Loves Intercourse Between the Lamb and His Bride, Treatise · Chapter 1 · Verse 5
Verſe. 5. I am black but comely, (O ye daughters of Jeruſalem) as the tents of Kedar, as the Curta…nes of Solomon.
Hitherto has bin the Churches firſt ſpeech to Chriſt teſtifying her faith and love to him, now followes her Apologetick ſpeech to her fellow-members, the daughters of Jeruſalem, againſt the ſcandall which they either had taken, or might take by reaſon of her affliction or infirmities, whereunto ſhe is ſubject in this life, and whereby, like one ſcorched vvith the Sun, ſhe was ſome-what black, and therefore it might ſeem ſtrange or improbable that ſo great and glorious a King, ſhould eſpouſe to himſelfe ſo black a Bride and ſhow ſuch an affection towards her, whereof lately ſhe had ſpoken. To which Objection ſhe anſwers, that though ſhe was blackiſh (for ſo ſignifies the Word in the originall) being a diminutive, yet ſhe was comely, her blackneſſe being only in the colour of her skinne, and accidental by reaſon of her Sun-burning, or her external eſtate under perſecution; but her comelyneſs was native, in the lineaments of Gods image drawn on her Soul, and proportion of the New man, which ſhe hath by her new birth in Chriſt, and whereby, like the Kings daughter, ſhe is all glorious within: which inward comlineſs and ſpirituall beauty, is that which they ſhould more look upon, and regard rather, then her externall afflicted eſtate, or her infirmities whereby ſhe ſeems to be blackiſh.
Thereafter ſhe uſes two compariſons, the one to ſhow how ſhe is black, the other how ſhe is comely: the firſt is like the tents of Kedar, the other is as the Curtains of Salomon: of both which we ſhall ſpeak hereafter.
The Words then containe theſe three things, 1. To whom ſhe ſpeaks, 2. What ſhe ſpeaks, and 3. How ſhe illuſtrates her ſpeech. Firſt then, theſe to whom ſhe ſpeaks are called daughters of Jeruſalem, by which is meant the Catholick Church, which the Apoſtle, Gal. 4. 26. calls the Mother of us all. In reſpect whereof, and relation whereto, all particular or nationall Churches are daughters, and amongſt themſelves, Siſters, as they are called, Cant. 8. 8. Yea are all individuall true members, though weak, and (like theſe) ready to be ſcandalized, are brethren or Siſters amongſt themſelves in like manner.
Firſt, then we may have to conſider wherefore the Church both here, and frequently elſe where, is called and compared to Jeruſalem, Iſa. 62. 6. Revel. 21. 2.
1. In regard of Signification, for it ſignifies as much, as to ſay a viſion of peace: and indeed this is only to be ſeen within the boſome of the Church, to wit, peace with God, peace of conſcience, peace with the Creatures, and peace amongſt themſelves who are the true members thereof, for which every one ſhould pray, as Pſal. 122. 7. and make their practiſe conforme, as we ſee was that of Abrahams, Gen. 13. 8. and as is recommended to us, Pſalm. 133. 1.
2. In reſpect of Seperation and Election, for the Lord made ſpeciall choyce of it beyond all other places, there to dwell, as we ſee, Pſalm. 132. 13. being before, a City of the Cananites, idolatrous (as Abraham was in Ʋr) and prophane and accurſed, (as the Amorit and Hittite, ſpoken of by Ezekiel. c. 16. 3. Even ſo the Lord of his free grace out of the corrupted and accurſed maſſe of mankind has ſeparate and choſen a ſelect number to be his Church, to dwell in the midſt of them by a peculiar and conſtant preſence of grace here, and to advance them at laſt to dwell with him, in eternall glory hereafter.
3. In reſpect of Situation, firmly founded upon a Mount that cannot be removed, as we ſee, Pſalm. 125. 1. but abideth for ever: even ſo is the Church of God built upon a ſure foundation, the Rock Chriſt Jeſus, againſt which the gates of Hell ſhall no-wiſe prevail.
4. In reſpect of defence and fortification, with Mountains round about, Walls and Watch-Tovvers, as vve ſee, Pſalm. 125. 2. Iſai. 62 6. & Ezekiel. 33 3. Even ſo as the mountains are round about Jeruſalem: ſo the Lord is round about his people (ſayes the Pſalmiſt,) from hence forth even for ever, Pſalm. 125. 2. & 84. 11.
5. In reſpect of compact ſtructure, for commodious habitation, as we ſee, Pſalm. 122. 3. Even ſo is Chriſt's Church conpactly built, Eph. 2. 21. and firmly joyned together by a three fold conjunction; 1. Of unity in faith, 2. Of externall profeſſion in the truth: and 3. Of love and affection.
6. In reſpect of Gods true worſhip and adoration which was there eſtabliſhed, and therefore there was the Temple the Lords Prieſts and ſacrifices; even ſo in Chriſts Church there is the true worſhip of God in like manner eſtabliſhed; for which cauſe it is called, 1 Tim. 3. 15. The Pillar and ſtable place of truth, and no where but there, is the voyce of the great Shepherd Chriſt Jeſus to be heard, nor doth he walk but in the midſt of his Golden Candleſticks.
7. In reſpect of her many priviledges and peculiar donations, as to be called the Citty of the great King, the Lords dwelling place, and glory of the Earth, and in reſpect whereof, Pſalm 87. 3. it is ſaid, Glorious things are ſpoken of thee, O City of God. Even ſo great and many are the Prerogatives of the Church of Chriſt, as to be the ſpouſe of the King of Kings, cloathed with the Sun, crowned with ſtars, trampling on the Moon, attended on by Angels, having heaven her inheritance, and all things to be hers Rev. 12. 1.
This Jeruſalem here, is ſaid to have daughters, therfore (as we ſee, Gal. 4. 26.) She is a mother, yea ſuch a mother to her Children, as the mother of her head and Husband was to Chriſt, to wit, a virgin-mother, in whoſe womb the godly are conceived through the operation of the holy Ghoſt, by the immortall ſeed of the Word, 1 Pet. 1. 23. And borne againe by that new birth whereof our Saviour ſpeaks to Nicodemus, John. 3. 3. And upon whoſe breaſts they are fed and nouriſhed by that ſincere milk of the Word, wherof Peter ſpeaks 1 Pet. 2. 2.
Having then ſpoken of thoſe, to whom ſhe ſpeaks, follows next what it is, that ſhe ſpeaks, to wit, I am black (ſayes ſhe) but comely: which ſpeech of hers is by way of conceſſion, granting that which they might object unto her concerning her blackneſſe, but withall ſhowing them that ſhe was comly, which blackneſſe, (or rather blackiſhneſs) howſoever it may be ſaid to befall her becauſe of the infirmities whereunto ſhe is ſubject in this life, ſo long as fleſh and ſpirit are in her like Rebecca's twins wraſtling; yet ſpecially this blackneſs is ſaid to befall her (as ſhe ſhows in the next verſe) becauſe of perſecution and much affliction, whereunto ſhe is ſubject and all ſuch who will live godly in this preſent World; which perſecution, in the next Verſe, ſhe calls the Suns looking upon her, and which our Saviour, Mat. 13. 6. expounds to be ſuch, and wherewith the Lord wiſely ſuffers his Church to be exerciſed for theſe reaſons following.
1. To purge her, as in a furnace from her droſſe, and ſo to further her mortification, therfore called a Fiery tryall, which the Godly ſhould not think ſtrange to be amongſt them.
2. To Weane her affection from this World, that it may be the more ſetled on him and that life to come; and to make death and her entry into her reſt, the more welcome when it comes.
3. For exerciſe of her holy gifts and graces, as her patience, humility, love, conſtancy and courage, &c.
4. For detecting of Hypocrits and Temporizers, who in the hour of temptation, like chaffe, will not abide with the ſolid graine.
5. For manifeſting his mighty power, to the diſappoyntment of Satan, and comfort of his own, in preſerving his Church in the midſt of hotteſt perſecution, as the buſh was where Moſes ſaw the fire, or the three Children in the fiery furnace: ſee alſo Cant. 2: 2.
6. Making this alſo a mean of propagating the Goſpell, which Satan and his Inſtruments thereby would impede, as a Vine by cutting the ſame, becomes more fr…itfull: hence Sanguis martyrum ſemen eccleſiae; and by the diſperſion of the Diſciples, the preaching of the Goſpell was the farder ſpread.
7. Hereby likewiſe the body is conformed to the Head, by bearing the Croſſe here, that ſhe may come to the Crown hereafter: for all which former reſpects, the godly have rejoyced in their ſufferings, and, as Philip. 1. 29. counted it a gift or benefit, and an honour given them, that they were found worthie to ſuffer with Chriſt.
Thus we ſee the difference between the troubles of the godly, eſpecially for righteouſneſſe, and theſe of the wicked, 1. In their nature, 2. In the ground wherefrom they come, even the Lords great love, 3. In their fruit, to wit of righteouſneſſe. And 4. In their end.
The next thing whereof he ſpeaks, by way of Apology, is, that ſhe is comly, where we have to conſider, 1. What this comelineſſe, is and wherein it conſiſts, 2. From whom ſhe hath it: And 3. Before whom, or in whoſe ſight and eſtimation, ſhe is ſo.
But firſt this would ſeem to be contrary to a Virgins modeſty chiefly, to praiſe her ſelf, and ſay that ſhe was comely; and to that humility, whereof Salomon ſpeaks, ſaying, Let anotherman praiſe thee, and not thine own mouth, a ſtranger and not thine own lips, Prov. 27. 2. But hereunto it may be anſwered, that without violation of that precept of Solomons, this may be done in two caſes, Vel quando ad imitationem requirit hoc utilitas audientis, vel ad juſtam defenſionem neceſſitas loquentis, both which we may ſee in Paul: The firſt, Acts. 20. 18. & 35. and againe, 1 Cor. 11. 1. The ſecond in two whole Chapters, 2 Cor. 11. & 12,
To come then to the firſt poynt to be handled of her comlineſs to wit, what it is, and wherein it conſiſts. It is nothing elſe but that ſpirituall and inward beauty of Holineſs, ſo called, Pſal. 29. 2. and 110. 3. which (as is ſaid, Ezek. 16. 14.) is that comlineſs which the Lord put upon Her, and whereby (as the Pſalmiſt Speakes, Pſal. 45. 13.) The kings daughter is all glorious within, ſo that, like the cloud which ſtood between the Iſraelites and Egyptians though ſhe have one ſide black, ſhe has another ſide bright and beautifull, and her worſt is her outſide, being in outward ſhow like her Head, who becauſe of his abaſement in this world, and being a man of ſorrowes, there was no beauty in Him) that we ſhould deſire him; but her inſide (like his, by inhabitation of the deity) is glorious: and ſo ſhe is contrary to Hypocrites whoſe outſide (like painted Tombs) is the faireſt, but inwardly they are foul, and full of corruption.
Next, having ſpoken what this comlineſs is, we have to ſhow wherein it conſiſts, firſt then it conſiſts in her juſtification, being clad with the righteouſneſſe of Chriſt, which is made her's, as it is ſaid, and ſhe ſhall be called, the Lord our righteouſneſſe, for which cauſe ſhe is deſcribed, Revel. 12. 1. A woman clad with the Sunne, in the robe of whoſe righteouſneſſe, (as Jacoh clad in Eſau's garment) ſhe gets from her Heavenly father gracious acceptation, and that bleſſing whereof David ſpeakes, Pſal. 32. 1.
Secondly, this comelineſs of her's ſtands likewiſe in her ſanctification, or re-impreſſion of that image of God, whereunto man was firſt created, which is called her new birth, or new creation, conſiſting in mortification and vivification, the Lineaments of which image no art can draw, but only the hand of that great God who firſt ſtamped the ſame upon the ſoul, as his owne image and ſuperſcription, by illumination of the mind, purification of the heart, inflexion of the will, ſanctification of the affections, and renouvation of the life, begunne in Baptiſm, having its progreſſe in our life, and its perfection after death, and which, Ezek 16. 13. is called that perfect beauty or comelineſſe that the Lord, put upon her, not by any perfection of degrees, but of parts, as hereafter he ſhowes, to wit, v. 10. that her neck is comely by bearing of Chriſts yoke, her cheeks alſo are comely by bluſhing at ſinne; and ſpecially, as c. 2. v. 14. when they are bedewed and runne downe with teares of true repentance, like thoſe of Mary Magdalen's, alſo ſhe is comly in her eyes, as, c. 4. 1. being like dove's eyes, both meek and mournefull: likewiſe in her lips, as, v. 3. by her gracious ſpeeches, both to God and of God; which ſhe has from him, and which ſhe uſes for him. And ſhe is comly alſo in her goings, c. 7. 1. Walking in the path of righteouſneſſe, or holineſſe and humility. Thus thou art all faire my love (ſayes the ſpouſe to her welbeloved, c. 4. 7.)
The ſecond point vvhichwhich vve have to conſider concerning this comelineſſe of the ſpouſe of Chriſt, is, From vvhom ſhe has the ſame, ſeeing ſhe has it not by nature. Therefore this comelineſs ſhe has only from her bleſſed bridgroom, vvho found her not ſo in the time of love, vvhen he looked upon her, any vviſe comely, but a deformed vvretch by ſinne and tranſgreſſion; and, as Ezekiel ſhovves, Ezek. 16. 3. a filthy abject and object, lying in her blood; or, as our Saviour ſpeaks of the Church of Laodicea, vvretched and miſerable and poore and blind and naked. Rev. 3. 17. But what others cannot do to any whom they chooſe to be their ſpouſe, he did to her, that is, he made her of a foul and deformed wretch, a comely and beautifull ſpouſe, by his beauty and comlineſſe which he put upon her, as he teſtifies by the forenamed Prophet, 2 v. 14. ſaying, Thy renowne went out among the heathen for thy beauty, for it was perfect through my comelineſſe which I put upon thee. So, that from him alone ſhe has her comlineſs, as the moone has her ſplendor from the Sunne, or Moſes face had it ſhining, from being with the Lord. Therefore ſayes our Saviour to Laodica, I counſell thee, Buy of me gold and white rayment &c. And the Apostle asks, ſaying, What haſt thou, O man, but what thou haſt received, from him? Then we ſhould aſke this beauty of Holineſſe of him, and to him onelyonly we ſhould give due praiſe for the ſame.
The third point which we are to conſider concerning this comlineſſe of the ſpouſe of Chriſt, is, as, from whom he has the ſame, ſo in whoſe eyes and eſtimation ſhe is ſo comly and beautifull, and this is in His eyes ſpecially who made her ſo comly: and herein ſtands cheefly her joy and contentment, that how vile and contemptible ſoever ſhe be in the ſight or eſtimation of the blind world, as her Head and Saviour was, of whom it is ſaid, that when Herod ſaw him, foreign. He counted him at nought: and as Iſay ſayes, He was deſpiſed and rejected of men, Iſay. 53. 3. Yet ſhe is beautifull and comly in his ſight who is her head and Husband, from whom only ſhe ſeeks approbation. Next, ſhe is comly and beautifull in the ſight of his holy Angels, who become unto her miniſtring Spirits ſent out for her good, to be her guard here, and her guide to eternall bliſſe hereafter. And laſtly ſhe is comly and beautifull likewiſe in the ſight of all the truly godly, as David teſtifies, who becauſe of this comlineſs counted and pronounced her true members, to be the only honourable and excellent ones of the earth, Pſal. 16. 3. And 15. 4.
(As the Tents of Kedar, &c.) Followes now the illuſtration of her former ſpeech, Whereby ſhe compares her blackneſs to the Tents of Kedar, and her comlineſs to the curtaines of Solomon, by which may be underſtood either the Tents or curtaines themſelves, or thoſe who dwelt under the Tents of Kedar, or in the Court of Solomon, by a figurative forme of ſpeech. Theſe Tents then ſpoken of, were the Tents of thoſe men who were deſcended of Kedar the Sonne of Iſhmael, as we ſee, Gen. 25. 13. Of whom thereafter his off-Spring kept their denomination, as the Iſraelites did from Iſrael their progenitor: whoſe imployment was to keep and feed Cattell in the hot Countries of Arabia, where they had their reſidence, and where, becauſe of their removing from place to place, they dwelt in Tents or pavillions, which either were artificially made black or elſe otherwiſe became of a blackiſh colour and they themſelves likewiſe, becauſe of their living in ſuch a hot Country, were of the ſame colour.
Againe, her comlineſs here is compared to the curtains of Solomon, who as he was the richeſt of all Princes in his time, ſo were the curtains or hangings within his Court and Chambers, the richeſt and moſt glorious of any: as likewiſe his Servants who attended Him, and were of his Court. To theſe therefore is her comlineſs compared, to ſhow, 1. That there is no beauty or comlineſſe comparable to that of true Holineſs, it being the greateſt and moſt glorious of any, and which the pooreſt and outwardly moſt deformed Lazarus may have: all the praiſe whereof is due to the true Solomon Chriſt Jeſus, who is greater then Solomon, 2. To ſhow that as the riches and glory of theſe Curtains was not ſeen by every one, or ſuch as were without, as the blackneſs of the forenamed Tents was, but by ſuch as were within Solomons Court and Palace or Chambers thereof: So the Churches comlineſs and Spirituall beauty is not externally ſeen or by the eye of a carnall mind, who is without the true Church; but by theſe who are ſpirituall themſelves, and can ſpiritually diſcerne, with David, that excellency beyond others that is in the Godly.
Obſervations.
1. The Church we ſee is compared to Jeruſalem, called in Scripture the holy City: and a City we know is little in reſpect of a kingdome, and farre leſſe in compariſon with the world; even ſo Chriſts Church is but a little Flock, as Chriſt calls it, a few in an Arke that is to be ſaved, one Lilly amongſt many thornes, and though many be called yet few are choſen, and of which few number we ſhould try if our ſelves be.
2. All particular Churches are daughters only of this catholick church of Chriſt, therefore no particular church, as Rome unjuſtly claimes, can be the catholick Mother-church and miſtreſſe over all others, but at the beſt were but a Siſter Church, if it were pure and orthodox.
3. Seeing daughters of one Mother or fellow ſiſters ſhould Love one another, and keep peace one with another, without variance as Abraham ſaid to Lot, even ſo ſhould all Chriſtians who are children of this common Mother keep the unity of Love in the band of peace, as they are commanded, Joh. 15. 12. And as it is commended, Pſ. 133. 1. And is Suteable to the ſignification of the name Jeruſalem, a viſion of peace.
4. Seeing the Church acknowledges that ſhe is ſomewhat black, the word in the originall (as is ſaid) being a diminutive, and denotating a mixture between two, as the dawning is between light and darkneſs: we ſee, 1. The churches ingenuity and humble diſpoſition, acknowledging her infirmity and manifold defects: and, 2. The difference between the wicked and her, ſhe is ſomewhat black becauſe of fleſh and Spirit, but the wicked are altogether black, becauſe all fleſh and no Spirit: and though ſhe be black yet ſhe is comly; but they are black wholly, without any comelineſs.
5. Seeing the church of Chriſt is ſaid to be black, becauſe of her owne infirmities partly, and partly becauſe of perſecution of her by her Enemies, therefore neither let any dream of perfection here without infirmities, nor (if they will love godly) reſolve otherwiſe but to ſuffer perſecution.
6. We ſee the worſt that perſecution can do, it may well be a noyſome ſcorching or Sunne-burning, as that was of Jonas, and alter the externall luſter of the Church, but cannot marre her comelineſs eclipſing the externall beauty of her ſolemne aſſemblies, or goodly order which is ſeen in her government the time of peace, but, though like the Moon ſhe be a while under cloud, or like the Sunne which is ſaid to have been darkned by the ſmoak that aroſe out of the bottom leſs Pit, Rev. 9. 3. her externall beauty be, as it vvere, obfuſcat, yet her native ſplendor which ſhe has by her new birth is never a whit diminiſhed nor ceaſſes her glory to the full deſcribed, Rev. 12. 1. Though for a ſhort time, ſhe be driven to the wilderneſs.
7. This comelineſs of hers, is, as has been ſaid, her beauty of holineſs which ſhe has from her Lord, and which makes her ſo lovely and acceptable to him: therefore all her true members ſhould labour for holineſs, without which none ſhall ſee God, beg it from him, and that by it through Chriſt Jeſus they may find favour and acceptation in his ſight.
8. If this her comelineſs be ſo glorious, in the time of her imperfection and frailty on earth, that it is comparable to Solomon in all his royalty, and to the richeſt and moſt glorious Hangings of his Court, how glorious ſhall her ſhining beauty be, when ſhe ſhall be freed of all ſpot or blemiſh, trouble or temptation in the higheſt Heavens.