Exposition of the Whole Bible

Christ, having given a description of the church's beauty, in ten particular instances of it, does here,

I. In the latter part of the fifth verse, discover his great love and affection to her, though in a very abrupt manner; " the king is held in the galleries."

II. Gives a general and comprehensive summary of her whole beauty, in verse 6, thus: " How fair and how pleasant art thou, 0 love, for delights." And,

' Durham and Bishop Patrick in loc.

I. I shall consider this abrupt expression, " the king is held in the galleries;" which seems to have no dependence upon or connection with, either the preceding or subsequent words, but only with the affections of Christ's heart; who, being as it were, surprised and astonished at, captivated and ravished witli the church's beauty, breaks out in these words, even before he had well finished the account he was giving. And it may be here inquired, 1st. Who is meant by the king? 2ndly. What those galleries are in which he is said to be held? And, 3rdly. What by being held in them? 1st. By the king, we are to understand the Messiah, the Lord Jesus Christ; who is the Governor of the whole universe, has a sovereign dominion over all creatures, is the Prince of the kings of the earth; who sets up and pulls dowb at pleasure, and exercises an uncontrollable power over all created beings; and who is in an especial manner the King of saints; who are committed to him as Mediator by his Father, to rule and govern; whom he has purchased by his own blood, and conquered by the mighty power of his grace; in whose hearts he reigns, by putting his Spirit, implanting his grace, and writing his laws there; whom he continually protects, subdues their enemies, and supplies with all things necessary; this kingdom \ of his is not of this world; it is not supported by worldly power; nor carried on with worldly interest; nor does it appear in worldly pomp and splendour: but is of an invisible and spiritual nature; it is managed according to the strictest rules of justice and equity, and is upon such a foundation as will last for ever.

2ndly. By the galleries in which this great kinu; is held, we are to understand the ordinances of the gospel; the same word, which is here rendered galleries, is, in chap. i. 17, translated rafters; which are of much use for the strength and support of buildings, as the ordinances are for the strengthening of weak hands, and confirming of feeble knees; the word is also, by some, here rendered canals,^ as it is gutters, in Gen. XXX. 38, 41, and troughs to water cattle in, Exod. ii. 16, which also is applicable to the ordinances of the gospel; through wliich, as through so many cauals, conduit-pipes, or gutters, is conveyed to souls the grace of ihe Spirit, which is in scripture frequently compared to water; but we render the word galleries; as does R. David Kimchi,'and after him Junius and Tremellius. In the eastern countries, galleries ran along by the sides of great houses, and were a cDmniou passage to the rooms in them;" and which will well suit with the ordinauces, which are those galleries where Christ andbelievers walk and converse together; where he discovers the secrets of his love, and leads them into a farther acquaintance with his covenant grace: from whence they have delightful views

"i 8o Montanus, Bnghtman, Cocceius, Jlercerus, Tigurine and Vulgate Latin versions: and so the Jews understand it in Shirhashirim Kabba in loc. and in Vajikra Kabba, parash. 31. and the Targuiu of his precious person; who having been some time absent from them, they now from hence behold him coming towards them, " leaping upon the mountains, and skipping upon the hills;" here they are oftentimes indulged with Pisgah views: and not only see the King in his beauty, but also behold the good land which is very far off. But, 3rd]y. 1 shall next consider what is meant by this great person's being held there. The word signifies a being hound, as a prisoner, with chains and fetters: 11. Aben Ezra and Alshech acknowledge, that the Messiah is here intended; and tell us, that it was the opinion of their ancient Rabbins, that he was born the day that Jerusalem was destroyed; and if you ask the modern Jews, why then they are so unbelieving concerning him? they will tell you, that though he was then born, he is not yet revealed; and if you ask where he now is, some of them will tell you, that he is in paradise, where lie lies tied and bound with the locks of womens' hair, which are like to the frizzles and curling of water in canals; to support which whim of tlieirs, they torture this text of ours, and read it thus; " the hair of thine head is like purple, with which the king is tied or bound in the walks" or canals;° that is, in paradise. But though the King Messiah is here represented as one bouud as a prisoner, yet not in this ridiculous seuse: but his being held or bound in the galleries or ordinances of his house, shows, 1. How much his heart was ravished and captivated with the beauty of his church! it struck him with so much wonder, and iilled him with so much pleasure, that he was like one bound in chains, and could not stir hand nor foot; had no power to move along, nor could he take his eye off her; but stood and gazed upon her, as one surprised and astonished at her. Or, 2. It is expressive of Christ's fixed habitation in his house and ordinances; for though believers do not always perceive him, yet he always is there; he has promised so to be, and he is as good as his word; nay, he takes delight and pleasure in being there, and that, as much as any man can, to be in his own house, and to walk in the galleiaes of it; " This is my rest for ever," says he. Psalm cxxxii. 14, " here will I dwell, for I have desired it;" he is, as it were, tied and fastened to its rafters, and bound in its galleries. Or, 3. It may be meant of any earthly king or prince whatever: and then the seuse is as Junius gives it — There is no king so great and glorious, if he should behold thy be;iuty and glory, but would stand amazed at it: aud would be held with a perpetual desire of seeing it; esteeming it far above his own or the glory of the whole world; aud indeed, the earthly glory aud grandeur of the greatest prince and monarch in the universe, is far inferior to that of Christ's church; if Solomon, in all his glory, was not aud Abeu Ezra in loc. ' In lib. Shorash. rad.

arrayed like one of the lilies of the field, much less is any king or prince to be compared with Christ's lily, the church; but, though this sense serves much to set off the church's glory, and beauty: yet I rather choose the other, which best expresses the affection of Christ, and the astonishing beauty of his church.

II. In verse 6 Christ gives a general and comprehensive summary of his church's beauty; and at the same time expresses the strongest affection for her, saying, " How fair and how pleasant art thou, O love, for delights." Where may be observed,

1st. The title he gives her, " 0 love." The church is Christ's love, both objectively and subjectively; she is the object of his love, whom he loved from all eternity; loves in time without any change or variation, and will love to all eternity, without the least interruption; she is also one who dearly loves Christ, in whose heart that grace dwells and reigns; which she discovers by her regard to his person, value for his ordinances, and respect to his commands: of this title, see more on chap. i. 9; though indeed a different word is here made use of, and that more full and expressive, both of Christ's love to her, and hers to Christ, than is there; she is called love in the abstract; as being all over love, love itself, nothing else but love; and altogether lovely in his esteem. 2ndly. The commendations that are given of her, are, 1. That she is fair; and so she is, not in herself, but in Christ; not in her own nature and righteousness, which are unclean, but in his own person and righteousness, which are without spot and blemish; not as she is now considered in this imperfect state, but as she shall be hereafter, when she shall be presented " a glorious church, without spot or wrinkle, or any such thing;" though now, in Christ's eye, she is all fair, and there is no spot in her; but this commendation we have frequently met with. 2. She is also said to be pleasant: which epithet is by her given to Christ, in chap. i. 16, which he here returns to her; it being usual in this song for these two excellent lovers so,to do. The church now was pleasant to Christ, and that for delights; he having loved her, not only with a love of benevolence, but with a love of complacency and delight, and. that before the foundation of the world, as appears from Prov. viii. 31. The church, I say, is pleasant to him, as she is his spouse and bride; for though she is as the loving hind, and pleasant roe unto him; and as she is the portion and inheritance, of which he says, " the lines are fallen to me in pleasant places;" and also as she is his friend and intimate acquaintance, she is pleasant to him, as Jonathan was to David. Moreover, she is so as she is clothed with his righteousness and adorned rtith the graces of his Spirit; her countenance is comely; her voice, both in prayer and praise, is sweet; her faith and love are ravishing, and her company delightful: in short he takes abundance of satisfaction and pleasure in her: she was all delight" to him; her countenance, voice, actions, and gesture. And therefore,

3rdly. Expresses it after the manner he does, " How fair and how pleasant art thou!" that is, thou art incomparably and inexpressibly so; none can tell how fair thou art in my eye, and how pleasant and delightful thou art unto me; it is beyond all human thought and expression. What astonishing love and grace now appears in all this, that one so great and glorious, as this royal person is, should be so much in love with, and take so much delight and pleasure in such poor, vile, and sinful creatures, as we are I

Verse 7. This thy stature is like to a palm-tree, and thij breasts to clusters of grapes.

Christ, having gone through the ten particular instances of his church's beauty, in the five first verses of this chapter, and given a comprehensive summary of the whole in ver. 6; «ne would have thought he had done; but as mot satisfied with the commendations he had given, and as not knowing when nor how to give over, the subject being so delightful to him, begins anew in these words; where he,

I. In general commends her stature, by comparing it " to a palm-tree."

II. Her breasts in particular, which are likened to " clusters of grapes."

I. He compares her stature to a " palm-tree." Her stature is what arises from and is made up of the abovesaid parts, which he had commended, as is manifest from the relative this; which being aU set in their proper place, and in a just proportion, as the members of the church are by God, see Cor. xii. 12 — 18, look very beautiful and comely: the word properly signifies height, tallness, and straightness: to be of a tall stature, was accounted very honourable, and an indication of majesty; such an one was fit to be chosen a king, as Saul was, who " was higher than any of the people, from his shoulders and upwards;" and when Samuel came to anoint one of the sons of Jesse, as king in his stead, the first-bora, Eliab, was presented to him; who, when he saw his comely countenance, and the height of his stature, judged him to be the Lord's anointed; but the Lord bid him not look on these things, nor judge according to them as man does, for he was not the person he had his eye npon. As the tallness of men is expressed by the palm-tree; thus Moses is said to be admired by the Ethiopians for his beautiful stature, like the palm-tree;'' so the simile of a tree, as here of a palm-tree, is not an improper one to express the tall stature of a woman; so Galatea is, for height and tallness, compared to aa alder and to a plane-tree;i and

Helena, to a cypress-tree in a garden,' on the same account: and if Solomon here has any refereuce to Pharaoh's daughter, his wife, since the Egyptian palm-tree is said to be the best,* he might thitik of that, which is described " of body straight, liigh, round, and slender;"' and fitly expresses a good shape and stature, which recommended a person to their lovers." Now the church being here represented as tall of stature, may be expressive of her royal mnjesty and greatness; and so the Septuagiut render the words, " This thy greatness is like to the palm-tree. "^^ Moreover, tallness of stature was ever accounted no small addition to beauty; and therefore women have, in former as well as in latter ages, worn crnaments upon the very top of their heads, as well as high shoes on their feet, to make them appear the taller; and perhaps (his was the reason why the Jewish women walked " with stretched-forth necks," as is observed in Isa. iii. 16; so that this rnay be taken notice of by Christ, as a commendation of the church's beauty. The palm-tree is a beautiful tree; and some have been compared to it for their beauty; thus Homer'' compares the beauty of Nausicaa to the tender branch of a palm-tree; here the church is compared to it for her stature: and to be of a tall stature, is in many cases useful, and such, in many instances, have the advantage of others: Zaccheus, because he was low of stature, was obliged to climb a sycamore-tree, or he had lost the sight of Christ, which he was so desirous of gratifying his curiosity with. But to proceed: by the church's stature, is meant no other than that " measure of the stature of the fulness of Christ," mentioned in Eph. iv. 13, which the church and all true believers are growing up to, aud shall arrive at; for which reason the means of grace, the ministry of the word, aud the ordinances of the gospel, are instituted and continued: and then will the church have arrived to this stature, when all the elect are gathered in, and every member joined to the body; aud these all fiUed with the several gifts and graces of the Spirit designed for them; and are all grown up to a just proportion in the body; aud iu this state and condition Christ seems to view his church here, and therefore gives her this commendation. Now to this stature no addition can be made, but by the grace and Spirit of God; as no man, " by taking tliought," or projecting ever so many ways aud methods, " cau add one cubit unto his bodily stature, " so none can, by auy methods of their own, add to their spiritual stature, nor to the stature of the church of Christ: it is the Spiiit of God that convinces and converts sinners; he works upon their wills aud affections, aud powerfully inclines their hearts to give themselves first to the

Lord, and then to the churches; and when they are planted there, it is he that, by the effusions aud influences of his grace, makes them grow up as " willows by the water-courses."

Now this stature of the church, is by Christ compared to a " palm-tree:" a tree well known in Judea, where great plenty of them grew; aud as Pliny'' says, the noblest and best of this sort of trees, and especially about Jericho; which is frequeutly in scripture called " the city of palmtrees;" as is Eugcdi sometimes called Hazazontamar, from the palm-trees which grew there; and some^ have observed that this tree, iu future times, became an emblem of that country; and therefore the coin of several of the Roman princes had the figure of a palm-tree upon them, and particularly Vespasian's, aud the medal of the emperor Titas was struck with the figure of a captive woman, sitting under a palm tree, with this inscription on it, Jtidwa capta, " Judea is taken:" the metaphor is taken, as are usually all the metaphors, similes, and comparisons, in this book, from what was well kuo\'vn in this country; and it is no unusual thing in scripture for saints to be compared to palm-trees; in Psalm xcii. 12, it is said, " the righteous shall flourish like the palmtree;" and in Solomon's temple, which was a figure of the church of Christ, were palm-trees carved upon all the walls of the house rouud about, and upon the doors of the oracle; to teach us, that none but saints ought to have a place in God's house below, or shall be admitted into heaven above, signified by the oracle, or holy of holies: also in Ezekiel's temple, which was shown him in a vision, were palm-trees and cherubim; between every cherub and cherub was a palmtree; which temple was either a figure of the gospel-church, or of the church-triumjihaut in glory; and if that is true, as some" have thought, that the places of the fallen angels are filled up with men redeemed by Christ; that the same number are redeemed among the one, as fell among the other; this description would give a beautiful illustration of it; for as a cherub and a palintrce, a cherub and a palm-tree, were placed in this order throughout the house; so an angel aud a saint, an angel aud a saint, an equal number of each according to this notion, will be in the heavenly glory. But, to consider a little particularly why the church, and all true believers, may be compared to palm-trees: aud they may for these following reasons. 1. The piJin-tree grows up very tall, straight, and upright;*> aud therefore the idols of the Gentiles are compared unto it, in Jer. x. 5, "they are upright as the palm-tree:" and saints may be said to be so in a spiritual sense; and that if we consider theui either in the exercise of their faith, or in the motioos of their affections, or in the tendency of their desires, or agreeableness of their conversations; their faith looks straight upwards to a Christ above, and fixes its eye upon his person, blood, and righteousness; and does not look downwards to its frames, duties, services, or performances: their affections move heavenwards, and are set on things above, and not on things on earth; and therefore are compared to pillars of smoke, which move straight upwards, and which rise up in the form of palm-trees, as has been observed on chap. iii. 6; their desires also steer the same course, and move after Christ; they want to have a larger knowledge of him, more communion with hira, and a nearer conformity to him; they are breathing after the heavenly joys; and having seen the vanity and emptiness of this world, and the things of it, desire the better country and continuing city, which God is the Builder and ]\Iaker of; and long to be unclothed of this mortal body, that they might be clothed with their house from heaven: thus, like the palm-tree, their souls move upward in their faith in, love to, and desires after Christ, and those unseen glories which he is preparing for his people: and as they are apright in their hearts, so they are in their conversations, wiiich are often in heaven, and employed about heavenly things, even whilst they are here on earth, wliich renders them becoming the gospel of Christ Jesus. 2. The palm-tree will grow straigiit and upright, even though many weights are hung upon it:"= saints have many weights and pressures upon them; the apostle says, Heb. xii. 1, "let us lay aside every weight;" which shows that they have more than one; they have a body of sin and death, which presses them hard, and makes them groan, being burdened with it; as also a variety of afflictions which attend them; as well as a load of reproaches and censures thrown upon them by the world, which often fall very hard and heavy; besides the many persecutions of various sorts ■which they endure; and yet, as the apostle says, 2 Cor. iv. 8, 9, though they " are troubled on every side, yet not distressed;" they " are perplexed, but not in despair; persecuted, but not forsaken; cast down, but not destroyed;" they are supported under all, and still grow upright like the palm-tree; "noneof these things move" them, to turn or bend either one way or another; nor tempt them to desert the cause they have espoused; but continue in it with an unshaken mind, and a courageous and magnanimous spirit; so R. Solomon Jarchi applies this to the Jewish church, vvhich stood as upright as the palm-tree, refusing to be guilty of idolatry, in Nebuchadnezzar's time, when other nations bowed and fell down before his golden image: nay, saints not only bear up under all these weights and pressures, but oftentimes grow the more in their faith, love, knowledge, and experience, under them; as the children of Israel, who the more they were afflicted, the more they grew and multiplied. 3. The palm-tree is a fruit-bearing tree; it bears the ft-uit which is called dales, which is not only of a beautiful aspect, but of a delightful taste, aud it is fit both for food and drink;'' and this perhaps was the reason why the children of Israel pitched their camp at Elim, Numb, xxxiii. 9; because there were not only " twelve fountains of water " there, but also " threescore and ten palm-trees:" the saints, being implanted and ingrafted In Christ Jesus, and abiding in him, bring forth fruit; they are laden with all tlie blessings of the everlasting covenant, the graces of the Spirit, and the precious fruits of righteousness; all which fruit tliey have from Christ, who is their " green fir-tree." 4. Naturalists^ tell us, that the vital force or power of the palm-tree is not in its root, as in other trees, but in its top, which they call the cerebrum, or brain; and that if its top is lopped off, it immediately becomes barren:' the saint's life is not in themselves, but in their Head, Christ Jesus; is is from him they receive all their grace, and strength, their life and nourishment, their fruit and fruitfulness; and if it was possible that any separation could be made between them and their head, they would not only become barren and unfruitful, but entirely dead and lifeless. 5. The leaves of the palm-tree are always green; it has on the top of it a tuft of leaves four feet long, which never fall off, but always continue upon it in the same verdure; it is a tree which never rots:S the saints are frequently compared to trees in scripture, and that to such whose leaves do not wither, as in Psalm i. 3, Jer. xvii. 8; when hypocrites and carnal professors are called Sei/Spa (p6iv(Tiraiptva, "treesthat are withered in autumn;"'' at which time not only the fruit is gone but the leaves fall: but saints being ingrafted in Christ, and planted by the rivers of divine love aud grace, continually retain their verdure, shall never perish, but persevere for ever. 6. The palm-tree is very long-lived,' and continues flourishing a long time: it is, as Dr. Shaw** was informed, in its greatest vigour about thirty years after it is planted, and continues in full vigour seventy years more, bearing all this while every jear about three or four hundred pounds weight of dates; aud Symmachus renders the words here, " this thine " age is like unto the palm-tree: hence the flourishing of the righteous is compared unto it, in Psalm scii. 12; in opposition to that of the wicked, in v. 7; which is said to be as the flourishing of grass, which is soon over, and continues but a short time; but the palm-tree abides so for many years, as before observed:' and this may be expressive of the perseverance of the saints, whose grace is immortal and incorruptible; • whose persons shall never perish, nor ever be subject to the second death, but shall live for evermore. 7. The palmtree grows and flourishes best in hot and sunny places;™ it will not grow in cold countries, and therefore we have it not here: so saints, being " planted in the house of the Lord," where in the ordinances, they sitting under the warm and quickening beams of the " Sua of righteousness," Christ Jesus, "flourish in the courts of our God;" these are the best places for them, namely, the house and ordinances of God; here they delight to be, and here they thrive most, because here " the Lord is a sun and a shield " unto them. 8. Branches of the palm-tree have beeu used as tokens of joy and emblems of victory; tlie Jews had a feast of tabernacles, whicli they kept as a time of rejoicing; and among other demonstrations of joy, this was one, to carry palm-tree branches in their hands. Lev. xxiii. 40, as did also much people of the Jews, when Christ rode ia triumpii to Jerusalem, as an indication of the joy they were filled with at his coming, and to welcome him into their city, John xii. 13; so likewise the saints are described, who were come out of great tribulations, and had gotten the victory over all their enemies, as " clothed with white robes, and palms or palm-tree branches in their hands," Rev. vii. 9; saints, of all persons in the world, have reason to rejoice in the views of an atoning sacrifice, a justifying righteousness, and peace and pardon by Christ Jesus, through whom they are made "more than conquerors " over sin, Satan, and the world; and a number of these, with palm-tree branches in their hands, will look like so many palm-trees. But, II. The church's breasts in particular are commended by Christ, and compared to " clusters of grapes:" this part has been already commended in chap. iv. 5, and is repeated in ver. 3 of this chapter; but here a different metaphor is made use of; there they are compared to " two young roes that are twins," here to clusters of grapes. The word ffrapes is not in the Hebrew text; though the Targum supplies it, as our Translators do: R. Aben Ezra thinks, that clusters of the vine are meant, which might be planted by, and run up upon the palm-tree; though I should rather think, that " clusters of dates," the fruit of the palm-tree itself, are here intended; especially seeing this fruit, as Pliny" observes, grows in clusters, hanging upon the shoots, like bunches of grapes: moreover, her breasts are compared to " clusters of the vine," in the following verse; and it does not appear so probable, that Christ should use the same metaphor, to commend the same part in two verses together. "What we are to understand by the church's breasts, has been shown on chap. iv. 5, but seeing a different metaphor is made use of here, it may not be improper to observe the agreement between them. And,

1st. By her breasts may be meant the ministers of the gospel. R. Solomon Jarcbi would haye " Plin. 1. 13. c. 4.

Daniel, Hananiah, Mishael, and Azariah, hero understood, who were as breasts to others in cap-, tivity: but it is much better to understand them of gospel-ministers; who not only direct men where they may have food, invite them to it, and dissuade them from every thing that would be pernicious to them; but also feed them themselves, with " the sincere milk of the word, and bread of life; they rightly divide" or cut the word of truth; and, as wise and faithful stewards, give to every one their portion of meat iu due season. These may be compared to clusters, either of grapes or dates, ]. Because of their number: it is a great mercy to the churches of Christ, when there are plenty of gospel-ministers; Christ advised his disciples to pray for it, because the " harvest was plenteous," and labom-ers were but few, Matt. ix. 37, 38. 2. Because of their unity, likeness, and agreement; for though they have gifts and grace difi'ering from each other, one has more than another has; yet they have one and the same commission, and preach one and the same Christ as the only way of salvation, though they may not be attended with equal success. 3. Like clusters of dates, the fruit of the palm-tree, they are the fruit of the church; and such are the best ministers, who are educated and brought up in churches, and approved and sent out by them. Or else,

2ndly. By the church's breasts may be meant, the Old and New Testaments; which, like breasts, are full of the " milk of the word;" than which, no two breasts are more like one another; like the two cherubim upon the mercy-seat they look towards each other: these may be compared to clusters, because there are in them clusters of excellent doctrines and precious promises; there are not only here and there a berry, but clusters of them; which being pressed and squeezed by hearing, reading, meditation, and prayer, yield both delight and nourishment to men. Or else,

3rdly. By them may be meant the ordinances of baptism and the Lord's supper, which are " breasts of consolation " to believers; and when they have the presence of Christ in them, and the discoveries of his love to them, then they are not " dry breasts;" they cannot say, they have "no cluster to eat;" but as when there is " new wine found in the cluster," and one saith, " destroy it not, for a blessing is in it," Isa. Ixv. 8, so have they much pleasure, satisfaction, and delight therein: and the church's breasts being thus like clusters, full in themselves, are also delightful and beautiful iu Christ's eye, and therefore are thus commended by him.

Verse 8. I said I will go up to the palm-tree, I will take hold of the boughs thereof: now also thy breasts shall be as clusters of the vi7te, and the smell of thy nose like apples.

Christ having compared the church to a palm- tree, and her breasts to " clusters of dates," the fnut thereof, does here, *

I. Make a resolution or promise to go up into it, and "take hold of the boughs thereof."

II. Mentions several effects following upon bis putting this resolution into practice, or fulfilling this promise; two of which we have an account of in these words: as, 1st. That her breasts should be filled, and become like " clusters of the vine." 2ndly. " The smell of her nose" should be " like apples."

I. "We have in these words Christ's resolution or promise; which consists of two parts: 1st. He resolves to " to go up to the palm-tree." 2ndly. When there, to " take hold of the boughs thereof."

1st. He signifies it as his will, to " go up to tiie palm-tree." Some popish" writers have fancied that the cross of Christ, or at least some part of it, was made of the wood of the palmtree; to support which they have no sufficient proof or efvidence; though it is not very unlikely, seeing there was such plenty of those sort of trees in Judea, as has been observed on the former verse: and therefore, some'' have thought, that by Christ's going up to the palm-tree, is meant his crucifixion, which he expresses by being lifted up, in John xii. 33.. Moreover, his going up to it may signify his voluntary submission unto death, even the " death of the cross:" besides, the palmtree being an emblem of victory, may represent the conquest which Christ has obtained over all his and our enemies; he has destroyed sin, overcome the world, abolished death, spoiled principalities and powers, and made a show of them, openly triumphing over them on the cross.

Though othersi have thought, that by Christ's going up to the palm-tree, are meant his ascension into heaven, his conjunction with his church there, and that unspeakable pleasm-e which he will take in her for evermore: it is true, Christ not only ascended to his God and our God, to his Father and our Father; but also went up to the church triumphant, which may very fitly be compared to a palm-tree; the saints there appearing with " white robes and palms, palm-tree branches in their hands;" as a token of that joy they are possessed of, and of that victory over all their enemies, which they are sharers in, through Christ Jesus: and it was the delightful company of these persons, which Christ had in view in becoming a Surety for them, assuming their nature, and dying iu their room and stead; it was this " joy that was set before him," which caused him so patiently to " endure the cross, despising the shame " which attended it. Though I am rather inclined to think, that by the palm-tree here, we are to understand the church mUitaut, as in the foregoing verse; and Christ's going up into it, is expressive, 1. Of his right unto, and property in his church: she is his by the gift of the Father, and by the purchase of his own blood, as well as by the conquest of his powerful and efficacious grace; ou which account he claims an interest in her, and says, " I have redeemed thee, I have called thee by thy name, thou art mine;" and she is very free to own and acknowledge this rightful claim unto her, as it is her honour, interest, and duty so to do: this palm-tiee is of his own planting; he waters it every moment; he keeps it night aud day; he prunes it, and makes it fruitful; and therefore has a right to go up into it wheu he pleases. 2. Of his presence with her; so Christ is said to be " among the myrtle-trees," in Zech. i. 8, as he is here said to go up into the palm-tree; and this is the grand reason why the church is at any time iu a flourishing condition, aud like the palm-tree, grows, though never such weights and pressures are upon it; because Christ is in the midst of her, and grants his gracious and supporting presence to her. 3. Of his delight in her; he loves to be in her presence and company, as men do to go up into their trees, and handle the boughs thereof. His saints are " the excellent in the earth," iu whom his delight was before the world began, and uow is, and ever will be: the mutual delight which appears in the bride aud bridegroom, falls short of expressing that which Christ takes in his church; he " rejoices over her with joy; he rests in his love towards her, and joys over her with singing," Zech. iii. 17.

Now from Christ's going up into his palm-tree, the church, we are not to imagine that the church is higher than Christ, for he is far superior to her; and it is an instance of his grace and condescension, that he will take notice of her and grant his presence to her; he is her Head and Husband, her Lord and King, and therefore she is inferior, and ought to be in subjection to him; and though he was in our nature, and that by reason of suffering in it, made " a little lower than the angels;" yet he is vastly higher than they, yea, higher than the heavens themselves. But this expression here is suited, and is very agreeable to the metaphor here made use of. The palm-tree is a very tall tree; and its boughs and branches do not grow out of the sides, as in many other trees, but only on the top of it; so that whosoever would lay hold upon them and gather the fruit, must go up into it: moreover, the trunk and body of it is made with rings in the bark of it, like steps; so that it may be very easily climbed, which is done by the eastern people, with an incredible swiftness:' these steps are made of the knots or polices, as Dr Shaw' calls them, being gradually left upon the trunk of the tree, serve, like so many rounds of a ladder, to climb up the tree, either to fecundate it, or to lop it, or to gather the fruit: Luciau' observea that " those who have seea how men get up iuto palm-trees, in Arabia, Egypt, and other places, much needs understand what he says, about climbing the Phalli in the temple of Hyrapolis iu Syria, he is describing."

2iidly. Going up iuto the palm-tree, is in order to take hold on the boughs of it. Tlie palm-tree has no boughs or branches growing out of the sides of the trunk of it, as before observed, but shoots upon the top of it, on which its fruit hangs; and the Septuagiut renders it, '• I will take hold of the heights of it;" some render it, the fruit of it, as the Vulgate Latin version; to which Kircher inclines: and this ascent to the top of it was, either to gather the fruit, or to crop the shoots themselves, and eat them; for the tops of them, which are of the first year's growth, are very tender and sweet, and may be eaten;" so the top of the palm-tree, which some call the cerebrum, or brain, is very sweet;"" and is spoiien of as very pleasant and nourishing.'' Christ's end in doing this may be twofold: 1. To gather the fruits of it; which he has an undoubted right unto; they are his: whether we understand by them the blessings of grace, which believers are possessed of; or the graces ot the Spirit, which are implanted iu them; or the good works which they are enabled to perform; these all come from him; he is the " green tir-tree," from whom all the believers' " fruit is found;" therefore he may lay hold on the boughs and gather the fruit when he pleases, in doing which, he takes much delight and pleasure, and is kindly invited by his church thereunto: see chap. iv. 16. 2. His other end in and they made under those sharp trials, to yield the peaceable fruits of righteousness: moreover Christ sometimes effects this work by suffering persecution to befal his churches; this sun scorches up those plants, which are not of Christ's planting, and are not rooted in his person and grace; ibis is the fan which Christ sometimes takes in his hand, and " thoroughly purges his floor," the church, of hypocrites and formal professors; this is his pruning-knife, with which he lops off those fruitless and withered branches. This is an awful way of pruning the boughs of his palm-tree.

It may be observed, that these words are delivered in the form of a purpose or promise, " J said I will go up," &c., Christ thinks, and then resolves, before he acts: he does all things deliberately, and according to the counsel of his own will, and always for his own glory and his church's good: moreover, this being a promise of Christ's, the performance of it may be expected by his people; for " l^e is faithful who has promised;" it may also be pleaded by them: Has he promised to go up into his palm-tree, or grant his presence in his church? He wiU be as good as his word; his people may expect his presence there; and they are allowed to put him in mind of sucli a promise, which they need not doubt the fulfilment of. But,

II. Let us now consider the effects of Christ's going up into his palm-tree; and we find two of them mentioned in this verse, and a third in the following one:

1st. The church's breasts become like " clusters of the vine;" that is, of grapes which grow in clusters on the vine:^ which words may be laying hold on the boughs, may be to prune them, considered, either as a wish, and be read thus, " and tliat they may bring forth more fruit; this he does sometimes by his word, and the preaching of it: by which sin is corrected, error refuted, and sharp reproofs and admonitions given on the account of both; for as the word is as an axe to cut down sturdy and obstinate sinners; so it is as a pruning-knife in Christ's hand, to remove all " superfluity of naughtiness," which hinders the growth of his trees and plants; sometimes also Christ prunes his churclies by the ordinance of excommunication; by which he lops off unfruitful branches, such who are unfit for communion in his churches; which awful sentence is executed sometimes more mildly, and sometimes more severely, according to the nature of the offence; sometimes it is expressed in scripture by a withdrawing from disorderly persons; at other times, by a rejecting of heretics; as also, by putting away such who are notoriously vile and wicked: again, Christ prunes his people likewise by afflictive providences, by which their iniquitv is purged, their graces are tried and exercised, now let thy breasts be as the clusters of the vine;"' or else, as a promise that they should be so; which accordingly was effected by ins granting his presence to her, which filled her breasts, and made them like clusters of the vine. By which may be meant, either, 1. The ministers of the gospel: who not only direct men where the wine and milk of gospel-grace may be had, and invite them to it, but do also themselves feed them with " the sincere milk of the word;" witli which they are filled, by Christ's granting his pi'csence to them in their studies and meditations; and are brought forth by him at proper opportunities, laden with " the fulness of the blessing of the gospel of Christ;" so that these breasts look like clusters of the vine. Or, 2. By them may be meant the ordinances; which are " breasts of consolation " to God's people, when they have the presence of Christ in them, otherwise they are but dry breasts; it is that which fills them with milk for nourishment, and with wine for refreshment. Or, 3. The two Testaments, with those iferis uvis, Ovid Metamorph. 1. 3. v. 6GG. '■ Tl® N3 VrTI and sint quseso mammae tua;, Tigurine ver- Mercerus; and sint agedura ubera tua, Cocceius; and sint nunc ubera tua. Brightman, and so Ainsvvorth.

clusters of excellent doctrines and precious promises that are in them; which, when men have tlie presence of Christ, either in the hearing or reading of them, yield them much delight and comfort, though at other times they are but as a dead letter. Though, 4. This may in general intend that influence, which Christ's presence has on the fruitfiilness of his people; it is this which makes them fat and flourishing, brisk and lively, in the exercise of grace, fruitful in every good word and work; so that they grow and thrive in every grace, and are not barren and unfruitful in the knowledge of Christ Jesus.

2ndly. Another effect of Christ's going up into his palm-tree, or of his presence in his church, is, that " the smell of her nose" thereby becomes like that of apples. Formerly it was usual to anoint the nostrils,* which was reckoned very healthful and i-efreshing to the head; as well as was done, that they might give the more agreeable smell: and some sort of ointments, it seems, gave a smell like that of apples, which in some is very grateful and delightful; and Cicero*" observes, that the plenty and variety of apples, their pleasant taste and smell, show that they were only made for men: and indeed there was an ointment made of them, called melinum; so that the nostrils being anointed with it, might well be said to smell like apples; and which was accounted one of the best.'= By which apples may be meant, either 1. The refreshing doctrines of the gospel from Christ's ministers; who are the church's nose, and are capable of distinguishing truth from error: these doctrines which they preach, when fitly spoken, seasonably applied, and attended with the power and presence of Christ to poor souls, are like " apples of gold in pictures of silver;" riiiy, not only like apples for sight, being beautifijl to look upon, but also for smell; for these diffuse a sweet savour of the knowledge of Christ in the souls of his people. Or else, 2. The fame and report of the church's faith, piety, and courage, which was spread far and near; her faith, for its strength and purity, is compared in ver. 4, to " a tower of ivory;" and her courage and magnanimity in defending this faith against all opposition, is expressed by her nose, being " as the tower of Lebanon, which looketh towards Damascus:" now the smell, fame, or report of all this, like the smell of apples, was difi'used abroad, and gained her credit and reputation, even from others: she having, like those heroes, in Heb. xi., " obtained a good report through faith." Or, 3. It may be expressive both of her outward conversation and inward constitution, which were both sound and healthful; she had an inward principle of grace, from whence proceeded a savoury conversation without; the hidden man of her heart, was that which is not corruptible, which sent forth, not a nauseous, but a grateful odour; no rotten nor corrupt communication proceeds from hence, but what is not only edifying to others, but grateful to Christ; and nothing has a greater influence than the presence of Christ, to nwike her inward constitution and outward conversation so. Though, 4. This may intend the savouriness of those things which she smelt, which were as grateful to her as the smell of apples: thus spiritual and heavenly things, the divine truths and excellent doctrines of the gospel, are exceeding savoury to believers, especially when they have the presence of Christ, the discoveries of his love, and the quickening influences of his Spirit. The third effect follows in the next verse.

Verse 9. Jfid the roof of thy mouth like ike best wine, for mv beloved, that goeth down sweetly, causing the lijis of those that are asleep, to speak.

These words contain the third efi'ect of Ciirist's going up into his palm-tree, or granting his presence to his church: in which may be considered,

I. What is meant by the " roof of her mouth."

II. Why it is compared to " the best wine."

III. The commendations of this best wine, to which it is compared; which, 1st. Is commended from the person, for whose use it is: " for my beloved." 2nd]y. From the property of it; " it gocth down sweetly." 3rdly. From its effect; " causing the lips of those that are asleep to speak."

I. It will be proper to inquire what we are to understand by the roof of the church's mouth. And, 1. By it may be meant her taste; the same word is so rendered in chap. ii. 3. The church's taste is good, and not like that of unconverted persons; whose taste remains in them, as it is vitiated and corrupted by sin; so that they are uot capable of discerning the difference of things; and therefore call evil good, and good evil; put bitter for sweet, and sweet for bitter; but so is not the church's taste; she can discern perverse things; her taste is like the best wine, she can tell whether it is good or no: though perliaps this expression is not so much intended to signify the goodness of her sense of tastiug, as the things which she tastes of, which are the person of Clirist, and the words of his mouth: tastes that the Lord is good in his person, grace, and office; and finds the doctrines which proceed out of his moulli, and the fruit which drops from him, sweeter to her taste tlian the honey or the honi:y-comb. 2. R. Abeu Ezra thinks that the saliva, or spittle undcf the tongue, is here meant; and what may be intended by that, may be learnt from chap. iv. 11, where it is said, that " honey and milk are under her tongue;" that is, the doctrines of the everlasting gospel) which she lays and keeps there, and ro'ls them as a sweet morsel in her mouth, having tasted the goodness of them; herein she appears to be exceeding different from carnal and unconverted persons, under whose lips the poison of asps is said to be, Rom. iii. 13. 3. Others" think, that by the roof of her mouth, is meant her breath; which proceeds from thence, was sweet and of a good smell, like the best wine; and not like the breath of carnal persons, whose throats are like an open sepulchre; from whence are daily belched out horrid oaths, dreadful curses and imprecations upon themselves and others, with cruelty and threatenings to the saints and people of God; but as for the church's breath, it is of a different nature; no rotten communication proceeds out of her mouth, but what may be for the use of edifying; she breathes out nothing but'peace and love among her members, and also to others: and as for her prayers to God, which may be justly called the breathings of her soul; these are as sweet odours, being perfumed with the incense of Christ's mediation. Though, 4. I rather think, by the roof other mouth, is meant her speech, or the words of her mouth; for the roof of the mouth is an instrument of speech, as well as of tastwg; and the same word is frequently rendered the mouth, as in chap. v. 16, Prov. v. 3, and viii. 7, which may either intend her speech in common conversation: which, like the best wine, is warming, comforting, and refreshing to souls, as well as grateful to Christ. How many have been cold, dull, and lifeless, when they have first come into the conversation of the saints; and by it have been warmed, quickened, and refreshed, so that they have gone away with joy and comfort, blessing and praising God for such opportunities! Or else, by it may be meant the speech of the church in prayer or praise, which are both delightful and wellpleasing to Christ; her voice in either is sweet unto him, makes delightful music in his ears; though the prayers of the saints are but like the chatterings of a crane or swallow, yet they are gratefully received by him; as are also their praises, which are more esteemed by him, than the sacrifices of an ox or a bullock that has horns and hoofs ■- though I am most inclined to. think that the gospel, which proceeds out of Christ's mouth, and is put into the mouth of his church, which is preached in the midst of her, and by her ministering servants, is here intended.^ Which brings us to

II. "Why this is compared to the best wine: Perhaps the wine of Sharon may be referred to, which was so strong, that they mixed it two parts water and one wine;* though there were other places in Judea that had the first name for wine;' the wine of Lebanon was very grateful for taste riivia in Bethlabaii in the mountain, and Ceiihar- and smell, Hosea xiv. 7, where was a city, called Ampeloessa,^ from the excellency of its wine. 1. That is the best wine which is pure and free from dregs and mixtures; that which is upon the lees, well refined: such is the gospel, as preaclied by the faithful ministers of it, who are not as some, which corrupt the word of God; they do not mix it with their own inventions, but deliver out this wine of the Gospel, neat and clean, as they hare received it. 2. Wine that has age, is also accounted the best: thus saith Christ, Luke v. 39, " No man having drunk old wine, straightway desireth new; for he saith, the old is better:" the gospel is no novel doctrine; for though it is more clearly made known under the New Testament dispensation, than it was under the Old, yet it was known then; it was wrapped up in the types, shadows, and sacrifices of the old law; it was preached before unto Abraham, nay, to our first parents ia the garden; and was spoken of more or less, ever since, by the mouth of God's holy prophets, which have been since the world began.' 3. The best wine is that which is of a good flavour, and delightful to the taste, as well as that which is of a good colour: such is the gospel, it is like milk for nourishment, and like wine for pleasantness; nay, like Ezekiel's roll, as honey for sweetness; yea, the psalmist says, Psalm cxix. 103, that the words of God's mouth were sweeter than honey to his mouth. 4. Wine is of a cheei'ing and reviving nature; it is what makes glad the heart of man; and therefore is proper to be given to those that be of heavy hearts, that they may drink and forget their poverty, and remember' their misery no more: of such a nature is the gospel; it being received by persons in distress, like the best wine, it cheers aad revives their spirits; it tnakes them forget their spiritual poverty, and puts out of their minds their former misery and distress; whilst they behold what riches of grace are treasured up in Christ, and what ample provisions are there made for them; nay, it not only revives distressed and drooping souls, but such is the virtue and efficacy of it, that it will bring dead sinners to life; for it is the savour of life unto life to many. 5. The best wine is very refreshing to weary persons, who have been fatigued with labour and travel; the gospel is a word in season to him that is weary; it not only directs the weary soul where it may have rest, kindly invites unto it, but is also the instrument of bringing him into it. G. Wine is reckoned a comforter and strengthener of the stomach; therefore the apostle Paul advised Timothy, 1 Tim. v. 23, to use a little wine for his stomach sake, and his often infirmities: the doctrines of the gospel have a tendency to comfort souls; they are often blessed for that purpose; the ministers of it are employed herein on that account; and the Spirit of God does his work, and executes his office as a Comforter by them. Thus the gospel, the word, which is in and proceeds out of the church's mouth, may be compared to the best wine.

III. 1 shall now consider the commendations given of this best wine of the Gospel. And,

1st. It is commended from the person, for whose use it is, for my beloved; and therefore must needs be the best; it is such w^ine as a man would give to his friend, whom he dearly loves; who, when he pays a visit to him, if he has any wine in the house, he shall be sure to have it; and if he has any better than the rest, it shall be at his service. But who are we to understand by this beloved, for whose use this wine is? And, 1. We may understand these words as the words of Christ, speaking to and of his church and people, whom, in chap. v. 1, he calls his beloved, and hi.s friends: and these he treats as such, with his best wine, the gospel, which is chiefly designed for their good, comfort, and establishment. 2. If we take these words to be the words of the daughters of Jerusalem, as some do, and that not only these, but all that is spoken in the preceding verses; then the beloved is Christ, whom they call their own: having now arrived to a greater knowledge of him, and acquaintance with him, than they formerly had; see chap. v. 9, and vi. 1; nor need it be wondered at, that it should be expressed in the singular number, my beloved: seeing it may well be supposed, that but one of them spoke, and delivered these commendations of the church. Though, 3. I rather take them to be the words of the church, speaking to and of Christ; who, hearing such great things spoken in the commendations of herself, could hold no longer; but, as one'' expresses it, snatches the word out of Christ's mouth, breaks in upon his discourse before he had done, and thrusts in his words, referring all the glory to him; it is as if she should say, Is the roof of my mouth like the best wine? it is for my beloved; it is of his making and providing, and in which his glory is much concerned, as well as my comfort; " for we preach not ourselves, but Christ.Tesus the Lord;" he is the subject, the sum and substance of the gospel; it is designed for the manifestation of his grace, and the advancement of his glory; and its being so, makes it so comfortable and delightful to souls. Junius and Piscator render the word, most lovingly or most lovelily; and so understand it of the manner of this best wine, going down and being received by persons: but this is sufficiently expressed in the next clause, which I shall now consider.

2ndly. This wine of the Gospel is commended from the property of it, which is here mentioned; it goeth down sweetly, which words may be differently rendered and as differently understood.

Sept. ad rectitudines, Montanus; ad ea quae rectis-

And, I. They may be translated thus, that walketh or moveth aright; as they are in Prov. xxiii. 31; where wine is also spoken of, and denotes its sparkling in the cup; which shows it to be a generous wine, of a good body, and that it has life and spirit in it; therefore the wise man, in the forementioned place, advises not to look upon the wine when it is red, when it giveth his colour in the cup, when it moveth itself aright, because when it is so, it is very ensnaring; but here is no such danger in this wine of the Gospel; the pleasantness of which, both in the eyes of Christ and of his church, may be here intended. 2. The words may be rendered thus, which goeth to my beloved straightivay or directly,■' and so may denote the direct tendency of the Gospel to lead souls to Christ, and to advance his honour and glory; for the whole of it consists in this, Christ in us the hope of glory. Or, 3, Thus, it goeth or leadeth to righteousnesses:'' for it is one principal part of the Gospel to lead souls to the righteousness of Christ, which is clearly I'evealed therein; that disclaiming all pretences to their own righteousness for justification, they may wholly and alone look unto, and depend upon that for their acceptance with God, and justification in his sight; moreover, it also teaches them, that denying ungodliness and worldly lusts, they should live soberly, righteously, and godly in this present world. Or, 4. They may be thus rendered, that goeth or walketh to upright persons;' for so the word is rendered in chap. i. 4; and indeed it is to such persons that the gospel is of real service and advantage: to them that believe, it is the power of God unto salvation; it works effectually in their hearts: these receive it in the love of it; by them it is highly valued and esteemed; and to them it yields much solid comfort, pleasure, and satisfaction. For with such, 5. It goeth down sweetly, as our translators have rendered the words. This wine of the Gospel is received and taken down with all readiness by all those who have once tasted the sweetness, and felt the power of it: with them the gospel is no hard saying, and who can bear it? but, like the best wine that is very delightful: with some persons, the doctrines of the gospel, such as those of an eternal, personal election, particular redemption, powerful and efficacious grace in conversion, final perseverance, &c., are very disagreeable; but to believers in Christ, they are like wine that goeth down sweetly.

3rdly. This wine is commended, from the effect it has upon those who drink of it; "it causeth the lips of those that are asleep to speak." In which may be considered, 1st. The persons on whom it has this effect, " those that are asleep," 2ndly. The effect itself, which it has upon them, " it causeth their lips to speak."

1st. The persons on whom this wine of the Gospel has this effect: and they are such who are asleep. The Hebrew word,*" here used, is by some rendered ancient persons; for persons, when they are grown old, have not their senses so quick, nor are they so full of talk, but are more slow of speech, than when they were in their youthful days; yet Cicero" says, senechis est nattcra loquacior; and therefore this serves much for the commendatioQ of this wine, that it should have such an affect upon such persons: for that must be noble and generous wine that invigorates old men, and fills them with a juvenile heat, warmth, and sprightliness: it makes them loquacious," which is one effect of wine, when freely drank;f and it softens the moroseness of ancient men i*" wine is eveo said to make an ancient man dance.' But the word may very well, and perhaps better, be rendered as it is, " those that are asleep;" by which may be meant, either, 1. Sinners, who are in the dead and deep sleep of sin. These, (1.) As persons asleep, have not the free exercise of their senses; they do not see their lost, miserable, and undone state by nature, nor tlreir need of Christ, and the value of him: their ears are stopped, they cannot hear, so as to understand the joyful sound; they have no taste nor savour of divine things: and many have arrived to such a prodigious pitch of wickedness, as to be past feeling, having their " consciences seared with an hot iron:" nay, in this they exceed persons that are asleep; who, though they have not the free exercise of their senses whilst asleep, yet are not destitute of them; but these have no spiritual sense at all, but are " dead in trespasses and sins." (2.) Like persons asleep, they are strengthless, and are not in a capacity to do any thing that is spiritually good of themselves: they cannot redeem themselves from destruction; they cannot fulfil the righteous law of God, nor satisfy divine justice; they have not power to begin, nor carry on a work of grace upon their souls; they cannot subdue their corruptions, nor withstand Satan's temptations, nor perform the duties of religion; these things are not effected by the might and power of man. (3.) Like persons asleep, they are inactive: " their strength is to sit still:" they have neither power nor will to do that which is good; " there is none that doeth good, no, not one;" they have no true knowledge of what is good; for though " they are wise to do evil, yet to do good they have no knowledge;" and if they had knowledge, they have no inclination; and if they had ihat, yet still they have no power; " for the Ethiopian may as soon change his skin, or the leopard his spots, as they do good that are accustomed to do evil." (4.) Like persons asleep, they are subject to illusions and mistakes;

they are mistaken about the nature of the Divine Being, whom they either imagine to be such an one as themselves, who will either connive at sinful actions, or take little or no notice of them; or, else presume upon his absolute mercy, to go on in sin: and they are as much deceived about the nature of sin itself, which they now roll as a sweet morsel in their mouths, but will ere long find to be as gravel-stones: and so they are likewise with respect to the ways of God, and people of Christ; in the former of which tliey suppose there is no true pleasure; and in the latter, no enjoyment of true felicity; but in nothing are they more mistaken than in themselves and their state; which they imagine to be good, when at the same time they are poor, and wretched, and miserable, and blind, and naked. (5.) Like persons asleep, they are insensible of danger; they are walking in the broad road to destruction, and are upon the brink of it, and yet know it not; they are crying peace, peace, when sudden destruction is at hand. Or else, 2. By those that are asleep, may be meant drowsy professors: the wise as well as the foolish virgins slept. Christ's church may sometimes be in such a condition, as she was in chap. v. 2, this sleep is not a dead sleep, as the former; there may be life notwithstanding this, " I sleep, but my heart waketh:" this consists in a non-exercise of grace, au indifference to religious duties, a lukewarmness and want of zeal for the glory of Christ and his gospel, occasioned by the prevailings of sin and corruption; see more ou chap. V. 2. But,

2ndly. Let us consider what effect the wine of the everlasting Gospel has upon the abovesaid persons; when it comes in power, and is received in the love of it, it causes their lips to speak. lu the former of these persons, that is, in carnal and Christless sinners, it produces humble confessions of sin: it makes them speak in the praise of Christ and his grace, whereby salvation is procured for such lost and perishing creatures, as they by nature were; it brings them to the gates of Zion, there to declare to the saints the great things which God has done for them: it makes the tongue of the dumb to sing, who before had not one word to say for Christ, and of his grace; and those who were stammerers at these things, it makes them ready to speak plainly: as for the latter sort of persons, that is, sleepy and drowsy professors, it makes them speak meanly and modestly of themselves, and very highly of Christ and his grace; for such souls who have drunk the largest draughts of this wine, and have the greatest share of knowledge in gospel-truths, are the most humble; they are ready to acknowledge themselves the least of saints, and the chief of sinners: and none more frequent than they in magnifying Christ, and exalting the riches of his grace.