A Key Opening Mysterious Texts of Scripture, Collection of sermons 1 · Sermon 1
THE BRUISED REED. A Sermon preached before his Grace, and the reſt of his Majeſties Commiſſioners in cauſes Eccleſiaſticall, Decemb. 4. An. Dom. 1617. at Lambeth. THE FIRST SERMON.
MATTH. 12. & 20. ex ESA. 42. & 3.
A bruiſed reed ſhall hee not breake, and ſmoaking flaxe ſhall hee not quench, till he ſend forth judgment unto victory, or (as we reade in Eſay) hee ſhall bring forth judgement unto truth.
Moſt REVEREND, &c.
I Would not preſume to found a bruiſed Reed, or winde a crack't Pipe in this place, deſtinated and appointed for the ſilver Trumpets of Sion; nor blow my ſmoaking Flaxe here, where the cleereſt Lights of the Sanctuary uſually ſhine, if the Text of Scripture, even now read in your eares, encouraged mee not thereunto, teaching the ſtrongeſt and talleſt Cedars of Lebanon, by the example of the Higheſt, not to fall upon, and breake the bruiſed Reed: and likewiſe the brighteſt burning Lampes of the Church not to do ut, and quench the ſmoaking, or (as the Hebrew beares it) the dimly burning Flaxe of their brethrens obſcurer parts and labours. A bruiſed Reed, &c.
Whether by bruiſed Reed, with S. Gregory, we underſtand the broken Scepter of the Jewiſh Kingdome; and by ſmoaking Flaxe, the Aaronicall Prieſthood, deſtitute of the light of Faith, and now ready to goe out and expire; or by Arundinem conquaſſatam, the ſhaken Reed (as S. Hierome reades the words) wee conceive the wavering faith of the Jewes to bee meant; and by the ſmoaking Flaxe, the momentary fervour of the Gentiles, which is Tertullians expoſition, ſeconded by Rhemigius: or we take the bruiſed Reeds in Saint Hilaries conſtruction for the maimed bodies of ſuch as were brought to Chriſt; and ſmoaking Flaxe, for their troubled mindes and diſtreſſed conſciences: or we be carried with the maine current of later Interpreters, who are all ſtrongly for all penitent ſinners oppreſſed with the heavie burden of their ſinnes, and ſtricken with the horrour of Gods judgements, in whom there remaines any ſparke of grace, to be ſhadowed under the Metaphors of the bruiſed Reed and ſmoaking Flaxe.
Vox diverſa ſonat doctorum, eſt vox tamen una.
The deſcant is ſomewhat different, the ground is the ſame; all warbling the ſweet note of our Redeemers moſt gracious and mercifull diſpoſition, who was ſo meek in his ſpeeches, that hee never ſtrained his voice to exclaime bitterly, and inveigh vehemently againſt any; Ver. 19. He ſhall not cry, nor lift up his voice: and ſo milde and altogether innocent in his actions, that he never brake ſo much as a bruiſed Reed, nor trode out a ſmothering Week, or ſmoaking Flaxe.
To cleere then the meaning of this Scripture from all miſts of obſcurity, ariſing from variety of Interpretations, give mee leave, as it were, to melt many ſmall waxe lights into a great Taper, by a generall Paraphraſe upon the words. Hee, that is, Jeſus, the ſecond perſon in Trinity, our Mediatour and Saviour (as S. Matthew, by applying this Prophecy unto him, conſequently expoundeth it) Shall or will not breake foreign, that is, deſtroy or caſt away a bruiſed Reed or Cane, foreign, that is, an afflicted and contrite ſinner, be he Prince or Prieſt, in Saint Gregories ſenſe; Jew or Gentile, according to Tertullians interpretation; afflicted in body or in minde, agreeable to S. Hilaries expoſition.
And ſmoaking flaxe he ſhall or will not quench, that is, hee will not diſhearten or diſcourage any Puny or Novice in his Schoole; but on the contrary he will cheriſh the ſmalleſt ſeeds of grace, and weake beginnings in new converts: neither will he take away his Spirit from any relapſed and languiſhing Chriſtian, exhaling bitter and darke fumes of ſighes for his ſinnes, if there remaine any light of faith in him, though never ſo obſcure: any heat of true zeale and devotion, though very weake, and ſcarce ſenſible. Behold here then ſtore and aboundance of the Balme of Gilead, dropping from this ſweet Cane in my Text. A Reed; what ſo weak? and that bruiſed; what ſo unprofitable? yet ſhall not be broken: And Flaxe, or the weeke of a lampe or candle; what ſo vile? and that ſmoaking; what ſo loathſome? yet ſhall not be quenched. By this curſory interpretation and illuſtration of the words you may eaſily diſtinguiſh in them,
1. Two members of this Propheticall ſentence.
A bruiſed, &c.
A ſmoaking, &c.
2. Two ſubjects anſwerable to the two members.
Reed,
Flaxe.
3. Two attributes proper to theſe ſubjects.
Bruiſing,
Smoaking.
4. Two acts ſutable to theſe attributes.
Breake,
Quench.
both removed from, and denied of Chriſt, he ſhall not breake, he ſhall not quench. Of theſe, by the concurrence of Gods aſſiſtance, with your patience, now and hereafter, according to the order of the words in the originall: A reed bruiſed he ſhall not breake.
A reed. Although the reed in my Text may ſeeme hollow, and conſequently empty of matter fit for our uſe; yet if you pleaſe to look narrowly into it, you ſhall finde it like that precious ſtaffe which Brutus offered to Apollo, in the hollow whereof much maſsie gold was incloſed. Cujus intus ſolidum autum corneo velabatur cortice. Liv. Dec. Pri. l. 2.To open this horne or cane, that wee may finde the treaſure hid in it, may it pleaſe you to take notice of a foure-fold Reed deſcribed in holy Scriptures:
1. Myſticall.
2. Artificiall.
3. Naturall.
4. Morall.
Of the Myſticall you have heard already out of the Fathers. The Artificiall reed is a golden inſtrument to mete withall, mentioned, Ezek. 40.5. Apoc. 21.15. I need not ſpeake of the Naturall reed,And he that talked with me, had a golden reed to meaſure the City. it is ſo well knowne to be a watery plant, or tree, wherewith nature fenceth the bankes of rivers and brookes, placing them thicke about the flagges, as it were ſo many pikes in an Army about the enſignes or ſtreamers. Plin. hiſt. nat. l. 16. c. 36. Calamis orientis populi bella conficiunt, calamis ſpicula addunt irrevocabili hamo noxia, his armis Solem ipſum obſcurant.The great Naturaliſt ſetteth forth this plant in the richeſt colours of Rhetoricke, out of a kinde of gratitude, as being indebted to it for his pen and penſill, which were anciently made of canes, as now of quils. The people of the Eaſt uſe reeds in their wars, of theſe they make deadly darts, theſe they wing with feathers, and they let them flye in ſuch aboundance, that they over-ſhadow the Sunne. To theſe reeds the Prophet*Eſay 19.6. Eſay pointeth: The reeds and flagges ſhall wither. But our Saviour*Matth. 11.7. evidently alludeth to a Morall reed: What went you out into the wilderneſſe to ſee? a Reed ſhaken with the wind? that is, a timorous and inconſtant man. No, John was no ſuch reed, hee was not light nor unſtable, nor muſt we be,Apoc. 3.12. if wee expect one day to bee made pillars in the Temple of God.
Of theſe foure kindes of reeds, which ſorteth beſt with the meaning of this Scripture? the Artificiall cannot bee here meant; for that's a perfect ſtraight cane: but this a bowed or bruiſed.Maldon. In hunc locum adeò quierè & attentè ambulabit, ut etiamſi ſuper arundinem jam quaſſatam, qua nihil fragilius eſſe poteſt, pedem poneret, eam non confringeret. Maldonat glaunceth at the Naturall, and thus (as he imagineth) hitteth the ſenſe: He will tread ſo warily and lightly, that if a bruiſed reed were under his feet, he would not breake it, or cruſh it in pieces. But St.*Hieron. Per calamum quaſſatum & contuſum intelligit populum Jud…icum, qui anteà vocalis & ſonorus laudes Deo concinebat, poſteà impingens in angularem lapidem, meritò appellatur calamus fractus, pertundens manum ejus qui illi voluerit inniti. Hierome ſweetly playeth upon the Myſticall reed: By the ſhaken and bruiſed reed, ſaith hee, the Evangeliſt underſtandeth the people of the Jewes, which in former time were ſound and entire, and ſweetly ſounded out the praiſes of God; but now falling upon the corner ſtone, were cracked: and therefore are fitly termed a bruiſed reed, running into their hands who leane upon it.
AndaGorrh. in Matth. 12. U…ebantur exterius literali Legis obſervantia, ſed vacui erant interius ſpirituali intelligentia. Gorrhan addeth, that the Jewiſh people might in this alſo be compared to reeds, that they ſtucke to the letter of the Law, and were inwardly hollow, that is, empty of the ſpirituall ſenſe and meaning. Yet the ſame SaintbHieron. Qui peccatori non porrigit manum, nec portatonus fratris ſui, iſte calamum quaſſatum confringit. Jerome in his Commentaries upon St. Matthew, underſtandeth Reed in my Text morally, taking it for a fraile and weake man, whereof what fitter embleme can be deviſed than a reed? 1. A reed hollow within, and man by nature empty and void of all inward grace. 2. A reed apt to make a pipe to ſound, or cane to write; and man likewiſe fitted with a tongue to ſound out, and a hand to write his Makers praiſes. 3. A reed dry or unfruitfull, though planted and growing by the river ſide; and man dry and unfruitfull in good workes, though continually watered with the dew of Gods bleſſings. 4. A reed ever wagging of it ſelfe, or ſhaken, and man ſo unſtable, that Plato defines him foreign, a changeable creature. 5. A reed ſo weake, that it yeeldeth to the leaſt puffe of winde, and is blowne downe to the ground with a violent blaſt; and man ſo feeble, that hee is moved with the leaſt blaſt of temptation, and if it grow more violent, is not only ſhaken, but quite bowed and bruiſed by it, as this in my Text.
Bruiſed. A reed, as I have ſhewed, is an embleme of fraile man; but a bruiſed reed ſeemeth to mee a proper embleme of a Chriſtian: the Motto or word you have in John the 16.Ver. 33. In mundo preſſuram habebitis: In the world you ſhall have, word for word, bruiſing, that is, grievances, and bruiſes, or preſſures, ſome inward, ſome outward, ſome in the body, ſome in the ſoule, ſome from the yoke of Tyrants, ſome from the burthen of your ſinnes,Auſt. Serm. de temp. ſome from the weight of Gods judgements. Whereunto S. Auſtin ſweetly alluding, ſaith, The faireſt and ripeſt grapes are preſſed, that they may yeeld their ſweeteſt juice. The hint of which conceit he may ſeeme to have taken from Saint Cyprian:Cypr. ep. ad Mart. Vos de vinea domini pingues racemi, & jam maturi fructibus botri preſſure ſecularis infeſtatione calcatae, torcular veſtium carcere tot quente ſentitis, vini vice ſanguinem funditis. Yee are goodly branches of the true Vine, hang'd with cluſters of ripe grapes; ſecular perſecution is your treading upon and preſsing, your wine-preſſe is the priſon, and in ſtead of wine, your bloud is drawne from you. The hony-combes are preſſed and bruiſed, to ſqueeze out of them the thickeſt hony; the ripe and full eares are ſmitten and bruiſed with the flaile, to beat the corne out of them: the rich Ore is beat and bruiſed in the ſtamping mils, and afterwards tried by fire, before there come of it precious and pure metall: the corne is bruiſed and ground to make flowre. Whereunto the bleſſed Martyr*Hier in catal. Chriſti frumentum ſum, dentibus belluarum molar, ut panis mundus inveniar. Ignatius fitly reſembling the death whereby he was then to glorifie God, when hee heard the hungry Lyons roaring for their prey, and gaping wide to devoure him, ſaid, I am Chriſts corne, and ſtraight-waies ſhall be ground with the teeth of beaſts, that I may be ſerved in as fine manchet at his table in heaven. When the hotteſt ſpices are bruiſed and brayed in the mortar, they yeeld a moſt fragrant ſmell; and a boxe of oyntment, after that it is broken, ſweetly perfumeth the whole roome: Even ſo thoſe prayers and meditations are moſt fervent and fragrant in the noſtrils of Almighty God, which riſe from a bruiſed ſpirit, and a broken and contrite heart, through inward and outward affliction. It is the proper evill and (if I may ſo ſpeake) miſery of earthly happineſſe, that it maketh the heart fat, and dulleth and deadeth the ſpirits of zeale and devotion: and contrariwiſe, it is a kinde of happineſſe which miſery bringeth,Hoſ. 5.15. In their affliction they will ſeeke mee early. that it quickens us, and maketh us ſeeke diligently after God.
In their affliction they will ſeeke me *Or early, Hoſ. 5.15.diligently. When by any grievous fit of ſickneſſe, or great loſſe, or ſore wound in our reputation, wee are touched to the quicke, then we begin to be ſenſible of our own infirmities, and compaſſionate of other mens calamities; then we offer up prayers with ſtrong cryes; then, like bowed and bruiſed reeds, we fall flat downe to the ground, then our hearts ſwell with griefe, and our eyes are bigge with teares, and if Gods hand lye very heavie and long upon us, wee bid defiance to all worldly pleaſures and comforts, which faile us in our greateſt extremity: we grow weary of this life, and in our deſires run to meet death the halfe way, and ſigh, and mourn, and pine away till we be quite diſſolved, that we may be with Chriſt. In regard of theſe and ſuch like wholſome fruits, which meekneſſe and patience gather from the croſſe, I dare undertake to make good that ſeeming Paradox of Demetrius concerning evils, Nihil eo infoelicius, cui nihil infoelix contigit; None is ſo miſerable as hee who in this life never taſted any miſery: For, beſides that continuall pleaſures glut his ſenſes, and his very happineſſe cloyeth him, hee wanteth many improvements of his wiſedome, many trials of his faith,Apoc. 3.19. Prov. 3.12. Heb. 12.5. many exerciſes of his patience, many incentives of his zeale, many preſervatives againſt ſin; and, which weigheth all downe, many arguments of Gods love towards him, and care over him. If the Schoolmaſters eye bee alwaies upon his Schollar to obſerve him, if hee ſtill checke and correct him for his faults, it is a ſigne he beareth a ſingular affection to him, and hath a ſpeciall care over him; but if he let him loyter and play the trewant, and abuſe his fellowes, and never call him to an account for it, it is evident thereby, that he intendeth to leave, or hath already left the tuition of him. In like manner, whiles the Phyſician preſcribes to his patient unpleaſing diet and bitter potions, and is ever trying ſome medicine or other upon him, the friends of the ſicke are in good hope; but when the Phyſician leaves preſcribing phyſicke, and forbids his patient nothing that he hath a mind unto, though hee grow ſtill worſe and worſe, then all that are about him take on grievouſly, and ſhed teares in ſecret, as knowing well that their friend is given over by the Doctor for deſperate. Which Saint Bernard ſeriouſly conſidering, delivereth this ſtrange, yet moſt true Aphoriſme, Illi verè iraſcitur Deus, cui non iraſcitur: God is angry indeed with him, Quem enim in preſenti non emendat, in futuro condemnat.to whom hee ſhowes it not by rebuking and chaſtening him for his ſinne. For whom hee mends not by chaſtening in this world, hee certainly purpoſeth to condemne in the other: This is a ruled caſe in Divinity, Dives is a preſident for it.
If things ſtand thus in this world, let no Chriſtian flatter himſelfe with a vaine hope of uninterrupted proſperity, and unmixed joyes in this life: Invicem cedunt dolor & voluptas, pleaſures and ſorrowes have their turns; as ſorrowes end in joyes, ſo joyes in ſorrowes. There is a cup of trembling which cannot paſſe, but firſt or laſt we muſt taſte of it: & ſith we muſt; let us looke for it, and when it comes to us, chearfully off with it; the rather, becauſe our Lord and Saviour hath begun in it deep unto us. O yee Favourites, and (if I may ſo ſpeake) Minions of Fortune, who are driven with a proſperous gale, and beare a lofty ſaile, ſwelling with the pride of a high minde, ſtrike ſaile in time, looke ſoone for a bitter aHieron. ad Helod. Licet in modum ſtagni fuſum aequor arrideat, licet vix ſumma jacentis elementi ſpiritu terga criſpentur, magnos hic campus montes haber, tranquillitas iſta tempeſtas eſt.ſtorme: Though the ſmooth ſea ſmile upon thee, and ſeeme to bee no other than a ſtanding poole, though the top of the water by the wind bee not ſo much as caſt into bubbles, like the curles of thy haire, truſt not the deep; the plaine thou ſeeſt hath many mountaines in it, the preſent calme will prove in the end a tempeſt: or elſe aſſure thy ſelf thou ſaileſt not in Chriſts ſhip; for that was toſſed in the ſea, and even covered with waves, Matth. 8.24.yet not drowned: Jactatur, nunquam mergitur iſta ratis.
How ſhould the ſhip be drowned or caſt away upon the rockes, wherein Chriſt is the Pilot, the Scripture the Card, his Croſſe the maine Maſt, his promiſes,Matth. 28.20 Matth. 16.18. (I will be with you to the end of the world, and, Hell gates ſhall not prevaile againſt it) the Anchors, his holy Spirit the Wind? This maketh the Church bold, not onelyonly to checke and repreſſe the inſolency of her enemies,Micah 7.8. ſaying, Rejoyce not againſt me, O mine enemy, though I fall I ſhall riſe; when I ſit in darkneſſe, the Lord ſhall be a light unto me: but alſo glory in the Lord,Pſal. 129.1. and inſult over them, ſaying, Many a time have they afflicted mee from my youth up, Rom. 8.37.but they have not prevailed againſt me: Nay, In all things we are more than Conquerours, through him that loved us. David often harpeth upon this ſweet ſtring, Pſal. 118.18.The Lord hath chaſtened mee ſore, but hee hath not given me over unto death: Pſal. 37.24.the righteous falleth, yet ſhall not be utterly caſt downe. What an excellent harmony doth St. Paul make of ſeeming diſcords!2 Cor. 4 8 9. foreign, Wee are troubled on every ſide, yet not diſtreſſed; we are perplexed, but not altogether without meanes; perſecuted, but not forſaken; caſt downe, but not deſtroyed: that is (to ſet the Prophets ditty to the Apoſtles tune) Wee are continually bruiſed, yet not broken. Hee ſhall not breake.
I fore-ſee what you may object, That many of Gods ſervants, and Chriſts ſouldiers have had their fleſh torn with whips, their joynts hewen aſunder, their bones broken on the racke, and ſometimes ground to powder with the teeth of wilde beaſts; nay, their whole body burnt to aſhes, and theſe aſhes caſt into the river:Fox in Martyrol. Criſpine H…tor. Wald Aeneas S… de gilt. Concil. Baſil. how ſay we then, the bruiſed reed is never broken, nor the ſmoaking flaxe quenched?
For this blow we have a foure-fold ward:
1. We are to underſtand, that Gods promiſes of delivering his Saints are principally and ſimply to be taken of their eternall deliverance; but of temporall ſecondarily, and conditionally, as it ſtandeth with his glory, and their greater good.
2. We are to note, that many of the promiſes above mentioned concern the entire body of the Church, not every particular member. The bruiſed reed may be broken in ſome part, yet not through the whole: Tyrants may waſte and deſtroy the Church partially, but not totally, for the reaſons intimated by Tertullian and S. Leo,Tertulan apolog. Sanguis Martyrum ſemen Evangelii. Leo ſerm. Grana quae ſingula cadunt multiplicata naſcuntut. becauſe the bloud of Martyrs ſpilt upon the ground is like ſpirituall ſeed, from whence ſpring up new Martyrs: and the graines of corne which fall one by one, and die in the earth, riſe up again in great numbers. Perſecution ſerveth the Church in ſuch ſtead, as pruning doth the Vine, whereby her branches ſhoot forth farther, and beare more fruit. Therefore S. Hierome excellently compareth the militant Church, burning ſtill in ſome part in the heat of perſecution, and yet flouriſhing, to the buſh in Exodus, Exod 3.2.out of which Gods glory ſhined to Moſes, which burned, yet conſumed not.
3. Wee are to diſtinguiſh between corporall and ſpirituall deſtruction: Though the cane be cruſhed to peeces, yet the aire in the hollow of it is not hurt; though the tree be hewen, the beame of the Sun ſhining upon it is not cut or parted in ſunder. Feare not them, ſaith our Saviour,Matth. 10.28. which can kill the body, but are not able to kill the ſoule. Could the Philoſopher ſay, tundis vaſculum: Anaxarchi, non Anaxarchum, Thou beateſt the veſſel, or ſtrikeſt the coffin of Anaxarchus, not Anaxarchus himſelfe, O Tyrant? Shall not a Chriſtian with better reaſon ſay to his tormentors, Yee breake the boxe, ye ſpill not any of the oyntment; ye violate the casket, ye touch not the jewell? neither have yee ſo much power as utterly and perpetually to deſtroy the casket (viz.) my body; for though it be beat to duſt, and ground to powder, yet ſhall it be ſet together againe, and raiſed up at the laſt day, Philip. 3.21.and made conformable to Chriſts glorious body by the power of God, whereby he is able to ſubdue all things to himſelfe.
4. And laſtly, it is not here ſaid ſimply the bruiſed reed ſhall not be broken, but ſhall not be broken by him, He ſhall not breake the bruiſed reed.
He ſhall not breake: for hee came not to deſtroy, but to ſave; Luk 9.56. Eſay 53.4. Mat. 27.30. And they took a reed and ſmote him on the head.not to burthen, but to eaſe; not to lay load upon us, but to carry all our ſorrowes; not to breake the bruiſed reed, but rather to have reeds broken upon him, wherewith he was ſmote. aPlin. nat. hiſt. l. 11. Icti à ſcorbionibus nunquam poſtea à crabronibus, veſpis, apibuſve feriuntur.Pliny obſerveth, that thoſe that are ſtrucken by Scorpions, are ever after priviledged from the ſtings of Waſpes or Bees. The beaſts that were torne or hurt by any accident, might not bee ſacrificed or eaten. It is more than enough to bee once or ſingly miſerable: whereupon he in the Greeke Poet paſſionately pleades againſt further moleſtation, foreign. For Gods ſake diſeaſe not a diſeaſed man, preſſe not a dying man with more weight. Which becauſe the enemies of David had the hard hearts to doe, he moſt bitterly curſed them: Poure out thine indignation upon them, Pſal. 69.24, 25, 26.and let thy wrathfull anger take hold of them; let their habitation be deſolate, and let none dwell in their tents: for they perſecute him whom thou haſt ſmitten, and talke to the griefe of thoſe whom thou haſt wounded. O how grievouſly doth S. Cyprian complaine againſt the inhumane cruelty of the perſecutors of Chriſtians in his time, who laid ſtripes upon ſtripes,Cypr. epiſt. ad Mart. In ſervis Dei non torquebantur membra, ſed vulnera. and inflicted wounds upon ſores, and tortured not ſo much the members of Gods ſervants, as their bleeding wounds! Verily for this cauſe alone God commanded, that the name of *Exod. 17.14.Amaleck ſhould be blotted out from under heaven, becauſe they met Iſrael by the way when they were faint, and ſmote the feeble among them. For not to comfort the afflicted, not to help a man that is hurt, not to ſeeke to hold life in one that is ſwouning, is inhumanity; but contrarily, to afflict the afflicted, to hurt the wounded, to trouble the grieved in ſpirit,Cic. pro Celio. ſua ſponte cadentem maturiùs extinguere vulnere, to ſtrike the breath out of a mans body who is giving up the ghoſt, to breake a reed already bruiſed, to inſult upon a condemned man, to vexe him that is broken in heart, and adde ſorrow to ſorrow, Oh this is cruelty upon cruelty; farre be it from any Chriſtian to practiſe it, and yet further from his thoughts, to caſt any ſuch aſperſion upon the Father of mercy. How ſhould the God of all conſolation drive any poore ſoule to deſperation? hee that will not breake a bruiſed reed, will he deſpiſe a broken heart? He that will not quench the ſmoaking flaxe, will he quench his Spirit, and tread out the ſparkes of his grace in our ſoules? No, no, his Father ſealed to him another commiſſion,Eſay 61.1. to preach good tidings to the meeke,Luk. 4.18. to binde up the broken hearted, to ſet at liberty them that are bruiſed, to give unto them that mourne in Sion beauty for aſhes, the oyle of joy for mourning, the garment of praiſe for the ſpirit of heavineſſe. And accordingly hee ſent by his Prophet a comfortable meſſage to the daughter of Sion,Matth. ex Zach. Tell her, behold the King commeth unto thee meeke, and riding upon an Aſſe: a bruiſed reed he ſhall not breake, hee did not breake; and ſmoaking flaxe hee ſhall not quench, hee did not quench. Was not Peter a bruiſed reed when hee fell upon the rocke of offence, and thrice denied his Maſter, and went out and wept bitterly? Was not Paul like ſmoaking flaxe in the worſt ſenſe, when he breathed out threats againſt the Church, and ſought by all violent meanes to ſmother the new light of the Goſpel? yet we all ſee what a burning and ſhining lampe Chriſt hath made of this ſmoaking flaxe: what a noble cane to write the everlaſting mercies of God to all poſterity he hath made of the other, a bruiſed reed: But what ſpeake I of bruiſed reeds not broken? the Jewes that crucified the Lord of life, the Roman ſouldier that pierced his ſide, were liker ſharp pointed darts than bruiſed reeds; yet ſome of theſe were ſaved from breaking. Such is the vertue of the bloud of our Redeemer, that it cleanſed their hands that were imbrued in the effuſion thereof, if they afterward touch it by faith: ſo infinite is the value of his death, that it was a ſatiſfaction even for them who were authors of it, and ſaved ſome of the murtherers of their Saviour, as St.aCypr. epiſt. Vivificatur Chriſti ſanguine etiam qui effudit ſanguinem Chriſti. Cyprian moſt comfortably deduceth out of the ſecond of the Acts: They are quickned by Chriſts bloud who ſpilt it. Well therefore might St.bBern. Quid tam ad mortem, quod non Chriſti morte ſanetur. Bernard demand, What is ſo deadly which Chriſts death cannot heale? Comfort then, O comfort the fainting ſpirits, and ſtrengthen the feeble knees, revive the ſpirit of the humble, raiſe up the proſtrate and dejected ſoule. Be of good cheere ye that have received the ſentence of death in your ſelves. There is no malady of the ſoule ſo deadly, againſt which the death of Chriſt is not a ſoveraigne remedy; there is no ſore ſo great nor ſo feſtering, which a plaſter of Chriſts bloud will not cleanſe and heale, if it be thereto applyed by a lively faith.
Thus, as you ſee, I have made of the bruiſed reed a ſtaffe of comfort for a drouping conſcience to ſtay it ſelfe upon; extend but your patience to the length of the houre, and I will make of it a ſtrait rule for your actions and affections. Though all the actions of our Saviour are beyond example, yet ought they to be examples to us for our imitation; and though we can never overtake him, yet we ought to follow after him. His life is a perfect ſamplar of all vertues, out of which if we ought to take any flower, eſpecially this of meekneſſe, which himſelfe hath pricked out for us, ſaying, Learne of me that I am meeke and lowly in heart, Matth. 11.29.and you ſhall finde reſt to your ſoules, which alſo hee richly ſetteth forth with a title of bleſſedneſſe over it,Matth. 5.5. and a large promiſe of great poſſeſſions by it; Bleſſed are the meek, for they ſhall inherit the earth: Matth. 5.7.Bleſſed are the mercifull, for they ſhall obtaine mercy. Neither is this vertue more acceptable in the ſight of God, than agreeable to the nature of man. Witneſſe our ſleek and ſoft skin without ſcales or roughneſſe; witneſſe our harmleſſe members without hornes, clawes, or ſtings, the offenſive weapons of other creatures; witneſſe our tender and relenting heart, apt to receive the leaſt impreſſion of griefe; witneſſe our moiſt eyes, ready to ſhed teares upon any ſad accident:
—molliſsima corda
Humano generi dare ſe natura fatetur,
Quae lachrymas dedit, haec noſtri pars optima ſenſus.
Shall not grace imprint that vertue in our ſoules, which nature hath expreſſed in the chiefe members of our bodies, and exemplified in the beſt creatures almoſt in every kind? Even among beaſts, the tameſt and gentleſt are the beſt; the maſter Bee either hath no ſting at all, or (as Ariſtotle teſtifieth) never uſeth it. The upper region of the ayre is alwaies calme and quiet, inferiora fulminant, ſaith Seneca, men of baſer and inferiour natures are boyſterous and tempeſtuous: The ſuperiour ſpheres move regularly, and uniformly, and the firſt mover of them all is ſlow in his proceedings againſt rebellious ſinners; hee was longer in deſtroying Jericho, than in creating the whole world. And when Adam and Eve had ſinned with a high hand, reaching the forbidden fruit, and eating it, it was the coole of the evening before the voice of the Lord was heard in the garden, and the voice that was heard, was of God walking, not running: to verifie thoſe many attributes of God, Mercifull, gracious, long-ſuffering, Exod. 34.6, 7.and aboundant in goodneſſe and truth, keeping mercy for thouſands, forgiving iniquity, and tranſgreſsion, and ſinne.
Is God mercifull, and ſhall man be cruell? is the maſter meek and milde, and ſhall the ſervant be fierce and furious? ſhall hee give the Lambe in his Scutchion, and they the Lion? If hee who ruleth the Nations with a rod of iron, and breaketh them in pieces like a potters veſſell, will not breake the bruiſed reed, ſhall reeds breake reeds? Martial. Epigr.The Heathen Poet giving charge to his woodden god to looke to his garden, uſeth this commination, See thou looke well to my trees, Alioqui & ipſe lignum es, Otherwaies know that thou art wood thy ſelfe, that is, fit fuell for the fire. Suffer, I beſeech you, the word of exhortation; Looke to it that you breake not Chriſts bruiſed reeds, Alioqui & ipſi eſtis arundines, Otherwaies know that you your ſelves are but reeds, and what meaſure you mete unto others, ſhall be meaſured unto you againe. Stand not too much upon your owneaSen. de clem. l. 1. Nec eſt quiſquam cui tam valde innocentia ſua placeat, ut non ſtare in conſpectu clementiam paratam humanis erroribus gaudeat. innocency and integrity: For,bAuguſt. confeſ. l. 13. Vae laudabili vitae hominum, ſi remot â miſericordiâ diſcutias cam. Wo be to the commendable life of men, if it bee ſearcht into without mercy, and ſcann'd exactly. The Cherubins themſelves continually looke towards the Mercy-ſeat: and if we expect mercy at the hands of God or man, we muſt ſhow mercy; for there ſhall be judgement without mercy, to him that will ſhew no mercy: which menacing to the unmercifull, though it point to the laſt judgement, and then take it's full effect, yet to deterre men from this unnaturall ſinne againſt their owne bowels, it pleaſeth God ſometimes in this life to make even reckonings with hard hearted men, and void of all compaſſion. As he did with Appius,Livius dec. 1. of whom Livie reporteth, that he was a great oppreſſor of the liberties of the commons, and particularly that hee tooke away all appeales to the people in caſe of life and death. But ſee how Juſtice revenged Mercies quarrell upon this unmercifull man; ſoone after this his decree, hee being called in queſtion for forcing the wife of Virginius, he found all the Bench of Judges againſt him, and was conſtrained for ſaving his life to preferre an appeale to the people, which was denied him with great ſhouts and out-cries of all, ſaying, Ecce provocat, qui provocationem ſuſtulit; who ſees not the hand of divine Juſtice herein? He is forced to appeale, who by barring all appeales in caſe of life and death, was the death of many a man. Let his owne meaſure be returned upon him. And as Appius was denied the benefit of appeales, whereof he deprived others, and immediatly felt the ſtroke of juſtice; ſo Eutropius, who gave the Emperour counſell to ſhut up all Sanctuaries againſt capitall offenders, afterwards being purſued himſelfe for his life, and flying to a Sanctuary for refuge, was from thence drawne out by the command of S. Chryſoſtome, and delivered to the miniſters of juſtice, who made him feele the ſmart of his owne pernicious counſell. I need the leſſe ſpeake for mercy, by how much the more wee all need it: and therefore I paſſe from the act to the proper ſubject of mercy, The bruiſed reed. If*Sen. de cle. l. 1. Tam omnibus ignoſcere crudelitas eſt quam nulli. Jude ver. 22. mercy ſhould be ſhewed unto all men, no place would be left for juſtice; therefore St. Jude reſtraineth mercy to ſome, Of ſome have compaſsion, making a difference. The difference we are to make is of
1. Sinne.
2. Sinners.
For there are ſinnes of ignorance, and ſinnes againſt conſcience; ſinnes of infirmity, and ſinnes of preſumption; ſudden paſſions, and deliberate evill actions; light ſtaines, and fowle ſpots: ſome ſinnes are ſecret and private, others publike and ſcandalous; ſome ſilent, others crying; ſome prejudiciall only to the delinquent, others pernicious to the Church and Common-wealth. For the former, mercy often intercedeth, ſeldome or never for the latter.
Againe, ſome offenders are likeaEraſ. Adag. foreign. heart of oake; which many ſtrong blowes of an axe will ſcarce enter; others like the Balſamum of Judea, which you kill if youbPlin. nat. hiſt. l. 12. c. 25. Inciditur vitro, lapide, oſleiſve cultellis, fertum odit, laeſis vitalibus emoritur, protenus incidentis manus libratur artifici temperamento, ne quid ultra corticem violet. touch but the rine of it with an iron inſtrument: and therfore they which keep them, provide inſtruments of glaſſe, or knives of bone to prune them. The former reſemble the Adamant, which can bee cut or pointed by nothing but an Adamant; the latter thecSolinus c 40. tit Euphrates. Pyrrhites teneri ſe vehementiu, non permittit ac ſi quando arctiore manu premitur, digitos adurit. Pyrrhite, a precious ſtone, which may be gently ground or cut with a ſharpe toole, but if you preſſe it hard, or handle it rudely, it burneth the fingers. For the latter mercy ſometimes intercedeth, not ſo for the former. Laſtly, after the offence committed, ſome are like bruiſed reeds, falling downe upon the earth, and imploring mercy: Others like a ſtiffe or ſtrait cane, never ſo much as bowing; ſome ſtand in defence of that they have done, others ingenuouſly confeſſe their fault; ſome glory in their ſinne, others are confounded with it: in a word, ſome are obſtinate, ſome are penitent; thoſe mercy diſclaimeth, theſe ſhee often taketh to her protection. They who in former times like pipes of reeds have ſweetly ſounded out the praiſes of God, but now are cracked with ſome pardonable errour in judgement, or ſlip in manners, if they be truely bruiſed with the weight of their ſinne, and throughly contrite, may plead the priviledge of the bruiſed reed in my Text, not to bee broken by any over hard and ſevere cenſure or ſentence, not the Atheiſticall ſcoffer, not the impudent Adulterer, not the obſtinate Recuſant, not Jeſuited Papiſts, which like the Egyptian reeds mentioned by the Prophet, rundEſa. 36.6. Thou truſteſt in the ſtaffe of this broken reed, on Egypt, whereon if a man leane, it will goe into his hand, and pierce it. into the hands and ſides even ofeJaques Clement, and Ra…iliac, who murdered two late Fren…h Kings, Henr. 3. & 4. See Pierre Matthew, and other French Hiſtorians. Kings and Princes. They who have formerly ſhined before their brethren, both in their pure doctrine and good example, though now by the violent blaſt of ſome fearfull temptation, are blowne out as it were, and ſend up bitter fumes of ſorrowfull lamentations for their ſinfull iniquity or impurity, in ſome caſes are not to be quenched; what therefore are not hereticall apoſtataes, and ſchiſmaticall boutefieus and fire-brands of Church and State, not to bee quenched and trode out, which if they be not quenched in time, will ſet all in a combuſtion in the end?
To conclude, as I began, with the words of my Text; it is the bruiſed reed that is not to be broken, not the poyſoned dart; it is the ſmoaking flaxe that is not to be quenched, not the burning match. A bruiſed reed he ſhall not breake. Behold in the reed your frailty, in the bruiſed reed your condition; in the not breaking the bruiſed reed, a ſingular rule for your direction, of which I ſpake but now, and a ſtrong ſtaffe of comfort, of which before.
God grant that wee may all acknowledge our frailty, as being no other than reeds, and to arme our ſelves with patience againſt manifold preſſures and tribulations, as being reeds that are or ſhall bee bruiſed; and when wee are afflicted or oppreſſed, not to deſpaire of helpe and eaſe, but to truſt in Gods mercy, and hope for a joyfull deliverance, as bruiſed reeds that yet are not to be broken: and laſtly, expecting mercy for our ſelves, ſhew mercy with diſcretion unto others, as being reeds, therefore not broken, that we may learne by the example of our Lord and Maſter not to break the bruiſed reed. To whom, &c.