reason for it mine own self, I will not be

lieve you.

Thus through unbelief the word is choaked in the greatest part of the hearers, as our Saviour Christ sheweth in the parable of the seed and it profiteth them not one whit, no more than it did the Jews when it was preached unto them, because it was not mixed with faith in them that heard it (Acts c. 4, v. 2). And so that is the very cause, why in this long time of preaching, there hath been so little good done, even the great unbelief that reigneth in men every where. Of which the prophet Isaiah had too great experience in his time in them to whom he preached, and doth with great grief complain of it, when he crieth out thus pathetically, who will believe our report? and to whom is the arm of the Lord revealed? (Isa. c. 53, 1): meaning, that none would believe it, but those whose hearts God touched by his holy Spirit. And thus by their doings men do too apparently shew, that though they do not utter it with their mouths, yet they say it with their hearts, that let men say what they will, because as they think they have some reason against it, they will believe none but themselves.

F

Let us labour to see this unbelief in ourselves in any measure that we have it, and be sorry for it, and strive against it: and pray God to forgive us, and help us. And that we might this way be holpen, let us not be too much addicted to our reason, and measure things by it. for our natural reason being corrupt, it doth not only not further us unto faith, but doth sometimes hinder us from it; not only because faith is of things above reason, but contrary unto it. Therefore in the matter of our salvation we must be so far from being addicted to our own will and reason, as that we must utterly deny it, that we might believe as the Apostle St. Thomas should have done here: and have said, though this that you tell me be a matter impossible in mine understanding and reason, and I cannot possibly conceive how it should be: yet because so many of you being of conscience to speak the truth, I believe it.

And thus did Abraham concerning the promise which God had made unto him (Rom. c. 4, v. 20): for it is said, that he did not despise or reason against the promise of God through unbelief: where these two are joined together as subordinate, and

:

come helping one the other, namely, reason and unbelief, and not reason and faith. So that if we hearken to reason, it will cause us to doubt rather than believe: and the next way to believe, is not to listen or give credit unto the disputes and doubts that reason will minister unto us. For it is able to object many things against that which we should believe; and therefore if we will be Christ's disciples, we must deny not only all our sinful affections that might draw us from obeying his doctrine, but our reason especially, which might dissuade from believing it. That when our reason

shall tell us one thing, as that we may continue in our sins a while longer, we may repent at leisure, and be saved well enough; and that the way to heaven is not so strait as men speak of: and then we shall hear the contrary out of God's word daily, we must believe that contrary to our reason, if we will be saved. For Thomas remaining in this unbelief, he might have perished for ever, but that Christ had mercy on him extraordinarily, and yielded unto his unbelief for the good of the Church; that for his sake, he might shew himself unto his Apostles after his resurrection another time,

Therefore first of all let us pray to God

to sanctify our reason, and to enlighten it by his holy Spirit, that we may be capable of the mysteries of the word of God: as David doth, Open mine eyes, that I may see the wonders of thy law (Psal. 119, v. 18). And secondly, when we come to hear and read the word of God, let us bring these minds with us, that what reason soever we seemed to have for our opinions and doings before, when we shall hear the contrary avouched by the servants of God, and proved out of the Scripture, we give them over, and credit them above ourselves. And let us renounce that reason of our's, that shall minister unto us any thing against that which hath been taught us ont of the Scripture, and not hearken unto it. For if we should hold the Angels of God accursed, if they deliver any thing to us contrary to the written word of God (Gal. c. 1, v. 8) ; then much more should we accurse and deny our own reason, that should suggest any thing unto us contrary to the same: and let us not after so long time of preaching be still of this mind, that we will believe none but ourselves.

A THIRD degree of the unbelief of St. Thomas appeareth in this, that he saith, 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 it. For, as though it had not been sufficient that he had said, that he would believe none of them; nor any other 'that should tell him as much as they did: he would believe none but himself: he further addeth, that unless he might see in his hands and feet the print of the nails, and put in his finger into them, he would not believe it. Which is as if he had said, if I may not only see himself, as you say you have done; but may be sure of it, and therefore may also see in his body these marks that he had on the cross, and especially if I may come so near unto him that may feel them, and put my finger into them, I will believe it; otherwise I will not. So that he will no further believe, for all their sayings, than his outward senses shall persuade him; and namely, his sight and feeling: if I may see and feel, I will believe, and till then I will not believe.

I

- Oh, wonderful infidelity: especially in one that was so near Christ, and had been so long time conversant with him. For what if Christ had never appeared unto him, nor