laden and I will ease you This then we see is no new thing for men not to beleeue sundry parts of Gods word brought vnto theÌ„ by the ministerie of diuers of his faithful seruants by reason of the great vnbeleefe and hardnes of heart that is in them whereby it commeth to passe that their owne vnderstanding doth more preuaile with them to distrust then the testimonie of many to beleeue How then had we neede to find out this vnbeleefe in our selues which when we haue done we are not to iudge too hardly of our selues seeing that it is so common but onely lament bewaile it seeke vnto Christ to be holpen of it who is the author and finisher of our faith â—â—â— 12.2 and say with the Apostles â—â—â— 17.5 Lord increase our faith and with the man in the Gospel â—â—â— 9.24 Lord I beleue helpe my vnbeleefe And if there be such great streams of vnbeleefe in Gods children till they be holpen of it what a bottomlesse sea thinke you is there of it in the wicked whereby it commeth to passe that they are filled with all atheisme and prophannes casting the word of God behinde their backs so that let neuer so many learned and godly men witnesse the truth vnto them for their amendment they will beleeue no more then they haue determined before hand with theÌ„selues Let vs pray to God for them that they may haue better mindes euen desirous to beleeue and then shall they be holpen in time as the Apostle S. Thomas was And for our selues let vs labour to haue teachable hearts that we may reuerence giue credit vnto them who in the mysterie of our saluation know more then we doe and haue in the matter of faith a great deale more experience then we our selues That so it may come to passe of what minde so euer we haue beene before that when Gods faithfull seruants whome we should esteeme and trust they shall tell vs so and so whether for Gods iudgements or for his promises or for the direction of our liues we may beleeue and obey them Then shall we come to faith and be confirmed in it â—â—â— 1â— 17 for he that regardeth instruction is in the way of life And if in other matters we thinke it reasonable that we should beleeue those that haue more knowledge theÌ„ our selues yea euen cleane contrarie to that that we thought before as for the matter of our health we beleeue many skilfull Physitians for the state of our bodies and many expert lawyers for the state of our lands and goods why should we not then in matters of diuinitie and for the state of our soules giue more credit to many skilfull Diuines then to our selues Especially when as the generall rule holdeth as well in that as in any other science that euery skilfull man is to be credited in his owne arte and facultie our reason is more corrupt in this then in any other thing and therefore there is more cause that we should beleeue others then our selues Therefore as in other matters when we are doubtfull we conferre with them that haue more skill and knowledge and giue credit vnto theÌ„ contrarie to our owne thoughts and we are readie to relie vpon them rather then vpon our selues So let vs doe in matters of faith and let vs not offer Gods seruants and our selues this great wrong that we wil beleeue all men in other things sauing then in this It is too much that we haue done it so often alreadie let vs not continue in it that we should come to the Church and heare Gods word preached and goe away not beleeuing it and come againe the next day and then depart away as full of vnbeleefe as before and thus from day to day so still be of this mind that whatsoeuer men say we will beleeue none but our selues thinking that we haue reason as well as they and therefore vnles we can conceiue it by reason we will not admit it whatsoeuer they say For faith is aboue reason therfore we must beleeue the seruants of God in things whereof we can conceiue no reason nay reason is against faith and there is nothing in vs more to hinder vs from beleeuing then to harken to our owne reason â—or 2.14 For the naturall man by his best reason perceiueth not the things of the spirit of God for they are foolishnes vnto him neither can he know them by his owne wit because they are spiritually discerned that is by a supernaturall inlightning of the sprit of God So that matters of faith we can not only not by reason comprehend theÌ„ but they seeme foolishnes vnto all theÌ„ that will no further giue credit vnto things then they be demonstrated by reason which made the Apostles when the women came from the sepulchre told them that Christ was risen not onely not to beleeue them but that their words seemed vnto theÌ„ as a fained thing Luk. 24.11 and a meere fable that had no truth in it and therefore Christ saith in the Gospel Math. 16. If any man will follow me let him forsake himselfe that is his owne reason most of all that so he may beleeue others contrary vnto it And this is that which is so highly commended by the spirit of God in our father Abraham Rom. 4.1 that he aboue all hope that reason could affoard him beleeued vnder hope that he should be the father of many nations for he considered not his owne bodie which was now dead that is void of strength and vnmeete to get children beeing almost an hundred yeares old neither the deadnesse of Sarahs wombe neither did he doubt of the promise of God through vnbeleefe but was strengthned in faith and gaue glorie to God beeing fully assured that he that had promised it was able to doe it where we see that renouncing his owne reason which would haue held him in vnbeleefe he rested vpon the truth and power of God and so beleeued aboue that by reason could be shewed him or he able to conceiue and so must we doe also â—â—â— 11.3 The Apostle saith that through faith we vnderstand that the world was ordained by the word of God and that the things which we see are not made of things which did appeare that is that this great beautifull frame of the world was made of nothing is a matter not to be comprehended by any reason but onely by faith which made not onely the Epicures but also some of the wisest Philosophers to hold that the world was not eternall for it was vnto them a principle in reason that of nothing â—omes nothing neither can you so multiplie nothing that there should come any thing of it Therefore the Apostle saith that he that will hold â—hat all these things which we see in â—eauen and earth were made of noâ—hing he must beleeue it aboue all â—eason And who can by any reason conâ—eiue the truth
not beleeue it And it seemeth that the rest of the Apostles were subiect vnto this vnbeleefe though not in the like measure for when Marie Magdalen at Christs commandement came vnto them and finding them weeping mourning tolde them for their comfort that Christ was risen though they heard her say â—ar 16.11 that he was aliue and had appeared to her they beleeued it not nay they were so farre from beleeuing it that her wordes seemed vnto them â—uk 24.11 as a fained thing so that they were not only somwhat doutfull of the matter but did wholly reiect it as a meere fable Moreouer when two of the disciples the name of the one beeing Cleopas going to Emmaus Christ did appeare vnto them in the way and though they knew him not at the first yet at the last their eyes were opened so that they knew him perfectly and so returning to Ierusalem saide vnto the eleuen The Lord is risen indeede and so doe auouch it constantly with a note of asseuerance and told them also what was done in the way and how they knew him at the last Mar. 16. â— They beleeued them neither So that this case was not of Thomas alone but of all the rest that we might see that the best seruants of God of all are greatly pestered with these remnants of vnbeleefe That as Dauid saith If thou Psal 13â—â— O Lord straitly markest iniquities O Lord who shall stand that is not the best maÌ„ in the world much lesse such a wretch as I So we may say if these holy men were so full of vnbeleefe in this thing no maruell if such a poore sinner as I am stand doubtfull and perplexed in many things and as Christ did succour them I hope he will be mercifull vnto me that desire to beleeue And it is very probable that the rest of the Apostles in this vnbeleefe of theirs were subiect vnto the same temptations that Thomas was and had the same thoughts to hinder theÌ„ from beleeuing that he had and namely that they spake within themselues as he did openly though for shame they did not vtter it as often it falleth out that many are afraid to vtter their temptations they are so fearefull and so straunge that they thinke that none are possessed with them but themselues But the Apostle telleth the Corinthians that no tentation had taken hold of them â—or 10.13 but such as appertaineth vnto man that is which proceedeth of mans infirmitie and which mans nature is subiect vnto that they might not be discouraged or dispaire for that that he had said vnto them And therefore he addeth that God is faithfull and would not suffer them to be tempted aboue that that they were able but would giue an issue with the temptation that they might be able to beare it as he did here vnto the rest of the Apostles and to Thomas himselfe And that they had indeede the same thoughts of vnbeleef that Thomas had it appeareth by the fact of Christ For when he came among them and they were abashed and afraid Luk. 24.3 supposing that they had seene a spirit he said vnto them Why are ye troubled and wherfore do thoughts arise in your hearts Behold mine hands and my feete for it is my selfe handle me and see and when he had thus spoken he shewed them his hands and his feete So that Christ in shewing them his hands and feete that so they might be ridde of those thoughts and doubts that hindred them from beleeuing did manifestly shew that he knew the thoughts of their hearts to be these that vnlesse they saw in his hands and feete the print of the nayles they would not beleeue that it was he Christ therefore like a skilfull physitian of their soules did applie his medicine according to their maladie and therefore when as at his first apparition he did shew vnto them his hands and his feete he doing all things in wisdom and to some good purpose did thereby declare what thoughts of vnbeleefe they were troubled with If such holy men as these who had so many meanes to helpe their faith did not sufficiently profit by them at the first but were found thus incredulous then we may be assured that vnbeleefe is more deepely rooted in vs then we be a ware of and if after many meanes and long continuance in the same we finde it in our selues more then we would we must not too much suspect our selues as long as we are sorie for it and doe groane vnder it as vnder an heauie burden desiring to be eased of the same For indeed there is no sinne in the world that hath more infected mankinde then that it came in with our first parents euen in Paradise and it will continue as long as there is any man vpon earth it is the first sinne that possesseth all men and it is the last that we must striue against in so much that when we haue ouercome all other then wil our vnbeleefe most of all trouble vs. And especially we shall finde this to be true in all afflictions and in the houre of death when the temptations of pride of voâ—uptuousnes of reuenge c. shall â—eaue vs as hauing receiued their â—eadly blow then will vnbeleefe and â—istrust fall vpon vs afresh as though 〈◊〉 had neuer beene wounded or neâ—er so much as incountred with For seeing that faith is as the Aâ—ostle calleth it Eph. 6.16 A sheild wherewith we may quench all the fierie darts of the deuill therefore he laboureth most of all to pull it out of our hands altogether or so to weaken it in many things that his darts may easily pearce through it into our soules to destroy them that is his temptation may deceiue vs one way or other For as long as this sheild of faith is whol and we be able to hold it out against our spirituall enemie we shall preuaile against him whether he tempteth vs vnto any sinne in time to come or for any sinne of the time past But if we let fall the sheild of faith or doe not defend our selues with it we lie open to all temptations of Satan that is if we altogetheâ— giue ouer faith or fall to doubting oâ— the truth of his word Adam and Eue were first ouer come by vnbeleefe and that was thâ— cause of their ruine for the deuill bâ— disputing with the woman like a subtile Sophister brought her at the last to cal into question the truth of Gods word and to say Gen. 3.3 Of the fruit of the tree which is in the middes of the garden God hath said ye shall not eate of it neither shall ye touch it least ye die whereas the Lord had said in expresse words before chap. 2 17. In the day that ye shall eate thereof ye shall die the death that is ye shall assuredly die which if they had steadfastly beleeued they had not beene ouercome of his temptation So in all
sinne that we commit there is vnbeleefe more or lesse for if we fall by presumption then we beleeue not his threatnings if by despaire then we beleeue not his promises And iustifying faith though it principally looketh to the promises of saluation yet generally it respecteth the whole â—ord of God The manifold sinnes then that we see in other and doe â—ommit our selues doe apparently shew how full of vnbeleefe we and the whole world is for if we did beleeue God to be true in his threatnings and in his promises we should be kept from sinne Besides when men are fallen into any sinnes what is the cause that they doe not speedily repent them of theÌ„ and so leaue them but onely vnbeleefe For if they did rightly beleeue either the promises of God as At what time soeuer a sinner shall returne from his sinnes â—zek 18.21 and doe that which is lawfull and right he shall surely liue and shall not die all his transgressions that he hath committed shall not be remembred or laide to his charge they would presently repent and leaue their sinnes that they might be forgiuen them Or if they beleeued his threatnings as Kisse the sonne Psal 2.12 least he be angrie and ye perish in the midde way when his wrâ—th shall suddenly burne blessed are all that trust in him they would speedily repent whiles mercie is offered least God take them away before or bring some great iudgement vpon them But contrarie to the truth of Gods word according to the nature of vnbâ—leefe they imagine some thing of their owne head wherein they rest and let all men say to the contrarie what they will they will beleeue none but themselues their owne conceit As that they shall doe wel enough though they continue in their sinnes or that they shall haue time enough hereafter to repent them at their leisure and that they may repent them when they list or some such like of which there is nothing promised in the word of God but the cleane contrary set down often and very plainly Therefore that men when they haue fallen into any sinne do so easily continue in them and either repent theÌ„ not at all or doe it very slowly that doth bewray sufficiently how full of vnbeleefe they are Seeing therefore that it is so vniuersally spread ouer all men no maruell if the better sort doe complaine so much of it in theÌ„selues and finde it to be a great deale more then they would Agine let vs be in trouble want meanes to helpe our selues and see if we be not prone to distrust God and so not to depend on his prouidence but rather to vse vnlawfull meanes to helpe our selues or to be too restles vnquiet in the vse of those that are lawfull and so either altogether to forget to seeke vnto God by prayer or else to doe it very coldly and with little hope Though God hath saide Call vpon me in thy trouble â—sal 50.15 so will I deliuer thee and thou shalt glorifie me â—ebr 13.6 And be contented with those things that ye haue for God hath said I will not faile thee nor forsake thee Heb. 6.31 And first seeke the kingdome of God and his righteousnesse and all things necessary shall be ministred vnto you and a thousand such promises more which doth shew that vnbeleefe possesseth men euery manner of way and there is no man in the world altogether free from it though it be a great deale more in some then in other And to be short when we are teÌ„pted vnto any sinne we by lamentable experience finde that we are too easily ouercome because we beleeue not Gods threatnings that he will assuredly punish it And when we are tempted for any sinne how soone are we readie to despaire because we beleeue not the promises of forgiuenes vnto the repentant So that this sinne is found in the whole course of our life in so much that when we haue ouercome many other sinnes in the first and second table then we shal be either wholly ouercome with vnbeleefe or greatly polluted with it The Deuill did greatly assault our Sauiour Christ with this both in the first entrance into his office and also in the last discharging of it First of all in the wildernes when he would by that long time of abstinence want of corporall foode by the space of fourtie daies and fourtie nights haue perswaded him that God had forsaken him and had no care of him for then he would haue prouided for him all this while and therefore he must now shift for himselfe and if he could doe any thing he must shew his power If he be the sonne of God indeed â—ath 4.3 he must command that those stones he made bread Secondly when he was vpon the crosse for then they that passed by reuiling him and wagging their heads â—ap 27.39 said If thou be the sonne of God come downe from the crosse and the Priests also mocking him saide He saued others but he cannot saue himselfe if he be the king of Israel let him now come downe from the crosse so that they concluded against him to the weakning of his faith that God did not care for him because he did not presently deliuer him Thus by tempting him to vnbeleefe in the beginning he sought to discourage him from it and by the same temptation of vnbeleefe in the ending to cause him to giue it ouer before he had happily finished it And after the same manner the deuill setteth vpon all the members of Christ in the beginning of their calling he greatly buffeteth them with vnbeleefe and puts into them many feares and doubts that their sinnes shal not be pardoned that so they might as men tired in the combate giue ouer and returne to their old byas And before their death he terrifieth them againe with feare that they shall not goe to heauen that so in despairing of so great a matter they might giue ouer seeking it any longer But Christ did ouercome by the power of his Spirit in those temptations of his that by the same Spirit he might succour vs in ours â—eb 2.17 And so in all things he was made like his brethren that he might be mercifull and a faithfull high Priest to make reconciliation for the sinnes of the people for in that he suffered and was tempted he is able to succour them that are tempted As he did here in due season help the vnbeleefe of the Apostles in shewing vnto them his hands and his feet but most of all his weake and poore seruant Thomas For when he had saide â—â—h 20.25 Except I see in his hands the print of the nailes and put my finger into the print of the nayles and put my hand into his side I will not beleeue Then a little after Christ appeared vnto him and said vnto him Put thy finger here vers 27. and see mine hands and put forth thine
of this article of our â—aith The resurrection of the bodie â—hat is that these very bodies of ours â—eeing turned into dust and ashes â—â—e same in euery part and member â—ould be raised vp againe Some of â—â—e wiser sort of the Heathen did acâ—â—owledge the immortalitie of the â—ule and that there was a place of â—y for them that liued well and of paine for them that swarued from the rules of right reason after death Buâ— that the same bodies of men should rise againe they did not so much as once dreame of it because they could not comprehend it by any reasonâ— therefore in that matter we must beleeue others aboue all reason The like is to be saide of almes which hath a promise of increase so that by giuing to the poore we shalâ— not loose any thing but gaine which is a thing contrarie to reason that thâ— more a man should giue away from himselfe the more he should inricâ— himselfe and therefore few doe beleeue it which maketh them couetous and hard hearted and to be wiâ—â—ling to depart from nothing leaâ—â— they should want themselues and â—â— specially to be most hard hearted â—â—â— their poore brethren in the times oâ— scarsitie and want when they shoulâ— be most liberall and by that meaneâ— best prouide for themselues which S. Paul was so fully perswaded of that he doth commend it vnto vs by an excellent comparison saying 2. Cor. â— â— He which soweth sparingly shall reape also sparingly and he that soweth liberally shall reape also liberally Where he compareth almes vnto sowing of seede the more a man soweth the more he reapeth by Gods blessing the more a man giueth the more he receiueth by Gods promise the one we see by experience which maketh meÌ„ in the times of dearth and scarsitie to sow most the other we comprehend by faith which maketh the beleeuer in the hardest times to be most liberall Thus we see what vnbeleefe is in vs in that we giue no credit vnto others any further then we can conceiue a reason of it which is the same that was in S. Thomas and yet he was cured of it and so may we by the same grace of God if we will learne this lesson that in the time of temptation we beleeue others aboue our selues which if we doe not it is the next way to remain in vnbeleefe for euer but if we can come vnto this there is hope of vs in time THe 2. degree of Thomas his vnbeleefe appeares in this that he wold not only not beleeue this being thus often told him diuers times by sundrie credible persons but he will beleeue none but himselfe for he saith in plaine words Except I see in his hands the print of the nayls I will not beleeue it Which is as if he had said you indeed tel me that you haue seen Christ risen again so do diuers others I haue heard these things ofteÌ„ but I haue not yet seene him my selfe what others haue seene that appertaines not vnto me vnlesse I see him my selfe I will not beleeue it This therefore is further to be considered because somtime it fals out that there is good cause why we should not beleeue a thing spokeÌ„ often by many And if they be of any good credit though there be no cause in truth to suspect them yet it may seeme vnto vs that there is some and hereupon it commeth to passe that some in their vnbeleefe take exception against the Preachers and thinke that they haue some cause why they should not beleeue theÌ„ in the things that they haue preached vnto them though in truth there be none But yet to be altogether of this mind that S. Thomas was here in this matter that we will beleeue none in the world but our selues that seemeth to be such a thing as wanteth all colour of reason And yet thus vnreasonable is vnbeleefe as we see most clearly in this example for he saith very peremptorily that vnlesse I my selfe doe see in his hands the print of the nayles I will not beleeue it He doth not say vnles better men then you doe tell me so or vnles I heare more in number or vnles I heare better reason for this matter then I doe yet I will not beleeue it but if all men in the world tell me of it neuer so often vnles I see him mine owne selfe I will beleeue none of them which is as if he had said In this case I will beleeue my selfe and no bodie els We see then whether vnbeleefe will driue vs if we giue place to it euen that we shall beleeue none but our selues And indeede so it is in all sorts in whome it raigneth they will beleeue no more from any man then they can perswade themselues by their owne reason vnto that they obstinatly sticke against all men and so are not ashamed to say I will beleeue none of you all I will beleeue mine owne selfe and further I will not be lead by any no man shall draw me to â—eleeue that which mine owne reason tells me not And thus they so much abound in their owne sense through vnbeleefe that they perswade themselues that they haue more reason for that they hold then all other men haue for the contrarie And so let men say neuer so much against that which they haue conceited themselues they stil imagine that they haue some thing to say against it and some reason why they should not beleeue them And this is most true not onely in matters of faith but for life and conuersation which is the cause both that Papists and other heretikes are so obstinately addicted to their errors and also wicked men so altogether wedded vnto their sinnes that neither the one nor the other can be reclaimed from them And therefore when men haue saide what they can they will not giue theÌ„ ouer for they haue determined to beleeue none but themselues of this minde will they be till God ridde them of their vnbeleefe and then the saying of Christ shal be verified vpon them Ioh. 20.29 Blessed are they that haue not seene and haue beleeued that is they shall beleeue others besides themselues and so blessed shall they be as indeede this is the way to faith and so to blessednes to distrust our selues and to beleeue the seruants of God speaking vnto vs in his name of whoÌ„ Christ hath saide â—â—ath 20 40. He that receiueth you and your doctrine receiueth me And that we might come vnto this we are to remember that true faith yeildes vnto the bare word oâ— God against our owne reason and so giueth glory vnto God Rom. 4.20 as the Apostle sayth acknowledging and reuerencing his truth mercy and power where we can see no reason oâ— it and so praysing him for the same and resting in it Which we see to be true in AbrahaÌ„ not onely in the birth of Isaac which was beyoÌ„d the course of nature and so
an hundred times yet they wil know nothing til they see it And not onely this sinne raigneth in the wicked that they will beleeue no more of the promises and threatnings of the ioyes of heauen pains of hell then they can see feele theÌ„selues and so because they do neither of them yet they will beleeue none of them let men say what they will and neuer so long and so they goe on in their sinnes and liue thereafter which is greatly to be lamented But also if we will examine our selues other men we shall finde that this was in our selues and in them tilâ— the Lord had mercie vpon vs. That though we had often heard that God was iust and would punish sinne yeâ— we presumed otherwise and did not beleeue it because we escaped a while in our sinnes and did not see and feele the truth of it in our selues and by that meanes went on and were hardened in our sinnes And so that was verified in vs as well as in others which the Lord complaineth â—f by his Prophet Psal 50.21 These things hast â—hou done and I held my tongue â—herefore thou thoughtest that I was â—â—ke thee but I will reprooue thee â—nd set them in order before thee And thus not only before our calâ—â—ng infidelity did wholly beare â—â—e sway in vs but also since that time great remnant of it still remaineth 〈◊〉 vs so that in many things we will â—eleeue no further then we see and â—ele especially in the time of tempâ—â—ion for if we be in any great trouâ—â—e Iob and then if there be a messenger God sent vnto vs or an interpreter â—his word one of a thousand as Elihu calleth him who shal bid vs be of good comfort and put our trust in God he will helpe vs and deliuer vs in his good time and declare vnto vs many promises of his word to that ende We then if wee want meanes to help our selues we are ready to say O but I see not how and which way that should be So that if we did presently vse the promised helpe that we might feele it or had means to bring it to passe that we might see it we say we wold beleeue it or els not Sâ—â— our faith goeth no further to comforâ— vs then our senses of seeing and feeling And this is too true in what affliction soeuer we be either of pouertie sickenesse or any other distresse And this vnbeleefe of ours is 〈◊〉 much the more dangerous and thâ— more deepely rooted in vs becauâ—â— though we haue had experience 〈◊〉 Gods goodnes towards our selues iâ—â— time past wherein we may remeÌ„ber how he hath holpen and deliuered vs beyond all that we could foresee or haue any hope of yet at another time we trust him and his worde no further then we can see our selues Thus the people of Israel doubted of the power of God whether he would giue them flesh in the wildernes according to their desire though they â—ad seene his power before in giuing â—heÌ„ water out of the hard rock wherof Dauid speaketh after this manner They temped God in their hearts Psal 78.18 in â—equiring meate for their lust they â—pake against God also saying Can God prepare a table in the wildernes Behold he smote the rocke that the â—ater gushed out and the streames â—uerflowed can he giue bread also â—â—r prepare flesh for his people Where he aggrauateth their sinne â—f infidelitie in that they seeing beâ—ore how he beyoÌ„d all hope brought water plentifully out of the rocke to supplie their want they did now doubt that they should haue no flesh though Moses had promised it vnto them from God because they could not see how in the wildernes such aboundance should be prepared for so great a people that euery one might haue enough And we our selues are subiect to the like not onely in these outward things and are therein too much mislead because we relie wholly vpon our outward senses but also in the matter of our saluation therein our vnbeleefe doth especially shew it selfe so that we can hardly or not at all beleeue any thing beyonde our sense and feeling For when we are humbled vnder the weighty hand of God with the sight of our corruption and sinnes and haue the feeling of Gods wrath vpon vs for them in any measure theÌ„ though we heare the coÌ„fortable promises of the gospel made to all that vnfainedly turne froÌ„ them Rom. 8.1 As there is no condemnation to them that are in Christ Iesus which walke not after the flesh but after the spirit Esa 1.16 And if you will inwardly walke and make your selues cleane from them and take away the euill of your works from before your eies cease to doe euil learne to doe good though your sinnes were as crimson they shall be made white as snow though they were red as scarâ—et they shal be as white as wooll that â—s if you leaue theÌ„ I am readie to forgiue them though they be neuer so many and then we find by the grace of God that we vtterly detest them â—nd are weary of them as of an imâ—ortable burden haue cast them â—way from vs as a filthie cloath yet â—ecause we see not the light of Gods â—ountenance shining clearly vpon vs â—nd haue not the feeling of his loue powred into our hearts wee cannot beleeue the pardon of them as wee ought And vnto all the promises that are brought for our comfort we are ready to obiect alas we haue no feeling of that that is said vnto vs. Which is as if we should thus speak you say thus and thus vnto me but I can haue no comfort in it for vnles I see it and feele it I will not beleeue it Which vnbeleefe though it be very great yet Christ Iesus doth beare with them a while in it and helpe them of it in due season as he did his seruant Thomas the Apostle here And truly as the Deuill did by Gods permission thus farre preuaile with the Apostle S. Thomas that he was brought to this straight that without sight and feeling he would not beleeue So with this one temptation of his he hath so mightily preuailed against many of the best seruants of god that he hath brought them to a very low ebbe euen almost to their wits ende For besides that he hath driuen them to this extremitie which is very great that they wil beleeue no more of Gods fauour towards them then they can see and feele in themselues he hath gained this also at their haÌ„ds which is much more that because they haue no feeling therefore they say they haue no faith as though these two were both one feeling and faith or as though they were alwaies necessarily ioyned together And hereupon haue come the great complaints and outcries which some of them haue made against theÌ„selues in the time of their trouble and not onely of those who haue grosly apparantly fallen
into some sinne and therefore there was some manifest cause of it but of those also which haue liued blamelesly neither haue beene tainted with any great sinne And yet both of them in the time of their temptation haue vttered many bitter words against theÌ„selues as that they are altogether out of the fauour of God that they are not in the number of them that shall be saued they haue no part in Christ they are none of Gods children and such like And why so for say they they haue no sight and feeling of the fauour of God in themselues and therefore they haue no faith neither can haue for except they haue some feeling in their hearts they cannot beleeue And this temptation hath lien vpon the conscience of some more heauily and of others lesse vpon some longer vpon others shorter time euen as it hath pleased the Lord either in wisdome to trie the one or in mercie to succour the other This was that that did so oppresse Dauid as appeareth in many Psalmes that he was almost in despaire of himselfe when he said Psal 13.1 How long wilt thou forget me for euer how long wilt thou hide thy face from me and will the Lord absent himselfe for euer and 7â— 7 and will he shew no more fauour is his mercie cleane gone for euer and doth his promise faile for euermore hath God forgotten to be mercifull and hath he shut vp his tender mercy in displeasure and My God my God and 22.1 why hast thou forsaken me and art so farre from my health and from the voice of my roaring I crie by day but thou hearest not and by night but haue no audience And thus he continued till it pleased God for our instruction and comfort to giue him victorie partly by considering the former mercifull dealing of God towards himselfe and others partly by meditating vpon the constant truth of his promises which made him at the last trust vnto him and depend vpon him without any present helpe or feeling And thus he endeth the 38. Psalme which he made to put himselfe in remembrance of some great affliction of God that was vpon him and therefore intitles it a Psalme of remembrance â—â—al 38. in which are many grieuous complaints both of his sinnes and of the punishment of them without any feeling of present helpe and comfort onely he saith that he would waite vpon God â—â—s 15. hoping that he would shew himselfe fauourable in time though he had no present feeling of it And so must we doe in the like case But in the meane season we see that this measure of vnbeleefe that was in the Apostle S. Thomas that he would beleeue no more then he could see and feele is and hath beene in others also and that all of vs are subiect vnto it more or lesse But that we may arme our selues sufficiently against this grieuous temptation and comfortably support our selues when we shall fall into it we must consider that faith and feeling are not onely not all one nor alwaies ioyned together but also that they are many times seuered in the childreÌ„ of God so that there is faith where there is not nor caÌ„ be any preseÌ„t feeling yea that the greatest faith sometimes is where there is no feeling at all And to this ende we must remember what the Apostle saith of the nature of faith It is the ground of things which are hoped for and the euidence of things which are not seene Where he saith that faith is of such things as we see not and of those things which are but hoped for and we as yet haue not the present possession and feeling of them and yet we beleeue them And this he prooueth by most excellent examples when as first of all he addeth Through faith we vnderstand â—ers 3. that the world was ordained by the word of God so that the things which we see are not made of things which did appeare that is we know by faith that the whole world was made of nothing and this verely we beleeue but who did or euer could see this Therefore we doe and must beleeue that which we haue not neither can see so we haue the knowledge of it by faith and not by sight â—â—rs 7. Secondarily he thus speaketh there of the faith of Noah that he beeing warned of God of the things which were as yet not seene mooued with reuerence prepared the Arke to the sauing of his houshold Where two things are noted that he beleued that which he could not see 1. that all the world should be drowned for their sinnes 2. that by repentance and faith himselfe had fouÌ„d fauour with god should be saued in the waters therfore he made the Arke according to Gods coÌ„mandement long before he saw the flood or any tokeÌ„ of it that he might be saued in it And so he beleeued the iudgement of God to come vpon the wicked and saluation promised himselfe though he could not see nor haue any present feeling of either of theÌ„ And this is that operation of faith which it must haue in vs euen to cause vs to beleeue both the threatnings of gods iudgmeÌ„ts against impeniteÌ„t sinners the promises of saluation to theÌ„ that walk before him in truth though we haue no present sight or feeling either of the one or of the other For we must consider the constant truth of Gods word both in his iustice and mercie which in time shall be verified though for the present there be no visible signes and tokens thereof to be seene or felt of our selues or any other The third example is of Sarah the mother of vs all of whome it is said that through faith shee receiued strength to conceiue seede vers 11. and was deliuered of a child when shee was past age because shee iudged him faithfull which had promised When a man child was first promised vnto her beeing both old and barren as long as she measured things by sight and feeling shee beleeued not this neither could â—en 18.11 For shee saw that it ceased to be with her after the manner of women therefore shee laughed at it within her selfe as at a thing impossible for which shee was reprooued with these words Shall any thing be hard to the Lord But when shee gaue ouer consulting with reason shee beleeued not onely without but cleane contrarie to all sense and feeling for shee looked onely to this that he was iust and true who had promised it vnto her and by this faith was made fruitfull So in matters of faith we must not looke what we see and feele in our selues or in any meanes to effect them but what God hath promised and how faithfull he is to performe And so did Abraham of whome it is written Gen. 15.5 that the Lord brought him forth and saide Looke vp now to heauen and tell the starres if thou be able to number them and he
said vnto him So shall thy seede be and Abraham beleeued the Lord. And the Apostle commendeth this faith in him so much the more because he considered not his own body Rom. 4.1 which was now dead that is voide of strength and vigour to get children beeing almost an hundred yeare old neither the deadnes of Saras wombe who was both aged and barren Both which if he had looked vnto he could haue had no sight or feeling of that that was promised for they were directly against it But he gaue this glorie to God vers 2â—â— that he was fully assured that he that had promised it was able to doe it and so aboue hope he beleeued vnder hope that he should be the father of many nations according to that which was spoken vnto him So shall thy seede be And so he beleeued that which he neither had nor could haue any present sight or feeling of Thus both Abraham and Sarah beleeued that which they could haue no feeling of in themselues and so must all the sonnes of Abraham and daughters of Sarah And thus to doe is not onely faith but the greatest faith For if they could haue seen how this might haue beene done and haue felt such streÌ„gth in their bodies that they might perceiue it very likely by the course of nature then it had beene no great matter to beleeue it nay it had beene great infidelitie not to beleeue it So for vs to beleeue the promises of God when we may see and feele how they may be performed that is a matter of no moment but when all things go against them we haue no sight or feeling at all in our selues of that that is said vnto vs then to beleeue God and to giue this glory vnto him that he is able to performe it is a matter of great faith And therefore here it is said of Abraham not onely that he beleeued but that he was not weake in faith vers 1â— that is very strong and constant in faith So that the Spirit of God commendeth this in him as an high degree of faith that he beleeued without sight or feeling to shew vs that faith is so many times seuered from feeling that it is theÌ„ the strongest when we constantly beleeue that which we neither see nor feele but waite vpon God for them both And this is that which was in our Sauiour Christ also who though he did alwaies put his trust in his father and was sure that he loued him and his faith this way was as pretious and pure as gold yet it did most of all shew it selfe in his full strength when he came to suffer vpon the crosse when it was so many waies assaulted that contrary to all sense and feeling he remained constant and so ouercame to succour all those that shall be oppressed with the temptations of vnbeleefe because they haue no feeling For when things did lie so heauie vpon him he beeing then to beare all our sinnes and corruptions and in them to appeare before God his father and to answer for them yea to satisfie his wrath by induring the full punishment of them first of all it is written of him that he began to waxe sorowfull â—ath 26.37 and grieuously troubled in his minde and this griefe was so deadly that he was not able to containe it in himselfe but did bewray it with most lamentable words vnto his Disciples that he might haue comfort from them saying vers 38. My soule is very heauie vnto the death tarie ye here and watch with me and then because his grief was not asswaged 39. he fell vpon his face downe to the ground and praied saying O my father if it be possible let this cuppe passe from me And thus he praied the second and third time And that it might appeare what vncomfortable striuing he had in himselfe all this while not onely with death but with the fearefull iudgement of his angrie father it is further added that he fell into a great agonie Luk. 22. â— and distraction of minde whereby all his bodie was distempered so that for anguish his sweate was like drops of blood trickling downe to the cold ground And at the last when he was vpon the crosse he was further assaulted with temptations from the speeches of men euen his enemies which reuiled him â—ath 27.39 wagging their heads and casting out many opprobrious speeches against him 40. saying If thou be the sonne of God come downe from the crosse he trusted in God let him deliuer him if he will haue him for he saide I am the sonne of God Whereby his discomforts and discouragements for our sakes were so increased that at the last he brast forth into these most lamentable words 46. and as the Euangelist saith straining as it were all the parts of his bodie and powers of his spirit hee cried with a loud voice My God my God why hast thou forsaken me All this while what present sight and feeling could he haue of Gods fauour when as not onely all things outwardly did shew but his words also did abundantly declare that inwardly he felt the contrarie Therefore his faith was now the greatest as it was meete it should be to incounter and ouercome so many and great temptations when as contrarie to all these things which he saw and felt he not only praied most earnestly vnto his father and continued therein praying three times the same words with such feruencie of spirit that beeing vpon the cold ground he sweat water and blood and he praied in faith Heb. 5.7 For when he did offer vp those praiers and supplications with strong crying and teares vnto him Luk. 22.4 that was able to saue him froÌ„ death he was heard in the thing which he feared and God sent an Angel vnto him from heauen to comfort him Whereby he came to this resolution of minde that he quietly submitted himselfe in these his sufferings vnto the will of his father saying Abba father Mark 14. all things are possible vnto thee take away this cup from me neuerthelesse not that I will but that thou wilt be done And beeing now at the point of death in the middest of all his sufferings and in the height of his temptations that it might appeare that he had ouercome all â—â—k 23.46 he cried out with a loud voice straining himselfe to the vttermost when life was almost out of his weake and painfull bodie Father into thine hands I commend my spirit and when he thus had saide he gaue vp the ghost quietly died Which wordes of his beeing vttered with great zeale did shew the excellencie and perfection of his faith especially if we consider in what case he was then and so his faith was the greatest when he had the least feeling And thus no doubt the seruants of God in their seuerall afflictions of body and mind and otherwise are in measure made like
is sufficient that we haue had them therefore if we labour after them they will returne vnto vs againe when it shall please God And thus much for this that S. Thomas in this matter of faith addicts himselfe to his owne feeling THe fourth and last degree of his vnbeleefe appeareth in this Except I see in his hands the print of the nayles and in his side the print of the speare I will not beleeue it For why should he desire this not onely to see him and to feele him but to see in his hands the print of the nailes and to put his finger into them and to see in his side the print of the speare and to put his hand into it Did he not know that these wounds and skarres were proper vnto his bodie onely while it was subiect vnto infirmitie and weaknes and that after his resurrection his bodie was glorified And so he might haue thought that though it should be graunted vnto him to see him yet he could not by any reason or grouÌ„d froÌ„ the Scripture haue hope to see him thus yet he saith Except I see the print of the nailes c. I will not beleeue it he doth not say except I see him but except I see him with the print of the nayles and of the speare I will not beleeue it This is then the nature of vnbeleefe that when it will not profit by the ordinarie meanes that God hath appointed for the confirming of faith it desireth such things whereof there is no warrant either from reason or from Scripture As here S. Thomas neglecting what Christ had saide vnto him that when he should be put to death within three daies he would rise again and that also which was tolde him by the Apostles and diuers others namely that he was risen againe and had appeared vnto such and such he saith Except I see him my selfe with the print of the nayles in his feete and of the speare in his side I will not beleeue it Concerning which poynt though Christ did rise indeede out of the sepulchre with these markes in his glorified body and did retaine them whiles he taried on the earth that thereby it might more certainely be knowne that the same body of his that was crucified was raised vp againe yet Thomas had no generall rule to leade him to thinke that it should be so but rather according to the common condition of the bodies of all the faithfull in the day of resurrection so to conceiue of the body of Christ raised vp For that which is said of the resurrection of all the faithful the members of Christs mysticall body must needes be much more true of him the head for it belongeth to them onely by vertue of his resurrection Now of them the Apostle writeth thus to the Corinthians 1. Cor. 15.42 The body is sowne in corruption and raised in incorruption that is with nothing tending thereunto as wounds doe it is sowne in dishonor hauing no glory nor beauty on it as Christs body was most of all when besides that the life was gone out of it and so it looked pale and wanne it had also many deformites by the stripes of his whippings and the crowne of thornes the print of the nailes in his hands feete and of the speare in side it is raised in glory that is with all perfection excellencie of beauty without any blemish at all it is sowne in weakenes it is raised in power and therefore without marks and tokens of weakenes infirmitie for a body sore wounded euen vnto death as Christs was hath lesse power in it then it had before Therefore seeing he desired to see Christs body raised vp he should not haue desired to see it thus and with these markes And for the further confirmation of this we may remember what the Apostle saith touching the glorious state of our bodies to be raised vp Our conuersation is in heauen â—â—al 3.20 from whence also we looke for the Sauiour euen the Lord Iesus Christ who shall chaunge our vile bodie that it may be fashioned like vnto his glorious bodie according to the working whereby he is able euen to subdue all things vnto himselâ—e therefore as we shall be raised vp without skarres and marks of infirmity which many haue in these daies of their pilgrimage so he had no reason to thinke but that Christs bodie should be Therefore though he would not beleeue till he sawe him he could not looke to see him after this manner that he prescribeth And though he did at the last appeare with these markes in his body both to the eleuen first and afterwards vnto Thomas yet it was not because his bodie was properly and of it owne nature then subiect vnto them no more then it was to hunger when he did eate with them Luk. 24.43 but it was by a speciall extraordinarie diâ—pensation as when Angels that haue â—o bodies did appeare in the shape of men Therefore this could not be â—ooked for and it was in respect of the ordinarie course of Gods dealing somewhat vnreasonable to tie the Lord vnto that for the strengthening of his faith and to say Except I see the print of the nayles and of the speare I wil not beleeue it for others had seene him and not seene him with these Ioh. 20.15 as Marie Magdalen at the sepulchre where shee mistooke him to be the gardener or the keeper of that place where Christ was buried in a garden Mark 16.12 and the two Disciples in their iourney as they were going to Emmaus Therefore we must take heede how we yeild to our vnbeleefâ— for it will make vs looke for and desire such things at the hand of God for the confirming of our faith aâ— haue no ground either from Scripture or from reason though it pleaseth God of his infinite goodnes to beare with men sometimes this way and to yeild to them either to thâ— strengthening of their faith or to thâ— leauing of them without excuse in their vnbeleefe So that as the Apostle saith of couetousnes 1. Tim. â— â— They that will be rich fall into tentation and snares and into many foolish and noisome lusts which drowne men in perdition and destruction So we may say of vnbeleefe that it causeth men to desire many foolish and vnreasonable things and such as often tende to their owne hurt Thus in the Gospel our Sauiour Christ in the parable of the rich glutton and in his person noteth out the thoughts and desires of vnbeleeuers here in this world where he is broght in speaking vnto Abraham after this manner I pray thee father Luk. 16.27 that thou wouldest send Lazarus vnto my fathers house for I haue many brethreÌ„ that he may testifie vnto them least they also come into this place of torment Thus vnbeleeuers would haue dead men come from heauen tell them what is done there and what in hell but Christ
sheweth what answer Abraham gaue him for our instruction 29. They haue Moses and the Prophets let them heare them as if he had said they doe sufficiently declare the truth of these things of theÌ„ they may learne them and so it is needelesse to haue any come from heauen to tell them there are enough vpon the earth that doe declare it daily so doe the Apostles and the Euangelists now much more But the rich man saide againe 30. Father Abraham but if one come from the dead they will amend their liues which is as if he had said Though they doe heare daily out of the Scripture what punishment is in hell for the wicked yet they doe not beleeue it except some come from the dead and tell them of it and then they would Thus foolish is vnbeleefe to neglect the certen testimonie of the Prophets and Apostles which is the ordinarie meanes to reueale his will vnto vs and to desire that Angels or dead men might come from heauen or from hell to speake vnto them and then they would beleeue theÌ„ which in these daies is so extraordinary that it is not to be looked for But this is a short and plaine answer for such men set downe there from Abraham who said thus vnto him 31. If they heare not Moses and the Prophets neither will they be perswaded though one rise from the dead againe Where Christ sheweth not only what are the means of knowing these things euen the bookes of the Prophets and Apostles in which the will of God is perfectly set downe concerning all things that are needefull for vs to know and that the other is not to be desired nor hoped for So if they had them they would not profit by them when as they neglect the other but yet we see by this that vnbeleefe is full of these foolish desires And truly if we could so well see into the hearts of men as Christ did when he vttered this parable wee should see that the greatest part of the world is still of this mind to neglect all the ordinarie meanes that God hath appointed either to worke faith in them at the first or to confirme it in them afterwards and to desire such meanes as are impossible and not to be looked for because they are contrarie to the word of God For the Apostle saith â—ob 1.1 At sundrie times and in diuers manners God spake in the olde time to our fathers by the Prophets but in these last daies he hath spoken vnto vs by his Sonne that is in the old time God did sundrie waies declare his will vnto men as sometimes by visions when they were waking and by dreames when they were sleeping by Vrim ThuÌ„mim in the Priests breast by Angels from heauen by the Prophets c. but now he hath fully declared his will by his sonne Christ and hath appointed that we should come to the knowledge of it by that order which Christ hath established who when he ascended vp into heauen gaue vnto his Church Pastors and teachers Eph. 4.12 for the repairing of the Saints for the worke of the ministerie and for the edification of the bodie of Christ till we all meete together in the vnitie of faith and the acknowledging of the son of God vnto a perfect man and vnto the measure of the age of the fulnesse of Christ therefore as long as we liue we are to looke for no other meanes then these of Pastors and teachers the other haue ceased long agoe as beeing appointed for the old world But yet vnbeleeuing men refuse these and with itching eares they linger after the other and some are ready to say Oh if I might haue an Angel come and tell me of the destruction that shall come vpon the wicked for their sinne Gen. 19.13 as Lot had in Sodom I would beleeue it and some are ready to say if Lazarus might come from the dead that is if some of those my freinds and aquaintance that are dead might rise out of their graues and come and tell me what they haue seene and felt in heauen hell if I might haue but a litle conference with them I would beleeue them Or if I could see into the heauens and there behold Christ standing at the right hand of God as Stephen the Martyr did Act 7.56 or if I could heare him speake vnto me from heauen and call me from my sinnes as Saul did â—â—k 9.4 when he was a persecuter then I would hearken vnto him and become a new man And others thinke Oh if they might be rapt into the third heauens 2. Cor. 12 â— and be taken vp into paradise as Paul was and there heare God speake vnto them then they would performe great matters and lead an Angels life or if beeing here on earth they might see God come downe from heauen vnto theÌ„ they might haue some sure token that it was he that spake vnto them as the Israelites had in the wildernes Exod. 19 when God spake there vnto them vpon Mount Sinai then they would yeeld great obedience and nothing should draw theÌ„ froÌ„ that which they had heard These and many such foolish and impossible things doe men desire then they say they would beleeue all things and vntill theÌ„ they neede not neither will they But what saith the Apostle to the Romanes Rom. 10. â— The righteousnes which is of faith speaketh on this wise Say not in thine heart who shall ascend into heauen that is to bring Christ from aboue or who shall descend into the deepe that is to bring Christ from the dead But what saith it The word is neere thee euen in thy mouth and in thine heart this is the word of faith which wee preach Where he sheweth what are the doubtfull and wauering thoughts of vnbeleeuers concerning that saluation that is purchased for vs by Christ and offered vnto vs in the Gospel how those thoughts imaginations by faith are to be reprâ—ssed For they which seek righteousnes in theÌ„selues that by the workes of the law they might be iustified and saued beeing alwaies vnquiet and doubtfull of their saluation because they cannot finde perfect righteousnes in themselues are ready to say if I might see any Saint or Angel come from heauen to cary me thither or to assure me that I shall come thither or any come from the depth of hell to tell me that I am deliuered from thence I could beleeue it But the righteousnes of faith that is true faith whereby we are made righteous in Christ suppresseth these thoughts of vnbeleefe and telleth vs according to that that is preached in the Gospel that Christ hath fulfilled all things needefull for our saluation euen that he hath suffered the curse of the law to deliuer vs from hel and that he hath fulfilled the righteousnes of the law to bring vs to heauen and he hath ascended vp thither for vs in
our nature to prepare a place for vs and he hath praied vnto God for vs that where he is we may be to behold his glorie Thus true faith for the certentie of our saluation bids vs rely vpon that that Christ hath don for vs and vpon that which this way is set downe in the Gospel and so our consciences shall be quieted and no man neede to aske these questions who can ascend vp into heauen or bring vs from hell seeing that the Gospel teacheth that both these are done by Christ for all those that imbrace their calling by a true faith But vnbeleefe neglecting this desireth that that is vnreasonable and saith Oh but I see none that hath ascended vp to heauen come downe againe to tell me what is there done for me Who shall ascend who is he that hath or will doe so much then I could beleeue it And I see none that hath descended into hell and returned to tell me that I am deliuered from thence Who shall descend into the deepe where is he that hath or will doe this for me then I could beleeue it And so not onely the vnbeleeuers are wholly possessed and ouercoÌ„ with these doubtfull thoughts but all men so farre as vnbeleefe preuaileth in them are ready to say thus at least in their hearts Oh if any might come from heauen to assure me that I shall come thither and be saued then I could beleeue it or if any might come from hell to assure me that I am deliuered from thence then I should be quiet in my minde and deliuered from these feares that I am incombred with But what saith faith say not thus in thine heart c. that is haue thou no such doubts in thy mind but consider what Christ hath done for thee to bring thee to heauen and to deliuer thee from hell and what the gospel doth this way offer vnto thee and what thou hast heard preached out of it to this ende and rest in theÌ„ For if thou shalt confesse with thy mouth the Lord Iesus Rom. 10â— and shalt beleeue in thine heart that God raised him from the dead thou shalt be saued that is if thou professe plainely and sincerely and openly that thou takest Iesus onely to be thy Lord and Sauiour and that it was the very counsell and purpose of God in the resurrection of his sonne to redeeme vs from death and hell as it is preached vnto vs in the Gospel thou shalt be saued So faith leadeth vs froÌ„ these vain speculations vnto that that is reuealed vnto vs in the word And whereas the best beleeuers are subiect vnto these temptations at one time or other by reason of the reÌ„nants of vnbeleefe abiding in theÌ„ yet the Apostle giueth vs to vnderstand that they come froÌ„ vnbeleefe and not froÌ„ faith but that it is the nature of saith to striue against them to suppresse them in measure so farre forth as faith preuaileth and getteth the victory in them So that when they begin to haue these doubts in their minds and to thinke with theÌ„selues how shal I ascend into heaueÌ„ how shall I escape hell I cannot tell what shall become of me then faith is as a voice speaking behind them to admonish them of their duty and as it were pulling them by the elbow bids them hold their peace Oh say not in thine heart who shall ascend into heauen c. Oh haue no such thoughts in thy mind this were to deny what Christ hath done for thee concerning thy redemption from hell and thy ascention into heauen therefore say not so in any case no not in thine heart giue ouer reasoning with vnbeleefe and rest in the word of God Thus we see how vnbeleefe bindeth God to vnreasonable courses desireth of him for the strengthening of faith things not to be desired therefore as we see froÌ„ whence such do arise so we must striue against vnbeleefe that we might ouercome such foolish conceits And thus the vnbeleuing Iewes did reason against our Sauiour Christ when he was vpon the crosse and thereby did shew what wicked and absurd thoughts their infidelitie did driue them vnto If thou be the sonne of God Matth. 27. â—0 come downe from the crosse he saued others but he cannot saue himselfe if he be the king of Israel 42. let him now come downe from the crosse and we will beleeue in him 43. he trusted in God let him deliuer him now if he will haue him for he saide I am the sonne of God Behold what vnreasonable things they doe as it were binde Christ vnto that they might beleeue in him or els they will not for they say let him now come down from the crosse and now saue himselfe or els neuer They did not consider how all the prophesies of the Messiah set downe in Scripture were verified in him euen from his first conception vnto this very houre how he was conceiued by the holy Ghost and borne of a virgin and of the house of Dauid and in Bethleem how the wise men came from the East vnto Ierusalem and told them that the King of the Iewes was borne and that they had seene his starre neither what old father Simeon and Anna the propheâ—esse said of him in the temple when he was circumcised They regarded not his doctrine ful of authoritie and â—ower themselues beeing driuen to confesse that neuer man before spake â—ike vnto him they were not mooâ—ed with his miracles when they â—aw how by his owne power he heaâ—ed them of incurable diseases made â—he blind to see the lame to goe the â—eafe to heare cast out the deuills by â—he power of his word raised vp theÌ„â—hat were dead and did many more â—â—ings els which were sufficient to â—onuince them that he was the true â—essiah and Sauiour to whome all â—â—e Prophets gaue witnesse neither did they giue any credit vnto the voice of God himselfe which they heard from heauen when he was baptized Matth. 3.17 This is my beloued sonne in whome I am well pleased at what time also the heauens were opened and the Spirit of God descended like a doue and lighted vpon him Much lesse did they giue credit vnto the testimonie of Iohn who saide of him Behold the lambe of God Ioh. 1.36 that taketh away the sinnes of the world None of all these they regarded they were not sufficient to cause thâ— to beleeue in him they despised theâ— all as though they had been nothinâ— worth but such a foolish thing 〈◊〉 this they desire and that should satisfie them if he would come downâ— from the crosse and that euen veâ— now at their appointment and tarâ—â— no longer then they could beleeueâ— him indeede but if he would not dâ—â— that at all or not now presently wiâ—â— out any delay they will not beleeue in him Which if he had done he had forsaken his office of redemption for he came to suffer and die for vs that he
might by his owne sufferings deliuer vs from death and to die vpon the crosse Gal. 3.13 that he might redeeme vs from the curse of the law beeing made a curse for vs as it is written Cursed is euery one that hangeth on tree And when he had suffered all things needefull for our saluation saying vpon the crosse It is finished Ioh. 19.30 and so gaue vp the ghost and afterwards was buried God raised him vp at the time appointed euen the third day and loosed the sorowes of death Act. 2 2â— because it was impossible that hee should be held of it any longer as S. Peter saith But see the foolishnes of vnbeleefe the Iewes would haue god then to deliuer him before it was time euen so soone as he was vpon the crosse and before he had suffered or els they would not beleeue that he was the sonne of God or that he had any power to saue himselfe or others And after this manner the Deuill teacheth other men also by vnbeleefe to reason against good men and against themselues as if such a man were an vpright man such an one as he maketh shew of God would not suffer him to be so and so afflicted but he would deliuer him froÌ„ this crosse that is vpon him and so did the three friends of Iob reason against him to the great weakning of his faith as this was also none of the least temptations vnto Dauid when the wicked saide of him in his miserie Psal 42.10 Where is now thy God as if they had saide Surely if God were his God he would haue deliuered him long before this And of themselues they are ready to say if God would now deliuer me out of this affliction if hee would now helpe me out of this trouble I would thinke that he had some care of me indeede and vnlesse they haue some present ease or releefe they can not be perswaded of the truth of his promises But what saith the Scripture Psal 50.15 Call vpon me in the day of thy trouble so will I deliuer thee So that we must seek vnto God for the performance of his promises But how euen as it is saide in an other Psalme 5.3 Heare my voice in the morning O Lord for in the morning will I direct me vnto thee and I will waite that is after that he had praied vnto God he would patiently waite vpon him with trust till God did shew that he had heard him Euen as suiters doe at the court when they haue put vp their petitions vnto the King or the Counsell though they haue not a present answer they â—re not discouraged and therefore giue still attendance and tarie their leisure with hope of speeding at the last And how long must we thus wait vpon God for his deliuerance euen vntill it pleaseth him to discharge vs not prescribing vnto him any time Euen as it is said in one of the Psalms of degres â—â—c 130.6 My soule waiteth on the Lord more then the morning watch watcheth for the morning that is euen as they that are set to watch all night doe not giue ouer their station till the morning come though the night be neuer so long so we in affliction must not cease waiting vpon God vntill the time appointed And when is that euen when he giueth vs our hearts desire not before Euen as the Psalmist speaketh in the name person of the whole church shewing after what manner and how long he would seeke vnto God 123.2 Behold as the eies of seruants looke vnto the hand of their masters and as the eies of a maide vnto the hand of her mistris so our eies wait vpon the Lord our God vntill he haue mercie vpon vs. So that he would continually and earnestly wait vpon God for his defence not doubting of it vntill such time as he found it by experience and therefore if he deferre a while we must tarie the longer with good hope waiting As the Prophet Habacuk saith that after long prayer hee receiued this answer from the Lord concerning the deliuerance of the Church that it was deferred a long time therefore he would haue him to waite for vndoubtedly in time it should come and not faile saying Habak 2.3 The vision is yet for an appointed time but at the last it shall speake and not lie though it tary yet wait thou for it shall surely come and shall not stay But vnbeleefe saith I could beâ—eeue these promises if I might now inioy them and vnles I be presently deliuered I cannot thinke that God regardeth me and so it tieth Gods fauour to present deliuerance And though the Scripture hath said that affliction is like vnto fire and that our faith and patience is like vnto gold and therefore as the gold must tarie in the fire vntill all the drosse be consumed and the gold refined so God wil haue vs to indure the crosse vntill our corruption be thoroughly purged and our faith and patience bâ— prooued to be pure and good yet we are readie to say that vnlesse he deliuer me now I cannot beleeue thaâ— he hath any respect vnto me Anâ— vnto all that which faith saith vntâ— vs concerning the tarying of God leisure vnbeleefe is readie to makâ— answer that vnlesse God giue it now I will thinke that I shall neuer haue iâ— And as faith or vnbeleefe preuailetâ— in vs at any time so are these thoghâ— more or lesse in vs in the time of any affliction for the one is of the flesh and the other of the Spirit and both these beeing in the regenerate Gal. 5.17 The flesh lusteth against the Spirit the Spirit against the flesh and these are contrarie one to an other so that ye can not doe the same things that ye would as Paul sheweth to the Galatians And this is that which euery one of vs hath experieÌ„ce of in our selues for how often when we haue beene in trouble haue we thought and said in our owne hearts vnles God giue me such and such meanes there are none that will doe me good and vnlesse these helpe me I can not looke for helpe from any and so we are readie to tie Gods helpe to times and to meanes Whereas faith saith otherwise out of the word of God namely that he hath other times and meanes in his hands to doe vs good by and that he is able to helpe vs wheÌ„ all meanes faile vs. And besides what if he will not deliuer vs at all but wil haue vs drinke of that cuppe that he hath giuen vs euen vnto death as Christ himselfe did his loue is neuer a whit the lesse vnto vs no more then it was vnto him Thus we see how this vnbeleefe raigneth in this world and yet how Christ of his infinite goodnesse and mercie beareth with those that are his in it for a while and cureth them of it at the last as he did with the Apostle
imagine that they beleeue when they doe not or to haue morâ— faith then they haue they shall onâ— day finde that their phantasie hatâ— deceiued them and they shal be farrâ— from beeing holpen in that that theâ— want For many thinke that it is theâ— easiest thing in the world to beleeue when as indeede it is the hardest anâ— it is more hard to ouercome our reâ—son in beleeuing then the affections of our heart in doing and therefore Christ saith The gate is strait Math. 7.14 and the way narrow that leadeth vnto life â—nd few there be that finde it And that which hath bin said of Gods iudgments it is true also of his â—romises that there is as much vnâ—eleefe in vs towards the one as toâ—ards the other For how often haue â—e read the same sweet and comforâ—able promises of God made for our â—ood yea how often haue they bin â—reached ouer and ouer againe vnto â—s and yet we rather not beleeue theÌ„â—t all or not as we should Let vs take â—ne for example The Lord saith by â—is Prophet Psal 50.15 Call vpon me in the day â—f thy trouble so I will deliuer thee â—nd who so euer shall call on the â—ame of the Lord shall be saued Ioel 2.22 Yet â—hen trouble and affliction coÌ„meth â—h how fewe doe beleeue this to be â—rue as appeareth by their practise for how few or none at all almost doe seeke vnto the Lord by earnest and feruent prayer and they that doe with how little confidence and hope of beeing heard doe they practise it which sheweth howful of vnbeleefe they are Few or none can say as Salomon doth Prov. 18.10 that the word of the Lord is their strong tower and that they run to that as to their sure defence or as Dauid taught the people to say Some trust in chariots Psal 20.7 and some in horses but we remember the name of the Lord our God that this is the first thing that they remember as that that shall doe them most good But prayer is either so wholly neglected or men come to it so slowly as it were drawing their legs after theÌ„ and last of all as though they did noâ— one whit beleeue the promises thiâ—â— way made vnto them Nay which is more if any comâ— to them in their trouble and tell theÌ„ that they haue often found this to be true by experience in themselues as Dauid doth The poore man cried Psal 34.6 and the Lord heard him and saued him out of all his troubles yet we doe not beleeue that we shall finde it to be true in our selues Especially if God deferre vs any while we can giue no credit to the truth of his promises vntill we see them verified in our selues but we are readie to say vnlesse we see and feele these things in our selues we will not beleeue it Againe how often and by how many haue we heard this truth of God Rom. 8.28 All things worke together for â—he best vnto them that loue God â—hat is God will turne all the afflictions of his people vnto their good in â—he ende yet when the least crosse â—oth befall vs how are we dismaied â—s though this were false because we â—oe not beleeue it And if any shall then say vnto vs be of good comfort beare it patiently the Lord herein seeketh your good and you shalâ— come out of this affliction better theÌ„ you were before yet we thinke it a matter impossible yea a meere fable and that it is better for vs to be otherwise and so we will not beleeue him nor others though they should come immediately and tell vs the same vpon good trial that they found it to be so in themselues as Dauiâ— saith Psal 119.71 It is good for me that I hauâ— beene afflicted that I may learne thy statutes 67. and before I was afflicted I went astray but now I keepe thy word and as the Apostle Paul alsâ— saith vpon his owne experience and the rest of the faithfull in whosâ— name he speaketh Rom. 8.28 We know that alâ— things worke together for the besâ— vnto them that feare God Not onely I my selfe but many others also do know this to be true Which is as if a skilfull Phisitian should say vnto his sicke patient take this potion though it be bitter it is for your health I haue found the proofe of it by long experience nay not onely I my selfe but all we Physitians doe know it to be so and yet the patient would beleeue none of them but himselfe Oh what a great note of infidelitie is within vs how had we neede to striue against it To be short how often haue we heard this promise of our Sauiour Christ Math. 6 33. First seeke the kingdome of God and his righteousnes and all outward things shal be ministred vnto you and that also of the Apostle Paul vnto Timothie 1. Tim. 4.8 Godlines is profitable vnto all things which hath the promise of this life and of that that is to come yet let vs be in any want and it is a wonder to see how hardly or not at all we with cheerefulnesse depend vpon Gods prouidence vntill such time as we can see how to prouide for our selues Let other men come and say what they will and what they haue found by experience in themselues and in others concerning the truth of this we doe not almost regard it or take any comfort in it so full of vnbeleefe are we so common a thing is it in the matters of God to giue credit to none but to our selues as the Apostle S. Thomas saith of himselfe here Lastly let vs come to the matter of our saluation Reuel 12.10 if Satan the accuseâ— of the brethren and our owne conscience doe set before our eies the remembrance of our sinnes and presse vs somewhat therewith though we be heartily sory for them do weep bitterly Math. 26 75. as Peter did at the remembrance of his fall and do wish a thousand times that we had neuer committed them thus trauell groane vnder the heauy burden of them as that that is able to presse vs down vnto the bottom of hell and vnfainedly turne from them vnto God saying with Dauid Haue mercie vpon me Psal 51.1 O God according to thy louing kindnesse according to the multitude of thy compassions put away mine iniquites yet how hard a matter is it then to finde thâ—t in our hearts which we say with our mouth I beleeue the forgiuenes of my sinnes especially in the day of temptation and in the howre of death though wee haue oftentimes before heard the blessed saying of the Apostle This is a true saying 1. Tim. 1. â— and by all meanes worthy to be receiued that Christ Iesus came into the world to saue sinners and that comfortable voice of our Sauiour Christ Come vnto me all ye that are wearie Matth. â—â— and
aboue all reason but also in the offering vp of the said Isaac his sonne whom he loued and in whom he receiued the promises euen that with him God would establish his couenant Gen. 17 â— and with his seede after him for euer and therefore take away him and take away all and the hope of all and yet at the commandement of God he was contented to offer him vp for a burnt offering in mouÌ„t Moriah which he did by faith chap. 22 as the Apostle saith Hebr. 11. for he considered that God was able to raise him vp eueÌ„ from the dead and so he measured the performance of the promises of God not by his owne reason though neuer so great but by the truth and power of God The like may be saide of Noah concerning the building of the Arke of whom it is said â—â—rs 17. that by faith he beeing warned of God of the things which were not as yet seene mooued with reuerence prepared the Arke to the sauing of his houshold In which matter if he had consulted with flesh blood and conferred with his own reason he should neuer haue vndertaken so great a matter For how could he thereby imagine that all the world should be drowned except his family and that they should be saued and all the rest perish when by the space of 120 yeares he both preparing the Arke and preaching their destruction not one man or woman would beleeue it besides his owne family of eight persons might not he haue thought that he was deceiued rather then they all And how could he haue hope that fowre men should gouerne so great a vessell wherein should be male female at the least of euery liuing thing vpon the earth â—nd in the ayre with sufficient prouision for them all by the space of an whole yeare and that not in the great Ocean sea but when the whole world was a sea And where could he thinke â—o haue meanes to take and bring in all these fowles of the heauen and beasts of the earth and how could â—hey attend vpon them all to feede them and to doe all things necessarie â—nto them And many more things might be put into his head to cause â—im to desist from this worke as a â—hing impossible and no doubt he â—as subiect vnto many of these and â—uch like temptations but the Apoâ—tle sheweth vs how he ouercame theÌ„â—ll euen by faith whose nature and â—ropertie is to relie vpon the comâ—andement and promise of God aâ—oue all reason and contrarie vnto â—t But on the otherside vnbeleefe which is contrarie vnto faith that resteth wholly and onely vpon reason in so much that vnlesse they can see some reason how that may be done that is saide and promised they will not beleeue it they thinke it impossible they reiect it as an vnreasonable thing A most liuely patterne whereof we haue in that great man of Samaria in the daies of Ahab king of Israel at what time by reason of the fiege of the king of Aram there was such an extreame famine that women did eate their owne children â— king 6.28 Then the prophet Elisha did prophesie vnto them great plentie on the sudden euen the next day following To whom this great prince â—hap 7.2 on whose hand the king leaned answered and said Though the Lord would make windows in heauen could this thing come to passe as though he had said this is impossible though the Lord shal raine downe corne from heauen among vs for he could not conceiue â—y any reason how either the siege â—hould be so suddenly raised or if it â—ere how it should come to passe â—hat corne beeing so vnreasonably â—eare to day it should be so exceeâ—ingly cheape to morrow But God verified his owne word vnto them at â—he time appointed and this man saw it with his eyes but neuer tasted of it because of his vnbeleefe For the king appointed him to be gouernor and to sit in the gate of the citie to see the corne sold to the people who so thronged vers 20. that they troad vpon him and there he died The whole world is full of this vnbeleefe that they will beleeue no more then their owne reason perswades them vnto and that that goeth against their reason they are readie to crosse it though it be neuer so true For how many are there that haue set downe with themselues that whatsoeuer the Preachers say they haue determined a course which they thinke they haue good reason for in that they minde to continue beyond that they will not goe they are so setled that out of it they will not be remooued they hope they are not now to learne they are too old to be taught they trust that they haue not liued so long for nothing they haue wit and reason as well as other men and so that that they haue conceiued they will sticke vnto that course they haue entred into they purpose to continue in and in that they minde to liue and die and this course they hold for doctrine both of faith and manners for duties to God and to men and thus they will beleeue none but theÌ„selues and their owne reason And thus though they come to the Church from day to day they come not to learne any thing they haue determined beforehand what they minde to doe They will learne of no man they can teach themselues sufficiently Whereupon it commeth to passe that though they daily heare their sinnes rebuked they will amend nothing and the iudgements of God denounced against them they will beleeue nothing they thinke they haue better reason for their doings then any man can haue against them And if they be called vpon to increase in knowledge and godlines and so to goe on to perfection they stand still at a stay and thinke it not necessarie they like well of their owne doings and no man shall remooue them froÌ„ them they will beleeue none but themselues vnlesse I see reason for it mine owne selfe I will not beleeue you Thus through vnbeleefe the word is choaked in the greatest part of the hearers as our Sauiour Christ sheweth in the parable of the seede and it profiteth them not one whit no more then it did the Iewes when it was preached vnto them because it was not mixed with faith in them that heard it â—ct 4.2 And so that is the very cause why in this long time of preaching there hath bin so little good done euen the great vnbeleefe that raigneth in men euery where Of which the Prophet Isai had too great experience in his time in them to whom he preached and doth with great griefe complaine of it when he crieth out thus pathetically who will beleeue our report to whom is the arme of the Lord reuealed â—â—a 53.1 meaning that none would beleeue it but those whose hearts God touched by his holy Sprit And thus by their doings men doe too apparently
bodie he was smitten with sore boiles froÌ„ the sole of his foote vnto the crowne of his head And he beeing in this pitifull case all friends did forsake him yea they thaâ— were younger then he did mocke him ch 30 1. and they whose fathers he refused to set with the dogs of his flockes And his men seruants maids tooke him as a straunger ch 10. 16. and though hâ— called them they would not answer him though he prayed them with his mouth his breath was strange vnto his wife though he prayed her for the childrens sake of her owne body And three of his pricipall friends did set themselues against him by their reasoning did greatly discourage him as though he had beene an hypocrite all the daies of his life and that his holines of life was but in shew and not in truth And he had no rest neither night nor day for when he laid himselfe down he saide When shall I arise ch 7.4 and so measuring the euening he was weary with tossing too fro vnto the dawning of the day Neither was he quiet waking nor sleeping for when he said my couch shall releeue me 13. and my bed shall bring comfort in my meditation the lord feared him with dreames and astonied him with visions Now when all these things came vpon him at once whereby his estate was more miserable then I haue expressed or you are able to conceiue what sense and feeling could he possibly haue of Gods fauour either inward or outward when all things thus went against him yet now his faith was at the highest and did shew it selfe in the greatest measure when he vttered this most excellent saying Loe â—â—â— 13.15 though he kill me yet will I trust in him So that he would not giue ouer his trust and confidence in Gods goodnes though he should proceed further against him vnto death And most of all when he further addeth I am sure â—â—k 19.25 that my Redeemer liueth and he shal stand the last on the earth and though after my skinne wormes destroy this bodie yet I shall see God in my flesh whome I my selfe shall see and mine eyes shall behold and none other for me though my raines are consumed within me So that though he died in that case without all outward comfort or inward feeling yet hee would put his trust in God hauing the testimony of a good conscience and relying vpon the promise of God made concerning the resurrection of his bodie and life euerlasting in the world to come Thus then we ought to be so farre from beeing discouraged in our selues for want of the sight and feeling of inward comforts as though therefore wee had no faith as that when they shall be altogether taken from vs for a while though very long and many yeares yet if we can then hold out in a godly life and not giue ouer a good conscience as Iob did and if we still call vpon the name of God and stay vpon his promises â—n life and death though we doe not â—et inioy them all the world shall â—hen witnesse for vs that our faith is exceeding great though wee our selues be not able to see it neither can be perswaded of it For as when the sunne shineth most clearely and men doe see the brightnes of it and doe feele the scortching heate of it then it is an easie matter to beleeue and to say confidently there is a sunne in the firmament euen children and those that are of meane capacitie are able to say so and doe beleeue as much and haue such a full perswasion of it that if all the world should tell them the contrary they would not beleeue them neither could they possibly doubt of it their sight feeling did sufficiently instruct them But when the cloudes shall couer it or in the night both the light and heat thereoâ— shall be taken away then to be fullâ— perswaded that the sunne is still iâ— the heauens and that it hath lost nothing of the light and heate of it thaâ— is a matter of a deeper conceit anâ— more experience Euen so when the testimonies of Gods fauour and loue are so many great and so plentifully vpon vs both outwardly and inwardly that they may easily be seene and felt then to beleeue that God is gratious vnto vs and to be perswaded of his fauour towards vs is that which the weakest in faith may attaine vnto without any difficultie But when all these shall be taken away not onely in our owne iudgement but in the opinion also of others and the light of Gods couÌ„tenance shall be as it were darkned with the cloudes of aduersitie and all things outwardly shall be as vncomfortable vnto vs as the darkest night of winter yet then to beleeue that God is one and the same towards vs and that his loue suffereth no eclypse at all but is the same still to vs and to all those that are his because whome be once loueth he loueth vnto the ende â—m 11.29 and that the gifts and calling of God are without repentance that all the paths of the Lord are mercie and truth â—â—l 25.50 vnto those that keepe his couenant and his testimonies that is that he is not onely mercifull vnto them in the beginning but also true and constant in his mercies towards all his euen vnto the ending to finish and make perfect in them that good worke of his that he hath begunne in them â—am 15.29 For he is not like vnto man that hee should repent him of any thing that he hath done and as S. Iames saith â—â—m 1.19 with him there is no variablenes or shadow of turning To be I say thus perswaded when these things shall be vpon vs and so to rest in the truth of Gods promises and to waite patiently for a comfortable feeling of the performance of them in our selues is a matter of greater faith and of longer experience Againe as if a man doth come into a fruitfull garden or orchyard well set with many trees in the spring time when all things are greene and blossome or in sommer when the trees are full of fruit it is the easiest thing in the world then euen at the first sight to be perswaded that the trees are liuing and growing and he that hath the weakest senses meanest wit and least experience is able to say so But to come thether in the depth of winter when all the fruit shall be gathered and the leaues fallen and see all the bowes white with the whore frost and rine hanging vpon euery twigge so that outwardly they seeme to be dead and rotten yet then to be perswaded that they are liuing and that the sappe is at the roote which in time will come into all the branches againe and shew it self as before in putting forth leaues blossomes and fruit this requireth better iudgement more experieÌ„ce So is it in the
matter of faith when all the testimonies of Gods loue doe aboundantly shew themselues as it were in somer it is an easie matter to beleeue but when all these shall be fallen away from vs as they were froÌ„ Iob and there is a very hard long winter ful of many stormes come vpon vs yet then not to be too much discouraged cast downe as though all were cleane lost and gone but to be perswaded that the fauour of God is not cleane dried vp but is at the roote that is is the same in Christ towards vs that euer it was and that as the Apostle saith â—eb 13.6 Iesus Christ is yesterday and to day and will be the same for euer and that the light of Gods countenance is not cleane put out but darkned and couered with a vaile for a time and so with a quiet and meeke spirit to waite vpon God in all well doing till there be a new spring and till the sunne breake out of the clouds againe Thus to doe is that great faith that shal vphold vs in all extremities And as in these cases we would condemne others of want of wisdome which would beleeue no more then they saw or felt so must we condemne our selues and others of want of spirituall and heauenly wisdome of the word of God that in such cases as these of our saluation we will beleeue no more then we can see and feele and we must commend the other to be of better iudgement and greater faith who doe beleeue more then they could either see or feele For the releeuing of our selues therefore in such cases as these what must wee doe Wee must doe that which Thomas the Apostle should haue done namely he should haue beleeued those that tolde him that Christ was risen and that they had seene him and he should haue beleeued the wordes of Christ himselfe who had foretold him that he should be put to death and that within three daies he should rise againe which wordes of Christ must needes haue beene verified in their time though none had euer seene him So must we doe euen beleeue the word and promises of God in the mouthes of his faithfull seruants who are able both to see further into them and also to discerne more testimonies of faith and of the fauour of God in vs then we our selues can doe And though we whome they doe most of all concerne doe not see them at all or as we desire it is sufficient that others whom we ought to credit doe see them in vs and do constantly and vpon their credit auouch the same vnto vs. For it is most certaine and true though eury man should best knowe himselfe yet it so often falleth out that wee are not fit iudges of our selues and of our own estate neither of body nor of soule and therefore if we will be rightly perswaded of our selues we must not so much rely vpon our owne iudgement as giue credit vnto others which may and doe see that in vs which wee our selues doe not neither can As when a man is daungerously sicke of some disease though he haue some generall knowledge of the estate of his body yet he may take himselfe to be stronger or weaker nearer or further off froÌ„ death then indeed he is and therfore in such case we ask the aduise of some skilfull Physitians and trust their iudgement better then our owne in so much that though a man be a very skilfull Physitian he will hardly or not at all practise vpon him selfe in great extremities but vseth the helpe of other Physitians and is contented to be ordered at their discretion Euen so when a man is dangerously sicke in his soule either of vnbeleefe or otherwise he is not to iudge of himself at that time though he be a very good christian but he must for his recouerie out of that estate vse the helpe of other godly ministers and hearken vnto their iudgement concerning himselfe And that we might see the truth of this most clearly in an other case we must consider that as when the Deuill preuaileth against vs by presumption we so fauour our selues are so partiall that way that we imagine both that we haue those vertues and graces of God in vs and that in great measure which we haue not neither can any man see them in vs and also that we are free from those corruptions and sinnes which yet do apparantly breake out in vs and all the world may easily see them So on the otherside when he hath gotteÌ„ the aduantage of vs by diffidence despaire he maketh vs to rigorous hard against our selues and perswadeth vs that we want those graces which doe apparantly shew theÌ„selues to others and to haue those sinnes corruptions and that measure of theÌ„ which in truth we haue not neither is any able to discerne them in vs though we crie out against our selues for them So that in both these estates wherein we deceiue our selues of our selues if we wil be holpen we must deny our selues and not measure our selues by our selues but giue credit to those who as they are wise to discerne and faithfull to iudge so are they also true to report what they thinke of vs and of our estate Which if we will not doe we must needes continue in our vnbeleefe and other sinnes so much the longer and it shall be a very hard thing to recouer vs out of the same Let vs therefore as we loue our owne good in such extreame cases as these when by the temptation of Satan we are brought to a narrowe poynt hearken vnto those faithfull ministers and godly brethren of ours who are able because they are out of temptation and the case is not their owne better to iudge of vs then we our selues and then haue we made a good entrance vnto the turning of our soules though we be not presently restored to perfect health and though we haue not present comfort yet the extremities of our feares shall be greatly staied and this staying of vs wil minister further hope of full recouerie and it is none of the least mercies of God to see that we haue beene deceiued in our selues and are not able rightly to iudge of our selues Thus we see how faith and great faith is without feeling and when we be oppressed with this temptation how we must helpe our selues by beleeuing others more then our selues yea euen of our owne selues Moreouer to this effect must we be admonished that as in the natural life there are three ages the infancie the childhood or youth and the riper and perfect age so in the spirituall life the Scripture maketh mention of three ages for of those that are in Christ and truly belong vnto him some are new borne babes 1. Pet. 2.2 as S. Peter calleth them but newly begotten of the immortall seede of the word of God others are little children Gal. 4.19 that haue more profited in
sometimes when it is at the best and so not imagine that vnlesse wee haue it according to our owne desire we haue it not at all or as Gods people vse to haue it For vndoubtedly it is thus with the best at one time or other And concerning this desire of feeling and assurance wee must vnderstand thus much that none can haue this but those that beleeue so that though we should want them both altogether yet the desire that wee haue vnto them doth manifestly argue that we haue faith For who can desire to feele the heate and light of the sunne but he that hath life in him a dead carkase cannot doe it So â—f there were not the life of the Spiâ—it in vs by faith we could not haue aâ—y desire to feele the fauour of God â—n vs in truth at all He that is neuer so weake yet if he still desire streÌ„gth it appeareth that there is life in him so when we most earnestly desire to be strengthened in the assurance of our saluation it is a manifest token that the life of God is still in vs therefore let vs comfort our selues with such desires and know assuredly that as they be of God so he will satisfie them in his good time for the Lord heareth the desire of the poore Psal 10.17 he prepareth their heart and bendeth his eare vnto them that is as he giueth them so earnestly to desire these things which others neglect so he will shew by giuing also that which they doe desire that he hath not giuen them such holy desires in vaine For the saying of our Sauiouâ— Christ must be verified vpon all men without respect of persons Matth. 5.6 Blessed are all they that hunger and thirst noâ— onely after righteousnes but after any other graces of his Spirit for theâ— shall be satisfied and filled And the saying of the virgine Marie shall be verified in them Luk. 1.53 He hath filled the hungrie with good things and sent away the rich emptie that is as they that haue no such desires can looke for no such feeling so they that are vnsatiable in their desires that way shall be satisfied in time with abundance of feeling and if they waite vpon God with patience beleeuing these promises it shall be vnto them according to their faith That I might not say here that which is yet most true that while they so vnmeasurably desire it they haue it in a good measure For herein is the saying of S. Augustine most true that the desire of any grace of God is in some sort the grace it selfe He that vnfainedly desireth the forgiuenes of his sinnes doth with this desire obtaine the remission of them He that desireth a greater measure of repentance doth from day to day profit in repentance he that desireth not to sinne is no sinner before God he that desireth the fauour of God hath obtained it alreadie he that desireth the assurance of his saluation and the feeling of Gods fauour he hath both of them in some sort already When Abraham was willing to offer vp his sonne Izack at Gods commandemeÌ„t Heb. 11.17 he is said to haue don it by faith his desire before god was as though he had done it so when we offer vp these desires vnto God it is as well with vs in his account as though we had the things themselues For as the Apostle speaketh oâ— almes â— Cor. 8.12 if there be first a willing minâ— it is accepted according to that a maÌ„ hath and not according to that thaâ— a man hath not that is God looketh not so much to his deede as to his desire as the poore widow that offered but two mites was more accepted of God and commended by Christ then they that offered much because of her great desire So when in the sacrifice of prayer we offer vp our hearts vnto god with holy desires either for assurance of his fauour or feeling of our saluation we are accepted of him as though we had them and when he giueth vs this desire he beginneth to worke the grace it selfe and that desire is the earnest peny pledge of the thing it selfe Christ saith in the Gospel that whosoeuer looketh on a woman to lust after her Math. 5.2 hath committed adultery with her already in his heart So that the desire vnto any sin is the sin it selfe before God then the desire vnto any vertue is the vertue and grace it selfe before God And therefore he that looketh vp vnto God with an earnest desire of his saluatioÌ„ he hath obtained it alreadie before God who seeth aloweth the desire of his heart He that looketh on his own vnbeleefe and corruptions with a desire to be rid of them he is thereby discharged of them before God Thus we see that to desire feeling is an argument of faith as to desire meate is an argument of life yea to desire feeling is the very beginning of it in our selues and therefore we must be comforted ouer them Concerning which feelings we must also consider that in them that haue them in the greatest measure they are not alwaies alike but they are going and comming as the day and the night And as in the course of nature there is not one tenour of things but Gods works are subiect to many changes so is it in the course of Gods grace that which we haue receiued doth not alwaies continue alike neither haue we the same feeling of it to day that we had yesterday whether we looke to the feruencie of prayer or zeale to Gods word or loue to his Saints or assurance of our saluation Here we must comfort our selues with the remembrance of that that we haue found in our selues in times past and hope that we may finde the like againe and say as it is in the Psalme Psal 77.1 119 5â— I haue remembred the times past and haue beene comforted For as the woman that is quickned with child and feeleth it stirre in her bodie though shee doe not alwaies feele it stirre alike and sometimes not at all and sometimes more weakely then before yet shee assures her selfe that the child is liuing because shee hath felt it stirre before so hopeth that shee shall doe againe So when Christ is formed in vs first of all as the Apostle speaketh Gal. 4.1 we haue the feeling of him stirring and moouing in our hearts by his holy Spirit dwelling in vs which liuely motions though wee feele not so strongly moouing in vs afterwards or not at all yet we doubt not but that Christ dwelleth in our hearts by faith still Eph. 3.17 and hope to feele it as sensibly againe in time as we haue done so much the more because Christ beeing formed in vs neuer dieth and therefore the remembrance of our former Feelings must comfort vs ouer the want of them for the time present for they are not alwaies alike in any that haue them it
that by all these things or by any one of them and by many more is Gods loue knowen and to be beleeued Therefore we must not be so foolish to stinâ—â— God by vnbeleefe and say if I maâ— haue this or that I will be perswade of his fauour for there are otheâ— things besides those which we imâ—gine whereby he may manifest hâ—â— fauour vnto vs most clearly and thâ— also not onely in this world but 〈◊〉 the world to come not onely whiâ—â— we haue in present possession bâ— which we inioy through hope And therefore this is singulaâ— commended in the faith of Iob thâ— wheÌ„ he had lost al his worldly gooâ— and in respect of his outward estaâ— he was brought vnto nothing yeâ— did put his trust in God beleeuâ— that his fauour was not tied to theâ— nor to any one of them but that it was the same then that it was before and so vttered this coÌ„fortable speach proceeding froÌ„ faith in Gods goodnes Iob 1.21 Naked came I out of my mothers wombe and naked shall I returne thither the Lord hath giuen and the Lord hath taken it blessed be the name of the Lord. He doth not say if God would restore all vnto me againe as he did in time yea he doubâ—ed them then I would beleeue that â—â—e cared for me but euen whiles he remained in the want of all he blesâ—ed and praised the name of God which could not be without great â—aith Yea he said further that if he â—hould die in that estate yet he would â—â—at his trust in God and beleeue â—â—at he cared for him 13 15 Loe though he â—ay me yet will I trust in him and â—â—e shall be my saluation in which â—ords he confesseth that he was so â—â—re euen in this great extremitie from despairing of life or saluation as that in the very power and instant of death he would trust in him for he had other testimonies of Gods fauour then all his outward prosperity euen the testimony of a good conscience that he had walked before him in sincerity and truth and that he had been no hypocrite as he declareth at large in the Chap. 31. And he had further for the vpholding of his faith the constant truth of Gods promises and those not onely for this life but for the life to come and therefore he doubted not but that it should goe well with him though he died in that estate for he hoped at the last day to rise againe to behold Christ his Sauiour to his euerlasting comfort when he saith Oh that my words were now writteÌ„ and 19.23 oh that they were written euen in a booke and grauen with an iron pen in lead or in stone for euer for I am sure that my redemer liueth and he shall stand the last on the earth and though after my skinne wormes destroy this body yet shall I see God in my flesh whom I shall see my selfe and my eies shall behold and none other for me though my reines are consumed within me Where we see how he saith that in the midst of all his afflictions he did reioyce and glory in this euen in the testimony of a good conscience whereby he did so rest in the promises of God concerning his resurrection and life eternal which was to come that this did coÌ„firme him in the fauour of God against all temptations Thus true faith bindeth not Gods fauor to any of these outward things whereby men doe commonly desire to be assured of it but it looketh vnto better things whereby his loue is most apparant and that not onely in this life but in the life to come most of all as they be promised and set downe in the word of God And that is the remedie against the foolish vaine desires of vnbeleefe Let vs not therefore tie the assurance of Gods fauour vnto any one thing but seeing that he hath many waies to declare it let vs beleeue the promises of his word and pray him to seale theÌ„ vp in our hearts by what meanes it shall please him best and let vs not be so froward and peruerse as to thinke it is not constant vnto vs vnles it be sealed vp that way which we our selues doe most of all desire Therefore to conclude the summe of all in few words We see by the weakenes of S. Thomas not onely what we are subiect vnto but also how we may helpe our selues and others against the same He did not beleeue that Christ was risen againe though it was told him at sundrie times by diuers that were very credible we must therefore in the matter of faith giue credit vnto the word of God brought vnto vs in the mouthes of his faithfull seruants if they be but two or three SecoÌ„dly he â—in this case would beleeue none but himselfe we must beleeue in the mysterie of our saluation others rather then our selues and thinke especially that in the time of temptation others are able better to iudge of our estate then we our selues can and so be not â—oo much addicted to our owne oâ—erweening Thirdly he would beleeue nothing â—f this matter any further then himselfe was able to see and feele now â—ecause these may deceiue vs we â—ust beleeue without any sight or â—eeling especially seeing that faith is â—f things that are not seene the faâ—our of God is not alwaies sensible 〈◊〉 his benefits we must beleeue his â—ord without yea contrary to any thing that we can see or feele Lastly he would not beleeue except he saw Christ with his wounds and so in that forme which ordinarily was not to be looked for we therefore must not by vnbeleefe tie the testimonies of Gods fauour for the assurance of our faith vnto such things as are vnreasonable and commonly not to be looked for neither vnto any one particular thing because he hath many waies to confirme the same vnto vs and pray him to giue vs grace thaâ— we may profit in faith by any that hâ— shall bestowe vpon vs. And seeing it is so hard a thing to beleeue there is so much infidelitie hidden in the hearts of the boâ—â— seruaÌ„ts of God let vs labour to search into the depth of our owne that fiâ—ding the same in our selues we maâ— whiles we haue time vse in feare aâ—â— those good meanes that God hatâ— appointed for the beginning and increase of faith in vs that so by his blessing we daily going on forward from faith to faith we may at the last come to that measure of it against which the very gates of hell be not able to preuaile that so we may both in temptation and vnder all crosses and in the howre of death so carrie our selues as God may be glorified we our selues may be comforted and others may be furthered by our Christian calling and good example which Christ the author and finisher of our faith grant vnto vs for his owne name sake to whome with the father and the holy Spirit one true immortall inuisible and onely wise God be ascribed as most due all honour praise and glory for euer and euer Amen FINIS
hand and put it into my side and be not faithlesse but faithfull BVt to proceede the first degree of Thomas his vnbeleefe appeareth in this that he did heare this often and of diuers that were very credible and yet he did not beleeue it as first of all of diuers holy and godly women Luk. 24. â— and namely of Marie Magdalene and Ioanna and Marie the mother of Iames and other women with them who earely in the morning returning from the sepulchre told the eleuen that Christ was risen and also he heard it againe of Cleopas and an other disciple vers 33. who told them they had seene him and spoken with him after his resurrection and now the third time he heard it of all his fellow Apostles beeing ten in nuÌ„ber all of them very credible who did auouch it vnto him vpon their owne knowledge and saide that they had seene him themselues It was appointed in the equitie of the law that in the mouth of two witnesses â—eut 19.15 or at the mouth of three witnesses euery matter should be established Therefore there was no colour to discredit so many witnesses especially comming in to testifie the same truth at seuerall times But herein appeareth the nature of infidelitie which is to cause vs though we heare the truth of God witnessed vnto vs by sundrie men and at diuers times not to beleeue any one of them in diuers things but onely our selues And though they be neuer so graue and reuerend and constant in auouching of it sound in proouing of it yet all shall be as we thinke and say our selues and not otherwise and thus they are wiser in their owne conceit â—â—r 26.16 then seauen men that can render a reason Whereby it commeth to passe that they hinder themselues in their saluation for though God send his seruants vnto them to tell them his will they will beleeue nothing but as they coÌ„ceiue themselues And this though it be a great sinne yet it was not proper vnto Thomas only but it was found in the rest of the Apostles at this present And that we might not wonder at it in theÌ„ without any profit we shall see it as deeply rooted in our selues others for this is but a looking glasse to let vs see our owne vnbeleefe in For how often haue we heard one the same truth constantly deliuered vnto vs by the Prophets Euangelists and Apostles yet we doe not beleeue them we haue sundry times heard them and read them yea they haue bin often preached vnto vs and that by sundry of the faithfull ministers and seruants of God and yet we giâ—e no credit vnto them and this is too true whether we looke to Gods fearefull threatnings or his mercifull promises both for this life and the life to come How oftentimes and by how many men haue we heard that vnlesse we repent we shall all perish and yet very few beleeue it for they goe on full in their sinne and thinke that they shall doe well enough And that euery tree â—ath 3.10 that bringeth not forth good fruit shal be hewen downe and cast into the fire that is all wicked ones that will not speedily amend their liues shall be cast into hell fire and yet though they liue neuer so wickedly they thinke to be saued as well as the rest And though a sinner doe euill an hundred times â—ccles 8. â— and God prolong his daies yet it shall not goe well with him at the last yet men thinke the contrarie that seeing they haue escaped in one sinne vnpunished and the second third time that therefore it shall goe well with them for euer and they thinke as the Prophet saith Psal 50 2â— that because God holds his tongue he is like them and liketh their waies well enough Moreouer how often haue we heard and by how many that he that is angrie with his brother vnaduisedly is culpable of iudgement Matth. 5.2 1. Ioh. 3 1â— whosoeuer hateth his brother is a manslaier and yet men nourish these euill affections in themselues as though these sayings were vtterly false And hath it not often beene sounded in our eares by men of great credit That neither adulterers 1. Cor. 6. â— nor fornicatours shall inherit the kingdome of God but yet I would to God that the wicked liues of too many did not sufficieÌ„tly bewray the thoughts of their hearts namly that they did not only somewhat doubt of the truth of this but they thinke it to be a meere fable and let men say what they wil against these sinnes they will beleeue none but themselues so wholly are their hearts possessed with infidelitie Yea let a man come and deale with one in any sinne of his in which he is setled and denounce the iudgements of God against him out of the truth of his word and let a second a third man likewise preach the same vnto him at an other time and he yet is resolute in himselfe he knoweth as much of that matter as any man can tell him he will beleeue none but his owne deceitfull heart and his owne feeling vnlesse he feele the smart of it vpon himselfe he will giue no credit vnto it like vnto the men of Sodom who when righteous Lot told them of fire and brimstone that should come downe from heauen vpon them for their horrible wickednes they iudged him to be an old doting foole â—â—n 19 1â— and would not beleeue it vntill they saw it and felt it themselues burning about their eares when it was too late By this infidelitie which is in vs naturally we are enemies to our own saluation in that we will not beleeue this part of Gods holy word preached vnto vs often by them that are worthie of all credit And this was â—he estate of all of vs till God of his great mercie did reforme vs purge â—s of this vnbeleefe that for the amendment of our liues and repenâ—ing vs of our sinnes that we might â—e saued we would beleeue nothing of Gods iudgements and of hell fire â—hough preached by many but onely â—uch things as our blind reason did â—erswade our false hearts of and that â—e did sticke fast vnto whatsoeuer â—hen said and of neuer so many to the â—ontrarie And the same vnbeleefe â—emaineth still in vs in measure in â—at part that is vnregenerate We must therefore examine our selues that we may find it out pray to God to helpe vs against it which no doubt he will if we seeke vnto him and be desirous to be holpen of it as he did here his seruant Thomas the Apostle For this storie of his vnbeleefe is written to comfort all those that are fallen into vnbeleefe and are desirous to be ridde of it and to beleeue as this Apostle was But if men for want of due examinatioâ— and triall of their owne heart doâ— presume of that that is not in them and so