Chapter 14

A second sort of ends, for the trial and discovery of graces, especially of faith.

God has other ends in making trial of our graces and bringing them to light. The same end that God had in leading his people through the great wilderness where no water was, where scorpions stung them (Deuteronomy 8:16) — which was to prove them — the same ends God has in suffering his people to go through this desert, barrenness, and darkness where no light is and where terrors of the law sting them. For all those his dealings then were types of God's dealing with his people now. Even to prove them and make trial of their hearts. For the same ends as he left Hezekiah to the power of sin in the point of sanctification — to know what was in his heart — does he also leave others of his children to the guilt of sin in the point of justification, to discover also what is in their hearts. This is thought to have been his end in deserting Job — to show what strong patience and unconquered faith was in him. There are many gracious dispositions which have no actual opportunity to discover themselves except in case of this kind of desertion. Some of those which are the highest acts of grace and purest fruits of it, and which are the surest evidences of the truth of grace, would never appear except in such desertion. For instance: then it is known whether a man loves God for himself and for those excellencies of wisdom, holiness, and goodness that are in him, even when he does not know whether he himself shall ever be the better for them. Then also it is shown to be pure, sincere, and unfeigned obedience. Then it is seen that his repentance is true, when he repents not of it even when he is out of all hope of any reward for it. Then it is seen that his sorrow is godly sorrow, when though the sentence of condemnation is read to him in his own apprehension and conscience and he truly thinks he is taking his leave of God forever and going to execution, yet he can fall on his knees and ask him forgiveness, and mourns that ever he wronged him, and is angry and displeased with himself that a God so good and so just should have so just a cause to be angry and displeased with him. Such dispositions as these would never see the light if it were not for this darkness. But as nature when trials are made upon it and it is put out of its course then discovers itself — even as anger discovers itself when a man is tried — so also here does God try a man's graces, and then they discover their most hidden properties.

It would be endless to go over all particular graces. I will only more distinctly instance that glorious grace of faith, which in this trial deserves more than all other graces. And though in all the varieties of conditions we pass through it stands us in good stead, yet in desertions it alone does wonders, standing like Samson, encountering and conquering alone when there is none to help. Because likewise it is that grace which is called for in the text — 'Let him trust in the name of the Lord' — as being that grace which God principally tries, to discover the truth and magnify the power of it in such desertions.

First, this is certain: there is no grace God tries more than this grace of faith. Therefore in 1 Peter 1:7: 'You are in heaviness through manifold trials, that the trial of your faith, being much more precious than of gold which perishes though it is tried in the fire, might be found to praise, honor, and glory' — both to the honor of God who is believed in and also of faith itself, which is the most glorious grace a Christian has, which God loves to try so that the glory of it may appear. In verse 5 he had said that we are kept by the power of God to salvation. If any now should ask where that power of keeping us is most shown, he answers: in and through faith. 'You are kept by the power of God through faith.' And if you ask when and in what is the power of God through faith most seen, he instances in manifold trials: 'that the trial of your faith...'

Now then, as of all graces God would have faith tried most.

So second, of all trials none tries it more than desertion of God's countenance — this of darkness and terrors. Other temptations strike but obliquely at faith, but these lay direct battery to our faith, for they strike at that which is the immediate aim and object of it: namely, that God is a man's God. These speak the direct contrary to what faith endeavors to apprehend, and that directly and not merely by consequence. Again, other temptations are easily borne and answered while the assurance of God's favor remains unshaken; that assurance answers them all and shakes them off as Paul shook the viper off his hand. But when that assurance begins to be questioned — as in this case it is — who is able to stand? And what is able to strengthen a man then but the power of faith? As Solomon says of the spirit of a man, that it will bear all manner of afflictions if it itself is whole, but if it is wounded who can bear it — so I say of assurance: if it is weakened and battered, the very foundations are thereby shaken, a man's freehold touched, the root struck. Now in such a case it is faith's peculiar office to stand a man in good stead when nothing else can. Therefore he says, 'Let him trust,' because it helps at this utmost extremity.

Again, third, in these conflicts of faith with desertions consists the height of our Christian warfare. This is the most fiercely pitched battle, the greatest — and as it were the last assault — upon which all is either won or lost. For in these a man encounters with God himself apprehended as an enemy. God called out Job to be tried by fighting a single combat with Satan, and he became — as I may say — too strong for Satan alone, and God joins against him also. Now then, to bear the brunt and shock of his wrath and yet to stand upon one's feet — this, to the utmost, demonstrates the strength of faith. In Hosea 12:3 it is said of Jacob that 'by strength he had power with God' — it argued strength indeed. And this is done by faith, by the power of which — God's power rather supporting it — a man relies on God when all his dealings would argue that he had forsaken a man. Though God puts on never so angry a countenance and looks never so sternly, yet faith is not dashed out of countenance but can read love in his angry looks, and trust God beyond what it sees — it being 'the evidence of things not seen.' Then faith goes wholly out of itself, seeing nothing in itself but a capacity for mercy and plenteous redemption which it knows to be in God. This faith is a miracle of miracles, for it is founded — as the earth is — upon mere nothing in itself, and yet bears the weight and stress of sins, of the devil, yes of God himself. And this is the faith you are converted by, in believing on him who justifies the ungodly (Romans 4:5). And that by which we must live when all comforts fail. And this is the faith that will stand you in good stead at death, when the king of fears comes and besieges you. And this is the faith that shall be found to honor and glory at the appearing of Jesus Christ.

A second kind of ends: the trial and discovery of graces, especially faith.

God has other ends in mind — trying our graces and bringing them into the open. The same end God had in leading His people through the great wilderness where there was no water and where scorpions stung them (Deuteronomy 8:16) — which was to prove them — He has also in allowing His people to pass through this spiritual desert, barrenness, and darkness where there is no light and where the terrors of the law sting them. All His dealings with Israel then were a picture of how God deals with His people now. He is proving them and testing their hearts. For the same reason He left Hezekiah under the power of sin in the area of sanctification — to discover what was in his heart — He also leaves others of His children under the guilt of sin in the area of justification, to discover what is in their hearts as well. This is thought to have been His purpose in allowing Job to suffer — to reveal the strong patience and unconquered faith within him. There are many gracious qualities in a believer that have no opportunity to show themselves except in this kind of desertion. Some of the highest acts of grace, the purest fruits of it, and the surest proofs of its genuineness would never appear without such desertion. For instance: in desertion it becomes clear whether a person truly loves God for who He is — for His wisdom, holiness, and goodness — even when that person does not know whether he will ever personally benefit from those qualities. It also shows whether a person's obedience is pure, sincere, and genuine. It reveals whether repentance is real — when a person repents even while holding no hope of reward for it. It shows whether sorrow is godly sorrow, when a person feels condemned in his own conscience and truly believes he is taking his final leave of God and going to judgment — and yet can fall on his knees, ask for forgiveness, mourn that he ever wronged God, and be angry with himself that a God so good and so just should have such just cause to be angry with him. Such qualities would never come to light if it were not for this darkness. Just as a substance reveals itself most clearly when tested and pushed beyond its normal limits — as anger reveals itself when a person is provoked — so God tests a person's graces, and in that testing their most hidden qualities come to light.

It would take too long to examine every grace individually. I will focus especially on the glorious grace of faith, which in this trial surpasses all other graces. Though faith serves us well in every condition we pass through, in desertion it alone does wonders — standing like Samson, encountering and conquering alone when there is no one to help. It is also the grace specifically called for in the text — 'Let him trust in the name of the Lord' — as the grace God principally tests in desertion, to reveal its genuineness and to show the power of it.

First, there is no grace God tests more than faith. This is clear from 1 Peter 1:7: 'You are grieved through various trials, so that the genuineness of your faith — more precious than gold which perishes though tested by fire — may be found to result in praise, glory, and honor' — both to God who is believed in and to faith itself, which is the most glorious grace a Christian possesses, and which God loves to test so that its glory may appear. In verse 5 Peter had said that we are kept by the power of God to salvation. If anyone asks where that keeping power is most clearly shown, the answer is: in and through faith. 'You are kept by the power of God through faith.' And if you ask when and in what that power is most visible, he points to the various trials: 'that the trial of your faith...'

So of all graces, God most wants faith to be tested.

And second, of all trials, none tests faith more directly than the desertion of God's face — this experience of darkness and terror. Other temptations strike at faith only indirectly, but these aim straight at it, attacking the very object faith is reaching for: namely, that God is a person's God. These speak the direct opposite of what faith strives to hold on to — and they do so head-on, not merely by implication. Furthermore, other temptations are easy to endure and answer as long as the assurance of God's favor remains unshaken; that assurance answers them all and shakes them off as Paul shook the viper from his hand. But when that assurance begins to be questioned — as it is in desertion — who is able to stand? What can strengthen a person then but the power of faith? As Solomon says of the human spirit — that it can bear all kinds of affliction as long as it is itself whole, but if it is wounded who can bear it — so I say the same of assurance: when it is weakened and battered, the very foundations shake, a person's footing is gone, the root is struck. In such a case it is faith's special role to stand by a person when nothing else can. Therefore the text says, 'Let him trust,' because faith helps at this most extreme moment.

Third, the conflict between faith and desertion represents the height of the Christian's warfare. This is the most fiercely waged battle, the greatest — and in a sense the final — assault, on which everything is either won or lost. In these conflicts a person encounters God Himself, perceived as an enemy. God called Job out to be tested in a kind of single combat with Satan, and Job proved — if I may say it — too strong for Satan alone, so God joined against him as well. To bear the full force of His wrath and yet remain standing — this, above all, demonstrates the strength of faith. In Hosea 12:3 it is said of Jacob that 'by his strength he had power with God' — and that took real strength. This is accomplished by faith — or rather by God's power supporting faith — by which a person relies on God even when all His dealings seem to say He has abandoned that person. Though God puts on the most severe countenance and looks with the sternest expression, faith is not undone but can read love in His angry looks and trust God beyond what it sees — since faith is 'the evidence of things not seen.' In that moment faith goes entirely outside of itself, seeing nothing in itself but a capacity for mercy and the plentiful redemption it knows to be in God. This faith is a miracle of miracles, for it is founded — as the earth is — on what appears to be nothing in itself, and yet bears the weight of sin, of the devil, and even of God Himself. This is the faith by which you are converted, believing in Him who justifies the ungodly (Romans 4:5). It is also the faith by which we must live when all comforts fail. This is the faith that will stand by you at death, when the king of fears comes and besieges you. And this is the faith that will be found to result in honor and glory at the appearing of Jesus Christ.