Thomas and as he hath done with vs very often and in many things And this is that which the Prophet noteth to haue beene very often in the people of Israel whiles they were in the wildernes of whome he saith â—â—al 78.41 They returned and tempted God and limited the holy one of Israel that is according to the straitnes of their owne heart in their vnbeleefe so did they imagine of Gods presence and power and therefore they are said to limit the holy one of Israel and as it were to compasse him in certaine bounds and to indent with him after this manner if hee would doe so and so for them they would thinke that he cared for them and were among theÌ„ for their good if he would not doe so they would not beleeue it And thus they did often and therefore it is saide they returned and tempted God for when they had teÌ„pted God thus one way then they did it an other way For sometimes they desired water sometimes meate sometimes daintie flesh as quailes and that so importunately that they said vnles they had these things according to their owne desire they thought either that God could not doe it or that he cared not for them and thus they spake against God saying vers 19. Can God prepare a table in the wildernes behold he smote the rocke that the waters gushed out and the streames ouerflowed can he giue bread also and prepare flesh for his people And thus did they not onely once but many times and for many things in so much that the Prophet speaketh with admiration How oft did they prouoke him in the wildernesse and grieue him in the desert And thus for their assuraÌ„ce that God was with them and that he was willing and able to helpe them they desired these outward things so by the foolishnes of their desires did apparantly shew the vnbeleefe that was in them So doe many vnbeleeuers of our time looke what they earnestly desire if they haue it not they will not beleeue that God careth for them hereupon some of them say if I might haue such a thing I would think that God loued me and others say if God would bestowe this or that vpon me I would hope that I were in his fauour And what things are they then which they desire onely outward and appertaining to this life and so according to their present wants through vnbeleefe they limite the loue of God some to one thing some to an other and will not be perswaded of it but by the inioying of such things as themselues desire And it is thus not onely in the vnbeleeuers but all Gods children so farre as the remnants of vnbeleefe do preuaile in them are subiect vnto these temptatioÌ„s and to these desires and are ready to say if I were rid of this affliction which hath lien heauily vpon me a long time I could be perswaded of his fauour towards me By which we are thus to profit thereby to see what infidelity is lurking in vs that so we might be sory for it seeke to be holpen of it And then we shall see the remedie against it to be this that as the Apostle S. Thomas should not haue tied the certenty of Christs resurrection to his apparition and shewing of himselfe vnto him saying Vnles I see him my selfe I will not beleeue it for it was true to be beleeued of him and others that Christ was risen againe though they had neuer seene him much lesse should he haue tied it vnto this that he would see him in that forme that he was in vpon the crosse with the wounds and marks in his bodie saying Vnles I see in his hands the print of the nayles and put my finger into the print of the nayles and put my hand into his side I will not beleeue it for he might haue appeared vnto him in some other forme as he did vnto others at diuers times Euen so we are not to tie the certentie of Gods fauour to any one thing and to say vnles I haue this oâ—â— that I can not be perswaded of Gods fauour much lesse vnto any of these outward things which appertaine vnto our bodies and to this life for God our heauenly father hath many waies and meanes to assure his children of his loue and fauour towards them and doth it as our earthly fathers doe not onely to some one way and to others an other way but euen vnto the same not alike at all times and by the same things But especially there are more sure pledges and tokens of his loue which he bestoweth vpon his children then all the outward benefits in the world which onely for the most part the vnbeleeuers desire and measure gods fauour by them For there are the graces gifts of his holy Spirit proper vnto the elect as a loue of God and of goodnes an hatred of euill a desire to please God a delight in the companie of the godly and such like in bestowing of which vpon man he doth most of all manifest his loue vnto them There are also his holy word and Sacraments whereby he worketh the beginning and increase of these and other graces in those that are his rare and inestimable testimonies of his fauour of which it is said in the Psalme â—â—al 147.19 He sheweth his word vnto Iaakob his statutes his iudgements vnto Israel he hath not dealt so with euery nation neither haue they known his iudgements Where he maketh this a note of the loue of God to the people of the Iewes aboue all other nations that they had among them the doctrine of euerlasting life which others wanted And so this is none of the least testimonies of Gods fauour towardes vs that we liue in these happie daies and blessed times in which the Gospel is purely and sincerely preached and that we inioy the ministerie of it But the greatest token of all wherby God hath manifested his loue vnâ—o vs is the death of his sonne of which Christ speaketh in the gospel God so loued the world Ioh. 1.16 that he gaue â—is onely begotten sonne that whoâ—oeuer beleeueth in him should not â—erish but haue euerlasting life wher â—e noteth the excellency of the loue â—f God by the excellency of the gift He so loued the world with an extraâ—rdinarie and wonderfull great loue â—hat he gaue his onely begotteÌ„ sonne â—o saue vs and this is the fountaine â—nd cause of all other benefits of his â—estowed and to be bestowed vpoÌ„ vs â—s the Apostle saith Rom. 8.32 God that spared â—ot his owne sonne but gaue him â—r vs all to death how shall he not â—ith him giue vs all things also and 〈◊〉 him there are purchased and preâ—â—red for vs euerlasting ioyes in the â—â—ngdome of heauen and though we â—â—ant many things in this world yet God giueth vs patience and mindes well contented with our estate as a token that he loueth vs. So
spirits and soothsayers and did very much euill in the sight of the Lord to anger him yea the Prophets do not spare them that were nearest in blood to them or nearest in any bond of affinitie or friendship Num 12. For Moses doth set out the murmuring of Aaron his owne naturall brother and of his sister Miriam and how God did punish them for it which he did not to deâ—ame them or with a minde to be reuenged of them for the Lord gaue this testimonie of him that he was a very meeke man vers 3. aboue all the men that were vpon the earth And the Apostles doe write the truth boldly and sincerely of their fellow Apostles though their faults were exceeding great and not the like almost heard of Math. 2â— As how Iudas did for thirtie pieces of siluer sell and betray his Lord and master Christ into the hands of his most deadly enemies And how Peter did not onely denie him once but the second time did forsweare him vers 7â— yea did curse and banne himselfe if that euer he did but know him And to conclude this point their vprightnes in their writings appeareth so much the more that they doe not spare theÌ„selues but publish their owne faults to the praise of God as his spirit in them did direct them For Moses declareth at large how slow backward he was to take vpon him that calling that God had appointed him vnto and what excuses and delaies he made in so much that the Lord was very angrie with him â—xod 4.14 And Dauid writeth of the adulterie and murder that he had secretly committed against Bath-sheba and her husband Vriah and confesseth openly that he had deserued death for both of them when he thus prayeth â—sal 51.14 â—iddamim Deliuer me from bloods O Lord. So likewise the Apostle Paul spareth not himselfe because it was not he but the spirit of God that spake in him Gal. 1.13 in that he had persecuted the Church of God cruelly and wasted it This kind of simple dealing is one argument not of the least moment among many other to euince that the Scriptures are written by Gods spirit and are therefore Canonicall for they are not partiall but the spirit of truth simple dealing doth maruelously appeare euery where in them But it may further be demanded though such things as these be written of the Saints whether they should be read openly in the Church vpon those holy daies that cary their name as if when we keepe the memorie of a man all his euill deedes should be reckoned vp tending to his infamie and discredit Concerning which as the prouidence of God therein is to be acknowledged who hath thus disposed of it so we are to reuerence and highly esteeme the godly wisdome of those holy fathers who did first appoint those daies thus to be kept For they did it to the honour of God and therefore would by the reading of these texts of scripture haue all men know what the Saints were of themselues and what infirmities vnbeleefe and other sinnes they were subiect vnto euen the same that we are as Paul and Barnabas saide of themselues â—ct 14.14 We are men subiect to the like passions that you are and as S. Iames saith of the Prophet Elias â—â—m 5.17 that he was a man subiect to the like passions as we are That so if they were any thing we might know from whence it came and so as Paul saith of himselfe I am the least of the Apostles â— Cor. 15. â—0 which am not worthie to be called an Apostle because I persecuted the Church of God but by the grace of God I am that I am and his grace which is in me was not in vaine but I laboured more aboundantly then they all yet not I but the grace of God which is with me So we might say of them beeing put in minde by the Scriptures that are read euen vpon those daies wherein we keepe the greatest memorie of them what they were of themselues and what they were by the grace of God and so not so much honour them as praise God for them For the purpose of those ancient fathers of the Church who apointed these daies thus to be kept was not to set out the Saints themselues that we might glory in them and in their merits but in the merits of Christ in the mercie of God shewed to theÌ„ for his sake and so not only to teach vs how rightly to esteem of them but â—hat in them as in a glasse we might see what we are subiect vnto and yet â—ow gratious God is to pore sinners 〈◊〉 so might take comfort in the mercie of God shewed to them As here what great vnbeeleefe was in Saint Thomas and yet Christ did help him of it and saued him to shew vs that we are as full of vnbeleefe as he and much more yet Christ will not refuse vs if we do not obstinatly remaine in it but are willing to be holpen of it and haue a desire to beleeue by the meanes that he shall bestow vpon vs. And this is the vse that we are to mak of the vnbeleefe of S. Thomas euen then when we heare it read vpon his day The Papists did not so for besides that they had a great number of couÌ„terfeit Saints in their CaleÌ„der whose names were not written in the booke of life some of them traytors and others as ill or worse then they vpon their festiuall daies they caused to be read out of Legenda aurea that is their Legend of lies a storie of their liues full of all vertues and miracles that they wrought some in their life some after their death whereof most were fained and some of them most absurd And thus they made them to be Gods vpon the earth not making mention of any fault of theirs at any time especially so great as these that we haue heard of in S. Thomas S. Paul and the rest Whereby it came to passe partly by the obseruation of those daies and partly by hearing what was then reported of them out of their stories that the coÌ„mon people were brought into a superstitious admiration of them and had no hope by imitating their vertues to be like them but rather did worship them by meanes of the straunge and incredible things that they heard of them And so here was no comfort from them for poore sinners but only for their merits and mediation for they did not speake of their infirmities and falls But we see how the Scriptures set out the true Saints of God after an other manner not onely in their miracles and vertues but in their greatest corruptions and sinnes that we knowing what they were of themselues and what they are by the mercie of God and the grace of Christ the poorest sinner might be comforted in themselues by the one and giue thanks to God for the other Seeing that there is
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
vnto Christ wheÌ„ as hauing nothing that by any sight or feeling inward or outward might minister vnto theÌ„ any coÌ„fort and therefore in such cases they are greatly discouraged and cast downe in themselues yet they holde out constantly in them to the end then the more like they are vnto Christ in his sufferings the more like shall they be vnto him in his glory For then is their faith the greatest when in this forlone estate of theirs as it may seeme they can pray vnto God as Christ did and seeke for all helpe and comfort from him and neuer leaue praying till God heare them as Christ continued in his prayer till an Angel was sent vnto him And in the meane time whatsoeuer becomes of them they with a quiet and meeke spirit resigne vp themselues wholly to his blessed will being contented whatsoeuer they desire that not their owne but Gods will may take place as Christ did when he said Father not mine but thy will be done And if they doe so that that affliction present of what nature and kind soeuer shall make an end of theÌ„ they can quietly and peaceably commend their soules and bodies euen themselues wholly liuing and dying into his blessed hands as Christ did also vpon the crosse when he was readie to giue vp the ghost beeing perswaded that nothing euer perished that was commited vnto his custodie according as he saith himselfe Those that thou gauest me â—oh 17.12 haue I kept and none of them is lost but the child of perdition that the Scripture might be fulfilled If we can thus doe though all this while we haue no feeling of any present comfort yet it may be truly said vnto vs as it was to the woman of Canaan who with many discouragements and without all sight or feeling of any fauour froÌ„ him pursued our Sauiour Christ with her prayers and would not giue ouer or take any repulse O woman great is thy faith and O man Math. 15 2â— great is thy faith that doest thus whosoeuer thou art And we haue a worthy example of the truth of this in one of the Martyrs of our owne country and in the memory of maÌ„ as it is largely set out by M. Foxe in his laborious worke of the Acts and Monuments of the Church The effect of which storie shortly is this M. Robert Glouer of Couentry gentl. and Master of Artes in Cambridge was in the raigne of Q. Mary with many the seruants of God by the malicious practises of the Papists apprehended brought before the Bishop of the Diocesse for his faith and religion and after examination he was sent to prison where he receiued great comfort from the Lord from time to time as his afflictions did increase so did the comforts of the Lord abound till at the last by the permission of God for his further triall and comfort the Deuill did greatly assault him in prison by the consideration of his vnworthines to be counted in the number of those that should suffer for Christs sake which temptation of the enemie though he did constantly resist at the first yet after that he was condemned to death by the Bishop and was at the point to be deliuered out of this world it so happened that two or three daies before the time of his burning his heart being lumpish and destitute of all spirituall consolation and feeling of gods fauour he felt in himselfe no aptnes or willingnes but rather an heauines and dulnes of spirit full of much discomfort to beare that bitter crosse of Martyrdome readie now to be laid vpon him Whereupon he fearing himselfe least the Lord had vtterly withdrawn his woonted fauour from him made his moane to one M. Austen Bernher a minister a familiar friend of his signifying vnto him how earnestly he had praied day and night vnto the Lord and yet could receiue no motion nor sense of any comfort from him Vnto whome the said Austen answering againe willed and desired him patiently to wait the Lords pleasure and howsoeuer his present feeling was yet seeing his cause was iust and true he exhorted him constantly to sticke to the same and play the man nothing misdoubting but the Lord in time would visit him and satisfie his desire with plentie of consolation Whereof he saide he was right certen and sure and therefore desired him whensoeuer any such feeling of Gods heauenly mercies should begin to touch his heart that then he would shew some signification thereof whereby he might witnesse with him the same and so departed from him The next day when the time came of his martyrdome as he was going to the place and was now come to the sight of the stake although all the night before praying earnestly to God for strength and courage hee could finde none neither had any sight or taste of the fauour of God in himselfe sodenly he was so mightily replenished with Gods holy comfort heauenly ioyes that he could not smother it in himselfe but cried out clapping his hands to Austen and saying on this wise Austen he is come he is come c. and that with such ioy and alacritie as one seeming rather to be risen from some deadly daunger to libertie of life then one passing out of this world by any pains of death Here we see that great was his faith when he was willing to giue his bodie to be burnt for the testimonie of Christ and was now going to the stake to that ende though he had no feeling of Gods fauour then by any ioyes that he felt in himselfe He could neuer haue suffered thus for the truth if he had no faith if then he had died in this case without the sense of any speciall comfort he must needs haue died in the faith of Christ for which he did suffer and so hee should haue had faith yea very great faith not onely liuing but dying without any sense or feeling But I will come vnto an other example which though it be far more ancient in time yet is better knowne vnto vs as being recorded in the holy Scripture The patience of Iob as it is set downe as a patterne and coÌ„mended to all men to follow so none can doubt of his faith also but that it was very great When he is thus nuÌ„bred among the faithfullest men that haue liued vpon the face of the earth WheÌ„ the land sinneth against me by committing a trespase Ezec. 14.13 then will I strech out mine hand vpon it and though these three men Noah Daniel and Iob were among them they should deliuer but their owne soules by their righteousnesse saith the Lord God When all that misery came vpoÌ„ him that we read of in the Scripture as that in one day he lost seauen thousand sheepe Iob 1.3 three thousand camels fiue hundred yoake of oxen fiue hundred shee asses and all his sonnes and daughters died a violent death after a strange manner and in his owne
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
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
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