The Intercourses of Divine Love Betwixt Christ and His Church, Sermon 31
Sermon XXXI.
Cant. 1. 5.
I am black but comely O you Daughter of Hieruſalem, as the t…nts of Kedar, as the Curtaines of Solomon.
v. 6. Look not upon me becauſe I am black, becauſe the Sun hath looked upon me, my Mothers Children were angry with me, they made me the keeper of the Vineyards, but my own Vineyard I have not kept.
IT is the Spouſe in this excellent Song of Love that yet Speaks, Twice we have heard her Speaking to her Beloved. Once, Let him kiſs me with the kiſſes of his mouth, begging ſome diſtinguiſhing token of his Special love: Her heart ſuggeſting to her, that her beloved, was far more ready to imbrace her, then ſhe was to run after him. She ſpake a Second time, Draw me, and we will run after thee, begging the ſweet and powerfull influences of divine grace, Here now ſhe interrupteth her applications to her beloved, with an Apoſtrophe to her companions (whom ſhe here calleth The Daughters of Hieruſalem.) The verſe contains a modeſt apology which the maketh for her ſelf. In which are conſiderable,
1. The perſons to whom ſhe maketh it, here ſtiled, The Daughters of Jeruſalem.
2. The Apology it ſelf. I am black (ſaith ſhe) as the tents of Kedar, as the Curtains of Solomon, &c.
In the latter is conſiderable, 1. The thing which ſhe apologizeth for: That is her Blackneſs, which ſhe confeſſeth, I am black (ſaith ſhe) and illuſtrateth, as the teints of Kedar &c.
2. The arguments of her Apology, or head from whence it is drawn. They are four or five.
1. The mixture of comelineſs with her blackneſs. I am black but comely.
2. The Influence of heaven upon her. The Sun (ſaith ſhe) hath looked upon me.
3. The oppoſitions ſhe had met with on earth. My mothers children were angry with me.
4. Her worldly diverſions and imployments. They made me the Keeper of the Vineyards.
5. Her own neglect. But my own I have not kept.
Finally. She pleadeth with them that they would not look upon her becauſe ſhe was black.
But what needed this Apology? who faulted the Spouſes blackneſs? who queſtioned her comelineſs? This is not expreſſed in the letter of the Text but eaſily underſtood. Patet quod dett axer ant ei nigredinem improper antes. It is apparent, ſaith Bernard, that they did detract from her, charging her with blackneſs. Neither did the true Church of Chriſt, nor any truely believing Soul ever want thoſe that reproached them. The man according to Gods own heart, heard ſome telling him, There was no help for him, in God. We muſt therefore Suppoſe our Spouſe to have heard ſome ſaying to her to this purpoſe. Canſt thou think that Chriſt who is the faireſt of ten thouſand, ſhould kiſs the with the kiſſes of his mouth? Thee? That art by nature an Ethiopian, and by thy renewing actuall Sins, haſt made thy ſelf much more black and ugly. Surely when the King of glory humbleth himſelf to make love to his Subjects, he will chuſe one much fairer then thou art. Did Aaron and Miriam, wonder at, & reproach, Moſes, becauſe he had married an Ethiopian Num. 12. 1. And ſhould not Chriſt be the wonderment of the whole creation, if he ſhould love one ſo black as thou art? Whiſpers to this ſenſe, a believer often heareth from the Devil, from the men of the world, and from his own heart alſo. Solomon Perſonating the true Church, & every true believer, fancieth the voice of theſe Spiritual adverſaries in his Ears, nor is there any Child of God but heareth it at ſome time, or other. The ſpouſe therefore preoccupieth this objection by this Apoſtrophe. O you daughters of Hieruſalem, I am black but comely like the tents of Kedar, like the Curtains of Solomon.
You daughters of Hieruſalem] Hieruſalem is an Hebrew word, and ſignifieth, The Viſion of Peace, or They ſhall ſee Peace; it is to be conſidered in its Political, Eccleſiaſtical, and Typical notion.
1. In its Political Notion, it ſignifieth the Metropolis or chief City of Judea; a City ſuppoſed to have been builded by Melchizedeck, and by him called Salem, he is called the King of Salem, Gen. 14. 8. Heb. 7. 1. 2. Salem in Scripture is put for Heruſalem. In Salem is God known, Pſal. 76. 2. It was afterwards for ſome hundreds of years in the poſſeſſion of the Canaanites. Adonizedek was the King of it, Joſh. 10, 3. who was conquered, and ſlain by Joſhua, Joſh. 10. 26. the Jebuſites afterward lived there in common with the Benjamites who did not drive them out, Jud. 1. 21. David ſmo…e theſe Jebuſites, 2 Sam. 5. 7, 8. and took the ſtrong hold of Zion, & made it his City. It was ſcituated amongſt the Mountains; hence you read of the mountains being round about Hieruſalem Pſal. 125. 2. Yet the habitable part of it was in the Valley, Jer 21. 13. Now if we take Hieruſalem in this notion here, the Daughters of Hieruſalem are the Inhabitants of this famous City.
2. But there is an Eccleſiaſtical Notion of it ſo it ſignifiyeth the Jewiſh Church: Hieruſalem was the place where the Temple ſtood, where was the moſt folemn Worſhip of God; thither all the males of the Iſraelites went up thrice a year to Worſhip God. There lived the High Prieſt; in that place alone (in their ſetled ſtate) they were to Sacrifice. Hence Zion (a City contiguous to this City) the City of David, and Hieruſalem are often in Scripture put for the Jewiſh Church; hence the Pſalmiſt praying for the proſperity, and reſtauration of the Church of the Jews, Prays in this aialect; Build thou up the walls of Hieruſalem. So Pſal. 102. verſe 23. to declare the name of the Lord in Sion, and his praiſe in Hieruſalem. that is, in the Jewiſh Church. In this ſenſe, the Daughters of Hieruſalem are the members of the Jewiſh Church.
3. But there is yet a further Typical Notion of it. So it ſignifieth the Church of God both that part which is in Heaven Triumphant, called the mother of us all which is called the New Hieruſalem Rev. 3. 12. ch. 21. verſe. 2, &c. or that part of it which under the Goſpel is ſtill militant on earth, Zech. 8. 22. Thus the Daughters of Hieruſalem, are the Members of the viſible Church. you may take it in either notion; either thus, O my neighbours, you people amongſt whom I dwell, or O you that are members of the ſame Church of God with me; Brethren are too ready to cenſure and upbraid one another, Aaron, and Miriam ſpake againſt Moſes, Num 12. 2. David complaineth that he was an alien to his mother's Children, Pſal. 69. 8. and in the next words, the Spouſe ſaith, my mothers Children were angry with me. To theſe ſhe ſaith, I am black but comely; how the Church of God, or the particular Souls in it are Black, I ſhall have occaſion more fully to ſhew you hereafter. Every one will underſtand, ſhe ſpeaketh in a figure and intends not the black colour of the fleſh, but ſome condition fitly enough repreſented and expreſſed by a blackneſs of colour, [But comely] There is no contradiction in that, There is a comelineſs in ſome blackneſs. The Black Eye is comely, ſo is the black marble. But I reſerve a further and larger diſcourſe, concerning the ſpouſes blackneſs, and comelineſs, till I come to the Propoſitions of Doctrine I intend to diſcourſe from the words, but what is the meaning of the follow phraſe.
As the tents of Kedar: as the Curtains of Solomon.] They are certainly two ſimilitudes which the Spouſe brings elegantly to ſet forth what ſhe had ſaid, either concerning her blackneſs, or concerning her beauty and comelineſs. Only the queſtion is, whether the ſenſe be this; I am black like the tents of Kedar, and like the Curtains of Solomon: but I am alſo (like them) comely alſo: Or thus, I am, I confeſs, black, like the Tents of Kedar: but I am alſo comely like the Curtains of Solomon. The letter pleaſeth me beſt becauſe we read nothing of any black Curtains, that Solomon made for the Temple, and it is moſt likely he kept the colours of the Curtains of the Tabernacle which were Blue, Purple and Scarlet. Redar was one of the Sons of Iſhmael as you read Gen. 25. 13. It is probable that he did build ſome, City in Arabia which (as was very uſual) he called after his owne name. We ſhall read that in the Prophecy of Iſaiah againſt Arabia, Iſaiah 21. 17. he hath this expreſſion, The mighty men of the Children of Kedar ſhall be deminiſhed. And in the Prophecy of the Gentiles coming in to Chriſt, Iſaiah 60. 7. All the flocks of Kedar, ſhall be gathered unto thee, and the Rams of Nebujoth. You read of it alſo Jer. 2. 20. and Jer 49. 28. and Zech. 27. 21. Arabia and all the Princes of Kedar. Keder then was either a City or a Province of Arabia which was a very hot Country, they had at that time generally no ſuch fixed houſes, nor ſuch wayes of covering their habitations as we have: They did generally live in Tents, which were moveable places of habitation, theſe were ordinarily covered with the Skins of beaſts which they killed for their uſes. That kind of covering as you know in Countreys where the Sun is very hot, is apt to tan into a very lothſome, and unlovely colour▪ To theſe the Spouſe compares her ſelf. I am black like the tents of Kedar.
Like the Curtains of Solomon.] This I take to relate to the latter part of the Spouſes words. Solomon made Curtains for the Temple, and it is very likely they were made in Proportion to thoſe which were made (by Gods Preſcription) for the Tabernacle, Exod 36. 8. of fine twined Linnen, Blue, Purple, and Scarlet, with Cherubims of cunning works; the Spouſe compareth her ſelf to theſe for comelineſs.
Look not upon me becauſe I am black.] That is, you Daughters of Hieruſalem, look not upon me. The Chaldee Paraphraſt maketh this the voice of the Jewiſh Church ſpeaking to the Heathens thus: O you Heathen Nations! do not deſpsſe me becauſe I have made my ſelf blacker then you by doing after your deeds, Worſhipping the Sun, Moon, and all the hoſt of Heaven; falſe Prophets, have made me to err after your ways by which means the wrath of the Lord is poured out upon me. The reaſon of this interpretation is their dream that they are the only Church of God in the World. But the text is not to be ſo reſtrained. The true Church of Chriſt, or the truly believing Soul here ſpeaks unto any others: That they would not look aſquint upon her becauſe ſhe was black; Ne torvum intueamini, nec velut per contemptum deſpiciatis, (ſo Mercer gloſſeth upon the words) do not look upon me with an Eye of deſpight, ſcorn or, contempt. As the Leviat han beholdeth all things Job 41. 34. (ſo Mr. Ainſworth interpreteth it) or as he addeth, not with a rejoycing pleaſed or Satisfyed Eye, according to that, Obadiah v. 12. Edom ſhould not have Looked upon the affliction of his brethren. Or not with an aſtoniſhing, admiring look: As the Apoſtle commandeth us not to think it ſtrange concerning the fiery tryal, and 1. Theſſal. 2. 3. that none ſhould be moved by the Churches afflictions, knowing that God had appointed them thereunto. The Engliſh Annotators add, not with a partial eye, beholding my blackneſs and not my comelineſs; no nor yet with a dull de… jected, or deſpendent Eye; Nor yet ſo as to take a Copy from me for your imitation. Do not thus look upon me, becauſe I am black.
foreign There is a little difference in the form of the word from the word as uſed before foreign. It is the obſervation of ſome critical Interpreters, that this change of the form of the word, maketh a diminution in the ſenſe. So as it ſhould be read, becauſe I am ſomething black a little black, duskiſh, ſubnigra, fuſca (thus Arias Montanus tranſlates it.) Nun… ſe corrigit (ſaith Genebrard) here ſhe correcteth her ſelf. She had ſaid before ſhe was black. Now ſhe altereth her phraſe and ſpeaks to this ſenſe; I am indeed ſomething brown, but not ſo black as you take me to be; thus I ſaid critical Interpreters in the Hebr. carry it. Mercer alſo and Mr. Ainſworth, & our Engliſh Annotators take ſome notice of it. And Mr. Ainſworth quotes a text where another word much of the ſame form is tranſlated, ſomething red. We have now probably the ſenſe of the words. O you that are the People of God, do not look upon me with a ſcornful abominating Eye, to flee from me, and avoid me: Nor yet to take out a Sinful Copy from me: you men of the world, do not ſcorn, do not clap your hands at me, do not ſtand amazed, becauſe you ſee me full of trouble, and affliction, do not look upon me on one ſide partially; I am indeed ſomething black, but not coal black, not wholly black.
The Sun hath looked upon me.] The Arabick verſion reads it, The Sun hath declined me, but Avenarius tells us, the Hebrew word foreign ſignifyeth to look wiſtly and directly upon an Object; in that firſt Conjugation it is uſed but thrice in holy Writ, Job 20 9. The Eye alſo that ſaw him ſhall ſee him no more. Job. 28. 7. There is a path, which the Vultures Eye hath not ſeen. The third is this text. So as the ordinary reading is not to be declined. But concerning the Sun mentioned in this text there is a great Variety amongſt Interpreters.
1. ſome underſtand bY the Sun here the Sun of Righteouſneſs, the Lord Jeſus Chriſt who is ſo called Malachy 4. 2. and according to this ſenſe, I find Delrio giving a ſingular ſenſe of theſe words which he calleth the Tropological ſenſe. As if theſe words were not brought in by the ſpouſe as a reaſon of her blackneſs but only as a reaſon why they ſhould not deſpiſe her by reaſon of her blackneſs. Tho I am black, (ſaith ſhe) yet the Sun of righteouſneſs, the Lord Jeſus Chriſt hath looked on me and hath clothed me with his Righteouſneſs, therefore you ought not to deſpiſe me. There is a great truth in this. If we can Charitably judge concerning any ſoul that God hath received it, if we ſee any Perſon ſo living, ſo aright ordering his converſation, that we cannot but think he or ſhe is one whom the Lord loves, and who is accepted of him, we ought not to deſpiſe them, becauſe we ſee them gu…ley of ſome failings, or altho we find them made black through a preſſure of trials and afflictions. But this ſeemeth not to be the ſenſe of the words. 2. Others underſtanding by Sun here, the Sun of Righteouſneſs make another improvement of the Notion. Chriſt, [The Sun of Righteouſneſs] hath lookt upon me, and I am become black, that is, Vile in my own Eyes: This is truth, the more the Lord looketh upon any Soul the more mean and low and vile it is in its own Eyes. When our Lord looked upon Peter he went out, and wept bitterly. Iſaiah cryeth out. Woe is me! I am a man of unclean lips, and I dwell amongſt a People of unclean lips, for my Eyes have ſeen the King, the Lord of hoſts. The more the Lord looketh upon any Soul, or the more a Soul looketh up to and upon God, the more vile it iudgeth its ſelf; but tho this be true, yet I cannot judge it the truth of this place, where I take the Spouſe to be apologizing for her blackneſs in her outward appearance to others; tho it be alſo true, That Exerciſes of repentance, and mortification do not commend Souls to the Eye of the world, tho they highly commend them unto God. Bernard hath yet a 3d improvement of this notion—Ejus amore lang…eo. God by caſting an Eye upon my Soul, hath ſo drawn out my heart after him, that I faint, and am broken with longings for and after him; this maketh me ſo unlovely, and black in your Eyes. I find both theſe laſt mentioned notions in Bernard. Thus the Souls blackneſs, had only been occaſioned accidentally from the Sun's looking upon her.
2. I find that ſome by the Sun (in the Text) underſtand the fruits of the Spirit; ſuch as zeal which inflameth the Soul where it is, and as it were burns it up, as it is written, The zeal of thy houſe hath Eaten me up: Brotherly Love which teacheth the Soul to weep with thoſe that weep, from which ariſeth what the world miſcalleth a blackneſs.
3. But I find the generality of Interpreters by the Sun (in the Text) underſtanding Perſecutions and Afflictions. Delrio and Bernard (after the mentioning ſome other notions) yet fix upon this as the moſt probable ſenſe of this phraſe, and we have in the Goſpels a Text of Scripture which juſtifieth this Metaphorical acception of the term. It is that, Ma…th. 13. 6. in the Parable of the ſower. In the parable our Saviour telleth them that the ſeed which ſell upon the Stony ground, when the Sun was up, was ſcorched, which he interpreteth v. 21. when Tribulation, or perſecution ariſeth becauſe of the word, they fall away. In this ſenſe I ſhall fix; ſo the ſenſe is this:
It is true, I am black, but be not offended, do not contemn, or deſpiſe me for it; it is no native blackneſs, it is but accidental to me: it is not internal, but external, that which makes me thus black in your Eyes is, thoſe Affl ctions, & perſecutions, which I have met with in, and from the world. The exceeding heat of that ſornace of affliction, into which the Providence of God hath caſt me, hath ſcorched me: and that is it which maketh me appear ſo black in your Eyes. It followeth:
My Mothers Children were angry with me.] The Chaldee Paraphraſt all along taking the Church of the Jews to be the Spouſe here mentioned, by Mothers Children here underſtands the Heathen, who were the Children of her mother Eve, tempting, and ſeducing them to their Idolatryes. The thing is true of that Church very often by the Heathen ſeduced to their Idolatrys; but I find amongſt Interpreters, two other ſenſes much more large, and probable.
1. Some by Mothers Children underſtand thoſe l…ſts and Corruptions, which lye in the womb of our Souls. Together with the habits of grace. Thus Paul complaineth of the fleſh luſting againſt the Spirit, and of a law in his m…mbers, rebelling againſt the law of his mind.
2. others (more probably) underſtand ſuch as are preſumptive members of the ſame viſible Church. The true members of the Church can be no others then ſuch as are ordained unto Life, ſuch as are truly Sanctified through the Sanctification of the Spirit. But there are many others who from their external profeſſion are preſumptive members of it, ſo may be called our Mothers Children, tho not the Children of our Heavenly Father; ſuch are all falſe brethren, all hypocrites glorying in an External profeſſion, and meer outward appearance. Such as theſe are ordinarily angry with ſuch as are the true Spouſe of Chriſt▪ David complained long ſince that he was become a ſtranger to his brethren, an alien to his Mothers Children; the Apoſtle, Acts 20. 30. foretelleth to the Elders of the Church of Epheſus that there ſhould ariſe of themſelves, men ſpeaking perverſe things to draw many diſciples after them; you may read at large in the Epiſtles to the Romans, Corinthians, Galatians, how the primitive Churches of Chriſt were troubled with them, and Paul, in his Epiſtles to Timothy, foretells that latter times ſhould be more troubled with ſuch as ſhould reſiſt the truth, as Jannes and Jambres reſiſted Moſes. It was Bernards Obſervation, long ſince & more lately noted by Genebrard upon my text that ſhe doth not call them Brethren, but only her Mothers Children, not her Fathers, for they were of their Father the Devil, his works they did. Many ſuch there now are & will be in the Church to the End of the World, who have only a titular relation to Chriſt, no real relation. This now is a Second cauſe which the Spouſe aſſigneth of her blackneſs. There were many falſe brethren in her communion who had falſely repreſented, and reported her and made her appear far more unlovely in the ſight of others than indeed ſhe was; this I take to be the moſt proper ſenſe of this phraſe.
They made me the keeper of the Vineyards.] The Chaldee Paraphraſt by the Vineyards here underſtands the Idolatry and Superſtition of the Heathen, to which the true members of the Jewiſh Church were tempted by the Heathen their Neighbours, and the falſe brethren they had amongſt themſelves. Hypocrites, and formal profeſſors are very prone to admit the Superſtitions of men in the Worſhip of God. The Phariſees in our Saviours time laid heavy burdens of humane traditions upon others, Mat. 23. 4. Into this ſenſe Mercer and Ainſworth interpret the text, obſerving that it is their Vineyards; their Vineyards oppoſed to her own Vineyard, ſeems to imply the falſe Worſhip, Rites, and Ceremonies of d…bauched and apoſtatized Churches.
There is yet another ſenſe of the words hinted by Delrio and Genebrard. It is this, They intangled me in ſecular affairs, ſo made me neglect the things which were Spiritual and of much higher concernment to me. This now is a third cauſe, which the Spouſe aſſigneth of her blackneſs: 1. She had before told us ſhe was Scorched with afflictions and perſecutions. The Sun had looked upon her. 2. She had been betrayed, by her own luſts, and by falſe brethren, and ſeduced her to intertain their corruptions, to keep their Vineyards, now ſhe tells us That her ſecular diverſions, did alſo much contribute to her darkneſs, ſhe had been made to ſerve in the brick-kilns of the world. Keeping of Vineyards was a great deal of the labour of thoſe Countrys a painful and laborious imployment; therefore you read, 2 Kings. 25. 12. upon the King of Babylons conqueſt of Judea that the Captain of the guard left of the poor of the land to be Vine-dreſſers & huſbandmen; & thoſe who in the parable had been labouring in the Vineyard tell the Lord of the Vineyard, they had born the burden and heat of the day.
My own Vineyard I have not kept.] Here now the Spouſe aſſigneth a fourth cauſe of her blackneſs. The queſtion here is, what is meant by her own Vineyard? It is manifeſtly to be underſtood of ſomething which the Lord had committed to her to keep, conſidering the Church as the Spouſe. The Oracles of God were committed to the Church of the Jews (as the Apoſtle telleth us, Rom. 3. 2. and the Church is called, The pillar and ground of Truth, 1 Tim. 3. 15. Paul tell us. 1 Tim. 1. 11. that the glorious Goſpel of the bleſſed God was committed to his truſt, and telleth Timothy the Miniſtry was committed to his truſt. St. Paul calls it his Goſpel upon this account, Rom. 26. 25. and ſaith they were put in truſt with the Goſpel, that is, the Cuſtody and Miniſtration of it. And St. Paul commandeth Timothy to commit the things which he had heard of him, amongſt many witneſſes to faithful men, who ſhould be able to teach others. That general term of the Goſpel ſignifieth both the Propoſitions of the Truth, and Doctrine of Faith contained in the new Teſtament and alſo thoſe excellent rules which are to be found in it, relating both to the Worſhip of God, and the Government of the Church of Chriſt, & the diſpenſation and adminiſtration of it. This Goſpel as to the Miniſtration of it was by Chriſt committed, firſt to the Apoſtles, to be by them tranſmitted to faithful and able men, as to the keeping of it to the whole Church. The Church of Sardis, Rev. 3. 8. is commended, for keeping Chriſts word, and not denying his name. This undoubtedly is the Churches Vineyard. The Province which God hath betruſted to her to keep. But every particular Soul hath a Vineyard too. And what is its Vineyard but its immortal Soul, and the particular truſt which God hath committed to it, with relation both to its ſelf and others? What is the keeping of this Vineyard, but a Chriſtians obſervance of the duties incumbent upon him, with reference to his more general, or more particular calling? So that underſtanding by the Spouſe the particular Chriſtian, ſhe complaineth here of her own voluntary neglect, and careleſsneſs as to her own Soul, ſuffering the weeds of luſts and corruptions to grow up, and to prevail, according to that of Solomon, I paſſed by the Vineyard of him who was vaid of underſtanding, and to, it was overgrown with thorns: Nettles had covered the face thereof, and the ſtone-wall thereof was broken down, Prov. 24. 30, 31. This now is the fourth cauſe which the Spouſe here aſſigneth of her blackneſs; thus I have given you the beſt account I have been able of the ſenſe of theſe words, which if you take them as the words of the Church (the collective Spouſe of Chriſt) ſound thus:
O you that are my Brethren (members of other Churches) you that are my Neighbours, the men of the World. I muſt confeſs I am ſomething black, yet not wholly black, not inwardly black, not without ſome comelineſs, I may be a little black, yet let not me be the object of your contempt, deſpight or ſcorn, let not my blackneſs make you decline, be afraid, or aſhamed of the ways of God; let it not cauſe you to err as I have erred. I have been under great temptations, long, and ſharp trials of perſecution, theſe have a little tanned me, and made me to look ſomething unlovely; I have had ſome Neighbours, and falſe Brethren, who have allured, inti…ed, and betrayed me, my Enemies have impoſed upon me a ſuperſtitious Worſhip, ſuperſt…tious Rites and Ceremonies, and have prevailed with me ſomething to comply with them. Nor am I as to my ſelf to be wholly excuſed, I muſt own that through my own voluntary omiſſion, and neglect, I have not kept the Truths, and Ordinances of Worſhip, nor any of the Laws of God concerning me, ſo as I ought to have done, or might have done.
If we take the words as the words of the particular believing Soul, they ſound thus.
O my Brethren! I am I confeſs black, but let not my blackneſs cauſe you to tr…umph over me, nor yet for my ſake to decline the holy ways of God. I have been under many ſore and great temptations, in great heats of affliction; the Sun hath looked upon me, others have too much ſeduced me, and I have been miſled by them, I have been too much intangled in ſecular concerns, ſo as I have been too negligent as to the concerns of my own Soul. From the words thus opened, ſeveral Propoſitions may be raiſed, of which I ſhall diſcourſe in their order. I ſhall only name them at this time.
Prop. 1.That even the Spouſe of Chriſt on this ſide of Heaven, hath her blackneſſes, which will expoſe her to the reproach and obloquy of her Brethren, and the men of the world.
Prop. 2.Though the Spouſe of Chriſt be black, yet ſhe is alſo comely.
Prop. 3.As the Spouſe of Chriſt ought to know that ſhe is black, ſo ſhe alſo ought to underſtand ſhe is comely.
Prop. 4.As the Spouſe of Chriſt ought to own, and acknowledge her infirmity, and deſormities, ſo it is alſo her duty at ſometimes to own, and acknowledge her beauty, and graces, and to juſtify her ſelf againſt thoſe who would upbraid her for her blackneſs.
Prop 5.It is our duty to take heed how we look upon the Spouſes blackneſs.
Prop. 6.Affliction, and perſecution from the world, will make the Church, and people of God look black, eſpecially in the Eyes of the men of the world.
Prop. 7.Corruptions within, and falſe Brethren in the boſom of the Church, will make both the Church, and the particular Soul appear black.
Prop. 8.Great intanglements in worldly affairs, will make Gods people look black.
Prop. 9.The yieldings of a Church, or of particular Souls, to impoſitions of falſe and corrupt worſhip, are a great cauſe of their appearing blackneſs.
Prop. 10.Nothing makes a Church, or particular Soul ſo black as their own neglect in keeping their own Vineyards, the truſt which God hath betruſted them with. I ſhall ſpeak ſomething to all, or the moſt of theſe in their order hereafter.