Clavis cantici, or, An exposition of the Song of Solomon

4. More particularly consider the words, wherein she endeavours to satisfy these doubts, and ye will find these things in them. 1. She concedes what is truth. 2. Qualifies it by a distinction. 3. Illustrates it. And these three are in the 5. vers. (4.) In vers. 6. She applies it. And 5. more particularly explicates it. First then (saith she) I answer, by conceding what is truth, I am black, both with crosses and corruptions, that cannot be denied. 2. She qualifies her concession, though I be black, yet I am comely, that is, I am not universally or altogether unlovely, mine estate is mixed, being made up of crosses and comforts, corruptions and graces, beauty and blackness. 3. She illustrates this description of her self, or her mixed condition, by two similitudes, both tending to one thing, or one of them tending to set forth her blackness, the other her beauty. I am (saith she) like the Tents of Kedar, which were blackish, and of no great value, being, by these who lived in them, so frequently transported in such hot countries; this sets forth her blackness. The ⟨p. 78⟩2. similitude is, that she was like the Curtains of Solomon: he built glorious dwellings, and being a rich King, no question had rich Hangings; this sets forth her beauty: as if she would say, ye must not judge of my worth from one side, especially my outside, or upon one consideration, for I have in me, both to humble and comfort me. It may be also, though these Tents of Kedar were not outwardly beautiful, yet they were within well furnished; and that the Curtains of Solomon which were most rich, had outer coverings of smaller value, as the Tabernacle had of Badgers skins; and so the similitudes illustrate her condition, and sets out the thing more to the life, as Kedar's Tents (saith she) look poor and base-like, yet if ye look within, they are glorious; so think not strange, if I appear without beauty to the eye, there may be, yea, there is comeliness within, if ye could discern it, for within the Kings daughter is all glorious, Psal. 45. 13. which way of distinguishing, is a notable piece of spiritual wisdom and learning, and a great mean of peace in our selves; when what is true of our infirmities, is acknowledged, and yet the conclusion that tentation would infer, is denied. Here observe, 1.

4. More particularly consider the words, wherein she endeavours to satisfie these doubts, and ye will find these things in them. 1. She conceds what is truth. 2. Qualifies it by a distinction. 3. Illustrates it. And these three are in the 5. vers. (4.) In vers. 6. She applyes it. And 5. more particularly explicats it. First then (saith she) I answer, by conceding what is truth, I am black, both with crosses and corruptions, that cannot be denyed. 2. She qualifies her concession, though I be black, yet I am comely, that is, I am not universally or altogether unlovely, mine estate is mixed, being made up of crosses and comforts, corruptions and graces, beauty and blacknesse. 3. She illustrates this description of her self, or her mixed condition, by two similitudes, both tending to one thing, or one of them tending to set forth her blacknesse, the other her beauty. I am (saith she) like the Tents of Kedar, which were blackish, and of no great value, being, by these who lived in them, so frequently transported in such hot countreys; this sets forth her blacknesse. The