them to the beloved; but in the present instance the strict grammatical sense seems the most natural. Still, in one respect, the verse may be considered as the language of the spouse, repeating what her beloved had said; that is, she relates that her Lord embraced her, and while she rested on his bosom, he hushed the virgins her compa. nions, which may be supposed in waiting :

:

Disturb not my love until she please.' In the version, however, I have endeavoured to preserve the ambiguity of the original, as a translator cannot be too faithful.

The other difficulty is kept out of sight in the common version, but there can be no doubt that the original properly means, I adjure you,'I charge you upon oath-that ye disturb not my love, &c. But how shall we reconcile this with the law of Moses, and the manners of the Hebrews, who were strictly forbidden to swear by any name except JEHOVAH? I know that commentators and critics have not been unfruitful in evasions; but they are, in general, so futile that I think them not worth reciting; and would sooner at once confess my inability to untie the knot, than thus violently cut it. There is one circumstance, however, which may throw considerable light upon the expression.

Notwithstanding the Jews were commanded to swear only by the incommunicable name, they were admitted to call in witnesses to their oath, and in the want of others, the animals of the field were judged sufficient, or perhaps preferred. A

remarkable instance of this occurs in the history of Abraham and Abimelech. After swearing an oath of fidelity, and making the usual presents on such occasions- Abraham set seven ewe lambs of the flock by themselves. And Abime'lech said unto Abraham, What mean these seven ewe lambs, which thou hast set by them'selves? And he said, These seven ewe lambs • shalt thou take of my hand, that they may be a "WITNESS unto me that I have digged this well'.' The same custom, it appears, is continued in the east to the present day; and points out the proper use of these antelopes and hinds of the 'field,' as witnesses to the solemn adjuration in this poem. This is indeed hinted at among the seven senses enumerated by Dr. GILL, who remarks that sometimes heaven and earth, animate ⚫ and inanimate creatures, are called in scripture2›

1 Gen. xxi, 30. I confess myself indebted to the ingenious editor of Calmet for this passage, produced for à very different purpose in his Fragments, No. LXIII. (P. 111.) where he mentions a similar covenant between Mr. Bruce, the celebrated traveller, and an Arabian shekh. To account for the introduction of deer instead of sheep, it is only necessary to suppose that the former might be in sight, and not the latter; though it might be added, antelopes and hinds are some of the finest objects of poetic imagery.

As to the particle Beth, which I have rendered before instead of by, I think I have at least kept equally to its radical idea-in, which ought to be preserved in all its various renderings; e. g. In-into-within-in respect of -in the manner of-in opposition to-in connexion within the midst of-in presence of, i. e. before, which I conceive to be the best rendering here, and in some other texts.

2 See Deut. xxx. 19. Josh. xxiv. 27.

to bear witness to solemn charges and covenant engagements.

The improvement of this difficult verse shall be comprised in two ideas.

1. That true love deprecates every thing calculated to disturb the harmony, or injure a good understanding between the parties. Doth Christ love his church? Then must he be offended at every attempt to disturb her peace, or alienate her affection from him.-Do we love Christ? Then shall we, with pious jealousy, guard against whatever has a tendency to dishonour his name, to grieve his Spirit, or offend his love.

I charge my sins not once to move,

Nor stir, nor wake, nor grieve my love.'

WATTS.

2. The whole creation witnesseth for God against apostates. If after engaging ourselves by covenant to be the Lord's, and professing to be his disciples, we turn our backs upon religion, and renounce his service, not only will our friends and neighbours, our children and servants, bear witness against us, but the very animals who saw our former professions and devotions, will rise up against us in judgment. Yea, the very timber and stones of our dwelling will witness against us, if we deny our God'.

1 Josh. xxiv. 27.

SECTION IV.

Chap. II. ver. 8, 9.

Spouse. The voice of my beloved! behold he cometh,
Leaping on the mountains, bounding on the hills.
My beloved resembles an antelope, or a young hart.
Behold him standing behind our wall;
Looking through the windows,

Displaying himself through the lattice work.

THESE verses open a new scene, and, according to many expositors, a new day. But as repose is very customary in warm countries in the middle of the day, I am not certain but this may refer to the afternoon or evening, especially as there is nothing in the description which particularly marks the morning.

Dr. GILL connects this section with the former in this manner: he supposes the spouse to have heard the beloved give a tender charge to the virgins not to disturb her, and that thereupon she arises and exclaims, Behold! it is the voice ' of my beloved!' To me, however, this appears unnatural and absurd, because here she sees him at a distance leaping on the mountains, and bounding upon the hills.'

Another critic supposes the voice of the bridegroom' to be the sound of the music which attended him; and I conceive such an allusion not improbable; and that in verse 10, the chorus is introduced: Arise, my consort, and come away!'

The imagery is here so easy and beautiful as to require little illustration. The beloved is seen first at a distance hastening to his love, with the

speed of an antelope or a young hart'-then he stops behind the green wall of the garden-or shews himself, in his bridal dress, through the lattices of the choisk2-and here invites her to enjoy with him the opening charms of summer, of which Mr. HARMER has shewn the following verses to be an accurate description; and that' they mark the time to be about the end of April, which answers to June in our climate.

Little difficulty occurring in the literal sense of this section, we apply immediately to the allegory, and enquire,

1. Why is the heavenly bridegroom compared to the antelope or the young hart? I reply, not only on account of the beauty of those amiable creatures, but chiefly for their swiftness, as intimating the alacrity with which the Messiah came, in the first instance, for our redemption; and the readiness with which he still flies, in the hour of distress for our relief. Even in the painful work of redemption, with what cheerfulness did he undertake, and with what willingness did he suffer! Lo! I come,' saith he, to do thy will,

1 That the Hebrew Zabi (2x) intends the antelope or gazelle, is the opinion of Dr. Shaw, Buffon, and Sir W. Jones: and certain it is, this is one of the most beautiful animals in creation. In this place the LXX add, ' On the mountains of Bethel.' But this seems both unnecessary and unintelligible.

2 Displaying himself [p] literally flowering through the lattice work: an allusion to flowers which penetrate the open work of lattice windows, and bloom on the other side. Such a circumstance was noticed with admiration by Mr. Stewart, in his journey to Mequinez, quoted by Mr. Harmer.