. For (as I said before) this served not for the Jews only, but the Apostle applies it also to our time. God then directs his speech to us at this day. Therefore we must have our ears open to hearken to him: we must not drive off from morrow tomorrow: we must seek no delay: as soon as God speaks we must be ready to learn, and not harden our hearts against him. Whereby we be put in mind that there is nothing which hinders our obedience to God, but our won resisting of him through a certain willful forwardness. For he for his part applies himself in such wise to us: as he bears with our rudeness and infirmity. So then, all they that are taught by the Gospel, shall obey God without gainsaying, if they poison not themselves through a certain willful forwardness to withstand God, and to drive back his grace. That is the cause why we be expressly warned, not to harden our hearts. Yes verily: for we must not think that God will suffer his grace to be so scorned, and dallied with, and set light by. If he were inflamed with anger against the Jews for refusing to enter into the Land of Canaan: if we nowadays do play the rest jades and fall to kicking, let us not think that such unthankfulness shall escape unpunished. And in good sooth, if the Jews were so punished at that time, that all the sort of them came to naught, wandering in the wilderness by the space of forty years: God showed yet more hard and rigorous vengeance upon them afterward, in the thralldom of Babylon and other miseries that happened to them: for the thralldom of Babylon lasted threescore and ten years. And at their return, although he showed great and wonderful power: yet were they but a handful which were saved, according to this saying of the Prophet Esay, though you people were as the sand of the sea, yet should but a small remnant of them be saved. And in another place he says, we had been as Sodom and Gomorrah, if God had not reserved a little seed, yes even a very little one. We see then that God increased his wrath against such as amended not at the example of their fathers. And why? Because they were the less to be excused, for they ought to have taken warning by the punishments that were prepared for them. Therefore did they double their offence. And what think we of the desolation that had happened since the [first] preaching of the Gospel, [for the refusal whereof] the wretched world has wandered so affray, as all things have been corrupted in the Church, so that in steed of God’s service there has been nothing but abominations, instead of truth there has been nothing but devilish lies and errors, and all things have been put out of order there, and that the same confusion has lasted now so long time? [All these things do put us in mind] that God’s voice ought to found shirker nowadays in the Gospel, than it did in the Law. For as is said by the Prophet Aggeus, God makes heaven and earth to quake nowadays, when the Gospel is preached. And besides that, we have all the things that befell to the people of old time, which serve us a lively picture. There must we behold God’s wrath, to restrain ourselves from doing evil, as Saint Paul shows us in that tenth of the first to the Corinthians. But if we make no reckoning thereof: is it not reason that God should punish us sorer than he did the Jews?

Let us learn then to hearken to God’s voice while it sounds in our ears, and let us beware that we harden not our hearts, least God swear in his wrath. For it is said expressly that God swear. And why? Because men think his threats to be vain, if he make them not to perceive that he speaks in good earnest. And of a truth we see daily, that when God’s threatening are uttered to us, a great many of us do but shake our ears at them, and the number of those that are touched with them, is very small. Therefore the oath that GOD swears is no more than needed, even in respect of the blockishness that is in men, for as much as they be so foolish as to make but a mock of everything that is told them. And like as God to help the weakness of our faith, uses an oath when he confirms his promises: so on the contrary part, he uses to swear when he threatens to punish us. And why? To the end that being afraid and abashed at is, we should come to repentance. For if we be not made to stoop that we may take hold of God’s justice: our faults will never dislike us. God’s justice then must become as a thunder or lighting, as we must be abashed before him, that we may no more be so drunken in our sins as we were. And therefore when so ever God’s threatening do not dismay us sufficiently: let us call to mind the oath that Moses speaks of here, and let us assure ourselves that it is we whom the same points at, according to that which I have alleged already both out of the Psalm, and out of the record of the Apostle.

And therewithal let us also mark well the words that are set down here by Moses. None of this cursed and wicked generation (says he) shall see the good land that I have promised. Here GOD makes a comparison between land and the people. This land then was a singular gift, in token whereof he calls it his rest: meaning thereby that he had chosen that land to be as a dwelling place and everlasting inheritance for the people to rest in under his protection. For there is no certainly in this world, and if we be lodged in any place, we may be put out of our nest again today or tomorrow. But God told them that he had assigned the land of Canaan for an everlasting possession to the children of Abraham, to maintain them and keep them safe there, so as no man should trouble the, not ever drive them out again. You see then that the land was not a common gift, but a gift that deserved to be esteemed as most excellent above all others. But behold, the people on the other side, are malicious and forward. Therefore it is all one as if our Lord should say, I see well enough how the world goes, I shall sooner make fire and water to agree, than cause this people to like of my benefits. For in my benefits there is nothing but mere goodness, and in this people there is nothing but mere naughtiness.

Let us mark well then, that to enjoy God’s benefits, we must frame ourselves to his will and righteousness: for our naughtiness and God’s goodness can never match together, in so much that if we will needs follow our own nature, God must needs withdraw his goodness away from us. True it is that God looks not for any worthiness at our hands why he should do us good: nay rather, he fights daily against our sins, and uses mercy whereas he might lawfully use rigor against us. But yet for all that, if he see that we continue in our naughtiness, he can no longer continue in doing us good. You see then that the doctrine in doing which we have to gather upon this consideration: is that there must be as it were an accord and melody between God and us, and that when he imparts his benefits to us, we must make such estimation of them, as we endeavor to serve and honor him for them, and consider that he calls us to him, to pluck us back from our sins. If we do so, the good that he has done us shall be confirmed more and more. Otherwise, it must needs be that our naughtiness shall cut off the course of his goodness. Why so? For (as I have said already) when God offers men his benefits, and they refuse them of a willful forwardness: it is as if fire and water should meet together.

But besides this, we must also mark God’s upbraiding of the people, with their saying that their young children should be a pray to their enemies. They (says he) shall possess the land, yes even to the intent that you may be proved liars. Here it behooves us to marks well, that when men will needs doubt of God’s truth, they must in the end be found liars, and God’s truth shine forth the brighter to their shame. Now hereby we be warned to receive simply the promises that GOD offers us. And although it seem at the first blush that they should never be accomplished, and that there be a number of impediments to hinder them: yet must we do him the honor to believe that he is faithful, and to abide patiently for the convenient time of his performance of the thing that he has said. For if we gainsay his truth, and murmur, and fall to questioning and disputing, with how can this be? Is it possible? God seems to mock us: I say, if we go that way to work: Well may he perform h is promise for all that: but it shall be our shame, so as we shall always be found liars. We may well triumph for a time, as we see the unbelievers do, which malapert despite God, spewing out their blasphemies against him: but yet in the end God shall be known spite of our teeth, and therewithal we shall be put to shame. And therefore let us beware of it, and that we may beware of it, let us mark well how the Jews are upbraided with it here. You shave said that your children shall be made a pray: but they shall enjoy the land, and you shall be set beside it.

Moreover, the example of Caleb the son of Jephunneh is very notable, and so is also the example of Joshua the son of Nun. These two are reserved of a great multitude. And why? Because they had gone through stoutly. For this record is yielded to Caleb, that he had persisted [or continued] in following the Lord. When as God exempts here but two men of an infinity multitude: therein we see how it is a folly to look what other men do. For had Caleb and Joshua done so: what had come of it? They had gone to destruction with the rest. But they suffered not themselves to be carried away by that horrible tempest. When they saw so strange a turning back in the whole people: yet did they confirm themselves in the power of God, and although the people would have stoned them, (as is declared in the book of numbers, and as shall be touched again anon): yet did they their duty. So then, seeing that God allows the constancy of Caleb and Joshua, for that they did shut their eyes when they saw the people so excessively set upon mischief, and exhorted them to obey God: let us note well that although things be out of order in the world, and we see stumbling blocks to overthrow us, and vices rage like a water flood: yet is it not sufficient cause to suffer ourselves to be carried away, or to make us follow the common train, for it shall not abate our condemnation before God. We may well say, all the world does so: for all the world shall perish, and you with it, which speaks so in contempt of your God. What a thing is it, that men will needs abolish God’s justice, and give no more ear to him when they give themselves to all naughtiness, but shut him up in heaven, and suffer him to have no more authority here beneath? Where to tends this? And yet for all that, we see nowadays that when the ignorant intend to shroud themselves, the greatest shield that they have is to allege, How so? I see that all the world behave themselves contrariwise. And in the mean season what becomes of God? God must be fine to be thrust under foot, and men must run leaping and frisking at their pleasure. Yes and even among ourselves, if a man tell one or other of their faults: [their answer is,] I see others are as bad as myself. We bear ourselves on hand, that our condemning of our neighbors will go hand by that mean. Therefore let us think continually upon the example of Caleb of Joshua. And for as much as GOD shows that he made more account of them though they were but two in all, than of all the other huge multitude which were about seven hundred thousand persons: for as much (say I) as we see that God gives such sentence of them: let us learn to submit ourselves to him, and to regard nothing but that which he commands. And though the world run gadding here and there in the meanwhile, let us follow the way that God has showed us by his pure word.

Moreover, let us way this speech where it is said, that Caleb held out in following the Lord. For it is not enough for us to begin well, but we must also stick to God through stitch, yes even without any fining or starting, and without fainting or giving over in the midst of our way. And in good sooth, it is not for naught that this record is given to Caleb. For (as I have touched heretofore) the people were in such an uproar, as they would have stoned him and Joshua too. In so much that if God had not taken them away, and his glory appeared upon the tabernacle: they had lost their lives for it. Yet for all this, they ceased not to do their duty still, but cried out against the people and rent their clothes. And after that manner strove they against those which would not enjoy God’s blessing. We see then how there was a marvelous power in Caleb and Joshua. And therefore we be warned by their example, not only to enter into the way, about also to go forward and forward still, assuring ourselves that we cannot hold out to the end in serving God, but by bearing out of many hard brunts and temptations, [and therefore we have need] to strengthen our hearts in such wise, as nothing maybe able to make us to fleet. Thus you see where to our Lord and his holy spirit exhorts us.

Whereas the praises here the constancy of Caleb and Joshua: it is to the end (say I) that their example should serve to our instruction. For although the memorial of the righteous be blessed before God: yet is it declared for our profit. Therefore let us not have such a zeal as shall wax cold when it comes to the following of God: but let us determine fully with ourselves to hold out with it, whatsoever the devil practice, or how so ever the world set itself against us: like as at this day we see many resistances, and many occasions, that might make us start away: but yet for all that, we must hold on our journey, not for two or three days only, but all our life long. Let us go on therefore: and when there is any mention of following God: let us mark that it is to confirm the matter better which I have declared already: that is to know, that if we follow men, we shall run astray. For why? What else are the ways of the world but strains, so as every man gads in and out, when they once turn their backs upon God? What is it to be done then? So long as we look upon men, it will be impossible for us to go right: but we must follow God.

True it is that when God is so good to us, as to give us men to accompany us, yes and to go before us and to reach us their hand: it is a great help, and (as Paul tells us) we must look wisely upon them: and when we have good servants of God which teach us and lead us with good conscience, we must mark that, and fashion ourselves like to them: and in so doing we shall not follow men: for in fashioning ourselves like to them that follow God, we have his way for our way. We ground not ourselves one upon another, to say, Thus will I do, for I see most men do it. No: but for as much as God calls us to him, it behooves us to go, Yea though there were no more but myself alone: yet ought I to follow my God. But if furthermore he bear with me so far, as to give me company: then must I go to him with so much the better courage: and what so ever come of it, I must not swerve from his pure word. Thus you see why it is said here, that Caleb the son of Jephunneh followed the way of the Lord, and therefore was exempted from the common condemnation. Yes and it is said that he follows constantly, that is to say, he continued throughout to the uttermost. And so we see now in effect that all the people were condemned, and that only two were acquit, because they had given glory to God.

But the circumstance that is added, namely, that God spared not Moses because of the people: increases yet more the thing that I have said. Indeed this cannot be dispatched all as now: but yet must I add this point beforehand. For if God spared not Moses, (who notwithstanding had such record as we know), but punished him because he held not out constantly to the uttermost in resisting the lewdness of the people: I pray you what shall become of us? Is it likely that we shall go scot-free nowadays, when every man suffers himself to be carried away because he sees that naughtiness has the upper hand? Then if we happen to overshoot ourselves so, think we that God will let us alone? No, no: For if such punishment as we hear of, was extended upon Moses: needs must we feel far sorer, when we entangle ourselves in the common vices, and forsake God to follow the world. And let us mark well, that in swearing that the people should not enter into the land: he says, you shall reckon the years according to the number of the days wherein you sped out of the land. They that were sent to spy out the land carried forty days: and so behooved it the people to wander up and down by the space of forty years. And so we see that when God has used long patience towards us, he makes us to pay very dear for our abusing of his goodness. Wherefore let us not measure God’s punishments after our won fancy: for they be sorer than our wits can conceive. But when so ever he threatens us, let us tremble at his only speech, and make hast to follow it. And forasmuch as his speech is directed to us nowadays, let us not drive off till tomorrow, but let us follow, and let every man be going on his way. Again forasmuch as we be frail and have a rough and thorny way to go, yes and there be many stops to bar us, so as it will seem that there b great mountains to make us turn back again: let us pray our God to give us strength to go on still forward. For if he strengthened Caleb and Joshua: let us assure ourselves he will do the like to us. And therewithal if we see that the world hinder us, and that there is store of stumbling blocks on all sides: let us pray God that he suffer us not to be corrupted with others, but that we may bear him the honor to stick to him, and to yield ourselves wholly to his word, giving them leave to perish that needs will perish, and in the meanwhile staying ourselves by the promise of salvation which he has given us, accordingly also as it is his will that we should attain thereto by any such knowledge.

Now let us kneel down in the presence of our good God with acknowledgement of our faults, praying him to touch us better than we have been: and that above all things we may bethink us of the unthankfulness whereof we be guilty, in that we have not obeyed his word, nor been so willing to follow the things that he has declared to us as was requisite. And therefore let us beseech him, not only to forgive us our faults past, but also to strengthen and govern us in such wise by his holy spirit, as we may overcome all the temptations of Satan, and forsake all the lusts of our own flesh, to the end we may obey the voice of our God, and in such sort apply all our senses thereunto, as we may pass through all the gathered us together into his everlasting kingdom. That is may please him to grant this grace, not only to us, but also to all people and nations of the earth etcetera.

https://takeupcross.com
takeupcross