The Bruised Reed - Richard Sibbes - E-Book

The Bruised Reed E-Book

Richard Sibbes

0,0
1,82 €

-100%
Sammeln Sie Punkte in unserem Gutscheinprogramm und kaufen Sie E-Books und Hörbücher mit bis zu 100% Rabatt.
Mehr erfahren.
Beschreibung

Chios Classics brings literature's greatest works back to life for new generations.  All our books contain a linked table of contents.



Richard Sibbes was a 17th century Puritan pastor and theologian. The Bruised Reed is Sibbes' best known work. The book is meant to help Christians in distress by showing Christ's mercy for the weak.

Das E-Book können Sie in Legimi-Apps oder einer beliebigen App lesen, die das folgende Format unterstützen:

EPUB

Seitenzahl: 195

Bewertungen
0,0
0
0
0
0
0
Mehr Informationen
Mehr Informationen
Legimi prüft nicht, ob Rezensionen von Nutzern stammen, die den betreffenden Titel tatsächlich gekauft oder gelesen/gehört haben. Wir entfernen aber gefälschte Rezensionen.



THE BRUISED REED

Richard Sibbes

CHIOS CLASSICS

Thank you for reading. In the event that you appreciate this book, please consider sharing the good word(s) by leaving a review or contacting the author.

This book is a work of nonfiction and is intended to be factually accurate.

All rights reserved. Aside from brief quotations for media coverage and reviews, no part of this book may be reproduced or distributed in any form without the author’s permission. Thank you for supporting authors and a diverse, creative culture by purchasing this book and complying with copyright laws.

Copyright © 2015 by Richard Sibbes

TABLE OF CONTENTS

The Bruised Reed

1 . The Reed and the Bruising

2. Christ Will Not Break the Bruised Reed

3. The Smoking Flax

4. Christ Will Not Quench the Smoking Flax

5. The Spirit of Mercy Should Move Us

6. Marks of the Smoking Flax

10. Quench Not the Spirit

11. Christ’s Judgment and Victory

12. Christ’s Wise Government

13. Grace Shall Reign

14. Means to Make Grace Victorious

15. Christ’s Public Triumph

THE BRUISED REED

~

1 . THE REED AND THE BRUISING

~

THE PROPHET ISAIAH, BEING lifted up and carried with the wing of a prophetical spirit, passes over all the time between him and the appearing of Jesus Christ in the flesh. Seeing with the eye of prophecy, and with the eye of faith, Christ as present, he presents him, in the name of God, to the spiritual eye of others, in these words: `Behold my servant, whom I uphold; mine elect, in whom my soul delighteth; I have put my spirit upon him: he shall bring forth judgment to the Gentiles. He shall not cry, nor lift up, nor cause his voice to be heard in the street. A bruised reed shall he not break, and the smoking flax shall he not quench: he shall bring forth judgment unto truth’ (Isa. 42:1 3). These words are alleged by Matthew as fulfilled now in Christ (Matt. 12:18 20). In them are propounded, first, the calling of Christ to his office; secondly, the manner in which he carries it out.

CHRIST’S CALLING

God calls him here his servant. Christ was God’s servant in the greatest piece of service that ever was, a chosen and a choice servant who did and suffered all by commission from the Father. In this we may see the sweet love of God to us, in that he counts the work of our salvation by Christ his greatest service, and in that he will put his only beloved Son to that service. He might well prefix it with `Behold’ to raise up our thoughts to the highest pitch of attention and admiration. In time of temptation, apprehensive consciences look so much to the present trouble they are in that they need to be roused up to behold him in whom they may find rest for their distressed souls. In temptations it is safest to behold nothing but Christ the true brazen serpent, the true `Lamb of God that taketh away the sin of the world’, (John 1:29). This saving object has a special influence of comfort to the soul, especially if we look not only on Christ, but upon the Father’s authority and love in him. For in all that Christ did and suffered as Mediator, we must see God in him reconciling the world unto himself (2 Cor. 5:19).

What a support to our faith is this, that God the Father, the party offended by our sins, is so well pleased with the work of redemption! And what a comfort is this, that, seeing God’s love rests on Christ, as well pleased in him, we may gather that he is as well pleased with us, if we be in Christ! For his love rests in a whole Christ, in Christ mystical, as well as Christ natural, because he loves him and us with one love. Let us, therefore, embrace Christ, and in him God’s love, and build our faith safely on such a Saviour that is furnished with so high a commission.

See here, for our comfort, a sweet agreement of all three persons: the Father gives a commission to Christ; the Spirit furnishes and sanctifies to it, and Christ himself executes the office of a Mediator. Our redemption is founded upon the joint agreement of all three persons of the Trinity.

HOW CHRIST PURSUES HIS CALLING

This is here said to be done modestly, without making a noise, or raising dust by any pompous coming, as princes are accustomed to do. `His voice shall not be heard.’ His voice indeed was heard, but what voice? `Come unto me, all ye that labour and are heavy laden’ (Matt. 11:28). He cried, but how? `Ho, every one that thirsteth, come ye to the waters’ (Isa. 55:1). And as his coming was modest, so it was mild, which is set down in these words: `A bruised reed shall he not break, and smoking flax shall he not quench.’

We see, therefore, that the condition of those with whom he was to deal was that they were bruised reeds and smoking flax; not trees, but reeds; and not whole, but bruised reeds. The church is compared to weak things: to a dove amongst the fowls; to a vine amongst the plants; to sheep amongst the beasts; to a woman, which is the weaker vessel.

God’s children are bruised reeds before their conversion and oftentimes after. Before conversion all (except such as, being brought up in the church, God has delighted to show himself gracious to from their childhood) are bruised reeds, yet in different degrees, as God sees fit. And as there are differences with regard to temperament, gifts and manner of life, so there are in God’s intention to use men in the time to come; for usually he empties such of themselves, and makes them nothing, before he will use them in any great services.

WHAT IT IS TO BE BRUISED

The bruised reed is a man that for the most part is in some misery, as those were that came to Christ for help, and by misery he is brought to see sin as the cause of it, for, whatever pretences sin makes, they come to an end when we are bruised and broken. He is sensible of sin and misery, even unto bruising; and, seeing no help in himself, is carried with restless desire to have supply from another, with some hope, which a little raises him out of himself to Christ, though he dare not claim any present interest of mercy. This spark of hope being opposed by doubtings and fears rising from corruption makes him as smoking flax; so that both these together, a bruised reed and smoking flax, make up the state of a poor distressed man. This is such an one as our Saviour Christ terms `poor in spirit’ (Matt. 5:3), who sees his wants, and also sees himself indebted to divine justice. He has no means of supply from himself or the creature, and thereupon mourns, and, upon some hope of mercy from the promise and examples of those that have obtained mercy, is stirred up to hunger and thirst after it.

THE GOOD EFFECTS OF BRUISING

This bruising is required before conversion that so the Spirit may make way for himself into the heart by levelling all proud, high thoughts, and that we may understand ourselves to be what indeed we are by nature. We love to wander from ourselves and to be strangers at home, till God bruises us by one cross or other, and then we `begin to think’, and come home to ourselves with the prodigal (Luke 15:17). It is a very hard thing to bring a dull and an evasive heart to cry with feeling for mercy. Our hearts, like criminals, until they be beaten from all evasions, never cry for the mercy of the judge.

Again, this bruising makes us set a high price upon Christ. Then the gospel becomes the gospel indeed; then the fig leaves of morality will do us no good. And it makes us more thankful, and, from thankfulness, more fruitful in our lives; for what makes many so cold and barren, but that bruising for sin never endeared God’s grace to them?

Likewise this dealing of God establishes us the more in his ways, having had knocks and bruisings in our own ways. This is often the cause of relapses and apostasy, because men never smarted for sin at the first; they were not long enough under the lash of the law. Hence this inferior work of the Spirit in bringing down high thoughts (2 Cor. 10:5) is necessary before conversion. And, for the most part, the Holy Spirit, to further the work of conviction, joins with it some affliction, which, when sanctified, has a healing and purging power.

After conversion we need bruising so that reeds may know themselves to be reeds, and not oaks. Even reeds need bruising, by reason of the remainder of pride in our nature, and to let us see that we live by mercy. Such bruising may help weaker Christians not to be too much discouraged, when they see stronger ones shaken and bruised. Thus Peter was bruised when he wept bitterly (Matt. 26:75). This reed, till he met with this bruise, had more wind in him than pith when he said, `Though all forsake thee, I will not’ (Matt. 26:33). The people of God cannot be without these examples. The heroic deeds of those great worthies do not comfort the church so much as their falls and bruises do. Thus David was bruised until he came to a free confession, without guile of spirit (Psa. 32:3 5); nay, his sorrows did rise in his own feeling unto the exquisite pain of breaking of bones (Psa. 51:8). Thus Hezekiah complains that God had `broken his bones’ as a lion (Isa. 38:13). Thus the chosen vessel Paul needed the messenger of Satan to buffet him lest he should be lifted up above measure (2 Cor. 12:7).

Hence we learn that we must not pass too harsh judgment upon ourselves or others when God exercises us with bruising upon bruising. There must be a conformity to our head, Christ, who `was bruised for us’ (Isa. 53:5) that we may know how much we are bound unto him.

Ungodly spirits, ignorant of God’s ways in bringing his children to heaven, censure broken hearted Christians as miserable persons, whereas God is doing a gracious, good work with them. It is no easy matter to bring a man from nature to grace, and from grace to glory, so unyielding and intractable are our hearts.

2. CHRIST WILL NOT BREAK THE BRUISED REED

~

IN PURSUING HIS CALLING, Christ will not break the bruised reed, nor quench the smoking flax, in which more is meant than spoken, for he will not only not break nor quench, but he will cherish those with whom he so deals.

CHRIST’S DEALINGS WITH THE BRUISED REED

Physicians, though they put their patients to much pain, will not destroy nature, but raise it up by degrees. Surgeons will lance and cut, but not dismember. A mother who has a sick and self willed child will not therefore cast it away. And shall there be more mercy in the stream than in the spring? Shall we think there is more mercy in ourselves than in God, who plants the affection of mercy in us?

But for further declaration of Christ’s mercy to all bruised reeds, consider the comfortable relationships he has taken upon himself of husband, shepherd and brother, which he will discharge to the utmost. Shall others by his grace fulfill what he calls them unto, and not he who, out of his love, has taken upon him these relationships, so thoroughly founded upon his Father’s assignment, and his own voluntary undertaking? Consider the names he has borrowed from the mildest creatures, such as lamb and hen, to show his tender care. Consider his very name Jesus, a Saviour, given him by God himself. Consider his office answerable to his name, which is that he should `bind up the broken hearted’ (Isa. 61:1). At his baptism the Holy Ghost rested on him in the shape of a dove, to show that he should be a dove like, gentle Mediator.

See the gracious way he executes his offices. As a prophet, he came with blessing in his mouth, `Blessed are the poor in spirit’ (Matt. 5:3), and invited those to come to him whose hearts suggested most exceptions against themselves, `Come unto me, all ye that labour and are heavy laden’ (Matt. 11:28). How did his heart yearn when he saw the people `as sheep having no shepherd’ (Matt. 9:36)! He never turned any back again that came to him, though some went away of themselves. He came to die as a priest for his enemies. In the days of his flesh he dictated a form of prayer unto his disciples, and put petitions unto God into their mouths, and his Spirit to intercede in their hearts. He shed tears for those that shed his blood, and now he makes intercession in heaven for weak Christians, standing between them and God’s anger. He is a meek king; he will admit mourners into his presence, a king of poor and afflicted persons. As he has beams of majesty, so he has a heart of mercy and compassion. He is the prince of peace (Isa. 9:6). Why was he tempted, but that he might `succor them that are tempted’ (Heb. 2:18)? What mercy may we not expect from so gracious a Mediator (1 Tim. 2:5) who took our nature upon him that he might be gracious? He is a physician good at all diseases, especially at the binding up of a broken heart. He died that he might heal our souls with a plaster of his own blood, and by that death save us, which we were the procurers of ourselves, by our own sins. And has he not the same heart in heaven? ‘Saul, Saul, why persecutest thou me?’ cried the Head in heaven, when the foot on earth was trodden on (Acts 9:4). His advancement has not made him forget his own flesh. Though it has freed him from passion, yet not from compassion towards us. The lion of the tribe of Judah will only tear in pieces those that `will not have him rule over them’ (Luke 19:14). He will not show his strength against those who prostrate themselves before him.

FOR OURSELVES

1. What should we learn from this, but to `come boldly to the throne of grace’ (Heb. 4:16) in all our grievances? Shall our sins discourage us, when he appears there only for sinners? Are you bruised? Be of good comfort, he calls you. Conceal not your wounds, open all before him and take not Satan’s counsel. Go to Christ, although trembling, as the poor woman who said, `If I may but touch his garment’ (Matt. 9:21). We shall be healed and have a gracious answer. Go boldly to God in our flesh; he is flesh of our flesh, and bone of our bone for this reason, that we might go boldly to him. Never fear to go to God, since we have such a Mediator with him, who is not only our friend but our brother and husband. Well might the angel proclaim from heaven, `Behold, I bring you good tidings of great joy’ (Luke 2:10). Well might the apostle stir us up to `rejoice in the Lord alway: and again I say, Rejoice’ (Phil. 4:4). Paul was well advised upon what grounds he did it. Peace and joy are two main fruits of Christ’s kingdom. Let the world be as it will, if we cannot rejoice in the world, yet we may rejoice in the Lord. His presence makes any condition comfortable. `Be not afraid,’ says he to his disciples, when they were afraid, as if they had seen a ghost, `It is I’ (Matt. 14:27), as if there were no cause of fear where he was present.

2. Let this support us when we feel ourselves bruised. Christ’s way is first to wound, then to heal. No sound, whole soul shall ever enter into heaven. Think when in temptation, Christ was tempted for me; according to my trials will be my graces and comforts. If Christ be so merciful as not to break me, I will not break myself by despair, nor yield myself over to the roaring lion, Satan, to break me in pieces.

3. See the contrary disposition of Christ on the one hand and Satan and his instruments on the other. Satan sets upon us when we are weakest, as Simeon and Levi upon the Shechemites, `when they were sore’ (Gen. 34:25), but Christ will make up in us all the breaches which sin and Satan have made. He `binds up the broken hearted’ (Isa. 61:1). As a mother is tenderest to the most diseased and weakest child, so does Christ most mercifully incline to the weakest. Likewise he puts an instinct into the weakest things to rely upon something stronger than themselves for support. The vine stays itself upon the elm, and the weakest creatures often have the strongest shelters. The consciousness of the church’s weakness makes her willing to lean on her beloved, and to hide herself under his wing.

WHO ARE THE BRUISED REEDS?

But how shall we know whether we are such as may expect mercy ?

Answer: (1) By the bruised here is not meant those that are brought low only by crosses, but such as, by them, are brought to see their sin, which bruises most of all. When conscience is under the guilt of sin, then every judgment brings a report of God’s anger to the soul, and all lesser troubles run into this great trouble of conscience for sin. As all corrupt humours run to the diseased and bruised part of the body, and as every creditor falls upon the debtor when he is once arrested, so when conscience is once awakened, all former sins and present crosses join together to make the bruise the more painful. Now, he that is thus bruised will be content with nothing but with mercy from him who has bruised him. He has wounded, and he must heal (Hos. 6:1). The Lord who has bruised me deservedly for my sins must bind up my heart again. (2) Again, a man truly bruised judges sin the greatest evil, and the favor of God the greatest good. (3) He would rather hear of mercy than of a kingdom. (4) He has poor opinions of himself, and thinks that he is not worth the earth he treads on. (5) Towards others he is not censorious, as being taken up at home, but is full of sympathy and compassion to those who are under God’s hand. (6) He thinks that those who walk in the comforts of God’s Spirit are the happiest men in the world. (7) He trembles at the Word of God (Isa. 66:2), and honours the very feet of those blessed instruments that bring peace unto him (Rom. 10:15). (8) He is more taken up with the inward exercises of a broken heart than with formality, and is yet careful to use all sanctified means to convey comfort.

But how shall we come to this state of mind?

Answer: First, we must conceive of bruising either as a state into which God brings us, or as a duty to be performed by us. Both are here meant. We must join with God in bruising ourselves. When he humbles us, let us humble ourselves, and not stand out against him, for then he will redouble his strokes. Let us justify Christ in all his chastisements, knowing that all his dealing towards us is to cause us to return into our own hearts. His work in bruising tends to our work in bruising ourselves. Let us lament our own perversity, and say: Lord, what a heart have I that needs all this, that none of this could be spared! We must lay siege to the hardness of our own hearts, and aggravate sin all we can. We must look on Christ, who was bruised for us, look on him whom we have pierced with our sins. But all directions will not prevail, unless God by his Spirit convinces us deeply, setting our sins before us, and driving us to a standstill. Then we will cry out for mercy. Conviction will breed contrition, and this leads to humiliation. Therefore desire God that he would bring a clear and a strong light into all the corners of our souls, and accompany it with a spirit of power to lay our hearts low.

A set measure of bruising of ourselves cannot be prescribed, but it must be so far as (1) that we may prize Christ above all, and see that a Saviour must be had; and (2) that we reform that which is amiss, though it be to the cutting off of our right hand, or pulling out of our right eye. There is a dangerous slighting of the work of humiliation, some alleging this for a pretence for their casual dealing with their own hearts, that Christ will not break the bruised reed; but such must know that every sudden terror and short grief is not that which makes us bruised reeds; not a little `bowing down our heads like a bulrush’ (Isa. 58:5), but a working our hearts to such a grief as will make sin more odious unto us than punishment, until we offer a `holy violence’ against it. Else, favouring ourselves, we make work for God to bruise us, and for sharp repentance afterwards. It is dangerous, I confess, in some cases, with some spirits, to press too much and too long this bruising, because they may die under the wound and burden before they be raised up again. Therefore it is good in mixed assemblies to mingle comfort that every soul may have its due portion. But if we have this for a foundation truth, that there is more mercy in Christ than sin in us, there can be no danger in thorough dealing. It is better to go bruised to heaven than sound to hell. Therefore let us not take off ourselves too soon, nor pull off the plaster before the cure be wrought, but keep ourselves under this work till sin be the sourest, and Christ the sweetest, of all things. And when God’s hand is upon us in any way, it is good to divert our sorrow for other things to the root of all, which is sin. Let our grief run most in that channel, that as sin bred grief, so grief may consume sin.

But are we not bruised unless we grieve more for sin than we do for punishment ?