CHAPTER XIV: A second sort of ends for the trial and discovery of graces, especially of faith
ourselves, and from the creatures, for comfort, to God alone, as to go out of ourselves to Christ alone for righteousness. Hereby also we see, that though we have never so many outward comforts, that yet the comforts of our spirits do depend on God alone; for if he in the midst of them withdraw himself, they all prove but miserable comforters.
CHAPTER XIV:
A second sort of ends for the trial and discovery of graces, especially of faith 5. OTHER ends God hath, to make trial of our graces and a discovery of them. The same end that God had in leading his people through 'the great wilderness, where no water was,' where 'scorpions stung them,' Deut. 8:16, which was to prove them, &c.; the same ends hath
God in suffering his people to go through this desert, barrenness, and darkness, where no light is, and where terrors of the law do sting them,—for all those his dealings then were types of God's dealings with his people now,—even to prove them, and to make trial of their hearts. For the same ends as he left Hezekiah to the power of sin in the point of sanctification,—namely, 'to know what was in his heart,'—doth 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 conceived to have been his end in deserting Job, to shew what strong patience, unconquered faith was in him. There be many gracious dispositions which actually have not opportunity to discover themselves but 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 but in case of such desertion. For instance, then it is known whether a man love
God for himself, and for those excellences of wisdom, holiness, and goodness that are in him, when yet he knows not whether he himself shall be ever the better for them, yea or no. Then also it is manifested to be pure, sincere, and unfeigned obedience. Then it is seen his repentance is true, when he repents not of it, then when he is out of hopes of any reward for it. Then it is seen his sorrow is godly sorrow, when, though the sentence of condemnation is read to him in his own apprehension and conscience, and he verily thinks he is taking his leave of God for ever, and going to execution, yet he can down upon his knees, and ask him forgiveness, and mourneth that ever he wronged him; is angry and displeased with himself that a God so good, so just, should have so just cause to be angry and displeased with him; and he finds that he could have some rest and contentment that God is glorified upon one who hath so much dishonoured him.
Such dispositions as these would never see the light, if it were not for this darkness. But as natura vexata prodit seipsam; nature, when conclusions are tried upon it, and it is put out of its course, then it discovers itself, (even as anger discovers itself when a man is vexed,) as, if you would know the properties that are in herbs, you must try conclusions with them; so also here doth God with a man's graces, and then they discover their most occult and hidden properties.
It were needless to go over all particular graces; I will but more distinctly instance in that glorious grace of faith. Which in this trial deserves more than all graces else, and though in all the varieties of conditions we pass through it stands us in stead, yet in desertions it alone doth 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 thereof in such desertions.
(1.) First, this is certain, there is no grace God tries more than this grace of faith. Therefore, 1 Pet. 1:6, 7, 'Ye are in heaviness through manifold temptations: that the trial of your faith, being much more precious than of gold which perisheth, being tried in the fire, might be found to glory, praise, and honour;' that is, both to the honour of God who is believed in, and also of faith itself, which is the most glorious grace a Christian hath; which God loves to try, to that end the glory of it may appear. In the 5th verse he having said, that 'we are kept by the power of God to salvation,' if any now should ask,
Wherein is that power of keeping us most shewn? he answers, In and through faith. 'Ye are kept by the power of God through faith.' And if you ask, When and wherein is the power of God through faith seen most? he instanceth in 'manifold temptations, that the trial of your faith,' &c.
Now then, as of all graces God would have faith tried; so— (2.) Of all temptations none try it more than desertion of God's countenance, this of darkness and of 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 endeavours to apprehend, and that directly, and not by consequence only. Again, other temptations are easily borne and answered, whilst the assurance of God's favour remains unshaken. It answers them all, and shakes them off, as he the viper off his hand; but when that shall begin 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 kinds of infirmities, if itself be whole; but if it be wounded, who can bear it?—so I say of assurance: if it be weakened and battered, the very foundations thereby are 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 stead, when nothing else can. Therefore he says, 'Let him trust,' &c., because it helps thus at this dead lift.
(3.) Again, thirdly, in these conflicts of faith with desertions, consisteth the height of our Christian warfare. This is the highest pitched battle, the greatest, and, as it were, the last brunt, 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 try him by fighting a single combat with Satan, and he became, as I may so say, too hard 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 a man's feet; this, to the utmost, argueth the strength of faith. Hos.
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 whereof, God's power rather supporting it, a man relies on God, when all his dealings would argue he had forsaken a man; that though God put on never so angry a countenance, look never so sternly, yet faith is not dashed out of countenance, but can read love in his angry looks, and trust God beyond what he sees, it being the 'evidence of things not seen.' Then, faith goes wholly out of itself, as seeing nothing in itself but barely a capacity of 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, upon mere nothing in itself, and yet bears the weight and stress of sins, devil, yea, of God himself.
And this is the faith ye are converted by, in believing then 'on him that justifies the ungodly,' Rom. 4:5; and that which we must live by when all comforts fail: and this is that faith which must stand you in stead at death, when the king of fears comes and besiegeth you: and