Peace I leave with you, my peace I give unto you: not as the world giveth, give I unto you. Let not your heart be troubled, neither let it be afraid. Ye have heard how I said unto you, I go away, and come again unto you. If ye loved me, ye would rejoice, because I said, I go unto the Father: for my Father is greater than I.
~ John 14:27-28
Why art thou cast down, O my soul? and why art thou disquieted within me? hope in God: for I shall yet praise him, who is the health of my countenance, and my God.
~ Psalm 43:5
And thou hast removed my soul far off from peace: I forgat prosperity. And I said, My strength and my hope is perished from the LORD: Remembering mine affliction and my misery, the wormwood and the gall. My soul hath them still in remembrance, and is humbled in me. This I recall to my mind, therefore have I hope. It is of the LORD’S mercies that we are not consumed, because his compassions fail not. They are new every morning: great is thy faithfulness.
~ Lamentations 3:17-23
Behold, God is my salvation; I will trust, and not be afraid: for the LORD JEHOVAH is my strength and my song; he also is become my salvation. Therefore with joy shall ye draw water out of the wells of salvation.
~ Isaiah 12:2-3
Let Not Your Hearts be Troubled, by Richard Sibbes. The following is Sibbes’ last sermon.
THE SECOND SERMON
Let not your hearts be troubled: ye believe in God, believe also in me.—John 14:1
The words of dying men departing out of the world, as being the most serious and weighty, are most to be regarded. The children of God, the nearer they are to heaven, the more suitable they are to their heavenlycondition. So was our Saviour Christ; and therefore he labours to furnish his disciples, and in them us, with good counsel to establish their hearts against the troubles and scandals to come. [This will appear] if you consider the time when he spake these words. It was when he himself was to be troubled more than ever was any creature. Yet he forgets himself and his future troubles, and thinks how to raise up and comfort them. He foresaw that Peter would deny him, that the rest would leave him; he foresaw that they would be dejected when he was gone. Yet ‘let not your hearts be troubled.’ Oh, what a blessed and sweet Saviour have we, that thinks more of us than of himself, that he forgets his own troubles, and sufferings, and extremities, and thinks of the supporting and upholding of his disciples!
This came from the same love that drew him from heaven to earth, which moved him to take our nature, and in that nature to die for us. And what may we not expect from that sweet and large love? Out of the same bowels of pity and compassion was it (that they should not be overmuch dejected) that he saith, ‘Let not your hearts be troubled.’
He knew his disciples were in the state of grace already, yet he foresaw they were such as would sin; nay, that Peter would deny him. Yet the foresight of Peter’s and their unkindness did not take away his love, and pity, and compassion towards them. Yet, notwithstanding, he gives them sweet counsel; nay, after they had dealt unkindly with him, and denied and forsook him indeed, he took no advantage of their weakness. He knew they had a secret love to him, that they had in them a root of affection; and he was so far from taking advantage for it that presently after he saith, ‘Tell my brethren that I ascend to my God and their God,’ yea, and ‘tell Peter so too,’ John 20:17, that hath dealt most unkindly of all with me. What a gracious and merciful Saviour have we, that foresees what ill we will do, and when we have done it, takes no advantage against us, but is careful to keep us from too much dejection, though he knew we would deal so unkindly by him! And, indeed, he did of purpose take our nature, that he might be a merciful High Priest.
Christians must distinguish betwixt dejection and grief. It had been a sin for them not to have grieved, as well as it was a sin for them to be overmuch troubled. None are more sensible than a Christian. Sentit dum vincit. He feels troubles whiles he overcomes them.
Christ speaks to the heart, because the heart is the seat of trouble, ‘Let not your hearts be troubled.’
Christ could speak to the ears and heart at once. His words were operative, and conveyed comfort with them. Together with his words, he let in his Holy Spirit, that comforted them. God’s commands in the ministry of his word, suppose not that we have any ability to execute them, but together with his word there comes forth a power. As when Christ said, ‘Lazarus, arise!’ there went forth a power that caused Lazarus to arise; as in the creation he said, ‘Let there be light;’ for the word and the Spirit go together.
Having taken them off from trouble, he shews a way how to raise them, which is by faith, ‘Ye believe in God, believe also in me.’
The object in believing is God, and Christ Mediator. We must have both to found our faith upon. We cannot believe in God, except we believe in Christ. For God must be satisfied by God, and by him that is God must that satisfaction be applied, the Spirit of God, by working faith in the heart, and for the raising of it up when it is dejected. All is supernatural in faith. The things we believe are above nature; the promises are above nature; the worker of it, the Holy Ghost, is above nature; and everything in faith is above nature. There must be a God in whom we believe; and a God through whom. If God had not satisfied God, the conscience would never have been satisfied; there would still have been misdoubtings. And yet if the Holy Ghost sets not down the heart, and convinceth it throughly of the all-sufficiency of that satisfaction, it would never believe neither. And, therefore, as ‘ye believe in God, believe also in me,’ for I am God too.
We may know that Christ is God, not only by that which Christ hath done, the miracles, which none could do but God, but also by what is done to him. And two things are done to him, which shew that he is God; that is, faith and prayer. We must believe only in God, and pray only to God. But Christ is the object of both these. Here he is set forth as the object of faith, and of prayer in that of Saint Stephen: ‘Lord Jesus, receive my spirit,’
Acts 7:59. And, therefore, he is God; for that is done unto him, which is proper and peculiar only to God.
That which I shall now touch upon is this: We must remember what a strong foundation, what bottom, and basis, our faith hath. There is God the Father, Son, and Holy Ghost, and Christ the Mediator. That our faith may be supported, we have him to believe on who supports heaven and earth, as in Heb. 1:2, and Col. 1:16, 17. He created all things as well as the Father. He is honoured of all as well as the Father. He that supports the pillars of heaven and earth is able to support the pillars of thy soul.
But how doth faith in Christ ease the soul of trouble?
In a word, as it carrieth the soul out of itself unto God in Christ, and unto Christ, uniting and making us one with him, and so sets the soul above all trouble whatsoever. For, being one with Christ, we are already with him in heaven. And again, faith is a grace that presents things to come, as present, and so establisheth the soul. It is the hypostasis of things, it gives subsistence to them in the promise, and it doth never leave to do it till the things subsist indeed. It is a grace that accompanieth the soul to heaven, looking upon things in the word of him that is truth itself, and so giving a kind of being to them, throughout all the way to heaven, till they have a being indeed. And then faith is out of office, yielding it up to sight, and the full enjoyment of all.
Quest. But did not the disciples believe already?
Ans. Yes, they did. But they had need to renew their faith, as occasions were renewed, and as troubles were to increase. ‘Believe in me.’ It is as he should have said: ‘Now there is occasion for you to use your faith. I must be taken out of your sight. You must see me suffer. And you had need of an extraordinary measure of faith to see me in such abasement, and yet to believe that I am God.’
We must grow from faith to faith, that we may live by it continually; and we must increase with the increase of God, that as our difficulties do increase, our strength to go through them may increase also; as they prayed, ‘Lord, increase our faith,’ Luke 17:5.
I give some directions how we might not be troubled.
And first, we must labour to have our part and portion in Christ, else there is nothing belongs to us but trouble. There are two sorts of men in the church, some that usurp a peace and exemption from trouble, as if joy and comfort were their portion. Satan is wise enough not to trouble them, and they take an order with their consciences, that they shall not trouble them till needs must, till the hour of death, or some dismal accident. The only way for such is to be troubled, that their trouble may be a foundation of their comfort. For to such as live in their sins against conscience, apparently* so, that every man may see it, and yet are not troubled, they have no interest in comfort. Nothing but woe and misery belongs to them. Indeed, Christ came to save sinners, but it is broken-hearted sinners, penitent sinners, that are weary and heavy laden under the burden of sin. And, therefore, though they speak peace to themselves, yet we dare not speak any comfort to them from Christ. As Jehu said to Joram, ‘What hast thou to do with peace, as long as the whoredoms of thy mother Jezebel are so many?’ 2 Kings 9:22. Dost thou talk of peace as long as thou art a swearer, a profane liver, a malicious person, against all that are truly good? What hast thou to do with peace?
Now, in the visible church, there is another sort that Satan laboureth to trouble. Since he cannot keep them in the state of nature, but they break from him—Christ pulling them out of Satan’s kingdom by the power of his ordinances and Holy Spirit—he labours to trouble them in their peace all he can. Because they be, in the world, above the world, he envies their condition, that they should enjoy that paradise which he left, the comforts that he once had; and, therefore, he labours to disturb them in their comforts.
The estate of such is mixed here in this world. They have that in them, and without them, which will always be a cause and occasion of trouble. They have corruption in them not altogether subdued; and they have without them Satan taking advantage against them; and the world opposing them. These, although they have something in them that must be subdued, yet something also that must be cherished and strengthened. And therefore these are the persons to whom comfort properly belongs.
In heaven we shall have no need of being comforted, for there our peace shall be to have no enemies at all. Our peace here is to have comfort in the midst of discomfort, and an heart enlarged in troubles.
He speaks this to them here who were believers already; (‘Ye believe in God’), who he knew should not be troubled, (‘Let not your hearts be troubled’). So that to the end we may be subjects capable of comfort, we must be such as by faith are one with Christ; and so reconciled to God. All motion ends in rest, and all the rest of the soul ends in God,—the centre of the soul. And therefore before the soul can settle itself, it must be brought to God, through Christ. That must be laid as a ground. Now there is a threefold malady that troubleth us, and there must a threefold peace, and ground of comfort against them.
First, it is a trouble to the soul (when once it is awakened), that God and it should be in ill terms; when the soul looks upon God as angry, and displeased with it.
Secondly, Again, the soul is troubled, when it looks upon itself, and sees nothing but turmoils and seditions there.
Thirdly, when it looks upon the affairs of the world, and accidents here below, it is full of confusion for the present; and it is full of fears for time to come, that things will be worse and worse. Thus the soul, whilst it is in the world, is troubled about its peace with God, and with itself, and about this evil world.
Now before the soul can yield to any quiet, all these quarrels must be taken up.
First a peace must be made betwixt God and us, by the great Peacemaker, who is also called ‘our peace,’ Eph. 2:14; and when we be justified and acquitted from our sins by the blood of Christ, sprinkled on our souls by faith, that blood of Christ speaks peace to the soul in the pardon of sin; ‘being justified by faith, we have peace with God, through Jesus Christ our Lord,’ Rom. 5:1.
Then secondly, there must be another peace settled in some degree, and that is the peace of government in the soul; grace must be above corruption. They will be together in the soul whilst we are here, but sin must not have the dominion. This is such a peace, not as will admit of no conflict, but a peace wherein grace may get the better; and where grace gets the better, it will keep corruption under. And God gives his Spirit to whom he gives his Son; that as we be in good terms with God, so our natures may be like his; that we may love and delight in what he loves and delights in; and so may be as friends, enjoying acquaintance and communion together.
Aye, but thirdly, there is confusion in the world, and many accidents may fall out, that may disquiet us for time to come. Now before the soul can be at peace in that respect, it must know that, being once in Christ, reconciled to God, and having the Spirit of God, it is under a gracious government and providence, that disposeth all things to good, and maketh everything peaceable. Tranquillus Deus tranquillat omnia. When God is at peace, all is at peace; yea, so far at peace, that they have a blessing in them. The curse and venom is taken out of them by Christ, who took the curse on himself, and satisfied the wrath of God; and now they be not only harmless, but medicinal, and helpful, so that they be all ours, and made in some sort serviceable to further our spiritual good.
When our husband hath all things committed unto him in heaven or earth, will he suffer anything to befall his dearly beloved spouse, that shall be disadvantageous, and prejudicial to the main? No, no; he will not suffer anything to befall her, which he will not rule, and order, and overrule for the good of the church; and so there comes to be that third peace.
And, for the time to come, a Christian knows, that whom ‘Christ loves, he loves to the end,’ John 13:1; and ‘the good work begun shall be perfected to the day of the Lord,’ Philip. 1:6. He knoweth he is in heaven already in his head. ‘He that believes in Christ hath everlasting life,’ John 3:36, and is triumphing in glory in his head.
And, therefore, nothing can dismay a Christian that is truly in Christ. Grant the first, grant all. Stand upon good terms with Christ; be reconciled to God, and nothing can do thee hurt.
But when we at any time come to comfort such as have comfort for their portion, it sticks here. If I were a child of God indeed, or if I did believe, it were something. These be good comforts indeed, and certain, and true, for they be the word of God; but what is this to me? I find universally, that comfort sticks there, and therefore we must labour to remove that objection.
First of all, therefore, labour to have a good judgment of main truths: that these comforts are the comforts of the Holy Ghost, and that the word is the word of God. By a general knowledge of the truth of the promises, thou shalt be better able to apply them. If thou stick in the principles, so as not to know them, nor to believe them, there is no talking of the application of faith upon them. We must make that our own in particular, which we believe first in general. And therefore Christians must first be well seen in the Scriptures, and in the promises there, that they may know what belongs to them, and apply them to themselves.
Aye, but my faith is weak.
1. I answer, The office of faith is to knit to Christ, and the weakest faith will do that, as well as the strongest: and when we are once one with Christ, then our perfection is to be found in him. It is the office of faith to bring us to Christ; and then to look to him for all perfections and for thy title to heaven, and not to faith; and true faith is faith even in the least degree of it. As we say of the elements, every drop of water is water, and every spark of fire is fire. And, therefore, the argument will not hold, if we have not much faith, we have no faith; or if we have no feeling, we have no faith. There are many common errors which we must remove, that they may not hinder us in the application of Christ, by distinguishing between strong grace and true grace; and, above all, labour to know and understand the covenant of grace; the tenor of which requireth no set measures of grace; but ‘if we believe, we shall not perish, but have everlasting life,’ under so gracious and merciful a covenant are we.
2. But this is not sufficient to satisfy the soul. The very cleaving to Christ is indeed a sufficient ground of comfort, but yet to obtain actual comfort, there must be a knowledge that we do cleave to Christ, and believe. There may be adherence without evidence; and there must be an act of reflection to cause faith of evidence. It must appear to ourselves that we do believe before we can have comfort, though we may be true Christians, and go to heaven without it. Therefore, let us labour ‘to make our calling and election sure,’ 2 Pet. 1:10; that is, in ourselves, and in our own apprehension. Though it be never so sure in itself, and in God’s breast, yet we must labour to make it sure in our own breasts; that sin may be pardoned in our own consciences; that all may be reconciled in our own hearts; that what is done in heaven may be done in our own hearts also being cleared to our own assurance. You see what advice the apostle gives ‘Give all diligence.’ It is not got without diligence, nor without ‘all diligence, to make our calling and election sure,’ that is, to make our election sure by our calling, and to that end ‘to add grace to grace,’ 2 Pet. 1:5. It is the growing Christian that is the assured Christian. Whilst we are yet adding to every heap, ‘we shall get more abundant entrance,’ 2 Pet. 1:11, and further into the kingdom of Jesus Christ, as the apostle there speaks.
3. And when we have attained any evidence of true faith, labour to keep that our evidence clear. Let it not be spotted or defiled by any sinful acts. You have many a good evidence that is so blurred with negligences, and daily errors in speeches and conversation, that when they reflect upon themselves they conclude, Can such a wretch as I, that have so loose a tongue, that have no more watchfulness over my heart, have any faith at all? And thus God doth suspend their comforts so, that though they may be in a good estate for the main, yet they shall not know it; and all because they are not careful to keep their evidence, which we should preserve clear and bright, that it might be seen and read upon all occasions. And we should so keep them bright, that our consciences may witness with us, and that the Spirit and the word may join their witness with our consciences. The word saith, ‘that he that loves the brethren is translated to life,’ 1 John 2:10, and he that hears the word, as the word, is Christ’s sheep. Now, doth thy conscience tell thee, that though in weak measure, yet I do so? Then, here is the word, and thy conscience for thee. And doth the Spirit witness with thy conscience that it is so indeed? Then it is well. Thou keepest thy evidence to purpose.
4. And when we have done this, let us make conscience not to yield to any base doubts, and fears, and objections of Satan, and our own hearts. When we find any work of grace, deny not the work of God, lest we grieve the Spirit of God; as some melancholy Christians, that though every man may see the work of God in them, yet yield so slavishly to the misgivings of their hearts, and the temptations of Satan, that they conclude they have no faith, no love; though other Christians that can read their evidence better, see that they have these in them. What dishonour is this to God and his Spirit, when a dark humour shall prevail more than the word, the truth itself? This is a great bondage which Satan brings the soul into: that when there is evidence of faith in the fruits of it, yet men will believe a peevish humour, before the word and testimony of conscience, enlightened by the Spirit. Take heed of it as a great pride in the heart, when we yield more to a sturdy, dark, unsubdued humour, than to evidence itself.
Therefore in such cases hearken not to what fear says, or humour saith, or Satan saith, or what the world saith, but hearken what truth itself saith, and what conscience saith, when it is enlightened by the Spirit, as in good times when we are at the best. True Christians, though more remiss, shall have so much comfort as shall support them from falling into despair, yet not so much as shall strengthen them, and carry them into a vigorous life, fit for Christians.
5. When we have found any work of grace; and thereupon that our faith is true, we ought to comfort ourselves, and to maintain our comfort by all means. Every grace is but faith exercised. When our Saviour saith, ‘Ye believe in God, believe also in me,’ he might have said also in particular, Be patient, be contented, be comforted. But he names the root of all— Faith—wherein all graces are radically; which is therefore discerned in the fruits of it. So that if any grace be found, as love to the brethren, hope of life everlasting, or the like, there is faith. For the root and branches be together, though the root is not always discerned. And therefore when we discover any true faith in the fruit of it, let us support and comfort ourselves with it.
For when a man is in Christ, and by Christ an heir of heaven, and a child of God, what in the world can befall him, that should deject overmuch, and cast him down? What loss, what cross, what want of friends? Hath he not all in God, and in Christ, and in the promise? Do not the promises weigh down all discouragements whatsoever? Surely they do. And therefore we must strive against dejection. For besides what I spake the last day, it is a dishonour to the profession of religion, which is in itself so glorious; a dishonour to God, and to Christ, that when we have such glorious prerogatives and privileges, which the angels themselves admire, yet every petty cross and loss that we meet withal in the world should cast us down. We should take heed exceedingly of this, and should labour every day to have a more and more clear sight of the promises that belong unto us, and to know the privileges of Christianity, and renew our faith in them continually, that they may be fresh to us in all temptations, and occasions whatsoever.
I beseech you, do but consider any one grand premise; which if it be rooted in the soul, how it is able to support the soul against all troubles whatsoever. As that, ‘Fear not, little flock, for it is your Father’s good pleasure to give you the kingdom,’ Luke 12:32. Or that other, ‘If God spared not his Son for us, how will he not with him give us all things else?’ Rom. 8:32.
Labour to have these things fresh in memory, together with the privileges belonging to Christians. Think what it is to be a child of God, and an heir of heaven!
We must not look only to the blind and dark side of our condition. Christians have two sides, one to heaven-ward and God-ward; and that is full of glory, certain and immoveable. Another towards the world; and that is oftentimes full of abasement, full of disgrace, and dejection. That is moveable; sometimes better, sometimes worse, as God pleaseth to dispense his government in the church. Let us look to the grace, to the comforts that belong to that grace; to the promises; the best side; and not to be carrried away with the darkness of the other.
It is a terrible sight to look upon sin, and misery, and hell, and judgment to come; but what are these to a Christian that is in Christ, that seeth them all subdued, and overcome to him? The afflictions of the world, and the crosses of the world, what are they to a soul, that is already in heaven by faith, and seeth them all overcome in his head Christ? ‘Be of good comfort, I have overcome the world,’ John 16:33. And therefore we must not be so malignant, as to look all upon one part of a Christian, and that the worser part, which is the object of sense. For shame, live not by sense! But if we be Christians, let us live by faith, look to the best part; look upwards and forwards to that which is eternal.
6. And withal labour to keep the graces of the Spirit in continual exercise upon all occasions. For grace exercised, brings certain comfort. It may be with a Christian in his feelings as with the worst man living; but he may thank his own negligence, his own dulness; his not stirring up of the graces of God in him. For therefore it is that he hangs the wing upon every petty cross, on every occasion. Labour to have an heart ready to exercise grace suitable to that occasion. For then grace will reflect sweetly, where there is sincerity and grace in exercise. Sincerity alone will not comfort a man, unless it grow up to fruitfulness; and fruitfulness which springs from the exercise of grace, hath a sweet reflection upon the soul. ‘Remember, Lord, how I walked before thee, in truth, and with a perfect heart,’ saith Hezekiah, 2 Kings 20:3. He stood then most in need of comfort; and this comforted him; this his reflection upon his former sincerity. So when a man can appeal unto God, as Peter did, ‘Lord, thou knowest I love thee,’ John 21:17. So much sincerity, so much boldness with God. And therefore let us keep grace in exercise, that we may be fruitful in our lives and conversations, and then we shall be always comfortable.
And to add a little, there is no grace in a Christian but, if it be exercised, there is a suitable comfort upon it even here in this world. There is a prœmium ante prœmium, a reward before a reward. Nay, the heathen men, Socrates and the best of them, so far as they exercised the natural goodness that was in them, their consciences reflected peace; so far as they were good, and did good, they had peace, much more peace than bad men had. God gave even them some rewards upon discharge of their duties. He will not be beholden to any man that exerciseth any degree of goodness that is in him. Much more therefore shall a child of God enjoy it, when he exerciseth his graces in any temptation. When he overcomes any unclean, earthly, vainglorious, vindictive, or any other base lust, he shall find peace of conscience suitable. And the more he grows in strength and resolution for the time to come, the more he groweth in inward peace. Righteousness and peace go together; not only the righteousness of Christ and our reconciliation before God, but also the righteousness of an holy life and peace in our own consciences.
The righteousness of Christ entitles to heaven; and the righteousness of an holy life sheweth my title unto comfort. As faith in Christ’s righteousness brings peace, so sanctification also. Christ is first ‘King of righteousness,’ and then ‘King of peace,’ Heb. 7:1. And therefore where there is no righteousness, there is no peace. But, on the contrary, as heat followeth the fire, and as the beams have an emanation from the sun, so doth comfort arise from grace, especially from grace exercised.
Therefore they that would have inward peace, let them labour to be gracious; and that not only in the inward frame of the heart, but in the exercise of grace upon all occasions. ‘For they that walk according to this rule,’ that is, of the new creature, ‘peace be to them, and the whole Israel of God,’ Gal. 6:16. An exact and careful life will bring constant peace.
Therefore let us labour first for interest in Christ’s righteousness, and then for the righteousness of an holy life; for a conscience to justify us, that we have no purpose to live in any sin; and a not accusing conscience will be a justifying conscience. What a blessed condition shall we be in, to be in Christ, and to know that we are so! O the heaven on earth of such a man as is in that condition! For which way soever he looks, he finds matter of comfort. If he looks backward, to the government of the Spirit that hath ruled him in the former part of his life, he may say with St Paul, ‘I have fought a good fight, I have run the race that God hath set before me,’ 2 Tim. 4:7. And what a sweet reflection is this! He is not afraid to look back to his life past as other men. If he looks forward, he seeth a place prepared for him in heaven, and there he sees himself already in Christ. Henceforth ‘there is laid up for me a crown of righteousness, which the righteous Judge shall give me at that day,’ ver. 8; and all that love his appearing, saith he, there. When there comes ill tidings of the church abroad and at home, it doth not much dismay him. His heart is fixed; he believeth in God and in Christ, and that keeps him from being like a reed shaken with every wind. For reproaches and disgraces that he meets withal in the world, he wears them as his crown, if they be for religion and goodness’ sake. For his witness is in heaven, and in his own conscience. And God in heaven, and his conscience within, do acquit him; and if he suffer for his deserts, yet in all afflictions God dealeth with him as a correcting Father. He knoweth he hath deserved them, but he looks on them as coming from a Father in covenant with him. And what can come from a father but what is sweet? He sees it moderated and sweetened, and in the issue tending to make him more holy. The sting is taken out, and a blessing is upon it, to make him better. And therefore what can make a Christian uncomfortable, when he hath the Spirit of Christ, and faith, the root of grace?
These comforts being warmed with meditation, will stick close to the heart. Comforts that are digested are they that work. Let them therefore not only enter into the brain and fleet* there, but let them sink into the heart, by often consideration of God’s love in Christ, and the privileges of Christians here and in heaven, where our Head is, and where we shall be ere long. Warm the heart with these, and see if any petty thing can cast thee down!
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