Cantico dei Cantici 1:5

I am black, but comely, O ye daughters of Jerusalem, as the tents of Kedar, as the curtains of Solomon.

There is a very great beauty in this verse, considered as to the view the Church had of herself as she really was in herself, and as she really was in Christ, and as beheld in him. And I think, if the Reader connects these expressions (as no doubt he ought) with what went before, he will discover a still greater beauty. She had desired the Lord to draw her that she might run after him - this was done.

The king had brought her into his very chambers. Overpowered with such condescending grace the Church looks into herself, and sees so much vileness and iniquity that her soul swoons in the view, and cries out "I am black, O ye daughters of Jerusalem:" full of spots, and in myself covered over with the leprosy of sin. But behold, by the clothing of Jesus's righteousness and the washing in his blood, how comely I am in the comeliness which he hath put upon me?

By the daughters of Jerusalem I should conceive is meant the same as the virgins before noticed: only as a beautiful variety to heighten the representation they are here called daughters. For considering Jerusalem which is above, as the Apostle calls her, the Mother of us all, who belong to the gospel church, and of the general assembly whose names are written in heaven; they are all one in Christ Jesus.

See Galati 4:26; Ebrei 12:22; Galati 3:27. The comparison the Church makes of her corruption by nature to the tents of Kedar, and of her loveliness in Jesus to the curtains of Solomon, is uncommonly beautiful.

Kedar was one of the children of Ishmael, whose posterity dwelt in tents, being shepherds. And no doubt those tents being exposed to the weather acquired blackness from variety of seasons, of sun, and storms, and rain. The blackness of those tents became no unapt representation of the dark state of the mind by nature, and the habit of mourning in the soul by reason thereof. And moreover, it might be meant to show also the black estate in which the Church of Jesus appears in the eyes of the world.

See Genesi 24:13; Isaia 42:11. The contrast to all this in the curtains of Solomon, which, no doubt, from the riches of Solomon, and the splendour in which he lived, must have been very superb and elegant, is equally striking to represent the loveliness of the Church, who as the king's daughter is all glorious within, when beheld in the garment of Christ's salvation, and made as Zion is said to be, a perfection of beauty, from the comeliness Jesus hath put upon her.

See Lamentazioni 2:15; Salmi 45:13; Ezechiele 16:14. Reader! what say you to this account the Church gives of herself? Can you adopt the same language? Do you behold yourself as in yourself, vile and worthless: but in the righteousness of Jesus, without spot or wrinkle, or any such thing? Can you join issue with the Church; I will greatly rejoice

in the Lord, my soul shall be joyful in my God, for he hath clothed me with the garments of salvation: he hath covered me with the robe of righteousness as a bridegroom decketh himself with ornaments, and as a bride adorneth herself with her jewels. Isaia 61:10

Before I dismiss this verse, I would call upon the Reader to remark with me what a precious view this state of the Church gives, both of our Lord's unparalleled grace and condescension, and the happy state into which the sinner is brought by his great salvation. I stand amazed, dearest Jesus, notwithstanding all I have heard, and all I have known of thy love to our fallen nature, in the contemplation of such grace as is here displayed.

Was it not enough that thou shouldest come down from the realms of light and glory, to seek and save that which was lost; but dost thou go on to such unequalled condescension as to receive sinners, and eat with them? to make those that are by nature black as the tents of Kedar, fair and lovely as the curtains of Solomon? Nay, more, to unite them to thyself, and to make them one with thyself in the human nature, as thou art one with the Father in the Godhead.

Reader, if happily the Lord thy God hath wrought this work of grace on thee, learn why it is the King hath brought thee into his chambers, namely, from his love and mercy; not thy desert. And in the consciousness of this, however despised and looked upon as black by the world, rejoice in the hidden glory put upon thee by the Lord thy righteousness. This is enough to support thee under all thy afflictions.