DIRECTION SIXTH. When thou hats sued the promise, act thy faith on the power and truth of God for the performance of it; and that against sense and reason, which rise up to discourage thee. For, as thy faith is feeble or strong on these, so wilt thou draw little or much sweetness from the promises. The saints’ safety lies in the strength and faithfulness of God who is the promiser; but the present comfort and repose of an afflicted soul is fetched in by faith relying on God as such. Hence it is, though all believers are out of danger when in the saddest condition that can befall them, yet too many, alas! of them are under fears and dejections of spirit, because their faith acts weakly on a mighty God, timorously and suspiciously on a faithful God. ‘Why are ye fearful, O ye of little faith?’ Matt. 8:26. You see the leak at which the water came in to sink their spirits; they had ‘little faith.’ It is not what God is in himself, but what our apprehen¬sions at present are of God, that pacifies and comforts a soul in great straits. If a man fear the house will fall on his head in a storm, though it be as unmovable as a rock, yet that will not ease his mind till he thinks it so. Were a man under the protection of never so faithful a friend, yet so long as his head is full of fears and jealousies to the contrary, that he will at last leave and cast him off, this man must needs have an uncomfortable life, though without cause. You see then of what importance it is to keep up the vigour and vivacity of thy faith on the power and truth of the promises. And if thou meanest to do this, banish sense and reason from being thy counsellors. How came Abraham not to stagger in his faith, though the promise was so strange? The apostle resolves us: ‘He considered not his own body now dead,’ Rom. 4:19. And what made Zacharias reel? He made sense his counsellor, and thought he was too old for such news to be true. This is the bane of faith, and consequently of comfort in affliction. We are too prone to carry our faith, with Thomas, at our fingers’ ends; and to trust God no further than our hand of sense can reach. It is not far that sense can reach; and but little further that reason’s purblind eye can see. God is oft on his way to perform a promise and bring joyful news to his afflicted servants, when sense and reason conclude their case is desperate.
These three, sense, reason, and faith, are distinct, and must not be confounded. Some things we know by sense which we do not understand the reason of, as the sympathy of the lodestone with iron —why it draws that the baser metal, and not gold; and why the mariner's needle espouses the north point rather than any other. Some things we apprehend by reason that are not discerned by sense—as the magnitude of the sun’s body to exceed the circumference of the earth, which, the eye being judge, may be almost covered with one's hat; and other things clear to faith, that dunce and pose both sense and reason. Paul knew by faith, in that dismal sea-storm where all of being saved was taken away—that is, sense and reason being judges—not a man should lose his life. ‘Be of good cheer: for I believe God, that it shall be even as it was told me,’ Acts 27:25. When the angel smote Peter on the side, and bade him ‘arise up quickly...and follow me,’ he did not allow sense and reason to reply and cavil at the impossibility of the thing. How can I walk that am in fetters? Or to what purpose when an iron gate withstands us? But he riseth, and his chains fall off —he follows, and the iron gate officiously opens itself to them.
Say not, poor Christian, ‘It is impossible to bear this affliction, or pass that temptation.’ Let faith follow the promise, and God will loose these knots that sense and reason tie. Luther bids, crucifige illud verbum, quare?—crucify that word, wherefore? Obey the command, and ask not a reason why God enjoins it. It is necessary to bid the Christian, in great afflictions and temptations, to crucify the word quomodo? —how shall I go through this trouble—hold out in that assault? Away with this ‘how shall I?’ Hath not the great God who is faithful given thee promises enough to ease thy heart of these needless fears and cares, in that he tells thee, ‘He will never leave thee or forsake thee, his grace shall be sufficient for thee?’ Nothing ‘shall be able to separate us from the love of God which is in Christ Jesus our Lord.’ And a hundred more comfortable assurances from the lip of truth to stand betwixt thee and all harm. Why then dost thou trouble thyself about this improbability and that mountainous difficulty that sense and carnal reason heave up and interpose to eclipse thy comfort from thy approaching deliverance? ‘Shut the windows, and the house will be light,’ as the Jewish proverb saith. Judge not by sense, but by faith on an omnipotent God; and these bugbears will not scare thee. Credere improbabilia vigoris est intellectus, sicut amare damnosa et ignominiosa vigoris est affectus. (Parisiensis, De Fide)—it is the highest act of our understanding to believe those things which seem most improbable; as it is the highest act of love, for Christ’s sake to take pleasure in those things that bring pain and shame with them. For as in the latter we deny ourselves the satisfaction of our carnal desires, which goes near to flesh and blood; so, in the former, we deny our carnal reasonings, that would be disputing against God’s power and strength.
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