More Mercy in Christ Than Sin in Us….So What?!?

One of my favorite quotes is this gem by Richard Sibbes: “…there is more mercy in Christ than sin in us…”  If you have time do a Google search for that quote and you will notice that I am not alone in my love of this precious gospel statement.  But it is even more beneficial to understand what Sibbes is saying in the larger context:

“It is dangerous, I confess, in some cases, with some spirits, to press too much and too long this bruising, because they may die under the wound and burden before they be raised up again.  Therefore it is good in mixed assemblies to mingle comfort that every soul may have its due portion.  But if we have this for a foundation truth, that there is more mercy in Christ than sin in us, there can be no danger in thorough dealing.  It is better to go bruised to heaven than sound to hell.  Therefore let us not take off ourselves too soon, nor pull off the plaster before the cure be wrought, but keep ourselves under the work till sin be the sourest, and Christ the sweetest, of all things.”

Sibbes is saying that because there is more mercy in Christ than sin in us we cannot dig so deep as to find sin that is not covered by grace.  For Sibbes the more that sin is exposed the more we begin to realize what Christ has delivered us from. 

Now, some of the Puritans (as we can as well) had a tendency toward a morbid introspection.  That can be very dangerous to go on a quest, turning over every rock, trying to find sin only for the sake of discovering sin.  That is not what Sibbes is referencing.  The “bruising” that Sibbes is talking about is actually akin to a deep conviction of the Spirit.  He is encouraging us not to undercut the Spirit’s work but to cooperate in such a way that we really deal thoroughly with sin. 

Often when the Lord begins to bring conviction we want to move quickly to the warm fuzzy experience of forgiveness.  And many times this robs us of substantial healing.  This is why Sibbes says, “nor pull of the plaster before the cure is wrought”.  He is comparing our tendency to move quickly through repentance to our common tendency to take the cast off a broken arm before healing has been complete. 

Now because there is more mercy in Christ than sin in us we are able to endure this season of bruising with a profound joy, because we know that it only leads to healing.  Repentance becomes sweet when you know that you cannot out sin God’s mercy.  It is also sweet when you come to realize that the reason the Lord brings conviction is because He aims to heal and to further our experience of joy and delight in Him. 

The Bruised Reed Chapter by Chapter

Chapter 1
Chapter 2
Chapter 3
Chapter 4
Chapter 5
Chapter 6
Chapter 7
Chapter 8
Chapter 9
Chapter 10
Chapter 11
Chapter 12
Chapter 13
Chapter 14
Chapter 15
Chapter 16

Review of Richard Sibbes--The Bruised Reed

Author: Richard Sibbes

Pages: 128

Publisher: Banner of Truth Trust

Price: 5.99 USD

Genre: Puritan Paperbacks


Quick Summary:

On the back cover Martyn Lloyd-Jones comments on this work by saying, “…Richard Sibbes, who was balm to my soul at a period in my life when I was overworked and badly overtired, and therefore subject in an unusual manner to the onslaughts of the devil…I found at that time that Richard Sibbes, who was known in London in the early seventeenth century as ‘The Heavenly Doctor Sibbes” was an unfailing remedy...The Bruised Reed…quietened, soothed, comforted, encouraged and healed me”. Even if our situation is not as dire as Lloyd-Jones, Sibbes’ work will still prove to be balm to the soul.

In this excellent work Sibbes concerns himself with mining the depths of Isaiah 42:1-3. He skillfully teaches us about bruised reeds, smoking flax, and Christ’s victorious government. This work will prove helpful to pastors and lay persons alike. For the struggling believer it will comfort and calm your doubting. It will remind you of the mercy of Christ and leave you in the arms of our gracious Savior. Sibbes continuously reminds us that, “there is more mercy in Christ than sin in us”. (13)

This work will also be highly beneficial for the pastor. Sibbes is a wonderful example of the grace and mercy that a minister of Christ ought to be; it is no wonder he was called the “sweet dropper”. The minister will be reminded by Sibbes not to, “pitch matters to high” (26) nor to “kill a fly on the forehead with a mallet” (30).

Ministers and layperson alike are continuously brought to the foot of the Cross in this beautiful work by Sibbes. It has proved for centuries to be a “balm to souls” and will probably be so until the gracious Savior that it represents returns in victory.

What I Enjoyed:

Everything would be an overly simplistic, yet true, answer. Therefore, it would be most beneficial to say what I enjoyed the most. This book is very Christ-centered, that is sweet refreshment compared to the mounds of man-exalting literature of our day. Sibbes does a marvelous job of setting up for us to view Jesus Christ, the Crucified and Risen One. As Sibbes points us to the Cross, he brings out of that three profound applications: that Christ mercy is full, we should be merciful, and Christ will reign victorious.

If you find yourself discouraged Sibbes will point you to the Cross and therein give you profound encouragement. If you find yourself bitter, harsh, or arrogant towards others, then Sibbes will hold your hand to the Cross and remind you of our Saviors grand mercy. If you are in despair over your remaining corruption, Sibbes will cast a vision of the victory of the Cross and pull you out of despair. Jesus is truly exalted in this work.

What I Disliked:

Honestly, there is nothing in this book that I disliked. If I had one complaint it would be that I have finished reading the book, I want to sit further under Sibbes teaching.

Should You Buy It?

Absolutely. I would suggest buying one for yourself; one for your spouse and each child; one for each person in your neighborhood; one for each member of your church; and just in case, you should buy one for your dog.

Rating: 5 out of 5 stars

Check it out at Amazon.com--Be sure to say whether it was helpful or not.

The Bruised Reed Chapter 16

This is the concluding chapter to this excellent work by Richard Sibbes. As Spurgeon said he scatters pearls and diamonds throughout this book. The last chapter is as if Sibbes has taken his collection of pearls and diamonds and is now showing them off to the reader. This chapter is rich in its concluding remarks.

Quick Outline:

• Why Christ's Government is Opposed
• We Must Expect Opposition
• Our Victory in Christ is Certain
• Treasure the Least Degree of Grace
• Encouragement to Come to Christ
• Christ is the Hope of the Church
• Faith Will Prevail

Summary:

Sibbes point is this concluding chapter is to show us that there will be combat, yet in this combat we will be victorious. To think that we will not have a battle is ridiculous. "There can be no victory if there is no combat". Certainly, Christ will be opposed. Yet, in all of this, Sibbes encourages us that our victory in Christ is certain; our faith will prevail.

The government of Christ will be opposed. Sadly, this opposition will come from our very own flesh. As Sibbes points out, "The flesh still labours to maintain its own government, and therefore it cries down the credit of whatever crosses it, such as God's blessed ordinances, and highly prizes anything, though never so dead and empty, if it allows the liberty of the flesh."

It is utterly stupid that any would oppose Christ, yet we all do at times. Why? We can see from our own hearts that the flesh opposes any type of government. We abhor restraint. The very nature of Christ's rule (it being a rule) will cause men to oppose it. Yet, further still, it is a spiritual government. Since, the flesh constantly wars against the spirit we must not be surprised that Christ is opposed. He is also opposed because men are opposed to judgment. We hate to be censured. We balk at the word no. Therefore, it is obvious that Christ will be opposed by the flesh. We must expect opposition.

"It is therefore no sign of good condition to find all quiet, with no opposition; for can we think that corruption, which is the older element in us, and Satan, the strong man who has many holds over us, will yield possession quietly?" Therefore, we must understand that "wherever Christ comes there will be opposition".

As Sibbes always does, before we get discouraged with our remaining corruption, he reminds us that our victory in Christ is certain. Thankfully, "the victory lies not with us, but with Christ, who has taken on him both to conquer for us and to conquer in us...they are his enemies as well as ours". Is that not very encouraging? It must really strengthen us and frustrate the father of lies to know that "a grain of mustard seed should be stronger than the gates of hell". Oh, the wonderful power of the grace of Christ!

Because of this beautiful reality we must be certain (as Sibbes has labored to prove) that we must treasure the least degree of grace. This all should prove an encouragement to believers and an allurement to unbelievers to come fully under the rule of Christ's government. We shall do so because Christ is the only hope of the Church. (Oh, that we would remember this!) We shall take heart in all of this because faith will prevail! Thanks be to Jesus Christ. We close our summary as did Sibbes, "And may he grant that the prevailing power of his Spirit in us should be an evidence of the truth of grace begun, and a pledge of final victory, at that time when he will be all in all, in all his, for all eternity. Amen."

Discussion:

Do you agree with Sibbes' statement that it is "no sign of a good condition to find all quiet"? My personal take is that he should have (and perhaps in the Puritan language he has) added the word "sure". Therefore it would read: "It is therefore no sure sign of a good condition to find all quiet". It appears as if Sibbes is saying that if all is quiet then something is wrong. (I believe Owen considers something of the like in his work Overcoming Sin and Temptation). What is your take on this?

What are your thoughts on this book, overall? How has the Lord used it in your life? Questions? Comments?

Pearls and Diamonds:

"Though corruption does not prevail so far as to make void the powerful work of grace, yet there is not only a possibility of opposing, but a proneness to oppose, and not only a proneness, but an actual withstanding of the working of Christ's Spirit, and that in every action" (p.118)

"...wherever Christ comes there will be opposition". (p.121)

"...we see the conflicting, but yet sure and hopeful, state of God's people." (p.122)

"Satan will object, 'You are a great sinner.' We may answer, 'Christ is a strong Saviour.'" (p.123)

"Oh, what a confusion is this to Satan, the he should labour to blow out a poor spark and yet should not be able to quench it; that a grain of mustard seed should be stronger than the gates of hell..." (p.124)

The Bruised Reed Chapter 15

In this chapter we consider Christ's Public Triumph over evil. From this Sibbes will show that "grace will become glory, and come forth into the sight of all". The prospect of this is quite encouraging, and I am certain it would be very much so to a depressed and discouraged soul.

Quick Outline:

• The Open Glory of Christ in His Members
• Follow Sincerity and Truth
• Christ Alone Advances this Government
• We Must Not Look to Ourselves
• Christ Makes us Feel our Dependence
• The Triumph of Grace

Summary:

Oh, what a glorious truth is behind this chapter. It appears at present that Christ is not advancing and that Satan is reigning victorious. Yet, in this chapter, Sibbes will display for us the open glory of Christ and all that it entails for us. At one glorious point in history, Sibbes proclaims, "then there shall be no glory but that of Christ and his spouse."

What are the implications of this? Sibbes says that if men believed this truth then they would "make more account of sincerity, which alone will give us boldness, and not seek for covers for their shame, confidence in which, as it makes men now more presumptuous, so it will expose them hereafter to their greater shame". We should thus be very vigorous in our pursuit of holiness and hatred of evil. We must "take heed that we follow not the ways of those men whose ends we shall tremble at".

Sibbes at this point decides to throw in some deep biblical theology. Given the depravity of man we must understand that Christ alone advances His government. "Nature, as corrupted, favours its own being, and will maintain itself against Christ's government". Christ then must do a mighty work in establishing his government within us. He must remove sin, weaken it, suspend opposite hindrances, and advance the power of His grace in us. Therefore, we must not look to ourselves in all of this. As Sibbes says, "...it is dangerous to look for that from ourselves which we must have from Christ". Given all of this we must be very cautious to depend upon Christ and not on ourselves.

I believe Sibbes is trying to get us to see that this is another reason why we often struggle. Sometimes Christ allows us to fall into sin to further teach our dependence on him, and to further implant in us His grace and a hatred for wickedness. This is comforting and yet spurs us on to follow Christ even more boldly. Yet, in all of this grace will triumph!

Discussion:

Have you had an experience in your life when because of "irreverent and presumptuous conduct" you gave Christ a cause to "suspend his gracious influence and leave you to the darkness of your own heart"? In doing so, what was the fruit? Do you find that Sibbes is correct in what he says in this chapter?

In this chapter we see how Sibbes' Reformed theology reflects everything that he says. Why is it important that we realize fully that Christ alone advances this government? How might Semi-Pelagianism lead to gross pride and cause our growth to be hindered?

Pearls and Diamonds:

"Can we think that he that threw the angels out of heaven will suffer dust and worms' meat to run a contrary course, and to continue always so?" (p.111)

"A woeful condition, when both we and that which we highly esteem shall vanish together." (p.112)

"Let us know, therefore, that it is dangerous to look for that from ourselves which we must have from Christ." (p.114)

"Nothing is stronger than humility, which goes out of itself, or weaker than pride, which rests on its own foundation." (p.114)

"...that which is begun in self-confidence ends in shame." (p.115)

"Hence it is that we often fail in lesser conflicts and stand firm in greater, because in the lesser we rest more in ourselves, in the greater we fly to the rock of our salvation, which is higher than we." (p.116)

The Bruised Reed Chapter 14

This is a very important chapter on the heels of Chapter 13. Some might be tempted to stop their pursuit of holiness because of the grand truth that Christ will be victorious. Yet, if this chapter is heeded we will see that even though Christ is victorious, "he accomplishes it by training us up to fight his battles". How then do we fight? Sibbes will explore in this chapter the Means to Make Grace Victorious.

Quick Outline:

• Rules for Right Judgment
• Keeping Our Judgment Clear
• Reasons for Seeming Lack of Progress
• All Should Side with Christ

Summary:

It seems like Sibbes has developed in these latter chapters a propensity for list making. He offers us several lists again. They are indeed very important for us to consider. It is not in list form but Sibbes begins by giving several rules for right judgment. They appear to be questions to ask yourself in making decisions. I will try to reformat them into a question form list:

• Does it help or hinder my main purpose?
• Does it make me more or less spiritual?
• Does it bring me nearer the fountain of all goodness; God Himself?
• Will it bring me peace or sorrow?
• Will it commend me more or less to God?
• What was the consequence of similar reflections in the past? Did it lead to grace?
• How does God judge this?
• How do men, with nothing invested, advice in the matter?

After considering rules for right judgment, Sibbes now will consider seven ways to keep our judgment clear. First, we ought to "store up true principles in our hearts, and refresh them often, that, in virtue of them, our affections and actions may be more vigorous". Secondly, "because knowledge and affection help one another, it is good to keep up our affections of love and delight by all sweet inducements and divine encouragements; for what the heart likes best, the mind studies most". Thirdly, we should discover where our weaknesses are. Fourthly, we should "use all means by which fresh thoughts and affections may be stirred up and preserved in us". Fifthly, "we must keep grace in exercise". Sixthly, all of these resolutions must be made in the strength of Christ. Lastly, we should labor to discover what frame our soul ought to be in. In other words we ought to labor to be always prepared.

Some will object to this, and ask, "Why do I remain at a standstill"? Sibbes offers two quick responses. 1) Grace grows in ways that we know not. It may appear that you are at a standstill but you are actually growing. 2) Sometimes victory is suspended because of sin or because we are betraying our helps. How do we gain victory? "First, to get the victory over the pride of our own nature by taking shame to ourselves, in humble confession to God; and then, secondly, to overcome the unbelief of our hearts by yielding to the promise of pardon; and then, thirdly, in confidence of Christ's assistance, to set ourselves against those sins which have prevailed over us."

It is almost as if the last section does not belong in this chapter. Sibbes closes by urging all souls to side with Christ. He will be victorious, therefore, we ought to side with the victor. Not only because He is the victor, but because, "Where Christ is, all happiness must follow. If Christ goes, all will go."

Discussion:

What do you think of Sibbes' tips on making right judgments? Would you add anything? Do you agree with all that are there? Is such a list beneficial? Can it be simplified?

Sibbes says, "For what the heart likes best, the mind studies most". How might we get our hearts in such a frame that we will study most what our heart should like best?

Pearls and Diamonds:

"...faith is an obedient and wise grace." (p.101)

"True judgment in us advances Christ, and Christ will advance it. All sin is either from false principles, or ignorance, or thoughtlessness, or unbelief of what is true." (p.102)

"If Christ has possessed the affections, there is no dispossessing of him again. A fire in the heart overcomes all fires without". (p.103)

"...how can we think that Christ will lead us out to victory, when we take counsel with his and our enemies?" (p.104)

"It is not sleepy habits, but grace in exercise, that preserves us." (p.104)

The Bruised Reed Chapter 13

Today I plan on finishing up posting on The Bruised Reed as well as post a book review. It is February and we must move on to Flavel's the Mystery of Providence.

Chapter 13 offers us the third conclusion concerning the final part of the text, and that is that "Christ's government will be victorious". This will prove to be a very important chapter in seasons of doubt. Particularly strong is the section where Sibbes asks, "Why is it thus with the church of God, and with many a gracious Christian? The victory seems to be with the enemy".

Quick Outline:

• Why Christ's Kingdom Must Prevail
• Why the Enemy Seems Victorious
• Consolation for Weak Christians
• Evidences of Christ's Rule in Us

Summary:

There are six reasons that Sibbes gives for why Christ's kingdom must prevail. First we see that it will prevail because "Christ has conquered all in his own person first, and he is 'over all, God blessed for ever'". And if Christ has set up his throne in our hearts we can be assured that He will conquer. Secondly, he will prevail because the enemies that we face are "accursed and damned". Even if they rise up it will only be to their eventual greater fall. Thirdly, "the Spirit of truth...abide forever". Because that which is spiritual is eternal we can be confident that the Spirit of truth within us will reign victorious. Fourthly, "the victory over corruption or temptation is a pledge of victory". The truth is that heaven is ours already, and whenever we are granted victory over these corruptions it is an evidence of that which is to come. Fifthly, Christ is a king and "bows the neck" of the inner man. Lastly, one of the purposes of "Christ's coming was to destroy the works of the devil, both for us and in us". We see this accomplished through the resurrection. We can be certain that Christ will accomplish this resurrection in us as well. He will accomplish His purpose. Therefore, given the above we can be certain that Christ will reign victorious.

But, some will object, it seems as if Satan is the victor. Why does it not appear to be so? Sibbes will now give us four reasons that even though it appears Satan is victorious, he is not, but Christ is. The first reason that this is so is because "God's children usually, in their troubles, overcome by suffering." Secondly, and this is very important to understand, "victory is by degrees". Thirdly, "God often works by contraries". What Sibbes means by that is that God often works in an opposite way than we would expect. As an example, "when he means to comfort, he will terrify us first...when he means to make us glorious, he will abase us first". And lastly, Christ's work "often goes backward so that it may go forward better". All of this is to show that even though it might appear that Satan is victorious, he is not. Even in our weakness we are accepted.

As always, Sibbes now offers consolation for those that are weak. The above is nice to know, but in the midst of great weaknesses and temptations, sometimes, we need more. We are continuously reminded in this book, that though a spark from heaven might be weak, it is still a spark from heaven and therefore glorious. And this is what leads to our victory: "Grace conquers us first, and we, by it, conquer all else..."

But how do I know that Christ's rule is in me? How do I know that my spark is indeed a spark from heaven? I know Christ will be victorious in all hearts he rules in, but how can I be certain that he rules in my heart? Sibbes will give eight reasons. 1) Being able from experience to justify all Christ's ways. 2) Reasons of religion are the strongest reasons 3) We are true to our ends and steadfast to our rule 4) The truth is more dear to us than our lives 5) We have a delight in the inner man of Christ's government 6) We have a well-ordered and uniform life 7) The heart willingly stoops to Christ. 8) We practice duties pleasing to Christ. In all of these victory is in different degrees. Sometimes we resist though we are foiled. Other times, grace gets the better, though with conflict. And in the greatest time, all corruption is perfectly subdued.

Discussion:

This is a very good chapter, especially if you like lists. It is especially helpful to know that while it may appear Satan is victorious (in our own hearts and in the Bride of Christ), he indeed is not; our Savior will reign victorious! That is very encouraging.

One part I found a little weak, and this could be chalked up to misunderstanding, is Sibbes' section on "evidence that Christ's rule is in us". I know that all of these are to be seen through the lens that Sibbes has provided us--that even if the least is apparent it is to be considered a spark. Yet, I cannot help but wonder if other evidences might have been better. Is there anything objective that we could put? All of these appear to be subjective. But what else do we have to go upon? Do you like Sibbes' list? Would you have added anything? Deleted anything?

Pearls and Diamonds:

"Heaven is ours already, only we strive till we have full possession." (p.92)

"Weakness, with acknowledgement of it, is the fittest seat and subject for God to perfect his strength in; for consciousness of our infirmities drives us out of ourselves to him in whom our strength lies." (p.96)

"Grace conquers us first, and we, by it, conquer all else; whether corruptions within us, or temptations from outside us." (p.97)

"...the truest trial of the power of grace is in particular cases which touch us most closely, for there our corruption makes the greatest head." (p.99)

The Bruised Reed Chapter 12

Sibbes continues in discussing the government of Christ upon the throne of our hearts. In this chapter he expounds upon the second conclusion derived from this truth. The point in this section will be to show that the government of Christ "in his church and in his children is wise and well-ordered."

Quick Outline:

• Judgment and Wisdom
• The Need for Heavenly Light
• Where Christ's Government is Set Up
• How Christ Governs Us
• The Effects of this in Practice

Summary:

Sibbes begins by showing that spiritually regenerate men, because Christ has rule in their heart, will have a correct judgment upon spiritual matters. He does make a disclaimer that, "truth is truth, and error, error, and that which is unlawful is unlawful, whether men think so or not." A wise man, when Christ has the rule in his heart, will agree to these things. Therefore, we must "let truth have full scope without check or restraint, and let Satan and his instruments do their worst, they shall not prevail."

This then is the importance of receiving "heavenly light". If we have not been given the Spirit of truth then we will not be able to make correct judgments as we ought. Christ so works in our hearts and forms in us correct judgments that we often can be mistaken in thinking that "that good which is in [us] and issues from [us] is from [ourselves], and not from the powerful work of grace." Only through heavenly light being imparted will men have sound judgment.

Because of this we come to understand that "wherever true wisdom and judgment are, there Christ has set up his government, because where wisdom is it directs us, not only to understand, but to order our ways aright". What happens, then, is that Christ not only teaches that which we should do we are taught the very act of doing it. So that we are "not only taught that [we] should love, fear, and obey, but [we] are taught love itself, and fear and obedience themselves.

But how does Christ do this you ask? He does this by not only shining on us the light of understanding but by also doing a work upon our hearts to cause us to treasure that truth. If Christ does not do this might work by His Spirit then the truth "does us no good, but helps to condemn us." Unless Christ comes in and does this work we will not be wise and will have no true judgment, Christ must overcome Satan and take charge of our souls.

Discussion:

There is little that needs to be discussed from this chapter, it is all pretty straight-forward. One wonders how different our approach to sharing the gospel, preaching, writing, etc. would be if we really believed what is in this chapter. If we really believe that it takes a work of the Spirit to understand and treasure truth, then we would not be so surprised by the "ignorance" of the world. Why are we so surprised that some politicians argue for the killing of babies? Why are we so surprised that homosexuality is celebrated? Why are we so surprised that Christ is not treasured?

If we really get what Sibbes is saying here then we will preach the truth as it stands and not try to twist the truth so that men might accept it easier. The truth is they probably will accept it, because it is adulterated, tainted, and no longer the truth; that is what unregenerate men love to swallow--falsehood. Therefore, out of deep love we must be passionate about proclaiming the truth, all the while trusting in the sovereign mercy of God to soften men's hearts.

Pearls and Diamonds:

"Truth is truth, and error, error, and that which is unlawful is unlawful, whether men think so or not." (p.84)
"Let truth have full scope without check or restraint, and let Satan and his instruments do their worst, they shall not prevail..." (p.85)
"There is no natural proportion between an unsanctified heart and a sanctified judgment." (p.89)
"When the judgment of Christ is set up in our judgments, and thence, by the Spirit of Christ, brought into our hearts, then it is in its proper place and throne. Until then, truth does us no good, but helps to condemn us." (p.89)
"And Satan by corruption gets all the holds of the soul, till Christ, stronger than he, comes and drives him out, taking possession of all the powers and parts of soul and body to be weapons of righteousness, to serve him." (p.90)

The Bruised Reed Chapter 11

Chapter 11 begins a new section in Sibbes work. We now move from the bruised reed and the smoking flax to consider Christ's gracious government. This gracious government is where Christ will set up "absolute government in us which shall prevail over all corruptions." The chapter will serve us to make certain that we do not get the cart before the horse. Sibbes reminds us again that justification leads to sanctification and not the opposite.

Quick Outline:

• Christ's Judgement Established in Us
• Christ's Mildness and His Government
• Pardon Leads to Obedience
• Justification Leads to Sanctification

Summary:

What is meant by the text in Isaiah 42:3..."he will faithfully bring forth justice" (or in the KJV that Sibbes would have used, "he will bring forth judgment unto victory)? Sibbes believes that it is speaking of Christ's rule in the believers heart. As Christ is seated on the throne of our hearts (keep in mind this was written before the Spirit-Filled Life tracts), his judgments become our judgments. What is taking place is that the Spirit of God is changing our affections.

Sibbes then sets forth to show various conclusions from this text. The first will be dealt with in this chapter and the others later. That first conclusion is that, "Christ is mild in the way that we have seen so that he may then set up his government in those whom he is so gentle and tender over". The reason then for our pardon is to secure our obedience. This then is a fitting judgment as to whether or not we can claim the mercy of Christ; are we desiring to follow Christ in obedience? As Sibbes says, "None ever did truly desire mercy for pardon but desired mercy for healing."

The chapter closes with the truth that justification leads to sanctification. Even in this title we can discern two things. One, justification comes before sanctification. Therefore, sanctification can never be the grounds for justification. Two, justification will lead to sanctification. Therefore, justification will never be alone. Sibbes expounds upon this and cautions us to remember four things.

1. The first and chief ground of our comfort is that Christ as a priest offered himself as a sacrifice to his Father for us.
2. When we are overtaken with sin we must remember to come back to Christ for mercy
3. When we become cold in affection the best way to warm ourselves is at the fire of Jesus' love and mercy.
4. We are ruled by a spirit of love. His subjects are voluntaries.

As he closes Sibbes has a little doctrine to teach about the last (and actually preceding) points. Loving Jesus and freely following him and taking up his yoke is not something that natural man will do or can do. "Our disposition must be changed...they seek for heaven in hell that seek for spiritual love in an unchanged heart."

Discussion:

I really appreciate this chapter and Sibbes' desire to make certain that we not get the cart before the horse. I also am very thankful that Sibbes concluded with reminding us that unless our hearts are regenerate we will never love Christ. That is what will keep all of these things turn into legalistic duties to perform. It is only out of regenerate heart, and living that springs from that heart, that we will be able to love Christ as we ought.

I have not studied in depth Isaiah 42:1-3, but I do wonder if Sibbes' interpretation of this verse is accurate. Is this "rule" speaking of Jesus' government in our heart? What do you think?

Also, on page 80 when Sibbes says, "This also shows that those are misled that make Christ to be only righteousness to us and not sanctification, except by imputation, whereas it is a great part of our happiness to be under such a Lord...", who do you see as his "enemy" in this section? Who is the polemic against? Is it Catholicism? Or is it those that make grace cheap?

Pearls and Diamonds:

"...it is most necessary that the Spirit should alter the taste of the soul so that it might savour the things of the Spirit so deeply that all other things should be out of relish."

"None ever did truly desire mercy for pardon but desired mercy for healing."

"They seek heaven for hell that seek for spiritual love in an unchanged heart."

The Bruised Reed Chapter 10

When I first received this book I became very excited about reading Chapter 10. I have always wondered what the apostle meant by quenching the spirit. It was my hope that Sibbes would exposit that and lead me into this truth. I am a little disappointed that my original hopes were not granted, yet at the same time Sibbes has done a wonderful job of presenting for us ways that men "offend deeply against this merciful disposition of Christ".

Quick Outline:

• False Despair of Christ's Mercy
• False Hope of Christ's Mercy
• Resisting Christ's Mercy
• Presuming on Christ's Mercy
• Seeking Another Source of Mercy
• Mistreating the Heirs of Mercy
• Strife Among the Heirs of Mercy
• Taking Advantage of the Bruised
• Despising the Simple Means of Mercy

Summary:

Sibbes has been very gracious in his words up to this point. He has labored to portray the astonishing grace and mercy of our Savior. He has said such sweet things as, "there is more mercy in Christ, than sin in us". Yet there are those that "offend deeply against this merciful disposition". Sibbes now discusses the various ways that we might offend Christ deeply.

All of these listed have one thing in common, they reject Christ in his mercy. Whether it be disbelieving him to be merciful, presuming upon his mercy while living in sin, or treating others without mercy. All of these have at their foundation a misunderstanding, or even outright rejection, of the mercy of Christ.

The man that has a false despair is not trusting in Christ's mercy and is therefore quenching the Spirit. The man that has a false hope of Christ's mercy is drawing further away from Christ into the shackles of sin, and is therefore quenching the Spirit. Some even go so far as to resist the mercy of Christ, because they will not be troubled with the light of these sparks of grace. Others will presume upon Christ's mercy. Much like those that have a false hope, because of our carnal disposition we can still struggle with presuming upon his mercy.

Even in the midst of our spanking Sibbes stops to remind us of the mercy and power of Christ in holding us. Sibbes reminds us of all the "means whereby Christ preserves grace": Holy communion (in which I believe Sibbes is referring to fellowship with other believers, especially at the Lord's Table), holy duties, the gospel ministers of Jesus and His gospel, and the fact that grace is strengthend by the exercise of it. Yet all of these are not what sustains us but the means that Jesus uses to do so; therefore let us glory and boast in Him!

After Sibbes reminds us again of the keeping power of Jesus he takes up again pointing out the ways that we can quench the Spirit. Some men will forsake the mercy of Christ by searching out other sources. Did not the Israelites do this often? Do we not still? Another way that we deeply offend the merciful disposition of our Lord is in our merciless acts towards other believers. This seems to be Sibbes point in the last few pages of this chapter. And finally, he points out that we are quenching the Spirit when we despise the simple means of mercy.

Discussion:

This is a great chapter. Timmy Brister has some excellent discussion on this chapter as well. There are a few things left for us to discuss from this chapter. It is a longer chapter (especially for Sibbes) and it is packed with thoughts. Here are a few questions for us to ponder:

1. In his section on resisting Christ's mercy, Sibbes seems to be suggesting that the Holy Spirit can be resisted. We know that Sibbes was a Puritan that held dearly to the doctrines of grace. What then would be his thought on irresistible grace? Does this statement not contradict irresistible grace: "If men appeal to their own consciences, they will tell them that the Holy Spirit has often knocked at their hearts, as willing to have kindled some holy desires in them. How else can they be said to resist the Holy Ghost, but that the Spirit was readier to draw them to a further degree of goodness than was consistent with their own wills?"
   Our understanding of this question will reveal whether or not we really understood what the Puritans and early Reformers meant by irresistible grace. If we fail to preach as Sibbes did here, I believe we abandon what the Scriptures reveal that there is a sense in which the Spirit of God is actively rejected and resisted. Yet, we must also understand as Sibbes did that there is an effectual drawing of men that will not be resisted. Thoughts?

2. When Sibbes says, "what spirit shall we think them to be of that take advantage of the bruisedness and infirmities of men's spirits to relieve them with false peace for their own worldly ends...", do you see modern evangelicalism, or even the SBC? (I point out the SBC because that is where God has planted me). Are we not doing what Sibbes says here if we take sinners that are bruised and weak and we quickly lead them through a prayer and do whatever we can to alleviate their bruising even if it means giving them false peace? Are we not sometimes very quick in bringing men on to make "decisions" so that we can pad our numbers? Sibbes begins railing against popery. My question is, are we that far removed from popery?

Pearls and Diamonds:

"None are damned in the church but those that are determined to be..." (p.67)

"...all comfort should draw us nearer to Christ" (p.68)

"Infirmities are a ground of humility, not a plea for negligence, nor an encouragement to presumption." (p.71)

"One word spoken in season will do more good than a thousand out of season." (p.74)

The Bruised Reed Chapter 9

At the end of Chapter 8 Sibbes admonished us to believe Christ and not Satan. He was helping us to see that we need to continue in our duties and bank on the mercy of Christ. In this chapter Sibbes is going to add to that thought.

Quick Outline:

• How We Should Think of Christ
• When Christ Seems to be an Enemy
• When Doubt Assails Us

Summary:

One of the primary things that Satan attempts to do in the life of the believer is put a wedge between us and Christ. He often does this by causing us to think poorly of Jesus. Yet, we should abhor such ridiculous notions and fixate on the biblical Christ.

But still sometimes Satan causes us to view Christ as an enemy. He especially does this when God is legitmately displaying to us his fatherly displeasure. Yet we must be careful in how we view Christ; even when he seems like an enemy. We should take heart even in this season of displeasure and know that, "He cannot restrain his bowels of mercy long".

Although these things are true, doubt still sometimes overcomes us. What do we do in those times? Sibbes gives wonderful God-centered, Christ-honoring, advice. "Cast yourself into the arms of Christ, and if you perish, perish there. If you do not, you are sure to perish. If mercy is to be found anywhere, it is there". After saying this it is as if Sibbes knows people will still question whether they might be accepted into the arms of Christ; they feel themselves not to be smoking flax. The author then reminds us that, "when he [Christ] goes before us by kindling holy desires in us, he is ready to meet us in his own ways". This very doubt is the act of Christ kindling a holy desire. And when we see that holy desire we can rest assured that Christ is ready to meet us there.

Discussion:

Since the Lord changed my heart and mind towards the doctrines of grace (some call it Calvinism) one aspect of my walk with Christ has changed significantly, that of assurance. I am not so sure that if you reject the doctrines of grace that Sibbes statements here will hold much water. Perhaps it will still be accepted but I am not sure that it would go quite as deep. (Maybe some of my Arminian readers would be interested in showing faulty thinking here).

Now, lest I be misunderstood, what I am not saying is that accepting the doctrines of grace is the grounds for our assurance. What I am saying, and what I believe Sibbes is arguing, is that our assurance--and our hope when doubt assails us--is that what Christ has started He will close. When Sibbes says, "The least love we have to him is but a reflection of his love first shining upon us", he means something really loaded and profound. If we can see but a spark of grace in our hearts (even the smallest spark or desire for Christ) we can be certain that it was implanted there by God. (This comes from a true understanding of the depravity of man and that any spark is there because God put it there). Therefore, we can also take heart that Christ is going to finish this work that he has started. Even if we love him a little, that is a reflection that he has shined his love upon us. Knowing that His love being cast upon us (in the way Sibbes means "love" here) we can be assured that we belong to Jesus, and if we belong to Jesus then we have the greatest comfort. Therefore, in the midst of doubtings we must believe Christ (the gospel) and not the lies of Satan.

Pearls and Diamonds:

"Cast yourself in the arms of Christ, and if you perish, perish there." (p.65)

"The sighs of a bruised heart carry in them a report, both of our affection to Christ, and of his care to us." (p.66)

"God sees fit that we should taste of that cup of which his Son drank so deep, that we might feel a little what sin is, and what his Son's love was. But our comfort is that Christ drank the dregs of the cup for us, and will [relieve] us, so that our spirits may not utterly fail under that little taste of his displeasure which we may feel." (p.66)

The Bruised Reed Chapter 8

I had to read this chapter a couple of times. It is loaded with knowledge. Up until this point it is as if Sibbes has been giving us a few quick powerful jabs, it appears that in this chapter he is sizing us up (laying the foundation) for a knockout punch. Although this chapter is not the knockout punch itself, I believe it will serve to build a foundation for that later on. Maybe if Sibbes were here today he would prefer I say hugs instead of knockout punches, but maybe not, there is a reason why we are called bruised reeds.

Quick Outline:

• We Should Persist in Duties
• Overcoming Discouragements
• The Source of Discouragements
• Some Uneasy Feelings Removed
• What are Sins of Weakness?

Summary:

Sibbes' main concern in this chapter is to keep us from discouragement and to encourage us to press on in our duties despite our hearts being "altogether averse to them". He first gives four reasons; paraphrased they are:

1. If we do not corruption will gain ground
2. God strengthens us as we go about our duties
3. Obedience is most direct when there is nothing to else to sweeten it
4. Reward follows work; the fruit of our labor will be sweet

Sibbes then offers help in overcoming discouragements. As always he points us to Jesus and the mercy of God therein. In order to most effectively help us he sets about to show us that the Godhead is not the source of our discouragements. "Discouragements, then, must come from ourselves and from Satan, who labours to fasten on us a loathing of duty." Christ has came to free us from these discouragements, yet, "in some such ignorance of that comfortable condition we are in under the covenant of grace as to discourage them greatly". Because of this we must understand three things about our weaknesses: 1) they do not break covenant with God 2) they do not exclude us from mercy 3) If Christ is not merciful to the weak then he will have no one to serve him.

The central thing that Sibbes wants us to understand in this chapter is that, "weaknesses so considered, although a matter of humiliation and the object of our daily mortification, yet may be consistent with boldness with God, or is a good work either extinguished by them or tainted so far as to lose all acceptance with God." In other words weakness, even though it should be battled, does not exclude us from the merciful care of the Lord.

The last part of this chapter honestly confuses me and is difficult for me to summarize. Basically Sibbes closes by teaching us on the sins of infirmity. He shows us four things that we must understand about sins of weakness (they appear to be qualifications). 1) There must be a life of grace begun 2) there must be a sincere and general bent to the best things 3) there must be a right judgment, allowing of the best ways, or else the heart is rotten 4) there must be a conjugal love of Christ.

All of this is to show us that if we have these qualifications, then "Christ counts it his honour to pass by many infirmities, nay, in infirmities he perfect his strength." Or again, "if there be any bruised reed, let him not make an exception of himself, when Christ does not make an exception of him.

Discussion:

There is quite a bit in this chapter that is worthy of discussion. It is loaded with much foundational information; but it seems to me that the most important thing that Sibbes is trying to establish is that if Christ accepts us then we ought to "accept" ourselves. This must be taken carefully otherwise it will drift into New Age heresy. His main point is that we find ourselves accepted in Christ and live in that.

Here are a few questions for us to discuss. 1) Do you agree with Sibbes statement that, "Obedience is most direct when there is nothing else to sweeten the action"? 2) Do you agree with Sibbes statement that "God's children never sin with full will..."? 3) What would you say is Sibbes' key thought in this chapter?

Pearls and Diamonds:

"..none have abilities so meagre as to be beneath the gracious regard of Christ. Where it pleases him to make his choice and exalt his mercy he passes by no degree of understanding, though never so simple." (p.57)

"What course shall such take to recover their peace? They must condemn themselves sharply, and yet cast themselves upon God's mercy in Christ, as at their first conversion. And now they must embrace Christ the more firmly, as they see more need in themselves..." (p.61)

"Therefore, if there be any bruised reed, let him not make an exception of himself, when Christ does not make an exception of him." (p.61)

The Bruised Reed Chapter 7

I am not certain that I have shared this story with anyone yet except my dear wife. I am always a little negligent to share stories like this because they could have adverse effects. Nonetheless, I will share. About 8 months ago as I was taking the shower I felt as if the Lord said to me, "Mike, Satan is going to sift you..." Since, I do not watch the 700 Club and go to a Southern Baptist Church I thought nothing of this. It was only a few days later when I began experiencing extreme...shall I call it temptation?....persecution?...doubts?...depression?...whatever we shall call it I began battling even the vilest atheism, which led to distress, which led to questioning my salvation, which led to despair, and I truly was "being sifted". So, I can certainly relate to this chapter. 2 things the Lord used to stir my heart during this trial. 1) Psalm 103, especially verse 14. "For he knows our frame; he remembers that we are dust." 2) A deeper understanding of the imputed righteousness and justification of Jesus Christ. In some ways this too is the balm that Sibbes proposes to apply to weary souls.

Quick Outline:

• Temptations Which Hinder Comfort
• Weakness Should Not Keep Us From Duty

Summary:

Sibbes hope in this chapter is to give abundant help to those that are brought low by stronger objections and secret thoughts. He will deal with four different temptations which often hinder the believers comfort. They are: 1) Some believe since they have not full assurance that they should have none. 2) Their performances are weak. 3) Haunted by hideous representations of their imaginations. (I believe this is similar to what I experienced a few months ago). 4) Because the heart becomes more troubled by corruption the soul becomes more weary.

While not using these very words Sibbes seems to give the same advice that brought me through this valley. His advices is that first we remember that God remembers us and our frame and that he accepts even the weakest groan from the believer. Also, we should see our battle with sin and its corruption as evidence that we are indeed regenerate. And we can see as a foundation for all of these that our hope rests in the grand mercy of Jesus in imputing to us His righteousness and making it our own.

Sibbes, as Puritans often reasoned, encourages us to continue in our duties even in our weakness. Many that are discouraged simply give up. But Sibbes spurs us in the opposite direction: "we should not avoid good actions because of the infirmities attending them." Much of his argument can be summed up by saying, "Let us not be cruel to ourselves when Christ is thus gracious." Within Christ mercy is the abundant hope for weary souls.

Discussion:

There is no greater hope when our souls are weary than being cast upon the mercy of Jesus Christ. Sibbes does a wonderful job of helping those that are "cruel to [themselves]" to see that Christ accepts but the least glimmer of "good". As Sibbes says, "Christ looks more at the good in them which he means to cherish than the ill in them which he means to abolish". Oh, what comfort these words are.

I doubt that one appreciates this chapter unless you have been brought through the fire. I would say that I have only a glimpse of experience of this very thing. Yet that glimpse has caused me to treasure Christ more and myself much less. While I would never desire for you to go through the pain of "sifting" I certainly pray for you to bear its fruit. So, because the fruit only comes through the rain, I pray that Lord might put as through whatever trials necessary to bring about our treasuring Him most.

Some questions come from this chapter. 1) Has there been a time in your life when this chapter either was, or would have been, very helpful? Have you had the experience of "temptations which hinder comfort"? How did Christ bring you through? 2) Do you find this chapter comforting?

Pearls and Diamonds:

"It promotes humiliation to know the whole breadth and depth of sin."

"Our chief comfort is that our blessed Saviour, as he bade Satan depart from him, after he had given way awhile to his insolence (Matt. 4:10), so he will command him to be gone from us, when it shall be good for us. He must be gone at a word. And Christ can and will likewise, in his own time, rebuke the rebellious and extravagant stirrings of our hearts and bring all the thoughts of the inner man into subjection to himself. "

"...none are so aware of corruption as those whose souls are most alive."

"These stirrings of spirit touch the heart of God and melt him into compassion towards us, when they come from the Spirit of adoption, and from a striving to be better."

"Let us not be cruel to ourselves when Christ is thus gracious."

The Bruised Reed Chapter 6

In this chapter Sibbes will discuss the marks of the smoking flax. This is a great chapter to read whenever we are questioning our salvation. Sibbes seems to have had many people in his ministry that where bruised reeds and smoking flax. He has much wisdom in directing them. This chapter is helping me as a minister in addressing they youth that come to me with doubts. It also encourages me when I might have "fits of melancholy" myself.

Quick Outline:

• Our Rule is the Covenant of Grace
• The Presence of the Heavenly Fire

Summary:

Whether Sibbes was one himself or dealt with many of the like, he accurately portrays "those that are given to quarrelling with themselves". It seems as if the entire chapter is devoted to such dear saints that "delight to be looking on the dark side of the cloud only". I have had seasons in my life where I felt this described me so this chapter serves as "balm to my soul".

Because so many ministers do not follow Chapter 5 I believe Chapter 6 becomes necessary. Because some ambassadors are "overbearing, setting up themselves in the hearts of people where Christ alone should sit as in his own temple" many young (and weaker) believers begin to have false reasoning. They begin to falsely reason that, "because our fire does not blaze out as others, therefore we have no fire at all". Sibbes in this chapter hopes to combat such false thinking.

He does so first by reminding us that believers are under the covenant of grace and not under the law. Sibbes points us to the fact that the Law demands perfect obedience from the heart, and violation of that results in a terrible curse. Moreover, the Law provides no strength. Contrast this with the merciful Savior. "Christ comes with blessing after blessing, even upon those whom Moses had cursed with healing balm for those wounds which Moses has made." Therefore, as we look at such a great Savior we must "look to grace in the spark as well as in the flame".

Sibbes then gives us 10 rules for the presence of the heavenly fire. They are:

1. If there be any holy fire in us, it is kindled from heaven
2. The least divine light has heat with it in some measure
3. Where this heavenly light is kindled, it directs in the right way
4. Where this fire is, it will sever things of diverse natures, and show a difference between such things as gold and dross.
5. So far as a man is spiritual, so far is light delightful to him.
6. Fire, where it is present, is in some degree active
7. Fire makes metals pliable and malleable
8. Fire, as much as it can, sets everything on fire
9. Sparks by nature fly upwards
10. Fire if it has any matter to feed on, enlarges itself and amounts higher and higher, and, the higher it rises, the purer the flame.

Discussion:

The key thing to note from this chapter is that "we must look to grace in the spark as well as in the flame". This is the entire point of Sibbes exposition. He is leading us from the beginning stages of the spark through the spark aflame. At the beginning he speaks tender words of encouragement to any believer that has but even a small spark of grace. But as Sibbes closes he raises the bar. "...it argues a false heart to set ourselves a low standard in grace and to rest in beginnings, alleging that Christ will not quench smoking flax".

Thinking in such a way helps us in our spiritual walk to strive toward more holiness. It also helps in ministering to the needs of others. Sibbes keeps us from being too severe and censuring those that do indeed have a spark of grace, and yet he also keeps us from being comfortable in beginnings.

Pearls and Diamonds:

"We must beware of false reasoning, such as: because our fire does not blaze out as others, therefore we have no fire at all." (p.35)

"We must look to grace in the spark as well as in the flame. All have not the like strong, though they have the like precious, faith." (p.36)

"Weak light produces weak inclinations, strong light, strong inclinations." (p.38)

"Where fire is, in any degree, it will fight everything contrary to it...grace will never join with sin, any more than fire with water." (p.41)

The Bruised Reed Chapter 5

After reading this chapter, if I were a web designer I would craft a picture of my rear and Richard Sibbes kicking it. Certainly that would be inaccurate because it is not Sibbes that has "cut me to the heart" but the Holy Spirit of God using Sibbes. This chapter has thus far been the most pastoral but also has application for every believer. From the very beginning Sibbes is used by the Spirit of God to cut the heart of prideful meanies like myself. I realized after reading this chapter that I am not as merciful with "smoking flax" as I ought to be.

Quick Outline:

• Simplicity and Humility
• Sound Judgment
• How Those in Authority Should Act
• We are Debtors to the Weak

Summary:

The Spirit of Mercy Should Move Us is the title of this chapter and Sibbes makes his point well. From the beginning Sibbes sets forth his point: "Preachers need to take heed therefore how they deal with young believers. Let them be careful not to pitch matters too high, making things necessary evidences of grace which agree not to the experience of many a good Christian, and laying salvation and damnation upon things that are not fit to bear so great a weight."

Part of having a spirit of mercy is being simple and humble. We must be very careful as ministers not to let our pride cause us to speak in lofty speech. We must make certain that the truth is unadorned. We ought to be like Christ in this matter (as in all), that "abased [himself] for the good of the meanest". Part of this simplicity is not laboring over and racking their wits upon things that are non-essential. Yet, even in this point Sibbes advices that sometimes God will allow a shaking up and questionings. Therefore, we ought to be careful not to allow men to go needlessly into error. On the other hand we must be careful to deal with these times of questioning with much grace.

Lest he be misunderstood Sibbes gives a warning concerning these principles and urges us to continue in sound judgment. As we are bearing with others we must make it evident our dislike of evil. Sometimes we are called to be merciful, sometimes severe. This is a difficult task and therefore we must seek the counsel of the "spirit above our own". Often the Spirit of God will lead us into moderation. Yet, even here Sibbes warns us that. Some men are not really pursuing moderation. And others are doing so in pride as if they have wisdom above both parties.

Sibbes then move on to discussing how those in authority should act. His advice is simple. We should "not kill a fly on the forehead with a mallet, nor shut men out of heaven for a trifle". It is important to understand the great esteem held to church discipline in this day. If a man were censured by the church (in Sibbes case Anglican) it meant something. It was as if that man were shut out of heaven itself. Therefore, Sibbes is advising that we execute our authority (that which has been given to us by Christ) with care.

Along these same lines Sibbes reminds us that we are debtors to the weak. Sibbes then gives three lines of advice. 1) We must be careful in our liberties not to offend the weak. 2) Be careful not to misrepresent the actions of another. 3) We must not be quick to censure a brother based out of our ill passions. Sibbes then closes out his chapter by further making his point that mercy should move us because we are debtors. A wonderful quote to sum up this chapter would be, "The Holy Ghost is content to dwell in smoky, offensive souls. Oh, that the Spirit would breathe into our spirits the same merciful disposition".

Discussion:

As discussed earlier this has so far been the most convicting chapter for me. I believe this chapter, if heeded, could be used mightily by God in this generation. We are seeing many young ministers (as well as older men) with a bold passion for the truth of God. We are witnessing the beautiful doctrines of grace being restored. The keys of church discipline are being grasped again by many churches. Sibbes, in this chapter, serves as a reminder that we must not take these to an unhealthy extreme. In our passion for truth we must be careful not to be lofty and continue in humility. In our quest to restore biblical practices such as church discipline we must be cautious that we do not go overboard and "kill a fly on the forehead with a mallet".

Sibbes does a beautiful job in this chapter of following the narrow way. He is quick to speak against foolish moderation and passivity. However, in the same word of thought he cautions against severity. Sibbes says it best when he says, "It is hard to preserve just bounds of mercy and severity without a spirit above our own, by which we ought to desire to be led in all things". Sibbes puts us where we ought to be--in the hands of the Spirit of God. As he does this he reminds us that other believers are there as well.

Pearls and Diamonds:

"The ambassadors of so gentle a Saviour should not be overbearing, setting up themselves in the hearts of people where Christ alone should sit as in his own temple." (p.26)

"When [truth] is most unadorned, it is most lovely and powerful." (p.27)

"Nothing is so certain as that which is certain after doubts." (p.28)

"One man's meat may be another's poison." (p.28)

"Mercy does not rob us of our right judgment, so as to take stinking fire-brands for smoking flax. None will claim mercy more of others than those who deserve due severity." (p.29)

"...not to kill a fly on the forehead with a mallet..." (p.30)

"Misery should be a [magnet] of mercy, not a footstool for pride to trample on." (p.31)

"What would have become of our salvation, if he had stood upon terms, and not stooped thus low unto us? We need not affect to be more holy than Christ." (p.33)

"The Holy Ghost is content to dwell in smoky, offensive souls. Oh, that the Spirit would breathe into our spirits the same merciful disposition." (p.33)

The Bruised Reed Chapter 4

There is one big difference I have found between Jeremiah Burroughs and Richard Sibbes. Burroughs makes a weighty statement then expounds upon it in a neat, concise, outlined form. Sibbes just says it, and seems to let the reader do the organizing. This is great for quotes and daggers that strike the heart; but difficult if you are trying to outline and summarize.

Quick Outline:

• The Least Spark of Grace is Precious
• Support the Weak

Summary:

Sibbes begins by giving us two reasons that Christ does not quench the smoking flax. 1) It is his own. 2) it tends to the glory of his powerful grace. After this Sibbes expounds upon the truth that the least spark of gracious. He again gives numerous evidences from Scripture that this is so. From Emmaus to Peter to the bleeding woman, Sibbes gives numerous examples of Christ taking the least spark of grace and treating it as precious.

We are then entreated to do the same. Christ, who will not quench the smoking flax, is compared with man that will. Yet, Christ "cherishes even the least beginnings". We are urged then by Sibbes to do the like. He encourages us to deal tenderly with new believers and to sometimes overlook their defects. As we are helping these new believers, or even sometimes weak believers, to grow up in the Lord we must be careful with our liberties. We must labor to not cause an offense nor to take offense. Along the same lines we must be careful not to despise the gifts and grace of God in others. We see in this the great work of Christ that he uses men in their weakness and refuses to lift up those in their strengths.

We are then encouraged to deal with secure sinners sometimes with a rod. Yet, in Sibbes mind, this seems to be the exception. Mostly, our weaker brothers should be dealt with gently. Always we must remember that the refining of Christ is not complete this side of glory.

Discussion:

Of all the chapters thus far this is probably my least favorite, though it is probably the most pastoral. Perhaps none of this struck me as deeply because this is something that the life of John Newton has been teaching me for a few months now. This chapter simply confirmed that which I had already been learning. It does have a few sections that carry significant weight and adds arsenal in my fight with being ill-tempered with doctrine. What I mean by that is that this chapter will help us to deal graciously with "weaker" believers.

My favorite statement from this chapter is this one: "When blindness and boldness, ignorance and arrogance, weakness and wilfulness, 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, misreable in the issue". I fear that I have often been the fool described here. I am thankful for the Lord's grace in tempering my arrogance and wilfulness, while at the same time rescuing me from blindness, ignorance, and weakness.

This chapter also encourages us to sometimes bear the rod. It is sound advice that Sibbes gives in this chapter. It seems that our default with sinners should be gentleness. But at times Scripture encourages us to pull men out of the fire. As Sibbes says, "A sharp reproof sometimes is a precious pearl and a sweet balm". It has been my experience that Christian's are either truthful jerks or candy-coated pansies. I've been both in varying extremes. Sibbes is encouraging us here to sometimes speak the truth in love without sparing the rod, and to sometimes speak the truth in love with much gentleness. We need counsel like this in our day.

Pearls and Diamonds:

"It would be a good contest amongst Christians, one to labour to give no offence, and the other to labour to take none." (p.23)

"When blindness and boldness, ignorance and arrogance, weakness and wilfulness, 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, misreable in the issue" (p. 23)

"The scope of true love is to make the party better, which concealment oftentimes hinders." (p. 24)

"The wounds of secure sinners will not be healed with sweet words." (p. 24)

The Bruised Reed Chapter 3

Half way through this short chapter I was planning on writing that this chapter has been the least beneficial so far. While that may still be true the latter half of this chapter was wonderful. Sibbes spreads diamonds and pearls all over the last couple of pages.

Quick Outline:

• Grace is Little at First
• Grace is Mingled with Corruption

Summary:

Sibbes' major concern here is to display for us what is meant by a smoking flax. He sees the smoking flax as that which has a little bit of light and it is mixed with smoke. Hence, the outline he follows. He begins by showing us that grace is little at first. The better a thing is the harder it is for it to become perfect. A mushroom becomes perfect (completed) much quicker than a mighty oak tree, so it is with the believer. It is important then for us to see in this growth process that, "Christ values us by what we shall be, and by what we are elected unto." Even the least bit of grace is the most glorious thing.

"Grace is not only little, but [also] mingled with corruption", says Sibbes. Grace is not perfect as soon as we are saved. Some corruption is left for believers to fight with. He then labors to prove his point that grace is mingled with corruption; or in other words light is mixed with smoke. He gives several examples from Scripture that this is so.

Sibbes closes by discussing the reason and results of this mixture. The reason, Sibbes says, is to "preserve us from those dangerous rocks which our natures are prone to dash upon, security and pride, and to force us to pitch our rest on justification, not sanctification, which, besides imperfection, has some stains". The result then is that sometimes people feel "well persuaded of themselves" and sometimes "at a loss".

Discussion:

As stated earlier, the beginning of the chapter did not speak to me nearly as much the latter half. I can, however, see that it would be very soothing to a new believer that is struggling with feelings of having little grace. It is not as if I feel that I have a ton of grace and that I have arrived, I guess as a child feels a little more confident at age 9 than he does at age 3; so am I spiritually. I feel more confident in grace. But, I often feel the weight of "mingled corruption".

I especially liked what Sibbes said regarding this mingled nature causing us to rest on justification and not sanctification. I have been learning a ton about that lately. It is vitally important to ground our faith in the objective work of Christ in justification instead of the subjective work of sanctification in our lives. Sanctification indeed shows the evidence of justification, but it is never the grounds for it. Sibbes does an excellent job of showing this. He also helps us to better understand why sometimes we feel as if we've got this "walk with Christ" thing down, and other times we wonder if we are even saved. When we look at the work of grace we are encouraged. When our eyes are fixed on the remaining corruption we are discouraged.

A couple of questions for us to discuss: Why do you think Sibbes considers security a "dangerous rock"? And also, probably more importantly, do you believe it is biblical that we "carry about us a double principle, grace and nature"?

Pearls and Diamonds:

"Christ values us by what we shall be, and by what we are elected unto."

"Grace, though little in quantity, yet is much in vigour and worth."

"Broken hearts can yield but broken prayers."

"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...so sometimes they are well persuaded of themselves, sometimes at a loss."

The Bruised Reed Chapter 2

In this second chapter Sibbes main point seems to be to set forth Christ as one that will "not only not break nor quench, but he will cherish those with whom he so deals." Again, Spurgeon is correct about the diamonds and pearls. I am tempted to photocopy the entire chapter and put it under the section of pearls and diamonds.

Quick Outline:

• Christ's Dealing with the Bruised Reed
• What Do We Learn from Christ Dealing's?
• Who Are the Bruised Reeds?

Summary:

It is difficult to summarize a chapter when you highlighted 40% of it. Sibbes begins this excellent chapter by showing the unbelievable mercy of Christ to his bruised reeds. He gives the example of our own mercy towards those that are "bruised" and then asks the pointed question, "Shall we think there is more mercy in ourselves than in God". He then shows just how true it is that Christ is full of mercy. He labors to show us all of the titles given to Christ to display just this.

Not only do Christ' titles display his tenderness and mercy but also the way in which he executed his office. A wonderful summary statement is: "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".

Since we have such a merciful Savior what does this mean for us? Simply put, we learn to "come boldly to the throne of grace in all our grievances." We must not hide from this great Savior but rather, "open all before him". Not only does it bid us to come boldly to the throne of grace but it also supports us when we feel bruised. Furthermore, it sets Christ up as a wonderfully merciful master in contrast to the enemy.

Sibbes then asks three questions. The first of which is, "how shall we know whether we are such as may expect mercy". In other words, how do we know if we are bruised reeds? Sibbes gives eight evidences. The most foundational is that whenever the reality of your sin bruises you the most you can trust that you are a bruised reed of which Christ speaks. You can also see the evidence through a trembling of the word and a low esteem of self.

But how does this type of frame of mind come about? Does God do it? Do we do it? Sibbes says both. "When he humbles us, let us humble ourselves, and not stand out against him, for then he will redouble his strokes". Sibbes seems to be saying that as God works this bruising in us we must cooperate and feel the blows and begin delivering them in contrition ourselves. What must happen is that we must treasure Christ and seek to reform that which is amiss. This is how we cooperate in seeing this frame of mind come about.

Finally Sibbes asks a fitting question: "But are we not bruised unless we grieve more for sin than we do for punishment"? This is a fitting question and one which "The Heavenly Doctor Sibbes" gives an apt answer. He reminds us that the Lord knows our frame. And he gives very sound advice to those that might be questioning whether or not they be broken as they ought: "None are fitter for comfort than those that think themselves furthest off...A holy despair in ourselves is the ground of true hope."

Discussion:

The tenderness with which Sibbes ministers convicts me. You can see that the tender Christ of which Sibbes speaks has penetrated and crafted of Himself a tender Sibbes. As I read through the first section I was enlivened a new with a big vision of our great and merciful Savior, and could not help but praise Jesus for His great mercy. I was also driven, as the Spirit used Sibbes, to "conceal not your wounds, open all before him".

My heart leaped for joy as I read, "there is more mercy in Christ than sin in us". Wow! Oh, how freeing, empowering, cleansing, enthralling, and joyous is such a truth! Therefore, it causes me to seek a further bruising for my sin so that I might see and experience more and more of Christ' great mercy.

This is one is for you to discuss: Sibbes says on page 10, "The consciousness of the church's weakness makes her willing to lean on her beloved, and to hid herself under his wing". If that statement is true, what can be said about the modern church? Are we conscious of our sin? Would you say that the church is willing to lean on her beloved? Are she hiding herself under his wing? What are your thoughts on this?

Pearls and Diamonds:

"Shall we think there is more mercy in ourselves than in God..."(p.7)

"Conceal not your wounds, open all before him and take not Satan's counsel." (p.9)

"No sound, whole soul shall ever enter into heaven." (p.10)

"The consciousness of the church's weakness makes her willing to lean on her beloved, and to hid herself under his wing". (p.10)

"There is more mercy in Christ than sin in us..." (p. 13)

"It is better to go bruised to heaven than sound to hell." (p. 13)

"A holy despair in ourselves is the ground of true hope." (p. 14)

The Bruised Reed Chapter 1

Spurgeon was correct when he said that, "Sibbes never wastes the student's time, he scatters pearls and diamonds with both hands." The first chapter is only 6 pages but it holds within some of the pearls and diamonds that Spurgeon mentioned.

Quick Outline:

• Christ's Calling
• How Christ Pursues His Calling
• What it is to be Bruised
• The Good Effects of Bruising

Summary:

Sibbes begins expounding upon Isaiah 42:1-3. In this chapter his main concern is the calling of Christ to his office and showing how he carries that out. What is that great service? The work of our salvation. As Sibbes says, "For in all that Christ did and suffered as Mediator, we must see God in him reconciling the world unto himself".

How then does Christ go about fulfilling his calling? I take Sibbes "how" to be saying "in what manner" not so much "by what means". So, in what manner does Christ fulfill His calling? He does so modestly, knowing those which he is to rescue. His bride is indeed a bruised reed and smoking flax.

What then does it mean to be one of these reeds that is bruised? It is a man that is in some misery, and through this misery he is brought to see sin as the cause of it. It puts in us a restless desire. He then looks to Christ and is stirred up by examples of those that have obtained mercy. The bruised reed now hungers and thirst after healing.

Sibbes closes by considering what good may come from bruising. Bruising is often effectual in bringing sinners to Christ. It also causes men to cry out for mercy. As bruised reeds cry to Christ for mercy they highly esteem him. This bruising is not only needed to lead us to Christ in conversion; it is also needed to break us of our pride. It also keeps us from looking down upon down-hearted Christians. We must see the grace of God working in them.

Sibbes final statement is great for helping us see why God goes through this process of bruising. "It is no easy matter to bring a man from nature to grace, and from grace to glory, so unyielding and in tractable are our hearts."

Discussion:

Sometimes pearls and diamonds are hard to see. Many times you have to go back into the mine to find the choicest diamonds. I know because of the title of the next chapter that Sibbes has only planted a seed in showing us how beautifully Christ deals with the bruised and broken. As I read through this chapter I have a longing to be bruised by Christ for my treacherous sin, so that I can experience the beautiful fruit of His comfort. You can see through this chapter that Sibbes is helping us to see that the more bruised a man is (or at least sees himself as so) the more precious the gospel will be to him. I particularly like Sibbes statement that when we are bruised in such a manner, "then the gospel becomes the gospel indeed; then the fig-leaves of morality will do us no good". What a diamond! I have been preparing a sermon on legalism and this quote really hits home. As long as we are trying to cover self with the fig-leaves of morality we will never get the gospel. But "the gospel becomes the gospel indeed" when we are so broken and bruised that we have no hope for mercy but to call out to Christ for healing.

Pearls and Diamonds:

"And what a comfort is this, that, seeing God's love rests on Christ, as well pleased in him, we may gather that he is as well pleased with us, if we be in Christ! For his love rests in a whole Christ, in Christ mystical, as well as Christ natural, because he loves him and us with one love."(p.2)

"It is a very hard thing to bring a dull and an evasive heart to cry with feeling for mercy. Our hearts, like criminals, until they be beaten from all evasions, never cry for the mercy of the Judge."(p.4)

"After conversion we need bruising so that reeds may know themselves to be reeds, and not oaks".(p.5)

"It is no easy matter to bring a man from nature to grace, and from grace to glory, so unyielding and intractable are our heart".(p.6)

Introduction to Richard Sibbes

If you are taking the Puritan Challenge then you will know that the Puritan for this month is Richard Sibbes. We will be reading his classic work The Bruised Reed in January. Timmy Brister has graciously provided a biographical sketch of Sibbes. (Actually it's taken from Beeke and Pederson's Meet the Puritans). Brister has also provided a helpful catalog of Sibbes' links; some are of Sibbes personal works and others are works about Sibbes. He has also posted a few quotes of what others have said about Sibbes.

As soon as I receive my copy of Sibbes' Bruised Reed in the mail, I will begin reading and blogging on it.