The Intercourses of Divine Love Betwixt Christ and His Church, Sermon 32
Sermon XXXII.
Cant. 1. 5.
I am black but comely: O you Daughters of Hieruſalem, as the Tents of Kedar, as the Curtains of Solomon.
I Shall now begin a larger diſcourſe upon thoſe Propoſitions which I did but name the laſt time after my explication of this, and the next verſes. I will join the two firſt, and handle them ſeverally, then apply them jointly.
Prop. 1.The Spouſe of Chriſt on this ſide of Heaven, hath her blackneſs, expoſing her to the reproach and obloquy of others, but ſhe is alſo comely, and therefore ought not to be looked upon, becauſe ſhe is black.
My buſineſs in the handling of this Propoſition will chiefly lie in theſe two things.
1. Firſt, Shewing you wherein lies the Spouſes blackneſs, expoſing her to the obloquy of others.
2. Secondly, Shewing you wherein her comelineſs lieth. The confirmation I ſhall mix with the explication. By the Spouſe here I have all along underſtood, the believing Soul, & the Church of Chriſt, which is a body made up of theſe as its Members, they have both their blackneſs, for which they are expoſed to the obloquy of others.
1. Firſt, Sins, and Corruptions make them black. The beſt of men, are but as white Swans, with black feet, they have in them a body of death, a law in their members rebelling againſt the law of their mind, the fleſh luſting againſt the Spirit, and they are many times brought into a captivity to the law of their members, and though theſe motions to ſin be ordinarily ſuppreſſed, yet they ſometimes break out. The Pride of one, and the ſſionate anger and wrath of another, and other luſts in others often break out unſeemly, and make even the beſt of Gods People appear black, the habituated Sinner is all black, there is in him no whiteneſs, no comelineſs at all. The glorified Saint is all white, there is in him no blackneſs at all. The militant Saint, is partly white, and in part black. All ſin is black. Chriſt therefore in juſtification makes the Soul white through his blood, Rev. 7. 14. They are made white in the blood of the Lamb. In regeneration they are made white; cleanſed through the waſhing of water, Eph. 5. 21. Hence, Chriſt tells his Diſciples, except I waſh you, you can never be made clean; they are clean, but yet had need waſh their ſeet, John 13. 10. If there be in us any thing of faith, yet there is alſo much of unbelief; who liveth, and ſinneth not? the righteous man falleth ſeven times in a day, and who can tell how often he offendeth? and though indeed the luſt and corruption, that is in a good mans heart, doth not commonly break out into ſcandalous acts, which ſtanders by take notice of, yet ſometimes they do. Lot and Noah were both overtaken with Wine, David was overco…e by the ſtranger that came to his Houſe. Peter denied his Maſter. Solomon, Aſa, Jehoſaphat, all the good Kings of Judah had their great Errors, which are as black ſpots upon their memories to this day. And beſides the blot which theſe eruptions of corruption leave upon the particular Souls, they leave alſo a blackneſs in the Church, which is made up of them. Beſides that, there is no Church but hath in it ſome of unſanctified hearts, who as Jude tells us, are ſpots in our feaſts of charity, and where they prevail in number, they bring in alſo another blackneſs upon the Church, by admiſſion of corruptions, in Doctrine, Worſhip, and Diſcipline, &c.
2. Particular Souls are alſo black through acts of mortification. The people of God live a dying life; I die daily (ſaith Paul) they keep under their Bodies, that they may keep them in ſubjection to their Spirits. Now though there is nothing makes a Soul to look more white, and beautiful in the Eyes of God, yet nothing makes them appear more black and unlovely in the Eyes of the world. The world looks upon Chriſtians chaſtiſing themſelves with faſting, and tears, in their dejections, and humiliations, as very black, but this is indeed no real, but an appearing blackneſs, to ſuch as underſtand no lovelineſs in any thing but ſenſuality.
3. The People of God are often black through afflictions. Job ſpeaking of affliction ſaith, Job 30. 30. My skin is black upon me, and my bones are burnt with heat. Hence the afflicted faces are ſaid to gather blackneſs, Joel 1. 6. Nahum 2. 10. The skin of the Church in the hour of her affliction, is ſaid to have been as black as a Raven, Lam. 5. 10. and it is ſaid of the afflicted Nazarites, Lam. 4. 8. That their viſage was more black then a Coal. So that you ſee Affliction is every where in Scripture called Blackneſs. Now there is no Child of God in this life exempted from afflictions, ſuch as are from the hand of God immediately, of which nature are deſertions, terrors, and Soul troubles of ſeveral ſorts, bodily diſtempers, &c. or from Satan more immediately, of which nature are temptations. Or from the world, in perſecutions, and injuries by it done unto them, and the Spouſe ſeemeth to have a particular reſpect to theſe, for ſhe adds, my Mothers Children were angry with me. And as the particular Soul is ſubject to theſe blackneſſes, ſo is the Church.
1. Through a mixture of ill members, ſuch as (to uſe Judes phraſe) are ſpots in the Churches feaſts of charity. Such no Church of God hath been free from in any age, ſome that are corrupt in their tenets, and principles, others that are ſo in their converſations. God denominates his Church from the ſincere, and better part of it, but the world alwaies denominates it from the worſer part, and cries—Crimine ab uno diſce omnes, they are all alike, hence there is no man cauſeth the name of God to be ſo reproached, and evil ſpoken of, as perſons profeſſing to religion, and memberſhip in Churches, and living looſely, o…growing corrupt in their Doctrines, and Principles.
2. The Church becomes black, Through the admiſſion of corruption in Doctrine, Worſhip, or Diſcipline. All deviation from the Divine Rule (where it is a ſufficient rule in the caſe) is the blackneſs of any Church; it is a wonderful thing to obſerve how prone the heart of man is to this. Though the Church of the Jews had a more infallible rule, and more plain in this caſe, then any other Church can pretend to. Yet I cannot find that ever the Worſhip of God continued in it in purity fourſcore years. The longeſt was the time of David and Solomon, who each of them reigned forty years, but in the latter part of Solomons time, it admitted of much corruption, there was a great toleration of Idolatry (as you read in the ſtory) and you ſhall obſerve in the whole Hiſtory of that Church, in how few Kings Reigns, the high places, and the groves were taken away, and when they were taken away in one Kings Reign, how ſoon they grew in faſhion again in the next, though there were no ſins for which the Jews ſo ſeverely ſmarted, nor againſt which the wrath of God was more ſeverely declared by the Prophets God ſent amongſt them. If (in the New Teſtament) you look over the Epiſtles wrote to the Church of Corinth, and Galatia, and the ſeven Churches of Aſia, you will again find the ſame thing; it is true, every deviation from truth, or from the purity of Worſhip, or diſcipline, will not unchurch a Church, the Lord hateth putting away; concerning Idolatry, I know not what to ſay, that is a Spiritual Adultery, and every where in Scripture is call'd Whoredom, and going a Whoring, and as divorce was lawful in caſe of carnal adultery, ſo poſſibly it may be preſumed as to ſpiritual adultery, that God hath ſaid to a People Lo-ammi, you are not my people who are lapſed to idolatry: but for other failings, tho the Lord liketh them not, but hath ſomething againſt every Church that admits any corruptions of this nature, yet they are but ſpots and blemiſhes, and how far a ſeparation from ſuch a Church may be lawful, or is ſinful, is a great queſtion. I think a total ſeparation is not. But that is not my task at preſent to diſcourſe.
3. The Church alſo may be black through perſecutions. The afflicted ſtate of the Church is called a lying amongſt the pots, Pſal. 68. 13. Probably there may be a time towards the end of the World, when the true Church of Chriſt may enioy ſome tranquillity, and enjoy a more ſerene, quiet, and fixed ſtate then it hath yet enjoyed, or doth at this day enjoy, when it ſhall not be ſo incumbred by the Croſs, and thoſe tribulations, by which Chriſtians have hitherto entred into the Kingdom of God; there have been ſome both more ancient and modern Divines, who have inclined to think, that yet before the end of the World, Chriſt ſhall reign upon the Earth a thouſand years, but whether that time which we call the day of Judgment, ſhall laſt ſo long, or thoſe thouſand years ſhall be a ſpace of time preceding the laſt judgment, whether thoſe Scriptures which are uſually interpreted in favour of that opinion, ſignifying Chriſts being heve in Perſon, or only a quiet, and more tranquil eſtate of the Church, are queſtions which I ſhall not undertake to determine. But as the hiſtory of the Goſpel Church hitherto juſtifieth, that it hath been a ſtate of affliction, and blackneſs; ſo moſt Divines are pretty well agreed, that we are not to expect any other, until thoſe thouſand years do begin, ſo as in this reſpect we muſt look to ſee the Church of Chriſt black, however white ſhe be upon other accounts. Now thus the Spouſe is black, not in Gods Eyes, who judgeth not according to outward appearance, but according to the heart, and in his judgment of men counteth none the worſe, for what happeneth to them from the World, or from the Devil, and though he cannot look upon iniquity in the beſt ſo as to approve of it, yet doth he not judge of them according to their failings, but giveth an allowance both for their infirmimities, and temptations, upon which account he calleth to us to behold the patience of Job, though Job had his fits of frowardneſs, and impatience, and often calleth his Spouſe fair, and undefiled, though ſhe hath many defilements. But.
1. The Spouſe upon theſe accounts is black in her own Eyes. 2. In the Eyes of others.
1. In her own Eyes ſhe is black; two things make her ſo. 1. Her Humility. 2. Her Love jealouſy. The Child of God is alwaies vile in his own Eyes, and hath a very low and mean opinion of himſelf, and therefore condemneth himſelf for every motion, and prevailing of corruption. I am a worm (ſaith David) and no man, a reproach of men, and deſpiſed of the peopl…, Pſal. 22. 6. O wretched man that I am, (ſaith St. Paul) who ſhall deliver me from this body of death, Rom. 7. in another place he calleth himſelf the greateſt of ſinners, and the leaſt of Saints. Woe is me (ſaith the Prophet) I am a man of unclean lips; the ſenſe of former ſins makes them call themſelves black. I am (ſaith Paul) not meet to be called an Apoſtle, becauſe I perſecuted the Church of Chriſt. The ſenſe of preſent corruptions alſo makes them ſo judge; Iniquities (ſaith David) prevail againſt me. Hence is the ordinary dialect of pious Souls. There was never any had ſuch unbelieving hearts, ſuch proud, dead, falſe, & hypocritical hearts as ours are. Thoſe who are moſt eminently comely in the Eyes of Chriſt, are uſually moſt black in their own Eyes. 2. Their Love-jealouſy is another cauſe. Their love for God is ſo great, that they ſuſpect every frown of Providence, as ſpeaking God out of favour with them for their ſins. Hence it often proveth as great a matter of difficulty to perſuade the Child of God, that God hath any favour for him, as it is to perſuade a ſinner that God hath any diſpleaſure to him.
2. Secondly (which poſſibly is here chiefly intended) She is black in the Eyes of others. The World dealeth by the Diſciples of Chriſt, as it dealt with him (nor is it reaſonable to expect that the Diſciple ſhould be above his Maſter, or the Servant above his Lord) they ſaw Chriſt deſpiſed and rejected of men, a man of ſorrows, and acquainted with griefs, they hid their faces from him, and eſteemed him not. The men of the world ſee the people of God, men of ſorrows, and acquainted with griefs, they deſpiſe them, and eſteem them not, yea, for the moſt part their buſineſs is to blacken them, loading them with reproach and calumny, and laying to their charge things which they know not, and all this through an implacable enmity, put betwixt the ſeed of the Woman, and the ſeed of the Serpent, or becauſe they ſee themſelves condemned by the more righteous converſation of ſuch as fear God. Nay it often ſo falls out, that the People of God are black in the Eyes of their Brethren, through miſtakes, as Eli miſtook Hannah, or through envy or prejudice, &c. But this is enough to have ſpoken concerning the Spouſes blackneſs.
2. Let me now come to ſhew you how, and in what ſenſe ſhe is comely. 1. She hath a comelineſs beſides her blackneſs. 2. In ſome of her blackneſs there is a comelineſs.
1. The Spouſe is not wholly black, beſides her blackneſs ſhe hath a great beauty, and comelineſs. Every believer hath ſomething of unbelief in him, but he is not an unbeliever, he hath a truth of faith in him, there is his comelineſs. Paul had a law in his members, that was his blackneſs, but he had alſo a law of his mind, that was his comelineſs. All ſin and luſt is blackneſs all gracious habits are the Souls beauty and comelineſs. The unbeliever, the natural man is wholly black, the godly man is not ſo, there is a mixture in his Soul, he is come into Canaan, tho ſome Canaanites yet dwell in the Land, the faith, and love, and obedience of a good man, his pantings, and breathings after God, his complacency, delight, and rejoycing in God, theſe are all his comelineſs. The Church of God may have ſpots in her aſſemblies, theſe are her blackneſs, but ſhe keepeth up her aſſembl…es, and hath the Ordinances of God in them, that is her comelineſs, ſhe may have ſeveral hypocrites, meer ſeeming profeſſors, theſe are her ſpots, from theſe is her blackneſs, but ſhe hath many that love the Lord Jeſus Chriſt in truth and ſincerity, theſe are her comelineſs; ſhe may-ſuffer ſome erroneous principles to be publiſhed in her, that is her blackneſs but ſhe keepeth the foundation doctrines of faith and holineſs pure, and incorrupt; that is her comelineſs.
2. In much of her blackneſs there is a beauty, and a comelineſs. It is Bernards note, whatſoever is black is not therefore uncomely. The Eye is black, yet comely. Marble is black, but yet it is comely. Chriſt is black but yet he was comely. Look upon him (ſaith that devout man,) clothed with raggs, blew with Stripes, daubed with his Enemies Spittle, pale with death, you will ſay he was black, but yet he was comely, yea the Chiefeſt of ten thouſand. The Apoſtles ſaw him comely when upon the mountain they beheld his glory at his transfiguration. Nay in his blackneſs there was comlineſs, to ſee him under all this becoming obedient to his Fathers will, even unto death, the bitter death upon the Croſs, working out the redemption and Salvation of all thoſe whom the Father had given him; this was comely. When the word was made fleſh and dwelt amongſt us (ſaith St. John) we beheld his glory as the glory of the only begotten Son of God, full of grace and truth. Look upon the Child of God, as daubed, and beſmeared with the filth and obloquy which the men of the World caſt upon him: Scorched with Afflictions, followed with dark, and helliſh temptations; ſo indeed he looketh black in our carnal Eyes but in other reſpects he is comely, even in this blackneſs.
1. As by theſe afflictions Chriſt is magnified in his body, and he is made conformable unto Chriſt, and filling up what is lacking in the ſufferings of Chriſt: So he is comely. All conformity to Chriſt is beauty, Paul deſired no more then that he might know him, and the power of his reſurrection and the fellowſhip of his ſufferings, and be made comformable unto his death, Philip. 3. 11. This is what our Saviour told his diſciples, John 15. to comfort them under the Worlds hatred which he knew would make them to appear black, If the World hateth you it hated me firſt. The ſuffering child of God lookes black, but as Chriſt is by his ſufferings magnified in his body as he is by his ſufferings made more like to Chriſt, ſo he is comely.
2. Secondly. As a believers afflictions perfect him for glory, ſo even in his blackneſs there is a comelineſs. The Captain of our Salvation was made perfect (as the Apoſtle tells us) through ſuffering Heb. 2. 10. and ſo muſt the Souldiers under this Captain be made perfect, for by much tribulation they alſo muſt enter into the Kingdom of God. By this (ſaith the Lord, ſpeaking of the Afflictions of Jacob) ſhall the iniquity of Jacob be purged, and all the fruit ſhall be to take away Sin. Afflictions to the Church and People of God, are but as the furnace for the Silver, and the refining pot for the Gold, like poliſhing Irons to the Stone, and the File to the Steel.
3. Finally. There is a comelineſs in this blackneſs, as Afflictions give the Spouſe advantage, and opportunities for the more noble and perſpicuous exerciſes of their graces. Faith never ſhineth ſo much as in a dark place, and ſtate; now for a ſeaſon (ſaith Peter, 1 Pet. 1. 7.) You are in heavineſs through manifold temptations (their was their blackneſs) but it followeth, That the tryal of your faith being much more precious then that of Gold which periſheth, might be found unto praiſe, honour, and glory. There now was a comelineſs in their blackneſs; though he killeth me (ſaith Job) yet will I truſt in him, there again was comelineſs in blackneſs. Patience is another grace, the time for the exerciſe, of which is a time of afflictions, and tryals; it is a feature in the face of a Child of God hardly diſcernable, but in a day of adverſity, when we fall under ſeverer Providences, then is the time for Patience to have its perfect work. If you look upon the Child of God as lying amongſt the pots, under the reproach, and obloquy, and rage, and injuries of a vile and wicked generation, who fly at the image of God wherever they ſee it, out of that perfect hatred they have to God, ſo indeed he looks black. But now ſee him under this, owning the righteouſneſs and goodneſs of God, kiſſing the Word of God, ſaying concerning his Enemies, Let them alone, perhaps God hath bidden them curſe, and will requite me with bleſſing for all the curſings wherewith they have curſed me, or with Eli, 1 Sam. 3. 18. ſaying; It is the Lord, let him do unto me what ſeemeth good unto him, or with Stephen, praying for his Enemies, and ſaying, Father! forgive them! they know not what they do; ſo he appeareth comely. Look upon the Child of God, under the withdrawings of divine influences from him, when we hear him crying out, My God, my God! why haſt thou forſaken me? he appeareth to us black, but if we ſee him under ſuch withdrawings, reſolving to truſt in God, not to depart from his integrity, nor to forget the Lords precepts, nor deal falſely in his Covenant, but ſtill adhering to God, and his ways, and following him with fervent and importunate prayers, ſo again he appeareth comely. In ſhort;
1. The Spouſe of Chriſt is comely in the Eyes of the generality of the Saints, and People of God. There may be ſome grains of envy, and paſſion in the hearts of the beſt of Gods people, which may cauſe ſome miſinterpretation of their brethren, as Joſhuah envied for Moſes his ſake, when Eldad, and Medad prophecied in the Camp, Num. 11. 29. and the Diſciples of John were jealous for their Maſter; and by miſtakes they may be judged black, as Hannah was by Eli. But by the generality of the Saints, all ſuch as are partakers of the Divine Nature, they will be judged comely, notwithſtanding their low and afflicted condition, and notwithſtanding that partial blackneſs which appeareth in them.
2. They are comely in Chriſts Eyes; and alas how ſmall a thing to the Child of God is it to be judged of mans judgment? Bernard thus gloſſeth upon the words; Nigra veſtro, formoſa Divino Angelicoque judicio, I am black in your judgment, but fair in the judgment of God, and of the Angels. The Spouſe is black in the Worlds Eyes, but exceeding comely in Chriſts Eyes. The Spouſe ſpeaketh to her beloved, Can. 4. 7. Thou art all fair my love, there is no ſpot in thee. He replieth to her, v. 10. How fair is thy love, my Siſter, my Spouſe. v. 11. Thy lips (O my Spouſe) drop as the Hony-comb, Hony and Milk are under thy tongue, and the ſmell of thy Garments is like the ſmell of Lebanon. Would you be confirmed in this, and underſtand whence it is that Chriſt judgeth his Spouſe ſo comely? I will ſhew you in a few particulars.
1. Becauſe he loveth her. Love never calleth its object black, but alwaies imprinteth a lovelineſs in its object beloved; the blackeſt woman is fair in her Husbands Eye, love with men covereth a multitude of faults, and infirmities, it overlooks blackneſs and lameneſs, and crookedneſs, and any external deformity, it calleth black things white, crooked things ſtraight, and lame things perfect. Chriſt loves every Spouſe of his with a dear and moſt tender love. But yet this is our infirmity. Chriſt cannot call any comely, who indeed is not ſo, the Spouſe muſt be comely, before he can judge, or call her ſo.
2. Therefore ſhe muſt needs be comely in the Eyes of Chriſt, becauſe he hath made her ſo, by putting his comelineſs upon her▪ Ezek. 16. 14. Thy beauty was perfect through my comelineſs which I had put upon thee (ſaith the Lord God.) No Child of God is comely in his or her own comelineſs, but in Chriſts comelineſs put upon him or her. Now this is twofold. 1. His perfect Righteouſneſs. 2. His holy and bleſſed Spirit.
1. His perfect Righteouſneſs. Thus the Soul is comely by imputation. All unrighteouſneſs is blackneſs, and uncomelineſs in the Eyes of God, for the righteous Lord loveth righteouſneſs, and it is impoſſible that the Lord ſhould look upon any Soul as comely, but that Soul whom he looketh upon as righteous. Chriſt was of old prophecied of, under the notion of the Lord our righteouſneſs, and the Apoſtle tells us he was made of God, Wiſdom, Righteouſneſs. &c. This righteouſneſs of Chriſt lay in his perfect obedience to the whole law of God, and his ſuffering the curſe of the law due to us for our tranſgreſſion of it; it being the act of another, we could not have any intereſt in it, but by a gracious imputation, or reckoning it to us, and by this gracious act, upon our faith by apprehending it, it becomes ours, ſo we are ſaid to be juſtified by his faith, Rom. 5. 1. yet by his blood, as v. 9, and yet by grace, Titus 3. 7. It was an act of grace in God to accept the performance of another for us, the act and ſatisfaction of the ſurety, for the ſatisfaction, and acts of the principals, yet a ſatisfaction muſt be given; for God, Rom. 3. 25. ſet forth Chriſt as a propitiation through faith in his blood, to declare his righteouſneſs for the remiſſion of ſins—That he might be juſt while he became the juſtifier of him that believeth in Jeſus. So that upon every Souls believing in Jeſus Chriſt, who juſtifies the ungodly. God becomes its juſtifier, and the Soul ſtandeth as righteous in the fight of God, through Gods imputation of righteouſneſs to it without works, and not imputing ſin (as the Apoſtle expounds the whole buſineſs of juſtification, Rom. 4. 5, 8.) Thus now every believing Soul becomes a righteous Soul in the Eye of God, through the righteouſneſs of Chriſt put upon it. This is indeed what ſome modern wits laugh at. But as we ſay in other caſes, let them laugh that win; ſo every ſerious Soul will think it hath cauſe of rejoycing, if it hath thus won Chriſt to uſe the Apoſtles expreſſion, Phil. 3. 8. which he expoundeth in the very next words. v. 9. And be found in him, not having my own righteouſneſs which is of the Law, but that which is through the faith of Chriſt, the righteouſneſs which is of God by faith; and I would have all that love their own Souls, look to be one of that circumciſion, which the Apoſtle ſpeaketh of in that Chapter. v. 3. Which worſhip God in the Spirit, and rejoice in Chriſt Jeſus, and have no confidence in the fleſh. Some truſt in Chariots (faith the Pſalmiſt) ſome in Horſes, but we will remember the name of the Lord our God, Pſal. 20. 7. (I do but allude to that Text. There are ſome that truſt to a righteouſneſs of other Saints (ſo do the Papiſts) ſome truſt in a righteouſneſs of their own, ſo do they alſo amongſt others, ſome truſt to the meer free grace of God, without any regard to a perfect righteouſneſs, but we will truſt alone in Jeſus Chriſt, and in his righteouſneſs. I fear what follows in the Pſalmiſt. v. 8. will be found true in the day of Judgment. Thoſe will be brought down and fall, but thoſe that truſt in the Lord Jeſus Chriſt, and his righteouſneſs, will riſe and ſtand upright. Thoſe that truſt in the good works of other Saints, will find at that day, they will have none to ſpare, there will not be enough for themſelves, and much leſs to lend to others (as the wife Virgins told the fooliſh Virgins in the Parable wanting O…l, and offering to borrow of them;) and thoſe who truſt to a righteouſneſs of their own, will find that they do but truſt to a Spiders webb, and which hath theſe two qualities analogous to a Spiders web: 1. That it is a thing ſpun out of their own bowels. 2. That the leaſt touch of it ſweeps it away, it is what upon examination, when judgment is laid to the line, and this righteouſneſs to the plummet, will be found to be no ſuch thing as will cover the Souls nakedneſs, a bed too ſhort for a Soul to ſtretch it ſelf in Gods ſight upon. They ſay the great Cardinal Bellarmine dying, confeſſed that it was ſafeſt to truſt to the merits of the Lord Jeſus Chriſt; whether he ſaid ſo or no, I am ſure it will be found ſo. There is an original blackneſs, which cleaveth to every Soul, the not belief of which is poſſibly the foundation error as to this great point. 1. A blackneſs of imputation. The Apoſtle tells us, that in Adam all died; we were all in the loins of that our firſt Parent, what he loſt he loſt for us, we in him plucked a fruit of the Tree of forbidden fruit, and ſo loft that Original Righteouſneſs in which God at firſt made man, and became black, and unrighteous. 2. An inherent blackneſs, for having loſt the image of the heavenly, we were born with the Image of the Earthly, which lay in a Native averſion from God, and a Native proneneſs, and aptitude to ſin againſt God. This is ſeen in our native ignorance, and blindneſs, ſtubborneſs, and perverſeneſs, in our naturally vile affections turbulent, and impetuous paſſions, things very far from the Image of God; and hence we are all by nature (ſaith the Apoſtle, Eph. 2. 3.) Children of Wrath. To ſay nothing of thoſe actual ſins, which are conſequent to this native blackneſs, all our thoughts, words, and deeds, contrary to the law of God: Divines think the natural blackneſs of the Soul is well ſet out by the Prophet, Ezek. 16. Thy birth is of the land of Canaan, thy Father was an Amorite, thy Mother an Hittite. In the day wherein thou wert born, thy Navel was not cut, neither wert thou waſhed in water to ſupple thee, thou wert not ſalted at all, nor ſwadled at all, none Eye pitied thee to do any of theſe things for thee, but thou wert caſt out in the open field, to the loathing of thy perſon, in the day wherein thou wert born. All this while here is no appearance of any thing but filthineſs, and blackneſs. Now how cometh this black, and moſt filthy creature to be made clean, and comely. ſee v. 6. I ſaid unto thee while thou wert in thy blood, live. (There is what we call effectual calling.) v. 7. I have cauſed thee to multiply—and thou art increaſed, and waxed great, and come to excellent Ornaments. v. 8. When I paſſed by thee, it was a time of Love, yea, I ſpread my skirt over thee, and I covered thy nakedneſs, yea, I ſware unto thee, and entred into a covenant with thee, and thou becameſt mine. Then waſhed I thee with water, (there the Spouſes blackneſs began firſt to wear off) yea, I thoroughly waſhed thy blood off thee, and I anointed thee with Oil. (the Pſalmiſt tells us, Oil makes the face to ſhine.) I clothed thee alſo. v. 14. And thy renown went forth among the Nations for thy beauty, for it was perſect through my comelineſs put upon thee ſaith the Lord thy God. God there under the ſimilitude of a wretched new born Infant, and the care of a Parent for it, ſetteth out the woful ſtate of the Jews, and Gods care for them, and as Divines judge, the wretched ſtate of every Soul by nature, till waſhed by Chriſts blood, and made comely, by Chriſts comelineſs, is alſo by that ſimilitude excellently expreſſed, but it is plain enough from other texts, that our comelineſs of righteouſneſs, that righteouſneſs wherein we muſt ſtand righteous before God, is put upon us by Chriſt, and his comelineſs, though by imputation, made ours.
2. Chriſt makes us righteous, by putting his Spirit into us. Hence he promiſeth to put his Spirit into his people, and you read of the holy Spirit dwelling in believers, and working in them. This is the comelineſs of Regeneration and Sanctification, which is called the Sanctification of the Spirit, the Spirit of Chriſt in us, whoſe fruits Gal. 5. 22. are love, joy, meekneſs, &c. Indeed whatſoever rendreth a ſoul comely and beautiful in the eye of reaſon; upon the union of which holy Spirit with the ſoul, the ſoul becomes a new creature, old things are paſſed away, and all things are become new. In the ſame hour wherein Chriſt ſaith to the ſoul I will, be thou clean he alſo ſaith I will, be thou pure, and holy, an habitation for God through the Spirit, undefiled in the heart and in the way. This is alſo metaphorically ſet out by the ſame Prophet Ezekiel 16. 10, 11, 12. I decked thee alſo with ornaments, and I put bracelets upon thy hands, and a chain about thy neck, and I put a jewel upon thy forehead, and ear-rings in thine ears, and a beautiful crown upon thy head. What do all theſe metaphorical expreſſions ſignify, but the various habits of grace, with which Chriſt adorneth the new creature, in the day of its new birth, in the day when he removeth from it the guilt of its iniquity, he doth not only waſh, and cleanſe it with his blood from the guilt of its Sin, but he reneweth and ſanctifieth it, and furniſheth it with all habits of grace. This is alſo Chriſts comelineſs, for as the fulneſs of the Godhead dwelt in him bodily, ſo himſelf received the Spirit without meaſure that he might meaſure it out by meaſures to his people, and they might of his fulneſs receive grace for grace. The holy Spirit is the Spirit of Chriſt, and all its operations are his; Chriſt tells his Spouſe in this Song that ſhe had raviſhed his heart with the chains about her neck, but there is not a jewel in thoſe chains, but cometh out of Chriſts cabinet, he giveth thoſe chains with which himſelf is raviſhed, though theſe divine powers, and habits be his, yet being once given and by us produced into Acts they are truely and inherently ours: Our Faith, Love, Patience, Meekneſs Joy, &c. Our ſtock of grace upon which our ſouls live, yet not without the daily influence of Chriſt and aſſiſtance of his ſpirit; and this ſtock is capable of augmentation, or diminution, as it pleaſeth God to let out upon us or to withdraw from us, and as we more or leſs improve it, tho indeed Chriſt hath a conſtant inſpection upon his Spouſes treaſury and will take care that it ſhall never ſo fail, but there ſhall be a ſeed of God abiding in the ſoul continually, and the grace of Regeneration in it ſhall be like a ſpring of water whoſe waters fail not. This now is the Spouſes real beauty, and comlineſs, which makes her inwardly comely, tho ſhe be externally black, comely in Chriſts eyes, and comely, in the eyes of judicious Chriſtians, tho black in the Worlds eyes who judg from external accidents, or in the eyes of leſs judicious Chriſtians, either judging from outward accidents, or particular acts or from ſome corrupt paſſion in themſelves.
3. They muſt be comely in Chriſts eyes, becauſe he judgeth not of comelineſs from the outward appearance, nor yet from ſingle ſpots and defects, but according to the heart, the ſcope and intention of that: and from the more conſtant tenour of the Souls actions. The ſpeaking of a few words to this, will prevent an objection: How Chriſt can judg a ſoul comely, that is yet full of ſpots, infirmities and defects, for even the beſt of men ſinneth ſeven times a day, and who can tell how often he offendeth? I ſay Chriſt judgeth not from the outward appearance, man judgeth ſo, but God judgeth from the heart, he looketh at the inward man how that is; nor doth he there judg from every particular motion, any more then from any particular act in our converſation, but from the ſincerity and uprightneſs of the heart. If there be a willing mind it is accepted. The World judgeth from the outward appearance, and indeed that is one diſadvantage with reference to the World that the ſpouſe of Chriſt is under, ſhe is Nigra extrinſecus, formoſa, intrinſecus. Black outwardly but comely inwardly. The Kings Daughter, ſaith the Pſalmiſt, Pſal. 45. is all glorious within. A good Chriſtian is like a Merchants warehouſe, which is full of rich wares and commodities tho little appeareth without: The hypocrite is l…ke a Pedlars ſtall, where all is expoſed, and perhaps much more then the pretended owner is worth. There is a double judgment of the comelineſs of Virgins; the one is ſenſuall, from the lines, and colour of the face, the Symmetry of parts, the other is rational from the complexion of the ſoul; Knowledg, Ingenuity, Modeſty, Sobriety &c. Thoſe who judg the former way may be deceived, that which the Vulgar calleth beauty, is deceitful, and vain, and fading, the perſon that is poſſeſſed of it is very often unlovely enough, through a crooked, and froward diſpoſition, and badneſs of humour; the latter maketh the true judgment; men judg of the comelineſs and beauty of perſons, meerly from the viſage, and outſide, ſo the children of God, are by them judged unlovely, and black as Ravens. If they ſee the Church or Child of God toſſed with tempeſts and affl…cted, groaning under the ſenſe of ſin, they preſently judg them according to the outward appearance black, Chriſt looketh upon the heart, the bent and ſcope of that, its ſincerity, and uprightneſs, its purity and holineſs. The World again judgeth of men by ſingle acts, (tho Philoſophy teacheth us, that from them none is to be denominated either virtuous, or vicious.) God doth not ſo, which is remarkable in the two famous inſtances of Job and David. Job you know had great fits of impatience, yet ſaith God, Behold the patience of Job. David was a man of very great failings; his defiling of Bathſheba, his murder of Uria, his numbring of the People, were three (to name no more) yet God doth not onelyonly mention him, as a man whoſe heart was perfect, a man according to Gods own heart; But in all the following ſtory of the Kings of Judah God mentions him as a Pattern, telling us, that ſuch a one did walk according to David, or ſuch a one did not do according as David had done. The Apoſtle alſo tells us, that we have an high Prieſt that can have compaſſion on our Infirmities, upon the ignorant, and thoſe that are out of the way. All which makes it appear that Chriſts judgment of the Beauty and comlineſs of perſons is not from ſingle acts, but from a conſtant and general courſe of life and converſation. Now every true believer ſets his heart to ſeek the Lord, and to walk before God with a true and perfect heart, and tho he faileth in many particulars, yet the Lord overlooketh them and judgeth of the Soul, only from its …ope and intention, and the general courſe of his actions, hence it is that the ſpouſe of Chriſt tho in ſome reſpects ſhe be black, and in the Worlds eyès ſhe appeareth black, yet in truth, and in the Judgment of Jeſus Chriſt ſhe is comely.