One Hundred Select Sermons, New Testament · Sermon 17
SERMON XVII.
JOH. 14.27.
Let not your Heart be troubled, neither let it be afraid.
There is nothing more neceſſary for a Chriſtian than a Calmneſs and Tranquillity of Mind; And there is nothing more conducing hereunto than the Principles of Chriſtianity it ſelf, Eſpecially drawn forth into Exerciſe and Improvement of Religion, as it is good for many other things beſides, ſo amongſt the reſt to keep up the Heart, and to preſerve the Spirit from Dejection. Not onelyonly to bring us to Heaven, and to lodge us ſafely there; but likewiſe to ſuſtain us upon Earth, and to carry us with the greateſt Grace and Comfort, and Facility, and Contentment in the mean time through the World. Therefore in theſe times of cruelty and diſtraction which are now upon us, in regard of what may happen to us from future Events, we cannot better provide for our ſelves, and our own Security and Contentation, than by recourſe to ſuch helps and means as theſe are; eſpecially as exhibited and tender'd in the Word of God, and the Miniſtery and Diſpenſation of it, which will ſtill be that which it is after all our thoughts about it: And for which purpoſe I have made choice of this Text, which I have now read unto you, being the laſt Advice and Counſel of our Bleſſed Lord and Saviour, and given by him to his Diſciples upon the ſaddeſt occaſion that ever befell them in this World, which was his own Departure from them. Though the occaſion was very lamentable and remarkable, and their Condition very ſad, yet he would not have them to be diſcouraged, or put out of Heart for it, but to hold up, and to be contented notwithſtanding, Let not your Heart be troubled, neither let it be afraid.
IN the Text it ſelf there are three General Parts conſiderable: Firſt, a Chriſtians Diſpoſition Secondly, a Chriſtians Duty; Thirdly, A Chriſtians Security or Happineſs or Priviledge. The Diſpoſition of Chriſtians, That is to be very much troubled and full of fears. The Duty of Chriſtians; that is not to be troubled, or to have fears prevail upon them. The Priviledge, or Security of Chriſtians is to have Chriſt taking care for the prevention of fear and trouble in them.
Firſt, For a Chriſtians Diſpoſition, it is this; to be very much troubled and full of fears. This is here implyed and ſuppoſed in this Caution of our Saviour which he gives to his Diſciples: whiles he wiſhes them that their Heart might not be troubled, he does intimate that it was ſubject to be troubled; as when Joſeph admoniſhes his Brethren that they would not fall out by the way, he does ſignifie his ſuſpicion that they were likely to fall out by the way. And indeed this is the Caſe of the beſt of Gods Servants that are. Even the Diſciples of Chriſt Himſelf they were not free from it; but very apt and ſubject unto it. Eſpecially now upon his removal and departure from them, to be very full of ſollicitude and diſtraction. And the like diſpoſition upon occaſion has alſo diſcover'd it ſelf in divers others of God's People beſide.
Now there's a various Ground which may be given hereof unto us, why God's Servants here in this life are ſubject to inordinate Troubles and Fear and Anxiety in them: Firſt, from the Reliques of Corruption; Secondly, from the ſtrength of Temptation; Thirdly, from the weakneſs of Grace. Firſt, From the Reliques of Corruption. It is ſin which is the cauſe of Trouble, not only in the Condition, but in the Spirit. And this is that which Gods Servants have in them as ſtill cleaving and adhering to them. They have corruption, and ſo have diſtraction as attendant and conſequent thereupon. And eſpecially ſuch ſins and corruptions as do more immediately tend hereunto, as diffidence, and diſtruſt, and worldymindedneſs, and inordinate affection to theſe things here below. Theſe where-ever they are; they will cauſe trouble and fear. And they are in part even in the beſt of Gods Servants. There's a double kind of Trouble which the Servants of God are ſubject to here in this World. There's the trouble of State, and the trouble of Mind. The former is not that which we now ſpeak of, as being not matter of Sin, but of Affliction. But the latter is that which our Diſcourſe tends unto, and which our Saviour here intends in this place now before us. This is that which God's Children are prone to from the Corruption which is remaining in them. They are apt to be much troubled in their Spirit from any thing which falls croſs unto them. And that becauſe they are Fleſh and Blood, and have ſin ſtill more or leſs cleaving unto them.
Secondly, As from the remainders of corruption, ſo alſo from the ſtrength of Temptation, and the violence of Spiritual Aſſaults which are made upon them. Satan he is an Enemy to them, and loves to make his advantage of them, ſo that where they will be troubled, they ſhall be: And where he at any time diſcerns any proneneſs or inclination in them to it, he is ready as much as may be to promote it and ſet it on further, that they may be troubled more: He loves to fiſh in troubled waters, and to add ſorrow to ſorrow for the greater perplexity of Gods People. Hence he raiſes a great many fears, and jealouſies, and ſuſpitions in them, whereby the more to afflict them.
Thirdly, From the weakneſs of Grace. Therefore it is that Gods Children are apt and ſubject now and then to be inordinately troubled in themſelves, becauſe Grace is but weak in them. We ſee how it is in the Body; that thoſe who are but of weak conſtitutions, as Children and ſuch as they, a little matter troubles them, and proves offenſive unto them. And ſo it is likewiſe in the Soul and Spirit, and inward man. Where Chriſtians are but weak, they will be diſquieted, and eaſily upon every turn put out of frame. Thus it was now at this preſent with the Diſciples of Chriſt. They were as yet but weak Chriſtians; in regard whereof he tells them elſewhere, that he forbore to ſpeak of ſome things unto them. This is the caſe alſo with many others: They are but Children and Babes in Chriſt, and therefore apt to be troubled. Nay, even thoſe who have Grace in the greateſt meaſure, if we take it comparatively, yet their Grace is but weak and ſlender in them here in this life, as a ground of this perplexity in them; Their Faith, and their Love, and their Heavenly-mindedneſs, and their Zeal, and their Patience, all in a manner but weak; and therefore are their Hearts full of fears, and perplexities, and diſquietings in themſelves, as a conſequent of it. The uſe which we are to make of it, is accordingly to take notice of it both in our ſelves and others, that ſo we may be both humbled for it, and prepared againſt it. For it is that which the beſt that are, they are prone to, if they do not the better look to themſelves. It is that which we have dayly and continual experience of every moment; How ſoon we are dejected, and caſt down, and out of heart in our ſelves upon any occaſion; ſuch a tenderneſs, and moleities, and ſoftneſs, and delicateneſs there is upon us, as that the leaſt thing that is, it troubles us, and fils us with diſquietneſs. And that's the firſt thing here obſervable from theſe words, viz. A Christians Diſpoſition. He is apt and ſubject to be troubled; as appears from this Caution or Prohibition of Chriſt to his Diſciples.
The Second is his Duty, and that is, not to be troubled or afraid. Chriſtians they ſhould by all means ſhun and take heed of this trouble in themſelves. Let not your Heart be troubled, neither let it be afraid. Not troubled for the evil which is preſent and already upon you, not afraid, for the evil which is expected or looked for, for time to come. Here's a Caveat both againſt Grief, and againſt Fear; Each of which are ſuch Paſſions as in the miſcarriage and exorbitancy of them, have much evil and ſinfulneſs in them. We'l joyn them both together in the handling of them, as coming both to one and the ſame effect.
Where that we may rightly underſtand the Point, we may not conceive as if our Saviour did here plead for a Stoical apathy or foreign a ſenſeleſsneſs and ſtupidity of Diſpoſition, from whence men are altogether mindleſs and regardleſs of the condition in which they are. This is ſo far from the mind of Chriſt, as that he does rather exceedingly abhor it and abominate it in thoſe it is in. We ſee how even He himſelf ſometimes was troubled; as he conſeſſes and acknowledges it of Himſelf. And he did ſo far forth expreſs his participation of our Humane Nature in Him. Therefore it is not Trouble ſimply which he here prohibits, but the inordinacy of it, which therefore we ſhould avoid.
For the better opening and proſecuting of this Point which we have now before us, there are two things which we ſhall do with Gods aſſiſtance. Firſt, ſhew how far we may or ought to be troubled. Secondly, ſhew how far we may not or ought not to be troubled, for there is ſomewhat conſiderable as to both. Firſt then, how far we may and ought. There are two things which are the proper objects of Trouble, which it is exerciſed and converſant about, Sin and Miſery. And accordingly it is not unlawful, but very requiſite and warrantable for a Chriſtian in a due manner and meaſure to be troubled for either of theſe, as he hath occaſion for it.
Firſt, A Chriſtian may be very well troubled in point of ſin, yea and ought ſo to be. That which troubles all the World as to the ground and matter of trouble (as ſins does) it ought not to be ſlighted by a Chriſtian, but he is much to be affected with it; Whether in himſelf, or in other men, as he does diſcern and obſerve it to be in them. For himſelf firſt, That which He is guilty of for his own particular, it ought to go very near unto him. It is that which the Servants of God in Scripture have been very much troubled for, when they have conſidered it, and reflected upon it, as we may ſee in divers inſtances and examples. David, Pſal. 38.3, 4 There is no ſoundneſs in my fleſh becauſe of thine Anger: neither is there any reſt in my bones becauſe of my ſin: for mine iniquities are gone over my head as an heavy burden, they are too heavy for me. Peter, Math. 27.75. When he had deny'd his Maſter, and remembred the words of Jeſus unto him, He went out and wept bitterly. Paul, Rom. 7.24, Oh wretched man that I am, who ſhall deliver me from this body of death? Thus have the Servants of God been much troubled when they have thought of their ſin.
Firſt, As a diſhonour in reference to God, and a grief unto him whoſe Glory is, or ſhould be very dear unto them. Through breaking of the Law thou diſhonoureſt God, Rom. 2.23. And by this deed thou hast made the Enemies of the Lord to blaſpheme, 2 Sam. 12.14. This, it ſhould go very near to a Chriſtian Heart. If I be a father, where is mine honour? Can we call our ſelves the Children of God, and have no ſenſe of the honour of God; ſurely this is very unſuitable. No, it becomes us to be much troubled for ſin, ſo far forth as it is a diſhonour to God, as his Name is occaſionally reproach'd and blaſphemed by it. And then not only as a diſhonour to him, but likewiſe as a grieving of him; (for ſo it is.) Iſa. 63.10. They rebelled, and vexed his holy ſpirit; therefore he was turned to be their enemy, and fought againſt them. Grieve not the holy Spirit of God, whereby ye are ſealed, &c. Eph. 4.30. Shall ſin grieve God, and ſhall it not grieve us? ſhall it trouble his Spirit, and ſhall it not trouble ours? What an inconſiſtent thing is this? Surely, if there were nothing in it but this, that it is a diſhonour and grief to God, we had great cauſe to be troubled with it, and for it.
But then Secondly; In reference to our ſelves; there's great matter of trouble in it ſo: as a wounding of our conſciences, and a breaking of our peace, and a darkening of our aſſurance, and an hazarding of our ſalvation, and a great interruption of our converſe and communion with God. When we ſhall but ſit down, and conſider with our ſelves the ſad effects and conſequents of ſin in all particulars, which it does create and produce to thoſe who make bold with it, and that take ſcope and liberty in it; we have very great reaſon to be very much troubled for it.
Thirdly, In reference to our Brethren, who ſometimes ſuffer from it, and are the worſe for it. The ſins of Chriſtians are not only terminated in themſelves, and reſt in thoſe who are the immediate ſubjects of them, but extend themſelves alſo to others, who are infected with them: And this is alſo a matter of trouble to thoſe who are guilty in this reſpect: when men ſhall conſider that they make others the Children of Hell, as well as themſelves, and ſometimes more, according to the improvement which may be made of it; this ſhould go very near unto them, and affect them, and be very irkſom to them in the reflexions upon it; eſpecially as they may ſtand in nearer Relation to them, as Children, or Brethren, or Servants, or Friends, &c. Thus may and ought Chriſtians to be troubled for their own ſins and miſcarriages.
And ſo likewiſe (which is here pertinent hereunto) with the ſins of others, a gracious heart will be much troubled for theſe, when it takes notice of them: As juſt Lot he was vexed with the filthy converſation of the wicked Sodomites: That Righteons man dwelling amongſt them, in ſeeing and hearing vexed his righteous ſoul from day to day with their unlawful deeds. As the Apoſtle Peter records it of him, 2 Pet. 2.7, 8. Though he was clear himſelf, he was troubled for them. And ſo Paul, when he came to Athens, Act. 17.16. His ſpirit was ſtirred in him, foreign, put into a paroxyſm, when he ſaw the City there to be wholly given to Idolatry. David, Pſal. 119.158. I beheld the Tranſgreſſors and was grieved, becauſe they kept not thy Word. And v. 136. of the ſame Pſalm, Rivers of waters run down mine eyes, becauſe they keep not thy Laws. Sin, it is very juſt cauſe, and ground, and occaſion of trouble to us, whether our own or other mens.
Secondly; As ſin, ſo alſo miſery, and affliction, and calamity: This is an occaſion of it likewiſe. Our ſtrength is not the ſtrength of ſtones, nor our fleſh of braſs; as Job ſays of himſelf; in Job 6.12. We have ſenſe and feeling in us as men, and ſo accordingly may be very well troubled with that which is offenſive thereunto. There is no chaſtening of it ſelf, which is joyous, but grievous, Heb. 12.11. neither did our Saviour here expect that his Diſciples ſhould be altogether unſenſible of their preſent condition, which was now exceeding ſad, in regard that himſelf was departing, and going away from them. I might very well take occaſion from hence to ſpeak of afflictions at large; how far forth they may be juſt grounds of trouble to Chriſtians. But I will confine my ſelf only to the Text, and that which is implyed in that, as an occaſion of preſent trouble to the Diſciples; to wit, the taking away of Chriſt from them: It was that which they not only might, but ought to be troubled for. And that in three reſpects eſpecially, which we may here take notice of. Firſt, as it was the loſs of a good Man. Secondly, as it was the loſs of a good Friend. Thirdly, as it was the loſs of a good Maſter.
Firſt; As it was the loſs of a good Man: They had great cauſe to be affected with that, and, in a ſort, troubled at it; that they were likely to loſe ſuch a man as Chriſt was. The loſs of good men in the world, is a thing which ſhould very much affect us, when it falls out to us. Help Lord, for the godly man ceaſes; for the faithful fail among the children of men: It was the complaint of the Prophet David, Pſal. 12.1. And the Prophet Iſaiah complains of it, that there is no more trouble of mind for it. Iſa. 57.1. The righteous periſheth, and no man layeth it to heart: And merciful men are taken away, none conſidering that, &c. There's a Stake out of the Hedge, a Stone out of the Building, a Pearl out of the Chain. For godly men, and righteous men to be removed, and taken away; whatever the world may think of it, and may ſometimes rejoyce at it, (through the madneſs of it,) yet it is a great affliction and miſery to it; and ſuch as it has cauſe to be much grieved and troubled at. For ſuch as theſe, they are fences, and hedges, and pillars, and bulwarks to the places where they are.
Secondly; As a good Friend: there was another notion of Chriſt to them. As one whom they had ſpecial acquaintance and converſe withal, and intereſt in. Goodneſs at a diſtance, and in ſome remoteneſs, it is not ſo much obſerved, or regarded; but when it comes nearer us, in a companion and aſſociate, here we are commonly more ſenſible of it, both in the enjoyment, as alſo the deprivation. As there's no need of loſing godly men, ſo there's no need of loſing friendly men; eſpecially in a world of ungodlineſs, and an unfriendly age and generation. The loſs of ſuch, it was ever troubleſome, and ſtill is ſo, even to this preſent day.
Thirdly; As the loſs of a good Maſter, and Teacher, and Inſtructer of them: That dropt very ſweetly upon them upon all occaſions. A reſolver of their doubts, a remover of their ſcruples, an informer of their ignorance, a comforter of their dejections: to loſe, and let go, and part with ſuch a one as this was, as Chriſt was now unto them: It was matter of trouble indeed, it was the loſs and departure of Chriſt, ſignanter & emphatice, which had the ſtang, and grievouſneſs, and aggravation of this ſame trouble in it.
And here I might now very ſeaſonably take an occaſion to ſpeak of deſertions, and the withdrawings of Chriſt from a Peliever: what a ſad condition it is; and how juſt a ground and occaſion of trouble and diſquiet unto him, in the thing it ſelf ſimply conſidered. In Joh. 20.13. When the Angels at the Sepulcher ſaid to Mary Magdalen; Woman, why weepeſt thou? She ſaith unto them; Becauſe they have taken away my Lord, and I know not where they have laid him. As who ſhould ſay; Have I not (think ye) cauſe to weep, when-as Chriſt himſelf is taken away from me? yes indeed, and ſo ſhe had; and ſo hath any one elſe in ſuch a condition. As Micah ſaid to the Danites, Judg. 28.24. Ye have taken away my Gods, and do ye ask me, what ayles me? That Chriſtian from whom Chriſt is departed, hath very great cauſe and occaſion of trouble upon him. As we may ſee by the complaint which the Spouſe her ſelf makes of it: Cant. 3.9. And Cant. 5.6. Thus have Chriſtians cauſe to be troubled for the miſeries and afflictions which are upon them.
And ſo, as for their own miſeries, ſo for the miſeries and afflictions of the Church, which are either felt at any time, or ſeared: They have great cauſe to be troubled for theſe likewiſe By the rivers of Babylon we ſat down, and wept. when we remembred thee, O Sion, &c. And Neh. 1.3, 4, &c. When he heard of the captivity of his brethren, he ſat down, and wept, and mourned certain days: Yea, even Artaxerxes the King himſelf took notice of it, in the ſadneſs of his countenance, Neh. 2.2. The Prophet Jeremy wiſh'd his head were waters, and his eyes a fountain of tears, that he might weep day and night for the ſlain of the daughter of his people, in Jer. 9.1, &c. So far have the Servants of God been troubled for the troubles of their brethren, and it has become them ſo to be. And thus far (as we have now explain'd it) is it both lawful and neceſſary likewiſe for Chriſtians to be troubled, in caſe both of their own, and others ſins and miſeries; which is the firſt thing here conſiderable.
The next is, how far it is unlawful, and prohibited to them, as it is here in the Text: Let not your heart be troubled, neither let it be afraid. As there is a trouble and fear allowed, ſo there is alſo the ſame forbidden unto them. Now this trouble which is prohibited and forbidden, (for the better explaining of it to us) is conſiderable three manner of ways: Firſt, in the meaſure of it. Secondly, in the manner of it. Thirdly, in its effects.
For the meaſure of it: Firſt; Then trouble is inordinate, when it is exceſſive, and immoderate, and beyond the nature and quality of the thing it ſelf which it is exerciſed about. The rule of all affections is to be ſuitable and proportionable to the objects which they are carried unto: now when this rule is not obſerved by us in matter of grief, or fear, or trouble, or any ſuch thing; it is then otherwiſe than it ſhould be, and to be reſtrained in us. Thus David for his Abſalom, he was greatly moved, 2 King. 18.33. And Rachel for her children; She refuſed to be comforted, Jer. 31.15. And Hannah for her barrenneſs; She was in bitterneſs, and heavineſs of ſpirit, 1 Sam. 1.15. When men are troubled, and know no bounds for their trouble, then their trouble is inordinate in them.
Secondly; As for the meaſure, ſo for the manner and circumſtance of it. When trouble is joyn'd with diſtruſtfulneſs, and deſpair, and queſtioning of God's attributes; whether his Goodneſs, or Truth, or Wiſdom, or Power, or All-ſufficiency, then it is inordinate. Thus we may be troubled for ſin, yea, and ought ſo to be. But we muſt be troubled for it in God's way: troubled for it, ſo as to loath it, and hate it, and abhor it, and to depart from it: Not troubled for it, ſo as to deny the free Grace of God in Chriſt, and God's readineſs to forgive and pardon all thoſe who in truth of heart turn unto him: We may be troubled for it, but not as Cain was troubled, who ſaid, his ſin was greater than could be forgiven. And we may be troubled for it, but not as Judas was troubled, who run himſelf upon deſperate courſes upon the apprehenſions of it: To be troubled thus, is unagreeable to a Chriſtian, and gives further occaſion of trouble, where it is well conſidered and thought upon.
So again; As for ſin, ſo for miſery and affliction; either our own, or the Churches, we may (as I ſaid) be troubled for them, and we are accountable there where we are not. We ought to be affected, and to lay to heart the diſpenſations of God in the world, and his chaſtiſing providences to us. Shall a Trumpet be blown in the City, and the people not be afraid? Shall the Lion roar, and the beasts of the I orreſt not tremble? Shall God threaten a Nation at any time, either with ſword, or with ſamine, or with peſtilence, or with any token of his diſpleaſure; and ſhall not they, in the mean time, be ſenſible and apprehenſive of it? Yes, by all means, it becomes them to be ſo: God expects it, and looks for it from them. Whether in regard of publick calamities, or in regard of mens private afflictions; they may be juſtly troubled at them. But this trouble, it muſt be qualified with Grace, and ſubmitted to that, with ſaith, and patience, and contentation, and ſelf-reſignation, and ſubmiſſion ſtill to God's will in all conditions. We may not be ſo troubled for the World, as to think God does not govern the World, nor takes no care at all of it. Nor we may not be ſo troubled for the Church, as to think God has forſaken the Church, and has no further affection to it. As Sion ſometimes fooliſhly and pettiſhly complain'd; The Lord has forſaken me, and my God has forgotten me, &c. Iſa. 49.14. Can a woman forget her ſucking-child, that ſhe ſhould not have compaſſion on the ſon of her womb? Yes, ſhe may, yet will not I forget thee. Behold, I have graven thee upon the palms of my hands, &c.
We may be troubled, and grieved in our ſelves, for the troubles and afflictions of the Church; but it muſt be ſtill with theſe qualifications and concomitances joyn'd unto it: Firſt, that we do acknowledg God's Juſtice and Righteouſneſs in that which he does; that God afflicts it not without very great cauſe and provocation of himſelf thereunto. As Ezra 9.13. After all that is come upon us, thou, our God, hast puniſhed us leſs than our iniquities. Secondly, that we acknowledg God's Wiſdom; as one that knows what is beſt for his Church, and what condition is moſt expedient for it, or for any part or member of it. Thirdly, that we acknowledg God's Goodneſs, and Love, and Good-will to his Church, as being a great deal more tender of it than we can be; that knows its frame, and remembers its mould, &c. Laſtly, that we acknowledg God's Power and Ability to help his Church, and to ſave it in time of need. And ſo mourn, but not without hope.
Thirdly; This inordinacy of trouble is conſiderable in its conſequents and effects, which it does work and produce in us. As Firſt, when it makes us impatient and fretful under the hand of God. Thus it has done ſometimes with ſome perſons: as Jehoram, 2 King. 6.33. Behold, this evil is of the Lord; why ſhould I wait on the Lord any longer? And Iſa. 8.21. They ſhall fret themſelves, &c. Thus Jeremy and Jonah, who were otherwiſe holy Prophets, they were to blame in this particular. Secondly, when it makes us unthankful, and unſenſible of the mercies of God towards us. There are ſome Chriſtians who are ſometimes ſo dejected, and caſt down, and troubled in themſelves for ſuch particular evils that befall them, that they take no notice at all of any mercies which they enjoy with them: Like ſome wayward and froward children, who if they may not have what they would, they throw away that they have: but this does but provoke their Parents to correct them more ſharply, that ſo they may cry for ſomewhat indeed. And ſo it is alſo oftentimes betwixt God and his. When men take no notice of his mercies, becauſe of ſome concomitant afflictions; he adds to theſe afflictions the removal of thoſe mercies from them. Thirdly, this trouble is further inordinate, in the effects and conſequents of it; when it makes us unſerviceable, and unuſeful; when either it keeps men from their work, and the performance of that ſervice which God requires of them; or elſe when it diſtracts men in their work, and diſturbs and interrupts them about it.
Firſt; When it keeps from, it is inordinate then, as it is with every other affection beſides; whether love, or joy, or fear, or whatever it be. If it hinders a man from doing his duty, and that work which God requires of him, it is ſo far forth irregular, and diſordered. Even ſo, amongſt the reſt, is grief, and trouble of ſpirit. It ſhould be with us, as much as may be, in our affections, as it was with Chriſt himſelf in his; who, whatever ſadneſs of mind was upon him, was ſtill careful to do his work, which there was nothing could keep him from.
Again Secondly; When it diſtracts in duty, it is inordinate then alſo; when it makes us liſtleſs, and heartleſs, and indiſpoſed in the ſervice of God, as for the moſt part it is apt to do: This is a part of humane infirmity, and not without ſome mixture of fleſh and corruption in us. And thus have we ſeen what this trouble of heart here is, which our Saviour does prohibit to us. And ſo alſo the Second General Part, which is obſervable in the Text, viz. A Chriſtian's duty, in not being troubled.
The Third is, the Priviledg of a Chriſtian, in the care of Chriſt for him, and advice and counſel to him, in this admonition which he gives to his Diſciples, when he was now going from them. Let not your heart be troubled, &c. That which was their duty to avoid, it was his care and love to perſwade them that they might avoid. From whence we note thus much; That it is the mind and deſire of Chriſt, that his Servants hearts ſhould be kept from inordinate trouble and diſtraction: He does not love that they ſhould be frighted and diſquieted more than needs. This is the reaſon that he is ſo careful to adviſe them, and to counſel them to the contrary, as he does both here and elſe-where. He had begun the Chapter with it; Let not your heart be troubled, ye believe in God, believe alſo in me. And here now he repeats it again, towards the cloſe; Let not your heart be troubled, neither let it be afraid. Becauſe it much in his mind, it was much in his mouth, as things commonly uſe to be: yea, and (which makes it ſo much the more remarkable) when himſelf was now in a ſad condition. He forgets, and neglects his own trouble, and takes care for the prevention of theirs.
There are two particulars which are conſiderable of us in this paſſage of Chriſt's deſire, to keep his Diſciples from diſtracting trouble and fear. Firſt, the reaſon why he deſired it. And Secondly, the manner how, or the circumſtances and concomitants wherewith.
For the reaſons why: Firſt, they are the ſame for which he deſires that any other of his Servants now ſhould be alſo kept from the like diſtempers: as namely theſe:
Firſt; For the honour and glory of God, which is much diſparaged by the contrary. When Servants go ſad and mournfully, it reflects unhandſomely upon their ſervice, and their Maſters whom they attend upon; as if they were ſome way wanting to them in thoſe things which were convenient for them. And ſo it is likewiſe with the Servants of God, in their relation to him: as if there were not enough in him for the ſatisfying and comforting of them: It is a denying of him in his Attributes, and the fulneſs and extent of them. A denying of the God that is above, Job 31.28.
Secondly; Out of reſpect to Religion, and the profeſſion of Chriſtianity it ſelf. A ſad and diſconſolate converſation, it brings an ill report and conceit upon the ways of Godlineſs, and makes that to be ill thought of in the World. From hence men are apt to conclude, that there's no comfort to be found in ſuch ways as theſe are; that Religion is the high-way to melaucholy, and trouble, and diſquietneſs of mind. When men obſerve theſe things in the ſubjects, they conclude this of the principle. And when they ſee it is thus with Chriſtians, conſidered in concreto; they conclude it to be thus with Chriſtianity, conſidered in abſtracto: which, though it be a great miſtake, and falſe reaſoning in them, yet there ſhould not be an occaſion for it adminiſtred by us.
Thirdly; For our own good and advantage. By over-much ſadneſs, and diſtraction, and fear, we do very much prejudice our ſelves, torment our ſelves before our time, and ſometimes more than we need, make our lives uncomfortable; and by grieving of our own ſpirits, grieve the Spirit of God alſo in us; and cauſe him ſo much the more, and the rather, to depart, and to withdraw from us. And beſides, (as I hinted before.) hereby make our ſelves ſo much the more unſerviceable and unuſeful in our ſeveral places; eſpecially for the comforting of others among whom we live, and with whom we converſe; which is a very great part and branch of the communion of Saints, which is to be exerciſed and practiſed by us. So far forth as Chriſt deſires our good, ſo far forth he deſires our comfort; and a ſpirit and converſation in us ſuitable and agreeable hereunto.
Now becauſe it is Chriſts deſire, it ſhould be likewiſe our indeavour, which we ſhould aim at, and apply our ſelves to; we ſhould as much as in us lies diſcharge our ſelves of all diſtemper and inordinacy in this particular, whether of Grief, or Fear. And for this purpoſe here know and take notice, that it is in ſome ſort in our power ſo to do. Whiles our Saviour ſays to his Diſciples. Let not your Heart be troubled; he does hereby imply, that they were able to keep their Hearts from being troubled, and ſo indeed they were. And ſo likewiſe are any other of the Servants of Chriſt beſides.
How (may we ſay) is that? How may Chriſtians preſerve themſelves from trouble of Spirit? To this I anſwer; two manner of ways; Firſt, Negatively; In withdrawing from ſuch ways, as may either occaſion or cheriſh Grief in them. And Secondly, Poſitively, By taking of ſuch courſes, and uſing of ſuch kind of means as may ſcatter and remove it.
Firſt, There is a prevention of this inordinate trouble, Negatively; By withdrawing from ſuch ways, as may either occaſion or foment it. There are many who are full of Trouble and Perplexity, and they may ſometimes thank themſelves for it, as who willingly bring it upon themſelves; not only by provoking God to adminiſter ſuch occaſions to them, but likewiſe when they are adminiſtred already, by proſecuting them, and following them too far. There are many that love to ſeed and nouriſh thoſe humours in them, when at any time they fall upon them, and will be troubled becauſe they will be. There's a piece of ſullenneſs and pride oftentimes upon the Heart of the Sons of men, from whence they think much to ſtoop to the providence of God upon them, and ſo moulder away in diſcontent and peeviſhneſs of ſpirit, as thinking themſelves too good to luſter for Him.
Again, There are others likewiſe which from the ſame Principle of Pride in them, though differently expreſſing it ſelf, think ſometimes to bite in their Grief, and to carry it outwardly to the World, as being loth to own and acknowledge Gods hand upon them; from whence, as a Fire burning inward, their Grief is ſo much the more increaſed; and for want of a ſeaſonable vent, their Trouble is enlarged unto them: Now we muſt take heed of either of theſe, as we deſire to have our Hearts in a quietneſs and tranquillity of temper; Neither affectedly following Grief, nor affectedly neither ſuppreſſing it. This is a prevention of it Negatively, in withdrawing from the Means of Advancement.
The ſecond way of doing it is Poſitively, in the taking of ſuch courſes with our ſelves, and in the uſe of ſuch kind of means as may properly from ſuch kind of diſtempers; as,
Firſt, by ſtudying of the Word, and psamiſes of God in His Word, Pſal. 119.50. This is my comfort in my affliction; thy word hath quickned me. And Ver. 92. Ʋnleſs thy Law had been my delight, I ſhould then have periſhed in mine affliction. We ſhould be well acquainted with the Promiſes, whether general as to all eſtates and conditions, or particular in ſuch particular circumſtances; and we ſhould bring them home to our own caſes and circumſtances as we have occaſion for them. The comfort of a promiſe lies in the due and juſt application of it, which accordingly we ſhould be careful of.
Secondly, Study the Attributes of God. There is much ſweetneſs to be found in them. The Lord, gracious and merciful, abundant in goodneſs and truth, &c. Oh get a ſweet taſte and reliſh of theſe. Taste and ſee that the Lord is good and gracious, &c. It is our ignorance concerning God which makes us oftentimes ſo full of perplexity. They that know thy name will truſt in thee, for thou Lord haſt not forſaken them that ſeek thee.
And to his Attributes, joyn his Providence, and expreſſions of himſelf in that. Conſider what God has done in former times, and conſider what he does ſtill; and ſee what a ſweet connexion and agreement there is betwixt them. He is ſtill the ſame that ever he has been; and what he has done heretofore for his Church, he is ready to do the like ſtill, and for every particular perſon and member of it. The Lords hand is not ſhortened that he cannot ſave.
Thirdly, Let us betake our ſelves to Chriſt, and ſhrowd our ſelves under his wings; they are ſafe which are kept by Him, and they have no cauſe to be troubled or diſmayed. There was a ſpecial emphaſis in the Perſons whom our Saviour here ſpeaks unto, which were his own Diſciples, Let not your Heart be troubled. Thoſe who have an intereſt in Chriſt, they are in ſafe hands.
There are two things here to be done by us, The one is to make good our intereſt, and the other is to improve it. We muſt make good our intereſt, that we are indeed ſuch as do belong to Chriſt, and are indeed members of Him. And we muſt improve our intereſt, by having continual recourſe unto Him.
Laſtly, We ſhall hereby keep our ſelves from this inordinate trouble and fear ſeizing upon us, by labouring for a ſpecial meaſure and exerciſe of ſeveral Graces of Gods Spirit in us, as tending and conducing hereunto; I'le inſtance in ſome of them, as more remarkable.
Firſt, Meekneſs and Humility, and ſenſe of our own unworthineſs and ill-deſervings. There's no Creature ſo full of Trouble and diſtraction, as a pround and haughty perſon: ſuch an one when any evil befalls him, he is like a wild Bull in a Net, or like a Bear robb'd of her Whelps; as the Scripture ſometimes uſes ſuch expreſſions as theſe are; full of rage and fury, and ſwelling, and horrour, and confuſion: Like the raging Sea caſting forth mire and dirt, as the Prophet Eſay hath it, Eſay 57.20. But now on the other ſide, humility and lowlineſs of Spirit, it meets an affliction half way; and ſo (as I may ſay) takes off the violence of it. It cloſeth with God and his Providence, and ſo thereby does very much leſſen its own grief and perplexity: when we ſhall conſider we deſerve more evil, we ſhall be leſs troubled with that which we endure; when we ſhall conſider the grievouſneſs of ſin, and how we trouble God with that, we ſhall be better ſatisfied in the ſuffering of affliction, and of Gods troubling of us with that: where ſin lies heavy, affliction commonly lies light, and is better ſuſtain'd.
Secondly, Faith and Dependance upon God: this is a ſetling and quieting Grace, which lifts the Soul upon its hinges again, and puts it in frame. Therefore let us labour for that, and improve it, and put it in practiſe. It is not Faith ſo much in the Habit which does quiet and ſettle the Heart, as Faith rather in the act and exerciſe of it. Therefore ſet Faith on work, and draw it forth all that may be, by reſting our ſelves upon God, and relying upon his Power, and Goodneſs, and Truth which he has manifeſted to us, I had fainted unleſs I had believed, ſays David; Therefore wait on the Lord, be of good courage, and he ſhall ſtrengthen thy heart. Wait (I ſay) on the Lord, as he there infers upon it, in Pſal. 27.13, 14. And to encourage us further herein, conſider, that the more we do ſo, the more we may do ſo; and the more cauſe we ſhall have to do ſo; Faith helps it ſelf by the Acts of it. And God himſelf alſo rewards the Acts of it; by giving further encouragements to it; therefore determine and reſolve upon it, and that alſo in the greateſt ſtraits and difficulties that may be. Although the Fig-Tree bloſſom not, nor Fruit be in the Vines, the labour of the Olive ſhall fail, &c. Yet I will rejoyce in the Lord, &c. Faith it ſticks at nothing becauſe it is founded upon the Power of God himſelf, with whom nothing is impoſſible.
Thirdly, Innocency, and Integrity, and Sincerity: Labour for that, and cheriſh it as much as may be. Where there is guilt, there will be trouble at one time or another, and fear too. Trouble in the Condition, and Trouble alſo in the Mind. It is uprightneſs only which can ſecure us. Let integrity and uprightneſs preſerve me, ſays David, Pſal. 25.21. Indeed it is that which muſt do it, or nothing; So ſar forth, as we are careful to approve our hearts to God, and to walk in ways well-pleaſing to him; ſo much comfort and quiet may we expect within our own Spirits, which otherwiſe will be denied unto us, let our condition be what it will be.
Laſtly, Fruitfulneſs, and activity in goodneſs. As we deſire to have calm and quiet hearts, and Spirits free from trouble in us, ſo let us be careful of doing our Duties, and that which God requires of us in our place: Debts, they are commonly troubleſome; and ſuch perſons as are intangled with them, they have ſeldom any reſt in themſelves. And as to Men, ſo alſo to God, and to him more eſpecially; Eſpecially then alſo when he ſhall charge them, and ſet them home upon the Soul, then they will be trouble ſome indeed. But now on the other ſide, when a man is uſeful, and fruitful, and conſcionable in the doing of good, God does uſually recompence and reward him with peace of Conſcience ſuitable thereto. And thus have we ſeen why, and for what cauſe Chriſt does ſo deſire that his Servants Hearts ſhould be free from trouble, and diſtraction, and perplexity in them.
I ſay, his Servants Hearts; (for that's the main thing which he looks after in them) whether in matte of Grace, or Comfort; For Grace, that they be good at the Heart: (My Son, give me thy heart.) And for Comfort, that their hearts be not troubled. It is not ſo much the trouble of their condition, the avoiding of that which cannot be always avoided; but the trouble of their ſpirit, that that do not ſink in them. Nor is it ſo much the trouble of their Family, which ſometimes may be diſtreſt and irregular; but rather the trouble of their Heart: Let not your heart be troubled.
But in the next place (for the circumſtances of it) How does Chriſt prevent them from it? Namely, by warning them of it, and giving them caution againſt it; whiles Chriſt bids them not to be troubled, he does help them not to be troubled. He both hath reaſon for what he requires, and does alſo give that which he requires. Men, they may ſometimes ſay theſe words, and they have little efficacy with them, or it may be they may contribute little to the effecting of it; like thoſe in James, that bid their Neighbours be warm'd and filled, and give them nothing tending thereto, Jam. 2.16. But now when Chriſt adviſes to it, he does qualifie and enable for it. As when he bid Lazarus come forth out of the Grave, he raiſed him together with his calling and ſpeaking to him; ſo when he bids a poor Soul not to be troubled, he does withall remove trouble from it. The words of Chriſt, they are operative and active, and efficacious to this preſent purpoſe. And ſo they were here to his Diſciples. He both ſhewed them a reaſon, why they ſhould not be troubled, and ſo wrought upon their judgments and underſtandings by the convincing of them. And he did likewiſe moreover inſtill, and convey comfort immediately into them, and ſo wrought upon their Hearts and Spirits for the ſettling and quieting of them. He both gave them a promiſe of his Spirit, which ſhould prove a Comforter to them, when he ſhould more fully be beſtowed upon them: And he did now likewiſe in the very ſame moment, in part make them partakers of this Spirit, in the preſent Comforts and Conſolations of it.
Yea; (as is ſignified in the words before, in the beginning of the Verſe) He does now at his departure bequeath his own peace unto them, which was above all worldly trouble whatſoever; and likewiſe above all worldly peace whatſoever. The peace of God, which paſſeth all understanding, it ſhall keep your hearts and minds in Christ Jeſus; inſomuch as ye ſhall be ſollicitouſly, and diſtractedly careful for nothing, ſays the Apoſtle Paul to the Philippians, Phil. 4.6. This peace does our bleſſed Saviour here promiſe to his Diſciples for their ſecurity; and thereupon forbids them to be troubled: 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.