Exposition of the Whole Bible

princess daughter ' the joints of thy thighs are like jewels, the work of the hands of a cunning workman. These are either the words of the daughters of Jerusalem, who having desired the church to return unto them, in the latter part of the preceding chapter, that they might take a view of those incomparable and astonishing beauties, for which she had been commended; to which request she complyiug, they now with wonder look upon her, and give those large commendations of her, which are in this and some following verses: and what seems still more to strengthen this sense of the words, Christ is spoken of in verse 5, as a distinct person, both from the person who is described, and also from the persons by whom the description is made. Though I rather think, that they are the words of Christ; who, observing his church think so meanly, and speak so modestly of herself, enters afresh upon the commendation of her beauties; to the end, that all her discouragements might be removed, her objections answered, and she be fully assured that she was as beautiful in his eyes, and as much the object of his love as ever she was, notwithstanding her unkind treatment of him, and behaviour to him. Moreover, it may be observed, that the title, which is given the church, in verse 6, does not suit well to come out of any other's mouth but Christ's, whose love peculiarly she is: nor indeed would it appear so proper to any as to Christ, to give such commendations of the church as here are given. And it is also worthy of our notice, that the order in which Christ proceeds here, in the description of the beauty of church, is not only different from that method which she took in setting forth liis glory, in chap, v., but also from that which he himself took, when upon tlie same subject, in chapters iv. vi.; for as he there began with the hair of her head, her lips, teeth, cheeks, and temples, and so proeeeded downwards; he here begins with her feet and rises upwards: which may be, 1. To show that he takes notice of and has a value for the meanest members of his mystical body, the church; betakes notice of her feet, which, though they have the lowest place in the body, yet are not without their usefulness; " for the head cannot say to the feet, I have no need of you;" and as they are not without their usefulness, so neither are they without Christ's notice; who has a real value, and has made provisions of grace for them, as well as for the other members of his body, and therefore appears in a garment down to the feet; which garment of his justifying righteousness, covers the feet and toes, as well as the other parts of the body: nay, Christ not ouly takes notice of, and has a value for the meanest saints, but also for their meanest performances; he hears and despises not the prayers of his destitute ones: he bottles up their tears, and forgets not their labour of love towards his saints: such as visiting them when sick, feeding them wheu hungry, and clothing them when naked, nay, even the giving them a cup of cold water in the name of a disciple; all which he looks upon as done to himself, and will remember, and speak of them when they have forgotten them, and at a time when they little thought to have heard of them. 2. It may be also to lead the church, together with the daughters of Jerusalem, gradually, by little and little, into the glory atid beauty which she received from him; and so bring them to consider what glory and beauty he must be possessed of, from whom she received all hers; for if her feet with shoes were so beautiful, what must the other parts of her body be, which were still more gloriously adorned! and if she in all her parts was so glorious; what must he be who made her so! H. He takes notice lirst of her feet, because she was now upon the return unto him after lier backslidings from him, wbicli was exceeding jirateful to liim: the returning prodigal was not more welcome to his father; who, seeing liitn afar off, ran and fell upon his neck, and kissed him; than a poor backsliding sinner is to Christ Jesus. 2. He inverts his former order and method, to show that the manifestations of his lore are not always alike; he sometimes takes one way, and sometimes another; and whether a believer is considered either one way or another, he is always beautiful in Christ, and in his eyes. But let us now consider the words themselves; in which may be observed,

I-. The noble and excellent title which is given her; " O prince's daughter!"

II. The commendations of her; which are, 1st. Of her feet, and these are said to be " beautiful \.ith shoes." 2udly. Of " the joints of her thighs;" which are said to be " as jewels, the work of the hands of a cunning workman."

I. Here is a new and noble title given to her, " 0 prince's daughter 1" Christ finds new names and titles for his spouse; and that not only to set forth her excellency the more, but also to express the largeness of his love and affection to her; who may be well called a prince's daughter, as she is the king's daughter in Psal. xlv. 13, and that because she is the daughter of the King of kings, and Lord of lords: and so she is, 1. By covenant grace, which makes her so; for God has in covenant made over himself unto his people, and declared that he will be their Father, and they shall be his sons and daughters; for even thus saith the Lord Almighty: and now that same grace, which has taken them into that relation, will make it appear manifestly that they are so, by bestowing all that grace which is laid up in covenant for them, and all that glory which is there provided for them. 2. By birth, or by the grace of regeneration: the church of Christ is a priuce's daughter by birth, being born again,

" not of blood, nor of the will of the flesh, nor of the will of man, but of God;" the original and descent of the children of God is not base, mean, and low, but high and noble: those that are born again, are born &yo0ey, from above, as that word may be rendered; they are born heirs to an inheritance, that is not of this world, whicli is fading and perishing, but to one that is incorruptible, undefilcd, and which fadeth not away, reserved in heaven for them: and as they are born, so they are brought up as the sons and daughters of kings and princes; they are bro\ight up in the king's palace; they feed at his table, and participate of all his royal dainties; their clothing shows them to be such, which is all of wrought gold, as does also their equipage and retinue: who besides the virgins or maids of honour to wait npou them, have also a guard of angels continually to attend them. 3. By adopting grace: angels are the sous of God by creation; but saints by adoption: they are predestinated to it; and by the Spirit of God, who is the Spirit of adoption, are put into the possession of it, and reap the benefits, and enjoy the comfort of it, through his witnessing with their spirits, that they are the children of God; which is such a surprising instance of God's grace, that all who share in this privilege have reason to say, with the apostle John, 1 John iii. 1, " Behold what manner of love the Father hath bestowed upon us, that we should be called the sous of God. 4. By marriage: The church is mrrriedto Christ, the eternal Son of God; whose titles are, " The Prince of peace, and the Prince of the kings of the earth:" so that she is both a prince's daughter, and a prince's wife; and is the former, by becoming the latter; she is espoused as a chaste virgin to Christ, who is the only Son of the king, eternal, immortal, invisible, the only wise God.

Moreover, the words may be rendered, " O noble, or princely daughter!"* that is, who art of a noble and princely spirit: and this is, (1.) A. free spirit, in opposition to a servile one: and so the word is translated, in Psalm li. 12, " Uphold me with a free [or princely] Spirit:" and such a spirit believers have, being freed from the servitude of sin and Satan; and being delivered from a spirit of bondage to a law of works, serve the Lord with all cheerfulness and readiness, being made a willing people in the day of his power. 2. To be of a princely spirit, is to be of a free, noble, generous, bountiful, and liberal spirit: and such a spirit saints have, not only in distributing their temporal things to the necessities of the poor, but also in communicating their spiritual things to the mutual comfort and edification of each other; so the word is rendered in Isa. xxxii. 5, 8.

II. Having considered the title, it will be now proper to take notice of the commendations given her: 1st. Of her feet, which are said fo be beautiful with shoes. Sadly. Of the joints of her thighs, which are said to be " as jewels, the work of the hands of a cunaing workman." Is4. Her feet with shoes are here commended: it is no unusual thing to describe the comeliness of women by their feet, and the ornaments of them; so Hebe is described by Homer,'' as having beautiful feet; and Juno, by h^er golden shoes: particular care was taken of, and provision made for the shoes of queens and princesses in the eastern countries; Herodotus'^ relates, that the city of Anthylla was given peculiarly to the wife of the king of Egypt, to provide her with shoes: the Targum here is, purple shoes; and those of a red, scarlet, or purple colour, were in esteem with the Jews, Ezek. xvi. 10, and with the Tyrian virgins, their neighbours i^ and also with the Romans,^ with whom likewise white shoes^ were much in use. By these feet with shoes may be meant, either, 1. The ministers of the Gospel.^f whose feet being shod with the preparation of the Gospel of peace, are exceeding beautiful, according to Isa. lii. 7, " How beautiful upon the mountains are the feet of him that bringeth good tidings, that publisheth peace," &c. These are the church's feet, which run to and fro in the world, whereby the knowledge of Christ and his Gospel is increased; which vvas eminently true of the apostles and first ministers of the Gospel, who swiftly ran over the Gentile world; and wherever they came, diffused the savour of Christ's knowledge, and were instrumentiU in the conversion of thousands of souls; for their sound went into all the earth, and their words unto the ends of the world. Aud now these feet being said to be beautiful with shoes, may denote, (1.) The promptitude and readiness of Christ's ministers to preach the Gospel: as the people of Israel, having their shoes upon their feet, when they eat the passover, just when they departed out of Egypt, showed their readiness for their journey; so these feet of tlie church, having shoes on, show the readiness of the ministers of the Gospel to preach it in every place where they are called to it, though in the face of the greatest opposition; " I am ready," says the apostle Paul, Rom. i. 16, " to preach the Gospel to you that are at Rome also:" his feet were shod with it, and he was prepared to preach it; even where not only the seat of the empire, but the seat of persecution was, where it wj^ the hottest, and raged the most furiously; and the reason lie gives is, for, says he, " I am not ashamed of the Gospel of Christ;" no, not in Caesar's palace: faithful ministers are ready to preach it any where, and at any time; and are " instant in season and out of season;" they preach, " not by constraint, but willingly;

not for filthy lucre, but of a ready mind." (2.) It shows their intrepidity in preaching the Gospel; a man that has his feet well shod, regards not the roughness of the way, nor the sharp stones which lie in it, nor the pricking briars and thorns through which he walks: the ministers of the Gospel, whose feet are well shod with it, regard no difBculties that lie in their way, so as to be discouraged by them, and desist from their work; but, with the utmost courage aud magnanimity of mind, bear and surmount them; with scorn aud contempt they trample upon all the briars and thorns of reproaches and scandal that are cast upon, and persecutions which are levelled against them; none of these things move them, neither do they count their lives dear to themselves; so that they may finish their course with joy, and the ministry, which they have received of the Lord Jesus, to testify the Gospel of the grace of God. (3.) It is expressive of their beauty and glory: the ministers of the Gospel are not only beautiful in the eyes of those to whom they are made useful, either for conversion or consolation, but also in the eyes of Christ; especially when they faithfully discharge their work; though they run the risk of losing of their credit, honour, and reputation in the world, nay, their lives also. Or else, 2. By these feet, may be meant the afTectious of the cliurch towards Christ {^ which are that unto the soul, as feet are to the body; these carry it up and down, hither and thither, at pleasure: and being said to be beautiful with shoes, show that they moved in an orderly way; constrained her to turn her feet to his testimonies, and enlarged her heart to run the way of his commandments; which made them appear exceeding beautiful to him, so that his heart was ravished with them; see chap. iv. 9, 10, the eyes of Holofernes are said to be ravised with the sandals upon Judith's feet, which she had put ou, on purpose to deceive persons; see Judith x, 4, and xvi. 11, and this shows it to be the custom of women to adorn their shoes or sandals, that they might enamour their lovers; to which custom perhaps the allusion is here made. Or else, 3. By them may be meant the actings of faith on Christ, in saints coming to him aud walking on in him, as they have received him; as faith is the eye of the soul, which sees Christ, and the hand which receives him, so it is likewise the foot which goes to him and walks in hiin; and nothing is more pleasant and delightful to Christ, than for souls to come unto liiin, aud venture their all upon him, in expectation of receiving life and salvation, righteousness and strength, peace and comfort, grace and glory; all from him and through him; for sueh lie willingly receives, and has promised never to reject: and as their first coming, so their continued walking in him, by fresh repeated acts of faith, is v^ell pleasing to him; these feet are beautiful with shoes. Though, 4. By them may be meant, the outward conversation of the saints;' which is frequently expressed in scripture, by walking in the ways, commands, and ordinances of Christ; see Luke i. 6, Eph. iv. 17, Col. iv. 5, which may be said to be beautiful with shoes. (1.) When they appear to be ready to every good work; who, no sooner are enlightened into an ordinance, or called to a duty, but they readily comply with it, being beforehand furnished and prepared for it, having their shoes upon their feet, in a posture of readiness to do it. (2.) When the conversation is so ordered, as that the shame of our nakedness does not appear to the eyes of the world. To walk barefoot, was accounted shameful; see Isa. sx. 4; and so it is to have an ill-ordered conversation: but a well-ordered conversation is like shoes to the feet, which cover them, so that the shame thereof does not appear. (3.) When it is conformed to God's law; which is " a lamp unto the feet, and a light to the path." (4.) When it is becoming Christ's Gospel. (5.) When it is guarded against the reproaches and offences of the world: as shoes upon the feet keep off the thorns and briars from pricking; so does a good conversation, in some measure, keep off the reproaches of the world, or at least keep them from being disturbed at them; for great peace have they which love God's law, and nothing shall offend them: and though it does not afford matter of boasting before God; yet a believer, whose conversation is becoming the Gospel, may say, as Samuel did, chap. xii. 3, " Whose ox have I taken? Whose ass have I taken? Whom have I defrauded?" so that hereby he is fenced and guarded against the world's calumnies and contempt. (6.) Then is it so, when there is such a lustre in it as caunot but be seen by, and is conspicuous to all beholders; which raises their admiration, and gives them occasion of glorifying God; see Matt. v. 16, and this, as it is commendable among men, so it is beautiful in the eyes of Christ; for to such who order their conversations aright, that is, whose feet are beautiful with shoes, will he show the salvation of God.

2ndly. " The joints of her thighs" are said to be " as jewels, the work of the hands of a cunning workman." By which may be meant, either 1. Some ornaments of gold, silver, or precious stones, which were used to be worn about the legs or feet by women in those times; which was a custom not only used among the Heathens,'' but also among the Jews, as is manifest from Isaiah iii. 18, where among the rest of the attire of the Jewish women, " the bravery of their tinkling ornaments about their feet" is mentioned; and so may be expressive of the greater glory, lustre, and beauty of the church's conversation. Or, 2. The garments which covered the thighs;' for it is not agreeable to the rules of decency and modesty to describe the naked thighs -. the word'" signifies the compassing of the thighs;" which does not intend the ambient flesh, or the thickness of it about them, as R. David Kimchi" supposes; but rather, the femoralia, or garments about the thighs, which encompassed, and covered them; by which may be meant, " the garments of salvation, and robe of Christ's righteousness," whereby the persons of God's elect are covered, so that " the shame of their nakedness" does not appear; and with which they are as richly adorned, as the bridegroom is with his ornaments, and the bride with her jewels, on their marriageday. Moreover, this is not the bungling work of a creature, but " the work of the hands of a cunning workman;" even of one that is God as well as man, and therefore is called " the righteousness of God. Or, 3. The girdle about the loins," according to some," which was wont to be worn in those times; thighs being put for loins, as in Gen. xlvi. 26, and may intend that girdle of truth with which the loins of believers are girt, and is joined with " the preparation of the gospel of peace," with which their feet are shod, in Eph. vi. 14, 15, which metaphor is frequently made use of, when a gospel-conversation is directed and exhorted to; see Luke xii. 35, 1 Pet. i. 13. Or, 4. By these " joints of the thighs," may be meant young converts. The Targura expounds it of the children which sprung from the thighs or loins of the people of Israel; see Gen. xlvi. 26, Exod. i. 5, Judg. viii. 30, where this phrase, " to come out of the loins," or, as it is in the Hebrew text, "the thighs," is expressive of generation; and therefore these words, in a mystical and spiritual sense, may have reference to those many souls that are born again in the church; who arc as jewels in Christ's esteem: and are the curious workmanship of the blessed Spirit, " created in Christ Jesus unto good works." Or else, 5. By these " joints or turnings of the thighs,"? by which they move orderly and regularly, may be meant Ihe principles of a believer's walk and conversation, as one'' well observes, without which it is little worth, nor can it be ordered aright; for principles denominate actions to be either good or evil. Now the principles of grace, from whence a believer acts in his conversation, and by which he moves in his Christian walk, are as valuable and as precious as jewels; and are wrought by no less a hand than the Spirit of God, who

Cocceiusin loc. p Vertebras, Pagniuus, Montanus, Vatablus; signat illam agilem versatilem juncturam, qua capita femorum in guis foraminibus expedite moventur, Brighhnan. « Durham in loc.

" worketh ia them both to will aud to do of his good pleasure."

Verse 2. Thif navel is like a routid goblet which wanteth not liquor: thi/ belly is like an heap of wheat, set about with lilies.

Chkist hei-e continues the commendation of his church, aud gives two other instances of her beauty: and as in the former verse, he^ad commended those parts, which may be expressive of her outward walk and conversation, and of the principles of grace from whence she acted; so here he may be thought to set forth her inward glory by these, the navel and belly, which are more hidden and less conspicuous; for this " king's daughter" is all-glorious witiiin, as well as her conversation is honourable without; her adorning not being the " outward adorning, of plaiting the hair, and of wearing of gold, or of putting on of apparel; but is the hidden man of the heart, in that which is not corruptible, even the oruamentofameekandquietspirit, which is in the sight of God of great price:" but what is particularly intended by these parts, will more manifestly appear from a distinct consideration of tliem. And,

I. Her navel is said to be " like a round goblet which wanteth not liquor."

II. Her belly as " an heap of wheat, set about with lilies."

I. Her navel is compared to " a round goblet, which wanteth not liquor:" by which some"' understand, n.ot that part of the body itself, but some covering or au ornament of it; as some jewel or plate of gold, which was so called, either, because it was the shape of the navel, or else because it covered and adorned it; as also, because the word translated round, in the Chaldee language signifies the moon, it has inclined them to think that this ornament may be the same which the Jewish women are said to wear, in Isa. iii. 18, where mention is made of their " round tires like the moon;" which figure is also understood by the Targum upon our text; though others,' who are also of opinion that some covering of these parts is intended; yet think that the reference is made unto that " clothing oC wrought gold," with which the church is said to be arrayed, in Psalm xlv. 13, in the midst of vvhich, or in tliat part of it which covered the navel and belly, was a raised or embossed work, which resembled an heap of wheat, or rather, sheaves of wheat, round about which was an embroidery of curious flowers, and especially lilies; and in the midst of the whole work, a fountain or conduit, running with several sorts of liquors, into a great bowl or bason; Fortunalus Scacchus' interprets it of a garment covering those parts, embroidered with lilies. By all which, the gloi-y and beauty of the " garments of salvation, and robe of

' R. Aben Ezra and Sanctius in loc. • Bishop

Christ's righteousness," with which believers arc adorned, may be represented to us. R. Aben Ezra, by the navel, understands the great Sanhedrim; as he does by the belly, the lesser:" K. Sol. Jarchi, lishcat gazit, or the paved chamber, in which they sat. ISIoreover, nothing is more frequent with the Jewish writers,'''than to call the land of Canaan, and particularly Jerusalem, ' the navel of the earth; which they suppose to be in the very midst of it, for which reason they call, it so; and it was from this navel of the earth, that I the gospel of Christ went forth into all the world: '■■ for out of Zion shall go forth the law, and the word of the Lord from Jerusalem:" The Targum or Chaldee paraphrase on the place, applies it to the " head of the school; by whose righteousness the whole world receives nourishment, even as the child receives nourishment through it« navel in its mothers bowels." And I am inclined to I think, that by it we are to understand the ministers of the gospel; who, in the administration of I tlie word and ordinances, are that to Christ's body the church, as the navel is to an human body: and, 1. As the navel is placed in the more eminent part of the belly, so are the ministers of the gospel in the highest place in the church; who, being called to the greatest work, liave the greatest gifts, and largest measures of grace bestowed upon them, to furnish them for it: to whom others are exhorted to submit themselves, Vhey being set over them " in or by the Lord." 2. As the navel they are placed in the midst of Christ's body, the church: it is in the midst of the church they do all their work, preacli the gospel, and administer ordinances, in imitation of and conformity to their great Master and Prophet in Israel, Christ Jesus; who said, " In the midst of the church will I sing praise unto thee," Heb. ii. 12. 3. As the navel is the strength of the intestines; so the ministers of Christ, are not only strong themselves, in the power and grace of Christ, as they had ueed be, but are also strengtheners of others; one principal part of their work being to " strengthen weak hands, aud confirm the feeble knees;" as our Lordsaid to Peter, " when thou art converted, strengthen thy brethren," Luke xxii. 32. 4.- As the navel conduces much to the health of the body, so do the ministers of the gospel to the health of the church: Solomon speaking of the fear of the Lord, says, that " it shall be health to thy navel, and marrow to thy bones," where, by the navel, he means the whole body; that being in a good plight, and a healthful condition, has much influence upon the whole body to make it so. The ministers of Christ in preaching the everlasting gospel aud feeding souls with the " wholesome words of our Lord Jesus Christ," are very servicable for the increasing and maintaining the liealth. of the church; many things in the book of Proverbs are applicable to them in

Shirhashirim Kabba in loc. and in Bemidbar Rabba, parash. 1. " Vid R. David Kimchium in Ezek.

this case; see chap. xii. 18, and xiii. 17, and xvi.. 24. 5. The navel is that part through which the child receives its nourishment in the vpomb; the ministers of Christ as they are instruments in begetting souls again, so they are useful m the nourishing of them, even when in embryo, as well as iu feeding them with "' the sincere milk of the word;" which they, as " new-born babes," are desirous of, with which they are nourished and brought up.

Jlorcover, the navel of the church is compared 1o a " round goblcl, bowl, or bason." I need not ob^^erve how aptly the metaphor agrees with this part of the body, it being like a bowl or bason, both round and hollow; though the mystical writers among the Jews render it, the pit of the breast or stomach;^ a phrase which we also use, and rather seems to answer better the description given: which, in a mystical sense, may be expressive of, 1. The perfection of gospel-ministers: the round or circular form is accounted the most perfect; these, though they are not absolutely perfect, yet may be said to be comparatively so, having a more perfect knowledge of the Gospel, and the mysteries of it, than private believers usually have; see Phil. iii. 15; for having a larger acquaintance with the scriptures of truth, they are thereby in a sense made perfect, and " thoroughly furnished unto all good work," as the apostle observes, in 2 Tim. iii. ] 7. 2. It may also be expressive of that workmanship which is bestowed upon them; who of then)selves are not " sufficient for these things," until, by the gifts and graces of the Spirit, they are made " able ministers of the New Testament," and in some good measure qualified for the work of the ministry; and then are they like "around goblet," turned and formed by some curious artist. 3. It may likewise serve to set forth the capacity which they are endowed withal, to hold aud retain gospel-truths; they are not like colanders, which immediately let out whatever is poured into them; but like round goblets, bowls, or basons, wliich hold and retain whatever they receive; aud this is esteemed as a necessary qualification of a Gospelminister, by the apostle Paul, in Titus i. 9, that he be such an one as holds fast the faithful word, and does not let it slip nor go from him: but continues in the things which he has learned, knowing of whom he has learned them.

Also, it is worthy of our notice, that this navel of the church is not compared to an empty goblet, but to one that " wanteth not liquor:" by which may be meant, I. The grace of the blessed Spirit, which is more or less in all believers; which much conduces to their healthfulness, as the moisture of the navel does to the body; it is no mixtio, Junius and Tremellius, Piscator: mixtura, Marckius, JVlichaelis; though Gataker interprtts it of pure wine, and that the most generous, Adversar. Miscel. p. 44. '■ 'I'he Jews say, it was two parts water and one wine, Shirhasliirim Kabba ai loc. aud unusual thing in scripture for the grace of the Spirit to be compared to water, and to an abundance of it; even to rivers of living water, which are said to be in the belly of a believer, and these are never-failing ones; for grace is in them, as a " well of water springing up into everlasting life." Or, 2. The church's cleanness may be intended by this expression; who being washed in Christ's blood, and sprinkled with the clean water of the everlasting covcnaut, needed no other liquor to be washed with; and thus, as a navel not cut and unwashed, represents the impurity and corruption of nature, in Ezek. xvi. 4; so a navel cut and washed, as the church's is here, may be expressive of her purity and cleanness, through the blood and grace of Christ; so that she needs no other liquor to make'her clean. Or rather, 3. It intends those large and never failing supplies which the ministers of the Gospel continually have from Christ; who is ■' ascended on high to till all things," aud particularly ministers; so that they may never want the liquor of Gospel-truths to communicate to others; for which reason he has promised to be with them unto the end of the world; as he accordingly is, and continues filling these golden pipes, as fast as they empty the golden oil of Gospel-truths out of themselves. And, 4. The Hebrew word translated liquor, properly signifying, a mixture, or a mixed liquor,'' may be expressive of that variety of Gospel-grace and Gospel-truths, which they are possessed of, and distribute to others; which is a mixture, not of human inventions, and the doctrines of the Gospel together; but of wine and milk, which are joined together, in Isa. Iv. 1; to which souls are invited to partake of: and which perhaps is the mingled wine, in Prov. ix. 2 — 5; such a mixed liquor' being what was drunk in those countries as appears from Cant. V. 1; aud such a mixture as this, for thirsty, distressed, and fainting souls, will never be wanting in the Gospel, or with Gospel-ministers.

Likewise it may be observed, that the words may be read as a wish for a continued supply 6f this mixed liquor in this vessel, thus, " Let there not want liquor:"" and so is expressive of Christ's strong affection to his church, aud tender concern, that there might be a continued supply in the ministry of the word for her nourishmeut; as well as implies a promise that it should be so.

11. Her be//t/ is said to be as "an heap of wheat, set about with lilies;" which, as the former expression sets forth the nourishment which she has through the ministry of the word, this may be expressive of her fnfftfulness thereby; it was usual with the Jews to scatter wheat on the heads of married persons, at their weddings, three times, saying, Increase and multiply;^ for the allusion

Bemidbar Rabba, parash 1. as the wine of Sharon was mixed, Misn. Nidcah, c. 2. s. 7. » Ne deliciat seems to be a woman with child, as oue^ well observes; she is fruitful and big, not with wind, but with wheat: by which may be meant, either,. • 1. The word or Gospel of the grace of God, which is comparable to wheat: " he that hath ray word," saith the Lord, Jer. xxiii. 28, " let him speak my words faithfully; for what is the chaff to the wheat?" there is as much difference between a teller of dreams, and a faithful preacher of the Gospel: or between the dreams which the one tells, and the word which the other preaches, as there is between the chaff and the wheat. The Gospel may be compared to wheat for the excellency of it: wheat is the most excellent of grain; it is not only preferable to chaff, but to all other grain whatsoever: so the Gospel is preferable to all other doctrines whatever; and ought to be valued by believers more than their necessary food, seeing that those who are fed therewith, are fed with the " finest of the wheat:" and therefore may not only be compared to wheat for its excellency, but also for the nourishment it conveys. Besides, wheat is a solid, weighty, and substantial grain; as are also the doctrines of the Gospel; which are not like wind, but wheat; and is a quite different food than what Ephraim fed upon; of whom it is said, Hosea xii. 1, " Ephraim feedeth on wind." Moreover, this is an heap of wheat, which the church's belly is compared to here; such an one as is upon the corn-floor, ready threshed and winnowed, and cleared of the chaff; see Ruth iii. 7; and so may intend the purity of the Gospel, and its being clear of all human inventions and mixtures: it is wheat that is clear from, and not mixed with the chaff: for as faithful ministers will not set forth such to feed upon, so neither will enlightened and experienced souls receive it; also, this heap may be expressive of the variety and multitude of soul-comforting doctrines, and exceeding great and precious promises, with which the Gospel abounds; there are many of them, a heap of them, and fulness of the blessing in every one; they are full of spiritual blessings and consolations, especially when they come " in power and in the Holy Ghost." Or else, 2. By it may be meant the graces of the Spirit of God, with which she was filled; which may also be compared to wheat for the excellency of them, being more valuable than, and to be preferred unto, all the desirable thingsof nature; andtoa "heap of wheat" for the variety of them, which souls receive from Christ, of whose " fvJness they receive grace for grace;" that is, grace in some measure answerable to the grace in Christ, or grace in abundance; " grace for grace,"'' that is, heaps of grace; for there cannot be one grace, but there must be every grace, even heaps of grace:

as also for the purity of them, being free from all mixtures of hypocrisy: their faith is a faith unfeigned; their hope, which is fixed on Christ's person, blood, and righteousness, is of a different nature than that of the hypocrites; their love to God, Christ, his Gospel, ordinances, and people, is without dissimulation; in short, sincerity runs through all their graces; they are like a heap of wheat, winnowed and cleared of chaff: moreover, these may be compared to wheat for their permanence; they will abide the sieve of Satan's temptations, as Peter's faith did; forthough it was shaken much, it did not fail, because Christ prayed for it; and they will also abide the world's fan of persecution, and likewise the awful scrutiny and discrimination, which will be made at the day of judgment; when the florid profession and external works and righteousness of others will be as chaff, which " the wind shall carry away, and vanity shall take," these will abide and appear in their greatest glory and full perfection. Though I rather think, 3. That by this heap of wheat, to which the church's belly is compared, are meant young converts:^ who are not only born in the church, but are also brought forth by her; " for as soon as Zion travailed, she brought forth her children:" and these are the wheat which Christ will gather into his garner, when he will burn up the wicked, " the chaff, with unquenchable fire:" as wheat is the noblest of seeds, is full of meat, is solid and substantial, these are bora " not of corruptible, but incorruptible seed," and being full of faith and of the Holy Ghost, and continually receiving from Christ's fulness, are solid and substantial believers; and will abide the force of persecution now, and stand the trying and discriminating time hereafter; " when the ungodly shall not be so, but shall be like the chaff which the wind driveth away; for they shall not stand in the judgmeut, nor sinners in the congregation of the righteous;" but even then this wheat will continue on the floor, and be gathered into Chrisfs barn. Moreover, this heap of wheat signifies the large number of souls that shall be born again in the church; and when those scriptures, in Isa. xlix. 19 — 21, and Ix. 8, have had their full accomplishment, then will this description of the church be exactly answered, and appear very glorious.

Moreover, this heap of wheat is said to be " set about with lilies, " or, as in the Hebrew text, hedged with lilies -J which would incliue one to think, that not a heap of wheat upon the cornfloor, but a field of standing wheat is here intended; whose enclosure is not an hedge of thorns and briars, but of lilies: by which lilies may be meant, either the precious promises and comfort-

' The Jews in Sharhasliirim Babba in loc. and Junius. Jlercerus, Cocceius, JIarckius and alii; valin Bemidbar Rabba, parusii. 1. interpret it of the I latus liliis, Vulgate Latin version; circum.sei tus Israelites, whom for many reasons they compare to j liliis, Tiguriue version, wheat, aud the nations of the woj-ldto chaff; and K.

able doctrines which abound in, and encompass around the word of God, or else, the sweet odour which the graces of the Spirit emit on every side, or rather, " the beauties of holiness," in which men appear as soon as they are born again; and may be expressive of their secrecy and security, as well as of their beauty and glory.

There is one thing more which I would not omit the mention of, and that is, that some interpreters e think, that by these two parts, the navel and belly, here described, are meant the two ordinances of baptism and the Lord's supper; by the former, the ordinance of baptism, which is the first ordinance administered to believers; and which none but those who are born again, receive any comfort, nourishment, or benefit from: and by the latter, the Lord's supper: which like a heap of wheat, affords solid and substantial food to believers; where Christ, who is the Bread of Life, whose flesh and blood are meat and drink indeed, is set forth to them; who are kindly invited, and are heartily welcome to his table; which table of his is graced and adorned, or at least should be, not with the weeds, or thorns and briers of scandalous and profane sinners, who eat and drink unwortliily; but with the lilies of precious saints and true believers, who sit as oliveplants, or rather are set as lilies about it. Though I should rather think, that these are intended in the following verse.