06 Helps and Motives to godliness

Prescribing some HELPS to godliness Question: But what shall we do, that we may be godly?

Answer: I shall briefly lay down some rules or helps to godliness.

1. Be diligent in the use of all MEANS that may promote godliness. "Strive to enter in at the strait gate" (Luke 13:24). What is purpose, without pursuit? When you have made your estimate of godliness, pursue those means which are most expedient for obtaining it.

2. Take heed of the WORLD. It is hard for a clod of dust—to become a star. "Love not the world" (1 John 2:15). Many would like to be godly—but the honors and profits of the world divert them. Where the world fills both head and heart—there is no room for Christ. He whose mind is rooted in the earth, is likely enough to deride godliness. When our Savior was preaching against sin, "the Pharisees, who were covetous, derided him" (Luke 16:14). The world eats the heart out of godliness, as the ivy eats the heart out of the oak. The world kills with her golden darts!

3. Accustom yourselves to holy THOUGHTS. Serious meditation represents everything in its true color. It shows the evil of sin, and the luster of grace. By holy thoughts, the head grows clearer and the heart better: "I thought on my ways, and turned my feet unto your testimonies" (Psalms 119:59). If men would step aside a little out of the noise and hurry of business, and spend only half-an-hour every day thinking about their souls and eternity, it would produce a wonderful alteration in them!

4. Watch your HEARTS. This was Christ’s watchword to his disciples: "Watch, therefore" (Matthew 24:42). The heart will incline us to sin, before we are aware. A subtle heart needs a watchful eye. Watch your thoughts, your affections. The heart has a thousand doors to run out from. Oh, keep close watch on your souls! Stand continually on your watch-towers (Habakkuk 2:1). When you have prayed against sin, watch against temptation. Most wickedness in the world is committed for lack of watchfulness. Watchfulness maintains godliness. It is the edging which keeps piety from fraying.

5. Make spending your TIME a matter of conscience. "Redeeming the time" (Ephesians 5:16). Many people fool away their time, some in idle visits, others in recreations and pleasures which secretly bewitch the heart and take it away from better things. What are our golden hours for—but to attend to our souls? Time misspent is not time lived—but time lost! Time is a precious commodity. A piece of wax in itself is not worth much—but when it is affixed to the label of a will and conveys an estate, it is of great value. Thus, time simply in itself is not so considerable—but as salvation is to be worked out in it, and a conveyance of heaven depends on using it well—it is of infinite concern!

6. Think of your SHORT STAY in the world. "We are here for only a moment, visitors and strangers in the land as our ancestors were before us. Our days on earth are like a shadow, gone so soon without a trace!" (1 Chronicles 29:15). There is only a span between the cradle and the grave. Solomon says there is a time to be born and a time to die (Ecclesiastes 3:2)—but mentions no time of living—as if that were so short it was not worth naming! Time, when it has once gone, cannot be recalled. "My life passes more swiftly than a runner. It flees away, filled with tragedy. It disappears like a swift boat, like an eagle that swoops down on its prey." Job 9:25-26. This Scripture compares time to a flying eagle. Yet time differs from the eagle in this: the eagle flies forward and then back again--but time has wings only to fly forward --it never returns! "Time flies irrevocably." The serious thoughts of our short stay here would be a great means of promoting godliness. What if death should come before we are ready? What if our life should breathe out before God’s Spirit has breathed in? Whoever considers how flitting and winged his life is—will hasten his repentance!

7. Make this maxim your own—that godliness is the purpose of your creation. God never sent men into the world only to eat and drink and put on fine clothes—but that they might "Serve him in holiness and righteousness" (Luke 1:74-75). God made the world only as a dressing room—to dress our souls in. He sent us here on the grand errand of godliness. Should nothing but the body (the brutish part) be looked after, this would be basely to degenerate, yes, to invert and frustrate the very purpose of our being!

8. Be often among the godly. They are the salt of the earth—and will help to season you. Their counsel may direct you; their prayers may enliven you. Such holy sparks may be thrown into your breasts as may kindle devotion in you. It is good to be among the saints, to learn the trade of godliness: "He who walks with wise men shall be wise" (Proverbs 13:20). An exhortation to PERSEVERE in godliness

Those who wear the mantle of godliness—and in the judgment of others are looked upon as godly—let me exhort you to persevere: "Let us hold fast the profession of our faith" (Hebrews 10:23). This is a seasonable exhortation in these times—when the devil’s agents are abroad, whose whole work is to unsettle people and make them fall away from that former strictness in piety which they have professed.

1. It is much to be lamented—to see professing Christians wavering in religion. How many we see unresolved and unsteady, like Reuben, "unstable as water" (Genesis 49:4). These the apostle rightly compares to "waves of the sea . . . and wandering stars" (Jude 1:13). They are not fixed in the principles of godliness. Beza writes of one Bolsechus, that "his religion changed like the moon." Such were the Ebionites, who kept both the Jewish and the Christian Sabbath. Many professors are like the river Euripus, ebbing and flowing in matters of piety. They are like reeds bending every way, either to the Mass or to the Koran. They are like the planet Mercury, which constantly varies, and is seldom constant in its motion. When men think of heaven and the recompense of reward, then they want to be godly—but when they think of persecution, then they are like the Jews who deserted Christ and "walked no more with him" (John 6:66). If men’s faces altered as fast as their opinions—we would not recognize them! To be thus vacillating and wavering in religion, argues lightness of thought. Feathers are blown in every direction, and so are feathery professors.

2. It is much to be lamented—to see professing Christians falling from that godliness which once they seemed to have. They have turned to worldliness and wantonness. The very mantle of their profession has fallen off; and indeed, if they were not fixed stars—it is no wonder to see them as falling stars. This spiritual epilepsy, or falling sickness, was never more rife.

It is a dreadful sin for men to fall from that godliness, which they once seemed to have. Chrysostom says, "Apostates are worse than those who are openly wicked. They give godliness a bad name." "The apostate", says Tertullian, "Seems to put God and Satan in the balance, and having weighed both their services, prefers the devil’s service, and proclaims him to be the best master!" In that respect the apostate is said to put Christ to open shame (Hebrews 6:6). This will be bitter in the end (Hebrews 10:38). What a worm, the apostate Spira felt in his conscience! In what horror of mind did the apostate Stephen Gardiner cry out upon his deathbed—that with Peter, he had denied his Master! But he had not repented with Peter! That we may be steadfast in godliness and persevere, let us do two things:

1. Let us TAKE HEED of those things which will make us by degrees fall away from our profession. Let us:

(1) Beware of COVETOUSNESS. "Men shall be covetous . . . having a form of godliness—but denying the power" (2 Timothy 3:2, 2 Timothy 3:5). One of Christ’s own apostles was caught with this silver bait! Covetousness will make a man betray a good cause, and make shipwreck of a good conscience. I have read of some in the time of the Emperor Valens, who denied the Christian faith to prevent the confiscation of their goods.

(2) Beware of UNBELIEF. "Take heed, brethren, lest there be in any of you an evil heart of unbelief, in departing from the living God" (Hebrews 3:12). There is no evil like an evil heart; no evil heart like an unbelieving heart. Why so? It makes men depart from the blessed God. He who does not believe God’s mercy—will not dread his justice. Unbelief is the nurse of apostasy; therefore unbelieving and unstable go together: "they believed not in God . . . they turned back and tempted God" (Psalms 78:22, Psalms 78:41).

(3) Take heed of COWARDICE. He who is afraid to be godly, must surely be evil: "The fear of man brings a snare" (Proverbs 29:25). They who fear danger more than sin—will commit sin to avoid danger! Origen, out of fear of persecution, offered incense to the idol. Aristotle says, "The reason why the chameleon turns so many colors, is through excessive fear." Fear will make men change their religion, as often as the chameleon does her color! Christian, you who have made a profession of godliness so long, and others have noted you for a saint in their calendar, why do you fear and begin to shrink back? The cause which you have embarked on is good; you are fighting against sin; you have a good Captain who is marching before you: Christ, "the captain of your salvation" (Hebrews 2:10).

What is it, that you fear? Is it loss of liberty? What is liberty worth, when conscience is in bonds? It is better to lose your liberty and keep your peace—than to lose your peace and keep your liberty. Is it loss of estate? Do you say, like Amaziah, "What should I do about the silver I paid?" (2 Chronicles 25:9) I would answer with the prophet, "The Lord can give you much more than this" (v. 10). He has promised you "an hundredfold" in this life—and if that is nothing, he will give you life everlasting (Matthew 19:29).

2. Let us use all MEANS for perseverance

(1) Strive for a real work of grace in your soul. Grace is the best fortification: "it is a good thing that the heart be established with grace" (Hebrews 13:9).

Question: What is this real work of grace?

Answer: It consists in two things:

1. Grace lies in a heart-humbling work. The thorn of sin pricked Paul’s conscience: "Sin revived, and I died" (Romans 7:9). Though some are less humbled than others—as some bring forth children with less pangs—yet all have pangs.

2. Grace lies in a heart-changing work. "But you are washed—but you are sanctified" (1 Corinthians 6:11). A man is so changed as if another soul lived in the same body! If ever you would hold out in the ways of God, get this vital principle of grace. Why do men change their religion—but because their hearts were never changed? They do not fall away from grace—but for lack of grace.

(2) Be deliberate and judicious. Weigh things well in the balance: "Who of you, wanting to build a tower, doesn’t first sit down and calculate the cost to see if he has enough to complete it?" (Luke 14:28). Think to yourselves, what it will cost you to be godly. You must expect the hatred of the world (John 15:19). The wicked hate the godly for their piety. It is strange that they should do so. Do we hate a flower because it is sweet? The godly are hated for the perfume of their graces. Is a virgin hated for her beauty? The wicked hate the godly for the beauty of holiness which shines in them. Secret hatred will break forth into open violence (2 Timothy 3:12). Christians must count the cost before they build. Why are people so hasty in abandoning religion—if not because they were so hasty in taking it up?

(3) Get a clear, distinct knowledge of God. Know the love of the Father, the merit of the Son, the efficacy of the Holy Spirit. Those who do not know God aright, will by degrees renounce their profession. The Samaritans sometimes sided with the Jews, when they were in favor. Afterwards they disclaimed all kindred with the Jews, when they were persecuted by Antiochus. And no wonder they shuffled so in their religion, if you consider what Christ said of the Samaritans, "You Samaritans worship what you do not know!" (John 4:22). They were enveloped by ignorance. Blind men are apt to fall, and so are those who are blinded in their minds.

(4) Enter on it purely out of choice. "I have chosen the way of truth" (Psalms 119:30). Espouse godliness for its own worth. Whoever wishes to persevere must rather choose godliness with reproach—than sin with all its worldly pomp. Whoever takes up religion for fear—will lay it down again for fear. Whoever embraces godliness for gain—will desert it when the jewels of promotion are pulled off. Do not be godly from worldly design—but from pious choice.

(5) Strive for sincerity. This will be a golden pillar to support you. A tree that is hollow, must of necessity be blown down. The hypocrite sets up in the trade of religion—but he will soon break: "their heart was not right with him, neither were they steadfast" (Psalms 78:37). Judas was first a sly hypocrite and then a traitor. If a piece of copper is gilded, the gilding will wash off. Nothing will hold out but sincerity: "May integrity and honesty protect me, for I put my hope in you" (Psalms 25:21). How many storms was Job in! Not only Satan—but God himself set on him (Job 7:20), which was enough to have made him desist from being godly. Yet Job stood fast—because he stood upright: "My righteousness I hold fast, and will not let it go; my heart shall not reproach me as long as I live" (Job 27:6). Those colors hold best, which are fixed in oils. If we wish to have our profession hold its color, it must be fixed in the oil of sincerity.

(6) Hold up the life and fervor of duty. "Fervent in spirit, serving the Lord" (Romans 12:11). We put coals on the fire to keep it from going out. When Christians grow into a dull formality, they begin to be dispirited, and by degrees abate in their godliness. No one is so fit to make an apostate—as a lukewarm professing Christian.

(7) Exercise great self-denial. "If anyone would come after me, he must deny himself and take up his cross daily and follow me. (Luke 9:23). Self-ease, self-ends, whatever comes in competition with (or stands in opposition to) Christ’s glory and interest—must be denied! Self is the great snare; self-love undermines the power of godliness. The young man in the Gospel might have followed Christ—but something of self hindered (Matthew 19:20-22). Self-love is self-hatred. The man who cannot get beyond himself—will never get to heaven.

(8) Preserve a holy watchfulness over your hearts. The man who has gunpowder in his house, fears lest it should catch fire and explode. Sin in the heart is like gunpowder; it may make us fear lest a spark of temptation should fall on us and blow us up. There are two things which may make us always watchful of our hearts: the deceits of our hearts and the lusts of our hearts. When Peter was afraid that he should sink and cried to Christ, "Lord, save me", then Christ took him by the hand and helped him (Matthew 14:30-31); but when Peter grew confident and thought he could stand alone, then Christ allowed him to fall. Oh, let us be suspicious of ourselves and in a holy sense "clothe ourselves with trembling" (Ezekiel 26:16).

(9) Strive for assurance. "Give diligence to make your calling and election sure" (2 Peter 1:10). The man who is sure that God is his God, is like a castle built on a rock—all the powers of hell cannot shake him. How can that man be constant in piety—who is at a loss about his spiritual estate, and does not know whether he has grace or not? It will be a difficult matter for a man to die for Christ, if he does not know that Christ has died for him. Assurance establishes a Christian in shaking times. He who has the Spirit of God bearing witness to his heart is the most likely to bear witness to the truth (Romans 8:16). Oh, give diligence! Be much in prayer, reading, holy conversation. These things are the oil, without which the lamp of assurance will not shine.

(10) Lay hold of God’s strength. God is called the Strength of Israel (1 Samuel 15:29). It is in his strength that we stand, more than our own. The child is safest in the father’s hands. It is not our holding God—but his holding us—which preserves us. A little boat tied fast to a rock is safe, and so are we, when we are tied to the "rock of ages."

MOTIVES to Persevere in Godliness So that I may encourage Christians to persevere in the profession of godliness, I shall propose these four considerations:

1. It is the glory and crown of a Christian to be grey-headed in godliness

"Mnason of Cyprus, an old disciple" (Acts 21:16). What an honor it is to see a Christian’s garments red with blood—yet his conscience pure white and his graces green and flourishing!

2. How sinners persevere in their sins!

They are settled on their lees (Zephaniah 1:12). The judgments of God will not deter or remove them. They say to their sin, as Ruth said to Naomi, "Where you go, I will go . . . the Lord do so to me, and more also, if anything but death parts you and me" (Ruth 1:16-17). So nothing shall part men from their sins. Oh, what a shame it is that the wicked should be fixed in evil—and we unfixed in good; that they should be more constant in the devil’s service—than we are in Christ’s service!

3. Our perseverance in godliness may be a means of confirming others

Cyprian’s hearers followed him to the place of his suffering, and when they saw his steadfastness in the faith, they cried out, "Let us also die with our holy pastor!" "Many of the brethren, waxing confident by my bonds, are much more bold to speak the word" (Php 1:14). Paul’s zeal and constancy animated the onlookers. His prison chains made converts in Nero’s court—and two of those converts were afterwards martyrs, as history relates.

4. We shall lose nothing by our perseverance in godliness There are eight glorious promises which God has entailed on the persevering saints:

(1) "Be faithful, even to the point of death, and I will give you the crown of life." (Revelation 2:10). Christian, you may lose the breath of life, but not the crown of life.

(2) "To him who overcomes, I will give the right to eat from the tree of life, which is in the paradise of God" (Revelation 2:7). This tree of life is the Lord Jesus. This tree infuses life—and prevents death. The day we eat of this tree—our eyes shall indeed be opened to see God!

(3) "To him who overcomes, I will give some of the hidden manna. I will also give him a white stone with a new name written on it, known only to him who receives it." (Revelation 2:17). This promise consists of three branches:

(a) "I will give to eat of the hidden manna." This is mysterious. It signifies the love of God—which is manna for sweetness and hidden for its rarity.

(b) "I will give him a white stone", that is, absolution. "It may be called a precious stone," says Jerome.

(c) "And in the stone a new name", that is, adoption. He shall be reputed an heir of heaven, and no one can know it, except the one who has the privy seal of the Spirit to assure him of it.

(4) "He who overcomes will, like them, be dressed in white. I will never blot out his name from the book of life, but will acknowledge his name before my Father and his angels" (Revelation 3:5). The persevering saint shall be clothed in white. This is an emblem of joy (Ecclesiastes 9:8). He shall put off his mourning clothes, and be clothed in the white robe of glory.

"I will never blot out his name from the book of life." God will blot a believer’s sins out—but he will not blot his name out. The book of God’s decree has no errata in it.

"But I will acknowledge his name." If anyone has owned Christ on earth and worn his colors when it was death to wear them, Christ will not be ashamed of him—but will acknowledge his name before his Father and the holy angels. Oh, what a comfort and honor it will be to have a good look from Christ, at the last day! More—to have Christ own us by name and say, "These were those who stood up for my truth and kept their garments pure, in a defiling age. These shall walk with me in white, for they are worthy."

(5) "Him who overcomes I will make a pillar in the temple of my God. Never again will he leave it. I will write on him the name of my God and the name of the city of my God, the new Jerusalem, which is coming down out of heaven from my God; and I will also write on him my new name." (Revelation 3:12). There are many excellent things couched in this promise:

"I will make him a pillar in the temple of my God." The hypocrite is a reed shaken by the wind—but the conquering saint shall be a glorious pillar, a pillar of strength and a pillar in the temple for sanctity.

"Never again will he leave it." I understand this of a glorified state. "Never again will he leave it," that is, after he has overcome, he shall not go out to the wars any more. He shall never have any more sin or temptation to conflict with. No more noise of drum or cannon shall be heard—but having won the field, the believer shall now stay at home and divide the spoil.

"And I will write upon him the name of my God", that is, he shall be openly acknowledged as my child, just as the Son bears his Father’s name. How honorable that saint must be, who has God’s own name written on him!

"And I will write upon him the name of the city of my God", that is, he shall be enrolled as a citizen of the Jerusalem above. He shall be made free in the angelic society.

(6) "To him who overcomes and does my will to the end, I will give authority over the nations" (Revelation 2:26). This may have a double mystery. Either it may be understood of the saints living on earth: they shall have power over the nations; their zeal and patience shall overpower the adversaries of truth (Acts 6:10); or, principally, it may be understood of the saints triumphing in heaven. They shall have power over the nations: they shall share with Christ in some of his power; they shall join with him in judging the world in the last days: "the saints shall judge the world" (1 Corinthians 6:2).

(7) "To him who overcomes, I will give the right to sit with me on my throne" (Revelation 3:21):

(a) Here is, first, the saints’ dignity: they shall sit upon the throne.

(b) Their safety: they shall sit with Christ. Christ holds them fast and no one shall pluck them off his throne. The saints may be turned out of their houses—but they cannot be turned out of Christ’s throne! Men may as well pluck a star out of the sky—as a saint out of the throne!

(8) "I will give him the morning star" (Revelation 2:28). Though the saints may be sullied with reproach in this life, though they may be termed factious and disloyal—Paul himself suffered trouble, in the opinion of some, as an evildoer (2 Timothy 2:9)—yet God will bring forth the saints’ righteousness as the light, and they shall shine like the morning star, which is brighter than the rest. "I will give him the morning star." This morning star is meant of Christ, as if Christ had said, "I will give the persevering saint some of my beauty; I will put some of my splendid rays on him; he shall have the nearest degree of glory to me, as the morning star is nearest the sun!

Oh, what soul-ravishing promises there are here! Who would not persevere in godliness! Whoever is not affected by these promises is either a stone or a brute.

COUNSEL for the Godly

Let me, in the next place, direct myself to those who have a real work of godliness in their hearts, and I would speak to them by way of:

1. Caution.

2. Counsel.

3. Comfort.

1. By way of CAUTION Do not blur these characteristics of grace in your souls. Though God’s children cannot quite deface their graces—yet they may disfigure them. Too much carnal liberty may weaken their evidences, and so dim their luster that they cannot be read. These characteristics of the godly are precious things. Gold and diamonds cannot be compared with them. Oh, keep them well written in your hearts and they will be so many living comforts in a dying hour. It will not frighten a Christian to have all the signs of death in his body, when he can see all the signs of grace in his soul. He will say with Simeon, "Lord, now let you your servant depart in peace" (Luke 2:29).

2. By way of COUNSEL

You who are enriched with the treasures of godliness—bless God for it! This flower does not grow in nature’s garden! You had enlisted yourselves under the devil and taken pay on his side, fighting against your own happiness—and then God came with converting grace and put forth a loving and gentle violence, causing you to espouse his cause against Satan! You had lain many years soaking in wickedness, as if you had been parboiled for hell—and then God laid you steeping in Christ’s blood and breathed holiness into your heart! Oh, what cause you have to write yourselves down—as eternal debtors to free grace! He who does not give God the praise for his grace denies that God is its author. Oh, acknowledge the sovereign love of God! Admire distinguishing mercy! Set the crown of your praise—on the head of free grace! If we are to be thankful for the fruits of the earth, how much more for the fruits of the Spirit. It is good that there is an eternity coming, when the saints shall triumph in God and make his praise glorious!

3. By way of COMFORT

You who have only the least grain of godliness in sincerity, let me give you rich consolation: Jesus Christ will not discourage the weakest grace, but will nourish and preserve it to eternity. Grace which has only newly budded shall, by the beams of the Sun of righteousness, be prepared and ripened for glory. This I shall speak about more fully in the next chapter.

COMFORT to the Godly

"A bruised reed he will not break, and a smoldering wick he will not snuff out, till he leads justice to victory." Matthew 12:20 This text is spoken prophetically of Christ. He will not crow over the infirmities of his people; he will not crush grace in its infancy. I begin with the first, "the bruised reed."

Question: What is to be understood here by a reed?

Answer: It is not to be taken literally—but figuratively. It is a rational reed, the spiritual part of man, the soul, which may well be compared to a reed—because it is subject to imbecility and shaking in this life, until it grows up unto a firm cedar in heaven.

Question: What is meant by a bruised reed?

Answer: It is a soul humbled and bruised by the sense of sin. It weeps—but does not despair; it is tossed upon the waves of fear—yet not without the anchor of hope.

Question: What is meant by Christ’s not breaking this reed?

Answer: The sense is that Christ will not discourage any mournful spirit who is in the pangs of the new birth. If the bruise of sin is felt, it shall not be mortal: "A bruised reed shall he not break." In the words there is an understatement; he will not break, that is, he will bind up the bruised reed, he will comfort it. The result of the whole is to show Christ’s compassion to a poor dejected sinner who smites on his breast and dare hardly lift up his eye for mercy. The heart of the Lord Jesus yearns for him; this bruised reed, he will not break. In the text there are two parts:

(1) A supposition: a soul penitentially bruised.

(2) A proposition: it shall not be broken.

Doctrine: The bruised soul shall not be broken: "He binds up their wounds" (Psalms 147:3). For this purpose Christ received both his mission and his unction, that he might bind up the bruised soul: "the Lord has anointed me to bind up the broken-hearted" (Isaiah 61:1). But why will Christ not break a bruised reed?

1. Out of the sweetness of his nature. "The Lord is full of compassion and mercy" (James 5:11). He begets compassion in other creatures and is therefore called "the Father of mercies" (2 Corinthians 1:3). And surely he himself is not without compassion. When a poor soul is afflicted in spirit, God will not exercise harshness towards it, lest he should be thought to lay aside his own tender disposition.

Hence it is, that the Lord has always been most solicitous for his bruised ones. As the mother is most careful of her children who are weak and sickly, "He shall gather the lambs with his arm, and carry them in his bosom" (Isaiah 40:11). Those who have been spiritually bruised, who like lambs are weakly and tender, Christ will carry in the arms of free grace.

2. Because a contrite heart is his sacrifice. (Psalms 51:17). A bruised spirit sends forth tears which are like precious wine (Psalms 56:8). A bruised soul is big with holy desires, yes, is love-sick. Therefore, if a bruised reed has such virtue in it, Christ will not break it. No spices, when they are bruised, are so fragrant to us—as a contrite spirit is to God.

3. Because it so closely resembles Christ. Jesus Christ was once bruised on the cross: "it pleased the Lord to bruise him" (Isaiah 53:10). His hands and feet were bruised with the nails; his side was bruised with the spear. A bruised reed resembles a bruised Savior. No, a bruised reed is a member of Christ; and though it is weak, Christ will not cut it off—but will cherish it so much the more.

(1) Will Christ not break the bruised reed? This tacitly implies that he will break unbruised reeds. Those who were never touched with trouble of spirit—but live and die in impenitence, are hard reeds or, rather, rocks. Christ will not break a bruised reed—but he will break a hard reed. Many do not know what it is to be bruised reeds. They are bruised outwardly by affliction—but they are not bruised for sin. They never knew what the pangs of the new birth meant. You will hear some thank God that they were always at peace, they never had any anxiety of spirit. These bless God for the greatest curse! Those who are not bruised penitentially—shall be broken judicially. Those whose hearts would not break for sin—shall break with despair. In hell there is nothing to be seen but a heap of stones and a hammer. A heap of stones—that is hard hearts; a hammer—that is God’s power and justice, breaking them in pieces. A bruised reed he will not break, and a smoldering wick he will not snuff out, till he leads justice to victory. Matthew 12:20

(2) Will Christ not break a bruised reed? See, then, the gracious disposition of Jesus Christ—he is full of mercy and sympathy. Though he may bruise the soul for sin, he will not break it. The surgeon may lance the body and make it bleed—but he will bind up the wound. As Christ has beams of majesty, so he has a heart of mercy. Christ has both the lion and the lamb in his escutcheon: the lion, in respect of his fierceness to the wicked (Psalms 50:22), and the lamb, in respect of his mildness to his people. His name is Jesus, a Savior, and his office is a healer (Malachi 4:2). Christ made a plaster of his own blood—to heal a broken heart! Christ is the quintessence of love. Someone said, "If the sweetness of all flowers were in one flower, how sweet that flower would be!" Christ is that flower. How full of mercy is Christ, in whom all mercy meets! Christ has a skillful hand and a tender heart. "He will not break a bruised reed."

Some are so full of harshness and cruelty, as to add affliction to affliction, which is to lay a greater burden on a dying man. But our Lord Jesus is a compassionate High Priest (Hebrews 2:17). He is touched with the feeling of our infirmity. Every bruise of the soul goes to his heart! None refuse Christ—but such as do not know him. He is nothing but love incarnate! He himself was bruised to heal those who are bruised.

(3) Will Christ not break a bruised reed? See, then, what encouragement there is here for faith! Had Christ said that he would break the bruised reed, then indeed there would be ground for despair. But when Christ said that he will not break a bruised reed—this opens a door of hope for humble, bruised souls! If we can say that we have been bruised for sin, why do we not believe? Why do we droop under our fears and discouragements, as if there were no mercy for us? Christ says, "He heals the broken in heart" (Psalms 147:3). "No," says unbelief, "he will not heal me." Christ says that he will cure the bruised soul. "No," says unbelief, "he will kill it." As unbelief makes our comforts void, so it tries to make the Word void, as if all God’s promises were but forgeries. Has the Lord said that he will not break a bruised reed? Can truth lie? Oh, what a sin unbelief is! Some think it dreadful to be among the number of drunkards, swearers and whoremongers. Let me tell you, it is no less dreadful to be among the number of unbelievers (Revelation 21:8). Unbelief is worse than any other sin, because it brings God, his Word, and his promises into suspicion. It robs him of the richest jewel in his crown, which is his truth: "He who believes not God, has made him a liar" (1 John 5:10).

Oh then, let all humbled sinners go to Jesus Christ. Christ was bruised with desertion, to heal those who are bruised with sin. If you can show Christ your sores and touch him by faith—you shall be healed of all your soul bruises! Will Christ not break you? Then do not undo yourself by despair.

Use 1: Will Jesus Christ not break a bruised reed? Then it reproves those who do what they can, to break the bruised reed. And they are such as try to hinder the work of conversion in others. When they see them wounded and troubled for sin, they dishearten them, telling them that piety is a sour, melancholy thing; and they had better return to their former pleasures. When an arrow of conviction is shot into their conscience, these pull it out again, and will not allow the work of conviction to go forward. Thus, when the soul is almost bruised, they hinder it from a thorough bruise. This is for men to be devils to others. If to shed the blood of another makes a man guilty, what is it to damn another’s soul?

Use 2: This text is a spiritual honeycomb, dropping consolation into all bruised hearts. As we give stimulants to a body suffering from a fainting fit, so when sinners are bruised for their sins, I shall give some stimulant to revive them. This text is comforting to a poor soul who sits with Job among the ashes, and is dejected at the sense of its unworthiness. "Ah!" says the soul, "I am unworthy of mercy; what am I, that ever God should look on me? Those who have greater gifts and graces perhaps may obtain a look from God—but alas! I am unworthy." Does your unworthiness trouble you? What more unworthy than a bruised reed? Yet there is a promise made to that condition: "a bruised reed he will not break." The promise is not made to the fig tree or olive tree, which are fertile plants—but to the bruised reed. Though you are despicable in your own eyes, a poor shattered reed—yet you may be glorious in the eyes of the Lord. Do not let your unworthiness discourage you. If you see yourself as vile and Christ as precious—this promise is yours! Christ will not break you—but will bind up your wounds.

Question: But how shall I know that I am savingly bruised?

Answer: Did God ever bring you to your knees? Has your proud heart been humbled? Did you ever see yourself as a sinner and nothing but a sinner? Did you ever, with a weeping eye, look on Christ? (Zechariah 12:10) And did those tears drop from the eye of faith? (Mark 9:24) This is gospel bruising. Can you say, "Lord, though I do not see you—yet I love you; though I am in the dark—yet I cast anchor on you!" This is to be a bruised reed.

Objection 1: But I fear I am not bruised enough.

Answer: It is hard to prescribe a just measure of humiliation. It is the same in the new birth as in the natural. Some give birth with more pangs, and some with fewer. But would you like to know when you are bruised enough? When your spirit is so troubled that you are willing to let go those lusts which brought in the greatest income of pleasure and delight. When not only is sin discarded but you are disgusted with it, then you have been bruised enough. The medicine is strong enough when it has purged out the disease. The soul is bruised enough when the love of sin is purged out.

Objection 2: But I fear I am not bruised as I should be. I find my heart so hard.

Answer 1. We must distinguish between hardness of heart and a hard heart. The best heart may have some hardness—but though there is some hardness in it, it is not a hard heart. Names are given according to the better part. If we come into a field that has tares and wheat in it, we do not call it a field of tares, but a wheat field. So though there is hardness in the heart as well as softness—yet God, who judges by that part which is more excellent, looks on it as a soft heart.

Answer 2: There is a great difference between the hardness in the wicked, and hardness in the godly. The one is natural, the other is only accidental. The hardness in a wicked man is like the hardness of a stone, which is an innate continued hardness. The hardness in a child of God, is like the hardness of ice, which is soon melted by the sunbeams. Perhaps God has at present withdrawn his Spirit, so the heart is congealed like ice. But let God’s Spirit, like the sun, return and shine on the heart, and then it has a gracious thaw on it and it melts in love.

Answer 3: Do you not grieve under your hardness? You sigh for lack of groans, you weep for lack of tears. The hard reed cannot weep. If you were not a bruised reed, all this weeping could not come from you.

Objection 3: But I am a barren reed; I bear no fruit; therefore I fear I shall be broken.

Answer: Gracious hearts are apt to overlook the good that is in them. They can spy the worm in the leaf—but not the fruit. Why do you say you are barren? If you are a bruised reed, you are not barren. The spiritual reed ingrafted into the true vine is fruitful. There is so much sap in Christ that it makes all who are ingrafted into him bear fruit. Christ distills grace like drops of dew on the soul: "I will be as the dew unto Israel; he shall grow as the lily; his branches shall spread, and his beauty shall be as the olive tree" (Hosea 14:5-6). The God who made the dry rod blossom—will make the dry reed flourish. So much for the first expression in the text. I proceed to the second: "the smoking flax shall he not quench."

Question: What is meant by smoking?

Answer: By smoke is meant corruption. Smoke is offensive to the eye, so sin offends the pure eye of God.

Question: What is meant by smoking flax?

Answer: It means grace mingled with corruption. As with a little fire there may be much smoke, so with a little grace there may be much corruption.

Question: What is meant by Christ’s not quenching the smoking flax?

Answer: The meaning is that though there is only a spark of grace with much sin, Christ will not put out this spark. In the words there is a figure; "he will not quench", that is, he will increase. Nothing is easier than to quench smoking flax; the least touch does it. But Christ will not quench it. He will not blow the spark of grace out—but will blow it up into a flame, he will make this smoking flax into a burning candle.

Doctrine: That a little grace mixed with much corruption shall not be quenched. For the illustrating of this I shall show you:

1. That a little grace is often mixed with much corruption.

2. That this little grace mixed with corruption shall not be quenched.

3. The reasons for the proposition.

1. Often in the godly, a little grace is mingled with much corruption

"Lord, I believe"—there was some faith; "help my unbelief" (Mark 9:24)—there was corruption mixed with it. There are, in the best saints, inter-weavings of sin and grace: a dark side with the light; much pride mixed with humility; much earthliness with heavenliness. Grace in the godly smacks of an old crabtree stock.

No, in many of the regenerate there is more corruption than grace. So much smoke that you can scarcely discern any fire; so much distrust that you can hardly see any faith (1 Samuel 27:1); so much passion that you can hardly see any meekness. Jonah, a peevish prophet, quarrels with God, no, he justifies his passion: "I do well to be angry, even unto death!" (Jonah 4:9). Here there was so much passion that it was hard to see any grace. A Christian in this life is like a glass that has more froth than wine, or like a diseased body that has more illness than vigor. It may humble the best to consider how much corruption is interlarded with their grace.

2. This little grace mixed with much corruption shall not be quenched

"The smoking flax he will not quench." The disciples" faith was at first only small: "they forsook Christ, and fled" (Matthew 26:56). Here there was smoking flax—but Christ did not quench that little grace but nourished and animated it. Their faith afterwards grew stronger and they openly confessed Christ (Acts 4:29-30). Here the flax was flaming.

3. The reasons why Christ will not quench the smoking flax

(1) Because this little spark which is in the smoking flax, is of divine production. It comes from the Father of lights, and the Lord will not quench the work of his own grace. Everything by the instinct of nature will preserve its own. The hen that hatches her young will preserve and nourish them; she will not destroy them as soon as they are hatched. God, who has put this tenderness into the creature to preserve its young, will much more nourish the work of his own Spirit in the heart. Will he light up the lamp of grace in the soul—and then put it out? This would be neither for his interest—nor for his honor.

(2) Christ will not quench the beginnings of grace, because a little grace is as precious as much grace. A small pearl is of value. Though the pearl of faith is little—yet if it is a true pearl, it shines gloriously in God’s eyes. A goldsmith takes account of the least filings of gold, and will not throw them away. The pupil of the eye is only little—yet it is of great use; it can at once view a huge part of the heavens. A little faith can justify. A weak hand can tie the nuptial knot. A weak faith can unite to Christ—as well as a strong faith. A little grace makes us like God. A silver penny bears the king’s image on it, as well as a larger coin. The least grain of grace bears God’s image on it—and will God destroy his own image? When the temples in Greece were demolished, Xerxes caused the temple of Diana to be preserved for the beauty of its structure. When God destroys all the glory of the world and sets it on fire—yet he will not destroy the least grace, because it bears a print of his own likeness on it. That little spark in the smoking flax, is a ray and beam of God’s own glory.

(3) Christ will not quench the smoking flax, because this little light in the flax may grow into a flame. Grace is compared to a grain of mustard seed; it is the smallest of all seeds—but when it has grown, it is the largest of herbs, and becomes a tree (Matthew 13:31-32). The greatest grace was once little. The oak was once an acorn. The most renowned faith in the world, was once in its spiritual infancy. The greatest flame of zeal was once only smoking flax. Grace, like the waters of the sanctuary, rises higher (Ezekiel 47:1-5). If, then, the smallest embryo and seed of holiness has a ripening and growing nature, the Lord will not allow it to be abortive.

(4) Christ will not quench the smoking flax, because when he preserves a little light in a great deal of smoke—here the glory of his power shines forth. The trembling soul thinks it will be swallowed up by sin. But God preserves a little quantity of grace in the heart—no, no, he makes that spark prevail over corruption, as the fire from heaven "licked up the water in the trench" (1 Kings 18:38). So God gets himself a glorious name and carries away the trophies of honor: "My strength is made perfect in weakness" (2 Corinthians 12:9).

1. See the different dealings of God and men. Men, for a little smoke—will quench a great deal of light; God, for a great deal of smoke—will not quench a little light. It is the manner of the world, if they see a little failure in another, to pass by and quench a great deal of worth because of that failure. This is our nature, to aggravate a little fault and diminish a great deal of virtue; to see the infirmities and darken the excellences of others—as we take more notice of the twinkling of a star, than the shining of a star. We censure others for their passion—but do not admire them for their piety. Thus, because of a little smoke that we see in others, we quench much light.

God does not act like that. For a great deal of smoke, he will not quench a little light. He sees the sincerity—and overlooks many infirmities. The least sparks of grace he nourishes, and blows them gently with the breath of his Spirit until they break forth into a flame!

2. If Christ will not quench the smoking flax—then we must not quench the smoking flax in ourselves. If grace does not increase into so great a flame as we see in others, and we therefore conclude that we have no fire of the Spirit in us—that is to quench the smoking flax and to bear false witness against ourselves. As we must not credit false evidence, so neither must we deny true evidences of godliness. As fire may be hidden in the embers, so grace may be hidden under many disorders of soul. Some Christians are so skillful at this—accusing themselves for lack of grace—as if they had received a fee from Satan to plead for him against themselves.

It is a great mistake to argue from the weakness of grace—to its absence. It is one thing to be weak in faith—and another to lack faith. He whose eyesight is dim has defective sight—but he is not without sight. A little grace is grace, though it is smothered under much corruption.

3. If the least spark of grace shall not be quenched, then it follows as a great truth—that there is no falling from grace. If the least grain of grace should perish, then the smoking flax would be quenched. Grace may be shaken by fears and doubts—but not torn up by the roots. I grant that seeming grace may be lost; this wildfire may be blown out—but not the fire of the Spirit’s kindling. Grace may be dormant in the soul—but not dead. As a man in a coma does not exert vital energy, grace may be eclipsed, not extinct. A Christian may lose his comfort, like a tree in autumn which has shed its fruit—but there is still sap in the vine and "the seed of God remains in him" (1 John 3:9). Grace is a flower of eternity. This smoking flax cannot be quenched by affliction—but is like those trees of which Pliny writes—trees growing in the Red Sea, which though beaten by the waves, stand immovable, and though sometimes covered with water, flourish the more. Grace is like a true oriental diamond—which sparkles and cannot be broken.

I confess it is a matter of astonishment, that grace should not be wholly annihilated, especially if we consider two things:

(1) The malice of Satan. He is a malignant spirit and lays barriers in our way to heaven. The devil, with the wind of temptation, tries to blow out the spark of grace in our hearts. If this will not do, he stirs up wicked men and raises the militia of hell against us. What a wonder it is that this bright star of grace, should not be swept down by the tail of the dragon!

(2) The world of corruption in our hearts. Sin makes up the major part in a Christian. There are more dregs than grace in the holiest heart. The heart swarms with sin. What a great deal of pride and atheism there is in the soul! Now is it not astonishing that this lily of grace should be able to grow among so many thorns? It is as great a wonder that a little grace should be preserved in the midst of so much corruption—as to see a candle burning in the sea and not extinguished. But though grace lives with so much difficulty, like the infant that struggles for breath—yet being born of God, it is immortal. Grace conflicting with corruption is like a ship tossed and beaten by the waves—yet it weathers the storm and at last gets to the desired haven. If grace should expire, how could this text be verified, "The smoking flax he will not quench"?

Question: But how is it that grace, even the least degree of it, is not quenched?

Answer: It is from the mighty operation of the Holy Spirit. The Spirit of God, who is the source, continually excites and awakens grace in the heart. He is at work in a believer every day. He pours in oil, and keeps the lamp of grace burning. Grace is compared to a river of life (John 7:38). The river of grace can never be dried up, for the Spirit of God is the spring which feeds it.

Now it is evident from the covenant of grace, that the smoking flax cannot be quenched. "The mountains shall depart, and the hills be removed; but the covenant of my peace shall not be removed, says the Lord" (Isaiah 54:10). If there is falling from grace, how is it an immovable covenant? If grace dies and the smoking flax is quenched, how is our state in Christ, better than it was in Adam? The covenant of grace is called "a better covenant" (Hebrews 7:22). How is it a better covenant than that which was made with Adam? Not only because it has a better Surety and contains better privileges—but because it has better conditions annexed to it: "It is ordered in all things, and sure" (2 Samuel 23:5). Those who are taken into the covenant shall be like stars fixed in their orbit and shall never fall away. If grace might die and be quenched, then it would not be a better covenant.

Objection: But we are bidden not to quench the Spirit (1 Thessalonians 5:19), which implies that the grace of the Spirit may be lost and the smoking flax quenched.

Answer: We must distinguish between the common work of the Spirit and the sanctifying work. The one may be quenched, but not the other. The common work of the Spirit is like a picture drawn on the ice, which is soon defaced; the sanctifying work is like a statue carved in gold, which endures. The gifts of the Spirit may be quenched, but not the grace of the Spirit. There is the enlightening of the Spirit, and the anointing. The enlightening of the Spirit may fail—but the anointing of the Spirit abides: "the anointing which you have received from him abides in you" (1 John 2:27). The hypocrite’s blaze goes out, the true believer’s spark lives and flourishes. The one is the light of a comet which wastes and evaporates (Matthew 25:8); the other is the light of a star which retains its luster. From all that has been said, let a saint of the Lord be persuaded to do these two things:

1. To believe his privilege.

2. To pursue his duty.

1. To believe his privilege

It is the incomparable and unparalleled happiness of a saint, that his coal of grace shall not be quenched (2 Samuel 14:7). That grace in his soul which is weak and languid, shall not die—but recover its strength and increase. The Lord will make the smoking flax into a burning lamp. It would be very sad for a Christian to be continually chopping and changing: one day a member of Christ and the next day a limb of Satan; one day to have grace shine in his soul and the next day his light be put out in obscurity. This would spoil a Christian’s comfort and break asunder the golden chain of salvation. But be assured, O Christian, that he who has begun a good work, will ripen it to perfection (Php 1:6). Christ will send forth judgment unto victory. He will make grace victorious over all opposing corruption. If grace should finally perish, what would become of the smoking flax? And how would that title properly be given to Christ, "Finisher of the faith" (Hebrews 12:2)?

Objection: There is no question that this is an undoubted privilege to those who are smoking flax and have the least beginnings of grace—but I fear I am not smoking flax; I cannot see the light of grace in myself.

Answer: So that I may comfort the smoking flax, why do you thus dispute against yourself? What makes you think you have no grace? I believe you have more than you would be willing to part with. You value grace above the gold of Ophir. How could you see the worth and luster of this jewel—if God’s Spirit had not opened your eyes? You desire to believe and mourn—that you cannot believe. Are these tears not the beginnings of faith? You desire Christ and cannot be satisfied without him. This beating of the pulse evidences life. The iron could not move upwards if the loadstone did not draw it. The heart could not ascend in holy desires for God, if some heavenly loadstone had not been drawing it. Christian, can you say that sin is your burden, Christ is your delight and, as Peter once said, "Lord, you know that I love you!" (John 21:17) This is smoking flax and the Lord will not quench it. Your grace shall flourish into glory. God will sooner extinguish the light of the sun, than extinguish the dawning light of his Spirit in your heart.

2. To pursue his duty There are two duties required of believers:

(1) Love. Will the Lord not quench the smoking flax—but make it at last victorious over all opposition? How the smoking flax should flame in love to God! "Oh, love the Lord, all his saints" (Psalms 31:23). The saints owe much to God, and when they have nothing to pay, it is hard if they cannot love him. O you saints, it is God who carries on grace progressively in your souls. He is like a father who gives his son a small stock of money to begin with, and when he has traded a little, he adds more to the stock. So God adds continually to your stock. He drops oil into the lamp of your grace every day, and so keeps the lamp burning. This may inflame your love to God, who will not let the work of grace fail but will bring it to perfection: "the smoking flax he will not quench." How God’s people should long for heaven, when it will be their constant work to breathe out love and sound out praise!

(2) Labor. Some may think that if Christ will not quench the smoking flax—but make it burn brighter to the meridian of glory, then we need take no pains but leave God to do his own work. Take heed of drawing so bad a conclusion from such good premises. What I have spoken is to encourage faith—not to indulge sloth! Do not think God will do our work for us—while we sit still. As God will blow up the spark of grace by his Spirit—so we must be blowing it up by holy efforts. God will not bring us to heaven sleeping—but praying. The Lord told Paul that all in the ship would come safely to shore—but it must be by the use of means: "Except these abide in the ship, you cannot be saved" (Acts 27:31). So the saints shall certainly arrive at salvation. They shall come to shore at last—but they must stay in the ship, in the use of ordinances, else they cannot be saved. Christ assures his disciples: "None shall pluck them out of my hand" (John 10:28). But he still gives that counsel, "Watch and pray, that you enter not into temptation" (Matthew 26:41). The seed of God shall not die—but we must water it with our tears. The smoking flax shall not be quenched—but we must blow it up with the breath of our effort. The second comfort to the godly is that godliness promotes them to a close and glorious union with Jesus Christ. But I reserve this for the next chapter.