Exposition of Song of Solomon, Chapter 2 · Verse 1
Verſ. 1.
I am the roſe of Sharon, and the Lillie of the Valleys.
In this Verſe we have Meſſiah's declaration of his owne excellency, and this is done by way of compariſon.
1. His commendations are held out to us under the reſemblance of a roſe: which roſe is ſet forth by a certaine peculiar Field where it grew, which from the Originall appeareth to be Sharon. I am the roſe of Sharon.
2. He doth aſſimilate himſelfe to the precious Lilie, which Lilie alſo is commended by the fertility of the place where it grew; to wit, in the Valleys, or the low and moiſt places of the Earth. And the Lilie of the Valleys.
I am the roſe of Sharon, &c.
The Pronoun (Ani) which ſignifieth in our tongue I, is common both to man or woman; as I man, or I foreignwoman, ſo it cannot be decided by the forme of Speech, whither Chriſt or his Church uttered theſe words: hence it is thought of ſome to be the ſpeech of Chriſt: Of others, to be ſpoken by the Church: It is moſt true, that Chriſt and his Church are both of them ſweet, fair, comely, and beautifull; yea, ſo exceeding ſweet and beautifull, that all the ſweeteſt Roſes, and whiteſt lilies in the world, are not comparable unto them. If Chriſt be called the Roſe and the Lilie, it is moſt true, he is ſo, in reſpect of the excellency of his graces in himſelfe, which he doth moſt freely communicate with his Saints. And if the Church be compared unto them; it is a very fit compariſon, whereby her graces received from Chriſt may be ſhewn forth, wherein ſhe is moſt lovely and pleaſant, for ſweet odour and beauty, according to that promiſe made in Hoſ. 14. 5. 7. I will be as the dew upon Iſrael, and he ſhall grow as the lilie: and they ſhall revive as the Corne, and grow as the Vine, the ſent thereof ſhall be as the Wine of Lebanon. He means that the knowledge of him and his doctrine, and the receiving of his graces ſhall be very pleaſing and delightfull unto his people, like unto excellent wine.
But I take theſe to be the words of the Bridegroome commending himſelfe for his moſt excellent ſweet vertue, teſtified to all, but eſpecially to his Church by communicating his grace and ſpirit unto her. The Church doth not ſpeake this of her ſelfe, for then ſhe ſhould commend her ſelfe, which is not meet. The Apoſtle in veighs againſt falſe praiſers, 2 Cor. 10. 12. We dare not (ſaith he) make our ſelves of the number, or compare our ſelves with ſome that commend themſelves. And in another place he ſpeaks home to this purpoſe, No man (ſaith he) liveth to himſelfe, Rom. 14. 7. That is, none ought to live unto himſelfe; yea, even Chriſt himſelfe relating to himſelfe as a meer man, ſaith, That his witneſſe is not true if he beare witneſſe of himſelfe; John 5. 31. But yet in another place relating to himſelfe as mediator, as God and man in one perſon, and one with the father, he ſpake cleane contrary to this: Though I doe beare record of my ſelfe (ſaith he) yet my record is true, John 8. 14. So that the Saints may not commend themſelves, although it be true, they did ſometimes report ſomething of their owne vertues, but it was for holy example and inſtructions ſake, and it was ſtill with reference unto the maine object of praiſe, which was Chriſt.
The Saints may commend themſelves.
1. When the praiſe thereof is given unto God.
2. When it is for holy example and inſtructions ſake.
3. When they are forced thereunto by way of juſtification, through the calumniations of wicked people.
Thus Paul (as you know) was conſtrained to praiſe himſelfe, leaſt his doctrine ſhould be defaced, 2 Cor. 11. 17. The falſe Apoſtles which ſought all occaſions to diſcredit him, did force him thereunto: and he ſaith, That he dealt therein after the manner of fools.
Put for Chriſt to praiſe himſelfe, it is without queſtion very good and lawfull: for,
1. Chriſt doth never commend himſelfe above his worth and excellency; neither did he commend himſelfe above that which was meet.
2. Chriſt was God, and therefore could not ſin: and as he was man he was holy, harmeleſſe, and ſeparate from ſinners; there was never any ſin found in him, 1 Pet. 2. 22.
3. As Mediatour he was filled with the holy Ghoſt beyond all meaſure, and therefore his actions were holy, and all of them infinitely praiſe-worthy.
4. He hath not a greater in the point of our juſtification, ſanctification, and eternall ſalvation, to beare witneſſe of, or to commend, then himſelfe. He indeed is the Apoſtle of our profeſſion, and the Angell or Meſſenger of the Covenant between God and us, and therefore unto him give all the Prophets witneſſe, Act. 10. 43.
Now then we may ſee, that as the Bride began the former Song, ſeting forth the excellency of the Bridegroome, and her deſire to be with him, as the Author and Spring of all her joy and happineſſe: ſo here, the Bridegroome beginneth firſt to praiſe himſelfe, and then he commendeth his Spouſe.
Now in that Chriſt doth thus praiſe himſelfe: Obſerve,
That Chriſt may and doth commend and praiſe the ſweetneſſe and beauty of his owne graces unto his Saints. Chriſt doth here commend himſelfe and his Spouſe, both of them being excellent, good, ſweet, faire, and beautifull; yea ſo, as they reſemble each the other: for as he is as the lilie, ſhe is ſo likewiſe; but yet Chriſt praiſeth himſelfe in the firſt place, becauſe he is the very Fountain of ſweetneſſe and beauty, all fullneſſe of ſweet things is in him, and from him the Church receiveth all her goodneſſe, beauty, and ſweetneſſe. It doth appeare that Chriſt may and did praiſe himſelfe for his owne vertue and graces, by thoſe ſelfe predications of his which we find in the Scriptures. Looke unto me and be yee ſaved all the ends of the Earth. Come unto me all yee that labour and are heavy laden. When he read that place of the Prophet Iſaiah, Chap. 61. 1. &c. He told the people, this day is this Scripture fullfilled in your ears. When the excommunicated man aſked him who the Son of God was, he anſwered him, Thou haſt both ſeene him, and it is he that talketh with thee: and he told the Samaritaneſſe plainly, that he was the Meſſias. And it is ſaid of the two Diſciples, That beginning at Moſes and all the Prophets, he Expounded unto them in all the Scriptures, the things concerning himſelfe. Now all this doth commend unto us the excellency of Chriſt's graces, that he might praiſe and commend himſelfe without the leaſt blot of arrogancy, or taking too much upon himſelfe. Thus Chriſt might doe, being the very Fountaine and Spring of all ſpirituall ſweetneſſe and beauty. Thus much for Chriſt's commending himſelfe, next we have the commendation it ſelfe.
The roſe of Sharon.
Chriſts commendation is held forth under the reſemblance of a ſweet Roſe which grew in a certaine peculiar Field, Viz. in Sharon. The Greeks turne it, The flower of the field. The Roſe is the Queene of foreign Roſa.flowers, moſt excellent for ſweetneſſe and beauty. In the Tranſlation we have the ſpecies uſed for the Genus, and ſo he is called an eſpeciall flower which is the roſe.
Of Sharon.
The Hebrews expreſſe the word Field by Shadeh, as in Gen. 3. 1. but here the word is Sharon, which expreſſeth not any field, but one particular field ſo called. Of which field Sharon we read in 1 Chron. 5. 16. bordering upon the holy Land. The fruitfullneſſe of this field may appeare in 1 Chron. 27. 29. where David fed his Cattell. And the Prophet maketh mention of the excellency of Carmell and Sharon, Iſa. 35. 2. And when he promiſeth mercy, he ſaith, Sharon ſhall be a fold of flocks, Iſa. 65. 10. But when he threatneth deſolation, he ſaith, Sharon is like a Wilderneſſe, Iſa. 33. 9. It was a fat field, and therefore imployed for grazing or fatting of Cattell. Now unto the roſe growing in this paſture, Chriſt aſſimilates himſelfe. Now let us take notice, that in diverſe reſpects Chriſt may be likened unto a roſe, which may ſerve as ſo many Obſervations. Chriſt may be reſembled to a roſe in ſuch reſpects as theſe.
1. The roſe is pleaſant to the eye for the red & orient colour of it: ſo is Chriſt, he is ſaid to be white and ruddy, the chiefe of ten thouſand, Song 5. 10. White and red meeting in a roſe, it is (as I may ſay) the beauty of beauties, and ſuch is the beauty of Jeſus Chriſt. The red colour of Chriſt may ſignifie his bloody ſufferings: Candet nudatum pectus, rubet cruentum latus, tenſa arent viſcera, decora languent lumina, regia pallent ora, procera rigent brachia, crura pendent marmorea, rigat terebratos pedes beati ſanguinis unda. Aug. Med. cap. 6.Of him it is ſaid, Who is this that commeth from Edom, with red Garments from Bozra? He is glorious in apparrell, &c. wherefore art thou red in apparrell, and thy Garments like him that treadeth in the winepreſſe? I have trodden the winepreſſe alone, &c. Iſa. 63. 1. 2, Chriſt was ſtained with his owne blood. He is alſo white in his righteouſneſſe, his righteouſneſſe is deſcribed by white linnen, Revel. 19. 8. Now this temperament and mingling of white and red after ſuch a myſticall way in Chriſt, denotes the ſurpaſſing beauty of Chriſt, making him more glorious then any in the World. No marvaile then though the Pſalmiſt ſaith thus of him, Thou art fairer then the ſonnes of Adam, Pſal. 45. 2. It is true, the Prophet Iſaiah brings in carnall people ſpeaking thus of Chriſt: Hee hath no forme nor comelineſſe, and when we ſhall ſee him there is no beauty that we ſhould deſire him, Iſa. 53. 2. But though Chriſt appeare thus to carnall hearts, yet he is very excellent and deſireable unto the Saints: he is to them red and orient of colour, as the roſe of ſharon.
2. The roſe is ſweet and comfortable to the ſmelling, to refreſh the ſenſes, and ſo the chiefeſt of all Flowers. Such a one is Chriſt, nothing in the world is more pleaſing and delightfull then he is to his Saints: the redolency of his grace doth exceedingly take the ſenſes of their ſouls: his love like odoriferous flowers doth, to their unſpeakable delight, draw and raviſh their minds after him: whereby the ſenſes of their ſoul are exceedingly taken with his ſweetneſſe. Hence it was, that Chriſt was repreſented to us by fragrant wine, by odoriferous Ointment, and by ſweet ſpikenard, myrrhe, and camphyre, as in the former Chapter, and here by a ſweet ſmelling roſe. This comfort cauſed Paul to forget the things that were behind him, & to count all things dung in compariſon of Chriſt: ſuch a ſavour it was that did comfort and refreſh the Martyrs ſenſes and affections: when one of them thought no otherwiſe of the fire, then if he had been lodged in a pleaſant bed of roſes. When PolyCarpus (Biſhop of Smyrna) was burned, in ſtead of ſtench, the Chriſtians are reported to Euſeb. Hiſt. Lib. 4. Cap. 15.have ſmelt a fragrant ſweet odour, as of incenſe, or of ſome precious perfume. Hence it is, that the faith and graces of the Saints are ſo impregnable, and that their hope is ſo indefatigable and never out of breath, that no ſtormes of temptation can breake their ſpirits, and make them give out: it is nothing (I ſay) but that exceeding ſwavity and ſweetneſſe, that they find to be in Chriſt: his ſweetneſſe makes them take pleaſure in infirmities and reproaches, in neceſſities, in perſecutions, in diſtreſſes for his ſake; and when they be weake in themſelves, then they are ſtrong in him, and more then Conquerours, as the Apoſtle ſaith.
Beſides, Chriſt is no leſſe ſweet unto his Father alſo; for by Chriſt all our ſervices are made ſweet and redolent. It was not the ſavour of Noah's Beaſts and Birds, (Gen. 8. 21.) but the ſavour of Chriſts Sacrifice, which cauſed the heavenly Father to ſmell a ſweet ſavour of reſt with the Earth. It is through Chriſt we find acceptance with the Father: it is he that is gone into the heavenly Sanctuary (as in the Law the High-prieſt went into the Sanctuary) with Ʋrim and Thummim, with the names of his people upon his Breaſt, for a memoriall before the Lord continually: ſo that now through his mediation we may draw neere unto God in Plerophorie, and full aſſurance of faith: nothing doubting, but that God will for his ſake accept both of our perſons and of our prayers. Hence it is that the Apoſtle ſaith, If any man ſin we have an Advocate with the Father, Jeſus Chriſt the righteous, and he is the propitiation for our ſins, 1 John 2. 1, 2. Here is ſweetneſſe indeed, let us but obſerve the Apoſtle.
1. He ſaith, If any man ſin, not as though there were ſome that did not ſin; for that this very Apoſtle beats againſt expreſly in the end of the firſt Chapter: but when he ſaith, If any man ſin, he ſpeaks cordiall things, he ſpeaks to the heart and comfort of ſinners, ſhewing that with God there is no acceptation of perſons; but all without exception of any exteriour adjuncts and qualitits, doe find grace in Gods ſight through Chriſt: this is plainly the inference of the indefinite particle, Any.
2. He ſaith, that we have an Advocate; an Advocate is a a forenſicall word, and it ſignifies properly one that is called to, or aſſumed as an aſſiſtant, as a friend, as an helper, as an interceſſor: ſuch a one is Chriſt for his Saints, he is their Patron, he is their ſpokſe-man, he it is that pleadeth their cauſe, he it is that by the merit of his expiation, doth intreat for them.
3. Chriſt is an Advocate with the Father: he is ſo with the Father that he is owne naturall Son; ſo with him that he needs but onelyonly ſhew himſelfe for us, and without ſpeaking any word we are accepted: hence it is that he ſaith, I will pray the Father for you, John 16. 26.
4. Our Advocate is Jeſus; a moſt ſweet and heartraviſhing name, and it ſignifies a Saviour; one that, doth not onelyonly intreat for us, but perfectly ſave us.
5. He is called Chriſt, there's an addition and increaſe of comfort in this name, it ſignifies anointed. He was anointed to be our Prieſt, to offer a reconciling Sacrifice to God for us.
6. Chriſt is called the Righteous, and that foreign by way of eminency; none ſo righteous as he, he is perfectly righteous, ſo that he need not plead for himſelfe, he pleadeth onelyonly for us, and therefore muſt needs have good ſucceſſe in his pleading.
Laſtly, Chriſt is ſuch a one as ſtands in our roome, and takes the whole penalty and puniſhment due to us for our offence, upon himſelfe: therefore the Apoſtle adds that he is the propitiation for our ſins: That is, he is the Sacrifice that begs and procures pardoning mercy for us. Thus Chriſt gets acceptance for us with the Father, according as he ſaith, Whatſoever you will aske the Father in my name he will give it you, John 16. 23. It is Chriſt that puts incenſe upon our prayers, and mingles them with the ſweet odours of his owne merits: he is the onelyonly Altar of Chriſtians, ſanctifying all their gifts and Sacrifices.
3. The roſe delighteth in ſhadowy places: for as over much cold would ſtarve it, ſo overmuch heat would ſcorch and burne it. Thus Chriſt doth appear unto his Saints in a moderate way, in all his diſpenſations; he ſometime afflicts his people that he may purge them, and heale them; which cannot be done without ſome ſmart and bitterneſſe, but yet withall he mingles abundance of love and ſweetneſſe with thoſe afflictions: So that his ſweetneſſe doth (as it were) ſwallow up all his bitterneſſe: his bitterneſſe is in the loweſt degree, but his ſweetneſſe in the ſuperltive. Chriſt doth ſo moderate his diſpenſations, that he will not ſuffer us by wantonneſſe to abuſe his love and mercy, neither yet will he ſuffer us to periſh by afflictions.
4. The roſe is a cooler unto nature: thus Chriſt is a cooler of his Fathers wrath and indignation. The ſoul being convicted of its ſinfullneſſe, ſpeaks as the Prophet doth, Who among us ſhall dwell with the devouring fire? Who among us ſhall dwell with the everlaſting burnings? God is devouring fire and everlaſting burnings in relation to ſinners: his wrath is like the fire of hell, as I may ſay: the breath of his indignation is like a River of brimſtone, kindling and perpetually maintaining the flames of Tophet: What ſhall the poore ſoul doe now? Here is nothing but menaces and threatnings, terrours and amazements, death and deſtruction, and where is the remedy? No where but in Chriſt alone. Iſrael paſſing through the Wilderneſſe had a Cloud to cover him, and defend him from the Scorching Sun-beams: now what was that Cloud but a type and ſhaddow of Chriſt, as the Apoſtle makes it, 1 Cor. 10. 1, 2. he makes there the Cloud, and the Sea, and the Manna, and the water of the Rock, to be all figures and Images of Chriſt. Chriſt is a Sea to waſh, Manna to feed, water to refreſh, and a cloud to hide the ſoul from the hot and burning wrath of God: the fiery beams of that wrath would ſurely ſuffocate and ſtifle us, were it not that Chriſt did interpoſe and ſot betweene to ibnubilate and veile our ſouls from it.
5. The roſe though it be ſweet and comfortable to the ſmelling, yet 'tis offenſive to the ſenſe of feeling, becauſe it is full of prickles. Thus is Chriſts Goſpell accompanied with the Croſſe and Tribulations, his ſelfe ſuffered in his owne perſon, ſo that in reſpect of his depreſſed condition the Prophet ſaith, His viſage was ſo marred more then any mans, and his forme more then the Sons of men, Iſa. 52. 14. And againe he ſaith, He was deſpiſed and rejected of them, a man of ſorrows and acquainted with griefe: he was oppreſſed and afflicted, yet he opened not his mouth, &c. Iſa. 53. 3. 7. His Members alſo muſt ſuffer the ſame things, they muſt drinke of his Cup, and be Baptized with his Baptiſme if they will be his Diſciples, they muſt take up their croſſe and follow him. Chriſt is the Roſe of Sharon, or the flower of the field. Now Sharon (as was hinted before) was a field of paſture for Bulls and Oxen contiguate to Baſhan; it being a field for grazing and feeding of Cattell, muſt not onelyonly be fertile, but alſo admit ſhaddowing plats for the beſt ſhelter, in the heat of the day: ſo that the roſes of Sharon muſt needs be flowers of a ſingular kind. Now we may note two or three things from the place where this roſe grew, towit in Sharon.
1. Sharon was an open field where Cattell fed: Bulls and Oxen and unreaſonable Beaſts did graze there. Hence note, theſe roſes then were ſubject to all ſpoyle and lewd trampling under feet: ſo that Chriſt and his Church were both expoſed to perſecution, to be plucked of all that paſſe by the way, and trodden down and eaten of Beaſts.
Secondly note from the places fertilitie and ſhadow, whereby the roſe was ſuper-excellent, notwithſtanding the danger it was in: that notwithſtanding the danger of this flower, by reaſon of Sharons beaſts (yea of Baſhans Buls) and all thoſe perilous things accompanying Chriſt, yet Chriſt is made able to overcome and conquer them all. Let all his enemies fret and puſh their fill: from Edom and Bozra, with red garments ſtained with blood, yet Chriſt alone ſhall triumph over them; for ſaith he, Who is this that comme…h from Edom, with died garments from Bozrah? wherefore art thou red in apparrell? &c. I have (ſaith Chriſt) trodden the wine-preſſe alone, and there was none with me: for I will tread them in mine anger; and trample them in my fury, and their blood ſhall be ſprinkled upon my garments, and I will ſtaine all my rayment, Iſa. 63. 1, 2, 3. Edom is put by a Synechdoche for all Chriſtsenemies: becauſe among the enemies of the Church of the Jewes, the Edomites were none of the leaſt as appears in Pſal. 137. 7. and therefore here Edome is propounded as a type of all the ſpirituall enemies of Chriſt and his Church: now Chriſt threatneth to diſſipate and break them al; he will tread them downe, as grapes in the wine-preſſe: ſo that Chriſt will preſerve both himſelfe and Church from the fury of the Beaſts of Sharon, and Buls of Baſhan: for he is exalted at the right hand of the Father, and ſhall reigne untill his enemies be made his footſtoole, Pſal. 110. 1.
Thirdly, he is the Roſe of the field, not of the garden. Hence note: That Chriſt is not a roſe ſprung up, and become orient, and ſweet from the induſtry of man, but groweth only by the providence and good pleaſure of God. Chriſt was not brought forth by any humane power, wiſdome, or wit; but hee was the wiſdome of the Father, and the power of God, ſo that Chriſt had his being and all his excellency from God but not from man.
Fourthly, the flower of the field is not incloſed and made private to a few, as the flower in the garden, but it is common to all that wil gather it: ſo is Chriſt a common Saviour, not of the Jewes only, but of the Gentiles alſo: God hath enlarged his heritage, ſo that the ſonnes of Iaphet may dwell in the Tents of Shem. Chriſt doth not refuſe any that come unto him; but all ſorts of people, Jew and Gentile may be accepted. This is elegantly ſet forth by the Prophet, Iſa. 41. 19. where God promiſeth to plant in the wilderneſſe the Cedar, the Sitath tree, the myrtle, the oyle tree, the fir-tree, the pine, and the box-tree together. This was alſo repreſented unto Peter by a ſheet knit at foure corners, wherein were all manner of four-footed beaſts of the earth, and wild beaſts, and creeping things, and fouls of the aire. Act. 10. 12. And the Apoſtle was bid to ariſe, and to ſlay and eate. Now by this he was taught, that not only the Gentiles, as well as the Jews were admitted into Chriſt's kingdom: but of every nation (as himſelfe afterwards expounds it) he that feareth God, and worketh righteouſneſſe, is accepted of him, verſ. 35 We read, that the fleece of Gideon was firſt wet, and the bean-floor dry; then afterwards the barne-floore was wet, and the fleece dry: ſo God gave his law firſt to the ſeed of Abraham, and not unto the Gentiles; then the Gentiles which were the wild olives, were ingraffed, and the naturall olives were rejected, but he will at length ſave both Jew and Gentile. The Scripture it ſelfe ſpeaks thus, Iſa. 56. 6, 7. God promiſeth, that he will bring the ſonnes of the stranger (that is the Gentiles) to his holy mountaine, and make them joyfull in the houſe of prayer, and their burnt-offerings, and their ſacrifices ſhall be accepted upon his Altar: for (ſaith hee) my houſe ſhall be called an houſe of prayer for all people. So that Chriſt was an Altar for all nations, where on both Jewes and Gentiles were an offering acceptable to God. And a like place there is in Iſa. 60. 7. All the flocks of Kedar ſhall be gathered together unto thee; the Rams of Nebajoth ſhall miniſter unto thee; they ſhall come up with acceptance on mine Altar, and I will glorifie the houſe of my glory. Here Chriſt is made an Altar, that makes the Gentiles (as I may ſay) a ſacrifice of a ſweet ſmelling favour unto God.
Fifthly, the flower of the garden is only for pleaſure, but the flower of the field is for profit, it is medicinable, and fit for an ingredient inelectuaries to heale diſeaſes. So looke upon Chriſt as upon the moſt gainfull and profitable thing to the ſoule, that can be imagined: nothing more fit and commodious, nothing more enriching then Chriſt is: he is gaine for himſelfe, without relation to any other beſides himſelfe: he is a rich and ineſtimable treaſure to the ſoul. Wiſdome is better then Rubies; and all things that may be deſired, are not to be compared to it, Prov. 8. 11. And doubtleſſe Chriſt is the wiſdome there ſpoken of: So for the roſe of Sharon, it followeth,
The lilie of the vallies.
Here Chriſt doth aſſimilate himſelfe to the precious Lilie. The lilie (ſaith Pliny) is next in nobility Plinie Nat. Hict. lib. 25 cap. 5.unto the roſe. The Scripture ſets it forth to be a glorious and amiable flower, even Solomon in all his glory was not arrayed like one of theſe, ſaith Chriſt, Matth. 6. 29. Chriſt doth aſſimilate himſelfe to the precious lilie or the valleys, and that in theſe reſpects.
Firſt, The lilie is a flower of hot quality: ſo that as Chriſt was compared before to a roſe of cold quality, becauſe he cooles his Fathers wrath, and becauſe he cooles the hot diſtempered luſts in the ſoule: ſo here he is compared to a Lillie, which is hot in operation, becauſe he doth warm and revive his people.
Secondly, the Lillie is of an excellent cleer colour, it was of a ſuper exexcellent beauty, according to the fore-named place, Mat. 6. 29. Solomon in all his glory was not arrayed like one of theſe. But behold (Jeſus Chriſt) a greater then Solomon is here, Matth. 12. 42. compared to the lillie of the valeys, which farre ſurmounted Solomon in all his glory. Chriſt was cloathed with the Spirit of God: It was ſaid of him, the Spirit of the Lord is upon me, Iſa. 61. 1. And God ſaith, I will put my Spirit upon him, Iſa. 42. 1. That is, I will cloath him with my Spirit. Now if the Spirit be his garment, then no creature, nor all the creatures in the world can compare with him in glory.
Thirdly, the Lilie is is called of the Hebrews Soſhan, which ſignifies the flower of ſix, becauſe of his ſix leaves, we have the ſame expreſſion in the Title of Pſal. 45. It is dedicated to him that excelleth on Shoſhannim, that is, on ſix ſtringed inſtruments. The Hebrew word is derived of Sheſh, that is, ſix: So in ſix dayes God created the world: ſo the creation of the new Heavens, and new earth is agreeable to the former; which ſhall be done by Chriſt.
Fourthly, The Lilie is of golden colour within: ſo is Chriſt full of golden graces, he is a head of gold, Song. 5. and he makes his Members ſutable, by iſſuing out of himſelf, golden ſtreames of grace into their hearts.
Fiftly, The higher and the taller the Lilie's ſtalke is, the more dependent and hanging downe is the head thereof: thus it was with Chriſt, foreign, in the forme, (or eſſence) of God, or in the nature and condition of God: yet he tooke upon him the ſtate, and condition of a ſervant He thought it no robbery (or rapine) to be equall with God: yet he ſuffered himſelfe to be denuded and robb'd of his glorie by ſinfull men; God cals him the man, that is his fellow, Zech. 15. 7. and yet he was made a fellow to Theeves and malefactors; and though he was full of glorie and excellency, yet he emptyed himſelfe of all; for ſo are the words of the Apoſtle, foreign he evacuated or emptyed himſelfe, that is, he reduced himſelf as it were to nothing, he did, as it were, exhauſt and draw himſelfe drie, he did for a time deny himſelfe, caſting aſide his robes of Majeſty; by his voluntary condiſcending to ſuch a low debaſement, as he under-went for us.
Sixthly, The Lilie is a flower of a redolent and ſweet ſavour: ſo Chriſt in all his graces, is much more ſweet and raviſhing.
Now for the valleys, where theſe Lilies grew, it notes unto us.
Firſt, That Chriſt's condition was meane and low, in reſpect of outward things, he is not the lofty Cedar, but the lowly Lilly: But though Chriſt was like a Tree, whoſe root was in the earth; yet his fruit reached as high as heaven.
Secondly, The Valleyes note unto us the fruit and benefit of Chriſt's humiliation, for the Lilie of the valleyes is capable of more moiſture, then is the Lilie of the mountains: even ſo Chriſt by debaſing himſelfe, received abundance of grace and glorie from the Father; and wee alſo are exalted by his debaſement, for by a ſupply of his grace, notwithſtanding our low and baſe eſtate, are made ſweet and amiable like the Lilie; as the Lord ſaith, I will be as the dew upon Iſrael, he ſhall bloſsome as the Lilie, and ſtrike forth his roots as Lebanon, Hoſ. 14. 5.
So much of Chriſt's ſpeech touching himſelfe, having ſo compared himſelf to The roſe of Sharon, and the Lilie of the valleys. Now followeth his ſpeech touching his Church.