The Fading of the Flesh and Flourishing of Faith, Chapter 13
CHAP XIII. The firſt uſe. The difference betiwxt a ſinner and a Saint in diſtreſſe.
THis Doctrine may be uſefull, by way of inference, and by way of tryal, and counſell, and by way of Comfort.
Firſt, If the comfort of a Chriſtian in his ſaddeſt eſtate be this, namely, That God is his portion; It informeth us of the difference betwixt a ſinner and a Saint, both in their conditions, when trouble comes, and in their portions.
1. In their conditions, when in affliction.
The Saint in the ſharpeſt winter ſits at a good fire; when abuſed by ſtrangers, he can complain to,Uſe inform. 1. and comfort himſelf in his Father; though ſtars vaniſh out of ſight, he can rejoyce in the Sun; like the prudent Dame whitherſoever he travelleth, (knowing how liable he is to fainting-fits) he carrieth his bottle of ſtrong-waters along with him. When thou paſſeſt through the fire, I will be with thee, Iſa. 43. But the ſinner, when a ſtorm comes upon his head, hath no to cover; when a qualm comes over his heart; he hath no cordiall, for he hath no God. Ephe. 2.12. Without God, without hope, Strangers to the Covenant of promiſe. A godleſs man is hopeleſs. If he be robbed of his eſtate, and have litle in hand, his caſe is dreadful; for he hath leſſe in hope. The promiſes are the clifts of the rock, whether true doves fly; and places of ſhelter, where they are ſafe from ravenous fowls; but he is a ſtranger to theſe; when the floods comes he hath no Ark, but muſt ſink like lead in the midſt of the mighty waters.
The godly man in the loweſt ebbe of creatures may have an high-tide of comforts, becauſe he hath ever the God of all Conſolations. As Jezabel her idolatrous prieſts, ſo in the greateſt outward famine God entertaineth his people at his own table; and ſurely thats neither mean, nor ſparing: As their afflictions abound, their conſolations by Chriſt ſuperabound: 2. Cor. 1.5. The world layeth on croſſes, and Chriſt layeth in comforts. Men make grievous ſores, and God provides precious ſalves. The Lord is my portion, ſaith my ſoul, therefore will I hope in him, Lamen. 3.24. If you mind the ſeaſon, you may a little admire at the Churches ſolace; The whole Book is but a pathetical deſcription of her Tragical condition; and is generally concluded to be written by Jeremy in the time of the Babyloniſh Captivity, when her Land was waſted, her people enſlaved, her Sabbaths ceaſed, and her Temple prophaned; yet this Bird of Paradiſe ſings in a Cage, and in this hard winter, The Lord is my Portion, ſaith my Soul, therefore will I hope in him.
The Godly man may be rob'd of his poſſeſſions, but he is well ſo long as he hath his happineſs, his portion. Lazarus was happy when (ſine domo, becauſe he was not ſine domino) without Goods, becauſe he was not without God. As he in Plutarch ſaid of the Scythians, Though they had neither wine nor muſick, yet they had the Gods. The Prophet when the ponds were dried up, fetchd his water from the Fountain, Habakkuk 3.16, 17. Although the Figge tree ſhall not bloſſome, neither ſhall fruit be in the vine; the labour of the Olives ſhall fayl, and the fieldes ſhall yeild no meat; the flock ſhall be cut off from the fold, and there ſhall be no herd in the ſtalls; yet will I rejoyce in the Lord, and I will joy in the God of my Salvation. Its conſiderable that he expreſſeth not only things for conveniency, as the Vine and Figge tree, but things for neceſſity, as the meat of the field, and flocks of the ſtall; and ſuppoſeth the totall loſs of both: yet in the want and abſence of ſuch comforts of life, he ſupports himſelfe with God, the life of all his comforts. But the ungodly is not ſo; when afflictions come, they hit him upon the bare, for he is without armour; He is as a naked man in the midſt of venemous Serpents, and ſtinging Scorpions. When troubles come like ſo many Lions, they teare the ſilly Lamb in peices, having none to protect him; I am greatly diſtreſſed (ſaith Saul, and well he might, for) the Philiſtines are upon me, and God is departed from me. 1 Sam. 28.15. Alas poor Soul, had the Philiſtines been his burden, and God ſtrengthened his back, all had been well, he might have gone lightly under it; but when Enemies approached, and God depaated, he muſt needs be greatly diſtreſſed. The Creature may well be full of frights and feares, that ſtands in the open fields where bullets flie thick and faſt, without any ſhelter or defence. Davids foes had proved their concluſion to the full, had their medium been true, Perſecute and take him, for God hath forſaken him. Pſal. 71.11. If God leave a man, dangers and Devils may quickly find him. No wonder that Micah cried out ſo mournfully, Ye have taken away my gods, and doe you ask me what I ail? At the loſs of his falſe God, much more will the loſs of the true God make men mournful. As twas ſaid of Coniah, Write this man childeleſs, Jer. 22. ver. ult. It may be ſaid of every godleſs Man, write this man comfortleſs, helpleſs, hopeleſs, and that for ever.
Vaſt is the difference betwixt the caſe of the good and bad in diſtreſs; the former as cloaths died in grain, may keep his colour in all weathers; the latter like quick ſilver may well be ever in motion, and like a leaf tremble at the ſmalleſt wind. Naturaliſts obſerve this difference between Eagles and other Birds are in want, and diſtreſs, they make a pitiful noiſe; but the Eagle when in ſtraights, hath no ſuch mournful note, but mounteth aloft, and refreſheth her ſelf with the warm beames of the Sun. Saints like true Eagles when they are in neceſſity, mount up to God, upon the wings of Faith and Prayer; and delight themſelves with the golden raies, and gracious influences of his favour; but the ſinner if bereft of outward comforts, dolefully complains. The ſnail, take him out of his ſhell, and he dieth preſently; the godleſs perſon is like the Ferret which hath its name in Hebrew from ſqueaking and crying, becauſe he ſqueaketh ſadly, if taken from his prey: when the godly man (as Paulinus Molanus when his City was plundred by the Barbarians) though he be robd of his earthly riches, hath a Treaſure in Heaven; and may ſay, Domine, ne excrucier ob aurum & argentum; tu enim mihi es omnia. Lord why ſhould I be diſquieted for my ſilver and gold? for thou to me art all things: having nothing yet He poſſeſſeth all things. 2. Cor. 6.