The Eighteenth Sermon: Cant. 5: 16, 6:1,2
makes of his excellencies, in particular, they begin to ask, Where is Christ, as in the next chapter; and so are all brought to the love of Christ.
THE EIGHTEENTH SERMON
His mouth is most sweet; yea, he is altogether lovely. This is my beloved, and this is my friend, O daughters of Jerusalem.—
CANT. 5:16.
Whither is thy beloved gone, O thou fairest among women? whither is thy beloved turned aside? that we may seek him with thee? My beloved is gone down, &c.—CANT. 6:1, 2.
BY this time the church hath well quit herself in that safe subject, commending her beloved; first in general, and then in particular. She affirms in effect, there was none like him in general; which she after makes good, in all the particulars of her description. Now she sums up all with a kind of superabundant expression. What shall I say more of him? if that which is said be not enough, then know farther, he is altogether lovely. There were no end to go through all his perfections; but look on him wholly, 'he is altogether lovely,' and therefore deserves my love. So that there is no cause why you should wonder at the strength of my affections, and care to find out this my beloved and this my friend, O ye daughters of Jerusalem. Thus we see how the pitch of an enlightened soul is bent. It aspires to things suitable to itself; to God-wards; to union and communion with Christ; to supernatural objects. Nothing here below is worthy the name of its beloved. It fastens not on earthly, base things. But this is my beloved, and this is my friend, this so excellent a person, this
Jedidiah,* this beloved Son, this judge of all, Lord of all, this chief of ten thousand. Here the church pitches her affections, which she conceals, not as ashamed thereof, but in a kind of triumphing, boasting of her choice. She concludes all with a kind of resolute assurance, that the object of this her choice is far beyond all comparison.
'This is my beloved, and this is my friend, O daughters of Jerusalem.'
Which is the closing up of her commendations of Christ. 'This is my beloved, and this my friend,' &c. Which shall only be touched, because we had occasion to speak thereof before. She calls Christ her beloved. Howsoever he had withdrawn himself in regard of the comfort and communion she had with him before, yet he is her beloved still.
That which is specially to be stood upon is, that the church here doth set out not only in parcels, but in general, her beloved Christ. This is my beloved. She doth, as it were, boast in her beloved. Whence observe:
A Christian soul seems to glory as it were in Christ.
'This is my beloved, and this is my friend, O ye daughters of Jerusalem.' But to unfold more fully this point, there be three or four ends why the church thus stands upon the expression of the excellencies of Christ, in particular and in general.
1. The one, to shew that it is most just that she should love and respect him in whom there is all this to deserve love. Both in himself, in regard of his own excellencies, so, and in relation to us, in regard of his merits and deserts.
2. Secondly, to justify her large affections before the world and all opposites. For the world thinks, what mean these who are called
Christians to haunt the exercises of religion, to spend so much time in good things? They wonder at it for want of better information.
Now the church here, to justify her large expressions, says, 'This is my beloved, this is my friend, O ye daughters of Jerusalem.'
3. And not only to justify, but likewise to glory therein, as you have it, Ps. 44:8. The church there boasts of God, 'I will make my boast of thee all the day long.' So that Christians may not only justify their course of life against enemies, but in some sort boast of Christ, as Paul oft doth. And he shews the reason of it, that God hath made
Christ to us all in all, wisdom, righteousness, sanctification, and redemption, 1 Cor. 1:30, that whosoever glorieth might glory in the Lord, ver. 31. For it is not a matter of glorying in the church when she hath such a head and such a husband. 'This is my beloved.' The wife shines in the beams of her husband. Therefore this yields matter not only of justification but of glory.
4. And next, in the fourth place, the church is thus large and shuts up all with a repetition, 'This is my beloved,' to enlarge her own affections and to feed our own love. For love feeds upon this fuel, as it were; upon expressions and meditations of the person or thing loved. Love is, as it were, wages of itself. The pains it takes is gain to itself. To the church here, it is an argument pleasing. She dilates upon a copious theme. I may truly say there is no greater comfort to a Christian, nor a readier way to enlarge the affections after Christ, than to speak oft of the excellencies of Christ; to have his tongue as the pen of a ready writer furnished this way, 'This is my beloved,' &c.
5. In the fifth place, another end of this may be, to aggravate her own shame, as indeed God's children are much in this argument; that
upon their second thoughts of Christ's worthiness, and therewithal reflecting upon their own unworthiness and unkindness, they may relish Christ the better. Therefore the church here, that it might appear to herself, for her humiliation, how unkind she had been to shut the door against Christ when he knocked (whereupon he deservedly did withdraw himself, and made her seek him so long sorrowing), I tell you, says she, what a kind of beloved he is, thus and thus excellent. How did the consideration of God's kindness and love melt David's heart after that horrible sin in the matter of Uriah, 2
Sam. 12:13; and the sweet looks of Christ upon Peter, Mat. 26:75, that had been so unkind, melted him. So here the church, when she considered how unkind she had been to Christ her beloved, so incomparably excellent above other beloveds, to let him stand at the door, till his locks were wet with the dew of the night, the consideration hereof made her ashamed of herself. What! so excellent, so deserving a person as my beloved is to me, to be used of me so! what indignity is this! Thus to raise up the aggravation of her unkindness, no question but the church takes this course. For God's children are not as untoward worldlings and hypocrites, afraid to search and to understand themselves. The child of God loves to be well read in his own heart and unworthy ways. Therefore he lays all the blame he can upon himself every way. He knows he loseth nothing by this; for there is more mercy in Christ than there is sin in him. And the more sin abounds in his own feeling, the more grace shall abound. He knows the mystery of God's carriage in this kind.
Therefore for this end, amongst the rest, she says, 'This is my beloved, and this is my friend,' whom I have so unkindly used.
6. And the last reason why the church is thus large was, to draw and wind up the affections of those well-meaning Christians that were comers on, who were inquisitive of the way to Zion. O ye daughters of Jerusalem, that you may know that there is some cause to seek
after Christ more than you have done before, I tell you what an excellent person my beloved is; to whet their affections more and more. And we see the success of this excellent discourse in the beginning of the next chapter. 'Whither is thy beloved gone?' &c.
These and the like reasons there are of the large expressions of the church, of the excellencies of Christ. 'This is my beloved, and this is my friend, O ye daughters of Jerusalem.' But we will single out of these reasons for use, that which I think fittest for us to make use of.
Let us then oft think of the excellencies of Christ for this end, to justify our endeavours and pains we take in the exercises of religion, and to justify God's people from the false imputations of the world, that they lay upon them; as if they were negligent in other matters, and were too much busied in spiritual things. You see how large the church is in setting out the excellencies of her beloved, and then she shuts up all (being able to say no more) justifying our cause, 'This is my beloved, and this is my friend.' Do you wonder that I seek so much after him then? or wonder you at Christians, when they take such pains to keep their communion with Christ in a holy walking with, and depending upon God? These are no wonders, if you consider how excellent Christ is, what he hath done for us, and what he keeps for us in another world? that he will preserve us to his heavenly kingdom, till he put us into possession of that glorious condition that he hath purchased? Let the hearts of men dwell upon the consideration of these things, and then you shall see that God's children are rather to be blamed that they are no more careful, watchful, and industrious, than to be taxed that they are so much.
Our Saviour Christ said, 'Wisdom is justified of all her children,' Mat.
11:19. If you will make good that you are children of wisdom, you must be able to justify the wisdom of God every way, to justify your reading, hearing, your communion of saints; to justify all the
exercises of religion from an experimental taste and sweetness of them, as the church doth here, 'This is my beloved.' What says
Joshua? 'This choice I have made; do you what you will, it matters me not, but I and my house will serve the Lord,' Josh. 24:15. So Paul makes a voluntary profession of his affection, Rom. 1:2, 'I am not ashamed of the gospel of Jesus Christ.' Let the gospel be entertained in the world as it will, and let others think of me as they will, that I am forward in the preaching of it; I am not ashamed of it. And good reason he had not to be ashamed; for it is the power of God to salvation, to all that believe; yea the saving power to us. And have not I cause to stand in the defence of it? And so he saith, 'I know whom I have believed,' &c., 2 Tim. 1:12. I am not ashamed to suffer bonds for his sake. Though the world thought him a mean person, 'I will not be scorned out of my faith and religion by shallow, empty persons, that know not what Christ and religion meaneth.' No; 'I know whom I have believed; he is able to keep that that I have committed to him against that day.' Let us therefore be able to justify from a judicious apprehension, sweet divine truths. You see what justifications there are of the church of God, 'Wherefore should the heathen say, Where is now their God?' Micah 7:10, and Ps. 42:10. Oh, it went to David's heart, when they said, 'Where is now their God,' 'What was become of his God,' when he was left in trouble, as the church here. And what doth he answer? Doth he let it go with a question? No, says he; our
God is in heaven, Ps. 113:4, and hath done whatsoever he pleased.
And this justification of religion, you may know by this sign. It is with the desertion of all discourses opposite to religion whatsoever.
He that justifies the truth, he esteems meanly of other courses and discourses. Therefore in the next verse the church vilifies the idols.
Our God is in heaven, and doth whatsoever he pleaseth; the idols are silver and gold, the work of men's hands: they have eyes and see not, ears and hear not, Ps. 115:6. And the more we justify Christ, the more
we will be against antichrist and his religion. We may know the owning of the one truth by the vilifying the other. Let us labour therefore to grow to such a convincing knowledge of Christ; the good things in him; and the ways of God, as we may be able to stand out against all opposition of the gates of hell whatsoever.
And to this end proceed in the study of Christ, and to a deeper search of him, and of the excellencies and good things in him, that we may say as Micah 7:18, 'Who is a God like to thee, that pardons sins and iniquities?' and as David, Ps. 113, 'Who is a God like our God, that humbleth himself to behold the things done here below?'
And desire also to this purpose, the spirit of revelation, that which Paul prays for, Eph. 3:18, 'that we may know that knowledge that is above all knowledge, the height, depth, and breadth of God's love in Christ.' So sweet is God in the greatest abasements of his children, that he leaves such a taste in the soul of a Christian, that from thence he may be able to say, 'This is my beloved,' when his beloved seems not to care for him. When the church seemed to be disrespected and neglected of Christ, yet she says, 'This is my beloved, and this is my friend, O ye daughters of Jerusalem.'
Shall rich men boast of their riches? Shall men that are in favour, boast of the favour of great persons? Shall a man that hath large possessions boast and think himself as good and as great as his estate is? Shall a base-minded worldling be able to boast? 'Why boastest thou thyself, O mighty man?' Ps. 52:1. Nay, you shall have malignant-spirited men boast of their malignant destructive power. I can do this and that mischief. Shall a man boast of mischief, that he is able to do mischief? and hath not a Christian more cause to boast in God and in salvation? Lord, shine on me, says David, Ps. 4:6, let me enjoy the light of thy countenance; and that shall bring me more
joy than they have, when their corn and wine increaseth. Know this, as he goes an in the same psalm, that God accepts the righteous man.
Therefore let us think we have much more cause to boast of God and of Christ in a spiritual manner, than the worldling hath of the world.
Is not God and Christ our portion? and having Christ, have we not all things with Christ? Put case all things be took from us. If a man have
Christ, he is rich though he have nothing else. If he have all without him, his plenty is (as a father saith, and as it is in truth) beggary. But whosoever hath Christ may thus rejoice with David, 'The lot is fallen to me in pleasant places; yea, I have a goodly heritage,' Ps. 16:6.
Would we have more than God in Christ, a ring with a diamond very precious in it? Now the daughters of Jerusalem, hearing this large expression of affection, ask, 'Whither is thy beloved gone, O thou fairest among women? whither is thy beloved turned aside? that we may seek him with thee,' chap.
6:1.
Here is another question. The first which the daughters of Jerusalem ask is, 'What is thy beloved?' whereupon the church took occasion to express what her beloved was: upon her expression closing up all with this general, 'This is my beloved, and this is my friend.'
Then the second question is, 'Whither is thy beloved gone?' One question begets another; and indeed if this question be well satisfied, what is Christ above others? this will follow again. Where is he? How shall I get him? How shall I seek him? What is the reason this second question is seldom made? Whither is he gone? how shall I get Christ?
Because the former question, namely, 'What is Christ? is so seldom made. For if we did once know what Christ is, we would be sure with the daughters of Jerusalem to ask whither is he gone, that we may seek him with thee.
We see here is a growth in the desires of the daughters of Jerusalem, whence we learn, That grace, though it be in never so little proportion at the first, it is growing still.
From the first question, 'What is thy beloved?' here is a second, upon better information, 'Whither is thy beloved gone, that we may seek him with thee?' Nothing is less than grace at the first, nothing in the world so little in proportion. The kingdom of heaven is compared to a grain of mustard seed, Mat. 13:31, seq. That is, the work of grace in the heart, as well as in the preaching of the gospel, in the beginning is little. It is true of the work of grace, as well as of the word of grace, that it is like a grain of mustard seed at first. 'What is thy beloved?' inquires the church at first; but when she hears of the excellency of Christ, then, 'Whither is thy beloved gone?' Grace begets grace. There is a connection and knitting together in religion. Good things beget good things. It is a strange thing in religion how great a matter ariseth of a little beginning. The woman of Samaria had but a small beginning of grace, and yet she presently drew many of her neighbours to believe in Christ. So Andrew, John 1:41. As soon as he was converted, he finds his brother Simon, and tells him that he had found the Messiah, and so brings him to Christ. And Philip, as soon as he had got a spark of faith himself, he draws also Nathanael to come to Christ. Paul speaks of his bonds, how the noise of them was in Cæsar's court, Philip. 1:13, and many believed the very report, which, howsoever it is not a working cause, yet it may be a preparing, inducing, leading cause to such things, from one thing to another, till there follow this change and full conversion. You see here the daughters of Jerusalem growing. Therefore, let us labour to be under good means. Some of the Romists and others, which are ill affected and grounded in that point, they think that the efficacy of grace is, as
we call it, from the congruity, fitness, and proportion of the means to the heart and will of man. And thereupon God converts one and not another, because there is a congruous and fit offering of means to him when he is fitly disposed, and another is not fitly disposed.
Therefore, there follows not upon it effectual calling. So that the virtue of the means offered depends upon suitableness and fitness in the party to whom the means are offered, and not upon the power and blessing of God. Verily, this is plausible, and goes down very roundly with many weak persons; but this is a false and a gross error, for unless God by his Holy Spirit do work by the means, no planting and watering will bring any increase, and change the heart and mind.
Though there were greater means in Christ's time when he wrought these miracles, than any time before, yet all those could not convert that froward generation; and it was Moses's complaint in the wilderness, where they had abundance of means, 'God hath not given you a heart to perceive, and eyes to see, and ears to hear until this day,' Deut. 29:4. When a man is planted under good means and frequents them, then ordinarily it pleaseth God, by the inward workings of his own powerful Spirit, to work greater matters; and those that keep out of God's reach, that will not come into places where they may hear good things, there is no hope of them. Though there be many ill fish in the net, yet there is no hope to catch them that are without the net. So those that are kept out of all opportunities and occasions whereby God's Spirit may work upon them, there is no hope of them.
Let us learn this heavenly wisdom, to advantage ourselves this way, by improving all good opportunities whatsoever whereby we may learn; for God works by outward means. Good company and good discourse, these breed excellent thoughts. As, therefore, we love our souls, take all advantages wherein the Spirit of God works. We shall
find incredible fruit thereof, more than we would believe. But to come to the question.
1. See here, first of all, in this question the blessed success of the church's inquiry after Christ in the daughters of Jerusalem after they heard the large explications of the excellencies of Christ, especially by the church, whom they had a good conceit of, for they call her 'the fairest among women.'
And seeing, likewise, the confidence of the church, she stands to it, 'This is my beloved;' yea, also, eagerness in the church to seek after him, they would seek him with her. So that where these meet, a large unfolding of the truth of God, and that by persons that are known to be good, well accepted, and conceited of, and where there is a large demonstration of real affection, and the things are spoken of with confidence, as knowing what they say; the word, I say, so managed, it is never without wondrous success.
(1.) For in the course of reason, what can I have to say, considering the party who speaks is an excellent person? He is wiser and holier than I; he takes to heart these things; and shall not I affect that which those that have better parts and graces do?
(2.) Then, withal, I see not only excellent persons do it, but I see how earnest they are. Surely there is some matter in it; for persons so holy, so wise, and gracious to be so earnest, surely either they are to blame, or I am too dull and too dead; but I have most cause to suspect myself.
(3.) And to see them carried with a spirit of confidence, as if they were well enough advised when they deliver this, 'This is my beloved,' in particular, and then to shut up all in general, 'This is my beloved, and this is my friend;' I say, when there is grace and life in
the heart, and earnestness with confidence, this, together with the explication of the heavenly excellencies of Christ and of religion, it hath admirable success. As here in the church, 'the fairest among women,' the 'daughters of Jerusalem,' seeing the church was so earnest, confident, and so large in the explication of the excellencies of Christ, see how it works. It draws out this question with resolution. They join with the church in seeking Christ, 'Whither is thy beloved gone, O thou fairest among women? whither is thy beloved turned aside? that we may seek him with thee.' Where by the way observe, as the church before doubles it, 'This is my beloved, and this is my friend,' so they answer with a double question, 'Whither is thy beloved gone? whither is he turned aside? O thou fairest among women,' &c. From this appellation note, 2. If we would be happy instruments to convert others, being converted ourselves, labour to be such as the world may think to be good and gracious. 'O thou fairest among women,' fair in the robes of Christ took* out of his wardrobe. All the beauty and ornaments that the church hath she hath from Christ. Let us labour to be such as the world may conceit are good persons. We say of physicians, when the patient hath a good conceit of them, the cure is half wrought. So the doctrine is half persuaded when there is a good conceit of the speaker.
3. Again, labour to be earnest. If we would kindle others, we must be warmed ourselves; if we would make others weep, we must weep ourselves. Naturalists could observe this. The church spake this with large expressions, indeed, more than can be expressed. Let us labour to be deeply affected with what we speak, and speak with confidence as if we knew what we spoke, as the apostle John doth, in the beginning of his epistle, to bring others to be better persuaded of his doctrine. He affirmeth 'that which was from the beginning, which we
have heard, which we have seen with these our eyes, which we have looked upon, and these hands of ours have handled of the word of life' he delivered to them, 1 John 1:1.
For when we are confident from spiritual experience, it is wonderful how we shall be instruments of God to gain upon others. So Peter.
'We followed not,' says he, 'deceivable fables, when we opened unto you the power and coming of our Lord Jesus Christ, but with our eyes we saw his majesty,' 2 Pet. 1:16.
Do not think it belongs only to the ministry. There is an art of conversion that belongs to every one that is a grown Christian, to win others.
'Whither is thy beloved gone, O thou fairest among women?'
The next observation out of the words, because it is the especial, which works upon the daughters of Jerusalem, is from the large explication of Christ.
That which most of all stirs up holy affections to search after Christ is the large explications of his excellencies.
Then be in love with the ministry of the gospel and the communion of saints, who have their tongues and their hearts taught of God to speak excellently. Their tongues are as refined silver; their hearts are enriched to increase the communion of saints, Prov. 10:20. Mark this one excellency of that excellent ordinance of God in Christ, whereof
Paul saith, Eph. 3:7, 8, 'To me is committed this excellent office, to lay open the unsearchable riches of Christ;' such riches as may draw you to wonder, such 'as eye hath never seen, nor ear heard, nor hath entered into the heart of man to conceive,' 1 Cor. 2:9; and so to draw the affections of people after them.
And because it is the special office of the ministry to lay Him open, to hold up the tapestry, to unfold the hidden mysteries of Christ, labour we, therefore, to be alway speaking somewhat about Christ, or tending that way. When we speak of the law, let it drive us to Christ; when of moral duties, to teach us to walk worthy of Christ. Christ, or somewhat tending to Christ, should be our theme and mark to aim at.
Therefore what shall we judge of those that are hinderers of this glorious ordinance of Christ in the gospel? They are enemies of conversion and of the calling of God's people; enemies of their comfort. And what shall we think of those wretched and miserable creatures that, like Cain, are vagabonds? who wander, and will not submit themselves to any ordinance meekly, but keep themselves out of this blessed opportunity of hearing the excellencies of Christ, which might draw their hearts to him? We are made for ever, if Christ and we be one. If we have all the world without him, it is nothing; if we have nothing in the world but Christ, we are happy.
Oh! happy then when this match is made between Christ and the soul! The friends of the bride and of Christ, they, laying open the unsearchable riches of Christ to the spouse, draw the affections, work faith, and so bring the bride and the bridegroom together.
Thus far of the question. Now we have the church's answer to the daughters of Jerusalem.
'My beloved is gone into his garden, to the beds of spices, to feed in the gardens, and to gather lilies.'
The question was not for a bare satisfaction, but from a desire the church had to seek Christ. 'Whither is thy beloved gone, that we may seek him?' It was not a curious question, but a question of inquisition tending to practice. Many are inquisitive; but when they know
another man's meaning, it is all they desire. Now I know your meaning, will they say, but I mean not to follow your counsel. The daughters of Jerusalem had a more sincere intention, 'O thou fairest among women, whither is thy beloved turned aside? that we may seek him with thee.' Whereunto the church answered,
'My beloved is gone into his garden, to the beds of spices, to feed in the gardens.' Where we see, The church is not squeamish, but directly answers to the question.
For there is no envy in spiritual things, because they may be divided in solidum. One may have as much as another, and all alike. Envy is not in those things that are not divisible; in other things, the more one hath, another hath the less. But there is no envy in grace and glory, because all may share alike. Therefore here is no envy in the answer, as if she denied the daughters of Jerusalem the enjoying of her beloved. No. If you will know, says she, I will tell you directly whither my beloved is gone.
'My beloved is gone into his garden, to the bed of spices,' &c.
God hath two gardens. The church catholic is his garden, and every particular church are gardens and beds of spices, in regard that many
Christians are sown there that Christ's soul delights in, as in sweet spices. This was spoken of before at large in chapter 5:1, why the church is called a garden, being a severed place from the waste.* The church is severed from the wilderness of the world in God's care and love; likewise he tends and weeds his church and garden. As for the waste of the world, he is content the wilderness should have barren plants, but he will not endure such in his garden. Therefore those that give themselves liberty to be naught in the church of God, he will have a time to root them out. Trees that are not for fruit shall be for the fire; and above all other trees their doom shall be the heaviest
that grow in God's garden without fruit. That fig-tree shall be cursed, Luke 13:6–9.
Men are pleased with answering the bill of accusation against them thus: Are we not baptized? and do we not come to church? &c. What do you make of us? Yet they are abominable swearers, and filthy in their lives. To such I say, the more God hath lift you up and honoured you in the use of the means, the more just shall your damnation be, that you bring forth nothing but briers and brambles,
Heb. 6:4, seq., the grapes of Sodom and the vine of Gomorrah, Deut.
32:32. Heavy will the doom be of many that live in the church's bosom, to whom it had been better to have been born in America (r), in Turkey, or in the most barbarous parts in the world. They have a heavy account to make that have been such ill proficients under abundance of means. Therefore it ought to be taken to heart.
'My beloved is gone into his garden, to the beds of spices, to feed in the gardens, and to gather lilies.'
That is, having first planted them lilies here, to gather them, and to transport them out of the garden here to the garden in heaven, where there shall be nothing but lilies. For the church of God hath two gardens or paradises since the first paradise (whereof that was a resemblance), the paradise of the church and the paradise of heaven.
As Christ saith to the good thief, 'This day thou shalt be with me in paradise,' Luke 23:43; so those that are good plants in the paradise of the church, they shall be glorious plants also in the paradise of heaven. We must not alway be here; we shall change our soil, and be taken into heaven. 'He is gone into his garden to gather lilies.'
1. Christians are compared to lilies for their purity and whiteness, unspotted in justification; and for their endeavours in sanctity and holiness, wherein also at length they shall be wholly unspotted. It is
the end they are chosen to, 'to be holy without blame before him in love,' Eph. 1:4. God and Christ looks upon them without blame, not as they are here defiled and spotted, but as they intend, by little and little, to purge and purify themselves by the Spirit that is in them, that they may be altogether without blame. They are lilies, being clothed with the white garment of Christ's righteousness, not having a natural whiteness and purity (s). The whiteness and purity of God's children is borrowed. All their beauty and garments are taken out of another's wardrobe. The church is all glorious within; but she borrows her glory, as the moon borrows all her light from the sun.
The church's excellency is borrowed. It is her own, but by gift; but being once her own, it is her own for ever.
The church before was likened to a garden culled out, an Eden, a paradise. Now there, you know, were four streams, sweet and goodly rivers, which watered paradise; the heads of which rivers were without it. So the church of God, her graces are her own; that is, the Spirit of God comes through her nature, purgeth and purifieth it; but the spring of those graces, as in paradise, is out of herself.
2. And then the lily is a tall, goodly plant. Therefore the church is compared to them. Other men are compared to thorns, not only for a noxious, hurtful quality in them, but for their baseness likewise.
What are thorns good for, but to cumber the ground, to eat out the heart of it, to hide snakes, and for the fire? Wicked men are not lilies, but thorns. They are base, mean persons. Antiochus, Dan. 11:21, is said to be a vile person, though he were a king, because he was a naughty* man. Wicked men, though they be never so great, being void of the grace of God, are vile persons. Though we must respect them in regard of their places, yet as they are in their qualification, they are vile and base thorns. But the church is not so, but as a lily among thorns, that is, among vile and abominable persons.
Use 1. The use is to comfort God's children. They have an excellency and glory in them, which, howsoever it is not from them, yet it is theirs by gift, and eternally theirs. Therefore let them comfort themselves against all the censures of sinful persons that labour to trample them under foot, and think basely and meanly of them, as of the offscouring of the world. Let the unworthy world think of them as they will, they are lilies in God's esteem, and are so indeed; glorious persons that have the Spirit of glory resting upon them, 1 Pet. 4:14, and whom the world is not worthy of, Heb. 11:38, though their glory be within. Therefore let us glory in it, that God vouchsafeth saving grace to us above any other privilege.
Use 2. Again, it comforts us in all our wants whatsoever, that God will take care for us. Christ useth this argument. God saith, he clotheth the lilies of the field with an excellent beauty; he cares even for the meanest plants, and will he not take care for you, O ye of little faith? Mat. 6:29. Doth he care for lilies, that are to-day, and tomorrow are cast into the oven? and shall he not care for the lilies of paradise, the living lilies, those holy reasonable lilies? Undoubtedly he will. Our Saviour Christ's reason is undeniable. He that puts such a beauty upon the poor plants, that flourish to-day in the morning, and wither before night; he that puts such a beauty upon the grass of the field; will he not put more excellency upon his children? will he not provide for them, feed them? Undoubtedly he will. Thus we have shewed why God's children in the church of God are compared to lilies.
'To gather lilies.' Christ is said to gather these lilies, that is, he will gather them together. Christ will not have his lilies alone, scattered.
Though he leaves them oft alone for a while, yet he will gather them to congregations and churches. The name of a church in the original is Ecclesia (t). It is nothing but a company gathered out of the world.