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 before he will use them in any great services.
The bruised reed is a man that for the most part is in some misery, and come to an end when he is 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. 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).
It's this bruising that 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?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.
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.
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. 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.
Jesus 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 gave 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 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.
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. 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. 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.
In God the fatherless find mercy (Hos. 14:3); if men were more fatherless, they should feel more God's fatherly affection from heaven, for the God who dwells in the highest heavens dwells likewise in the lowest soul (Isa. 57:15). Christ's sheep are weak sheep, and lacking in something or other; he therefore applies himself to the necessities of every sheep. He seeks that which was lost, and brings again that which was driven out of the way, and binds up that which was broken, and strengthens the weak (Ezek. 34:16). His tenderest care is over the weakest. The lambs he carries in his bosom (Isa. 40:11). He says to Peter, `Feed my lambs' (John 21:15). He was most familiar and open to troubled souls. How careful he was that Peter and the rest of the apostles should not be too much dejected after his resurrection! `Go your way, tell his disciples and Peter' (Mark 16:7). Christ knew that guilt of their unkindness in leaving of him had dejected their spirits. How gently did he endure the unbelief of Thomas and stooped so far unto his weakness, as to suffer him to thrust his hand into his side.`O wretched man that I am!', says Paul, with a sense of his corruption. Yet he breaks out into thanks to God through Jesus Christ our Lord (Rom. 7:24).
From this mixture arises the fact that the people of God have so different judgments of themselves, looking sometimes at the work of grace, sometimes at the remainder of corruption, and when they look upon that, then they think they have no grace. Though they love Christ in his ordinances and children, yet they dare not claim so near acquaintance as to be his. Even as a candle in the socket sometimes shows its light, and sometimes the show of light is lost; so sometimes they are well persuaded of themselves, sometimes at a loss.
Christ will not quench the smoking flax. This is so for two principal reasons. First, because this spark is from heaven: it is his own, it is kindled by his own Spirit. And secondly, it tends to the glory of his powerful grace in his children that he preserves light in the midst of darkness, a spark in the midst of the swelling waters of corruption.If Christ should not be merciful, he would miss of his own ends: `There is forgiveness with thee, that thou mayest be feared' (Psa. 130:4). Now all are welcome to come under that banner of love which he spreads over his own: `Unto thee shall all flesh come' (Psa. 65:2). He uses moderation and care, `lest the spirit should fail before him, and the souls which he hath made' (Isa. 57:16). Christ's heart yearned, the text says, when he saw the people without meat, `lest they faint in the way' (Matt. 15:32); much more will he have regard for the preventing of our spiritual faintings.
Here see the opposite dispositions in the holy nature of Christ and the impure nature of man. Man for a little smoke will quench the light. Christ, we see, ever cherishes even the least beginnings. How he bore with the many imperfections of his poor disciples! If he did sharply check them, it was in love, and that they might shine the brighter. Can we have a better pattern to follow than this from him by whom we hope to be saved? `We then that are strong ought to bear the infirmities of the weak' (Rom. 15:1). `I am made all things to all men, that I might by all means save some' (1 Cor. 9:22). Oh, that this gaining and winning disposition were more in many! Many, so far as in us lies, are lost for want of encouragement. See how that faithful fisher of men, the Apostle Paul, labors to catch his judge: `I know that thou believest the prophets' (Acts 26:27), and then wishes him all saving good, but not bonds. He might have added them too, but he would not discourage one that responded. He would therefore wish Agrippa only that which was good in religion. How careful was our blessed Saviour of little ones, that they might not be offended! How he defends his disciples from malicious imputations of the Pharisees! How careful not to put new wine into old vessels (Matt. 9:17), not to alienate new beginners with the austerities of religion (as some do indiscreetly).It is not the best way, to assail young beginners with minor matters, but to show them a more excellent way and train them in fundamental points. Then other things will not gain credence with them. It is not amiss to conceal their defects, to excuse some failings, to commend their performances, to encourage their progress, to remove all difficulties out of their way, to bring them to love God and his service, lest they acquire a distaste for it before they know it. For the most part we see that Christ plants in young beginners a love which we call their `first love' (Rev. 2:4), to carry them through their profession with more delight, and does not expose them to crosses before they have gathered strength; as we bring on young plants and fence them from the weather until they be rooted. Mercy to others should move us to deny ourselves in our liberties oftentimes, in case of offending weak ones. It is the `little ones' that are offended (Matt. 18:6). The weakest are most ready to think themselves despised; therefore we should be most careful to give them satisfaction.
It would be a good contest amongst Christians, one to labour to give no offence, and the other to labour to take none. The best men are severe to themselves, tender over others. Yet people should not tire and wear out the patience of others: nor should the weaker so far demand moderation from others as to rely upon their indulgence and so to rest in their own infirmities, with danger to their own souls and scandal to the church.
Neither must they despise the gifts of God in others, which grace teaches to honor wheresoever they are found, but know their parts and place, and not undertake anything above their measure, which may make their persons and their case obnoxious to scorn. When blindness and boldness, ignorance and arrogance, weakness and willfulness, meet together in men, it renders them odious to God, burdensome in society, dangerous in their counsels, disturbers of better purposes, intractable and incapable of better direction, miserable in the issue. Where Christ shows his gracious power in weakness, he does it by letting men understand themselves so far as to breed humility, and magnify God's love to such as they are. He does it as a preservative against discouragements from weakness, to bring men into a less distance from grace, as an advantage to poverty of spirit, rather than greatness of condition and parts, which yield to corrupt nature fuel for pride. Christ refuses none for weakness of parts, that none should be discouraged, but accepts none for greatness, that none should be lifted up with that which is of so little reckoning with God. It is no great matter how dull the scholar be when Christ takes upon him to be the teacher, who, as he prescribes what to understand, so he gives understanding itself, even to the simplest.
Weak Christians are like glasses which are hurt with the least violent usage, but if gently handled will continue a long time. This honor of gentle use we are to give to the weaker vessels (1 Pet. 3:7), by which we shall both preserve them and likewise make them useful to the church and ourselves.
In diseased bodies, if all ill humours be purged out, you shall purge life and all away. Therefore, though God says that he will `refine them as silver is refined' (Zech. 13:9), yet he said he had `refined thee, but not with silver' (Isa. 48:10), that is, not so exactly as that no dross remains, for he has respect to our weakness. Perfect refining is for another world, for the world of the souls of perfect men.
