And first seek the kingdom of God, and his righteousness, and all things necessary shall be ministered unto you (Heb. c. 6, v. 33): and a thousand such promises more: which doth shew that unbelief possesseth men every manner of way, and there is no man in the world altogether free from it, though it be a great deal more in some than in others.

And

And to be short, when we are tempted unto any sin, we by lamentable experience find, that we are too easily overcome, because we believe not God's threatenings, that he will assuredly punish it. when we are tempted for any sin, how soon are we ready to despair, because we believe not the promises of forgiveness unto the repentant? So that this sin is found in the whole course of our life: insomuch that when we have overcome many other sins in the first and second table, then we shall be either wholly overcome with unbelief, or greatly polluted with it.

The Devil did greatly assault our Saviour Christ with this, both in the first entrance into his office, and also in the last discharging of it. First of all in the wilderness, when he would by that long time of abstinence

and want of corporal food by the space of forty days and forty nights, have persuaded him, that God had forsaken him, and had no care of him; for then he would have provided for him all this while and therefore he must now shift for himself, and if he could do any thing, he must shew his power, If he be the Son of God indeed, he must command that these stones be made bread (Matt. c. 4, v. 3). Secondly, when he was upon the cross; for then they that passed by reviling him, and wagging their heads, said (chap. 27, v. 39), If thou be the Son of God, come down from the cross and the priests also mocking him, said, He saved others, but he cannot save himself: if he be the King of Israel, let him now come down from the cross. So that they concluded against him to the weakening of his faith, that God did not care for him, because he did not presently deliver him.

Thus by tempting him to unbelief in the beginning, he sought to discourage him from it; and by the same temptation of unbelief in the ending, to cause him to give it over, before he happily finished it. And after the same manner the Devil setteth upon all the members of Christ in the beginning of their calling, he greatly buf

feteth them with unbelief, and puts into them many fears and doubts, that their sins shall not be pardoned; that so they might as men tired in the combat, give over, and return to their old bias. And before their death he terrifieth them again. with fear, that they shall not go to heaven, that so in despairing of so great a matter, they might give over seeking it any longer. But Christ did overcome by the power of his Spirit in those temptations of his, that by the same Spirit he might succour us in our's. And so in all things he was made like his brethren, that he might be merciful, and a faithful High Priest to make reconciliation for the sins of the people (Heb. c. 2, v. 17): 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 unbelief of the Apostles, in shewing unto them his hands, and his feet; but most of all his weak and poor servant Thomas. For when he had said (John c. 20, v. 25), Except I see in his hands the print of the nails, and put my finger into the print of the nails, and put my hand into his side, I will not believe : Then a little after Christ appeared unto him, and said unto him (ver. 27), Put thy

finger here, and see mine hands; and put forth thine hand, and put it into my side; and be not faithless, but faithful.

BUT to proceed, the first degree of Thomas's unbelief appeareth in this, that he did hear this often, and of divers that were very credible, and yet he did not believe it: as first of all of divers holy and godly women, and namely (Luke c. 24, v. 10), of Mary Magdalen, and Joanna, and Mary the mother of James, and other women with them, who early in the morning returning from the sepulchre, told the eleven that Christ was risen; and also he heard it again of Cleopas, and another Disciple (ver. 33), who told them they had seen him, and spoken with him after his resurrection; and now the third time he heard it of all his fellow Apostles, being ten in number, all of them very credible, who did avouch it unto him upon their own knowledge, and said that they had seen him themselves. It was appointed in the equity of the law, that in the mouth of two witnesses, or at the mouth of three witnesses, every matter should be established (Deut. c. 19, v. 15). Therefore there was no colour to discredit so many witnesses,

especially coming in to testify the same truth at several times. But herein But herein appeareth the nature of infidelity, which is, to cause us, though we hear the truth of God witnessed unto us by sundry men, and at divers times, not to believe any one of them in divers things, but only ourselves. And though they be never so grave and reverend, and constant in avouching of it, and sound in proving of it, yet all shall be as we think, and say ourselves, and not otherwise and thus they are wiser in their own conceit, than seven men that can render a reason (Prov. c. 26, v. 16). Whereby it cometh to pass, that they hinder themselves in their salvation: for though God send his servants unto them, to tell them his will, they will believe nothing, but as they conceive themselves.

And this, though it be a great sin, yet it was not proper unto Thomas only, but it was found in the rest of the Apostles at this present. And that we might not wonder at it in them without any profit, we shall see it as deeply rooted in ourselves, and others: for this is but a looking-glass to let us see our own unbelief in. For how often have we heard one and the same truth constantly delivered unto us by the