1. By yielding what was said: * I am black ; ' that is, my estate here is imperfect, subject to sin, to affliction ; not beautiful, therefore, in carnal eyes and judgments, but deformed.
gg THE CHURCH S BLACKNESS.
2. By denying the argument, that therefore she must be despised of men, rejected of Christ as one that had nothing in her ; nay, black folks may be handsome and desirable, and so saith she, I am to the eye contemptible, yet inwardly rich, desirable, and lovely, which she sheweth by two com- parisons, p -rr -I mi TT 3
First, thus : It is with me as with the tents of Kedar. ihe Kedarenes dwelt in Arabin, they dwelt in tents covered with hair (as Solymus and Pliny speaks) {n), which tents were very coarse to look to, tanned, exposed to all weather, rough with the sun, and hard, and yet in those tents they had much treasure, they were full of wealth, in cattle, in spices, in gold, in precious stones. So is it with the church ; though outwardly base, yet there are treasures within, and much glory, as further she shews, saying, she was like Solomon's curtains ; his bed is after mentioned ; and out of question all his doings were admirable.
This is her second compariaon. Xon read what a glorious house he built, how long it was a-building. If the church therefore be like his curtains, she is very glorious, amiable, and rich. But how is she like them ? Thus, as the curtains of Solomon's bed were most glorious, and yet did not lie open to every eye, it being for those especially favoured to be admitted into such a king's bodchambtr, and inmost rooms, which be for the king and his spouse, so it is with the church ; she is rich, though her riches be inward, and not discernible by every eye : as Ps. xlv. 13, ' The kino's daughter is all glorious within ; like Solomon's curtains and Kedar's tents.' As if she should say, ' I am black,' so are the tents of Kedar, and yet have treasures in them. And not to send you so far, ye daughters of Jerusalem, know that there is much treasure and glory in Solomon's palace, which every one sees not, and so in me. Thus she answers the objection, and next, ver. 6, she dwelleth upon it, and enlargeth it. But first of this. For the meaning thereof, you see what we conceive of it; we will not be prejudicial to any man's opinion {b). The very matter is, she contends that it is possible for her to be rich, glorious, and lovely inwardly, though not in show (because her outward blackness did expose her to censure in the eyes of most men), and this she proves by two instances, well known unto these daughters : 1, of the Arabians, who brought treasure yearly to Solomon, 2 Chron. ix. 14, which argued their riches, though they lived in sun-burnt tents ; and 2, of Solomon, who was as rich within doors as without, though all saw it not. Thus you have the church's confession, and her defence ; black outwardly, and inwardly for some corruption, as after this is objected. Thus much is yielded. Hence then learn we.
Point 1. The church of God and Christians, whilst they are here, are in an unperfect state. No Christian in this life attains to full happiness and brightness, but is attended on by those sins and sorrows that argue an unperfect estate. The church of God, and every converted Christian, must needs confess that they be black outwardly and inwardly. This we hear not only from her own mouth, in her first conversion, but after ; for how- soever we conceive of these things in the first chapter and part of the second, to agree with the first age of a Christian especially, yet not only ; for what is here said of her is ever true whilst here on earth, though the degree be somewhat varied. The Holy Ghost useth a fair comparison; he makes the church to be born in the night, and to travel towards the day ; she is going towards perfection, as one that sets out before day ; yea, she is gone so far that it draweth towards the dawning. There is a mixture of
THE church's blackness. 9
some light and darkness together, and so it will be till we come to heaven, both for sin and sorrow, for sins and defects in soul. So, 1 Peter ii. 20, the saints have faults in this life, and are buffeted for them ; there must be addition of grace to grace, 2 Peter i. 5, so Eph. i. 18. The eye of our understanding is shut until it be opened ; and we have wonderful things to look after beyond the power of our present condition ; for outward estate, see Prov. iv. 18, the church's path is like the shining light, ' which shineth more and more unto the perfect day ; ' for both she is duskish between night and day, and so will be till that full morning come. So Ps. xlix., what is the whole tenor thereof, save only a large commentary of our frailties and imperfections whilst we live here ? So we find by Paul's description of the church, Eph. iv. 12, she is a house not yet fully furnished, nor beautified, but exposed to storms, and imperfect ; she is a body not yet grown, like the tabernacle, an imperfect thing. This we see, Kev. ii. 3. Every church there is noted for sins, or afiiictions, or both. If we conceive these churches to be types, the proof is most pregnant ; if not (for I am persuaded God hath done teaching his church by types ; for, as Heb. i. 2, * In these last and latter days he speaks unto us by his Son, whom he hath made heir of all things'), yet since no church was more famous than those, who yet had blemishes and frailties a-many, it warrants here, and strengthens the point we have in hand. Hence comes the church's confession here both of sin and sorrow. Hence Paul saith, 1 Cor. xiii. 9, speaking of the church's estate, ' We know in part, and prophesy in part. But when that which is perfect is come, then that which is in part shall be done away.' Hence 1 John i. 8, it is said, ' If we say we have no sin, we deceive ourselves, and the truth is not in us. The causes why God will have it so are,