The Intercourses of Divine Love Betwixt Christ and His Church, Sermon 33
Sermon XXXIII.
Canticles 1. 5.
I am black but comely (O you daughters of Jeruſalem) as the tents of Kedar, as the Curtaines of Solomon.
My buſineſs in this exerciſe, is but to apply my laſt diſcourſe. Where, I ſhewed you how, and in what ſenſe the Spouſe of Chriſt is Black and yet comely; black in her own eyes, in the worlds eyes, and ſomtimes ſo in the eyes of her weaker Brethren, but comely in Chriſts eyes, and in the eyes of her more judicious Brethren. Having a great comlineſs, in ſome of her blackneſs, and a comelineſs beſides her blacknes: Black through remaining Juſt, and corruption, through Afflictions, and perſecutions: But comely hrough an imputed righteouſneſs, and through the habits of grace with which God hath adorned her. I come now to apply that diſcourſe; and Firſt,
We may from hence gather the true notion of a child of God, and underſtand how he ſtands diſtinguiſhed from one that is a natural man, and yet an unbeliever. The true notion of a child of God is this: He is one who is imperfectly perfect. Black but comely, you ſhall obſerve in Scripture, that perfection is both predicated and denied concerning the People of God; Not as if I had attained, or were already perfect ſaith Paul Phil. 3. 12. We are commanded to ſtrive after perfection, to endeavour to perfect holineſs in the fear of the Lord, but it is a mark which no man hitteth, Heaven is the only place, where juſt Souls are made perfect, both as to their fruitions, and as to their Actions. A thing is then ſaid to be perfect, and ſo a perſon, when there is nothing wanting to it, or him, nothing that can be added, and in this ſenſe no man can be ſaid to be perfect: on the other ſide we are not only commanded to ſtudy perfection, but it is ſaid of many in holy Writ that they were perfect. Noah was a juſt and perfect man Gen. 6. 9. Job was perfect and upright, Job 1. 1. Paul ſaith he ſpake wiſdom amongſt them that are perfect. 1 Cor. 3. 6. Phil. 3. 15. Let us as many as be perfect. A Chriſtian is perfect in the ſame ſenſe that he is comely. In ſhort there is a threefold perfection may be predicated of a Chriſtian.
1. A Perfection of Juſtification. In this ſenſe every believer is comely through Chriſts righteouſneſs put upon him and reckoned to him and he is perfect, for the ſtate of juſtification is a ſtate that admits not of degrees, thus we are (as the Apoſtle ſpeaketh to the Coloſſions compleat in Chriſt.
2. There is a Perfection of Regeneration and Sanctification. this is threefold. 1. Of degrees; thus none is perfect, no not one; none liveth and Sinneth not againſt God, there is ſomething to be added to the beſt mans habits and Acts of Grace. 2. Of Parts; thus again every believer is perfect, Sanctified, (as the Apoſtle ſpeaketh) in body, and mind, and ſpirit, the man is made a new creature, all the faculties, and powers of his Soul are renewed and Sanctified. 3. Of ſcope, deſign and intention. This is uprightneſs, this is called perfectneſs becauſe God upon the covenant of grace accepteth the Soul upon the account of Chriſt as if it had fulfilled the whole Law of God. Rom. 8. 3, 4. What the Law could not do, in that it was weak through our fleſh, God ſending his Son in the likeneſs of ſinful fleſh and for ſin (or by a Sacrifice for ſin) condemned ſin in the fleſh, that the righteouſneſs of the Law might be fulfilled in us, who walk not after the fleſh, but after the Spirit. God accounteth the righteouſneſs of the Law fulfilled, by thoſe who walk after the Spirit, tho perſonally it is not, becauſe Chriſt condemned ſin in the fleſh. Thus Noah is ſaid to be a perfect man, Gen. 6. 9. and Job a perfect man and upright; this is expounded v. 8. one that feareth God and eſcheweth Evil. For in the ſtrict ſenſe of perfection; Job ſaith chap. 9. v. 20. If he juſtified himſelf his own mouth ſhould condemn him, if he ſhould ſay he were perfect that ſhould prove him perverſe.
3. There is a comparative perfection in this ſenſe the Apoſtle ſaith 1 Cor. 3. 6. That he ſpake wiſdom amongſt them that were perfect, and Phil. 3 15. Let us as many as be perfect be thus minded that is, as many of us as are comparatively perfect, whoſe attainments as to knowledg and faith are higher than others. The State of the Saints is in no other ſenſe a State of perfection. So as I ſay they are imperfectly perfect which is the ſame with that of the Text, Black but comely. And this ſufficiently diſtinguiſheth the believer from the unbeliever whether the profane perſon or the hypocrite. The unbeliever may ſay he is black, but he cannot ſay he is comely. What beauty can there be in any Soul not reconciled to God? they are all blackneſs, all deformity. It is true there is a great deal of difference in theſe men, ſome of them are black and filthy in the eyes of the rational, and more orderly part of the World, ſuch is the Atheiſt, the profane Curſer and Swearer, the Blaſphemer, the Drunkard, the Thief, the Oppreſſor, the unrighteous, and intemperate man, theſe are the fots of the Earth, the ſpots of the World, the ſhame, and reproach of the Nation, or City in which they live, Beaſts walking in humane ſhapes. But there are many others who have much beauty in them in the eyes of the World, and humane reaſon, yet are not comely in the eyes of Chriſt. If a man be Sober, and Temperate, Juſt, and Righteous, Kind, and Charitable, tho he liveth not up to the ſtrict rule of the Goſpel, and the Commandments of God, yet living up to the conduct of humane reaſon, and the advantages of humane ſociety (which the others infect, and deſtroy) the World counteth him a very good man, full of beauty, and comelineſs, applaudeth, commends, and courts him. But now the Lord Chriſt, not judging according to the outward appearance, but according to the heart, ſeeing in this mans heart, no love of God conſtraining him to theſe acts, nothing of the fear of God awing this mans Soul unto his duty; God I ſay ſeeing him in theſe actions, neither acting from a perſuaſion that this is the will of God, nor from a belief of the Promiſes or of the Threatnings, nor from an Obedience to the Precepts of God, but meerly from Politick, and rational principles, from ſelf ends, & intereſts, that he may appear to men to be good, and ſeeking in theſe actions the praiſe of men, not of God. Or meerly under the conduct of reaſon commanding their paſſions, in order to their more comfortable being in this World, and a more honorable and acceptable converſe with the beſt men in it. God I ſay ſeeing this, judgeth theſe morally vertuous men black; we that are Parents to Children, and Maſters … Servants, tho we cannot judge of their hearts, yet can diſtinguiſh betwixt actions which they do upon, and in obedience to our command, and what they do not at our command, nor out of obedience to us, tho they be things which done pleaſe us, being what we would have had done. God who knoweth the heart will much more do ſo. I remember our Saviour, Matth. 23. 23. pronounceth a wo, to the Scribes, and Phariſees; for (faith he) you pay Tythe of Mint, and Annis and Cummin, and have omitted the weightier matters of the law, judgment mercy, and faith, theſe things ought you to have done and not to have left the other undone. Chriſt judgeth the comelineſs of a Soul, not meerly from its external acts, but from that faith in the Precepts, Promiſes, and Threatnings of the Word, from that love, fear, and obedience to God, which ought to have principled thoſe acts, and if they had been ſo, would have made thoſe acts more intenſe, certain, ſteddy, and uniform, if theſe be wanting, the Life-colours are wanting to the Picture. Other things make but up the Skeleton of the duty, and are but as a draught of the lines of the Face without the Life-colours which ſeldom have much beauty in them, and the Soul, notwithſtanding all this fair and ſplendid outſide is in his eyes but as a painted Sepulcher within which is nothing but a ſtench, and rottenneſs, and the bones of dead men. So that no Soul that is without Faith, without the fear and love of God, and that acteth not out of obedience to Chriſt in what it doth, but is black, wholly black in the Lords eyes, how fair ſoever in its own eyes, or the eyes of the men of the world; and what Auguſtine ſaid of old of the beſt, and moſt vertuous actions of the Heathens is true of the beſt actions of theſe titular Chriſtians, they are but Splendida Peccata, Splendid Sinnings. Thus now I ſay the true Chriſtian ſtandeth diſtinguiſhed from unbelievers of all ſizes whatſoever, none of them are comely, but wholly black in the eyes of Chriſt, becauſe they have none of his comelineſs put upon them. The glorified Saint is altogether whitehe hath not onelyonly waſhed his garments in the Blood of the Lamb, but he is alſo delivered from the infirmities of humane nature, from the Sin that eaſily beſetts him, the weight that preſſeth him down, the war in his members from the luſtings of the fleſh againſt the Spirit, the law of his members ſo often rebelling againſt the law of his mind, and bringing him into a captivity oft times to the law of Sin, and is now preſented before Chriſt without ſpot or wrinkle. This is the felicity of his State.
The Apoſtle ſaith that we are now the Sons of God, but it doth not yet appear what we ſhall be. Sin here maketh us black, affliction and ſorrow make us appear more black then we are, the tranſlated Soul neither ſinneth nor yet ſuffereth, or ſorroweth any more; the ſtate of the Child of God differeth from theſe, becauſe he is black, it differeth from the ſtate of the unbeliever in this life, becauſe he is not onelyonly black but alſo comely; hence you may underſtand the error of thoſe who dream of a ſtate of perfection which the People of God, may and do attain in this life; ſome go very high in blaſphemy, telleng us that we are Chriſted and Godded, and that the believer is as ſpotleſs as Chriſt, &c. The Apoſtle indeed tells us, we are made partakers of the Divine Nature, but it is one thing to be made partakers of, another thing to be transformed into the Divine Nature. Chriſt is the chief of ten thouſand, altogether deſires, there is no ſpot no blemiſh in him. The beſt of Gods people is black as well as comely; black through inherent corruption, and unrighteouſneſs, tho comely in reſpect of imputed righteouſneſs, and inherent habits of grace and holineſs. The Apoſtle tells us that, by one mans diſobedience many were made Sinners, and that we are all by nature, children of wrath, Eph. 2. 3. Thoſe who would have Chriſt to die for every man, being pinched with that queſtion, What did Chriſt then purchaſe for thoſe that ſhall never be ſaved? ſome of them anſwer, he purchaſed for all a totall freedom from Adams Sin, I know no line in Scripture to juſtify that; it was after Chriſt had dyed that the Apoſtle tells us we are all by nature children of wrath, but he that can fancy that he liveth, and ſinneth not againſt God, and ſo is not black through actual ſin, doth yet more foully deceive himſelf, certainly, he muſt not look into the perfect law of God, or elſe is not able to diſtinguiſh white from black. If he looked into the divine law he would quickly with Saint Paul ſee that the law is Holy, and Spiritual, and Juſt, and Good, and that the beſt of men is but carnal ſold under Sin. Let not then any glory in a fancyed perfection, it is but a glorying in appearance, not in reality. All that the Spouſe gloryeth in is, that ſhe was not altogether black. It is a true ſaying of Mr. Calvin, that it is the greateſt piece of our perfection to be ſenſible of our imperfections. As vain is the glorying alſo of them who glory in an exemption from afflictions, that this Sun hath not lookt upon them, afflictions have not ſcorched them, as they have ſcorched others, the Apoſtle tells us, that if we be without chaſtening then are we▪Baſtards, and not Sons. It is not our glory to be free from them, but to indure them, not to be wholly exempted from them, but under them to exerciſe our faith and patience, and to glorify God in the Fires. The motto of a Child of God is Black but Comely, black through remaining luſts, and coruptions; comely through imputed righteouſneſs and inherent habits of grace and holineſs. Black through Affliction, and Perſecution, Comely in, and under them, glorifying God in the Fires, by the exerciſes of Faith and Patience.
Uſe. 1.From hence every inquiſitive Chriſtian, may take juſt meaſures of himſelf, he is not to judg of himſelf by his blackneſs, whether it be the blackneſs of renewing ſin, and corruption: or the blackneſs of Affliction and Worldly Oppoſition, and Perſecutions. Let him examine himſelf,
1. Whether he hath not a mixture of grace with corruption. Sin in dominion is not indeed conſiſtent with grace, but Sin in being is; there are Twins which ſtruggle one with another in every good Soul. Every Chriſtian will find he hath a fleſh to be crucified, members to be mortified, and a law in his members, ſome impetuous motions of luſt, at ſome times, but let him examine whether he doth not find alſo a Spiritual part, and a law in his mind; the fleſh indeed luſteth againſt the Spirit, that is a Chriſtians blackneſs, but doeſt thou not alſo find, the Spirit luſting againſt thy fleſh? that is thy comlineſs. A true Chriſtian is not to judge himſelf from the freedom of his Soul from ſin, but from the war and combate of his Soul with ſin. He in the Goſpel that ſaid, I believe, Lord help my unbelief, expreſſed the lively Image of every true Chriſtian. So doth St. Paul more largely, Rom. 7. 18, 19, 20. For I know in me, that is, in my fleſh, there dwelleth no good thing, for to will is preſent with me, but kow to perform that which is good I find not. For the good that I would I do not, but the evil which I would not that I do; now if I do that which I would not it is no more I that do it, but ſin, that dwelleth in me: I find then a law, that when I would do good, evil is preſent with me, for I delight in the law of God after the inward man.
2. Let him Secondly examine himſelf, whether there be not a comelineſs in him, in, and under his blackneſs of Affliction and worldly oppoſition. A wicked man may be black through affliction, but his blackneſs is like the blackneſs of a coal, which is a dead colour and hath no beauty in it. The Child of God is alſo black from the ſame cauſe, but his is like the blackneſs of a poliſhed marble, which hath a great beauty and comlineſs in it, The trial of his faith in his afflictions appeareth more precious, then that of gold that periſheth, his love to God then appeareth, by his panting after him, and firm adherence of Soul unto him, his meekneſs, his patience, all ſhine forth under his afflictions. The demeanour of People under afflictions, will much diſcover whoſe they are.
3. Thirdly, The comelineſs of the Spouſe of Chriſt is not a comelineſs without blackneſs, but a comelineſs norwithſtanding blackneſs: That is to ſay, It is not a Native, but an adventitious, and Superinduced comlineſs, nor adventitious from any good diſpoſitions, or any acts or indeavours of our own ſingly, but a gracious imputation and infuſion. The imputation of Chriſts righteouſneſs, the infuſion of gracious habits, a comelineſs ariſing from Chriſts comelineſs put upon the Soul. So as tho the poor creature hath been guilty before God, and iniquity yet doth ſometimes prevail againſt it, the righteouſneſs of Chriſt being reckoned to him for righteouſneſs, and his heart being renewed, & Sanctified through the Spirit of Chriſt, and the bent of it being ſet right for God, notwithſtanding his blackneſs, the Lord doth judge him comely and beautiful, overlooking his blackneſs by reaſon of ſin, and infirmity.
4. Laſtly, Every Child of God will own, and be truly ſenſible of his blackneſs. I am black ſaith the Spouſe. The hypocrite boaſteth of his whiteneſs; come, (ſaith Jehu to Jonadab) and ſee my zeal for the Lord God of hoſts. God, I thank thee (ſaith the Phariſee) I am not as other men are, Extortioners, Unjuſt, Adulterers, or even as this Publican, I faſt twice in the week, I give tythes of all that I poſſeſs, Luk. 18. 11, 12. he owneth nothing in himſelf but whiteneſs, & averſates all blackneſs; yet v. 14. he went away to his houſe not juſtified. Hypocrites are hardly perſwaded to own in themſelves any blackneſs. The Children of God, are as hardly perſwaded to own any beauty, or comlineſs in themſelves, I gave you before the Inſtances of David and of Paul. The reaſon is becauſe the hypocrite truſts to a Spiders web, a righteouſneſs from himſelf ſpun out of his own Bowels and he is concerned to juſtify his integrity, and to make it as whole as he can; again, all that he doth is to be ſeen of men, and therefore he muſt ſet the beſt face of his actions that he can, the Child of God ſeeketh for no ſuch things in himſelf, but deſpairing in himſelf he flyeth to the righteouſneſs of Chriſt, and freely confeſſeth, and owneth his own nakedneſs, that he might be clothed with that righteouſneſs; again, the Child of God ſeeketh not the praiſe of men, nor his own honour and glory, but ſeeketh the praiſe of God, and the honour and glory of Chriſt alone.
Uſe. 3.Thirdly, This notion affordeth a great relief to the People of God againſt their own dejections, and deſpondencies; 2. Satans temptations; and 3. The worlds upbraidings.
1. Againſt his own deſpondencyes, and dejections. A Child of God living under the power of that Precept, 2 Cor. 13. 5. Examine your ſolves, prous your ſelves whether you be in the faith or u…; is often looking into his own heart, and can ſeldom pleaſe himſelf with the proſpect. He ſeeth in his own heart much of Ʋnbelief, much of Vani…y much of Hypocriſy always ſome luſt or other, a body of death remaining in him, iniquity prevailing againſt him, he ſinneth 7 times every day, and he ſeeth it every night and oft times as much out of heart, much dejected, crying out, Ʋnclean, Ʋnclean, I am black, wofully black, no better then a painted hypocrite, I make a fair ſhew to the World, and deceive ſome of my brethten, but alas they do not ſee that luft, and vanity, that pride, and paſſion, that folly and hypocriſy which I can with half an Eye diſcorn in my own Soul, ſurely I deceive myſelf, I have no portion in God, no relation to Chriſt, I cannot be his Spouſe. Chriſtian be of good Chear! thou art black, but art thou not alſo comely? When a Child of God hath found out the beſt of himſelf all his comfort will be found to lie in that one text, Rom. 8. v. 1. There is no condemnation to them that are in Chriſt Jeſus who walk not after the fleſh but after the Spirit. He can neither look into his own heart, and ſee his inward thoughts, and the motions there, nor conſider his tongue, and the iſſues of that, nor compare the beſt of his actions with the Divine rule, but he feeth himſelf by all condemned, and findeth nothing to relieve him in is dark thoughts but in Chriſts imputed righteouſneſs, and that there no is condemnation to them that are in Chriſt. And that is enough, provided that he hath this evidence of his being in Chriſt, That he walketh not after the fleſh but after the Spirit.
2. It affordeth the ſame relief againſt the moſt deſperate temptations of our grand adverſary the Devil. Satan we ſay firſt tempteth to Sin, and then he makes advantage of our hearkening to his temptations to tempt us to further ſins, and thoſe of a more heinous, and horrid nature, to deſpair of Gods mercy, to deſtroy our ſelves, &c. He firſt attempteth to make the Soul black by moving it to ſinful acts, then his next work is to perſwade the Soul, that God will never pardon ſuch a ſinner, Chriſt can never Love ſuch an Ethiopian. Hence thoſe ſtrong & violent impreſſions upon Souls under the power of temptations. God is an holy God, of purer eyes then to behold iniquity, he can never ſet his heart upon ſuch a polluted vile wretch as I am; I have been guilty of thouſands of willful Omiſſions of duty, and Commiſſions contrary to my duty, poſſibly ſome particular ſin or ſins lie as an heavy load upon the poor creatures conſcience. The Spouſe here hath furniſhed ſuch a Soul with an anſwer to the tempter. The Spouſe of Chriſt is black, but yet comely. Let then ſuch a Soul thus anſwer theſe ſuggeſtions of the tempter, O thou Prince of darkneſs, it is true, I have been a grievous ſinner, and as ſuch Chriſt cannot Love me, ſo far forth as I am black I am unlovely, but I am not wholly black, Chriſt cannot Love my ſins, but he can pardon my ſin and Love my Soul. The Lord hath been graciouſly pleaſed to pardon my ſins upon my repentance and my acceptation of the Lord Jeſus Chriſt, and receiving him as my Saviour; he hath ſaid to me while I was in my blood, live, he hath fixed his Love upon me who was by birth an Ethiopian, he hath hung a Chain about my neck; I am black but I am comely. I have met with a ſtory of a Miniſter, who going to viſit and pray with a poor creature… poſſeſſed by the Devil, the Devil thought to have ſtopt his mouth, by objecting to him ſome ſins committed by him in his youth. The holy man anſwered, confeſſing the charge, but Satan ſaith he, upon my repentance Chriſt, hath ſince that waſhed me with his blood. Another ſtory I have met with of a worthy Perſon, who lying upon his ſick bed, and being alone, one opens the door, and comes in, in the habit of a Scrivener, with a Pen, and Inkhorn and Paper, andſetting himſelf down at the table in the Chapter, called the ſick man by name, and told him he was ſent from God to take account of him, of all the ſins he had done for which he muſt preſently go and anſwer to God before his Judgment ſeat. The good man, rightly apprehending that it was the Devil, had aſſumed an habit to tempt, and diſtrub him, bid him go on, and write firſt, Gen. 3. 15. And I will put enmity between thee and the woman, and between thy ſeed and her ſeed; it ſhall bruiſe thy head, and thou ſhalt bruiſe his heel. Upon which the evil Spirit preſently diſappeared. (Speaking only from my memory I may forget ſome circumſtances, but this is the ſubſtance of the ſtory.) What the Devil in theſe caſes did by a more audible voice he doth yet every day by impreſſions made more ſecretly upon the Spirits of ſome or other that fear God. For tho conſcience will of it ſelf often bring ſin to remembrance, and reflect ſins upon the Soul committed long before, yet they are ſome times reflected with ſuch violence, and degrees of terror, and attended with ſuch ſtrong motions, and ſollicitations to deſpair of Divine mercy, and to ſelf murder, that it is but reaſonable to judge, there is more in them then the ordinary workings of conſcience. In ſuch a dark hour as this, it will be a great relief to a Soul to think that the Spouſe of Chriſt is black, but comely. Doth the Devil then object thy blackneſs, whether by reaſon of paſt, or preſent ſins, in bar to thy truſt and confidence in God, for the forgiveneſs of them through the blood of Chriſt? Reply to him, Satan, I have been black, I confeſs it, I am black, but I am comely alſo, having my Garments waſhed, and rouled in the blood of the Lamb of God, who takes away the ſin of the World. I am as the Tents of Kedar, they are black, but I am alſo as the Curtains of Solomon, they are exceeding beautiful.
3. It alſo relieveth a Chriſtian under Perſecutions, and afflictions, and againſt the Worlds upbraidings, becauſe of them. The Barbarians concluded Paul a Murtherer, becauſe they ſaw a Viper cleaving to his hand, and the men of the World are very prone to judge, and condemn the People of God for what happeneth to them in this life, they ſee the blackneſs of Gods Peoples viſages under affliction, and perſecution, but the love of God in chaſtening them, that they might not be condemned with the World, the exerciſes of their faith, and trial of it, and its appearing more precious then that of Gold, their patience, & its perfect wor…; h…ſe are things in which their comelineſs appeareth in, and under afflictions; theſe are things which they do not ſee. Gods People are alſo ready to conclude againſt themſelves, becauſe of their tryals, but there is no juſt reaſon for it; afflictions are but a blackneſs of the skin, the Child of God may, notwithſtanding them, be within exceeding beautiful, and comely. The tents of Kedar, though they had black and unlovely coverings and outſides, yet within might be fill'd with Spices and Riches.
Uſe. 3.I ſhall ſhut up this diſcourſe with ſome few words of exhortation to that duty, which this notion of truth calls to us for.
1. It calleth to all the People of God for humility, a mean and low opinion of themſelves; beauty is often a great temptation to Pride, whether it be natural or artificial. The Daughters of Sion were haughty, and walked with ſtretched forth Necks, and wanton Eyes, Iſaiah 3. 16. Spiritual beauty gives no advantage to a Soul, to think of it ſelf above what it ought to think. In all reaſon we ſhould have been ſome cauſe to our ſelves of that whereof we glory, we ſhould have ſome propriety in it; and there ſhould be in it ſome perfection. The comelineſs of Gods People is neither natural, nor any acqueſt of their own. There are three things which may keep the moſt comely of Gods Children humble.
Firſt, The conſideration of their former blackneſs. Let but any of them look back to the rock out of which they are hewen, and to the hole of the Pit, out of which they were digged, and they will ſee no reaſon to be exalted above meaſure; their Father was a Syrian, their birth was of the land of Canaan, their Father was an Amorite, their Mother an Hittite, and in the day wherein they were born, they were caſt out to the loathing of their perſons, not ſalted, not ſwadled at all. Nor was this all, there is none of them but had their converſation in times paſt, according to the Prince of the power of the Air, fulfilling the deſires of the fleſh, and of the mind, Children of Wrath by nature. &c, There is none of them but hath reaſon to pray, that the Lord would not remember the ſins of their youth againſt them, and to beg of God that for them, he would not write againſt them bitter things, nor make them to poſſeſs their years of vanity. None of them but before Chriſts comelineſs, was put upon them, had been guilty of ſin enough to make them to walk ſoftly all the days of their lives.
Secondly, The conſideration of their preſent blackneſs is enough, though they are comely, yet they are black ſtill, they have a body of death, a law of their members, the luſtings of the fleſh againſt the Spirit, ſins that eaſily beſet them, weights that often preſs them down; the beauty of the beſt of Gods People is but like the beauty of the Moon, which is full of ſpots, hath a dark part, and often ſuffers great Eclipſes, and all whoſe light is borrowed. He obſerveth not his own heart that doth not ſee enough in the imperfect, and extravagant motions of it, to keep him humble.
Thirdly, The third is the conſideration from whence he deriveth his beauty. If men and women would but debate a little with their own reaſon, they would ſee no reaſon to be proud of a comelineſs ariſing from any external Ornament; it is ſomething beneath a Reaſonable Being, to be beholden to a Stone (Jewels are no more) or a little Earth (ſuch are Gold and Silver) a Plant, or a Fly, or a Silkworm, or a Sheep▪ a little Wool, or Flax, for that which ſhould commend him or it No artificial beauty is our own, and ſo a thing not to be gloried in. All the comelineſs of a Child of God is a derived comelineſs. His blackneſs is his own, his comelineſs is from another, it is Chriſt that hath made him to differ, he hath received his beauty, and therefore ought not to glory, as if he had not received it.
Br. 2.And this in the ſecond place ought to mind them of their duty of thankfulneſs, and admiration of …he love of Chriſt. When (ſaith David) I conſider the Heavens, the work of thy hands, the Moon and the Start which thou haſt ordained, what is man that thou art mindful of him, and the Son of man, that thou viſiteſt him? Yet David in that Pſalm is ſpeaking of no more then Gods more common mercies of Creation, and Providence, but what greater reaſon hath a Child of God to cry out, Lord; what is man, that thou ſhouldſt remember him? Lord! What was I, that thou ſhouldſt remember me, and fix thy love, and put thy comelineſs upon me? I was by nature an Ethiopian, and have contracted much more blackneſs, by my converſation in the world; now that the Lord ſhould make us comely through his comelineſs, that he ſhould fix his love upon any of our Souls, and put any of his Chains about our Necks? What manner of love was this? To which of the Angels ſaid he at any time, a… Zech. 16. 8. When I paſſed by thee, and looked upon thee, behold thy time was a time of love, and I ſpread my skirt over thee, and covered thy nakedneſs, yea, I ſware unto thee, and entered into a covenant of life with thee, ſaith the Lord God, and thou becameſt mine? Or as Jer. 3. v. 14. Turn O backſliding Children (ſaith the Lord) for I am married unto you? To which of them hath he at any time ſaid, my Love, my Dove, my Ʋndefiled? We had none of us either Beauty or Portion, Chriſt hath given us both. Admire the height, and depth of Divine Love, and conſider what an ingratitude it would be, if any of us ſhould now like Iſrael, Ezek. 16. 15. Truſt in your own beauty, and play the Harlot… ▪ and pour out fornications on every one that paſſeth by. Beſtow our hearts, our love, and affections upon any objects contrary to him, beneath, and beſides him; whether it be not reaſonable that we ſhould be wholly to him, and for him, who are wholly from him, and are nothing but what we are in him.
Br. 3.Thirdly. This notion calleth to the people of God, not to be overmuch diſqu…eted, and dejected. It is one thing to walk humbly, (that is our duty) another thing to walk dejectedly (that is our infirmity;) we have no reaſon to be proud, becauſe we are black, nor yet to deſpond, and be dejected; becauſe in Chriſts Eyes if we be upright, if we prepare, and fix our hearts to ſeek the Lord, we are comely. We have no reaſon, becauſe of our blackneſs, to glory in our ſelves, but we have reaſon to rejoice, and to glory in our comelineſs, which though indeed Chriſts comelineſs, yet being pu…upon us, becometh ours. A believer hath therefore hath nothing to do, but to ſee that his intereſt in Chriſt be clear, and to ſee to waſh his feet, and he is clean every whit. We have reaſon to conſider our ways, to reflect upon our infirmities, to be humbled for our failings, and to walk humbly at all times, in the ſenſe of them, but ſtill to incourage our ſelves in the Lord our righteouſneſs, to hope in God, and rejoice in Chriſt, tho we have no confidence in the fleſh, either in any priviledges of our birth, or in any works of our own.
Br. 4.Laſtly, This Doctrine calleth upon all not to look upon the Spouſe of Chriſt, becauſe ſhe is black. They are the words of our Spouſe, following in the next verſe, but the proper application of what ſhe ſaith in this verſe, the uſe which ſhe deſireth her Brethren to make of this her imperfect and black ſtate. Something (God willing▪) ſhall be ſpoken hereafter more largely for the explication of thoſe wo…d…, then the ſtreightneſs of my time will now allow. I ſhall therefore reſerve the fuller explication of this duty, until I come to the next verſe, and ſhall give you but a ſhort taſt and ſpecimen of what I ſhall then more fully inlarge upon.
1. We ought not to look upon the Spouſe of Chriſt in theſe circumſtances with a ſupercilious, ſcornful, and cenſorious Eye. The Eye is the O…gan of the body, by which the Soul firſt taketh the cogniſa…ce of a thing, and is ſuitably affected; there are two falſe rules by which we judge of perſons. 1. When we judge of them by particular actions. 2, When we judge of them by external ac…idents; the firſt of them indeed is more proper then the latter, becauſe they are the fruit of the Soul, the other are forreign, and adventitious; neither of them are a ſafe rule of Judgment; not the former, becauſe none is to be denominated from ſingle, and particular acts, and this the Philoſopher will teach us, and indeed if this rule of judgment ſhould be true, what judgment muſt have paſſed upon Lot, Noah, Abraham, Jacob, Job, David, P…te…, all the moſt eminent▪ Servants of God, whoſe names are upon Sacred Record, they were all guilty of irregular acts. Not the latter, for it is not that which is accidental to a man, but that which proceedeth from him that defileth a man. Take therefore heed of a cenſorious ſcornful Eye, when you look upon the People of God in their blackneſs, conſider, that you alſo may be tempted, that although you now ſtand, yet you may fall.
2. Look not upon her with a pleaſed, and ſatisfied Eye. The Eye is that Organ of the Booy, which giveth the Soul delight, content, pleaſure, and ſatisfaction in the object, Pſal. 92. v. 11. Mine Eye alſo ſhall ſee my deſire upon mine Enemies. We have naughty, and corrupt hearts, ready to take a ſecret delight and pleaſure in the ſlips and failings of our Brethren, let this be far from you, either to rejoice in the real blackneſs (the failings, and miſcarriages) of any, whoſe general converſation is not unworthy of the Goſpel, or to rejoice in any of their afflictions, we are to weep with thoſe that weep, not to rejoice, when we ſee our Brethren weep. The firſt rejoicing is oppoſite to your duty, with reſpect to the honour of God, which ſuffereth by others ſins as well as our own. The ſecond is eminently contrary to that love, and fellow-feeling, and compaſſion which we owe unto our Brethren.
Thirdly, look not upon them, ſo as to take out a copy for your imitation. Rocks ſtand up in the Sea, and lights ſtand upon the Land, to give Ships notice of Rocks and Sands, not that Mariners ſhould run upon them, but that they may avoid them. for this end alſo are the failings and ſins of Gods People Recorded in Holy Writ. When you ſee a Child of God black, either through ſome ſinful failing, or through ſome ſharp trial of affliction, look upon him as wiſtly as you will, to move your pity, your Bowels of compaſſion, and tears, to excite in you the Spirit of Prayer, and ſupplication on his behalf, to quicken you to uſe all means in your power to help him up, and to reſtore him in the Spirit of meekneſs, but take heed of copying out his failings. But I ſhall ſpeak more fully to theſe things hereafter, when I come to the next verſe.