in it self and being compared with Christ's Church especially in their estimation whose eyes God hath opened is but a miserable wildernesse and cannot give a heartsome being or place of abode to a believer 5. Believers have a more noble design to compasse than to sit down and take up their rest in this world their faces bend upward and their backs are upon it 6. Christ's presence gives life to a believers motion and ravisheth them upward as fire put to fewel necessitats smoak to ascend 7. A heavenly-minded believer is a comely sight and a world-denyed Professor will extort a commendation even from ordinary onlookers 8. As there is more of the exercise of true grace amongst believers by Christ's more than ordinary presence with them and in his Church so there is often a more than ordinary warmnesse and motion in the generality of Church-members at such a time whereof yet many may be unsound as no question all the daughters of Ierusalem were not sound 9. The Church of Christ and believers in it will look much more beautiful to Prefessors at one time than at another and they will be much more taken with this beauty sometimes than at other times for Chap. 1. 5. 6. The daughters of Ierusalem were in hazard to stumble at her spots here they are ravished with her beauty as thinking her another thing than she was before 10. Christ's presence will indeed put another face both on a Church and person and make them every way different but still to the better from what they were 11. The more active believers be in exercising their graces they will have the more fresh relish and savor for her ascending here makes all her persumes to flow BRIDE Vers. 7. Behold his bed which is Solomon's threescore valiant men are about it of the valiant of Israel Vers. 8. They all hold Swords being expert in war every man hath his Sword upon his thigh because of fear in the night The Bride being commended in the former verse by the daughters of Ierusalem as being jealous that they gazed upon her to the prejudice of the Bridegroom and being ever restlesse till every commendable thing that is in her redound to his praise to whom she owes and from whom she derives all her beauty She steps in hastily with a Behold as having a far more wonderful and excellent object to propone to them to wit Christ Jesus the true Solomon himself whose lovelinesse and glory should take them all up rather than any poor perfections they saw in her That this is the scope the matter will clear especially vers 11. where what she would be at is propounded in plain terms and her sudden coming in with a Behold as in Chap. 1. 6. doth confirm it That they are the Brides words also the scope and connexion bears it out this being her disposition that she can suffer no commendanion from Christ nor from any other to stay or rest upon her but is restlesse till it be turned over to his praise as Chap. 1. 16. 2. 3. c. There is none so tender of him or jealous of his honour as Christ's Bride is Again the daughters being spoken unto and Christ spoken of as a third person it can be no other that speaks here but the Bride What saith she are ye taken with any lovelinesse ye see in me I will propose to you a far more excellent object And this short but very sweet discourse holds â—orth Christ lovely and glorious in three most excellent steps wherein by a notable gradation Solomon is ever mentioned his name who was a special type of Christ being borrowed to design him while his glory is set forth He is described 1. From his bed vers 7 8. Whereby is set forth the excellent happinesse and quietnesse that believers have in injoying him 2. From his Chariot a most stately piece of work by which is signified that excellent mean to wit the Covenant of redemption revealed and preached whereby our Lord Jesus brings his people to his rest vers 9 10. 3. She propounds his own most excellent self and that crowned with the stately Majesty and glory of his love beyond which there is no step to proceed but here she â—ists and willeth all others to be taken up in beholding him as the only desirable and heart-ravishing object vers 11. For opening of the first in the 7. and 8. verses we have these five things to consider 1 Who this Solomon is 2. What this bed is 3. What this guard that is about it doth signifie 4. For what end that guard is appointed 5. The use of the note of attention Behold which is prefixed 1. By David's son properly is not understood this scope will not agree to him he was indeed a great King but a greater than Solomon is here Therefore seing in Scripture Solomon was typical of Christ as from Psal. 72. and other places may be gathered Through all these verses by Solomon is understood Christ the beloved and Bridegroom who especially was typified by Solomon in these things 1. Solomon had a great Kingdom from the river to the Sea and so will our Lord have many subjects 2. As Solomon was so Christ is a powerful rich King our Lord Jesus hath all power in Heaven and Earth committed to him 3. Solomon was a royal magnificent King sought unto from all parts of the earth and so the name and glory wherewith the Mediator is furnished is abovâ— every name in Heaven and in Earth 4. Solomon was a wise judicious King and singular for that and so in our Lord Jesus dwells all the treasures of wisdom and knowledge there is no need to fear that any thing that concerns his people will miscarry in his hand 5. Solomon had a peaceable reign for which cause he had that name and his government was blessed and happy to his people and servants and so our Lord Jesus is the Prince of peace Isa. 9. 6. and of his government there is no change and happy are his subjects and blessed are his servants for the one half of his glory magnificence wisdom c. and of their happinesse can neither be told nor believed This is an excellent person and a most stately King who yet is the believers Bridegroom Christ's Bride is nobly and honourably matched 2. By bed here is understood the same thing that was signified by it Chap. 1. 16. to wit that accesse and neernesse familiarity that the believer hath with Christ and whereunto he admits them that are his and the rest solace and refreshment that they injoy in fellowship with him Beds being especially appointed for these two 1. For refreshing and rest Isa. 57. 2. and Psal. 132. 3. 2. For the mutual fellowship of Husband and Wife So then by this is holden forth the excellent refreshing and soul-ease that a believer may have in the injoying of Christ There is no bed that can give quietnesse rest and solace like this Again it 's
of love it 's for them who while they are in the way are subject to infirmities it 's fitted for them to role on and rest in even when sense of sin would otherwise sting and disquiet them this suits well with that word 2 Sam. 23 5. Although my house be not so with God but there are many things sinful to be found in it yet he hath made with me an everlasting Covenant well ordered in all things and sure This saith he when he was to die is all my salvation and all my desire There needs no more for carrying believing sinners through and giving them ease under their challenges and perplexities but this it 's so well suited for believers conditions From all this she proceeds vers 11. to point out Christ as precious this Covenant putting as it were the Crown of grace and lovelinesse on him Obs. 1. The work of Redemption bringing sinners out of a state of wrath and carrying them through to glory is a noble design a wonderfully excellent work and hath been deeply contrived 2. O the excellent wisdom and wonderful grace that shines in this Covenant 3. They who would rest in Christ's bed must ride in his Chariot they who would share in his peace and be admitted to sweet fellowship with him must accept of his offers and enter into Covenant with him 4. The weight of all contained in the Covenant lyes on Christ therefore it 's his workmanship alone as being the surety thereof to the Father the Messenger of the Covenant to us and in effect the sum and substance of it himself therefore is he called the Covenant Isa. 42. 6. 5. Christ hath spared no invention nor cost to make this Covenant large and full for the believers consolation and happinesse 6. Love is a main ingredient in this work of Redemption and the predominant qualification of this Covenant love being the thing which he chiefly intended to make conspicuous and glorious therein 7. Every particular of the contrivance of grace will be found more precious than another every step thereof proceeds to a greater excellency and therefore there is mention made here 1. Of wood 2. Of Silver 3. Of Gold c. The further in we come in the Covenant we will find it the more rich 8. Love is here mentioned in the last place to shew the great excellency of Christ's love unto redeemed sinners there is something beyond Gold but nothing beyond Love especially that of the Mediator It 's left last also in the description to leave the daughters of Ierusalem to consider the more of it as being the great attractive commendation of this work which should make it amiable and desirable unto them Love hath the last word and there is nothing beyond it but himself whose glory and lovelinesse is spoken to in the following verse Lastly her scope is 1. To commend Christ for they will never esteem of him that are not acquaint with his Covenant 2. To ingage both her self and the daughters to fall more throughly in love with him The right uptaking of the Covenant is a most forcible argument for drawing souls to Christ For 1. It hath all fulnesse in it for the matter 2. All wisdom for the manner 3. All gracious condescending in the terms 4. It 's most ingaging in respect of it's end being made for this same very purpose and designed for this very end that it may bring about the peace and salvation of sinners which considerations exceedingly commend it and may much strengthen a sinner in applying himself to it 5. It 's most necessary in regard of the salvation of sinners there is no riding or journeying to Heaven but in this Chariot No other name by which men can be saved but the Name of Christ that is manifested by this Covenant Vers. 11. Go forth O ye daughters of Zion and behold King Solomon with the Crown wherewith his mother crowned him in the day of his espousals and in the day of the gladnesse of his heart She proceeds in this verse to hold forth the worker of this great work and although all the pieces of the work be admirable yet hath he much more glory in as far as the builder is more glorious and hath more honour than the house and because his commendation is her scope therefore she propounds him in his beauty and glory with an exhortation filled with admiration If saith she ye would wonder O daughters c. here is a wonderful object Christ himself on whom all eyes should be fixed up therefore come forth and behold him There are four things in the verse 1. The parties spoken unto 2. A glorious object propounded to them 3. This glorious object being Christ is qualified and set out in his most lovely and wonderful posture by three qualifications 4. A duty in reference to him so qualified is called for and pressed upon the daughters 1. The parties excited and spoken to here are the daughters of Zion By Zion oftentimes in Scripture is understood the Church wherein Christ is set as King Psal. 2. 6. and elsewhere and so by daughters of Zion we are to understand members of the Church They are the same with the daughters of Ierusalem mentioned vers 5. and her scope being to speak to them who spoke vers 6. and they being the same to whom she spake vers 5. doth confirm it for the words run in one context They are called here daughters of Zion 1. Because it was for Zions sake that the Lord so much prized Ierusalem Psal. 87. 2. his Temple and Ordinances being especially there 2. To put the daughters of Ierusalem in mind what was the especial ground of the relation which God owned in them namely their being incorporat into his Church whereby they had accesse to his Ordinances And that so they might know whoever was deficient yet this duty called for did exceedingly become them Christ being King of Zion for which cause elsewhere Zech 9. 9. the exhortation runs in these terms Tell the daughter of Zion behold thy King cometh c. It 's no little thing to get professors taking up the relation they stand under to Christ and ingaged to walk accordingly 2. The object proposed to these daughters is King Solomon even the King of Zion the King of Peace and King of Saints in a word their King This relation makes him lovely to them yet it 's not Christ simply that is here proposed to their veiw but Christ with a Crown in most stately magnificence such as Kings use to be adorned with when they are in great state or on their Coronation day While it 's said he hath a Crown hereby is not signified any material Crown but majesty and glory as Psal. 21. 3. Thou set a Crown of pure Gold on his head c. And so Christ conquering on the white horse Rev. 6. 3. is said to have a Crown And Rev. 19. 12. it 's said he hath on his head many Crowns To
her The reasons hinted Chap. 3. 3. do confirm this beside there being so much spoken of their wounding of her either she or they must be wrong Now she is for the main in her duty and under a fainting condition seeking after Christ and there is no warrand to wound a poor seeker of Christ in such a condition even where there have been former failings 2 Cor. 2. 7. The Apostle will have the incestuous person in such a case tenderly dealt with lest he should be swallowed up but it 's duty rather to bind up their wounds and to pour oyl into them by speaking a word in season to such weary souls This was no doubt their duty and the Lord himself doth so Isa. 50. 4. Neither could her former security be a ground to reach her such blows now especially her offence being betwixt Christ and her their alones and so no object of publick reproof and she being a burthen to her self ought not to have been made more heavy by them Beside Chap. 3. 4. the watchmen dealt more tenderly with her when yet she had been in security also This dealing of theirs cannot be to speak a word in season to the weary soul of a tender person whose carriage is so convincing even to others that vers 9. they give her a high commendation which is a clear testimony against the malignity of these watchmen they must therefore be lookt on as untender or unskilful or both who do thus misapply the Word contrary to the end for which it is appointed and as miserable comforters talk to the grief of such as he hath wounded The first step is They found me It is not the finding of a friend as Chap. 3. 3. but as the effects clear the finding of an enemy and is as if a Minister should digresse of purpose to take in the case of some poor tender soul that he might reach it a blow though beside his Text Thus Ezek. 34. 21. The Idol-shepherds who it may be had a true external call are said to thrust with the side and shoulder and push all the diseased with the horns And vers 4. to rule with force and cruelty And in Ezek. 13. 20. they are said to hunt the souls of God's people A part of which cruelty and oppression is vers 22. in making the righteous sad This is their finding a seeking occasion to load them with bitter invectives and reproaches It 's observable also that here at the very first finding they hurt her without so much as suffering her to tell her own case as she did to the watchmen Chap. 3. 3. So that without taking notice of her condition they presently fall upon her which saith that in their smiting her they did not respect her case 2. They smote her that is more gently at first however they suffer no occasion to slip whereby they have any accesse to give a wipe to such heart-exercised souls but it 's laid hold upon and what infirmity is in any of them or inconsideratnesse in their zeal that is casten up and often somewhat of lesse moment is much aggreged The word takes in also wronging with the tongue Ier. 18. 18. Come let us smite Ieremiah with the tongue and it 's like by the words following in that verse the prophane Priests had no little accession to it 3. They wound her This is a further step and imports such a smiting as continues till the person be wounded denoting a higher degree of cruelty such as is the persecuting of these whom God hath smitten and talking to their grief Psal. 69. 26. which will exceedingly wound a tender exercised soul who is soon affected and the Psalm especially points at Iudas who Ioh. 12. 4 5 6. was ready to condemn the holy zeal of an honest soul which our Lord vindicats and leaves on record to her eternal commendation 4. The last step is They took away my vail from me The word that 's rendered vail comes from a root that signifieth to subdue it 's that fame word which we have Psal. 144. 2. who subdues the people c. It had a threefold use 1. For decorement as Isa. 3. 23. 2. For a sign of modesty pleaded for by the Apostle 1 Cor. 11. 6. 3. And mainly for a sign of womens subjection to their own husbands for which cause Rebekah puts on her vail when she meets Isaac Gen. 24. 65. And therefore it 's called power as being the sign of the wifes being under the power of her husband 1 Cor. 11. 10. Here her vail is the tendernesse of her profession whereby in a decent modest and humble way she profest her self to be a believer seeking after Christ Jesus as one bearing the bâ—dge of subjection to him as her husband The taking away of the vail is their wronging of that honest profession she had and the giving of her out not to be that which she profest her self to be and so not worthy of a vail but that her profession was hypocrisie her painfulnesse and tendernesse conceitinesse even as Iudas Joh. 12. 5. nicknames that good work wrought upon Christ by that honest woman calling it wastry And by these and such other means often tender souls are affronted and proposed as a reproach to the multitude even as if a wife that is chast were denuded of her vail and reputed as an gadding harlot while she is seeking her own husband So when the Lord threatens his people that their leâ—dnesse should be made to appear he useth this expression Ezek. 23. 26 27. They shall stripe thee out of thy cloaths c. that being a manifest shame to a woman that should be covered 1 Cor. 11. 6. This is added to shew that they pretend they have reason for their smiting They disgrace her and take away her vail that they may not be thought to smite holinesse or tendernesse but a hypocrite under such a vail or a whore more decently adorned than became her to be This is the sum when I prevailed not in privat diligence I frequented the publick Ordinances but these who were watchmen and healers by office being untender as if they had intended it did by malice or want of affection or through unskilfulnesse and want of experience so apply the word that they sowed pillows under the arm-holes of the prophane and made the righteous sad Whereby I was not only nothing profited but returned more weighted and ashamed and had no encouragement to seek any more of their help as I had done Chap. 3. 3. but was necessitat to turn to others Which shews that she accounts them untender and therefore sets it down here as a piece of her sad tryal whereas had it been the wounding of a friend it had been a kindnesse to her Psal. 141. 5. and would have ingaged her to follow on for healing from that same hand so far would it have been from being the matter of her complaint neither would it have been complained of by her These words
mentioned distinctly beside the former general of seeing the fruits To shew 1. his taking particular notice of every particular believer as a man that goes from tree to tree in his Garden 2. His special notice taking of beginners and of the beginnings of his work in them as being especially delighted with the first buddings of grace and careful that nothing wrong them This is his feeding in his Gardens and his gathering Lilies to be delighted with fruitfulnesse in his people even with their weak and tender beginnings and to be solicitously careful of their good as men use to be of the thriving of their fruit-trees Observ. 1. Where our Lord Jesus hath a Garden which he hath planted and on which he takes pains he looks for fruits His Garden should never want fruit 2. There are diverse growths degrees or measures of grace amongst his people for some of his trees have fruits and some but blossoms 3. Our Lord Jesus takes special notice of his peoples fruitfulnesse and that as particularly of every one of them as if he went from one to another as the Gardener doth from tree to tree to discover it 4. Our Lord Jesus is especially delighted with the kindly blossomings of beginners and he takes especial notice of the young and tender buddings of their grace and will be so far from crushing them because they are not ripe fruits that he will more tenderly care for them 5. Our Lord Jesus accuratly takes notice of his Brides carriage and expects her fruitfulnesse when he seems to her sense to be absent and is especially much delighted with it then for when he is gone down to his Garden this is the errand to see the fruits of the valley whether c. when he withdraws he hath a friendly design yet saith he although that was intended I was made as it were to alter my purpose and not to stay And so we come to the 12. verse in which is set down how suddenly he is transported with affection to his Bride while he is viewing her graces in his absence from her he is so taken with love to her that he can stay no longer from her We may consider in the verse these three things 1. An effect as it were wrought on him He is made like the Chariots of Amminadib or set as in the Chariots of Amminadib Chariots were used to travel with and that for the greater speed or they were used in war for driving furiously like Iehu and mightily over difficulties and obstructions in the way The word Amminadib may be read in one word and it is to be taken for a proper name of a Prince and thus the expression sets out excellent Chariots such as belonged possibly to some such valiant men of that name or it may be read in two words Ammi nadib which in the Original signifie my willing people So Ammi signifieth my people as Hos. 2. 1 Say to your brethren Ammi that is my people And Nadib is the same word that is rendered Psal. 110. 3. willing Thy people shall be willing It 's a princely beautifulnesse and willingnesse The word Chap. 7. 1. O Princes daughter is from the same root and we rather take it so here as being more suitable to the scope which shews what effect his Brides affection had on him and the word is often so elsewhere translated and so it may be rendered the Chariots of my princely willing people They get this name for their princely behaviour in wrestling with him under difficulties Again the word I was made may be rendered was set according to the more usual interpretation of the word thus the effect may be taken two wayes to one scope 1. I was made like the most swift Chariots for speedy return that nothing could detain me from returning to my Bride Or 2. if we may call the prayers faith and love of his people their Chariots he is set on them as taking pleasure to ride and triumph in them and to be brought back by them as if by Chariots sent from them he had been overcome And this suits with what is spoken vers 5. for while he accounts her as an army these must needs be her weapons and Chariots to wit a longing willingnesse to be at him and soul-sicknesse casting her eyes after him and in a manner even fainting for him 2. There is the manner how this effect is brought about He is suddenly as it were surprized or ever I was aware c. I knew not as if he said till I was transported with an irresistable power of love toward my Bride who in the exercise of faith repentance and prayer was seeking after me while I had withdrawn my self The expression is borrowed from men for properly it agrees not to him who by sudden effects that fall out beyond their expectation use to aggrege the wonderfulnesse of the cause that brings them about Thus I know not how it was it was or I was aware or while I was not thinking on it so forcibly and as it were insensibly the thing prevailed over me Christ expresseth it thus to shew the wonderfulnesse of the thing that came on him that he could not but do it and could not shun it more than if he had had no time to deliberat about it This narration of Christ's is not to resent that effect but to shew how natively it was brought forth so that when they to say so sent their Chariots to him and did cast a look after him he could not but yield because he would yield as the third thing in the verse shews and that is what it was that so easily prevailed with him the cause is within himself that set him on these Chariots of his willing people and made him to be overcome it was even his soul my soul made me or set me that is my inward soul my affections my bowels were so kindled as it's Ier. 31. 20. and my soul cleaved so to my loving and longing Bride and was so stirred with her exercise that I could not but hastily and speedily yield because I could not resist my own affections Hence Obs. 1. willingnesse is much prized by Jesus Christ when the soul yields to open to him and longs for him vers 5. and cannot want him there Christ as Chap. 5. 6. will not and cannot continue at a distance 2. Although Christ's affection doth not properly surprize him nor do the effects thereof fall from him inadvertantly but most deliberatly yet both his affection and the effects thereof are most wonderful and astonishing in themselves and ought as such in a singular manner to affect us 3. The first rise and cause of all the believers good and that which makes their faith prayer love c. bear weight with Christ is in himself It 's his own soul and good-will that overcomes and prevails with him in all these It is not any worth or power in their graces as considered in themselves that hath this
signifies a holy constraint that was on him that he could do no otherwise because he would do no otherwise it was so delightsome to him as Chap. 3. 4. and 4. 9. and Chap. 6. 5. 12. where on the matter the same thing is to be found The word here used is borrowed from the nature of affection amongst men that detains them to look on what they love In sum this in an abrupt manner comes in on the close of the particulars of the Brides commendation as if it were said So lovely art thou that Christ as captivat or overcome cannot withdraw but is held as chap. 3. 4. to look upon thy beauty which is the more wonderful that he is so royal a person whom enemies death and devils could not detain yet he is so prevailed over by a believer And it is observable that there is not one thing oftner mentioned in this Song than the wonderful expressions of Christ's yielding himself to be prevailed over by them as if his might were to be imployed for them rather than for himself and as if he gloried in this that he is overcome by them which is indeed the glory of his grace Obs. 1. There are some more than ordinary admissions to neernesse with Christ that believers may meet with which are more than ordinary for clearnesse so as they may be said to have him in the Galleries and also for continuance so as they may be said to have him held there 2. Christ Jesus by the holy violence of his peoples graces so to speak may be held and captivat to stay and make his abode with them it 's good then to wrestle with Christ that he may be held and prevailed with 3. Holinesse in a believers walk hath much influence on the attaining and entertaining of the most sensible manifestations of Christ Thus he is held in the Galleries 4. Our Lord Jesus thinks no shame to be out of love prevailed over by his people yea he esteems it his honour therefore is this so often recorded for the commendation of his love and the comfort of believers Vers. 6. How fair and how pleasant art thou O Love for delights This verse contains the second expression whereby the Brides commendation is heightned in three things 1. By the title he gives her O Love for delights He calls her in the abstract love it self there can be no more said she is not only lovely but love it self for delights is added as the reason of it because of the various and abounding delights that are to be found in her she is to say so a person so excellently beautiful and hath so many lovely things in her The second thing is the commendation he joyns with this title and it is in two words 1. She is fair This looks to the external lovelinesse of her person 2. She is pleasant this respects the sweetnesse and amiableness of her inward disposition These two may be separate in others but they meet in the believer as they do in Christ therefore she had given him these two epithets chap. 1. 16. The third thing is the manner of expression which heightens all this It 's expressed with an How How fair c as chap. 4. 10. shewing an incomparablenesse and an inexpressiblenesse to be in her beauty whereby in sum the love of this blessed Bridegroom shews his satisfaction in his Bride by multiplying such wonderful expressions as hold forth the high esteem that he hath of her Obs. 1. There is nothing so lovely in all the world as grace in a believer the most delightsome pleasant thing in the world is nothing to this 2. The love that Christ hath to his people is inexpressible although he useth many significant wayes to expresse it yet must it close with an indefinite expression and question to which an answer cannot be made How fair It cannot be told how fair and men cannot take it up otherwise than by wondering at it 3. This lovelinesse of the Bride and the Kings being kept in the Galleries or the sense of the injoyment of his presence go together and therefore is it subjoyned here as the cause of the former like one that is ravished with the admiration of some excellent sight he stayes and beholds it and O saith he how pleasant is it The believer is the uptaking object of the love of Christ wherein he delights 4. There is no lovely nor delightsome thing in all the world that Christ cares for or esteems of as he doth of the believer Grace makes a person Christ's love for delights riches honour favour parts will be of no value without this whereas one without these may with this have Christ's affection ingaged to them Vers. 7. This thy stature is like to a Palm-tree and thy brests to clusters of Grapes Vers. 8. I said I will go up to the Palm-tree I will take hold of the boughs thereof now also thy brests shall be as clusters of the Vine and the smell of thy nose like Apples Vers. 9. And the roof of thy mouth like the best Wine for my Beloved that goeth down sweetly causing the lips of those that are asleep to speak The former two expressions v. 5. 6. have fallen from him to speak so in a ravished abrupt manner by way of exclamation The third way how he amplifies the commendation of the Bride follows vers 7 8 9. as subjoyned to the preceeding particular description And this amplification is expressed these three wayes 1. By commending her stature as the result of all her parts formerly described put together with a repetition of one of these parts mainly taken notice of vers 7. 2. By shewing his resolution to haunt her company by which his respect to her appears vers 8. 3. By promising gracious effects to follow on his performing the former promise of his keeping company with her vers 8 9. The seventh verse then speaks to two things Her stature and her brests Her stature respects all the bygone parts being now put together for so they represent the whole stature And by stature is understood the proportionablenesse and comelinesse that is in the whole being considered as jointly united in one body as well as severally as was said of him Chap. 5. 16. and the relative this clears it this that is this which is made up of all the several parts I have been enumerating they being put together make thy stature and thy stature thus made up of these members and parts is like the Palm-tree And so from this similitude her stature is commended The Palm-tree is recorded in Scripture to have diverse commendable properties 1. It 's straight therefore it 's said of the idols that they are upright like the Palm-tree Jer. 5. 10. straightnesse is comely in a stature He was like to a Cedar Chap. 5. 15. she is like to a Palm-tree here 2. A Palm-tree hath good fruits the Daits are the fruit thereof 3. It 's a tree of long continuance and