Exposition of the Whole Bible

apples, for I am sick of love. The church being brought into Christ's banqueting-house or house of wine, and having there su^h large discoveries of his love, she falls into a deliquium or fainting fit, not being able to hear up under the present enjoyment; and therefore calls to her friends and acquaintance that were about her, to give her their assistance in her present circumstances. In these words may be considered,

I. The church's case and condition in which she was; " sick of love."

II. "What relief she asks for. 1st. To be " stayed with flagons." 2pdly. To be " comforted with apples."

III. Who the persons are to whom she makes application.

I. We have in these words the present case and condition in which the church was; she was sick of love; this was a sickness of the soul, and not of the body; though the one has oftentimes an influence upon the other; for as there are various bodily sicknesses and diseases, so there are various spiritual ones. 1. There is the sickness of sin, which, if mighty grace prevent not, is a sickness unto death; it is in its own nature mortal, and can only be cured by Christ, the great Physician, who heals diseases by forgiving iniquity: this is what is natural and hereditary to us; we bring it into the world with us; for we are all " shapen in iniquity, and in sin did our mothers conceive

U8:" it is an epidemical distemper, which has infected all human nature; all are diseased with it, though all arc not sensible of it; and it has overspread all the powers and faculties of the souls of men, as well as all the members of the body; so that there is no part nor place exempted from it; for the whole head is sick, and the whole heart faint: but this is not the sickness intended here. 2. There is a sickness which souls are incident to, that arises from a sense of sin, want of the fresh manifestations of pardoning i^race, absence of Christ Jesus, and a longing after the enjoyment of his person, and the discoveries of his love; which thougli it is not a sickness unto death, yet it is very painful and afflicting, and can only be cured by the enjoyment of the object loved; this discovers itself by a violent panting after Clirist; a carefulness and activity in the use of means, to enjoy his presence and company; a resolution to go through all difficulties for the sake of him, and an uneasiness until it receives some instances of favour from him: with such souls, Christ is the subject of all their discourse; they love to hear his name mentioned, especially with commendation, their thoughts are continually upon him, and their minds are not easy till they enjoy him; this is the sickness which the church was attended with in chap. v. 8; where see more of it. 3. There is a sickness which springs from views of Christ's person, discoveries of his love, and manifestations of his graee; which sometimes overpower the soul, and throw it into the utmost amazement, at the consideration of the greatness of Christ's person and grace, and its unworthiness to be interested in it; so that it becomes like the queen of Sheba -. who, when she saw the riches, glorj', and wisdom of Solomon, it is said of her, that " there was no more spirit in her." And this I take to be the case of the church here; it did not arise from the want of Christ's presence, or discoveries of his love, but from the enjoyment of them both; he had introduced her in a most stately manner into his banqueting-house, and gave her a noble entertainment; yea, he had plentifully shed abroad his love in her heart, which occasioned her to speak after this manner; his person appeared so glorious and lovely, the entertainment was so large and sumptuous, the motto of love upon the banner so bright and glittering, and what she felt in her own soul so powerful and inconceivable, that she was quite overcome therewith; she was "sick through love:" or, as the Septuagint^ renders it, she was " wounded wilh love:" not that this arises from the nature of love itself, which is not painful and grievous, but is owing to our weakness and imperfection, who cannot bear large views, nor support up nudur

"' TerpM/ii'/i/i)..lyiinnt, Sept. amore langueo, V. L. so Michaelis; jegrotus is used in this sense in Terent. Heautont. 1. I. Tlie Tigurine version renders the words thus. Quia infirma sum clilectione, because I am weak in love; and understands it in the same sense a» when persons are saiito be weak iu faitli, the mighty power of boundless love; we are but poor narrow earthen vessels, that can receive and retain bat little of it: this was that pressure under which she now laboured, and for which she seeks relief; which brings me,

I[. To consider what it is she calls for to relieve her at this time. 1st. [She desires to be " stayed with flagons." 2nd. To be " comforted with apples."

1st. Her request is, that some person or other would stay herewith flagons. The word translated flagons is differently rendered by interpreters; some render it flowers, as Jerom and the Vulgate Latin; and so she may be considered as having reference to sweet flowers bound up in nosegays, the odour of which is very refreshing and reviving; or, " make me to lie down in flowers," so Symmachus; according to Plato," love delights to be in odoriferous places; where there are sweetsmelling flowers, there is its habitation, and there it abides. Now the church being in love, says, stay me, revive, or support me with flowers; perhaps chiefly regarding Christ, who is the only strength and support of believers, who only can keep them both from falling and fainting; for having heard him speak of himself under the names of those delightful flowers, the rose and lily, iu ver. 1, she is desirous that she might be stayed by, and supported with them: the Septuagint renders'the words thus, " strengthen me with ointments,"' by which may be meant the graces of Christ, which are called so in chap. i. 3, ointments were used at feasts, andareof a cheering, reviving, and strengthening nature; and may very well express the grace of Christ, by which souls are cheered, revived, established, strengthened, and settled; our translators have rendered it flagons, and that very well; for according to the best Jewish writers,e^ it signifies vessels in which either wine or fine flower are put; and perhaps may be comprehensive of all the entertainments of a ban. quet, which are proper to satisfy, delight, and exhilarate; and wine being a principal one, may chiefly intend flagons of that; see 1 Chron. xvi. 3, Ilos. iii. 1; flagons are, by a metonymy, pnt for wine contained in them, as the cup is, Luke sxii. 20; for the church was desirous of those that were full and not empty; such as were full of the wine of Christ's love, which is as reviving, cheering, and refreshing as the best wine: and which greatly strengthens and supports the animal spirits. "^ In what sense Christ's love may be compared to wine, and is preferable to it, has been shown on chap. i. 2: and by flagons of it may be meant the doctrines of grace, in which Christ's love is displayed; or the ordinances of the Gospel, by which it is communicated to the and therefore need support.

saints; and may also intimate, that tliough the love and grace of Christ are given forth in measure to them, yet that they are large measures, which believers arc desirous of receiving; those who have most grace, would have still more; and those who have the greatest sense of Christ's love, would have a larger experience of it, and are not content witliout it; they are like " the two daughters of the horse-leech, crj-ing, give, give:" and it may be also, that the church may have in view the glories and joys of another world; where she should have her (ill of love, drink freely and plentifully of this wine new with Christ in his Father's kingdom, and coutiuue in the uninterrupted enjoyment of liis presence. Now it ought to be observed, that she is desirous of more of tliat which had brought her into this condition: Chrisi's love had wounded her, and that ouly could heal her; what had brought her into this sick and fainting condition, could only bring her out of it: this wounds and heals, kills and makes alive: and is the only reviving cordial.

2udly. She desires that she might be " comforted with apples;" as in the former request, she had a regard to the bacqueting-house, where she now was; so in this to the apple-tree, whose delicious fruit she had lately tasted. Apples are of a cooling and comforting nature,' and are good against a syncope and palpitation of the heart, and the smell of them is very I'eviving: Solinus'' tells us of a certain people who eat no food, but odore vivnnt poinorum sylvestrium, live by the smell of apples that grow in woods; and that when they go long journeys, carry them with them, ut ol- ■faclu alantur, that by the smell of them they may be uourished and sustained. The words may be rendered, " strew me with apples";' strew them about me, and strew them under me: the apple was an emblem of love, as before observed; to seud or throw an apple to another, was a sign of love;"' and must be still more so, to strew them about iu quantities. By these apples may be meant, either the blessings of grace procured by the blood of Christ, which remove the fierceness of divine wrath, aud being powerfully applied by the Spirit of God, do abundantly comfort and refresh the soul: or else the doctrines of the gospel, when filly spoken, and fitly applied, are like "apples of gold in pictures of silver;" how comfortable and reviving are the doctrines of justification, pardon, perseverance, &c.; the church had found them so by good experien ce, aud therefore desires them. Tiie Targum, by flagons, understands the words of the law; and by apples, the interpretations of them; which, it says, are sweet to the taste as the apples of the garden of Eden: but it is much better to understand them, as we have done, of the doctrines of the gospel, which have often been some in Vatablus; substernite mihi, Tigurine verfiion, Piacator. " Melo Galatea petit. Virgil experienced to have relieved persons in a fainting condition, such as the church was now in; and who knowing the virtue and efficacy thereof, calls for them. And,

III. The persons she makes application to, the word being in the plural uumber, are either the cliorus of virgins, or daughters of Jerusalem, her dear friends aud acquaintance, to whom she often told her case, especially when iu distress, and desired their assistance, who seem to be near to her, by that solemn adjuration given unto them in ver. 7; or else, any other Christian friends that might be standing by her; for they that fear the Lord, speak often one to another, converse together, and comfort each other: or rather the ministers of the Gospel, who, by preaching the glorious doctrines of it, are instrumental in the hand of the Spirit for comforting the distressed, and reviving the fainting souls of God's children; though perhaps she principally intended Christ, who we find immediately came to her relief, as appears from the following verse.

Verse 6. His left hand is under my head, and his right hand doth embrace me.

These are still the words of the church, declaring what experience she had of Christ's grace and presence; who immediately upon the notice she gave of her distress, came to her assistance, and with both hands supported her iu her fainting fit, and brought her out of it. And it may be observed, that she called to others for relief iu the former verse, hut it was Christ only that could help her: the flagons aud apples of a gospel-ministry and gospel-ordinances will not be effectual to comfort and sustain the saints in such circumstances, unless Christ himself appears iu them, and gives a blessing to them; which is what the church comfortably experienced here, and therefore speaks of it. And,

I. I shall consider what these words are expressive of.

II. In what manner they are delivered by her.

III. To whom they are directed, and for what reasons.

I. It may be proper to consider what Christ's left hand being under her head, and his right hand beiug said to embrace her, are expressive of. And.

1st. They are expressive of Christ's tender love unto, care of, and regard for his church and people; he acts the part of a loving husband, who, seeing his bride and spouse ready to sink and faint, hastens to her relief, embraces her iu his arms, lays her in his bosom, and discovers the strongest and most endeared affoction to her: Christ had a love for his church from all eternity; his heart was then ravished with her, and he took the utmost delight iu bcr, viewing her in all the glory his Father meant to bring her to; and therefore requested of his Father that she might be his spouse and bride, whinh was accordingly granted to hira; who has ever since remained a faithful and loving husband, and has given her the fullest and most incontestible proofs of it; he has assumed her nature, died iu her room and stead, paid all her debts, procured every needful blessing for her, has given her right unto, and will put her into the possession of all that he has; he has raised her from the dunghill, the depths of sin and misery, tfiken otr her filthy garments, clothed her in rich attire and royal apparel, and set her at his own right hand, in gold of Ophir.

This love of his remains the same as ever it was, and will do so for ever, notwithstanding all her failings and infirmities, her revoltings from him, and unkiudncss to him; for he is " Jesus, the same yesterday, to-day, and for ever:" though it is true, he does not alway manifest his love to his people, but sometimes hides his face from them, and kindly chides them for their good, and his own glory; yet he cannot always withhold his love iu the manifestations of it to their souls; for though he seems to treat them severely for a while, yet his heart is full of love, pity, and concern; his bowels yearn, and, Joseph-like, cannot refrain himself, but must make himself known unto his brethren. Christ now has various ways of showing his love to his people, which he does the most suitably and seasonably; when tempted, he succours them; when disconsolate, he comforts them; and when afflicted, he sympathizes with them; wheu hungry, he feeds them; when naked, he clothes them; when sick, he, as the great Physician, heals them; when weak, he supports and upholds them with the right hand of his righteousness; and when fainting, he cheers and revives them; " he giveth power to the faint, and to them who have no might, he increases strength;" and this he does by putting his left hand under their head, and by embracing them with his right hand; the doing of which is an amazing and surprising instance of his grace.

2ndly. These phrases are expressive of that near fellowship and communion the church has with Christ; which is variously expressed in scripture, as by supping, and walking with him, and leaning on his bosom, and here by lying in his arms; which is an indication of very near and intimate communion indeed: to be admitted into Christ's banqueting-house, and there sit with him at his table, or into his privy chambers, and there have converse and communion with him, argue great nearness to hira, and intimacy with him; but to lie iu his arms, and have a place iu his bosom, what can be nearer? This is the effect of that near and iudissolute union souls have with Christ; and what by divine grace, they are called to the enjoyment of; are frequently indulged with in their attendance on ordinances; and is that one thing they are desirous of, and uneasy without; bat which, when obtained, gives them the greatest pleasure and highest satisfaciion.

3rdly. They are expressive of the enjoyment of blessings from Christ, in whose right hand is length of days, and in whose left hand are riches and honour. Temporal mercies are Christ's lefthand blessings;" and such a measure of them Christ hands forth to his people in a covenant way, as will be needful for them to support them whilst in, and comfortably carry them through tliis wilderness; but Christ's right-hand blessings are of a spiritual nature, such as a justifying righteousness, pardon of sin, peace, and reconciliation by bis blood, and adoption; all which being, by Christ's hand, applied unto his saints, cheer, revive, and com.fort, when ready to faint; and which sustain, uphold, and strengthen them, when ready to sink and die away.

4thly. They are expressive of the safety and security of the church: they must needs be safe from all enemies, and secure from falling, who are encircled in the anns of Almighty grace, sustained by Christ's left hand, and embraced by his right hand, for out of his hands none can pluck Ihera: such are, and will be preserved in Christ Jesus, until tiiey are safely brought to glory. The Targum and R. Sol. Jarchi expound these words of the divine care and protection which the Israelites enjoyed in the wilderness; whereby they were not only provided with every thing that was useful and uecessary, but also defended from every thing that was noxious and hurtful.

II. We may now consider the manner in which these words were delivered; and that they may be considered, either, 1. As a" prayer, and be read thus, " 0 that his left hand was under my head, and that his right hand would embrace me!" and suppose her still in the same case in which she was in the former verse; and seem to intimate, that she had a sense of her present statu and condition, and a desire to be out of it; also, that she was without Christ's presence and communion with him, though she had a value for it, and an earnest desire after it, and did firmly believe that the enjoyment of it would relieve her. Or, 2. They may be considered as spoken in the strength of faith, that it would be so; and then the words may be read thus, " his left hand will be under my head, and his right hand will embrace me;"p and the sense of them is, as if she should say. It is true I am now in a very weak, feeble, and fainting condition; yet I know I shall not totally sink, fall and perish; for he will hold me up and support me, so that I shall not be moved: the words seem then to be spoken much in the same manner, and to argue the same strength of faith, as those spoken by the church in Mic. vii. 7, 8.

Or else, 3. As expressing her present experience that it was so; and then the words may he read as they are rendered by our translators, " his left hand is under my head," &c., which experience of hers she mentions with thankfulness, as she ought to do, to the glory of his love and grace, who had so kindly and graciously appeared for her in a time of distress; and this she does also in an exulting manner, and with a kind of boastiflg; for though we are not allowed to glory in ourselves, nor have any reason to boast of any thing which we have done, yet we may glory in Christ, and boast of what he is unto us, and has done for us.

III. The person to whom she speaks, are either the ministers of the Gospel, whose assistance slie had desired; and having enjoyed the comforting and supporting presence of Christ, in the ordinances, and under the ministry of the word, she lets them know of it, to encourage them in their work, and that they, with her, might bless the Lord for it: or else, the daughters of Jerusalem, whom she adjures in the following verse; who are persons newly converted, to whom she directs her discourse, and gives them this account of her experience, that slie might allure them to the ordinances, and encourage them to walk in the ways of Christ, as well as engage them to join with her in giving thanks to him for the reception of so great a mercy; which is very agreeable to David's practice, in Psal. iiiiv. 2, 3, " My soul shall make her boast in the Lord: the humble shall hear thereof, and be glad. O magnify the Lord with me, and let us exalt his name together."

Verse 7. / charge you, 0 ye daughters of Jerusalem, by the roes and by the hinds of the field, that ye stir not up, nor awake my love, till he please.

There is some difficulty in these words concerning the person speaking, who it is, whether Christ or the church: interpreters are divided about it; and there are reasons, not to be despised, given on both sides.

Some think that they are the words of the church, charging the daughters of Jerusalem to give no disturbance to Christ, her love, and cause him to depart from her, with whom she now was, enjoying sweet communion with him; which seems to be the sense of our translators: and this sense of the words bids fair, if we consider, 1. The person to whom these words are spoken, " the daughters of Jerusalem;" who were the friends of the church, " the virgins, her companions;" who attended and waited upon her: Christ is represented in this Song as having his friends with him; and the church, as having hers with her, and that in allusion to a nuptial entertainment; and therefore it seems most reasonable that she should speak to her friends, and not his.

2. In all other places, where these words arc used, they seem to be the words of the churcli, and not of Christ; see chap. iii. 5, and viii. 4.

3. The manner of speech shows it, wliich is not by way of command, which is proper to Christ; but by way of adjuration, or giving a charge with an oath, which_ is usual with the church of these persons; for which, besides the places beforementioned, see chap. v. 8. 4. If we also consider the matter, it suits well with the church's language; the character, " my love," is very applicable to Christ, he being the Person whom her soul loved; the charge that this love should not be stirred up, but at pleasure, agrees with Christ, who is endued with sovereignty, and ought to be at his own liberty to stay with, or remove from his people when he pleases. 5. It suits with the contest and scope of the place: the church was now in Christ's arms, where she lay with a great deal of pleasure and satisfaction; and being willing to have communion with Christ continued, and not interrupted by these persons, she solemnly adjures them after this manner; which carefulness and solicitude of her's seems also to be the scope and design of those other places, chap. iii. 5, and viii. 4.

But there are others who think that they are the words of Christ, and not without some reason; for, 1. It was the church, who having solace and ease in Christ's arras, was fallen asleep there, and not he in hers; and therefore, that she might have no disturbance, he charges the daughters of Jerusalem by no means to awake her, till she herself thought meet. 2. The church in this Song, when she gives Christ a character, which is expressive of her love, does not use this word nariN, ahahah, love, which is of the feminine gender; but another, nn dodi, my beloved, or well-beloved, which is of the masculine; but Christ makes use of this same word in giving a loving title to his church, as in chap. vii. 6; and therefore they seem to be the words of Christ speaking concerning and in behalf of his church. 3. Both the word nnn«, ahabih, love, and ^Dnn, techphafz, which is in construction with, and is rendered he please, are both of the feminine gender, and so best agree with her,i and may be rendered, "that ye stir not up nor awake my love till she please." 4. The following words seem to confirm this sense, " the voice of my beloved!" What voice was this she heard? ^Tiy, the charge he gave to the daughters of Jerusalem not to disturb her; which discovered so much love and goodness in him, and her heart was so much affected with it, that she breaks out into this pathetic exclamation, " the voice of my beloved!"

And now though the former sense is not to be despised, yet I must confess I chiefly incline to the latter, and having thus considered whose words they are, I shall now consider the words t So the Cabalistic doctors interpret the word of malcuth. or th9 bride Lexic. Cabal, p. 43, 44.

themselves; in wliich may be observed,

I. The char-re given; not to " stir awake t//e love till he or she j)lease."

II. The persons to whom this charge is given; " the daughters of Jerusalem."

JII. The manner in which it is delivered; " I charge you by (he roes and by the hinds of the field."

I. Here is a solemn charge given not to " stir up nor awake the love," or " this love," the wellkuovvn love,' " till he, or she please;" which I have observed may be understood, either as the church's charge to these persons not to disturb Christ, ia whose company she now was; or else, as Christ's charge to them not to awake the charch, who was now sleeping in his arms; and both these senses being pressed with such reasons as have been bufore observed, I shall consider the words both ways: and then if we consider them as the church's charge, not to disturb Christ her love, they will lead us to observe, 1. That Christ is the object of the church's love, and of all true believers; there is none in heaven or on earth, that has so great a share in their love as he has; they love him with all their hearts and souls, and above all things else whatever; and that so sincerely and unfeigncdly, that they can appeal, with Peter, to the Searcher of hearts, and say, " Lord, thou knowest all things, thou knowest that I love thee;" which arises from the discoveries of Christ's love to them, and the views which they have of his loveliness; and is still more and more increased, by having nearer communion, and more intimacy and acquaintance with him. 2. That Christ sleeps and takes his rest among his church and people; this is manifest from her carefulness not to have him stirred up and awaked; the Lord is sometimes said to sleep, and not to awake, when he does not arise to deliver his people from danger, or out of the hands of their enemies; see Psal. xxiv. 22, 23, and xliv. 23, 33, and sometimes when he grants his presence to them and communion with them, as here: the church is Christ's resting-ploce, where he " rests in his love," towards his people, grants his presence to them, converses with them, and " lies all night betwixt their beasts." 8. That Christ may be disturbed, and raised up from hence by the sins of his people; their vexatious contentions one with another, their unfriendly and ungrateful carriage to him, often provoke him to remove from them; they grieve his Spirit, and cause him to hide his face, which is no ways for their honour or comfort.

4. Tliat believers should be very careful that they do not provoke Christ to depart from them; and therefore should watch against the very first m^otions of sin, and " abstain from all appearance for sinful thoughts, as well as sinful actions, are an abomination to him, and lead on to (he commission of them;, and it is the desire of believers under the influences and by the assistance of tlie Spirit of grace, so to do; which shows that communion with Christ is highly valued by them, and what they would not have by any means iuterrupted. 5. That communion which souls have with Christ, is entirely at his pleasure; they cannot have it, when and as long as they please, but when and as long as he pleases; for " when he giveth quietness, who then can make trouble? so when he hideth his face, wiio then can behold him?" as Elihu says. Job xxxiv. 29. The discoveries of Christ's love and grace to his people; the grants of his presence to Ihetn, and communion with them, as much depend upon his sovereign will and pleasure, as the first actings of his grace towards and upon sinners do: he may withdraw from his people without any provocation, as he sometimes does; for he is a God that " hideth his face from the house of Jacob;" and is not obliged to give any reason for it, but his owu sovereign well; though he always designs their good, and his own glury by it; yet he is oftener caused to arise, and remove from them, through their carnality, lukewarmness, ingratitude, and unbelief.

But if we consider the words as the charge of Christ to the daughters of Jerusalem, not to disturb the church, then we may observe, 1. That the church is Christ's love; she is frequently called so by him in this Song, as in chap. i. 9, 15, and ii. 10, and in other places: she has the greatest share in his affections, as he has in hers, and has given the fullest proofs of his love of her; which put it beyond all dispute, that she is the object of it, and will always continue so, notwithstanding all her failings and infirmities. 2. That the church sleeps and takes her rest in Christ's arms; there is a sleejjiness or drowsiness which attends God's children, that is a sinful one; when they fold their own arms together, and do not lie in Christ's; in this frame was the church, chap. iii. 1, and v. 2; but this here is a rest which Christ gives, a sleep which he brings his into, when he puts under his everlasting arms, and embraces them in his bosom; for " so he givelh his beloved sleep," Psal. cxxvii. 2, 3. That Christ values the company and conversation of his children: these are " the excellent in the earth, in whom is all his delight;" he loves to see their persons, and hear their voice; the actings of their grace upon him are exceeding delightful to him, and therefore would not have them be disturbed, hence it can never be a work well-plcasiug to Christ, for any to sadden the hearts, lessen the joys, and weaken the faith of God's children. 4. That Christ would not have his church's jjeace disturbed; though it olten- tiines is by " quarrelsome and contenlious persons," who are always uneasy themselves, and euJeavQur to make others so; by " carnal professors, whose lives and conversations are wounding and grieving to pious souls;" by " errors and heresies," which, " springing up" iu churches, trouble some, and defile otliers; and often by " inward corruptions," those domestic enemies, which are of all the worst and most alSicting; as well as by Satan, that unwearied enemy, who, though he cannot devour, yet will disturb; but whether this be done one way or other, it is no ways pleasing and grateful to Christ. 5. Though believers, when under the gracious influences of the blessed Spirit, are desirous of communion with Christ; and if they might have it as long as they please, they would have it always, and say, as the disciples did, " Lord, it is good for us to be here;" yet when they begin to be sleepy and drowsy, they grow careless and iudiflcreut about it; which justly provokes Christ to deprive them of it. So much for the charge itself.

II. The persons to whom this charge is given, arc the " daughters of Jerusalem;" by whom we are to understand young converts, as has been observed in chap. i. 5. Now these are very apt to disturb Christ by their impatience; who, like new-born babes, are unwilling to wait till their food is prepared for them; till'Cbrist's own time is come, when he will more fully reveal himself unto them, and give them large discoveries of his love: and also by their frowardness, who, when their food is prepared for them, grow sullen and will not eat it; and, like Rachel of old, " refuse to be comforted;" or else, through " the weakness of their faith, and living upon their frames," which young converts are very apt to do; for no longer than they have the discoveries of Christ's love, and sensible communion with him, can they believe their interest in him; and therefore, like froward aud impatient children, or poor weaklings, give him a great deal of disturbance: aud so taking them as the words of the church, she seems here to act the part of a mother; and charges these her children to be still and quiet, and give her loving Husband no disturbance, whilst she enjoyed his delightful company.

Moreover, these daughters of Jerusalem, or young converts, are very apt to give the church disturbance; and therefore Christ may be represented as charging them not to do it: this they sometimes do through weakness, not being able to bear the doctrines of the Gospel; such some of the Coi-inthians were, who were " babes in Christ," and therefore the apostle fed them with milk, and not with mrat, for they " were not able to bear it;" by reason of which, many contentions, divisions, and disturbances, were raised in that church: as also, sometimes through 'igno- giuibus Tyriis mos eBt gestare pharetram, Virgil.

ranee of Gospel-order," not being so well versed in, aud acquainted with the rulei, laws, and ordinances of Christ's house; so that oftentimes, for want of knoiv ledge in Gospcl-discipliue, as well as in Gospel-doctrine, they give disturbance to the church of Christ; all which, Christ knowing full well, gives them this solemn charge.

III. The manner in which this charge is given, which is very solemn and awful; it is with an oath, " I adjure you, or I cause you to swear by the roes and by the hiuds of the field, that ye give no disturbance to my love; creatures which ran in field*, forests, and woods, and were their native places.' Tlie meaning is, not as if either Christ or his church swore by those creatures; for swearing by heaven or earth, or by any creature in them, is condemned by Christ, Matt. V. 34—37; au oath ought not to be takea iu trifling cases, nor in any other name than iu the name of God; which perhaps is the reason why the Targum thus paraphrases the words here: " I adjure you, O ye congregation of Israel, by the Lord of hosts," or Tzebaoth, which same word is used for roes here, " and by the strengths or fortresses of the land of Israel," k.c. And either, 1. The words may be paraphrased thus, I charge you, who are among the roes and hinds of the fields, you daughters of Jerusalem, who are shepherdesses, and keep your flocks where roes and hinds skip and play; or who love to hunt them, and delight in such exercises;' I chai"ge you, that you give my love no disturbance. Or else, 2. Thus I charge you, O ye daughters of Jerusalem, that ye remain or abide with the roes and hinds of the field, so Junius; mind your own business, keep your flocks, stand without whilst I and my love enjoy each other's delight fiil convei'sation,without any interruption or molestation from you. Or, 3. Those creatures, the roes and hinds, it may be, are called in as witnesses to this solemn charge, and to be produced against them, if ever they should break it; as to which sometimes iieaveu and earth, animate aud inauimate creatures, are called in scripture; see Deut, xxx. 19, Josh. xxiv. 27. Or, 4. This adjuration or charge is made by all that is dear, the roes «ud hinds being pleasant and lovely creatures, as in Prov. v. 19; as if he or she sliould say, I charge you, O ye lovely daughters of Jernsalcm, by the hinds and roes, which for beauty and loveliness are like to yon, as R. Aben Ezra observes; if, 0 ye lovely ones, ye have any love for me, I beg, I earnestly intreat of you, that you will cause neither me nor my love any interruption. Or, 5. It may be considered as a severe threatening to those persons, if they should be unmindful of the charge given; and it is as if he should say, I swear, that if you stir up, or awake my love, that you shall be food as common to all, as the roes and hinds are; to which purpose as R. Sol. Jarchi's gloss: and