Christ and the Church: or Parallels, in three books.: In the first ye have the harmony between Christ and the foregoing types, by which he was fore-shadowed in the Old Testament, both persons and things. In the second the agreement between Christ and other things, to which he is compared in the holy Scriptures of the Old and New Testament. In the third the agreement between the Church and the types, by which it was foreshadowed in the Old Testament; and other resemblances, by which it is set forth in the holy Scriptures. By Henry Vertue, M.A. rector of Alhallows Hony-lane.

CHAP. XI.

Christ and a Lilly.

CHrist himself in his own words, resembles himself to a Lilly. I am (saies he) a Lilly of the Valleyes: for so Tremellius makes the two first Verses of this Chapter, to be the words of Christ concerning him∣self.

And St. Bernard notes the resemblance to stand in sundry particulars.

1.

Acknowledge Christ to be a Lil∣ly by his Whitenesse, who presently in the very springing of this flower, shined unto the shepherds by night.

2.

Acknowledge him also to be a Lilly by his sweet smell, by which he was made known to the wise men, who were farre distant from him; Its true, a star appeared to them; but those grave men had ne∣ver followed it; had they not been drawn by the inward sweet smell of that flower now sprung up.

3.

And truth is truly a Lilly, the sweet smell of which animates faith, and the brightness of which enligh∣tens the understanding. And now lift up your eyes to the person of the Lord, who saies of himself. I am the Truth, and see, how fitly truth is compared to a Lilly.

4.

If thou hast not observed it,

mark as it were little golden rods, issuing out of the midst of the flower, and compassed about with a most white flower, excellently, and fitly disposed, as a crown, and acknowledge in Christ a Divine Na∣ture crowned with the purity of the Humane Nature.

5.

And haply, for this cause He called himself a Lilly, because all things about him were Lillies, his Conception, his Birth, his Conver∣sation, his Words, his Miracles, his Passion, his Death, his Resurrecti∣on, his Ascension: What of these was not white? what of these sent not out a fragrant smell? In his Conception did shine forth the great brightnesse of the Heavenly light, by the abundance of the Ho∣ly Ghost coming on him: his Birth was made white by the untainted Virginity of his mother: his Con∣versation, by the Innocency of his Life, his Speeches, by the truth of them; his Miracles, by the purity of his heart; his Passion, by his will to suffer; his Death, by his power not to dye; his Resurre∣ction, by the courage of the Mar∣tyrs; his Ascension, by the exhibition of the pro∣mises. He adds by way of close. How good and pleasant is the scent and odour of Faith in all these? filling indeed our times and hearts, who yet never saw his whitenesse.

But because these words are

by many Interpreters of note denied to be the words of Christ concerning himself, and affirmed to be the words of the Church concerning her self, I shall for∣bear to follow this resemblance any further.

Onely in a word, we may see, how amiable in all respects Christ is, and what cause we have to be ena∣moured of him.

Christ and a Lion.

Our dear Saviour is oft in Scripture set out by this resemblance, as in Jacobs Prophetical blessing of Ju∣dah. Judah, saies he, is a Lions whelp: from the prey, my Son, thou art gone up: he couched down, as a Lion, and as an old Lion: who shall rouse him up? And in that Pro∣phesy of Balaam, He couched and lay down, as a Lion and as a great Lion, who shall stir him up? and he is called the Lion of the Tribe of Judah.

Saint Austin, taking knowledge of it, that Christ is called a Lion, and the devil is called a Lion, makes the proportion in both to hold thus.

Christ is called a Lion, and the de∣vil is called a Lion; the one for his courage, the other for his savage cru∣elty: the one to overcome, the other to hurt.

And elsewhere, ta∣king knowledge of it, that Christ is called a Lion, and a Lamb slain, con∣ceives thus of the proportion:

Christ is called a Lion, and a Lamb slain: a Lion for his courage, a Lamb for his innocency: a Lion because unvanquisht, a Lamb, be∣cause he was meek.

Saint Chrysostome observes this re∣semblance

between Christ and a Lion in this particular.

As a Lion, saies he, is dreadful not onely wa∣king, but also sleeping, so is Christ formidable not onely living but al∣so dying on the Cross: for even then he wrought great Miracles, causing the Sun to be Eclipsed, cleaving the Rockes asunder, making the earth to quake, and rending the vail of the Temple, &c.

And elsewhere, summing up much together, he saies,

In respect of his strength, and because he is terri∣ble, and is endued with Kingly Ma∣jesty, therefore is Christ compared unto a Lion: for to the Lion all this agrees, he is the strongest of all the beasts, he is terrible to them all: as the Pro∣phet saies, When the Lion roareth, all the beasts of the field tremble: and he is the King of all the beasts: but in a much more eminent way do all these agree to Christ.

Rivetus in his Commentary upon Genesis, observes many things of the Lion.

The Lion (saies he) is of a generous spirit, he uses mag∣nanimity against fierce and cruel beasts, withstanding them to their face, not coming behind them: he uses to spare the humble and pro∣strate: he sleeps not much, and sleeps with his eyes open.

Its true that this Authour applies those things to Magistrates, but they are eminent∣ly true of Christ: Who is, or ever was couragious, if not Christ? yea,

all the courage of others in acting or suffering for the cause of God, from whom is it, if not from Christ? for from his fulnesse we all receive, and grace for grace. And the Apostle will tell us, that we are more then conquerors through him, that hath loved us: the courage then of the Martyrs must needs argue the courage of our Saviour, as the effect argues the cause: And in∣deed who shall not acknowledge Christs courage, that considers his dealing with his enemies? for we shall see, that he comes not as a coward behind them, but meets them openly, and withstands them to their face. If he will grapple with the Devil, he meets him upon his own ground, he comes into the wilder∣nesse to be tempted of the Devil. If he will deal with Saul, afterwards blessed Paul, he meets him in the way to Damascus, stopping him when he was in his full career, and casting him to the ground, over∣came him to his infinite advantage. If he will deal with Julian the Apostate, he takes the time, when he was attended with a great Army in his expe∣dition against the Persians, and then gives him so fatal a stroke, that he is forced to acknowledge Christ the Conqueror, though not without a name of reproach, crying out Vicisti Galilaee, thou hast over∣come, O Galilean: yea, and the Christians at An∣tioch upon the report of his death, could cry out Vicit Deus & Christus ejus, God and his Christ hath overcome. And for the second thing noted in the Lion, that he spares the humble and prostrate: this gave occasion to that saying of the Poet, cited by Simson.

Corpora magnanimo satis est prostrasse leoni. Its the safest course to lye prostrate before a Lion

This is most true of Christ; If any continue in their pride to oppose Christ, they shall feel by sad experi∣ence, whom they provoke against themselves, witness the fore-named example of Julian: but if any submit and humble themselves, they are spared, and received to favor: witness Saint Paul, who (while he was Saul) was a bitter Enemy to Christ and Christians; and yet afterwards, submitting himself, and crying out, Lord, what wilt thou have me to do? he is spared, and his en∣mity pardoned, and he receives great Grace from Christ, as himself confesses, saying, I obtained Mer∣cy, and the Grace of our Lord was exceeding abundant: And so that is true of Christ, which the Apostle says; God resists the proud: the word is emphatical, as if he had said, He sets himself in a warlike posture, and takes up Arms of defiance, which he will not lay down, till he hath approved himself to be the Con∣queror; but, on the other side, he gives Grace to the humble.

And, for the last, That the Lion sleeps little: Sim∣son in his Heiroglyphicks affirms it;

The Lion (says he) takes the least sleep of all the Beasts; he hath great Eyes, and very little Eye∣lids, with which he can hardly co∣ver his Eyes: and this he doth ap∣ply to Christ.

So (says he) the Lion of the Tribe of Judah, who keeps and protects Israel, neither slum∣bers nor sleeps, but always watches over them for their good; both to keep off or remove Evils from them, and to heap Blessings upon them, as their wants require.

Hence we may learn divers things.

1. See the comfortable and safe condition of the Church, and the Members of it: for we see, what a Defender we have; of great power, as a Lion; of great watchfulness, as a Lion: why then should we fear any Enemies? The Devil indeed goes about, as a roaring Lion, seeking whom he may devour: And the Enemies of the Church, acted by Satan, are Lions for cruelty; I was delivered (says Saint Paul) out of the mouth of the Lion. And so says David of his Enemies, They gaped upon me with their mouths, as a ravening and a roaring Lion. But be of good chear, the Lion of the Tribe of Judah is your Defender against all these: and what are they in comparison of him? They are strong and powerful, they are watchful against you, seek∣ing and readily laying hold upon all opportunities to do you a mischief; but Christ is infinite in power and in care for you: and therefore what can they do against you? Trust in Christ therefore, and ye shall then be able to say with David, I will not fear what men or devils can do against me.

2. See the sad and unsafe condition of all Christs Enemies, going on proudly in their hostility against him: Such are all they, that go on impenitently in their wicked courses. If ye love me (says our Saviour) keep my Commandments: then to go on in the wilful vi∣olation of his sacred Laws, must needs render men Enemies of Christ; for this is in effect to say, We will not have this man to reign over us: and them that said so, he held his Enemies; As for those my Enemies, that would not have me to reign over them: and see there their doom, Bring them hither, and slay them before me. Christs Enemies also are Enemies of godly Christians, that make conscience of their ways: He that loves him that begets, must love them also that are begotten: He then

that hates them that are begotten, hates him that be∣gets. Let all these then see how unsafe their condi∣tion is: how can they expect other then to be destroy∣ed? and how shall they avoyd it? for he is the Lion of the Tribe of Judah, a Lion for strength; as a Lion surpasses all creatures in strength, so doth Christ much more.

3. Let us then tremble at the Word of Christ, at his Threatenings of Judgments: We hear what the Prophet says; If the Lion roars, all the Beasts of the field tremble. And shall Christ roar from Heaven in his Threatenings, and we not tremble? Hear we what God says; To the man will I look, namely, with a gracious aspect, that trembles at my Word. As we then desire, That God should look upon us with a favorable Eye, let us not slight and contemn Christs Threaten∣ings, though uttered by men, subject to the same pas∣sions with our selves, but tremble at them, and fear to go on in those sins, against which such Threaten∣ings are denounced.

4. Let us learn, having offended Christ by our sins, not to stand out at the staves end, nor to hold up buc∣kler against him, but come in, and humble our selves before him: so, if we meet a Lion in the way, we will hold it our best course to fall flat on the ground, and to lie prostrate on the ground: much more will it be our wisdom so to carry our selves towards Christ.

Notes

• Cant. 2.1
• 1. Agnosce Lilium Chri∣stum ex candore, qui mox in ipso exortu floris pastoribus de no∣cte emicuit.
• 2. Agnosce Lilium & ex odore, quo & longe positis inotu∣it Magis. Et quidem stella apparuit, sed eum minime vi∣ri graves secuti fuissent, nisi intima quadam suaveolentia or∣ti floris traherentur.
• 3. Et vere Lilium veritas, cujus odor animat fidem, splen∣dor intellectum illuminat. Leva etiam oculos in personam Do∣mini, qui de se dicit, Ego sum veritas, & vide, quam com∣petenter veritas Lilio compa∣retur.
• 4 Si non advertisti, ad∣verte de medio floris hujus, qua∣si virgulas aureas prodeuntes, & cinctas candidissimo flore pulchre & decenter disposito in coronam, & agnosce in Christo divinitatem humanae corona∣tam puritate naturae.
• 5. Et fortasse propterea ipse se Lilium appellavit, quia omnia, quae ipsius sunt, Lilia sunt, conceptio, ortus, conversa∣tio, eloquia, miracula, passio, mors, Resurrectio, Ascentio: horum non candidum? quid non suavissime redolens? in conceptione refulsit magna su∣perni luminis claritas, de su∣pervenientis abundantia Spi∣ritus: Ortum candidavit in∣corrupta Matris Virginitas: conversationem, innocentia vitae, eloqula veritas, miracula puritas cordis, Passionem patiendi vo∣luntas, mortem libertas non moriendi, Resurrectionem, Mar∣tyrum fortitudo, Ascensionem exhibitio. Quam bonus odor fidei in his singulis, nostra qui∣dem, qui candorem non vidi∣mus, tempora & viscera re∣plens? In Cant. Serm. 70.
• Gen. 49.9.
• Numb 24 9. Rev. 5.5.
• Christus leo, & diabolus leo, ille propter fortitudinem, ille propter feritatem: ille ad vin∣cendum, ille ad nocendum. To. 10. serm. a Lovaniens. edit. serm. 46.

  Christus leo dictus est, & agnus occisus est: leo propter fortitudinem, agnus propter in∣nocentiam: leo quia invictus; agnus, quia mansuetus. Ser∣mon. eorund. ser. 90.
• 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c. Sicut leo, non solum vigilans, sed & dormiens, formidabilis est, sic & Christus, non solum ante cru∣cem, sed in cruce, formidabilis erat, magna enim tunc mira∣cula edidit; Solis cursum retro convertens, petras diffindens, terram tremefaciens, velum templi conscindens. Tom. 5. ser. in Matth. 26.39.
• 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c. Ratione potentiae, & quia ter∣ribilis est, & regia majestate pol∣lens, comparatur leoni Chri∣stus. Tom. 6. Ser. in gen. 1.31.
• Am. 3.8.
• Leoni innatus est animus gene∣rosus: magnanimitate utitur ad∣versus feras, & truculentas be∣stias: nec ex insidiis agit, sed a∣perte: à fronte adoritur animalia reliqua, non a tergo. Parcere so∣let humilibus & abjectis. Non multum dormit, & in ipso sopo∣re oculos habet apertos. Exercit. 177.
• Joh 1.16 Rom. 8.37
• Matth. 4.1
• Act. 9.
• Theodor. Hist. Eccl. l. c. 4.25.
• ••d. Ib. c. 27.
• Simson Hierog. de ••eone.
• Acts 9.6
• 1 Tim. 1.13, 14
• 1 Pet. 5.5 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• Leo est paucissimi inter ani∣malia somni: oculos habet mag∣nos, palpebras perexiguas, qui∣bus vix queat oculos penitus ob∣tegere. Hierogl. de leone.
• Leo de tribu Juda, qui Isra∣elem protegit, nec dormit nec dormitat, semper ejus bono in∣vigilat. Id. Ib. Psal. 121.4.
• 1 Pet. 5.8
• 2 Tim. 4.17
• Psal. 22.13
• Psal. 56.11
• John 14.15
• Luke 19
• Verse 27
• 1 John 5.1
• Amos 3.8
• Isai. 66.2