EXPOSITIO IN CANTICA CANTICORUM

To the most reverend and most ample prelate, the lord WILLIAM JUXON, bishop of London and Lord High Treasurer of England, PATRICK YOUNG. Greeting.

That oblivion has full often, most Ample and Reverendissim Prelate, given occasion for a more renowned fame, and that many things have fallen in order that they might afterwards rise again more adorned, is a thing to which assurance is given and abundant witness borne not only by deserted ruined walls and by rubble long neglected, which, laid low by age, put on a new face and a more august form: but by the monuments of genius also, which are day by day corrected, are published in more emended form, and by the sedulous diligence of the studious are drawn forth, first out of mould and dust, into the light and into the day. Among these is this devout and elegant writing of thy predecessor, which until now has perhaps lain buried in oblivion, that in this learned age it might emerge from the darkness with a greater splendour, and might look again, under the auspices of thy most celebrated name, upon the light which it had first drunk in within thy walls. His aged infirmities, or rather those of the age in which he lived, which occur here and there in phrasing or in matter: if, out of your singular piety, Your most Ample Lordship be willing to cover them with but the hem of your own garment, and to deem him worthy of your patronage together with his Acoluthus (for to go forth into public alone, without a companion, was neither seemly, nor did the condition of so great a man allow it), and kindly to interpret this our small labour in publishing the two, you will make a step toward greater things, which may hereafter be dedicated to thy name, and will bind me, most devoted to Thy Amplitude, by a closer bond of observance for the time to come. Given the day before the Nones of November. In the year MDCXXXVIII.

1147ATo his lord and most dear friend Robert, by the grace of God bishop of Hereford, brother Gilbert, humble minister of the Church of London: to be exercised in those things which are God's, and in the same to be consummated with a most blessed end.

Lest the authority of thy command, my lord, should seem to me empty or cheap, I have straightway sent thee the book which thou didst ask for: the book, that is, which with the Lord's help I lately put forth upon the Song of Songs, and which I entrusted to no man before thee, either to be copied or to be looked into. For it was not written by me for praise, nor for the sake of a public commendation, but that I might hold in memory the things which, the Lord teaching, I had learned: and that I might show that these things are not, after the manner of the Jews, to be cheaply despised, but to be read humbly with the inmost understanding, and to be understood in the same spirit in which they 1148Awere spoken. And when it had been read through by thee with the utmost attention from beginning to end, thou didst receive it with much alacrity of mind, and, as I hear, didst commend with much praise that I had applied my zeal to this study: and, that nothing might be wanting to its perfection, thou didst ask that a Prologue be fitted to it by me, so that the completion of the work might be worthy, and to it a rendering of thanks be made; for it is written, « Love is strong as death (Cap. VIII, 6). » For as there is nothing mortal that can break the bond of death, so there is nothing possible that the urgency of love cannot obtain. This it was that emptied the Lord, and bound him with human bonds; this it was that, after the cross and the sepulchre, led him down to the lowest seats, that he might snatch thence those who had believed that he would come, 1149Aand were diligently awaiting him: this it is that reforms into the liberty of grace those whom, at the dictate of justice, it had made sons of wrath, mercy tempering judgment. This changes my purpose, so that I set a prologue to a work which I undertook to expound without a prologue. For the author of the work was Solomon, who imitated the ancient writers, who do not make their readers attentive by prefixing a prologue, but by showing them the matter of which they are about to treat arouse their attention, and turn their zeal toward the recognition of the things that are said. Whence that saying of Moses: « In the beginning God created heaven and earth: but the earth was without form, » [Vulg. inanis et vacua, "void and empty"] etc. (Gen. I, 1). And that of Exodus: « These are the names of the sons of Israel, who entered into Egypt with Jacob (Exod. I, 1). » So, 1149Brunning through the whole Pentateuch, thou wilt find the books of Judges and of Kings, and the others besides, written without a prologue; and if prologues have been added to them, thou wilt recognize that they were added long afterwards, after the coming of the Saviour. Imitating these, Solomon begins straightway from the very matter of which he is about to treat, knowing that the matter itself which is handled has in itself either a manifest usefulness, by which it may allure, or an evident reason, by which one may despise the things coveted, or theological considerations, by which one may cast these 1150Afrom the mind, and cleave to him alone who is the founder and creator of them. Three books therefore he made, which he does not adorn or enlarge with prologues: one, of « Parables »; another, « Ecclesiastes »; this third, « Sirasirim ». In the « Parables » he allures men to the possessing of those things by which the present life is furnished, that a man's own necessity may be relieved, that in the things wherein there is need his neighbour may be succoured, and that to the indigent there be given as necessity requires. But in « Ecclesiastes » he warns that the mind be not entangled implieetur in these things, that love be not bent toward the things which are transitory: but that it judge them as vain, and decide upon and desire the things that are higher than these. Whence, adding « Sirasirim » next in order (which is called the « Song of songs »), in which, flying past all things, the soul stands beside the divine majesty, 1150Bembracing him as a bridegroom, and presenting to him out of her affection all that love can be. The soul, therefore, or the Church, kindled with the fire of love, not seeking these visible things but sighing after the invisible with the whole affection of the heart and the whole intention of the mind, he thus brings in: as one seeking God, yet not yet apprehending him, and, that she may hold him as apprehended, saying these things.

• 1149C

1. Let him kiss me with the kiss of his mouth.

Who is this, so renowned? of form and grace so elegant? that, boldly seeking the kiss of the highest King, she says, « Let him kiss me with the kiss of his mouth? » Is this soul acting in a dream, feigning for herself what she wills, snatching herself away into some hope without substance, forming empty visions within herself, and even now hoping to apprehend what she could not obtain by laborious endeavours? For whither has this spirit ascended, so unmindful of gold and so forgetful of silver, accounting the precious stone as nothing, so spurning all that the world possesses and imparts to its own to be possessed, that, thrusting these away with the hand of holy perfection, she says: Stand apart, you; my love, withdrawn from you, 1149Dhas been carried over into the things above, seeking him alone who alone truly is, and who furnishes to all things alike the cause and the effect of their being; sighing after whom, and impatient of holy desire, this soul communes with herself, and speaks, saying, « Let him kiss me with the kiss of his mouth: » for a soul so inspired speaks not vain things, but the highest. Long since has she drunk up the streams of Solomon's wisdom, and heard him disputing in « Ecclesiastes »: for once indeed, dainty and tender, when she had not yet come from outward forms to inward things, when she had not yet ascended from the creature to the Creator, 1150Cshe clung to the world with all her embraces, and bound herself with all her affections to the very things that are seen: but having entered the school of spiritual doctrine, she was accounted worthy to hear no common master, but that Solomon supreme in wisdom, appointing for holy Church a certain introductory lesson, by which he might call away every elect soul from the world, and might join her, once called away and drawn apart, to him who is above the world, by the indissoluble bond of charity. For that supreme Solomon, seeing in the spirit that almost every soul was as it were digging in the earth, entangling herself in secular business, and no longer lifting her love upward but bending it lower; in order that he might raise up the bowed and wretched one, came down from the height of his own contemplation to the depths of human converse, calling back 1150Dthe wanderer, instructing and reforming her with saving precepts, and so at length, by certain steps as it were of ascent, leading her through to the heights of holy contemplation and of love. First of all, therefore, he promises great things to the tender age, saying, « The parables of Solomon: to know wisdom and discipline, and to understand the words of prudence, and to receive the instruction of doctrine (Prov. I, 1 seq.). » He suggests winning things, adding, « A wise man hearing shall be wiser, and he that understandeth shall possess governments. » Thus he does not at once preach to her contempt of the world and of the things that are in the world, 1151Anor rehearse the hard and lofty matters of a straiter life; « for first that which is animal, then that which is spiritual (I Cor. XV, 46). » Whence the best of masters, lest by urging weighty things at once he should blunt at the very beginnings the soul which he had taken up to be instructed, permits her, as though for the passing of her years of infancy, to use freely the world and the things that are of the world, and to take delight in them: yet appointing her a law, that she flow not away in sinning, nor turn to the use of malice and of lust what she has received by the great gift of a great author. He sets forth, therefore, to her who now listens attentively, the Parables; and with as many Parables as he instructs her, with so many laws does he inform and bind her to living well and honourably: which Parables indeed, if a prudent reader shall look into them more attentively with the eye of the mind, 1151Bhe will understand that within them there is assigned most fully, for an honourable converse, a form of life for the possessors of this world and for those who pass their days in the common life. For because « without faith it is impossible to please God (Heb. XI, 6), » in the very opening of the treatise faith and the worship of the highest Godhead are inculcated, when it is said, « Hear, my son, the discipline of thy father, and forsake not the law of thy mother (Prov. I, 8). » For the discipline of the highest Father, which the Church has most fully learned from him, is this: « To believe that he is, and that he is a rewarder to them that love him (Heb. XI, 6), » [Vulg. inquirentibus se, "to them that seek him"] and that in the end of the times he sent his Son in the flesh, and through him fulfilled his promises. But of the law of our mother the Church, the first is that natural law, engraved by the finger of God on the hearts of men; the second, that written upon tablets 1151Cof stone; the third, the law of the Gospel, ministered in the Holy Spirit and in grace. To forsake not the law of our mother, therefore, is this: not to withdraw from the unity of the Church, and from the worship of the highest Godhead, which she received inwardly by the inspiration of grace. But the remaining commandments of the Decalogue shine forth in distinct places throughout the whole volume of the Parables; and by these, and by very many other precepts besides, there is set forth as it were a certain secular holiness, and the life of secular men is ordered by a fit governance of reason; so that a man may so use the world as not to turn aside from God, and so possess the things permitted and made subject to him as unceasingly to abstain from the things forbidden. In the first instruction, since satisfaction has been made to human desires, and it has been permitted to man to use temporal things soberly, according to what was said to the first man 1151Dby the divine voice, « Increase and multiply, and fill the earth, and subdue it, and rule over the fishes of the sea, and the fowls of the air, and all things that move upon the earth (Gen. I, 28); » there is now place for a second instruction, that concerning the things which man has long possessed he may now hear what judgment is to be made: whether he is to cleave to them with love, or whether love is to be raised from them to something higher and far better: whence Solomon, running through with the pen of truth each several thing that is under the sun, says in the second volume, « Vanity of vanities, and all is vanity (Eccle. I, 2); » and mightily showing that this vanity is present in all transitory things, that the mind is by no means to be wrapped up in vain things, nor love to be entangled in vain things, 1152Ahe sets apart from vanity the soul which he had taken up to be instructed, and applies her separately to truth, when at the end of that same work he adds, « Youth and pleasure are vain (cap. XI, 10). » And a little after, « Remember thy Lord thy Creator in the days of thy youth, before the time of affliction come, and the years of which thou shalt say, they please me not (Cap. XII, 1). » And a little after, in the very close of the discourse, « Fear God, and keep his commandments: this is every man (ibid., 13). » By which compendious close of words, what else does he instil into the minds of men but the fear of that highest Godhead, and the reverence of the worship that is owed. For this is the way, this is the access to life, if the mind, seized with holy fear, always turn aside from unlawful things, and the mind, kindled within with the fire of love, 1152Bbe unceasingly girded for good things: for man has been set midway in the order of the rational creature, having the good Angel above him, the evil one below, and, when this life has slipped away, he is to be brought to an equality with the one or the other according to the merits of his life. He therefore, as he is midway between these, so has something in common with each: love, namely, with him who is above, fear with him who is below: for the evil angels fear and tremble, but the good love perfectly; and as the evil angel does not rise up to love, so the good angels do not come down to fear, according to that saying, « Perfect charity casteth out fear (I Joan. IV, 18). » Since, therefore, love alone wholly carries the good angel into itself, while fear alone presses the evil one downward, 1152Cthere is not, apart from man, in the order of the whole creation, any in whom fear runs together with love, in whom these two meet joined to one another. To man, therefore, it is said, « Fear God, and keep his commandments: this is every man: » as if it were said, All this, that is, the whole of this, namely, « to fear, » and by loving « to keep the commandments, » belongs to man; that by fearing he may turn aside wrath, and by loving may attain to grace. Or if it be said, « This is every man, » that is, through fear and love a man is made perfect. Or, « This is every man, » that is, unto this every man is created, this does not differ from the same understanding, since this is the manner and the cause of his creation: that he should so escape wrath, and merit grace.

This soul, therefore, receiving the admonitions of salvation not now drawn off 1152Dfrom afar, but from the fountain itself, that is, from the highest Solomon; taught already in the Proverbs in what manner she may possess worldly things, and in Ecclesiastes by what reasoning she may now forsake and despise in her mind the things she has possessed; hears now at last in the Songs how she may pass over from things visible to things invisible, and cleave to the author of all with the whole strength of her mind and the fullness of her affection. Thus, from the moral discipline by which she holily shares what she possesses, through the rational, by which she rightly judges of worldly things, having entered upon that holy and highest theoria, having now utterly forgotten the things that are behind, climbing that holy mountain and the summit of her own mind, she follows through the midst of the cloud and the darkness that holy Moses to the heights of contemplation; 1153Awhere, abiding in a secret dwelling (Exod. XIX, 20, et XX, 21), she seeks not lofty panelled ceilings, nor the painted flanks of attendants, nor acres of fields stretched out beyond measure, but, that she may abound plentifully in all things, seeks him alone who is all things, who is the light and the rest of souls, the fount of good things and the origin of virtues, whom to apprehend is the highest thing, and whom to enjoy the most delightful: and being driven within by desire of him, she utters what she feels, and no longer restraining herself within the cloisters of silence, speaks, after the manner of a lover, either to herself or to some heavenly Virtue akin to her, saying, « Let him kiss me with the kiss of his mouth. » Love indeed errs rather often in judgment, and while it is borne headlong by its own desire, whithersoever it has turned itself it seems to itself to behold the thing it desires, and that any other person too 1153Bexperiences in himself what it feels: whence, as though it were plain to others who it is that love draws and as it were absorbs into itself, when she utters outwardly what she does within, she designates no one by name, but with a certain discreet indiscretion so says, « Let him kiss me with the kiss of his mouth. » This indeed is the secret of a perfect mind, and the soliloquy of a soul now cleansed with the heavenly Bridegroom. Come then, turn aside the edge of thy mind a little, and for a short while come down from the highest things to the lower; consider a soul still bound fast by unbelief, one who has not yet been enlightened to receive the rays of faith, has not yet touched the thresholds of the Church, and knew nothing at all of the Bridegroom: wilt thou judge that the Song rightly belongs to her? that she should speak to the Bridegroom of holy souls, saying, « Let him kiss me with the kiss of his mouth? » Would not 1153Cthis Parable be unseemly in her mouth? But if thou consider a soul enlightened indeed by faith, yet dead in works, grievously oppressed and overwhelmed by sins, making for herself a long rope of sin, and not running back to the good by that remedy of penance: can the Song rightly be fitted to her, that, misshapen of mouth, and of horrid face, and foul in all her body, she should nevertheless say to the Father of all, « Let him kiss me with the kiss of his mouth. » But a soul fortified by faith and imbued with the sacraments, now raising herself by the law of the mind to the good of virtue, now, in the lapse into sin, taking upon her the law that fights back in her members; subject to this alternation, mourning, and in her mourning crying aloud: « O who shall deliver me from the body of this death? » 1153D(Rom. VII, 24.) Will she fitly sing the Song, that, overcast with the tears of sadness and drawing the sobs of penance, she should say, « Let him kiss me with the kiss of his mouth. »

But if, advancing a little, thou consider a soul upon a certain higher step, governing herself by a kind of even moderation, so that she neither now admits the sins for which damnation is due, nor yet climbs to the heights of virtue, dwelling in a manner with Lot in Segor, not yet reaching the mountains: she assuredly, in proportion as she does not yet touch the summits of virtue, is the more delighted by outward things, and burns less strongly in the desire of the heavenly kiss; so that neither to her does that rightly belong which was said, « Let him kiss me with the kiss of his 1154Amouth. » Enter now at last the secret place of the spiritual soul; consider a soul now established in grace, whom the spirit has drawn out into the mountains, who has now determined to dwell on the heights, who, the world being now overcome, has trodden sin underfoot, who, running after the Lord with Peter, has now said, « Behold, we have left all things, and have followed thee (Matth. XIX, 27); » she, though she be far from the darkness of unbelief, from the reign of sin and of death, from the assault of temptation, from the torpor of the mind, does not yet presume so far as to dare, where she awaits the kiss of the highest King, which perhaps she has not yet tasted, saying, « Let him kiss me with the kiss of his mouth: » but either she sits content, with Mary, with the kiss of the holy feet, or, according to John, « she stands with the friends of the Bridegroom, and rejoiceth with joy at his voice (Joan. III, 29), » 1154Bwhich voice, most full of sweetness, she has now been accounted worthy to hear within, and in a certain appearance and promise of things to come alike to be delighted and to rest. From hence ascend, if now thou canst, to the sixth step of perfection, by which a love now consecrated enters the heights of contemplation; where the Lord is transfigured upon the mountain for her, and that most holy Moses, hidden from human eyes, now privy to the heavenly secrets, rests most sweetly in the very hidden place of the Godhead: here the most blessed soul, contemplating in her heart the King whom she loves, and stretched out toward God as far as in this life is lawful, is refreshed by the sweetness of the eternal vision; and, turning back the eye of contemplation upon all things that have been created, while she wonders not so much at them as at 1154Cthe wisdom of the highest Maker in them, and at his unspeakable power, disdaining all that is created, gathers herself wholly into that wisdom, and is bound fast to it by the bond of charity and by the light of contemplation; and while she sees that all that is comely in the creature is not in the least degree comparable to his comeliness, she takes fire and burns toward that invisible fire, and, experiencing the wound of charity inflicted upon her mind by the sweet sting of the Godhead, and demanding that there be foretasted for her certain pledges, as it were, both of the blessedness to come and of that most sacred conjunction of the created spirit with the uncreated, which shall be without end in an indissoluble bond of charity, with an inward; and crying out with a sound of the mind audible to the holy and supernal powers alone, she says, « Let him kiss me with the kiss of his mouth. » For love kindled toward God is charity; and 1154Dthe beholding, with intent mind, of him who is loved is contemplation: and these so accompany one another that contemplation stirs up love, and love always advances contemplation toward the things before; so that whither contemplation penetrates by the ray of the supernal light, thither it draws love after it; so that to the soul thus advancing the Lord is both illumination through contemplation, and true salvation through charity; as it is said, « The Lord is my illumination, and my salvation; whom shall I fear? » (Psal. XXVI, 1.) The soul, therefore, turned away from the world and converted to Christ with her whole mind, forgetting the things that are behind (Phil. III, 13), and stretching herself mightily toward the things before, beholding the world now far down beneath her, snatching herself wholly into eternity, 1155Abeholding by contemplation the highest and eternal things of the Lord Jesus, and by urgent love desiring them, because she wholly succumbs to love and languishes with spiritual desire; yet not presuming upon the full embraces of the bridegroom, that her love may be satisfied at least in something, asks a kiss, and, speaking in mind either to herself or perhaps to a familiar angel, imparting spiritual things to the spiritual, opens her love, and, loving, so begins from love, saying, « Let him kiss me with the kiss of his mouth. » And since these things have been said in the manner of a little preface, we shall expound the rest in the following tome, the Lord breathing upon us, who lives and reigns for all ages of ages. Amen.

Let him kiss me with the kiss of his mouth.

By unremitting labour, by continual exercise of virtue, this faithful 1155Bsoul has been brought so far that she aspires to the kiss of the highest King, saying, « Let him kiss me with the kiss of his mouth. » Hence it is that we by no means run on with a gliding pen, but stand as though clinging upon the heights, desiring earnestly to search out and to imitate the things at once hidden and perfect of this holy soul. In which matter this first occurs, that she seems most confidently to glory in herself together with the Apostle, so as to say, « Our glory is this, the testimony of our conscience (II Cor. I, 12). » For she who seeks the kiss of the highest Godhead knows beyond doubt that she has a clean heart, knows that she has clean lips, an honourable face, and one not unworthy of the kiss of so great a King: so that there seems rightly to belong to her what was said, « For I have espoused you to one husband, that I may present you a chaste virgin 1155Cto a chaste one (II Cor. XI, 2): » [Vulg. Christo, "to Christ"] and again elsewhere, « That he might present to himself a glorious Church, not having spot, nor wrinkle (Ephes. V, 27): » for this soul has no « spot » from uncleanness, no « wrinkle » from duplicity, no depraved conscience from hatred of a neighbour; there proceed from her heart no murders, no adulteries, none of the other things that are wont to weigh down the conscience and are wont to defile a man: for with all watchfulness she keeps her own heart, hearing attentively through Solomon, « for from it life proceedeth. (Prov. IV, 23). » At the doors of this heart stands the fear of God, provident and solicitous, lest on every side a way of approach to its secret places lie open to the vices: at the bulwarks of this heart stand the stern battalions of the virtues, which do not now, as of late, fight against sins; 1155Dbut glory in the Lord Jesus, the victory over them being even now obtained: and by how much the bitterer the battle they long experienced, by so much the more joyful is the glory in which they now triumph. Above stands chastity girt up, which rejoices that she has crushed the uncleanness of the flesh upon the rock of abstinence. With placid countenance stands humility, the companion of chastity, minding nothing lofty; but repressing by the Lord's power the elation of mind that ever seeks high things, and bravely and prudently dashing the foul madness of its head against the rock, which is Christ. Thus faith despises unbelief, hope despairing misery, charity envy, simplicity guile, innocence malice, truth falsehood, and each several virtue despises the vices opposed to it, as 1156Amonstrous corpses now mightily dashed against the rock of truth. Here thou mayest see that ancient concupiscence of the flesh lamenting at the funerals of her extinguished offspring; carrying round in the golden cup of Babylon her various allurements, and all that can be contrived by the most exquisite art of temptation, plotting this by force, this by all her craft, to see whether the things grown cold may be warmed, and the things extinguished may be raised up to their ancient spirit of life. That sacred choir of the virtues mocks her as she casts her darts, knowing that the Egyptians, smitten by the hand of the Lord, are not to be called back to life any more: whence, exulting spiritually, it takes up psalm and timbrel, singing out that song of Moses with full gladness to the Lord, « Let us sing to the Lord; for he is gloriously magnified: the horse and the rider he hath cast into 1156Bthe sea (Exod. XV, 1). » The evil rider is every malignant spirit; the evil horses are the worst vices; and with what violence the evil Angels who sit upon them are borne along is manifest, when they drag down souls wretchedly tempted into the depth of hell, and subject them to eternal torments, the divine justice bringing it about.

This soul glories that these are extinguished for her, and, sitting in the midst of the virtues, now entrusts herself wholly to them, and commits herself utterly to their services; and to her every virtue does service most humbly, each furnishing what is its own. Who could now run through with the pen, who could set forth in speech, what comeliness each several virtue confers upon this perfect soul, what admirable grace each several virtue supplies? Who could express her comeliness to the full? whom 1156Ccontinence renders chaste, and innocence simple, meekness gentle, mercy devout, circumspection provident, temperance sober, prudence discreet, patience brave; and whom charity, now perfected, directs with much reverence along the sacred paths of justice? For from the very beginning of holy fear, straightway planting her steps in humility, thence passing through the camps of unchastity, and so ascending through the remaining virtues as they are disposed in the mind by the Spirit of God, looking no longer upon vanities and false madnesses, she now entrusts herself wholly to love in a certain higher place, and commits herself to its most excellent fullness. Here, dwelling apart, she cannot but meditate upon what she loves; she cannot but contemplate 1156Dwhat she desires: with a thirst sent upon her from above, she takes fire toward that living fountain, and is daily refreshed with the sweet bread of tears; while she grieves that her desires are drawn out to such length, and, suffused with tears, makes her complaint. Here she frequently repeats and turns over with herself that saying, « To me to live is Christ, and to die is gain: I desire to be dissolved, and to be with Christ (Phil. I, 21, 23). » And that other, « Woe is me! that my sojourning is prolonged (Psal. CXIX, 5). » She is indeed forced to feel, and compelled to experience in herself, what she lacks of the highest, and how far off she is from eternity. A spirit released from the flesh has seen manifestly him whom it loves, enjoys the good it desires, is not tormented by the deferring of its desire, is touched by no grief at all; there love is wholly in the light, wholly rests in joy: 1157Abut the weariness of love in the present life is beautifully described, when it is said, « Laughter shall be mingled with sorrow, and mourning taketh hold of the ends of joy (Prov. XIV, 13). »

In this life indeed the laughter of a faithful soul is this: that with a clean conscience, with a perfect heart, with a most full integrity of love, she knows that she follows the Lord Jesus into the heights, and that she reaches out the kiss of her mind toward his human things and his divine alike: yet this laughter is still mingled with sorrow, and mourning takes hold of this joy; since she knows that she has not yet apprehended him whom she follows with her heart, and considers that what she desires above all things is deferred from her. Hence the sorrow of the loving soul, hence the tears with which she washes herself through the nights, and waters the bed of her mind; that, being already cleansed, 1157Bshe may be cleansed yet more, and that she who had been fair may shine forth far fairer. The soul, trusting in these virtues, conscious of this her comeliness, after vices long since stormed, after the gifts of the virtues obtained, after desires long drawn out, languishing with love, raising herself upward by contemplation, passing through heaven in her mind, asks a kiss for the solace of her grief, for a certain foretaste of the gladness she longs for, and thus begins the Song which is called of Songs, « Let him kiss me with the kiss of his mouth. » Thou mayest perhaps see an Angel indignant, and saying: What has been done? what is this so great and so new a change of things? why have the lowest been mingled with the highest? has heaven been stretched out above in vain? has a seat in the dunghill been appointed for man in vain? does the human mind penetrate 1157Cheaven? and does it, by no means content now with its own bounds, run through not only the regions of heaven, but the inmost parts of the heavens? But if in any way this has been permitted her, what is this, that the human mind should exalt itself to such a height, and should seek the kiss of the creating power, of the wisdom that works all things by a word, of a goodness subject to no constraint, that is, of the highest and inaccessible Godhead, saying, « Let him kiss me with the kiss of his mouth? » Has any Angel, or Archangel, or any spirit of the number of the Virtues, of the Cherubim or the Seraphim, ever so spoken with himself, silently or in mind, as either ever to ask or to hope for the kiss 1157Dof him beside whom we stand trembling, and whose embassies we have served by obeying for so many ages? When the Word was made flesh, and the Lord Jesus was passing through his human affairs upon earth, we called it a great thing, and accounted it a marvel in our eyes, that a poor woman was admitted to his feet, to fix a kiss upon those feet which she had nevertheless first wiped with her hairs and washed with the flood of her tears (Luc. VII, 38). When the Lord transfigured himself upon the mountain, and revealed to human eyes his divine things, which he had always had, did that loving Peter, or the most beloved John, presume to seek the kiss of his majesty, who, not bearing the voice that came down from the magnificent glory, fell prone to the earth 1158A(Matth. XVII, 2). The Apostle too, caught up hence (II Cor. XII, 4), to whom the secrets of heaven were entrusted, and those holy words of silence revealed, did he, minding lofty things among us, so set his mouth in heaven that, not measuring himself, not considering his own human estate, he aspired to the kiss of the highest Godhead?

Moses too, going up into the mountain (Exod. XIX), hiding within the cloud, trembling at the sound of the trumpet, does he present himself to the delights of this kiss, who begs that that merely carnal law, soon to be abolished, be engraved not now upon the hearts of men, but only upon tablets of stone? Since, according to the Truth, « no one among those born of women is greater than John the Baptist (Matth. XI, 11), » and since, according to the same, « he that is least in the kingdom of heaven is far greater than he 1158B(ibid.); » it could have been enough for the human soul if even the least angel had received her with a kiss. This one's zeal perhaps, as proceeding not from anger or from malice, some supernal virtue tempers, answering him as he judges severely, that mortals are not to be resented if they desire to escape the snares of death, and strive with the whole effort of the mind to apprehend the liberty of the glory of the sons of God. For the condition of mortals is very wretched: set in the midst of the world, they behold hell beneath and heaven above; and for man not only is it easy to descend, but it is most difficult not to fall: to this the flesh is prone by its own weight, temptations press, malignant spirits drag him down with the ropes of sins, ever envying human salvation, as they have long envied our glory also. But as the descent 1158Cis easy, so is the ascent to the things above difficult: in this lies the life of men, in this the battle of souls, in this glow the endeavours of those who live holily in the world: that, escaping the snares of sins, they may pass over into our liberty, and conform themselves to us by purity of life, and join themselves with us in the love of the highest Godhead. For souls that have come forth out of the pit of misery and out of the mire of dregs, forsaking the vain things of the world, nay treading them underfoot in mind: with what devotion are they to be received, with how great a charity are they to be cherished by us, lest they ever look back and degenerate, but may unceasingly kindle their love toward the Father of lights, until they receive the gifts promised to the blessed? A soul, therefore, set in holy desires, spurning earthly things, not yet 1158Dapprehending the heavenly, let her be permitted to use the figures of her own words as a kind of incentive to her love; especially since, when she names a kiss, or an embrace, or a couch, or anything of the sort, she thinks nothing carnal, presumes nothing unworthy, meditates nothing at all save what is holy: ( For all that a wretched woman sins in a kiss, and carnal affection, is as far from her mind as she herself, purified by virtue, has withdrawn far from vice. ) For there is also a holy kiss, as the Apostle mentions, saying: « Salute one another with a holy kiss (Rom. XVI, 16). » And, according to the Truth, the Father running to meet his returning son, « being moved with mercy, and running up, fell upon 1159Ahis neck and kissed him (Luc. XV, 20). » These things, therefore, which zeal had stirred up among the Supernal Ones, being lulled to rest by the working of modesty, we shall defer to the treatise following the things that are to be said, the Lord inspiring us.

Let him kiss me with the kiss of his mouth.

As has already been said in the tome above, there is a certain kiss of foul pleasure, which a mind now lifted up to the things above disdains even to remember: But there is a holy kiss, which the Apostle mentions, saying, « Salute one another with a holy kiss, » and the truth in the Gospel, « the Father, being moved with mercy, fell upon the neck of his son, and kissed him. » A kiss, therefore, is of one sort a kiss of reconciliation, of another a kiss of congratulation, of another a kiss of gladness and of a certain permitted and sanctified pleasure. It is a kiss of reconciliation 1159Bwhen minds before at discord are called back, through some mediator, into peace and the favour of friendship; and the kiss that is shown outwardly is the sign of that confederation and conjunction of minds which is made within. But it is a kiss of congratulation when we receive with congratulation kinsmen long absent, and friends returned from pilgrimage or from elsewhere, and show the certainty of our inward joy by the very kiss that we give outwardly. But the kiss of the Bridegroom to the Bride is a kiss of a certain sanctified pleasure. There is therefore a threefold kiss, for which the church sighs, and which every faithful soul desires to be given her: for the holy church longs for reconciliation, longs for congratulation, 1159Cand longs also for that holy gladness which shall be without end. For while the Word was not yet incarnate, there was no peace of the church with God, which, after this life had slipped away, was drawn wholly into hell.

For man made himself wholly liable to eternal death, that is, in his stock and in his offspring, when he scorned to obey his author, from whom he had lately received so many and so great things, him (I say) who not only willed and commanded, but even held out threats, in a matter most trifling. For although it be no great proof of love if a man obey in a small thing, yet it is a great sign of an irreverent mind, and a token of the utmost contempt, if a man scorn to obey in a small matter: for according to the Truth, « He that is not faithful in a little, how 1159Dshall he be faithful in a great matter? » (Luc. XVI, 10.) By how much the less, therefore, was the thing in which man scorned to obey, by so much the greater is the sin that he incurred, and the greater the punishment that he deserved. For he who offends against an eternal Judge, without doubt what he deserved was unto eternity; for that judicial power which lacks an end inflicts a punishment without end: and as man deserved good without end at the hand of the Lord, when he departed from the truth. For as the good angel was first light, and afterwards a firmament, when he did not consent to him who desired to set his seat toward the North (Isa. XIV, 13): so man too, if he had resisted the temptation, would by that very fact have deserved to be confirmed against temptation and sin, so that thereafter he could neither have sinned nor have been tempted; but, the number of days appointed him being here innocently 1160Afulfilled, and the tree of life tasted, he would have come to an equality with the angels, he who had created him working mightily in this also. As, therefore, the reward of obedience would have been eternal, so, by the even scale of justice, an eternal punishment was owed to disobedience; and to it man, after his sin, being wholly liable, fell wholly into hell.

For hence the prophet says, « Mercy and truth have met each other (Psal. LXXXIV, 11), » which is the same as if it were said, mercy and justice began to come each against the other; for they that meet each other come from opposite sides, and tend as it were in contrary directions; so mercy and truth, straightway after the sin, began to tend in different ways: truth was exacting man for punishment, while mercy 1160Bwas disposing something better for his repair. And this was a wonderful meeting, justice dragging man to the lower regions, and the other desiring to bring man back to the things he had lost. But as justice prevailed, man was given over to punishments, tasting miseries and hardships and death in the world, corruption in the sepulchre, and after all things, darkness in hell. And when satisfaction had now been made to justice in great part, the fault having been long punished, after many courses of years, place at length was given on high to mercy, which was ever knocking and pressing hard, in the hidden and secret places of that holy and highest Trinity itself; where it was disposed as wonderfully as devoutly, that in him in whom the Father had created all things, in him he should restore the things that were lost. This counsel 1160Cis that before [antequam; read antiquum, "ancient"], of which the prophet says, « Let thy ancient counsel, O Lord, be made true. » This is that which, « hidden from the ages (Col. I, 26), » Paul calls a « sacrament. » The Son therefore obeyed the Father, and so much the more wonderfully and the more sacredly, in that it was not a younger obeying an elder, not a lesser a greater, but one almighty, great, himself great, immeasurable, almighty, equal in all things, who obeyed; as it is said in the prophet, « In the head of the book it is written of me, that I should do thy will (Psal. XXXIX, 9). » For great is the book of the knowledge and wisdom of God, in which, though thou shouldst read for ever, no end of it ever comes: its inner pages he alone who wrote it has looked upon. In this both men and angels advance without end; and that treasure of God, however many 1160Dbe for ever drawing from it, can never be drained: from end to end his wisdom alone and highest reaches. In this all men are written, and the days are formed, and the merits of each are comprehended, and the blessedness due to every one is contained expressly.

In the head of this book, as in its chief part, is written this sacrament of the Incarnation, in that among all the things which God has wonderfully wrought, in creating each thing, in conserving what he has created, and in disposing by a wonderful law the things he conserves, nothing is so astonishing or so wonderful as that, by his own self-emptying, at the command of commanding mercy, he seems to have been visited with injury to himself. But « the works of the Lord are great, sought out according to all his 1161Awills (Psal. CX, 2), and his judgments are true, justified in themselves (Psal. XVIII, 10). » God therefore, ascending the cross, and spreading out his innocent hands to the nails, as he consecrated the place of death unto life, so those who were held in death he called back to life. For as his blood dripped from the cross the rocks were cleft, that a bodily entrance might lie open by which that most sacred price, received by angelic hands, might be borne down to the lower world; that, the fruit of the tree of life being shared, they might run back into the liberty of life who were held in hell under the faith and at once the expectation of this grace. What is there, then, of which justice may now complain? In paradise a tree was set, « good to eat of, fair to the eyes, and delightful to behold; and the woman took of the fruit thereof, and did eat; and she gave to her 1161Bhusband, who did eat (Gen. III, 6): » and disobedience being thus consummated, the way to death was prepared: in the Church too the tree of the cross was set up, whose aspect was horrible and whose taste most bitter; its fruit was that temporal death by which the guilty were punished, who for divers crimes were condemned to the cross: to this tree that eternal wisdom stretched out its hands, and tasted this fruit, with no serpent suggesting it, nor woman persuading. Once indeed the serpent had done this: that the woman, coveting what she ought not, should be delighted, as the flesh is; that the man, as it were the rational sense, should acquiesce in the same; and so it had prepared for itself a way by which it might glide into the hearts of the immortal, and draw all things to itself: but 1161Cat the cross all that is his is made void; the serpent suggests nothing to Christ; here the flesh is not delighted; the rational sense itself, in the spirit, draws the flesh after it, to endure the hard things of the cross and to taste the bitter things of death. Virtue, therefore, resides in the cross; and, since he ascended it who is the virtue and wisdom of God, both virtue and wisdom are placed in it. This opens the way of virtue, which, although it be narrow, yet leads to life. The tree of paradise, then, put forth a fruit by which both the suggestion might be received, and concupiscence be aroused by certain enticements as it were: the cross, now set in the bosom of the Church, assuredly presents a fruit which, if thou shalt taste it in the mind, thou dost not succumb, neither with the enemy suggesting within, nor with the flesh enticing thee; but the enemy is conquered in his first encounter, and the flesh is at once called back to serve the spirit, 1161Dand the whole man is brought back into the love of consummated virtue. This, then, is the place in which mercy, which is true peace, kisses justice; for here satisfaction is made to both at once, since both man is redeemed, mercy so working, and to justice far more is paid than was owed; and, according to the Apostle, « The handwriting that was written against us is mightily nailed to the cross of Christ, and blotted out (Col. II, 14). » For a handwriting is so drawn up that, after it has been cut and divided into parts, in each part of it the full record of the transaction is retained. Such is our condition with the malignant enemy: for when we sin, 1162Athe fault is with us, gravely engraved by the very pen of the perverse deed, and it is straightway taken up by the memory of the ancient enemy, and firmly retained as impressed there; so that, if there be none to redeem, none to save, there may always be at hand for him something to lay to our charge: which handwriting indeed has been blotted out by the death of Christ, through which both the fault is remitted to us, and his accusation against us is no longer feared.

But what is this, since man was held to an eternal punishment, but the Son of God bore only a temporal death for forty hours? how was satisfaction made, in his death, to the divine justice, which exacted eternal punishments from man? But proculdio satisfaction was made. For let there be weighed in the balance the very death of the Son of God, momentary if you please, and the eternal death of all men, 1162Bhowever much it be owed; to whom is it doubtful that the death of the only-begotten, though temporal, outweighs the death, though eternal, of whatsoever mortals? For deservedly it is a greater thing, and by nature more wonderful, that God should die, who is liable to no sin nor to death, than that a multitude however great of mortals and sinners should die. For hence blessed Job says, « Would that my sins, whereby I have deserved wrath, and the calamity that I suffer, were weighed in a balance (Job VI, 2). » That Job, which is « sorrowing, » designates the Lord Jesus, is now doubtful to none: he, pleading our cause before the Father, as set upon the cross, says, « Would that my sins were weighed; » naming as his own, indeed, our sins, whereby we have deserved wrath, in the unity 1162Cand sacrament of the body and the head, and saying: Would that thou wouldst consider, Father, the sins whereby man has deserved wrath, and the calamity, that is, the punishment which I suffer upon the cross, made man unto obedience to thee. For if thou consider both, as truly thou dost consider, my punishment, like the sand of the sea, will appear the heavier, that is, my punishment together with obedience will far outweigh the sins of men; and it will be enough for thee, for the expiation of his fault and for the discharge of the punishment owed by him. Holy Church, therefore, understanding by the spirit with which she was enlightened that this reconciliation was to be given through the hand of the mediator, the Lord Jesus, amid the soliloquies with which the spirit cherished her and kindled her holy love, within the delays of a hope long continued, repeated this Song of love in the hearts of the elect 1162Dwith frequent sighs, so as to say, « Let him kiss me with the kiss of his mouth. » Understanding, indeed, in him who kisses, the Father, by whom the Son was sent for this grace; and designating, in the mouth itself, which after the usual manner is put forth for a kiss, the Son who was sent, who is the mouth and the wisdom of the Father; and expressing, in the kiss itself, which is the pleasing sweetness of those who kiss, the Holy Spirit, who is the love of both: she professed, as most truly as most devoutly, the faith of the holy and highest Trinity, and the incarnation of the Word that was to come, and, through the sacraments of the incarnate Word, the full reconciliation of man with God. For what is more devout than this holy supplication? What can be purer 1163Athan this prayer? In the very beginnings we are at once taught how prayer is to be made, and in what measure supplication is to be offered to the Most High: for « without faith it is impossible to please God (Heb. XI, 6); » and the prayer that is without faith he cannot hear. Whence James says, « But let every one ask in faith, nothing wavering (Jac. I, 6): » for it is faith that first opens the entrance for prayer into the inner sanctuary of the exalted majesty. Whence she who desires to be heard begins from the Sacraments of faith, so as to say, « Let him kiss me with the kiss of his mouth; » as if she said: In that I desire to be heard, I stand forward to ask in this faith; in the very substance of the deity I confess unity, in the same I confess and adore the Trinity of persons. It is a confession of unity, that which was said, « Let him kiss; » but of the Trinity, that one who kisses, and a mouth, and a kiss 1163Bare named. The one who kisses is the Father himself: the mouth itself which is put forth for kissing is the Son: and the kiss which is completed by the mouth of him who kisses is the Holy Spirit. Which truth indeed neither dissipates the very substance of the Trinity, nor tears asunder that of the Unity. He indeed who kisses is neither his own mouth by which he kisses, nor the kiss itself which is ministered by his mouth. So too the mouth itself is neither he who kisses, nor the kiss itself which is given. The kiss also itself is neither he who kisses, nor the mouth itself from which it is. Yet far be it that, when we see a kiss given by someone, we should therefore understand three substances: for the substance of him who kisses is one; and both the mouth itself and the kiss are not indeed in another, but only in that very substance of him who kisses. So 1163Cthe Father, and the Son, and the Holy Spirit, since they are most truly three Persons, of whom none is the other: this truth of the Trinity takes nothing away from the unity, or from the simplicity of the substance of God; even as that simplicity itself neither adds anything to, nor lessens, the Trinity of the Persons. But because it is not enough to believe divine things concerning God, unless his humble things also be most truly believed, she uses a most exquisite word, saying, « A kiss; » designating most fully by this both the Word that was to be incarnate, and the sacrament of human reconciliation that was to come. And since these things have been thus said, let us, the Lord helping, renew both our spirit and our pen for the treatise following.

Let him kiss me with the kiss of his mouth.

1163DWe observe that it was not any one just man from Adam down to Christ, but all men throughout the world far and wide, into whom the grace of the Holy Spirit had poured itself, who understood that from the seed of Adam one would at some time be born who, out of the trespass of one, would at some time destroy that same thing on behalf of all his members, and, the kingdom being handed over to the Father, would make men equal to the Angels. This faith, then, and this revelation in the spirit, kindled the desires of the Saints and drew their minds forward into the ages to come, so that they reckoned the delay of this life long, by which so great an expectation was deferred, and short as well, as though it were to be ended before they should behold this with bodily eyes. All these, therefore, whom one faith governed and hope urged on, that is, the whole multitude of those who believe devoutly, Solomon (in 1164Awhom wisdom had established a seat for herself), regarding them by that very light with which he was illumined, brings in, as a Bride, set in longings for the Bridegroom long since promised her, uttering the words of her desire in this manner: « Let him kiss me with the kiss of his mouth. » By the threefold repetition, in which it is said, « Let him kiss me with the kiss of his mouth, » he marks a threefold kiss which she shows that she desires: the first of reconciliation, as has been said; the second of congratulation; the third, that of everlasting gladness. Reconciliation the Church desired, she who had learned that she had wholly sinned in Adam; and this, because she knew that it could be brought about by no other than by the Only-begotten of the Father himself, that is, by her Bridegroom. She desires that the Father kiss her, which is, that he remit his anger to her by the kiss of his mouth, that is, by the incarnation 1164Bof his Only-begotten, who is both the mouth and the Word of the Father. Whence it is also expressly said that the Father kisses, but with the kiss of the Son; because when the Father saves, he saves those whom he saves not indeed by his own incarnation, but by that of his Son. Yet since the Father also truly wrought that incarnation (seeing that the working of the whole Trinity is inseparable), therefore rightly, since it is a kiss of the mouth, the Father is thereupon said to « kiss », that is, to work in the Son that very assumption of flesh which he does not have in himself.

These things, then, having been said concerning the kiss of reconciliation, let us come, with the Lord's help, to the searching out of that which is called the kiss of congratulation. For usage has it so, and Scripture often calls it to mind. For Isaac says 1164Cto his son, « Come near to me, and give me a kiss, my son; and he came near, and kissed him (Gen. XXVII, 26, 27). » It is read also of Jacob that, when he had seen Leah and had known that she was his cousin, « he removed the stone with which the well was closed, and, the flock being watered, he kissed her, and lifting up his voice he wept (Gen. XXIX, 10, 11). » Laban also, « when he had heard that Jacob had come, ran to meet him, and embracing him and rushing into kisses, led him into his house (ibid., 13). » Of Jacob too, when he had returned from Mesopotamia of Syria after that long sojourning, it is read that « Esau, running to meet his brother, embraced him, and clasping his neck and kissing him, wept (Gen. XXXIII, 4), » Joseph likewise, « when in his embrace he had fallen back upon the neck 1164Dof Benjamin his brother, wept, and kissed all his brethren, and lamented over each one (Gen. XLV, 14, 15). » The prodigal son too, « when he was yet far off, his father saw him, and was moved with mercy, and running to him fell upon his neck, and kissed him (Luc. XV, 20). » By all which, without doubt, is understood the kiss of congratulation, by which the parents and kinsfolk of their own congratulated them upon their successes and applauded them inwardly, showing outwardly by the kiss the joy which they cherished within. And this kiss of congratulation the Church hopes and expects to be given to her: which will be on that last day, when the merits of life shall be set forth, and the Lord Jesus shall render to each according as he has done in life, whether good or evil. For when the lost sheep has then been carried back to the folds on the shoulders 1165Aof the good shepherd, his friends and neighbours will be called together, the holy angels, to be sure, who keep his will with them in unbroken steadfastness, and for this reason are friends; and who enjoy his vision without ceasing, and for this reason are rightly named neighbours; to whom he will say, « Congratulate me, because I have found my sheep which was lost (Luc. XV, 6). » which he is to say in like manner of the lost drachma as well.

This will be the highest congratulation, when not only shall that heavenly Church of blessed spirits applaud the good shepherd, but she also who shall have been carried back upon the shoulders of his humanity will offer her congratulation to the Bridegroom, who rejoices over her restoration, and to the multitude of the supernal virtues, which rejoices likewise. There will be fulfilled on that very day 1165Bwhat is contained in the history: for Joseph, making himself known to his brethren, « commanded that all should go forth out of doors, and that no stranger should be present at their mutual recognition. And he lifted up his voice with weeping, and said to his brethren, I am Joseph; and he kissed them (Gen. XLV, 1). » Strangers will they be on that day to whom the Lord is to say, « Depart from me, ye cursed, into the everlasting fire, which is prepared for the devil and his Angels (Matth. XXV, 41). » When these have been separated on that day, the Lord Jesus will make himself known to his brethren, saying, « I am Joseph; » as if he should plainly say: Call back to memory how, being sold and set in the prison of death, I came forth thence by rising again; and now behold openly that I both possess the sceptres of the kingdom and, 1165Cbeing thus endowed by the Father, hold the summit of judiciary power over every creature. Here the Bridegroom will congratulate the Bride, and the Bride the Bridegroom; and the indivisible joining of their minds will be made solid in a perpetual covenant. The Bride will congratulate the Bridegroom, because after the infirmities of the flesh, after the prison, after the scourges, after the buffets, after the spittle, after the nails, after death, after the sepulchre, after the great stone rolled to it, he has been so far exalted that in the flesh he took upon him he judges all flesh, and bends to his glory every knee of things heavenly, earthly, and infernal. But the Bridegroom's congratulation toward the Bride will be, that she has not run at uncertainty, that she has by no means fought in vain; that, death being triumphed over and Satan trodden down beneath his feet, he has gained the Church for himself the more gloriously by how much the more laboriously, 1165Dand has already endowed her, so gained, with unspeakable glory: of which indeed the good one will on that day applaud both all and each. For what is that giving of thanks by the Lord, in which he is to say on that day, « I was hungry, and ye gave me to eat (Matth. XXV, 35), » and the rest in this manner, if not a certain congratulation of the Judge himself and Bridegroom upon those inward goods of his Bride? For it is divided into six clauses, the very perfection of the number designating the whole fullness of all goods; by which in the present life every faithful soul pleases the Lord; by which also the Church wholly conforms herself to her Bridegroom. For the works are mercy: that the poor man be fed, and given drink, and the naked clothed, and the guest received under a roof, the sick visited, and 1166Athe imprisoned. But is God well pleased in these alone? Is not every several virtue pleasing to him? For what of that holy virginity? what of honourable chastity? what of the frugality of the Saints? what of silence? what of holy preaching? what of justice, fortitude, temperance, and prudence? what of the virtues beyond number, whose praise is in the Holy Scriptures, in the acquiring of which the continual and unremitting labour of the Saints sweats? But if the Lord is well pleased in these, what is it that in the judgment, when he shall congratulate the Church upon her goods, the Lord will call to mind these alone which were bodily performed? They are indeed goods, but not the only ones.

It stands, therefore, that in the clause of words already spoken all the endowments of the soul, all the goods of the Church generally, 1166Bare comprehended. For the Lord hungers and thirsts: yet in saying this we subject the holy Godhead to no suffering; for the life of that supreme Godhead itself is incapable of suffering; and by as much as temporal life is subject and liable to suffering, by so much is that eternal and uncreated life utterly far from and a stranger to all suffering. Yet after the manner of the Scriptures he is said to hunger and to thirst; and not in one way only, but in several. For the Lord hungers in his members, and he hungers in himself. In his members he hungers, when any one of his own is brought to the necessity of bodily or spiritual food: which suffering charity relieves, to be sure, with the various works of mercy, refreshing with food and drink him who is wasted, and with spiritual things instructing 1166Cand building up him who desires the spiritual: for as it is a devout thing to relieve bodily hunger and thirst, so it is most devout to relieve the want of spiritual food as well: for as by the judgment of truth the soul excels the body, so it is far better, far holier, to relieve her than the body. Yet both are good, both are well pleasing to the Lord, even unto thanksgiving. Like is the consideration concerning nakedness also. The Lord is cold in body, and he is cold in spirit: in body, when the harshness of the cold is driven off by no covering of clothing; in spirit, when a man is clothed within by no garment of virtue. This cold is from the North wind, by which the hearts of many are not only chilled but hardened (Job XXXVII, 9; Eccli. XLIII, 22); of which the prophet says, « Before the face of his cold who shall stand? » (Psal. CXLVII, 1166D17.) This nakedness of Christ in his members he covers, who forms and instructs by the examples of the virtues the man destitute of virtue. To whom the Lord, congratulating him, is to say at the end, « I was naked, and ye covered me. » But in what manner the Lord is a stranger and a guest in his members is plain; while in himself he is a stranger and a guest among those who have not yet received the faith which is in him: to such as these he himself also says, « The foxes have holes, and the birds of the air nests: but the Son of man hath not where to lay his head (Matth. VIII, 30); » because unclean and deceitful spirits, possessing them, dwell in the darkened hearts of sinners; « but the Son of man hath not where to lay his head. » For the head of the Church is Christ; and the head of Christ is God; and with those 1167Athe Son of man lays his head who confess him equal to the Father, coeternal, and consubstantial: to whom the Son himself is neither a recent God nor an alien one (for to those he is recent who protest that he once began, and was not begotten of the Father from eternity; and to those he is alien who attempt to affirm that he is not the same in substance with the Father). Among these he is a guest and a stranger; to all of whom it is said by the prophet, « Let the deceitful lips be made dumb, which speak iniquity against the just, in pride and in abuse (Psal. XXX, 19). » Among these he is a guest and a stranger, knocking by the prophets, by the apostles, by all the Scriptures, that they may open to him; to whom the Lord is to say on that day, « I was a guest, and ye took me not in (Matth. XXV, 1167B43), » because the faith which is in me, which I preach, unto which I was sent, ye did not admit. Whence it is given us to understand who they are that receive the Saviour into their lodging: those, without doubt, who receive the teaching of sound faith with worthy veneration, utterly execrating heresy, and, simple as doves, gathering only the clean grains of faith; for whom indeed it is not enough to receive the Saviour under their roof by faith only, unless they receive him also with charity and virtue of every kind For he himself says, « Behold, I stand at the door knocking; if any man shall hear my voice, and open the gate, I will come in to him, and will sup with him, and he with me (Apoc. III, 20). » The Lord enters in to us when we ourselves open the gate of the heart to believing: we are refreshed by a common supper when, love having been conceived from above, we are stretched out toward 1167Cevery good work by the gift of spiritual grace. But to visit the sick, both brotherly charity and divine authority admonish us. For what is more fitting to humanity than that man should relieve man, brother brother, the strong the weak, both with the solace of a word and with the help of a work, with devout affection and full compassion of mind? And this is to be shown not only to him who is sick in body, but to him who is ailing spiritually. For in many the languor of the spirit so gathers strength that in them there is now neither the voice of confession nor the feeling of one repenting. Of these the Apostle says, « Who is weak, and I am not weak? Who is scandalized, and I am not burned? » (II Cor. XI, 29.) These are to be visited often, and admonished with the word of life, 1167Duntil, gaping seven times, they may open their mouth unto confession by the gift of the sevenfold Spirit, and may be conformed to the very teachers of life, not only by growing warm within, but also by the full ordering of their outward man. For hence it is that when Elias raised up the dead man (III Reg. XVII, 21), he spread himself over him; and Elisha, when he raised up the dead man, « applies his own mouth to his mouth, and his eyes to his eyes, and his hands to his hands (IV Reg. IV, 34). » So that, as the Apostle says, those who are raised from death, by imitating the holy teachers, may now compel all the members of their body which before had been « vessels of iniquity unto iniquity [Vulg. arma iniquitatis, "weapons of iniquity" (Rom. VI, 13)], » to serve virtue Of these the Truth itself says, 1168A« The healthy have no need of a physician, but they that are ill (Matth. IX, 12). » Some of these indeed are wearied by lighter sicknesses, others by heavier and long-lasting ones. And so these, whom the oldness of sin oppresses, a certain prison of souls, as it were, shuts in; whose person the prophet takes upon himself when he says, « Bring my soul out of prison (Psal. CXLI, 8); » and that other word, « I am stuck fast in the mire of the deep (Psal. LXVIII, 13); » and again, « The cords of sinners have wrapped me about (Psal. CXVIII, 61): » and to visit these in a spirit of gentleness, to prick them with the word of life, and, drawing them away from vices, to restore them to virtue, is a far greater mercy than to bring out those shut up in body by devoutly loosing their chains.

Since therefore there are two commandments, one pertaining to the love 1168Bof God, the other to the love of one's neighbour, on which the whole law hangs and the prophets, and in which the perfection of human life consists, the clause spoken above embraces in itself the whole by which either commandment is fulfilled. For by those things which are shown to our neighbours with a regard to the Godhead are to be understood all things by which we relieve any necessity whatever of theirs, spiritual or bodily: for among sufferings there is nothing more bitter than hunger, thirst, nakedness, want of shelter, sickness, chains: whence by these things, which press and afflict any brother more vehemently, are to be understood absolutely all things by which, at the working of mercy, with a regard to the Godhead, we relieve any bodily or spiritual necessity that demands it. For in his members, in two ways, as 1168Chas been said, the Lord hungers and thirsts and is cold, desiring now a bodily, now a spiritual remedy; but in himself in one way only: for he does not require this alone of us, that we bestow on our brethren what is needful; he wills that our faith and charity be directed principally upon himself, and be derived from him secondarily upon our neighbour. Those things, then, which have regard to our neighbour, these the Lord hungers and thirsts for in his members, and demands; but those which are not toward our neighbour, but are kept for reverence of Christ, these are they which the Lord is said to hunger and thirst for in himself, since with him this is the same thing as to will. « And the Lord, coming to the fig tree, hungered (Matth. XXI, 18); » and hanging on the cross he said, « I thirst (Joan. XIX, 28). » What 1168Ddid he hunger or thirst for? Our salvation, beyond doubt, our faith, and the charity which is toward him, long-suffering, and continence, and the other virtues which, although they do not reach toward our neighbour, are kept for God's sake: for the virtues which are toward our neighbour he hungers for both in himself and in his members; but these which are toward himself, in himself alone.

It stands, therefore, that in the clause of words already spoken all the endowments of the soul, all the goods of the Church generally, are comprehended. And this is the kiss of congratulation for which the Church sighs, which every soul asks in the Spirit, saying, « Let him kiss me with the kiss of his mouth. » Thus she speaks to the Father, his mouth, according to this 1169Asense. Naming the Son, and understanding by the kiss both of the Father himself and of the Son the Holy Spirit. For she says, « Let him kiss me, » that is, let the Father, he who created me, make me worthy of the kiss; and this, « With the kiss of his mouth, » that is, through the Holy Spirit of his Son, who is his mouth. For that Spirit is himself the kiss which the Father gives, the kiss which the Son gives; because he is a vapour, and a sweetness proceeding from both: who, as he proceeds from both, so both the Father and the Son pour him forth into the hearts of the blessed. For of him the Lord says, « I will send you the Spirit (Joan. XV, 26): » and elsewhere, « The Spirit whom the Father sends in my name (Joan. XIV, 26). » She asks therefore of the Father that the Spirit be given her through the Son, so that, receiving from him the gifts of graces, she may pass over into a certain new comeliness, 1169Bthat on that day she may hear from the Father through the Son the voice of congratulation, and receive the kiss of congratulation. For it is the voice of congratulation by which the Lord is to say on that day, « Well done, good servant (Matth. XV, 6); » and that word to the heavenly Virtues, « Congratulate me over the lost sheep. Congratulate me over the drachma that is found (Luc. XV, 6); » as if he should say: Consider what the comeliness of the Church is, and how great; understand with how many gifts of graces, with how great a glory of virtues she shines; rejoice together with me that I have laboured for one such and so great. What (I ask) will be the peace of the whole Church at this voice? what will be the tranquillity of holy souls in mind? when at this congratulation of the Bridegroom, now secure concerning her own glory, 1169Cthere will be nothing more for her to fear, nothing at which for the rest she should shudder. And this peace indeed is that security for which the Church sighs, that on that day, on which the angels shall tremble and the archangels be greatly afraid, she may have her Bridegroom appeased toward her, and, sanctified by his Spirit, may be pleasing to herself in the comeliness of the virtues; and through the kiss of the Son, which is the Holy Spirit, may receive from the Bridegroom peace, congratulation, and the gifts promised: of which may the Lord Jesus make us partakers, who is unto the ages. Amen.

Let him kiss me with the kiss of his mouth.

The kiss of reconciliation, therefore, and the kiss of congratulation having been set forth, it remains that we pursue, with the Lord's help, the kiss of pleasure. And lest this be perhaps troublesome to delicate ears, 1169Dif in treating of spiritual things we call to mind a certain bodily pleasure, let them have this before their eyes: that it is an epithalamium of the Bridegroom and the Bride that is being enacted, that it is a nuptial carnem that is being handled: nor is it a wonder if in a marriage, in the Sacrament of spiritual things, mention be made of this kiss; since the carnal commingling itself of Bridegroom and Bride unfolds in the Holy Scriptures no small Sacrament among things spiritual. For that carnal commingling is a Sacrament of that joining which is in the Lord Jesus, namely of flesh and of the Word: so also that kiss of the Bridegroom and the Bride is a certain manifest showing forth of that gladness which, after that dreadful judgment and 1170Athe heavenly Bridegroom's congratulation upon the goods of the Bride, is to be forever. For pleasure is of one sort foul, and of another most holy: and that indeed is holy of which the Prophet makes mention, saying, « They shall be inebriated with the plenty of thy house; and thou shalt give them to drink of the torrent of thy pleasure (Psal. XXXV, 9): » which pleasure indeed is called a « torrent », not because it passes quickly away, but because it pours itself in abundantly. For of this also « Isaias says, The eye hath not seen, besides thee, O God, what things thou hast prepared for them that love thee [Vulg. expectantibus te, "them that wait for thee"] (Isa. LIV, 4). » According to which « Paul » says, « Neither hath the eye seen, nor hath it ascended into the heart of man, what things God hath prepared for them that love him (I Cor. II, 9). » Whence the Prophet also fittingly says, « They shall be inebriated with the plenty of thy house: » 1170Bfor drunkenness changes the state of the mind and in a manner estranges it from itself; so in that glory there will be no small change of the mind. In this life a certain affection of the flesh draws us toward parents and kinsfolk, acquaintances and well-wishers; in that life all this will be swallowed up; the whole of love will be stretched out toward God, the whole mind will gather itself into him; she will not know a father, she will be ignorant of a mother also; she will be touched with affection toward no one save him whom she has known to be conformed to Christ, whom she has perceived to be joined and united to his body: « for the Lord Jesus shall deliver up the kingdom to God and the Father, » and he himself shall be « all things in all (I Cor. XV, 24, 28). » In this life indeed we are carried down by a certain propagation of the flesh through father and mother; and thus many of us are joined to one another by a certain kinship of blood and affection among ourselves: 1170Cbut in the regeneration nothing is owed to flesh or to blood. For what father shall raise thee up out of the dust? What mother shall lead thee through from death to life? The order of things shall be led back to its own beginning. The first man was created out of the earth, and the woman formed out of his bone; and by a certain flowing forth of blood all men were propagated from them.

The first creation, therefore, of men was out of the earth; the second, out of a man; the third, out of a man and a woman; the fourth, in the Lord Jesus, not out of a man, but out of a woman: but in the regeneration that alone will be which went before in Adam. There will now be nothing in it which we shall owe either to a woman or to a man. He who formed Adam out of the earth will on that day raise up all men out of the dust; so that 1170Dwe may now owe the whole to our creation, nothing to the flesh. And as Adam was debtor and bound to the Lord alone for the whole of his affection and love, and in every good, bodily as well as spiritual, so altogether on that day let us owe anything to none but the Lord. He will be to us father and mother and brother and sister, and in the truth of the flesh raised again the vigour of the spirit shall possess all things; there will now be nowhere a father according to the flesh, or a mother, nor will there be able to be any other degrees whatever of kinship according to the flesh. All these things having now been exchanged in a happy commerce, so that in place of those which we had in the flesh we may now have God as father even according to the flesh; that he himself may be for us 1171Aa sufficient pleasure, and « all things in all. » For if thou turn the mind's eye toward spiritual things, thou wilt find the same more abundantly. For here man is delighted with gold, he is delighted with silver and with precious stone, with the affection of his children, with the abundance of crops and fruits, with the subjection of birds and beasts and fishes, and with this, that the round world lies open and subject to him far and wide: this is a great pleasure, but to senses imperfect and as yet little enlightened. The glitter of gold dazzles the eye, but the eye not yet enlightened. If thou hold out gold to a glorified man, thou dost not move or delight him. The glorified eye gazes inwardly: in gazing upon the creature it beholds and contemplates him who presides over the creature. To me as I gaze, the body which is without is set in my way, and what is within is hidden: 1171Bsuch is not the vision of a glorified man: for him the creature does not hide the Creator, but opens the soul through the body; in the soul it opens the mind, in the mind the memory, the understanding, and the reason, and all the virtues also which grace the mother forms within: nor does he behold only the effect of the work, but he also gazes upon that hand which wondrously forms all things. He beholds that supernal wisdom working wondrously in bodies, and far more wondrously in spirits; and while he wonders at the work, he wonders far more at the workman, who mightily holds all things together. He wonders at that highest and superessential Spirit poured into every creature, immeasurable and simple; granting to some to be, not to live; to others life, but without sense; to others sense, but devoid of reason; to others 1171Creason, but hindered by the admixture of the body; to others a substance wrapped in no commingling of body. And considering in all these a venerable loveliness and an unspeakable comeliness, he wonders nevertheless at the art itself more in the artificer than at the whole of this which he observes in the order of the creature: fixing the mind's eye upon whom, he flies away as into the deep of the sea, contemplating in the Godhead itself such things as neither the tongue can tell nor even a holy mind can conceive in the present life. The heaven is moved, the stars are borne in their circuit, the planets are moved in their circles, the air is moved by the blowing of the spirits appointed to it, the sea, binding the earth about, renders it unmoved: in these the living creatures walk about in varied forms and figures, the kinds of metals 1171Dgleam, the pleasing sweetness of fruits smiles upon us, and the colour, smell, and taste of things beyond number strike the senses of mortals with their great variety, and in all these there is a most beautiful order, praiseworthy by the merit of that wisdom which so disposes all things. But the glorified spirit, running through in mind all the forms in matter and the whole comeliness of the creature, enters that holy secret place of the highest Godhead; where it looks upon the causes of all things, and at last upon the whole creation, as it is in the mind and ever lives, far more fully than it would look upon it while it slipped away under time. And so, entering into the treasures of wisdom and knowledge, it finds in overflowing measure all that can adorn and beatify the mind; so that nothing is now lacking to it in any grace, but it says confidently 1172Anow to the Lord Jesus, « Thy grace is sufficient for me [Vulg. sufficit tibi gratia mea, "my grace is sufficient for thee"] (II Cor. XII, 9). » For man, gathered within the wave of the Godhead, his mortal part having been swallowed up by that magnificent glory, overflows with peace and tranquillity and with an abundance of all things desirable. So, that superessential and uncreated Spirit pouring himself into each of the elect, that in all he himself may be all things, in that he is in himself and from himself the unfailing sufficiency of all things that can be desired, both for each and for all. This is the hope of the saints, this their expectation, this that end at which, when any soul has arrived, it will rejoice that it has now most blessedly completed its course. This is the kiss of pleasure which, out of the place of pleasure which the Lord had planted from the beginning, the holy Church desires to be given her, which every faithful soul desires to be given her, 1172Bsaying, « Let him kiss me with the kiss of his mouth. » And so in a wondrous manner, at the very beginning of the work she makes mention at once of the end, saying, « Let him kiss me: » so that she may bear witness that he toward whom she burns with desire, who is the beginning and the end of all things, is beginning and end for her also; to whom may the Lord Jesus lead us, to whom with the Father and the Holy Spirit be glory, honour, and dominion unto the ages of ages. Amen.

Let him kiss me with the kiss of his mouth.

These are the words of the Bride, with which she addressed the Bridegroom above: the words which follow are the Bridegroom's, which he joins on to those at once, saying:

For thy breasts are better than wine. 2. Fragrant with the best ointments.

Let us see how these things cohere with those that have been said. 1172CThe Bridegroom marks at once her who asks the kiss and burns with this zeal of spirit: and because hope that is deferred afflicts the soul, lest it afflict her and, by drawing out her hope at length, defer it, he answers her thus as she desires: what thou askest shall be done, « For thy breasts are better than wine. » Which is as if the Bridegroom should say within himself: Thou indeed, my beloved, thou who art joined to me in a heavenly wedlock, not uselessly, nor as one barren, but as one who art fit to bear sons and to nourish them that they may be brought to perfection, from this, that thou hast breasts made fruitful by the heavenly dew. These things are joined thus, lest the reading of the Holy Spirit should seem less coherent with itself, and as it were unstitched. Henceforth let us see what the things that have been said signify. Yet first 1172Dit must be asked: why does the praise of the Bride begin from the breasts? Why does the Bridegroom himself keep silence about the praise of the other things which stand out as worthy of praise? For why is the face adorned with tresses not praised, why the cheeks, why the lips, why the eyes, which he afterwards calls dove-like? and why is the whole praise of the Bride contained first of all about her breasts? This indeed is so because, whereas in the Bride, as has been said, many things please the Bridegroom, there is nothing in which he takes more delight than that she herself should become a mother, should nourish peoples, and, made fruitful by the heavenly dew, should minister with breasts full of the Holy Spirit holy teachings, as it were the nourishment of milk, to sons beyond number. This, then, is that in which the Bride pleases him more, in which she is more at the Bridegroom's heart, whence she is the more praised, and is extolled by him as with praecontis. Shall we turn aside to the breasts, 1173Aand consider what the breasts of the Church are? The breasts (ubera), then, are so called from plenty (ubertas), because into them there flows a certain great store of milk, which we suck, and by which we are fed, and by which we are sustained while we pass through the years of infancy. As these are fixed in the breast, so to the mind of the Church, who is the Bride, two Testaments are set forth, that she may meditate upon them day and night, and gather in them an abundance of milk with which she may feed peoples beyond number, may nourish them, and lead them through even to perfection. For some milk is sweet, some sour; yet each stands good and full of savour. What is sweeter than to believe one God, and to love him with the whole heart, the whole soul, the whole mind, not to harm one's neighbour, to abstain from murder, adultery, and theft, and false witness, and from all those things 1173Bwhich are forbidden by the Law? But to those who sin willingly and maliciously the Law itself sets forth sour milk, adding this: « Let a man render soul for soul, eye for eye, tooth for tooth, hand for hand, foot for foot, burning for burning, wound for wound, bruise for bruise (Exod. XXI, 23, 24, 25). » Which milk indeed seems sour to him who suffers, but to a good King, and to a Prince established according to the fear of God, it is a soothing milk and most sweet to the taste; because, « when the pestilent man is scourged, the fool will be the wiser (Prov. XIX, 25). » And this is the will of the Lord, that one man in the people restrain many, and so punish those who sin maliciously that the Church of God may rejoice in much peace, and may shrink from having any of her sons made sorrowful by the sour taste of the milk. 1173CBut the substance of this milk of which we treat is that which is resolved into butter, and into curd, into cheese, and whey: these declare the degrees of the virtues, by which one must ascend from the least to the perfect. For the whey (serum), which is gathered late (sero) from the milk, is itself the fear of the Lord, of which it is said, « The beginning of wisdom is the fear of the Lord (Psal. CX, 10). » From this there is an ascent into repentance of heart, and confession of mouth, and satisfaction of work: so that thus, through the suffrages of prayers, through many fastings, through alms widely distributed, and through all the things by which sins are purged, one may come to the firmness of the cheese, as it were to a certain consolidating of the virtues: and thus, a certain curd of peace having been made toward all, an ascent may be made to the broad realms of charity, which is designated by the butter. 1173DThe page of the New Testament also overflows abundantly with the sweetness of this milk, which hints to us that the floodgates of heaven are opened, and shows that what was held sweeter among the delights of God has been sent forth to us from heaven unto salvation. It declares that the Word made flesh, that is, God made man, has mercifully come to the aid of man in himself as man, setting forth his sayings and deeds, which Christ wondrously performed in this life; promising also his kingdom, and the life which will be without end, to all the good. It gladdens every man coming into this world with the sweetness of this milk. To the rest, however, it gives sour milk to drink, saying, « Woe to you, Scribes and Pharisees, because you shut the kingdom of heaven before men (Matth. XXIII, 13). » 1174AIn which place, threatening « Woe » seven times, he hints at that milk, sour indeed to the setting of the teeth on edge, which he is to give at the end to all the reprobate, saying, « Go, ye cursed, into the everlasting fire, which is prepared for the devil and his angels [Vulg. Discedite a me, "Depart from me"; and paratus for praeparatus] (Matth. XV, 41). »

These things, therefore, concerning the breasts of the Bride having been tasted beforehand by way of a little preface, this also must be added: that as the breasts are so fixed in the human body that one holds the right side, the other the left, so all Scripture divinely inspired is so divided by its warnings and words that certain things are appointed to the left hand of the Church, certain things to her right. For the Church has a left hand, and she has a right also. Her left hand is this life, her right the life which is to come, which is also eternal. And so all the Scriptures which either 1174Bthe first or the New Testament contains, which have been so published as to order this present life, teaching how a man ought to use this world and the things which are of the world, so that he may run through this life without offence to God, turning aside from the vices which it forbids and pursuing the virtues which it commands, all these are appointed to the left breast of the Church. But to the right breast are assigned those which persuade us to despise the world and the things which are of the world, to shrink from its delights, to love God alone, to long for him, to be dissolved hence and to be with Christ. Whence that saying, « Behold the elect of God: they tame the flesh, they strengthen the spirit, they command demons, they flash with miracles, they preach the heavenly fatherland by their manners and their life, and hasten to reach it even through torments; they can be slain, they cannot be bent: » 1174Cand things of this kind rightly belong to the right breast. Enriched, therefore, with these breasts, the Bride feeds peoples, and leads those nourished in the first virtues to the highest and perfect things; and rightly does the Bridegroom applaud her, saying, « Thy breasts are better than wine. » But the wine, in comparison with which the Bride's breasts are called better, what does it signify but the sciences beyond number in which the human mind entangles and wraps itself? so much so that it neglects the things which are God's, and scorns to seek out and search into those things which are God's. Who could number these? who could comprehend them under a number? The arts indeed are seven, which are for this reason called « liberal », because free men spent their studies upon them; learning first what are the elements of speech, 1174Dand expressing these both by their characters and by their names; joining these to one another, fitting syllables together, and forming words out of syllables, and speeches out of words: its own labour entangles this art, stretching the mind out into the infinite, and, unless it be greeted first upon the threshold, racking it grievously with its torments. But let logic be left to its own sweats; the more it advances with itself, the more it turns away from God those who give their labour to it. But the adorned labour of orators serves falsehood as much as it serves those things which are true; they reckon that excellently said, whether it be true or false, which is uttered ornately and (to speak after their manner) aptly. In so far as this yields obedience to falsehood, it is far from him who is simple truth, offering the holy knowledge of the Gospel and without paint. Why should I enumerate the numbers 1175Aof arithmetic, the consonances or dissonances of music, the figures of geometry? in which « there is labour, and affliction of spirit (Eccle. I, 17): » since Wisdom says, « God created man upright, and he himself hath mingled himself with questions beyond number (Eccle. VII, 30). » Furthermore astronomy, dividing the heaven by colures and parallels, giving names to the planets and to the stars, and assigning the motions of each in the circles which are given them, noting now their stations, now their progressions, now their retrogradations, and at length measuring out by its own rules the equalizations of them all in one philosophical year, which contains not less than fifteen thousand years. This, observing the elevations, the depressions, 1175Band the middle stations of the sun in one hundred and eighty-two circles, and of the other planets in the circles appointed to them, distinguishes floods, tides, plenty and want, and the middle seasons, and presumes in a manner to foretell the things which God before the ages disposed to come in a fixed order: this inebriates minds with much wine, and while it studiously considers the works of God, it wanders away from God, and either is utterly ignorant of his humility, or loves it less.

There are also the arts which are called « mechanical », which by the wise men of this world are indeed reckoned necessary for use, but not so far worthy; such as agriculture, architecture, the working of wool and weaving, the shoemaker's craft too, and the smith's and the founder's, and others beyond number, which necessity, or pleasantness, or at any rate pleasure has found out. This is the wine with which the world is given drink, or rather is made drunk; so that while it seeks what necessity, or what 1175Cpleasantness, or what pleasure, or what curiosity suggests, it passes over the things which are God's: and whether God was made flesh, whether he suffered, whether he rose again and ascended and promised eternal things to mortals, it is either utterly ignorant, or perhaps despises what it knows. But what does the Bridegroom say to the Bride concerning these things? « Thy breasts are better than wine; » declaring that it is far better to be nourished simply by the milk of the Church than to be proudly and uselessly made drunk with the things which have been named. Hence Isaias says, « Why do you spend your silver not upon bread, and your labour not unto fullness? » (Isa. LV, 2.) For to spend silver not upon bread is to consume eloquence and labour upon those things which do not give the knowledge and the vision of God: of which David says, « I shall be satisfied 1175Dwhen thy glory shall appear (Psal. XVI, 15). » But why they ought to be reckoned better, he adds the cause, saying, Because they are « fragrant with the best ointments. » That ointments well compounded by the art of physicians should smell well is not to be doubted. Of these some are piercing, some soothing, some preserving. For some pierce, that they may heal; some soothe the things which are painful; some preserve, that they may remain untouched by rottenness. This is the effect of the spiritual virtues. For penitence grieves that one has committed that which it laments: after the wailing, and the confession, and the works of satisfaction, hope now soothes that which was painful: hence charity preserves unto eternal life the things which have been made solid. The « breasts » therefore of the Church « are better, » that is, those simple 1176Ateachings which are drawn out from the breasts of the Church are mightier and more effectual unto the soul's salvation than the « wine, » that is, than all the figments and inventions which secular wisdom has found out, that with them it may give drink to and inebriate those following it and giving their labour to it: and therefore « they are fragrant with the best ointments, » that is, fragrant in that manner in which those ointments are fragrant which are the best.

Thy name is oil poured out.

This is the Bride's friendly and honourable answer to the Bridegroom. The Bridegroom lately gratified her with his commendation, saying: « Thy breasts are better than wine; fragrant with the best ointments. » And she, as though giving him thanks, answered him with this commendation, saying, « Thy name is oil poured out, » as if she should say: if my breasts are to be praised, 1176Bthis has come to them from thy proclaiming; for what is brought forth from my breasts is from thine, whose name is oil poured out. By which answer she doubtless hints that the faith which is in the name of Christ transcends every faith: and that, as oil, with whatever liquids it be mingled, without doubt transcends them all and floats above them, so the faith which is signed and founded in the name of Christ, and proclaimed by the teachings of the apostles, remains above and prevails over all the inventions invensionibus against it which have already been named, or which perhaps may yet be found: whence it is also said, « Thy name is as oil, » that is, the faith which is in thy name is thus as oil. And that she may express this the more, there is added, « Poured out. » For this oil was not poured out during the whole time in which the Word was not 1176Cmade flesh; in which, sin prevailing and mercy not obtaining, the whole race of men was made over to the darkness of hell and held under the dominion of the evil one: but after satisfaction had been made to wrath, and the time of fullness and of grace had come, that fruitful olive tree, namely God the Father, from whom is the origin of every good, sent forth the dove bearing as it were the branch of the olive, and appointed his Son to be made flesh through this branch; and the oil pressed out from this branch he poured forth as widely through the world as this incarnation was made known most widely to the whole world in many and various ways. This profited men beyond number by its anointing; « for virtue went out from him, and healed all (Luc. VI, 19). » This, by enlightening them, turned men beyond number from the darkness of blindness to faith. 1176DThis restored sight to the blind, hearing to the deaf, speech to the dumb, put fever to flight, and restored the paralysed limbs, and raised the dead, restoring to them the breath of life. This made solid the waves of the sea beneath his steps. This multiplied twelve loaves to satisfy nine thousand men.

Why should I linger in the telling of these things? Let us hear John, saying, « There are also many other things which Jesus did; which if they were written every one, I think the world itself could not hold the books that should be written (Joan. XXI, 25), » that is, could not give credence to the multitude of the signs which were to be committed to books. For the pouring out of this oil enlightens the world. It gladdens the face of the Church, it fits and prepares her food; so that without the mingling of this, the spirit can scarcely prevail to be satisfied with its own food. 1177AFor as Paul says, « Without faith it is impossible to please God (Heb. XI, 6). » For if without charity I should offer all the things which are of the world, and even myself, so that I burn, I am nothing (I Cor. 13). For if, offering that without charity, I am nothing, then doing it without faith I am found to be utterly nothing. In Mark, the widow offering two mites is said to have offered more than the others who were offering great things (Marc. XII, 44); here by the two mites understanding the love of God and of one's neighbour, in which the Church, when she offers, offers more than those who, giving their own without these, offer much and waste it. The faith of Christ, therefore, without which neither charity nor any good whatever can be had, is that which seasons, fits, and prepares the food of the soul, so that things offered in faith may please; and however small they be, they are nevertheless great, 1177Band obtain from God a kingdom truly great, namely of the heavens. Rightly therefore has it been said that the « name » of Christ, that is, his faith, in which we must be saved, is « oil poured out, » that is, communicated to the world and approved by virtues; wherefore there follows:

Therefore the maidens have loved thee.

For hence was the love of the maidens stirred up, hence arose the beginning of their loving. For they saw the signs, they saw also the wonders which obeyed him at a nod; they saw a man set in weakness, holding all the things that are man's save sin and ignorance, and doing those things which are above man; and they were moved to believe him above man, 1177Cwhom they saw sustaining fasts of forty days and nights, then changing water into wine, then transfiguring himself on the mountain, with his face shining in the manner of the Sun, showing also in his garments the whiteness of snow, holding converse with the dead, and the Father bearing witness out of the cloud, « This is my beloved Son, who is pleasing to me in all things; hear him [Vulg. Hic est Filius meus electus, ipsum audite (Luc. IX, 35); the wording dilectus and qui mihi per omnia complacet answers rather to Matt. XVII, 5, in quo mihi bene complacui] (Luc. IX, 35); » and so at the last, having undergone a manifest death, triumphing in immortality over that death itself, and so returning to the heavens whence he had come; what could they do but believe him God, venerate and adore him, and love him above all things? Him therefore « the maidens have loved, » that is, the souls lately converted to the faith: and such a soul I judge Peter's to have been at the first, when he said, 1177D« Depart from me, because I am a sinful man, O Lord (Luc. V, 8). » Peter had fished the whole night, and had taken absolutely nothing; at his word he let down the net, and took a copious multitude. Peter had been a little youth, and gladly heard the Lord; but strengthened by this deed he grew up into a youth, afterwards into a most steadfast young man, and so came forth into a perfect man. And of Paul the persecutor what shall I relate? who at one moment a persecutor, at the next was made a little youth, the Lord enlightening him and saying, « Saul, Saul, why persecutest thou me? I am Jesus of Nazareth, whom thou persecutest (Act. IX, 45). » At this voice he was straightway truly converted, 1178Asaying, « Lord, what wilt thou have me to do? » (ibid., 6) If [Si; read Sic, "So"] made a little youth, he heard from Ananias the words by which he grew up, by which he was made a great man, and the wall and defender and propagator of the whole Church; so an unnumbered multitude of believers, coming to him at the first and hearing from him the word of life, drawn at first by a little, then enticed more by the word, from which they understood the signs and wonders which they will be able neither to resist nor to gainsay, protested, by word and by work, that this name alone is to be adored, and to be loved before all things which are under heaven: whence there is added, « Thy name is oil poured out; therefore the maidens have loved thee. » There follows:

3. Draw me after thee.

1178BThe Bride therefore, marking the glory of the young maidens, in which they were received through love; according to which they who had been young maidens are now accounted queens; and considering that these could not have been raised into this glory unless they were drawn by the Father, opens her bosom, enlarges her prayer, praying for herself, that she in her least members may be drawn to the Father; wishing that we may all together meet with her unto a perfect man, and the measure of the age of the fulness of Christ (Ephes. IV, 13); whence also she subjoins that which follows, « Draw me after thee. » For it must be known that all of us, as many as run, are drawn in two directions: the one which is called the right, the other which is called the left. He is drawn to the left who, always entangled in evil works, 1178Cconsumes his life in them. But he is drawn to the right over whom a good angel presides, showing him the good things that he should do, and to the finishing of these let him always be intent: whence, speaking to God, she says, « After thee, » that is, in those things which are pleasing to thee, in which I may have thee as my leader before me, in those things keep me, and suffer me neither to stray nor to be turned aside elsewhere: for so it is written, « No man comes to me, unless the Father, who sent me, draw him (Joan. VI, 44). » [Vulg. Nemo potest venire ad me, "No man can come to me"] That we may therefore approach to God, there is need of the Father drawing, that he himself may go before us, may so present himself as leader, and, when he has led, may himself receive us. Likewise also we read it written, « And I, if I be lifted up from the earth, will draw all things to myself (Joan. XII, 32). » Christ indeed was lifted up from the earth when he was raised from the earth upon the cross: 1178Dlikewise he was lifted up when, forsaking the earth, he was set in heaven at the right hand of the Father: and by the consideration of himself thus, whether set upon the cross or raised to the right hand of the Father, he draws every chosen soul to himself, while they both crucify themselves to their vices and, caring not for earthly things, hang themselves upon him who sits above on high. For he who is drawn seeks the heights, and wholly intends to lift himself above himself; he beholds before him the mountain of the virtues, and while he strives to lay hold of its steep places, he beholds himself at times in the depth, and wonders. And so he cries out, saying, « Draw me after thee, » because out of this valley I do not ascend save by thee. But if thou shalt have felt the hand of God stretched out to thee, and shalt have recognized thyself drawn out of the valley of miseries and out of 1179Athe mire of dregs, lay hold of the hand, hold it, kiss it, and say, « I will not let thee go, unless thou bless me (Gen. XXXII, 26): » have thanks to him who will truly lead thee forth, that thou mayest run in the odor of his ointments: which thou wilt recognize by a like saying. For dogs run by the keenness of their nostrils, that they may take wild beasts, which, while they flee, infect the thickness of the air with their scent, and so show to those that follow the way by which they may be taken.

That comparison indeed is a figure of the demons: for they who are tempted flee, and there are malignant spirits, or evil men, that follow, in order to drag the fleeing into evils, and to slay them, and to glory in their deaths, and to sate themselves. So is that hateful hunt accomplished in the world, in which the spirit that is the author of malice 1179Bsounds the horn, admonishes with his voice, and, in order to suggest what he wills, admits evil men and perverse spirits, and slays innumerable men who do not resist temptation. But the Spirit of God works far otherwise: he gives the good will, gives to carry through in effect that which is good; gives to take delight in the things which are above, and to be sprinkled unceasingly with the odor of the things which are above. Wonderful indeed is the anointing of the divine Spirit, who renders the skin which he anoints supple and fit for the stitching, and makes it apt for the adornment of the supreme King. With the odor of this ointment is he drenched who assiduously meditates in the law of the Lord, fitting himself so that he may resist whatever things are hurtful, may give himself over to no sins, may apply himself to the manners of the saints, may sanctify himself by imitating them, and, drenched with the odor of spiritual 1179Cointments, may always rejoice in them, may securely take his delight, and rest. He entreats therefore in this manner, « Draw me after thee, » that is, Thou, to whom none comes save by thee, knit for me the rope of thy love, whereby I may be drawn to thee, whereby it may not suffer me to turn aside elsewhere. For Solomon says that « a threefold cord is not easily broken (Eccle. IV, 12); » and if thou shalt have suffered this to be knit to my members by the hand of the malignant one, so that by thinking evil things it drag my heart to itself, by speaking these things inflame my whole tongue out of itself, and by doing these things bend my whole body and turn it aside to itself; what is there for me, save that I say that word of the apostle? « Unhappy man that I am: who shall deliver me from the body of this death? » (Rom. VII, 24.) Do thou, O Lord, 1179Danswer me, « The grace of God by Jesus Christ our Lord (ibid., 25). » Let this thy grace, O Lord, deliver me, because thou art strong and mighty: in this battle do thou, being the stronger, snatch his rope out of his mighty hand; do thou break it asunder; do thou knit thy whole threefold cord to my members; that I may inwardly savor thee in my heart, may proclaim thee and thy things with my tongue, and may devoutly fulfil in work those things only which are pleasing to thee. Do thou mightily snatch me, willing to follow thee, from the malignant one; make me to walk after thee, that when I have walked after thee I may not begin to run at uncertainty, but may lay hold of the crown which thou hast promised to them that love thee, being drawn hither 1180Aby thee. This indeed is that which follows:

We will run in the odor of thy ointments. [Vulg. in odorem, "to the odor"]

That is, being snatched from the malignant one by thee, stirred to the good by thee, brought to the highest by thy drawing, « we will run, » that is, we shall go forward our whole life long; « In the odor of thy ointments, » that is, in the fragrance of the spiritual virtues, wherewith thou touchest and anointest thine own. And so, wishing gifts to the good, and desiring that they be drawn to better things, she says, « Draw me after thee; » that thou mayest help me, who am willing, and running, and desiring thee with my whole heart, in this, that at length by a blessed end I may lay hold of thee, and, the good course being finished, may now rest secure and be delighted in thee. But because certain men neither run nor will to take up the course after thee, 1180Blet thy visitation deign to visit these, that thou mayest open to them the light of truth, and draw them, being enlightened, to thee, and, a rope of charity being given them, bring them through to thee. These that great Paul signifies, who before his calling ran wholly after Satan; but afterwards, being struck by the Lord, he was laid low and enlightened, and made a wonderful preacher, and, bound by this threefold cord, running after God, was consummated by the sword. Whether therefore thou drawest after thee one willing and able to run, that he may run the more, and may arrive there whither he could not arrive save by thee; or convertest one unwilling and unable to run, and dost so enlighten him by the grace given, that he too may lay hold of thee. In the good odor « of thy ointments, » that is, of the virtues breathing forth from thee, we will run, rendering thanks to thee who 1180Chast laid hold of us, and rendering praises in the glory to which thou hast brought us by thy gift. There follows;

The King brought me into his cellars: we will exult, and be glad in thee.

A prayer has been set forth above, in which it was said, « Draw me after thee; we will run in the odor of thy ointments. Lest it should seem useless and uttered without fruit, there is consequently added, « The King brought me into his cellars. » For behold, she is now drawn, drawn indeed, and brought into the very cellars of the King. But who is more worthily called King than he who, having the rights of all kingdoms, distributes them to whom he wills, and when he wills, and as long as he wills; and, considering in these the manners of men, either crowns them according to their merits, 1180Dor, marking their insolence, afflicts them worthily for the things they have committed. This truly is God, who rules all things by one command, who contains the things which are above and the things which are below, giving to each of his creatures its own being, that they may be, and be well, and himself God ruling over all things. This is he whom this Bride desires, that is, the soul, or the Church, wholly purged of sins, whose kiss she has this long while demanded, seeking to lay hold of him whose desire she already feels within her. Which indeed, because it is near to the highest blessedness, is still deferred, nor is the kiss given, until the soul, or the Church, may understand from the creatures whether she has chosen one who is worthy. Hence it is that 1181Aeither by an angel or by some virtue this Bride is brought into the cellars of the King, that she may either know his riches, and from his riches recognize who he is, and of what sort and how great is he whom she desires. Which this Bride observing, and giving thanks, says, « The King brought me into his cellars: we will exult, and be glad in thee. » Behold, she who is in the cellars exults in the cellars: and the cellars indeed are some part of the divine palace, containing within themselves the riches of the king, and his secret things. But the palace of the King is that of which the prophet makes mention, saying, « O Israel, how great is the house of God, and vast! great is the place of his possession, and it has no consummation, high and immeasurable (Bar. III, 24, 25). » [Vulg. finem, "end"] Hence let us consider his palace, which is assuredly as great as 1181Bthe creation reaches. Its length, its breadth and its height measure out the whole dimension of the creature. But if thou shouldst go further in mind, hear the Scripture; for it says, « It has no consummation, high and immeasurable: » for God is indeed in every creature. But is God consummated together with the creature, so that where the creature receives its end, there God also should obtain his end? Far be this, and let it be driven far from human understanding. For God, as he is immeasurable, so is he infinite and eternal: and if he is infinite, there is assuredly nothing whereby he should have an end; but where he appoints the boundary of the creature, there he receives himself in his own simplicity and purity: according to which the Truth testifies in the Gospel, saying, « Glorify me, Father, with thyself, with the glory which I had before the world 1181Cwas made (Joan. XVII, 5). » For then was the Father in the Son and the Holy Spirit, the Son was in the Father and the Holy Spirit, the Holy Spirit also was in the Father and the Son, filling up the blessed Trinity, and sanctifying one unity in substance.

This therefore is the palace of the king; and its cellars are certain heavenly mansions, of which the Lord makes mention, saying, « In my Father's house there are many mansions (Joan. XIV, 2). » Which mansions indeed are the diverse habitations of the heavenly virtues, and of diverse glory, which he disposes and orders in that secret manner of his own which the Lord knows, so that in them he may establish the place of his glory and of his holy habitation. Who discerns and separates these? 1181Dwho divides and gives judgment upon their fellowships? High indeed, and unknown to our understanding, is that incomprehensible indwelling of all the virtues and angels, who, invisible to us, were found standing and stable in temptation; and, when those fell headlong who, lifted up in mind against the Lord, fell away, they were made stable by the merit of their own constancy, and were joined to God by perpetual charity. Whose names, as they are known to us, so are their powers unknown, holding together heaven and earth, disposing all the things that are done in them, moderating the life of the just, and not ignorant of the punishments which are due to the wicked: whose number God the Creator alone knows, who created them from the beginning, and enjoys and takes delight in their unceasing obedience: their nature the holy Trinity knows, their number the second person 1182Ain the Trinity knows, our Lord Jesus Christ, who, when he was being led to his passion, said, « Turn thy sword into its place. Dost thou think that I cannot ask my Father, and he will present me more than twelve legions of angels (Matth. XXVI, 52, 53). » Which twelve legions are found to be seventy-nine thousand, and nine hundred, and ninety-two, that is, eighty thousand less eight. But the number of the others is unknown to us, who sound forth praises beyond estimation to God, and, being occupied in those praises, are not wearied, nor do they fail, but rather it is the more a delight to be delighted by the frequenting of these praises; so that either they may always go forward in the love and the knowledge of that majesty which they behold, or, being brought to perfection, may 1182Bpersevere without end, stable in that which they have long since attained.

These mansions therefore are the cellars, into which this Bride says that she has been brought, showing that by an angel, or by some virtue, she is formed by their examples, so that, contemplating God, she may love him with all her strength, and may cherish his praise without intermission, and may show that she takes her delight not in the affluence of temporal and passing things, but rather in the continual frequenting of these; saying, « The king brought me into his cellars: we will exult, and be glad in thee. » For to exult is to rejoice in mind, and to be glad is to show by an outward sign the joy which is within. Therefore, that she may attribute wholly to God the joy which she announces that she has conceived, she adds, 1182C« In thee: » for vain alike is exultation, and vain is gladness, save that which is founded in the Lord: whence the Psalmist says, « Be glad, ye just, in the Lord, and glory, all ye upright of heart (Psal. XXXI, 11). » And likewise he begins a Psalm, saying: « Exult, ye just, in the Lord; praise becomes the upright (Psal. XXXII, 1). » Behold what gladness and exultation, which praise assuredly and glorying follow after, is wholly from God, when God is gathered up with the whole heart, the whole soul, the whole mind, when thy heart is opened to loving thy neighbor, even as thyself: and the recompense of all these things is not sought in this life, but is most patiently awaited in the life to come: whence also there is subjoined;

Mindful of thy breasts above wine.

Here truly it must be attended to, that this exultation and 1182Dgladness proceeds wholly from the memory of the breasts, which the Bride confesses to be the breasts of the Bridegroom himself: and by what reason this is true must be considered. For the Bridegroom, in the first answer of his, answered the Bride above, Thy prayer is not to be repelled, because « thy breasts are better than wine: » whence, since here the Bridegroom says that the breasts are the Bride's, and in what follows the Bride professes that the breasts are the Bridegroom's, either these must of necessity be the same breasts, or diverse ones must indeed be assigned: but lest hindrances make delay, we testify that the breasts will be the same, both the Bridegroom's and the Bride's. For these breasts we testify to be the divine oracles; which indeed are God's, divinely inspired by him: and they are the Church's, granted to her out of the grace of God for the nourishing and instructing of the peoples. This 1183ABride therefore says: « We will exult, and be glad in thee; mindful of thy breasts, » that is, of the divine oracles, which have been inspired by thee, and granted to me by thy giving. « Above wine, » that is, above the understanding of all those oracles which, as wine turns men's minds away, so turn the soul away from thee, and detain it occupied in their hands. There follows:

The upright love thee.

Which addition indeed is the commendation of the things said above. For no one loves save he who is upright, nor can any man be upright and not love. For he is upright who raises his head to that for which he was created, who is stretched out with his whole body thither whence it has been granted him to be, to live, to be wise, and to understand. Whence is this to any man, save from God? For the Psalm says, 1183B« Know ye that the Lord himself is God; he made us, and not we ourselves (Psal. XCIX, 3). » He therefore who raises himself to God is upright, because without doubt he tends thither whence he acknowledges these things to be present to him: but he who is bent downward, who is inclined to the world, fixing his head downward and raising his feet upward, is likened to a monster, and is crooked; of whom the prophet says, « I am made wretched, and I am bowed down even to the end (Psal. XXXVII, 7), » bewailing without doubt the wretchedness of him who, thus departing from the good, ends his life in death. But the Lord, not willing that we should be bent down in this manner, healed and raised up the woman in the Gospel who for eighteen years was bowed down and unable to look upward, making her whole from being sick, and upright from being crooked; showing that it is he himself 1183Cwhose love heals and raises up, makes upright and receives. There follows:

4. I am black, but beautiful, O ye daughters of Jerusalem.

Hitherto the Bride has addressed her Bridegroom, she who is either the Church of God, or any perfected soul, now loathing the world and contemplating God with a pure heart: but she, seeking the kiss, says, « Let him kiss me with the kiss of his mouth. » Which, because it is not yet given, but is deferred to that time in which, after the resurrection of all, the souls, united together with the very bodies in which they rendered a service pleasing to God, shall be gladdened with a perpetual eternity, and shall together be endowed with immortality. But it was answered her by the Bridegroom: The kiss which thou askest I do not indeed 1183Dgive now, but when God shall be all in all, and the number of your brethren shall be filled up, then I promise that I will give it: and for the filling up of that number of the brethren I judge thee indeed apt; and this for this reason, because « thy breasts are better than wine. » Cheered by which answer, she addresses him again, saying, « Thy name is oil poured out: » and likewise that other, « Draw me after thee, » that, helped by the strength of thy breasts, with such a multitude as befits thee, I may at length come through to thee. But now, being taught what is to be done, and that the peoples must be nourished by her breasts, so that, being enlarged unto salvation, she may run together with them, having before her eyes that word, « Obedience is better than victims, and to hearken, rather than to offer the fat of rams (I Reg. XV, 22); » she obeys, and, 1184Abeing humbled, turns herself to the peoples, saying, « I am black, O ye daughters of Jerusalem. » But who does not know Jerusalem to be that city which the Lord chose before all others, that in it he might teach, and in it bring forth the words of life, and in it and in its borders work the miracles at which the world should be astounded, and might wonderfully fulfil what had been begun by an angel in Nazareth, brought forth afterwards in Bethlehem, and in that city at the last by his passion, and by the glory of his resurrection, by his ascension also, and by the sending of the Holy Spirit. But addressing this city, she says, « I am black and beautiful, O ye daughters of Jerusalem. » [Vulg. sed, "but"] But she calls its daughters all the souls converted to him by the preaching of the Lord Jesus; which deserved to hear either him bodily, or his preaching, beforehand through the prophets and other just men, or afterwards through the apostles, and those 1184Bwho had faith in them: these she names daughters, as being suppliant, as being obedient, doing nothing against the command of the Father, keeping the faith as it was committed to them, and, in the keeping of it even to the term of life, most constantly persevering, and despising death of whatever kind.

But because, as Solomon says, « The just man is first the accuser of himself, taking the beginning from herself, she says, « I am black. » Which testimony indeed, despicable as concerning herself, is attended to more than what is most worthy of commendation. For what comeliness has the Bride, if she appear to the Bridegroom black, if dark, if horrible in the look? if she whom love flees should present herself to embraces; and she whom love follows, whom it joyfully receives, should plainly be found lacking these things. It must therefore be attended to, that this blackness 1184Chas in itself more of form, more of comeliness, more of honor and of seemliness, than all that which allures the sight, which snatches to itself and distracts the affections of mortals: for thence there is subjoined, « I am black, but beautiful. » This blackness spiritual affections work. For the Holy Spirit brings in this blackness: he pours the love of God into hearts, gives contempt of the world, gives to spurn the things that fall away, and to love the things which are eternal: to these things he rouses the affections, labors for the acquiring of them, prays in them, fasts in them, in them assiduously macerates the body, and prepares the world to be contemptible to itself, and itself to be contemptible to the world. Our Lord Jesus Christ declares that this blackness shall be present to him, saying, That « I must go to Jerusalem, and suffer many things from the elders, and 1184Dthe Scribes, and the chief of the Priests, and be slain (Matth. XVI, 21). » Which blackness of his the text of the Gospels announces, setting out the things which he sustained, which he willed to suffer for the redeeming of man; and which at the last, by wonderfully rising again, and by so ascending into the heavens, and by sending the Holy Spirit, he changed into a wondrous form of comeliness. This blackness laid hold of Peter also, his apostle, when Herod, delivering him over to four quaternions of soldiers, kept him taken, and, bound with two chains, held him fast in the prison; who, when in the morning he was to be brought forth to the sword, that very night being taught by an angel, passed through all the guards, and, the angel leading, escaping also the iron gate which was opened to him of its own accord, « Coming to himself, said: 1185ANow I know truly that the Lord has sent forth his angel, and delivered me, etc. (Act. XII, 11.) » Paul also, asserting that he has part in these things, says: « In very many labors, in prisons more abundantly, in stripes above measure, in deaths often (II Cor. XI, 23). » This blackness therefore we have assigned to Christ, who is the head of the whole Church, and to his chief members, Peter and Paul, for this reason, that from it it may be established that all who godly will to live in Christ must of necessity sustain bodily persecution, such as these, or such as all the martyrs far and wide through the world have unconquerably suffered for Christ; or at the least a spiritual one, such as the apostle bewails, saying, « Unhappy man that I am! Who shall deliver me from the body of this death? » (Rom. VII, 24.) For blackness 1185Benfolds all men, whether such as is from the persecution of the body, or such as is from the assault of the mind that struggles against it.

This Bride therefore says to the daughters of Jerusalem, whom she has taken up to be instructed: ye daughters of Jerusalem, attend, because « I am black, » prompt indeed for every peril, for the taking up of every kind of death, prepared for the undergoing of every temptation; so that « neither death, nor life, nor Angels, nor Principalities, nor Powers (Rom. VIII, 38, 39) » [Vulg. neque virtutes, "nor virtues"], nor the rest which follow, which the apostle enumerates, « can separate her from the charity of God, which is in Christ Jesus. » Thou also, who desirest to be called a daughter of Jerusalem, by looking upon me, by setting me before thee as an example, stand fast, drawing near to the service of God, lest thou be 1185Ceasily moved; because out of this blackness an unspeakable form of comeliness shall come to thee: for so it is written, « I am black, but beautiful. » Which form indeed is first from this, that man was created to the image and likeness of God; « to the image, » from reason; « to the likeness, » from the imitation of virtue. For if a man have reason, and cease to imitate virtue, he is indeed an image; but the likeness in which he might be able to please is wanting: of such men it is written, « But God, seeing that the malice of men was great upon the earth, and that all the thought of their heart was bent upon evil at all times, it repented him (Gen. VI, 5, 6), » and he blotted them out, not recognizing the image deformed, and the likeness not admitted into comeliness. 1185DBut in so great a multitude of men as was blotted out by the waters, how many faces there were which after the manner of man were called most fair, out of the fitting composition of God! how many lofty heads of hair! how deep the breasts! how open for work the shoulders! how many bodies framed for good uses, had they willed it! how many legs! how many hands! how many arms! in which, if nothing were sought save that which is outwardly fair, they would surely not have been enfolded in the waters, nor found in the lowest places. But all these, wrapped about with the blackness of sin, were plunged into a black house, namely, hell, allotted to the prince of blackness of this kind, therein experiencing what the difference is between those blackened by sin, and 1186Athose who for Christ are bound fast by sufferings, and by the things which accompany sufferings. These gnash in the darkness; the glory of the others is in the light: whence also it is here said, « I am black, but beautiful. » For the Church of God is black, whether by the suffering of the body, or by the maceration of the flesh, and the wearing down of the spirit, because it follows Christ, until it may reach through to him. There follows:

As the tents of Cedar, as the skins of Solomon.

Two things having been set before, two also are subjoined. For to that which was said, « I am black, » there is subjoined that which was said, « as the tents of Cedar: » but to that which was set down, « but beautiful, » there is placed beneath that which was said, « as the skins of Solomon. » 1186BWhich being so set down, let us so understand them. For Cedar is understood to have been the son of Ismael (Gen. XXV, 13), who, after he had grown up, disdaining to dwell among his brethren, chose for himself a solitude to be inhabited, raising for himself tents which should take upon them all the inclemency of the air, and should avoid no excess either of heat or of cold. In them he sustained the burning Crab, in them he did not fear the Goat stiff with cold, in them he sustained the assaults of whatsoever men came against him, and, breaking the arms of them that warred, he withstood them both by the strength of his body and by the solidity of his tents. The Church therefore, or any perfected soul, says that she is black as the tents of Cedar, because, as these could be beaten back by no onsets, so neither could these women be turned away from the love of God and from the worship of his justice 1186Cby any threats, by any terrors of adversaries, or by any scourges: according to that word of blessed Paul, « I know that no creature at all shall separate me from the charity of God, which is in Christ Jesus (Rom. VIII, 39). » There follows that which has now been said, « as the skins of Solomon. » Which skin indeed is to be understood not of sheep, not of goats, not of any animals at all; but the very skin of Solomon; of which it is also said elsewhere, « Thou hast clothed me with skin and flesh, thou hast put me together with bones and sinews (Job X, 11). »

This therefore is the skin which covers his face and his neck, fencing his throat, his breast and his arms, covering also the vital parts, and shutting in and closing within itself the rest of the body, so far as 1186Dit goes. But who does not know that Solomon was a most wealthy king, to whom the Lord gave a wise and understanding heart, so far that none before him was like to him, and who obtained all the kingdoms from the river of the land of the Philistines even to the border of Egypt, they offering gifts to him, and serving him all the days of his life. What could be lacking to him, which did not obey him in food and in the adornment of clothing? For the highest comeliness and the highest beauty was present to him; whom. whosoever is well in his wits understands to lack nothing whereby the life of men may be adorned. To this skin therefore holy Church, or any perfected soul, rightly compares herself, 1187Asaying, « I am beautiful as the skin of Solomon; » because as among those human things nothing is understood to be fairer than this skin, nothing more worthy; so among those things which are toward God nothing is found more adorned or more exact than holy Church, than the perfect soul. But if any man raise his contemplation higher, by this Solomon may be understood that great Solomon, our Lord Jesus Christ, who in his own blood made peace over all things, who made both one, confederating the heavenly things and the earthly, that in the heavens there may be glory to God, and on earth peace to men of good will. To this skin the Church conforms herself, and every faithful soul, hoping with a sure hope that she may be with him in blessed immortality, being about to be immortal, and to be endowed with eternal blessedness in incorruption. Whence also there follows:

• 1187B

Do not consider me, that I am dark, because the sun has discolored me.

As if she should say, I am indeed black, discolored by innumerable sufferings, afflicted with horrible torments: but you who will to be daughters of Jerusalem, do not attend to this, do not set my sufferings before your eyes, and do not reckon them as intolerable. What I suffered at Rome in Peter by the cross, what through Paul by the sword, what through John in the cauldron, what through Andrew in Achaia, what through the several apostles in the diverse places of the world, then through Stephen, through James in Judea, what through Polycarp, what through Dionysius, what through Laurence, what through Vincent, what through the Theban Legion, what 1187Cthrough all the martyrs far and wide through the world, how in these things I was discolored, do not attend; but for what cause I endured these things; what fruit I may obtain through that cause; with what blessed glory I hold by most certain hope that I shall be endowed. Hither attend, hither look, that the Sun of justice justistitiae himself wrought this discoloring in me. These things I suffered for him who is the Sun of justice, who shall reform our body, configured to the body of his brightness, that I may live with him in perpetual glory, and enjoy everlasting blessedness. There follows:

The sons of my mother have fought against me, they have set me a keeper in the vineyards.

The Church says that she was black; but whence this blackness first befell her she consequently shows, 1187Dsaying, « The sons of my mother have fought against me. » These she calls the sons of her mother, begotten of the stock of Abraham, and Isaac, and Jacob; who, when all the sons of men in the whole round of the earth turned aside to the left part, to adore idols and to sacrifice to them, refused to do this, but rather remained stable and immovable in the faith of the one God, who had created all things, through whom all things subsist. These she testifies to have been in this the sons of her mother, that is, of divine grace; whom, when the world was wrongly turning aside, she called back from its errors, and kept stable to herself in this faith, as sons: to whom, when the time of grace had been manifoldly revealed through the prophets, and afterwards, the Lord being born from the heavens among them, 1188Ahad evidently appeared by signs and mighty works, yet they refused to receive him, to believe him, to give faith to his preaching, though it was declared by innumerable mighty works: but decreeing to be stable in the law given through Moses, they willed, after the signs, and the mighty works, and the miracles, to accuse him before the judge, betrayed by the hand of his own disciple, though he was innocent, and to receive him when he was given to them, and, though he bore all things innocently, to fasten him to the cross. Resigning this life, they were given over into a reprobate sense, and they who received it received power to be the sons of God: according to that which is said in the prophet, « I will call her that is not my people, my people, and her that is not my beloved, beloved; and her that has not obtained mercy, one that has obtained mercy. And it shall be in this place, where it was said 1188Bto them, You are not my people, there they shall be called the sons of the living God (Ose. I, 10, et Rom. IX, 25, 26). » But this Bride says that these, long since the sons of the mother, grace, while that state still remained, while the prophecies were as yet in suspense, when the signs were not yet, the mighty works not yet declared; but now by no means sons, but most bitter enemies and unclean murderers, assailed her; that, the head being broken, the members also might be broken, and, Christ being taken away, as they hoped, out of the midst, his Church might be utterly taken away.

This is plainly shown in the Acts of the Apostles, where « the Prince of the Priests rising up, and all who were with him (which is the heresy of the Sadducees) were filled with zeal; and they laid hands upon the Apostles, 1188Cand put them in the public ward (Act. V, 17, 18); » and, when these had been mightily delivered by an angel, they afterwards gave charge to the blind, that they should by no means speak in the name of the Lord Jesus. But these, long since the sons of divine grace, now wholly reprobate as toward the grace that offered itself, made war against me. But they of the new people, receiving the faith, and confessing the Word of God, true God and made man, subjecting themselves to him with the heart, set me, who from the first Abel have stood forth, who with Henoch deserved to have God, and who have taken up into myself all the just to whom this grace was revealed, set me a keeper for themselves in the vineyards, which they established throughout the whole world far and wide. These vineyards the Church calls holy, which they who had received the faith of Christ planted in their own blood, and consecrated unto his glory. 1188DSet over these, this Bride says that she was set a keeper in the vineyards: over which, although she applied as much keeping as she could, yet she confesses that she did not keep them. Which we understand to be said with regard to the opinion of men: for they who were consummated by the sword, who were consumed by fire, who were destroyed by such punishments as the world could devise, who shall understand these to have been worthily kept? According to this opinion, this Bride says:

I have not kept my vineyard.

That is, I did not forbid them from the taking up of torments for Christ: whom nevertheless I have already sent before into eternal life, where there are no perils, but only eternal joys. To this there is consequently annexed:

1189A

Show me, thou whom my soul loves, where thou feedest, where thou liest down in the midday, lest I begin to wander after the flocks of thy companions.

For this Bride has confessed to her Bridegroom that, although set as keeper in the vineyards, she « did not keep » them, or her, for the sake of the one love of faith and of charity; that is, she did not restrain them from the fervor of undergoing suffering; but, by exhorting and encouraging them, she sent them over with most certain hope to the joys of the heavens promised to her. Hence, that she may be made the more certain, and that no one may be held doubtful in himself concerning that hope, she sends forth a prayer, saying, « Show me where thou feedest, where thou liest down; » having nevertheless set this before, « Whom my soul loves. » For it is wont to be the custom with suppliants, that when they have besought that anything be given or done for them, they hold out 1189Bsomething, or offer something, whereby they may understand that the face of him to whom supplication is made will be at peace toward them: whence, because among the heavenly gifts nothing is found more eminent than charity, nothing that can be given dearer than love, she holds out that love of hers which she asks for, saying, « Show me, thou whom my soul loves; » that what she asks may not be denied to one who asks and at the same time loves. For what is dearer to God? what is found more acceptable than the love of our soul? Run through all the things which are in the world: nothing comparable to this, nothing so acceptable to God that it might be offered, will meet thee. For God created the world, and all the things which are of the world; but for what cause? that it might indeed be a habitation for man: but for what cause did he here establish man? that he might 1189Cobey him, and out of the love of his soul be obedient to him. The end therefore and the cause of the creation of things is this, that we may love God with the whole soul, may please him in all things, may cleave to him indivisibly: according to that which is said, « He who is joined to the Lord is one spirit (I Cor. VI, 17). » [Vulg. adhaeret, "cleaves"]

This Bride therefore, joined to God, having all souls, both those which are and those which shall be, joined to God in that unity which Paul the Apostle sets forth to us, what can she ask of the Bridegroom which he should deny? concerning what can she intercede which he should not hear? She says therefore, « Thou whom my soul loves, show me where thou feedest. » Which short word, how widely it may be extended we understand, if we rightly acknowledge the Lord to be the shepherd of all the things which 1189Dare fed far and wide. For he himself says, « I am the good Shepherd; the Shepherd (Joan. X, 11), » I say, « good, » through whom not even the bird hungers, through whom not even all the things which are sustained by another's food hunger. But what is it to us to inquire concerning the feeding of those who, though they are fed by his giving, neither render thanks to the giver, nor, so as to know how to render them, have received the thanksgivings of the giver? Men therefore are they whom God feeds; to whom he subjects all the things which are in the world, sheep and oxen, all the beasts of the field also, the birds of the air, and the fishes of the sea. Of whom certain men receive these gifts of God with a worthy giving of thanks; but others, not attending to what they are, or whence they are, or for what cause they were given, grasp all these things 1190Aas by a chance occupation; nor do they by any reasoning know who is the author of them, or who the giver. Since therefore God feeds all these, it lies with him which of them he may worthily reward according to their giving of thanks, or which, being unworthy, he may cast away from his table by eternal damnation. But what is it to us to handle these matters, since these are bodily things, and this Bride of God spiritual? let her intend to inquire further, saying, « Show me, thou whom my soul loves, where thou feedest. »

A spiritual pasture therefore must be sought, wherewith it is worthy that the Bridegroom should feed, and being fed with which they may be made spiritual. For there is a certain bodily bread, wherewith the body is nourished; and there is a bread wherewith the spirit is fed. The bread wherewith the body is nourished is procured by the plow and the hoe: the bread wherewith the spirit is fed is ministered from above 1190Bout of heaven. For there is a bread of life, Holy Scripture, divinely inspired by the Father of lights; and there is a bread of life, every perfected virtue: there is a bread of life, the body of Christ, granted to us for a sacrament and a sanctification. These are the breads of which the prophet makes mention, saying to the daughters of the Bride, « Blessing I will bless her widow, I will satisfy her poor with breads (Psal. CXXXI, 15). » For Sion, « a watchtower, » is holy Church, from the lofty watchtower of the virtues assiduously contemplating the Lord Jesus, and fearfully and anxiously awaiting his coming. A certain part of her, already glorified with the Lord, rejoices in the heavens; a certain part, still sustaining exile, is a pilgrim from the Lord upon the earth: according to 1190Cthis part she is a widow, as though separated from her husband, the Lord, namely, Jesus, who went away into a far country when he pierced the heavens with the truth of the body he had assumed, and is to return in the day of the full moon, that is, of the glorification to come. This widow the Lord blessing blesses, namely, with a twofold blessing; giving her grace in the way, that she may not fail; giving her at length glory in the fatherland, that she may rest from her labors. But he refreshes with breads those poor of his who are poor in spirit; who, although for the solace of their pilgrimage they possess certain temporal things, yet do not incline their mind to these, but raise up their love and their affection to the giver of all things. These he refreshes with the breads already named, namely, with the bread of the scriptures, 1190Dthe bread of the virtues, the bread of the sacraments, the bread, namely, most white, which is the bread of angels; of which it is said: « Man ate the bread of angels (Psal. LXXVII, 25). » These are the breads of which the Gospel discourse makes mention, saying, « Which of you shall have a friend, and shall go to him at midnight, saying, Friend, lend me three loaves; because a friend of mine has come to me, and I have not what to set before him (Luc. XI, 4, 5). »

Well does he receive a friend, who intends to refresh and to honor him with this threefold bread. The bread of the scriptures therefore is the first among these breads, for this reason, that in spiritual advancement the first thing is to know in whom thou believest and whom thou lovest; the second, to be conformed 1191Ato him whom thou lovest; the third, to be confirmed in this very thing, that thou look not back, that thou go not back. Through the scriptures therefore we come to know, through virtue we are conformed, but through the sacrament we are confirmed. By the bread of the scriptures we are enlightened unto faith, that afterwards we may be confirmed unto virtue; whence it is written, « The declaration of thy words gives light, and gives understanding to little ones (Psal. CXVIII, 130). » For there is a word which is heard when uttered, and there is a word which abides as born: but from the declaration of the word which is heard uttered, there is conceived the understanding and knowledge of the Word which always abides born; this is Christ Jesus our Lord; whose faith is surely conceived when the word of God, Holy Scripture, is soberly and faithfully opened and expounded. For it is written, that 1191B« they knew him in the breaking of bread (Luc. XXIV, 35). » The Gospel history lies open: the Lord was walking with the disciples, and was not indeed known, who was received by them into their lodging, and at length was known in the breaking of bread. O blessed breaking, whereby Christ is known! whereby Christ is conceived in the heart of his own! The bread of the scriptures therefore is the first; which the Lord also reveals, when, working miracles, he deigned to refresh five thousand men with five loaves; but four thousand with seven loaves. For it is written, « When, having taken five loaves, looking up to heaven, he blessed, and broke, and gave the loaves to his disciples, but the disciples to the multitudes (Matth. XIV, 19). » O wonderful blessing! which, while it breaks the loaves, does not diminish them, and increases them when it distributes them; 1191Cmultiplies them when it consumes them in the refreshing of many; and what is against the nature of bodily bread, this it brings back into nature. He handed over the Pentateuch to the apostles, commanding that they break it, and distribute it to all, that all may be satisfied from it, and that many fragments of the expositors may remain: so also, blessing the Heptateuch, he commanded it to be broken for the peoples, and from this that very many baskets of the expositors be filled. For this bread has such a nature, that when it is broken, and distributed, and communicated in the correction of many, it is always increased; and whence it seems to be diminished, thence rather it receives enlargement and increase. But the Pentateuch, that is, the five books of Moses, and the Heptateuch, which are the four Gospels, the epistles of the apostles, and their Acts, 1191Dwhich Luke writes, « Paul also the apostle. » These things the Lord sets forth to his own, that they may be as seeds, and that many fruits may arise from them, whereby the whole multitude cleaving to God may be fed, and fully refreshed. But it is the bread of the virtues, when from the word we have heard we conceive virtue in the mind, and remain firm and stable in it; when, driving off the disgrace of the vices, we mortify them in work, turn aside from them in speech, and dread to touch them in thought. Thus is place made for virtue in the mind; so that what ambition widely embraces, that is despised for Christ; what incontinence suggests, « let it slay in chastity; » what is exalted through pride, that is broken by humility; 1192Aand every vice that is spread abroad is driven far off by the mighty command of charity. Of this the Psalmist makes mention, saying, « My tears have been bread to me day and night (Psal. XLI, 4). » For when he said that the love of God was to be preferred to the world, it was answered him that this should be laid open by a manifest miracle; for they said, « Where is thy God? » (Ibid.) Which hardness of heart being heard, the prophet turns to tears, praying for them that they may be softened, that at length they may be converted; having these tears indeed for breads, and reckoning them his refreshment. He makes mention of the same, saying, « I am smitten suum as hay, and my heart is withered; because I forgot to eat my bread (Psal. CI, 5). » For unless this bread of the virtues be assiduously eaten, so that a man be strengthened by it, he is smitten by the sickle of sin, and his 1192Bgreenness falls away, and straightway his flower withers. For the same prophet repeats, saying, « All the day my enemies reproached me (ibid. 9-10); » and why? « Because I ate ashes as bread, » that is, I was delighted with sin as though with virtue. These are the breads which Habacuc had crumbled in the little trough (Dan. XIV, 32), that he might carry them to the reapers, whom the angel of the Lord carried by his hair, and in the vehemence of his spirit set him in Babylon, that he might carry them to Daniel. For that Daniel had crushed these breads of the virtues in the trough of his heart; and there he made trial what things, and of what sort, and how great, virtue could do. This bread is that which was set at the head of Elias fleeing from the face of Jezabel, in which it was said to him, « Arise, eat; for a great 1192Cway remains. He arose therefore, and ate, and walked in the strength of that food forty days, and forty nights, unto the mount of God, Horeb (III Reg. XIX, 7, 8). » This therefore is that bread which we demand daily, saying, « Give us this day our daily bread (Luc. XI, 3); » because without this bread of virtue and of grace it is unjust for any man to approach to, or to attain to, any bread of the sacrament. But this third is that bread of the sacrament, which the Lord makes of himself in a wonderful manner, which he grants to his Church to be communicated unto life, and with which if any man shall not have communicated by believing and equally by eating, there is no doubt that he will by no means have eternal life.

Let these things, then, that have been said concerning the pasturing of the Bridegroom suffice; and if we so understand him 1192Dthat he either furnishes pasture or himself receives pasture, it makes no difference; when he distributes these loaves to them by preaching, or they receive the same loaves by believing and loving; let him be one and the same who is pastured and pastures, and in them, as in his faithful members, is delighted and takes his rest. For hence it is added, « Where thou feedest, and where thou liest down, » in that he has the couch of his own rest in those whom he either feeds with these loaves, or who are refreshed by the same loaves, a faithful teacher ministering the word. For this too is joined on, « At midday. » For midday is called the middle of the day, in which the sun shines more fervently, and the day dawns brighter than is its wont. Each one, therefore, has his own midday, when, 1193Aforgetful of temporal things, he now runs over spiritual things in his mind; and unmindful of bodily things, sets the things that are of the spirit before his eyes in his mind. Hence came forth the dogmas of the Stoics, of the Epicureans, of the Peripatetics, hence the many fictions of studious men, who, the way not yet laid open to them, laying down the highest good one in this fashion and another in that, and not having Christ for their leader, each erred in his own midday. But to Abraham, sitting in the valley of Mambre (Gen. XVIII, 1), in the door of his tabernacle, in the heat of the day, as it is written, the Lord appeared; and, plainly showing him the unity of substance, in which he truly is, and the trinity in persons, he made him a professor of the true faith. Of whom the Lord in the Gospel: « Abraham your father rejoiced that he might see my day: he saw it and 1193Bwas glad (Joan. VIII, 56). » For then he manifestly beheld the day of his trinity, when he understood him in the trinity to be the third person, and one God in that same trinity. For thus it is written, that « the Lord appeared to one sitting in the tabernacle (Gen. XVIII, 1), » in which the unity of substance is shown: and when he had opened his eyes, « three men appeared » (ibid., 2); behold the mystery of the Trinity. And since it was afterward said to them, « Lord, if I have found grace in thy eyes, pass not by thy servant (ibid., 3, etc.); » behold the mystery of Unity. « But I will fetch a little water, and wash ye your feet; and I will set a morsel of bread, and strengthen ye your heart: afterward ye shall pass on: for therefore have ye turned aside to your servant. Who said, Do as thou hast spoken; » behold the mystery 1193Cof the Trinity. And after these things, all things are comprehended under the mystery of the Trinity, as far as that word, « Returning I will come to thee at this time, life accompanying (ibid., 10). » This is that noble midday in which the Lord lies down, in which he rests: as also that of Moses (Exod., 12), in which he understands that the people of God is to be led out of Egypt in the blood of the lamb: as also this most recent one, in which the Lord, prefiguring himself to the apostles, showed his face after the manner of the sun, and his garments in the whiteness of snow; and a voice also sounded from heaven, « This is my beloved son, in whom I am well pleased (Matth. XVII, 5). » Of this the Bride says, « Show me, thou whom my soul loves, where thou liest down in the midday, » that is, what that midday may be, « Where thou liest down, » that is, where thou restest, and preparest for thyself a place of rest and of inmost repose; 1193D« Lest I begin to wander after the flocks of thy companions. » He is said to wander who is not held by one judgment of his own mind, now approving one thing, now thinking another about the same matter, and settling nothing certain for himself in which he may abide and establish for himself the foundations of his belief. That this may not befall her, she requires to be made certain by the Bridegroom what meditation may please him, what things she ought to think concerning him, or to preach to others, so that persevering in these she may not run about after the flocks of his companions, nor increase the number of those who set themselves up as the Lord's companions by thinking certain good things of him, while in other things they contradict him by lying most wickedly. There follows:

1194A

If thou know not thyself, O most beautiful among women, go forth.

Taught by the Spirit of wisdom, this Bride prayed to the Lord, that he would teach her by his Spirit where he pastured, where he chose himself a couch at midday. But afterward, being for a little while lifted up in spirit, she subjoins what has been said, « Lest I begin to wander after the flocks of thy companions. » Whence she seems to hold out threats, that unless what she asks be done, she will mingle herself with the flock of strangers. Marking this, the Lord is carried a little way, and for a little while, into anger against her who was lifted up, according to what is said, « With the holy thou wilt be holy, and with the innocent man thou wilt be innocent; and with the elect thou wilt be elect, and with the perverse thou wilt be perverted (Psal. XVII, 26, 27). » For the Lord, as he is found holy to the holy, innocent 1194Bto the innocent, elect to the elect, so most justly is he found perverse to the perverse. Whence to her saying, « Lest I begin to wander after the flocks of thy companions. » The Lord answers, « If thou know not thyself, O beautiful one among women [Vulg. pulcherrima, "most beautiful"], go forth. » But it is to be marked what is said, « O beautiful one among women! » For the Lord chose her for himself as Bride, that she might be with him, might abide with him, might bear herself in his company in good faith, and might never depart from him through any man's perversion: beautiful therefore is she who has been so lifted up, so beloved, that while the rest remain in the estate of women, she herself has been chosen unto the throne of a Queen, and appointed to hold princedom over them all. And these women, among whom she has been chosen (in comparison with whom she seems comely, nay to be wondered at 1194C), are all the souls of the Heathen, of Publicans, of Jews not following the law and not confessing Christ, and of Christians also, who confess in words that they know God, but deny it by their deeds. That this therefore may be brought back to her memory, it is said, « O beautiful one among women, if thou know not thyself. »

It is indeed a great peril for a perfect soul, or for a chosen bride, to be ignorant of herself: to be ignorant, namely, of this, that she was created out of nothing by the highest Father, the God of all, and yet formed to his image and likeness. She is indeed « Image » (as we said above) by reason, knowing what is just, what is unjust, what is to be done, what to be shunned, and that what she does not wish to be done to herself is to be denied to her neighbor, 1194Dand many things of this kind: all which things the soul observing, fully expresses and keeps the image of him by whom it was created. But she is « Likeness » when, faith having been received, she proceeds further, choosing for herself virtues which she may love, which she may cherish, by which she may rightly please him by whom she was created, and, all these being gathered in mind and in deed and perfected by charity, may give and offer them. There is moreover this, that she is said to be created to the image and likeness of God, because she was so created that she never ceases to be, but abides and stands fast unto perpetual eternity, forever retaining the good which by virtue she has merited from the Lord's hand, or else the evil, if her deserts have required it. There is another thing also in which it does not become the Bride to be ignorant of herself, but it is just to keep perpetual 1195Aknowledge of it: that he who before the ages was ever God and not man, for the sake of redeeming her and leading her back and fitting her to himself in the dignity of a Bride, was for her sake made man, mortal from immortal, passible from impassible, corruptible from incorruptible, and, having suffered those things which the long series of the Gospels unfolds, bore all, that he might lead her back to the Father, and glorify her with himself in glory. Who shall tell out this glory? which neither eye hath seen, nor ear heard, nor hath it ascended into the heart of man, which God hath prepared for them that love him. If the soul or the beloved Bride is ignorant of these things, what remains but that it be said to her, « Go forth, » as if to say, withdraw from my company, « And go after the steps of the flocks, » the steps of those whom thou callest thy flocks, that is, 1195Bpreach their sayings and their opinions, and proclaim them on every side: and feed thy kids? Behold what fruit will come to her, if she shall have gone out from the company of the good, if she shall have listened to those who walk ill, if she shall have proclaimed what they themselves preach and teach. What fruit is this? that she will feed « her kids, » that is, carnal motions, wanton and fetid; these she will feed by loosening the reins to luxury and to all the vices (Matth. XXV, 41), so that they may grow into those kids whom, set on the left hand, the Lord on the last day will send into eternal punishment. There follows:

Beside the tabernacles of the shepherds.

Some shepherds are good, who train their sheep unto life, and, if necessity require it, do not cease to die for them: the best exemplar of these is Jesus 1195CChrist our Lord. There are others also, who by teaching perversely drag the flocks committed to them into death: and for this they fix tabernacles for themselves, as it were certain lecture-halls in which they may solemnly be heard. Being moved, therefore, the Bridegroom gives counsel eonsilium to the Bride who was lifted up; that, if wearied of good counsel she tries to flee, she may try to pitch her tent for herself beside the tabernacles of these men, and to teach, so that those whom an equal guilt binds in fault an equal torment may also rack in punishment. There follows:

8. To my company of horse in the chariots of Pharaoh have I likened thee, my friend.

The Bridegroom does here what belongs to a lover. Her whom he had chosen for himself as Bride he commended with words, soothed with attentions, enlarged with promises. And she, receiving these promises, 1195Dwhile she is borne along by headlong desire, went a little too far in a word, saying, « Lest I begin to wander after the flocks of thy companions. » A word indeed which she ought not even to have thought, and which, even if it had been presumed in thought, it was yet not lawful to open by speaking. The Bridegroom, moved for a little while at this word, marking that whence thanks ought to have been returned, thence threats were held out against him, answered with moderation, speaking a word of anger, « If thou know not thyself, O beautiful one, go forth, » and go, following the steps of those whom thou callest to thyself shepherds; and since I have no communion with them, thou wilt have to withdraw from my company. But the Bride, 1196Aunderstanding that her word was heavily taken by the Bridegroom, groans and grieves; and because she had offended by a word, she trembles to utter anything at all by a word. And when this became known to the Bridegroom, whether by an Angel intervening, or in that way by which he knows all things, forgetting the husband he put on the Bridegroom, he grieved with her that grieved, and to her that repented he at once forgave what she had committed, mindful of that which is said, « I will confess against myself my injustice to the Lord, and thou hast forgiven the impiety of my sin (Psal. XXXI, 5). » Therefore, hatreds being wiped away and anger removed, that the things now said might be taken away from memory and this Bride recalled to her former state, he accosts her with a word of friendship, a word which she had not yet deserved to hear, saying, « My friend; » thus signifying that all that had been diminished from grace is now pleasing to him in thee. 1196BHe says therefore, « My friend, I have likened thee to my company of horse. » But here what company of horse of the Bridegroom is understood, save those who fight bravely everywhere for the Bridegroom, and spread his victories abroad in heaven and in air, by land and by sea? This is that multitude of Angels which, when battles were first waged, when the proud cohort said, « I will set my seat toward the North, and I will be like the Most High [Vulg. exaltabo solium meum … sedebo in monte testamenti, in lateribus aquilonis] (Isa. XIV, 14), » clung with one accord to its own prince, giving honor and glory to him who had created it, and resisting the disturber, unto all his confusion and ignominy. Him therefore, cast down from heaven, irrevocably estranged from that glory which he was lately able to hope for, he casts down into hell, and commits to him places of horror and of vast solitude to be inhabited, so that no going forth lies open to them save such as the divine 1196Cdispensation grants; so that hence a going forth, they may either prove the elect, or hurl headlong those foreknown unto damnation by a temptation fitted to them. Hence the Lord Jesus, and his chief members, Peter and Paul and all the apostles, and all the thousands throughout the world, at his instigation and by his sending it into the hearts of the wicked, were given over to the cross and to the sword and to other passions innumerable, that they might be proved by the temptations of these, and, not overcome even by death itself, might be received into eternal glory. For John says, « When the devil had now put it into the heart, that Judas the son of Simon Iscariot should betray him (Joan. XIII, 2): » and the Lord in Job, « Behold he is in thy hand, but yet save his life (Job II, 6). » Behold, that power was given him in the head, and in his best members 1196D. For the power which was given him in Job, that same power was granted him in Peter, and in Paul, and in all the other elect throughout the world; that he might either tempt them with death, or press them down in the flesh, yet himself keep their souls unharmed. So the company of horse of God, obtaining victory in these, exercised the same also upon men, first drowning in the waters of the flood those defiled by their deceit, afterward destroying with brimstone and with fire the cities given over to sin; but later, when the Lord was plaguing with hardest strokes the Pharaoh raging against the sons of Abraham, and he still did not come to his senses, upon him, who had entered the sea with chariots and horsemen, that he might seize the sons of Israel walking through the dry ground in 1197Athe midst of the sea, the heavenly company of horse being sent in, it executed vengeance for the Lord, and swallowed up both the king himself and the princes, the chariots and the charioteers and the horsemen, the waters being brought back to their former place by their ministry; and so it freed his people by a glorious victory.

This therefore is what the Bridegroom says, « My friend, I have likened thee to my company of horse, in the chariots of Pharaoh, » that is, while the angelic company was occupied in overthrowing the chariots of Pharaoh, I appointed thee like to that company of mine, so acting for thee, so fighting for thee, so rescuing thee, as one willing always to have thee a partaker of my company of horse. According to what was said by the Lord to the Jews, « You err, not knowing the scriptures, nor the power of God. For in the resurrection 1197Bthey shall neither marry nor be given in marriage, but they are as the angels of God in heaven [Vulg. erunt, "shall be"] (Matth. XXII, 29, 30). » But how great a thing it is to be likened to those whose virtue is that virtue, whose power is that power, which was shown at Lachish, in the army of Sennacherib (IV Reg. XIX, 39), when, as he held out threats against Jerusalem, it came to pass that in that night the Angel of the Lord came and struck of the camp of the Assyrians a hundred and eighty-five thousand men, for the delivering of Jerusalem. But if by one Angel striking so many thousands of men were laid low, what would happen if the whole company of horse of God rose up against the earth? it would not come about that even one of the reprobate should be left. For the Lord says, when the profane nation was seizing him, and Peter, to defend him, 1197Cstruck with the sword the servant of the Prince: « Put up thy sword into the scabbard [Vulg. at this place converte gladium tuum in locum suum; the words printed are those of Joan. XVIII, 11]. Dost thou think that I cannot ask my Father, and he will give me more than twelve legions of angels? (Matth. XXVI, 52, 53.) » Which number indeed contains eighty thousand, eight less: and for the defence of Eliseus also many thousands indeed were sent, which, when Eliseus prayed that the Lord would open the eyes of his servant, were shown to the servant himself: for thus it was said, « Behold the mountain full of horses and of fiery chariots round about Eliseus (IV Reg. VI, 17). » This therefore is the company of horse of God, in whom he fights, by whom he works his mysteries, to whom he likens the Bride whom he chose out of men, and conforms her to himself in comeliness, in power, and in virtue. He says therefore, « My friend, I have likened thee, » that is, in my predestination 1197DI have already made thee like « to the company of horse » of mine, that is, to my Angels, whom I send forth to execute my vengeances, to my wars, to those things which seem to men exceedingly grievous, as was lately shown in the chariots of Pharaoh. There follows:

9. Beautiful are thy cheeks, as the turtledove's: thy neck as necklaces.

The Bridegroom says to the Bride, that he may soothe her and render her at peace with him in all things, and may not allow her in any degree to spring back to the feeding of her kids, « I have likened thee, my friend, to my company of horse, » that is, in predestination I have appointed thee like in all things to my company. But because what has been predestined 1198Amust needs be fulfilled in act, in order that thou mayest be made worthy of the heavenly company, it behoves that they who hold the place of cheeks in thy body should be as it were the cheeks of a turtledove, and should present in themselves as it were the likeness of that bird. For the nature of this bird is this: it is joined to one mate, and when he is slain it is not coupled to another: it sits upon the branches of trees now dead, lacking leaves and fruit: there it moans, and sends forth a moan instead of a song. Those therefore whom this Bride is understood to have in her body as cheeks, these she is bidden to have like to the cheeks of the turtledove. For the cheeks are those parts which chew the food, and champ it and lessen it, and make it fit to be passed into the body. These are the holy writers, who, taught by the word of God, conceive Holy Scripture in their mind, and refresh themselves with the same, 1198Band by imparting it to the uses of holy Church render her fit for the nuptials, and dear to God, and worthy of the eternal wedlock. These understand themselves to be joined as to a mate to Jesus Christ our Lord, « who, being in the form of God, thought it not robbery to be equal with God: but emptied himself, taking the form of a servant, being made in the likeness of men, and in habit found as a man (Phil. II, 6, 7). » To him as to a mate they join themselves, to him they cleave, him they love; and since he has now been taken up from them into heaven, they affirm and maintain « that there is no other name under heaven in which men must be saved (Act. IV, 12). » These, sitting upon dead branches, because those whom they consider dead to the world but living to God, 1198Cin them they take delight and rest, those whom neither the leaves of worldly wisdom clothe, nor worldly fruits delight, which quickly wither and perish. But these send forth a moan instead of a song, moaning that they lack that which they long for, and do not lay hold of the Lord Jesus whom they desire. Of these gathered into one it is said, « Blessed is he whose will is in the law of the Lord, and in his law he shall meditate day and night. And he shall be like the tree which is planted beside the running waters, which shall bring forth its fruit in its season. And its leaf shall not fall off, and all things whatsoever he shall do shall prosper (Psal. I, 1, 2, 3). » These things are assigned to the writers of the divine law; as those which follow are attributed to its teachers and preachers.

1198DThy neck as necklaces.

For collum, the neck, is so called from colligando, binding together, in that it binds the body to the head, and turns these two into one. By which name preachers and holy teachers are aptly named, who, receiving those things which are given by the Holy Spirit and expounding them by his gift, set them before the whole Church, and make her cleave to her head; who assuredly ought to be as necklaces fixed upon the breast, admonishing of the good those to whom they are attached. For a necklace fixed upon the breast speaks thus, says thus: Whom I have undertaken to guard, be thou chaste, be modest, be a lover of all honesty; let no adulterous hand know thee, nor let anything touch 1199Athee whereby the faith owed to thy Bridegroom may be injured, or love in any point diminished. Which voice assuredly well befits the preacher and the teacher, that he be chaste and honest, and, like a round necklace, perfect on every side by his roundness, and circumspect. Let him keep these things in himself, let him teach everywhere that they are to be observed. Whence that golden necklace rings out well, saying: The loins of the faithful are girded, when evil concupiscence is repressed, when wicked thought is restrained, when the mind resists lust, when effect is denied to wantonness, when luxury is trodden down, when avarice and rapine are contemned, when injury of a neighbor is avoided, when pride is conquered, when envy is overcome. And that these necklaces may fitly hang from the neck, and remain firmly fixed upon the breast, the Bridegroom says:

1199B

We will make thee golden murenulae.

The murena is a fish, comely in its length, and sprinkled over with a variety of color. Whence chains wrought of gold are called murenulae, which, set about the neck, are stretched out at length, and, joined to the necklace, bind it immovably to the breast-band. These therefore he sets forth that he will make for the Church his Bride; because as the understanding of those who give the law, or who give the first principles of letters, out of which either the Old or the New Testament arises, is from the divine wisdom, so also the understanding, the talents, and the whole invention of those who are the expositors of the same Scriptures are from him: and the things by which they enlarge, or magnify, or strengthen the Church proceed from the overflowing of the divine gift. The Bridegroom speaks of them 1199Cbecause he himself will make them, namely those sentences, but « vermiculated with silver, » that is, adorned with the divine eloquence. Whence he signifies that he gives them not only the understanding which the expositors put forth, but that he also ministers the fragrance of eloquence, whereby they please, whereby they are received into the fellowship of their hearers. He says therefore, « We will make thee golden murenulae, » that is, we will confer upon thee divine sentences, « vermiculated, » that is, adorned after the manner of worms, and set off « with silver, » that is, with the divine eloquence, which rings more sweetly than all metals. But the very change of speech is to be marked, that whereas hitherto the Bridegroom has used the singular in his speech, now, framing his words to the same Bride, he speaks in the plural number, « We will make golden murenulae » for thee; thus 1199Dshowing the secret of the Trinity, which established the whole of both laws, and administered to the expositors of both the grace whereby they might do this and be pleasing. Whence the restoring of the highest salvation is now to be hoped for by her, whom, lest she ever give heed to the feeding of her kids, he both names above « friend, » and here, promising his own gifts, now reveals to her the mystery of the highest and adorable Trinity.

11. While the King was in his repose, my spikenard gave forth its odor.

Now when the Bride had heard those things which were set before her by the Bridegroom, namely, that she had been likened to the heavenly company of horse; and that they who in her body hold the place of cheeks 1200Aought to have the likeness of the turtledove; and that they who hold the place of the neck should be likened to necklaces; having heard nonetheless the promise, that murenulae made by the hand of the highest Trinity are to be given her; the Bride opens her mouth and draws in the spirit, having yet nothing that she may offer, nothing that she may worthily render in return, save only that charity with which she was endowed from the beginning, before the incarnation of Christ, and that with which, after his advent and his ascension into the heavens, she was drawn to him by a marvellous gift. Hoping this to be precious, reckoning this unworthy of repulse, she makes mention of it, and promises that it will abide with her in eternal stability, saying, « When the King was in his repose. » And by the King's repose she names that purpose of the divine mind by which the Father disposed to send his Son into the lands, 1200Bto take flesh of the kindly virgin Mary, and that he, born of her, should teach the world, and that they who did not bear his holy doctrine should affix him to the cross, and that he should die, and after death rise again by his own power, and afterward ascend mightily into heaven, charity marvellously working these things, and the Son obeying herein, and the Holy Spirit herein consenting. And although this was disposed by eternal law, yet it had delay, and from Eve unto Adam, and on account of Adam's offence, it was deferred unto this fullness of time. But now through Christ grace and truth has been given [Vulg. gratia et veritas per Jesum Christum facta est, "grace and truth was made by Jesus Christ"] (Joan. I, 17); and what had been disposed by the Father was completed by the working of grace.

He says therefore, « When he was in his repose, » that is, while he whom king above all things by judgment, the Son, 1200Cnamely, who with the Father and the Holy Spirit rules all things; while he « was in his repose, » that is, was resting without labor in this purpose of his mind, « My spikenard gave forth its odor. » The spikenard is a lowly and odorous tree, by which the Bride designates those to whom, before his advent, God himself conferred knowledge of the mystery and of the Sacrament which he was to work; who preached and loved him that was to come, and who burned with the inmost desire of the mind for this, that as they saw him in the spirit, so they might be made worthy to see him with bodily sight. This burning is charity, and the odor of holy desire, by which the holy Fathers kindled one another toward him. It is that odor which the Bride declares that the spikenard gave, while the king was in his repose. 1200DThis odor went forth first from the Father into the world and into the hearts of mortals, who, being indignant at the serpent because he had deceived the woman, said: « Because thou hast done these things, thou art cursed among all living things and beasts of the earth. Upon thy breast shalt thou go, and earth shalt thou eat all the days of thy life (Gen. III, 14). » Which, as it was said, was so fulfilled in him by the divine sentence. For what goes upon its breast is never lifted from the earth: which is true of him, because the hearts of those whom he inhabits, while he lords it in them, he never permits of his own will to be lifted from earthly pleasures and thoughts, never to rise up into the light of the virtues which is from heaven; but « thou shalt eat » it all the days 1201A, that is, he compels them to be delighted with earthly pleasures, to sleep and rest in them, by a persuasion as false as he himself is false. But at length mercy looked down from heaven; for God says, « I will put enmities between thee and the woman, and thy seed and her seed (Gen. III, 15); » as if he should say: This woman by believing thee has slipped away, I will create one woman who shall crush thy whole head, who by the opposing of virtue shall wear away the beginnings of all thy suggestions which thou fixest in wretched mortals, and will in no wise permit them to reach the effect thou urgest.

This was that blessed Mary, who was sanctified from the womb, who was straightway so walled about by the Holy Spirit that no place was left to the serpent of tempting her, or of suggesting anything sinister: if [si; read sic, "so"] all that 1201Bis wont to move the hearts of mortals, offered to her, presented to her, was straightway crushed by the heel of virtue. Whence between her and the serpent enmities have been set and made firm, so that what pleases the one displeases the other, what the one party urges the other utterly abhors, nor can wills wholly contrary agree upon one point. She possesses the glory of heaven, and rejoices to have with her perpetually all who commit themselves to her devotion; and those who tarry here, and have their heart toward her, she guards with her prayers, nor are they to be turned aside by his suggestions, or indeed to be wholly made subject. But the serpent goes about the lurking-places of hell, and there disposes places for his own; here, for those who stray from the faith, who do not fear to fulfil in act the things which he suggests in a thousand ways, he prepares punishments beyond reckoning, 1201Cand deadly griefs. These then are the enmities set between this woman and the serpent, which are also firmly established between the seed of the woman and the seed of the serpent. For the seed of this woman is Jesus Christ himself; the seed of the serpent, all who are not Christ's. The first seed of her was Abel, who confirmed his testimony to the Son of the Virgin by faith, by sacrifice, and by death. Her seed was Henoch, who bore testimony to the same son by true faith and by his ascension. Her seed was Noe, who, after the pattern of the same son, saved the Church in the flood of many waters in the wood. Her seed were Sem and Japheth, who did not look upon their father's shame, but covered it with faces turned away, veiling their own faces. For here God the Father, after the pattern of Noe, is said to have fallen asleep, when he consented that his son should be seized, 1201Dand, shamefully affixed to the cross, should be exposed to reproach; whom Cham saw and mocked, the accursed people of the Jews: but the two brothers, with faces turned away, did not see these things, nor mock them; two peoples, namely, the one of Jews only, penitent and converted, the other of the Gentiles. These, venerating the things done upon the cross, reckon nothing base, but covering them with the cloak of the scriptures, they venerate and adore them all. And to this seed Abraham is worthily ascribed, to whom, sitting in the door of his tabernacle in the heat of the day, the Lord is read to have appeared, and to have opened at once the signal mystery of the highest Trinity and of the Unity: to whom afterward, in his son Isaac, the mystery of the Lord's 1202Apassion was revealed, when, Isaac being bound for the passion, the father's sword, the angel forbidding, is drawn back from his neck, and the ram caught by the horns is offered. In which the will is truly to be held for the deed, which the angel alone hindered, and to which the father consented, the sword being now brandished, the neck stretched out, the son. With these two patriarchs that third, Jacob, is worthily numbered, whom we know as sleeping upon the stone, which is Christ, and beholding the ladder raised into heaven, by which certain angels were descending to visit the elect, while others were carrying up to the heights those already elect and now long well-deserving; and whom, worn down by the long squalor of toil, we know to have earned the two daughters of Laban, that is, the two Churches, the one given to action, the other to contemplation, 1202Band, his father Laban being unwilling, to have returned with them to his own place; and, as he was at his last and prophesying by a prophetic spirit true things concerning Christ in his son Judah, we do not doubt that he said these words. « Judah, thee shall thy brethren praise (Gen. XLIX, 8). » In which, when he had foretold many things concerning his passion and resurrection, he adds this also, « The sceptre shall not be taken away from Judah, nor a ruler from his thigh, until he come that is to be sent, and he shall be the expectation of the nations (ibid., 10). » Which indeed is true of Christ; for from David their first King they had Kings in succession from the tribe of Judah, or at least Leaders, until, seizing Christ, they said, « We have no king but Caesar » (Joan. XIX, 15). « If thou release this man, thou art not Caesar's friend 1202C(ibid., 12): » and adding they said also, « His blood be upon us, and upon our children (Matth. XXVII, 25). » By which blood they were consequently overwhelmed; and when the Roman army came they were so destroyed by sword, by famine, and by pestilence, that countless thousands of that people died; and all the remnants, given over to exile and scattered under divers kings, serve foreign rulers, and guard their life by performing what they are commanded.

This they obtained from the death of Christ, of whom it is said, « and he shall be the expectation of the Gentiles: who his robe (Gen. XLIX, 11), » that is, his inner garment, « shall wash with wine, » white, namely, and pure and clarified, most clear, that is, he shall purify it by a certain interior and spiritual 1202Dunderstanding: « and his cloak, » namely the outer garment, this he shall cleanse « with the blood of the grape; » that is, with the passion of Christ. For those who serve Christ inwardly, discussing his hidden things in mind, and searching out more closely the several things which are said of his Trinity and Unity, of his divinity and his assumed humanity, and of the several sacraments of the Church, must needs excel by a certain higher and supereminent understanding. But for the rest it is enough if they confess and believe his death and blood and their own deliverance; concerning whom this was set down before, « Tying his cloak [Vulg. pullum suum, "his colt"] to the vineyard, and his she-ass, O my son, to the vine (ibid.). » For Christ is the vine to which the she-ass is tied, 1203Athat is, by whose preaching the primitive Church of the Jews, which established both laws, was converted. But « to the vineyard » of his, that is, to the apostles, the Church of the Jews and of the Gentiles has been tied, when, acquiescing in their words and admonitions, it believed and adored Christ, the power and wisdom of God, bearing our infirmities, redeeming by his own death the death to which it was liable. But who would doubt that Moses belonged to this seed? who first wrote, « I will put enmities between thee and the woman, and thy seed and her seed. » And who could recount David also, and Job, Isaiah, and all the prophets? whose testimonies concerning the advent of Christ, if any man should undertake to write them, would lay upon himself the care of making a great volume. All these indeed are recorded to be the seed of the blessed virgin; 1203Bwhom she bore, testifying by word, desiring in heart, and earnestly ministering the good odor and the desire of him to one another and to others. And these indeed are the things which this holy Bride recounts to her Beloved: that these holy fathers believed Christ before he came into flesh, foretold him, and desired him with a marvellous expectation. Now, proceeding further, she shows (after he has now come into what is ours, and, the mystery for which he had come being fulfilled in our flesh, has ascended into the heavens) how the Church, in whose number she reckons herself, follows him thither, saying:

12. A little bundle of myrrh is my beloved to me, he shall abide between my breasts.

1203CFor this is as if she should say: My Beloved has been removed far from me in body, but has not departed from me in spirit: for he will make a stay with me; but what stay? that of which the Lord says, « If any man love me, he will keep my word, and my Father loveth him [Vulg. diliget, "will love"], and we will come to him, and will make our abode with him (Joan. XIV, 23). » Behold that this stay is the abiding of the Father, and of the Son, and of the Holy Spirit, with the Bride: in which she knows the Father. For she has the power of treading upon serpents and scorpions, and of resisting every spirit that is not good, drawing her into evils, nay urging the worst things; she has also wisdom, whereby she has the savor to do what she can; she has also in the Holy Spirit the will always to do that which is good: so that, while she can always, is always wise, 1203Dalways wills that which is of honor, that which is of virtue, thou mayest hence acknowledge in her the abode of the highest Trinity. In the Apocalypse also John says, « Behold I stand at the door and knock: if any man shall hear my voice, and open the gate, I will come in to him, and will sup with him, and he with me (Apoc. III, 20). » Who would doubt that this Bride heard the voice of her beloved? who would question that she opened the door to him? who would not understand that she is made glad with him at the supper? who would not judge that at this supper the Father and the Holy Spirit sit together with the Son? A rich supper, at which it is not doubtful that the heavenly Spirits minister; over which he presides who is their Lord. What banquets, what dishes, 1204Awhat gifts are set out at it, understand from this which the apostle says, « comparing spiritual things with spiritual (I Cor. II, 13): » for spiritual are the things which the Church sets before her Bridegroom with those assessors.

Here is set first the humility that is pleasing to God, with those virtues which accompany it, that is, the fear of God, penitence, confession pleasing to God, and the holy satisfaction of work. In a certain second order are set ordered chastity, moderate sobriety, commendable abstinence, and the things which are about these. The third place is held by peace, patience, brotherly love, and that which transcends all, charity toward God, and holy contemplation. This the Lord in John names a « supper, » because as no other meal follows supper, so he desires that the end of our life be consummated 1204Bin these things; that we may lay hold of him by fearing, by repenting, by making satisfaction, by living chastely, by having love toward all, and by loving God above all things, and may enjoy him without end. The Bride says therefore, « My Beloved to me, » that is, with me, « shall abide; » as if she should say, he will make a stay. And that she may signify the place where he will make his stay, she adds, « Between my breasts. » The breasts contain within themselves the chest, the principal part of our body, in which the heart is contained, and the liver, and the other parts whence very many powers arise, by which the human body is in great part ruled and quickened. That therefore she may designate by name the place where the Beloved may abide with her, she says, « Between my breasts, » that is, In the midst of my breast, that 1204Che himself may hold my heart, and kindle it with love of himself, and that whatever shall seek to turn me to another thing, this he may weaken and turn away. For with the heart we love God, with the heart we hold charity; and if we retain charity, we assuredly have justice and prudence, fortitude and temperance; for charity retains in itself the effect of all these. For justice renders to each what is his own: it renders to God what is his, which is all honor, all glory, and the humble and holy devotion of every creature: it renders to a neighbor this, that one love him as much as oneself, that one watch over his advantages as much as over one's own, and be saddened and grieve at his disadvantages as much as at one's own: and this, resisting lust and the other impulses of the mind which are not right, what does it bear but the act of fortitude, 1204Dand strive to fulfil that act in itself? But temperance fulfils it, while in all these things it considers and provides that nothing be too much, that nothing be less than right. Let us mark what Paul asserts concerning it, saying, « Charity is patient, is kind: Charity envieth not, dealeth not perversely, is not puffed up, is not ambitious, seeketh not her own, etc. (I Cor. XIII, 4, 5). »

And if any man should diligently seek to pursue these things, he will find this the more excellent way, that is, the way to which no effect of virtue is lacking, from which it is established that nothing is taken away whereby one might be able to be brought near to God. Whence the apostle says, « You are bought with a great price. Glorify and bear God in your body (I Cor. VI 20). » The Bride says 1205Atherefore that her Beloved will abide with her, and will be to her as a bundle of myrrh. For myrrh is an ointment which flows from a tree, which is named by the same name, myrrh; for they are equal in name because they are equal also in quality: for myrrh is a tree, and also the bitter ointment which runs down from it. Whence the bodies of the dead are sprinkled with this very ointment, lest either rottenness corrupt them, or a worm come to destroy them: so the Lord's body is read to have been anointed with myrrh and aloes. This Bride says therefore, « My Beloved to me shall abide between my breasts (Joan. XIX, 39), » and he will be to me as a bundle of myrrh. And if thou refer this to the ointment, it is as if it were said, He will be to me as some little store of myrrh, which 1205Bmay defend me both from rottenness, lest I be corrupted, and from the biting of worms, lest I be destroyed: if to the tree, it is plain that a bundle is made from a tree, and that she has this laid up within her breast for the same defence. For this « bundle of myrrh is the great memory of the passion of Christ; by which each man sees himself bound unceasingly to every neighbor, and understands how great a debtor he is to God, who suffered such things for him: and if thou hold it, if thou behold God, whithersoever thou turn thyself, suffering upon the cross, thou wilt free thyself by this very contemplation from the rottenness of vices and from the biting of worms, that is, from the temptation of unclean spirits. There follows:

13. A cluster of Cyprus is my Beloved to me.

Because this Bride, speaking of the Bridegroom, says, « Between 1205Cmy breasts my beloved shall abide with me: and he will be to me as a bundle of myrrh, » which prepares bitterness only, it could be seen from this that the passion of Christ furnished cause for grief alone, but conferred no gladness upon the mind: whence, the bitterness being set first which is owed to Christ truly suffering, she adds the delight which from his death is shown to all who venerate it. For as it is just that grief and compassion be shown to one who grieves, so to him who frees and redeems the world joy and exultation are truly owed. Whence this Bride says, « A cluster of Cyprus is my beloved to me. » For Cyprus is an island abounding in vines, having clusters incomparable to the rest in their greatness, giving a wine which gladdens those who taste it 1205Dby the sweetness inborn in it, and soothes and mitigates grief, if there be any from suffering. For Christ is the bread which strengthens, he himself the wine which gladdens, and he himself is the oil which maketh glad the face of man, This Bride says therefore that her Beloved has been made a cluster of Cyprus; because as a cluster is nothing else than a gathering of many like grains firmly joined together into one, yielding wine abundantly when it is pressed, and gladdening on every side those who taste it: so has Christ been made, binding many to himself by his death, and reconciling them to himself in the faith of his passion; who, when they are pressed out, that is, when they are questioned with tortures and with other means most wickedly devised, send forth the wine of holy confession, by confessing and glorifying the Lord Jesus, and even, if need be, by undergoing death; 1206Athey confess and acknowledge that he alone is the living and true God: and if they survive, they exult with joy as confessors; if they are consumed, glad in death they rejoice as victors with Christ conquering.

Paul expresses both, saying, « Christ was made obedient for us unto death, even the death of the cross [Vulg. humiliavit semetipsum, factus obediens usque ad mortem, without pro nobis] (Phil. II, 8). » Behold the myrrh, to which we owe myrrh, and bitterness, and compassion of every kind. « For which cause God also hath exalted him, and hath given him a name which is above every name: That in the name of Jesus every knee should bow, of those in heaven, on earth, and under the earth; and that every tongue should confess that the Lord Jesus Christ is in the glory of God the Father (ibid., 9, 10, 11). » Exulting indeed in this joy, this Bride says, « A cluster 1206Bof Cyprus is my Beloved to me. » For cleaving to the wood, he moved the earth, he darkened heaven; crucified, he crucified the world. So he drew all things to himself, and as victor he gladdened me, who suffer with his death, and overflowed me with joy. There follows:

In the vineyards of Engaddi.

Which is as much as if it were said: with the Lord Jesus suffering I have suffered together, and with him conquering I too gladly rejoice. For the world resounds far and wide with his victory, proclaims it, and by proclaiming it echoes it back, as appears in the vineyards of Engaddi. Engaddi is a plain beside Jericho, in which stand trees planted after the manner of a vineyard; from which, when they are wounded, there flows down balsam, useful indeed and precious: 1206Cwhich plain indeed signifies the breadth of the Church, which is known to spread itself now into the four parts of the world. This is named « Engaddi, » which is, « the fountain of the kid; » and as it signifies the Church, so the fountain which was in it signifies baptism, which is the fountain given to the Church, in which, while kids are cleansed, out of kids lambs are made. The power of Christ appears in these things, where from the wounded tree flows balsam, just as from the wounded Christ flowed the oil of blessing, when he said, « Father, pardon them, for they know not what they do (Luc. XXIII, 34). » [Vulg. dimitte illis: non enim sciunt, "forgive them: for they know not"] Which balsam indeed is mingled with oil, that a most holy chrism may be made. With this chrism indeed the fountain of Engaddi is consecrated, which is called the fountain of baptism; with this the kids are anointed, thus passing over into the people of God; with this they are again confirmed, 1206Dlest Satan tempt them, and they be turned away from the truth; with this churches and altars are sanctified to God; with this the chalice is anointed, wherein God, delivering himself wholly to man, is made propitious; with this again kings are consecrated, bishops anointed, priests ordained, offering to Christ his own gifts on behalf of the people, and rendering to him what is his. This therefore is what the Bride says, « A cluster of Cyprus is my Beloved to me, » which appears in « the vineyards of Engaddi, » that is, in the churches spread abroad through the whole globe of lands, which all proclaim his glory, and announce his victory with great praise. There follows:

14. Behold thou art beautiful, my friend, behold thou art beautiful. Thine eyes are those of doves.

In which place this is to be observed, that the Bridegroom has already magnified his Bride with a threefold commendation. saying, 1207A« I have likened thee to my company of horsemen: » and that other, « Thy cheeks as a turtledove's: » adding also a third, « Thy neck as jewels. » To whom the Bride also answers with a threefold praise, saying, « While the king was at his repose: » and that other, « A bundle of myrrh is my Beloved to me: » and that which follows, « A cluster of Cyprus is my Beloved to me, in the vineyards of Engaddi. » Whence, because there are now discourses of peace mingled between them, the Bridegroom, applauding the integrity of the Bride, whom he knows that he himself has loved, and now loves, and will in time to come always love, and knows that all this increases her beauty, commending her confidently, says, « Behold thou art beautiful, my friend; behold thou art beautiful. » But hearing this beauty commended, let us not attend to that beauty by which little women are wont to allure their 1207Blovers, by which they are wont to lead those who have put their trust in them from the camp of chastity to the camp of uncleanness: for we have learned that God detests this, through the prophet saying, « The day of the Lord of hosts upon everyone that is proud and lofty, and upon everything that is beautiful to the sight (Isa. II, 12, 16) » : and pursuing it further, he says, « The Lord will take away in that day the ornament of shoes, the little moons, and the chains, and the necklaces, and the bracelets, and the bonnets (Cap. III, 18, 19), » and the rest that follow; all which without doubt are things that minister to this corruptible beauty, and to that which leads to corruption, and that turn the mind away from what is honourable and pleasing to God. But that beauty is to be attended to which true humility makes in the mind, the fear of God, holy 1207Cpenance, humble confession, satisfaction for sins, peace toward all, and true concord, temperate chastity, and that which is above all, holy charity toward God. Of this the prophet makes mention, saying, « All the glory of the King's daughter is from within (Psal. XLIV, 14), » that is, from the beauty which is within is all the glory of the faithful soul, which is the daughter of God; whose glory is in « golden borders, » that is, in the consummation of the virtues. For the border is the finishing of the garment, which is well recorded as « clothed round about with variety, » that is, adorned with the varied diversity of all the virtues.

This indeed is to be attended to, in this is God well pleased, of which Scripture makes mention, saying, « I will recount 1207Dto thee all my years in the bitterness of my soul (Isa. XXXVIII, 15). » For this omits no time, but that it calls to mind both the time itself and the sins committed in it: this bewails what was committed in infancy, what in boyhood, what in adolescence: this most bitterly accuses the excesses of youth; this powerfully convicts the enervating of manly strength, and grievously blushes that it has failed in something in the sluggishness of old age. Which blushing indeed confounds the demons, puts hell to flight, opens heaven, wins over the angels, renders God propitious; and when, falling down, it says, « Father, I am not worthy to be called thy son: make me as one of thy hired servants (Luc. XV, 21), » it earns the first robe, and the ring, and it glories that the shoes 1208Aof glory are set upon its feet. So, so does he name her beautiful, saying, « Behold thou art beautiful, » and he repeats that she is beautiful, adding, « Behold thou art beautiful. » Which repetition without doubt denotes that there is to be another for the soul itself or for the Bride, which he thus makes plain to the understanding. For the soul or the Bride, however perfect, here indeed rejoicing in beauty, feels a threefold misfortune; one from the flesh, which the Apostle laments, saying, « Unhappy man that I am, who shall deliver me from the body of this death? » (Rom. VII, 24.) another from a neighbour; a third from any unclean spirit. This is made manifest in Job, whom the flesh solicits, whom his wife counsels not well, whom his friends, at the prompting of the malignant spirit, compel to go astray. But the prophet counsels him, saying, « His truth shall compass 1208Bthee with a shield: thou shalt not be afraid of the terror of the night, of the arrow that flieth in the day, of the business that walketh about in the dark, of invasion, and of the noonday devil (Psal. XC, 5, 6). » Where indeed some temptation is shown to be manifest, some hidden, some grievous, some light. For « the arrow » « that flieth in the day, » is manifest and light; « the noonday devil, » manifest and grievous; « the business that walketh about in the dark, » hidden and grievous; but « invasion » is understood to be hidden and light. But all these temptations will not be present in that life which is to come. For the glorified flesh will not be able to be tempted, nor will there be in it anything that resists the spirit. No spirit therein shall then be hurt by a neighbour; because then charity will be complete, so that each may love his neighbour as himself. But from 1208Cthe malignant spirit what vexation shall there be able to be? who will neither be present, nor will there be able to remain to him any license at all of tempting the good, even for their testing. From then on his dwelling will be in hell, where he will be tormented by that very fire with which burn the wretched whom God has cast away, who by consenting to temptations have been sold under sin. There follows:

Thine eyes are those of doves.

The beauty of the Bride having been shown, he now subjoins what the cause of this beauty is: for this is its cause, that « her eyes are those of doves, » that is, that her whole regard is dove-like. For the dove, walking in her pasture, gathers only clean grains, feeds on these, nourishes herself with them: so also 1208Dthis soul or Bride of God, while, disdaining no one for her own feeding, but hearing many, she considers each single thing, and what is said purely, holily, and truly, these things she keeps in mind, the rest she spurns and shudders at. The dove too is without gall, she neither hurts another bird with her beak, nor tears it with her claw, denoting the simplicity of this Bride, who is not angered unreasonably, nor anyone by word, nor by deed, but however greatly offended, keeps herself within the camp of her own innocence. She has groaning too instead of song, because, desiring to be present at the presence of her Lord, while this is denied her, bewailing that all things are wanting to her, she groans withal, and having this groaning instead of song, in groaning she says, « My soul 1209Ahath thirsted for God the living fountain; when shall I come and appear before the face of God (Psal. XLI, 3). » [Vulg. ad Deum fortem vivum, "unto the strong living God"] She flies in flocks, because in all that she flies, in that she desires to be aloft, she chooses by no means to be separated from the Lord's flock, but to be taken up with them, to be glorified and made blessed with them. This dove-like eye would indeed have been necessary to Eve, when « she saw the tree that it was good to eat of, and beautiful to the eyes, and delightful to behold, and she took of the fruit thereof and did eat, and gave to her husband, and the eyes of them both were opened (Gen. III, 6, 7). » Then they knew themselves stripped of obedience, ensnared in disobedience, and girt about with all manner of evils and liable to them. From her there proceeded in Cain an eye by no means dove-like, and thence it wandered wickedly through the world, and was opened to the concupiscence 1209Bof women. So that now there are few who say, « I was an eye to the blind, and a foot to the lame. I was the father of the poor: and the cause which I knew not, I searched out most diligently (Job XXIX, 15, 16). » There follows:

15. Behold thou art beautiful, my Beloved, and comely.

Thus the lover answers the lover with an equal commendation: being called beautiful, she declares that he too is beautiful, saying, « Behold thou art beautiful, my beloved. » Hearing which, let us not attend to the beauty which is in creatures corporeal or incorporeal. For a certain beauty is present in these corporeal things, arising from the fitting disposition of their parts, when part is fitly joined to part, and so one comely form is produced from their fitting conjunction. 1209CThe greatest indeed among creeping things is the dragon, among swimming things the whale, among flying things the griffin, the elephant among four-footed beasts, the giant among men: in all of which, if the disposition of the parts itself be attended to, and the fitting conjunction of part to part, a form beyond doubt most beautiful, and the highest wisdom of the Creator, is found in them all. So there are some middling, and some are understood to be least; which, unless they have contracted sin, or the divine power has reserved them to itself to be healed, are known to display in themselves a wondrous beauty. If therefore thou attend to that great Adam, from whom the whole race of men is begotten, if thou attend to him, who and of what sort he was created, who he was before sin, who he was when the Lord 1209Dbrought to him all the living things of the earth, and taught him what he should call them; it will be clear that he shone with a certain wondrous beauty: and Abraham, knowing that Adam would afterward obtain mercy through the incarnation of Christ and his death, passed through all places, and chose for his own burial that place alone in which Adam was buried, that double cave which he bought from Ephron the Hethite (Gen. XXIII, 19); where with their wives rest Abraham, Isaac, and Jacob, and the great Adam. But is the beloved of this one called beautiful with this beauty? Far from it; for there follows, « And comely. » Whence it is given to be understood that he is beautiful with that beauty to which nothing is fitting, nothing is joined, or can be joined, save what is 1210Acomely. This beauty was not Adam's, in whom, if for a time sin was not present, yet it could be present, whence also he sinned.

But if thou attend to the heavenly bodies, the sun, the moon, and the stars, these indeed are beautiful, which with their own light illumine the darkness of the world, so that the things which lack light of their own, being illumined by these, may shine again: but of them it is written, « They shall perish, but thou remainest: and these shall grow old as a garment (Psal. CI, 27). » [Vulg. omnes sicut vestimentum, "all of them as a garment"] But looking upon the angels, and the orders even up to the Cherubim and Seraphim, and stretching thy gaze above them, the holy Trinity alone will meet thee, Father, Son, and Holy Spirit, whose beauty is that which neither eye has seen (I Cor. II, 9), nor ear heard, nor has it ascended into the heart of man, which God will make manifest 1210Bto those who love him. [Vulg. quae praeparavit Deus, "which God hath prepared"] Of which it was said to Moses, « Man shall not see me and live (Exod. XXXIII, 20). » For here it is not granted to the living to see what is promised to be seen by the man already glorified and taken up into the true life, the Lord saying, « This is life eternal, that they may know thee the true God, and Jesus Christ whom thou hast sent (Joan. XVII, 3). » [Vulg. solum Deum verum, "the only true God"] This is the form, this the fairness, this the beauty, into which the angels also desire to look (I Pet. I, 12). This is that beauty of which David says, « I shall be satisfied when thy glory shall appear (Psal. XVI, 15): » which appearing to us and showing itself visibly, there is nothing that we should seek further, there is nothing wherewith we should desire to be further refreshed; with this beauty therefore it was said, « Behold thou art beautiful, my beloved: » 1210Cto this beauty also, because there is nothing that cleaves to it, nothing that can be mingled with it, save what is honourable, and what is believed worthy of all glory, there is rightly joined, « And comely; » so that he who seeks to stand by this beauty may always hold himself upon the summit of virtue and in comeliness. There follows:

Our little bed is flowery.

Behold, she who praises comeliness in the Bridegroom seems, pierced through by love of him, to call him to the little bed, that she may fully enjoy his presence, that she may be gladdened by delight in him. To which she seems to entice him both by the pleasantness of the bed and by the delightfulness of the place, saying, « Our little bed is flowery. The beams of our houses are of cedar, our panelled ceilings of cypress. » For it is pleasant 1210Dto rest on a flowery bed, and safe indeed to lie down beneath beams of cedar and panelled ceilings of cypress: and these things indeed are true, but let us attend to them more deeply, if we take care to understand them spiritually. For this little bed is not indeed a place of softness, not of obscene buffoonery, but the little bed to be attended to is that of delightful rest in the Lord, and of perfect contemplation in him. For contemplation is when a man first considers himself, who he is, and whence he has come, and to what he has come, and searches out, and is not ignorant, that God created for him a rational soul, and sent this into his body, and that he, being so born, received the grace of baptism, and so grew up in faith; and being taught by faith, he does not doubt, the truth of faith teaching it, that the Son of God came into flesh, underwent death 1211Ain it, and rose on the third day for the redeeming of man, and thus, that man might ascend to life, ascended into heaven, and thus drew all things to himself. Attending to these things, he knows not whither to turn himself; he despises all that he has done hitherto; he bewails with tears the sins which infancy, or youth, or another age committed; he casts himself down; he purposes to transform himself into some other man; and thus he himself makes ready a bed for God with the hand of devout and diligent contemplation. Which « little bed » nevertheless is still understood to be « flowery. » For these are the beginnings of contemplation, which give hope of good advancement and of ripe fruit, which will then be present, when the world shall now be forsaken and wholly trodden under the foot of the mind, when now all things 1211Bthat pass away shall be despised, and those alone loved which always abide and stand unchanged. Knowing therefore, this soul or Bride, that this flower of good imitation has come forth by the gift of God, and that he himself has sent these things before as the first beginnings of his coming, she calls him to the flowery little bed, that he may rest in it, and bring this flower through to the ripeness of holy perfection. She asserts also that this little bed is common to the Bridegroom and the Bride, while she herself receives this contemplation within her, and knows that it comes forth from the gift of God and from his presence. There follows:

16. The beams of our houses are of cedar, our panelled ceilings of cypress.

This is a persuasion drawn from safety; for as it is pleasant to rest on a flowery bed, so also it is safe and secure to rest beneath a roof 1211Cthat is covered with beams of cedar. For the cedar and the cypress are of an incorruptible nature, they know not how to be corrupted, they preserve alike their greenness and their scent: by their scent too they put serpents to flight and kill them, and thus provide safety for those resting beneath them. Thus therefore is this house roofed, into which the Bridegroom is invited by the Bride. No rain comes down here, from which the overshadowings of cedar and cypress should protect it. For these cedars are indeed the angels, to whom the keeping of this house is committed: for of them it was said, « Scandalize not these little ones: for I say to you, that their angels always see the face of my Father, who is in heaven » (Matth. XVIII, 10). [Vulg. Videte ne contemnatis unum ex his pusillis, "See that you despise not one of these little ones"] But « the panelled ceilings » 1211Dwhich furnish the beams with defence and strength, which preserve their own greenness, and preserve a most excellent scent, by which serpents are killed, these are the holy archangels, furnishing strength to the angels, ever green with that greenness indeed in which they were created, and with that very greenness with which they were endowed when they withstood him who said, « I will set my seat toward the north, and I will be like the Most High (Isa. XIV, 14). » And the scent of their virtues kills the malignant spirits, lest they disturb the hearts of the good, lest they rise from good beginnings to greater things. But it must be observed that when the Bride says, « The beams of our houses are of cedar, the panelled ceilings of cypress, » she uses that manner of speaking by which the whole is understood through a part: for in « the bed, » to which the better part is ascribed, the foundation of the house itself and the walls are understood: but in « the beams » 1212Aand « the panelled ceilings, » which are the chief part of the roof, all that belongs to the roof is ascribed. There follows:

1. I am the flower of the field, and the lily of the valleys.

The Bridegroom, called to rest, answers thus: Thou callest me to rest, my friend, my Bride; and that thou mayest allure me the more, thou addest that « our little bed is flowery: » but this answer I give thee, that « I am the flower of the field, and the lily of the valleys. » In which this is to be observed, that there are two fields, one heavenly, the other earthly. The heavenly field extends as far as heaven reaches, because, 1212Bhaving no ending, it is great and measureless. This field has flowers: angels, archangels, virtues, dominations, thrones, principalities, and powers, cherubim, and seraphim: of each of these orders there are many thousands: with these flowers heaven is filled. All the saints desire to be among these flowers; with groans and sighs they pant to be in their company. Of all whom indeed « I am the flower: » from me indeed they receive what they are; from me they have this of fragrance, that they are good; all these stand unceasingly before my majesty; they sing together a hymn of glory to me, saying, « Holy, holy, holy, the Lord God almighty » (Apoc. IV, 8). Me therefore, who refresh all these with good fragrance, and supply fragrance sufficient for their feeding, 1212Cwhat is it that thou demandest that I be present at thy flowery little bed, and that thou redoublest thy voice, as though about to add something to my glory? Which indeed was said thus, not because the Bridegroom disdains to be present at the good beginnings of the faithful; but that the Bride, hearing these things, may be the more inflamed with her own desire, and may the more choose by her own prayer that he be present, who is the flower of the whole world, and its comeliness, and its illumination. Which the Bridegroom too indeed intimates, saying, « Of the field, » the heavenly one, « I am the flower, » yet I am « also the lily of the valleys. » The earthly field, therefore, is this world, which that higher flower, visiting it, showed himself to the faithful as a lily, and gave and showed himself humble to the humble. In the lily indeed there is a flower most sweet in scent, most pleasing to the sight, and there is also 1212Da stem thick with leaves; feeding not indeed by scent, nor having sweetness of taste, yet having great efficacy in medicines. These things indeed befit Christ; who, sent by the Father, truly appeared on earth as a lily of most sweet scent; of whom Paul says: « But thanks be to God, who always leads us in triumph in Christ Jesus, and manifests the odour of his knowledge by us in every place: For we are a good odour to Christ unto God in them that are saved, and in them that perish (II Cor. II, 14, 15). » [Vulg. Christi bonus odor, "the good odour of Christ"] But he was most pleasing to the sight of those who received him. Whence Peter says: « Lord, to whom shall we go? thou hast the words of eternal life. And we have believed, and have known, that thou art the Christ the Son of the living God » (Joan. VI, 71, 72). But the stem thick with leaves is his humanity, 1213Awhich indeed, in the words by which he reproved the world, displeased many, to whom he took care to offer the help of a saving medicine. But he is « the lily of the valleys, » because « God resists the proud, but to the humble he gives grace (Jac. IV, 6). » From above too it was said, « Let the proud be confounded, because they have done iniquity unjustly against me (Psal. CXVIII, 78). » But of the humble it was said, « that the valleys shall abound with corn: they shall cry out, yea they shall sing a hymn (Psal. LXIV, 14). »

2. As the lily among thorns, so is my friend among the daughters.

The flower of the world has spoken of himself, saying, « I am the flower of the field. » who also declared to the world that he, true God and man, would profit the humble, saying, 1213B« And the lily of the valleys. » But now he goes on concerning the Bride, who is joined to him by the love of the heart, saying: As I, a lily among thorns, have lived in the world; so my friend shall dwell among the same in the world. But he names as « thorns » the detractions, upbraidings, and mockeries by which the world despised him with wicked derision: he names as « thorns » also their deeds and handlings, by which, seizing him with swords and clubs, they led him as a robber and a murderer to the chief men, Annas and Caiaphas: and thereafter, before the Judge, spat upon, dishonoured with blows of the fist and with buffets, and crowned with thorns, they demanded that he be condemned and fastened through with nails. To these thorns, to this thorny bed, he calls the bride, who was preparing for herself a flowery bed 1213Cbeneath beams of cedar and panelled ceilings of cypress, who, humbled, did not refuse this bed, but endured one like it in Peter, and in Paul too, and the rest of the apostles, in Stephen, and in the other many thousands of martyrs throughout the world, and received it gladly. But from whom she received it he adds, saying, « Among the daughters, » that is, generations depraved and perverse, to whom the Lord showed himself. Yet these did not know him; for so it is written, « He came unto his own, and his own received him not (Joan. I, 11): whom he names « his own, » not by affection, but by creation alone; since indeed, laying hands upon his own, they afflicted them with torments and tortures: he now names the transgressing daughters by the first creation, and now 1213Dsignifies that they have a filial affection along with his own. There follows:

3. As the apple tree among the trees of the woods, so is my beloved among the sons.

The Bridegroom and the Bride answer one another with reciprocal praise, and, refreshing themselves with mutual praises, the more they praise, the more they desire to praise. For this Bride says, « As the apple tree among the trees of the woods, so is my beloved among the sons. » For the apple tree is a tree that puts forth branches widely, brings forth leaves, swells with blossom, and out of the blossoms brings forth the fruit of apples even to ripeness: which fruit, whether it be called pomum or malum, is of surpassing colour, of pleasant taste, and of a fragrance excellent beyond what can be or could ever be told. Laden with this, the tree itself, which is called « the apple tree, » not only takes on comeliness in itself, 1214Abut also clothes the surrounding woods with comeliness, and renders the whole place about it most pleasant, and most worthy of a holy habitation. This Bride says therefore, « As the apple tree among the trees of the woods, so is my beloved among the sons; » wishing by the tree of surpassing fruit that the only-begotten Son of God, beloved of her, be understood, who so clothed and arrayed with glory and honour the flesh which he assumed, that deservedly, before all the saints, it is held most worthy of honour and reverence, and is most excellently venerated. Whence it was said, « The Lord hath reigned, he is clothed with comeliness, the Lord is clothed with strength, and hath girded himself (Psal. XCII, 1). » He adds also this which is said, « Among the trees of the woods; » for as Christ is a heavenly tree, so all the saints are heavenly trees, who, living in the flesh, 1214Bbrought forth fruits pleasing to Christ. Among them the apostles, and the holy martyrs, and all the Saints together are numbered, who, knowing nothing save Christ, following him by a glorious death, bearing witness to the truth, have long since received glorious seats in heaven. Of these it is said in the Psalms, « Then shall all the trees of the woods rejoice before the face of the Lord, because he cometh; for he cometh to judge the earth (Psal. XCV, 13). » For the Lord is to judge this world; who in a body once condemned and now wondrously glorified will show himself visible to all the saints in their own raised bodies; and there will then be rejoicing for the trees of the heavenly woods, when by a sure apprehension 1214Cand glorification of themselves, not only of the spirit but of the body also, they have known that they did not run at uncertainty, nor labour in vain. But the trees of that wood through which the beasts and the whelps of lions pass to snatch food for themselves will then be assigned to their own night, and to everlasting darkness. This therefore is what the Church says: « as the apple tree, » laden with its own fruits, shines out « among the trees of the woods » with a certain wondrous beauty; « so my beloved, » the only-begotten Son of God, upon whom my love has bestowed itself wholly, stands far more eminent with a certain unspeakable glory among all the saints, whom he has adopted to himself as sons not by creation alone, but by grace also. There follows:

Under the shadow of him whom I had desired, I sat.

Here it must be observed whence a shadow comes. 1214DA shadow comes to these bodies from a light-bearing body, and from a shadow-casting body, and from the place upon which the shadow is thrown: if any of these be lacking, there is no shadow. This tree of the apple therefore, since it stands among the trees of the woods, since it is spread wide with branches and rich with leaves, must needs cast a shadow against the sun: beneath which it follows that this Bride sits and rests. The « shadow, » therefore, is the frequent meditation upon the divine incarnation and passion, upon the resurrection also and the ascension, and upon his acts and words; into which she protests that she panted with the whole desire of her heart, that there might be fulfilled in deed what had been promised by the Father, and foretold by the prophetic promise of the holy Fathers. Whence Isaias, « Let thy ancient counsel, O Lord, be made true (Isai. XXV, 1). » [Vulg. cogitationes antiquas fideles, "ancient faithful designs"] Jeremias 1215Atoo, desiring this in the Lamentations, says, « The breath of our mouth, Christ the Lord, is taken in our sins: to whom we said, Under thy shadow we shall live among the nations (Thren. IV, 20). » And there stand the other oracles of the holy Fathers, which a diligent reader will easily find for himself. This therefore is the shadow, in which this present Bride bears witness that she has sat. For whereas the postures of bodies are four, to stand, to sit, to recline, and to lie, sitting is that which is more fit for ordering and disposing affairs, and more acceptable at once for giving counsels and for forming judgments. Whence Holy Scripture too often makes mention of it; for David says, « The Lord shall sit as king for ever (Psal. XXVIII, 10). » And that other, « Thy throne, O Lord, is for ever and ever (Psal. XLIV, 7). » [Vulg. Sedes tua, Deus, "Thy throne, O God"] And that which follows; « The Lord said 1215Bto my Lord: Sit thou at my right hand (Psal. CIX, 1). » In the book of Kings too it was said by the prophet Micheas: « I saw the Lord sitting upon a high throne, and all the host of heaven standing by him on the right hand and on the left (III Reg. XXII, 19). » [Vulg. super solium suum, "upon his throne"] Isaias too says: « I saw the Lord sitting upon a throne high and lifted up: and the things that were beneath him filled the temple (Isai. VI, 1). » And after all these the Lord himself says, « When the son of man shall sit upon the seat of his majesty, then shall all nations be gathered together before him (Matth. XXV, 31, 32). » Girt about with these authorities also, the Church says of herself, « Under the shadow of him whom I had desired, I sat, » that he might come, or, which shadow I had desired, that it might be fulfilled in affection, I sat deliberating and desiring, 1215Cwholly bent in this affection, that he might fulfil to me, being his Bride, the things promised, and might not put off my prayers to an immeasurable while. In this his shadow « I sat, » because I applied my whole mind to this, that I might devoutly receive him, whether about to be incarnate or perhaps already incarnate, might faithfully adore him born, might behold him teaching the fullness of faith, might not despair of him dying, but might rise up with him rising again in great certainty of faith, and might follow him ascending thither whence he had come, with the whole intent of my mind, and might cleave to those who render him service. There follows:

And his fruit is sweet to my throat.

As a shadow stands apart from its own body; so the fruit of that apple stands apart from its own image. For this apple tree is a heavenly 1215Dtree, the heavenly wisdom indeed, in the heavens for this reason, that it is rooted in the heart of the Father; which not in the heavens only, but, when it pleased the Father, made a root in the earth: in the earth indeed, when the whole flood of divinity betook itself into the heart of the immaculate Virgin, and the heavenly shower with a gentle gliding-down utterly drenched the virgin fleece: which, since it is rooted in heaven and in earth, brings forth indeed a fruit that ministers sweetness to those who are in the heavens, and to those who are on earth. But what is this fruit? The Flesh indeed which from clean bread upon the holy altar, by the office of the minister, by the power of the word, has been made, and granted in a most sacred tasting for the feeding of the Church, lest perchance it faint by the way. Of which the Church says, to whom this too has been given, « And his fruit is sweet to my throat. » 1216AO blessed throat, to which this sweetness has been granted! that, abiding in man, it may snatch itself above man, and being on earth, joining itself to him who presides in heaven, may mingle itself, from this sweetness, with that which is in life eternal. And because this has been granted only to the good and the holy, the Church says in her elect, « And his fruit is sweet to my throat. » For nothing in this life is sweeter than to pass from this tasting into that life which lacks end and all malice, and to come from this image of the fruit to that fruit which may always satisfy us, and make us joyful in eternity. There follows:

4. The king hath brought me into the wine cellar; he hath set charity in order in me. [Vulg. Introduxit me in cellam vinariam, without the king]

Between the Bridegroom and the Bride mutual discourses have now long been held: 1216Bshe interposed, he answered, she commended him with many praises, and was herself much commended with praise by him. Whence, because words have been joined to words, and sayings like to sayings set down in return, lest likeness beget weariness, the Bride refrains from this manner of speaking, no longer speaking to the Bridegroom, but directing her words to her friends, and reporting these things, « The king hath brought me into the wine cellar. » But it must be observed in this place that some wine in Holy Scripture is commendable, and some reprobate. Reprobate, as is that of which Moses makes mention, saying: « Their vine is of the vineyard of Sodom, and of the suburbs of Gomorrha: their grape is a grape of gall, and their clusters most bitter. Their wine is the gall of dragons, and the incurable venom of asps (Deut. XXXII, 32, 33). » 1216CFor the wine which is pressed out from this vineyard, or from those clusters, or from those grapes, is that most bitter wine. For this is the sense; of the reprobate, who, understanding the Holy Scriptures perversely, draw them into an alien meaning, and, fixing their eyes upon the sun without discretion, are themselves darkened by the light, and drag others with them into condemned error. There are also those who, though they do not raise their friends up to the Holy Scriptures, yet by their daily deeds and words corrupt the simpler sort, and they themselves compel them, bound with a threefold knot, to have foremost dwellings in hell. Of these the Prophet: « There is none that doeth good, there is not so much as one. Their throat is an open sepulchre, with their tongues they have dealt deceitfully; judge thereby, O God: the venom 1216Dof asps is under their lips (Psal. V, 11, et Psal. XIII, 3). » [Vulg. judica illos, "judge them"] Commendable is that of which Solomon says, « Wisdom hath built herself a house, she hath hewn out seven pillars. She hath slain her victims, she hath mingled her wine, and set forth her table. She hath sent her handmaids to call to the tower, and to the walls of the city (Prov. IX, 1, 2, 3). » For the heavenly wisdom, for herself, « constructed a house, » when God wholly appeared in man: « she hewed out » in it « seven pillars, » because the sevenfold spirit is in it. She administered grace to the world: « she slew her victims, » because by her own passion and by that of her own she prepared that same house: « she mingled wine, » because to those not grasping the secrets of the divinity she laid open the sacraments of the assumed humanity: « She set forth her table, » because she prepared for us the pastures of Scripture 1217Aby opening them: « She sent her handmaids, to call to the tower, and to the walls of the city because, as the Apostle says, Not many are wise according to the flesh, not many mighty, not many noble: but the foolish things of the world hath God chosen, that he may confound the wise: and the weak things of the world hath God chosen, that he may confound the strong: and the base things of the world, and the things that are contemptible, hath God chosen, and the things that are not, that he might bring to nought the things that are. » (I Cor. I, 26, 27, 28.)

These indeed are handmaids on account of their humility and lowliness, through whom the Lord admonished us to possess « the tower, » that is, the eminence of eternal life, and the walls of the heavenly Jerusalem. This is the wine which was pressed out from that vine and its branches, who says, « I am the vine, you the branches (Joan. XV, 1217B5). » These the heavenly Father presses out, and they yield the best wine; that wine of which David says, « They shall be inebriated with the plenty of thy house (Psal. XXXV, 9). » With this wine were Peter and Paul inebriated, when the one by the cross, the other by the sword, bore witness to God at Rome. With this wine all the apostles and martyrs were made drunk, when, despising all things that are of the world, and reckoning them as dung, they cast them away, and following Christ with a pure confession, they resolved rather to choose death for themselves with him and for him, than to lead a life together with those things. The Church says therefore, « The king hath brought me into the wine cellar, » that is, into a certain storehouse of the divine Scriptures, by which he drew me away from the world, by which he now permits me to have my dwelling among the things that are above: whence there follows, 1217C« he hath set charity in order in me. » Behold that God sets charity in order in the Church, without which there is no ascending into heaven, without which there is no coming to God by any reasoning. For « God » is « charity (Joan. I, 4, 8), loving beyond doubt every creature; which unless he loved, it would not be at all, nor would there appear any cause or manner of its existence among creatures. He endowed with heavenly glory the good angels, and all the heavenly powers whatsoever, persisting in the goodness in which they were created, and to the spirit of deceit (who says, « I will set my seat toward the north, and I will be like the Most High) (Isai. XIV, 14) » in no way consenting, but firmly cleaving to the most high goodness by which they were created: so that they who, though they could sin, did not sin, 1217Dmay now lack all possibility of sinning, and, being truly called « the firmament, » may cleave to him firmly and indissolubly, and love him, and obey him. Having charity toward these, he is assuredly loved by them; and this is found to be the first progression of charity. He also loves even the malignant spirits, not approving their malignity, by which they are turned away from him; but approving what is from himself, that they are knowing, that they are trembling, that they are strong, that they are unceasingly in possession of their own existence, and stand unceasingly obedient to the command of the highest King: this he approves, and it is acceptable to him, and he retains what is his own for himself, and confirms these same in all that he himself wills. Hence it is that Job is not tempted (Job II, 8) save by license granted from the highest Father: and when, sitting on the dunghill, he scraped the corrupt matter with a potsherd, 1218Ait was forbidden to Satan that he should tempt him in his soul: and Satan, fulfilling his commands, having fully tempted him in the body, did not strike him in the soul. So too, when Ahab was to be tempted, the Lord is read to have said to the adversary, « Who shall deceive Ahab king of Israel, that he may go up and fall at Ramoth Galaad. And a spirit went forth, and stood before the Lord, and said, I will go forth, and I will be a lying spirit in the mouth of all his prophets. And the Lord said, Thou shalt deceive, and thou shalt prevail (III Reg. XXII, 20, 21, 22): » and thus, license being received, Ahab, tempted by the malignant one, perished. So too God loves even evil men, wholly reproving indeed their malice, but that they are, that they are men, that they are capable of discipline, that they are capable of reason: these things indeed 1218Bhe approves and loves, because they too are from him: but that they use all these things for evil, that they degenerate from that for which they were made, these things he neither approves nor loves, because they are not from him. Hence there is no discrepancy of the Scriptures; hence it is said to God, « Thou hast hated none of the things which thou hast made, O Lord (Sap. XI, 25). » Hence also the Lord says, « I will be an enemy to thy enemies, and I will be adverse to thy adversaries (Exod. XXIII, 22). » [Vulg. affligam affligentes te, "I will afflict them that afflict thee"]

Thus in the Scriptures thou wilt find many things that seem contrary to one another: but when this is understood, that in the same creature God loves certain things, while there are in that same creature certain things which he hates, thou wilt find nothing contrary. For Judas the traitor (Joan. XIII, 2), when the devil had already put it into his heart that he should betray him, did God 1218Cpursue him with hatred? (ibid., V, 27.) For he handed him the dipped bread, saying, « What thou dost, do quickly; » and very many other words besides, by which he might have been rebuked and corrected, had he not willingly given himself wholly over to Satan. So Saul (Act. IX, 1), when, breathing out threatenings and slaughter against the disciples of the Lord, he was going to Damascus with letters received, that he might persecute Jesus with the utmost hatred, the Lord indeed looked upon, when a light from heaven shone round about him, and falling to the earth he could see none of those things which he had been wont to see until then; to whom counsel was given from heaven, that he should enter the city, and be baptized, and consent to those things which should be said to him by Ananias; to which he indeed consented, and being baptized, he preached Jesus 1218Dthe more loftily in proportion as he was made, not earthly from the earth, but wholly heavenly, being taught from heaven: and if it had befallen him to die before he was called, God would have found out for him a cause in which he might justly be saved.

God therefore loves all, both good and evil; the good, because they persist in goodness and advance; the evil, because, falling away from good, they present themselves as a matter for the justice of God, and, unwilling as they are to be tormented for ever, making themselves worthy of it, they prove and demonstrate that God concludes all things with a just end. Thus he himself has fulfilled what he commanded to be done: for he says, « Love your enemies; do good to them that hate you (Matth. V, 44). » For how great are the good things which God shows to his enemies, and to those who hate him, there is no one who does not easily comprehend. Thus therefore God 1219Asets charity in order in himself, teaching the Church how she ought to have charity set in order in herself (Joan. I, 4, 19). For since God first loved us, this is the order, that we love him first and chiefly. And « let us love » him « with the whole heart, and the whole soul, and the whole mind (Matth. XXII, 37): » we love with the whole heart, if we covet nothing in our heart, revolve nothing in our mind, which we believe displeases him: we love « with the whole soul, » if we apply the soul, which moves the body, to the fulfilling in act of nothing that displeases him: we love with the whole mind, when we do anything good, and there exists nothing of our devotion which draws us to anything other than to God. This is the first order of charity (ibid., V, 39): the second, that a man love his neighbour as himself. But whom 1219Bdo we judge to be our neighbour? This question is ancient, and was put to the Lord himself, and was resolved by the parable put forth concerning him who fell among robbers. For the Lord says: « It happened that a certain priest went up by the same way, and having seen him passed by. In like manner also a Levite, when he was near the place, and saw him, passed on. But a certain Samaritan, being on his journey, came near him, and seeing him, was moved with mercy. And drawing near he bound up his wounds, pouring in oil and wine. And setting him upon his own beast, he brought him to an inn, and took care of him. And the next day he took out two pence, and gave them to the host, and said, Take care of him, and whatsoever thou shalt spend over and above, I, when I return, will repay thee (Luc. X, 31-36). » [Vulg. descenderet, "went down"]

This good Samaritan is said to have been his neighbour, 1219Cwho seeing him was moved with mercy, and took care of him. O how many priests are we! O how many Levites! who passing by see the afflicted, see the wretched, and do not bind up their wounds, pouring in the oil of mercy and the wine of justice! O how many are we who, having not two pence only, but many weights of silver and gold, do not bestow even one mite upon the host, that he may take charge of him; and that the Lord himself may answer for us when he shall return! Whom therefore we see moved with mercy toward one afflicted, whom thou seest bearing care of him, and grieving with and suffering with his pain as with his own, him do thou, who hast entrusted thyself wholly to God with heart and soul and mind, reckon thy neighbour, and love as 1219Dthyself; which is, in this, in which « love also thyself. » For with this Scripture, in which it is said, « Thou shalt love the Lord thy God with thy whole heart, » that agrees which the Lord says in the Gospel: « Blessed are the clean of heart, for they shall see God (Matth. V, 8); » and likewise: « From the heart come forth evil thoughts, murders, adulteries, fornications, thefts, false testimonies, blasphemies: these are the things that defile a man (Matth. XV, 19, 20). » Whence Solomon too says, « With all watchfulness keep thy heart, because life proceeds from it (Prov. IV, 23). » The same also subjoins in the Proverbs: « There are six things which God hates, and the seventh his soul detests: 1220AHaughty eyes, a lying tongue, hands that shed innocent blood, a heart that devises most wicked thoughts, feet swift to run into evil, a deceitful witness that uttereth lies, and him that soweth discords among brethren (Prov. VI, 16-20). » Whom therefore dost thou love as thyself? him for whom thou desirest that to befall which thou desirest for thyself, to whom thou standest as a helper in this, whom thou callest back from the evil which is everlasting, and from this, so far as thou canst, thou turnest and separatest him. What shall I say to thee of a father, or of a mother? who indeed are to be loved in that in which they are loved by God; but in the rest to be spurned. The Lord loved the Egyptians, imparting to them the good things which he made common to good and evil alike, showing signs and wonders by which they might have been converted, if they had had minds capable of being turned 1220Bto good. And profiting nothing in them, he gave them over to destruction, that they might go into the punishment which they had themselves deserved. God therefore teaches in what a father and a mother ought to be loved, or kinsfolk, and the rest of one's relations; namely, in that in which each is loved by God also: but in certain other things, in which one is turned away from God, he is indeed not to be loved, yet nevertheless to be honoured; according to that saying, « Honour thy father and thy mother, that thou mayest be long-lived upon the earth (Exod. XX, 12). » For honour is paid to many, and far from them love is entwined with something else. There follows:

5. Stay me up with flowers, compass me about with apples, for I languish with love.

This Bride of Christ, that is, the Church, or any perfected soul, having been brought into the wine-cellar of the King, 1220Cand given the Lord's wine to drink, shows charity set in order within her, saying to the Angels, or to the heavenly Virtues, or to the very ordainers of the Church, « Stay me up with flowers, compass me about with apples; for I languish with love. » This languor is good, this languor is to be desired; it seeks that no medicine be applied to it save that which is of flowers, or assuredly of apples. This languor is from the ordering of charity, when a man loves God with his whole heart, with his whole soul, with all his strength, and grasps him with his whole mind (I Joan. II, 15, 16). Here the concupiscence of the flesh, here the concupiscence of the eyes, is not; here there is not the pride of life, which is of the world. She, for this charity, is truly dead, and in her lives the spirit which truly quickens, nor does the flesh bear rule, which 1220Dtruly profits nothing: she seeks to be succoured, so that she may be stayed up with flowers, and compassed about with apples. What flowers shall we give? what apples are to be sought, that we may succour her that languishes? Fragrant flowers indeed, refreshing by their odour, and feeding souls, and strengthening them, that she may abide in that very thing wherein she is, and advance, and not grow lukewarm until she lay hold of it. Here, if thou bring together the flower of the violet, the whiteness of the lily, the reddening roses, and the unwithered flowers of every herb, and the flowers of all trees that are fruitful, thou shalt be welcome, and shalt work together, on the other part, toward the staying up of her, lest perchance she slip. These are the words of the saints, wherewith, being questioned concerning the Lord, 1221Athey answered most readily; those in which thou shalt be able to find faith, humility, patience, constancy, and fortitude, peace and hope, and that charity of which we treat. These, if thou begin from Abel, and rightly run through the line of the just as far as Abraham; if from his sacrifice thou come as far as Moses; if from Moses, the Spirit leading, thou reach unto Christ Jesus God; if from the Lord Jesus thou rightly fix the mind's edge upon those who were sent by him into the world: thou shalt find nothing in the words of these save what may teach faith, strengthen hope, and sow charity far and wide. But because fruits come forth from the flower, it is rightly subjoined, « Compass me about with apples, » that is, strengthen me with their fruits. For their fruits are their works, by which they lent credence to their words, by which 1221Bthey in no wise blushed to give their sufferings to Christ, nay rather consecrated by a most valiant death the truth which they preached. Here thou shalt rightly give the cross to Peter, the blessed prince of the apostles, the sword to Paul, the cauldron of boiling oil to John, the stake to Andrew; to the one James thou shalt assign the sword of Herod, to the other the fuller's pole. And running through the rest of the apostles, and showing all the holy martyrs crowned for Christ by a most valiant death, thou shalt most strongly compass her about with these fruits as she abides in her languor, that she waver not, that she doubt not, but may come from this life which must needs be ended, to the life which is always and without end. There follows:

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

1221CThis Bride, having addressed her friends, embraced this in her prayer, that through them she might be stayed up with flowers, and compassed about with apples, that her intent might never be turned away from the love of the Godhead, wherewith she had already begun to languish. And so she gladdens them, as men heard on her behalf, saying: « His left hand is under my head, and his right hand shall embrace me: » as if she should say, From this I understand that your prayers for me have been heard, in that his left hand is now under my head, and now assuredly I conceive that his right hand shall embrace me. But here it is to be noted that the Lord has alike a left hand and a right; according to what Solomon says of wisdom in the Proverbs: « Length of life is in her right hand, and on the left riches and glory (Prov. III, 16). » [Vulg. longitudo dierum, "length of days"] But that Jesus Christ is 1221Dthe head of the Church no one now doubts. For as all the members depend from the head, and that member is without office which does not serve it: so indeed all the faithful have from Christ that they are, that they are faithful, that they are working well in faith, and in good work conceiving hope of eternal life, to which they are already joined by charity. These indeed are the gifts of God: temporal blessedness, and that which is already the angels', and shall be eternal for us: whence the Lord says: « All power is given to me in heaven and in earth. Going therefore, teach ye all nations, baptizing them in the name of the Father, and of the Son and of the Holy Ghost (Matth. XXVIII, 18, 19). »

The senses of the body also are strong chiefly from the head, by which all the members of the body are governed, namely 1222Asight, hearing, smell, taste, and touch: which indeed are acknowledged to be strong in Christ beyond all mortals. For he sees every work that we do, he hears what we speak; what we think, he assuredly smells, the good which we conceive in the mind; and this he tastes which we fulfil in act. But what shall I recount of touch? which indeed is wonderful; for whom he touches, him he straightway changes into himself, changes into another man, so that he himself becomes a stranger to himself. He therefore understands the left hand to be under the head, who knows that riches and all this temporal glory are from him (I Reg. 2, 7). For the Lord makes poor and makes rich, he humbles and lifts up, that a man may sit with princes, and hold the throne of glory. For of himself the Lord says: « All power is given to me in heaven and in earth. Going therefore 1222Bteach ye all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost. Amen. » But if not only in heaven, nay rather in earth also, all power has been given to him, it is certain indeed that all riches, and all glory and temporal blessedness, which is known to have an end, is from him; and that also which in heaven has long since been granted to the angels, and is promised to be granted without end to all his own. Whence rightly is the left hand of God declared to be under the head of the Bride, in that it is certain that none obtains this temporal prosperity and glory save by his gift. For in his figure it is said, « By me kings reign, and the founders of laws decree just things: by me princes rule, and the mighty decree justice (Prov. VIII, 15, 16). »

1222CBecause therefore the kings of the world are now in great part subject to Christ (since to him is bowed every knee of kings, of prelates, of the mighty, and of princes), it is rightly said by the Church that the left hand of God rests under « her » head, that is, under the head of the Church; and it is certain that he dispenses all these things to his members as he wills. Yet these things he gives to some who receive the benefits ungratefully, who exalt themselves in what is bestowed, who, having no thanks to God, heap up for themselves wrath in the things that are given, against the day of eternal retribution. But God confers these things on his own faithful, that they may dispense all good things to the good, that they fail not on the way, being shamefully in want; that they may show themselves sons of charity, and may reckon that this grace is not given them for merit; but may rather seek that 1222Dwhich is to be shown hereafter to his own. Whence also it is subjoined: « And his right hand shall embrace me. » For what is the right hand of God reckoned to be, save the very eternity of God? which indeed embraces the whole Church, glorifying her first of all in the patriarchs and the prophets, crowning her in the apostles and the martyrs, and worthily rewarding also her other members; so that there is no part at all of the Church which may complain that it is untouched by his grace. There follows:

7. I adjure you, daughters of Jerusalem, by the roes, and the harts of the fields, that you stir not up, nor make the beloved to awake, until she herself will.

Thus far the Bride has drawn out very many words, speaking indeed of the Bridegroom, yet not to him, which is a sign of exceeding love. For love so stirs the mind 1223Athat, if at any time either shame or fear does not permit her to speak to the Bridegroom, yet, kindled by the goads of love, she does not omit to make words concerning him, to herself or to any other whatsoever. Which the beloved himself considering, shows a like token of love, no longer speaking to her, but making words to others concerning her, thus: « I adjure you, daughters of Jerusalem, by the roes and the harts of the fields, that you stir her not up. » He sees her, now in great part of herself languid with love, desiring to rest in his bosom away from the world's disturbances, loathing even necessary conversations, glad in the delight of the Bridegroom alone; and considering also that other part of herself which knows nothing of this languor, bound in great part of itself to the world, which, reckoning her as one dead, desires her to condescend to its own necessity 1223Band to take up a part of its labour also: pitying her that languishes, he thus says, « I adjure you, daughters of Jerusalem, that you stir her not up, » that is, that you call her not away from her peaceful rest.

But the adjuration must be attended to, wherein he says, « by the roes and the harts of the fields. » For this adjuration is not without cause. These indeed are beasts estranged from the world, set apart from the converse of men, refreshing themselves with herbs, clean animals indeed, which chew the cud and divide the hoof. All these things suit the saints, who, set apart in mind from carnal things, are fed with green herb, that is, with the unfading doctrine of the saints, which they chew, that is, once it is understood they often call it back to memory; and they divide the hoof, because, these things being understood, they separate eternal things from temporal 1223C. Separately also it belongs to roebucks that they seek the heights, and, when wounded, touch dittany: which is worthily fitted to the saints, namely to seek heavenly things, and, if there be any hurt, to heal it with Christ as physician. This too is the nature of the hart: when he is a hundred years old, or perchance of greater number, and now inclines to old age, he marks for himself in whatever place the serpent's dwelling, and, as nature teaches, straightway draws it forth with his breath, eats it, and consumes it; and having drunk down this supper with a draught from a spring of purer water, he straightway lays aside his horns, and changes his hide and his hair, and recovers his sight, and, reforming his whole self, made young again and now to live long, he passes over into another life. And this is fitted to the saints in this 1223Dway: for the saints live, and, their virtue long kept and now ripened, when they already incline to old age, they mark for themselves in whatever place the dread serpent's dwelling, namely where he reigns, where he dwells, where by his great craft he scatters the hearts of those that dwell there, and severs them from charity: hoping therefore that the consummation of their virtues will be good if they wear down these commotions, if they restore peace, and teach men to keep it when restored; they approach this place of the serpent, and, taught by the breath of the Holy Spirit, they draw forth this ancient serpent, they scatter what he has sown, and, grinding him as it were with their teeth, they eat and consume him, 1224Aand bring his deeds to nothing: and afterwards, by the draught of a clear spring, that is, taught by the graces and the doctrines of our Lord Jesus Christ, they pass over into eternal life: in which, changed into the new man, they live a blessed life, to which nothing is lacking, or nothing can be lacking, that it desires. But such is this adjuration: « I adjure you, daughters of Jerusalem, by the roes and the harts of the fields, that you stir not up, » that is, so may it be granted you to attain the virtues which we signify by the roes and the harts, that you stir not up the beloved, until she herself will.

Here the times of action and of contemplation are fixed. The times of contemplation indeed are pleasing and acceptable, so that they to whom this grace is given can scarcely be torn away from it. For they love, and 1224Bby loving they understand how many things they lack which they behold in contemplating; these they strive to attain; and they reckon those troublesome to them through whom it comes about that this calling is hindered. But it is the voice of the beloved that is added, « Until she herself will. » Whence it is given to understand that there are certain times in which the Bride may wish to be torn away from this calling, and to be conformed to lower things: as for instance when faith is weakened, when heresy is sown abroad, when it already clings after the manner of a canker, and, unless remedies be applied, it already takes hold of the whole body, and hopes now to possess the whole for itself. Whence Arius says, « There was, when the Son was not, » reckoning that the whole Trinity was not co-eternal with itself: but supposing that divine generation (of which it is said, « Who shall declare his generation?) (Isai. LIII, 8), » to be like to this 1224Chuman generation of ours; in which he who is father goes before, and from him consequently is he who is son. Which heresy assuredly ranged over the whole world, so that scarcely four bishops could be found in the Church who thought rightly concerning the faith of the eternal Trinity. For, to be silent of the other parts of the world, I will disclose how great evils came of this in Africa alone. Huneric the son of Genseric, who on his father's death had succeeded to the kingdom, moved by the Arian perfidy, thrust three hundred and thirty-four catholic bishops into exile, closed their churches, and afflicted the people with divers punishments. And Thrasamund, succeeding him in the kingdom, when the churches of the Catholics were closed, banished two hundred and twenty bishops into exile in Sardinia 1224D; to whom Pope Symmachus ministered daily supplies. In other parts of the world also this heresy so ranged abroad that it was needful to call together the whole Church, and to come together into one, and to entreat God with poured-out prayers, that, this pest being removed, he would declare the truth of the matter that was in question: and he, inclined by the devout prayers of his beloved and of the other faithful, compelled Arius, when he had come to Constantinople to defend the parts of his heresy and had of necessity turned aside to the public privies, to undergo death, his inmost vitals being poured out; nor did any defender of his heresy appear 1225Athereafter. So too, when contemplation is penetrating the secret things of heaven and busying itself in them so far as it can, if, teaching having now ceased, either heresy or perchance other sins reign among those in subjection, or if perchance it is desired that succour be brought to the need of neighbours in their distresses: it is the time in which contemplatives should wish to come down, and to succour those who are awaiting help from them. The order of the reading, therefore, is this: This is the voice of the beloved moi, « I adjure you, daughters of Jerusalem, by the roes and the harts of the fields, that you stir not up, nor make the beloved to awake, until she will. » There follows:

8. Behold, that one cometh leaping upon the mountains, skipping over the hills. [Vulg. iste, "this one"]

This is the Bride's assertion. For she had said that that voice by which it was said, « I adjure you, daughters of Jerusalem, 1225Betc. » was the voice of her beloved: this she now asserts. Seeing her beloved coming, and not gainsaying those things whereof the Bride testified that he was the author, she thus proclaims his coming beforehand, « Behold, that one cometh, leaping upon the mountains, skipping over the hills. » But here a broad reading is opened up, where in Holy Scripture there is treatment of mountains and of hills. For this Scripture reckons some mountains evil, and affirms some worthy of praise: it reckons those evil, as the mountains of Gelboe, where they fell who seemed strong in Israel; which David cursed, saying: « Gelboe, let neither dew nor rain descend upon you (II Reg. I, 21). » [Vulg. veniant, "let there come"] For Gelboe is interpreted « descent, » signifying the mountains of pride and of boasting, whereon, the more thou ascendest, so much the 1225Cmore thou fallest and descendest. Whence it is said, « Every mountain and hill shall be brought low (Luc. III, 5). » On this indeed there fought the children of Israel, already reprobate before God, Saul and Jonathan, who, being lifted up and reprobated by God, led forth against the enemy the people that followed them, and fell together with those that fell. Whence David says, « Mountains of Gelboe, » that is, of vices, on which the more one ascends, the more one descends; « let neither dew nor rain, » that is, heavenly doctrine, « descend upon you, » where they fell who, hoping themselves strong in Israel, fell conscious to themselves of their weakness. These are evil mountains; David himself recalls that they are to be turned away from, saying, « The mountains, like wax, melted at the presence of the Lord (Psal. XCXVI, 5). » 1225DFor they who, being powerful and exalted in the world, prefer themselves to others, and look down on them as though unequal to themselves, these do not behold the Lord coming in wrath and in fire; but as wax before the face of fire, so they melt away and fail. But there is a good mountain of which the same David says, « Selmon, the mountain of God, a fat mountain (Psal. LXVII, 15). » For Selmon is interpreted « shadow, » signifying the Lord Jesus Christ, whom the Godhead wholly overshadowed; whence it is subjoined: « The mountain of God, a fat mountain; a curdled mountain, a fat mountain. » For there is none among the sons of men on whom the flood of the Godhead has so wholly bestowed itself, whom the whole fulness of the Godhead has inhabited bodily: whence also it is subjoined, « Why suspect ye curdled mountains? » (Psal. V, 17.) For there is none among the sons of men, 1226Ain whom the holy Godhead is so curdled together with the humanity that one and the same person is both true God and true man: for this is the mountain in which it hath pleased God to dwell therein: for in it the Lord shall dwell unto the end, which is given to be understood as without end. For is the Godhead to be separated from the humanity? on whom is bestowed all power in heaven and in earth of judging, of taking up, and of taking away. He, as « King of kings, and, Lord of lords (Apoc. XIX, 16); » so indeed may be called the mountain of mountains: whence also Isaias says, « In the last days the mountain of the house of the Lord shall be prepared (Isai. II, 2). » For this house of the Lord, which God inhabits bodily, is the Lord Jesus Christ; and the mountain of this house is the very loftiness of the Godhead; into which the Lord Jesus himself 1226Bis lifted up above the top of all mountains, to whom all nations shall flow together, and all peoples; whence all the saints receive it that they are called mountains. Whence is that saying, « I have lifted up my eyes to the mountains (Psal. CXX, 1): » and elsewhere, « Thou enlightening wonderfully from the everlasting mountains (Psal. LXXV, 5). » He indeed by his own fulness enlightens the mountains, and, establishing them in eternity, grants them to others throughout the world, that these may be illumined by their light: seeing therefore her Bridegroom coming, this Bride says, « Behold, he cometh, leaping upon the mountains. » From what mountain does he leap? from the heart of the Father. Into what mountain does he leap? into the heart of the holy Virgin (in whom he put on humanity, fitting to himself a body and a soul, and taking to himself this mortal life), from which he makes a leap onto the cross, whereby he redeemed us: 1226Chis leap from thence is next into the sepulchre; wherein tarrying forty hours, and rising thence, he makes a leap into immortal life; into which, tarrying forty days with the apostles and the rest of his own, he ascended to the place whence he came forth, that he might teach us to ascend thither by the virtues, and to reckon this the end of our course.

The Lord also, in coming, is said to leap upon the mountains. For the mountains are the doctors of the Church, illumined from the everlasting mountains, who by reason of the eminence of their knowledge and understanding are rightly named mountains; upon whom he makes his leaps, when he lights them up with the fire of his flashing. For he made a leap into the apostle Peter, when, the Lord asking, « But whom 1226Ddo you say that I am? » (Matth. XVI, 15.) and the others being silent, he answered, « Thou art Christ, the Son of the living God. » Whence he received the keys of the Church, and the power also of binding and of loosing, and obtained the primacy of the whole Church after Christ. But that he made leaps into him and into the others, when he assured them of his resurrection, when on the day of Pentecost he made them bright with the Holy Ghost, when he made them steadfast and strong under every questioning of them, when at the beautiful gate Peter and John healed by a word alone the man lame from his mother's womb, when by his preaching Peter converted and baptized unto the Lord Jesus now three thousand, and at another time five thousand, is left in doubt to none; since it is certain that these works came about thus not by the power of man alone, but by the true 1227Apresence of God. Since therefore it is certain that he knew the fraud of Ananias and Sapphira, none but God revealing it, and that they also expired at his rebuke; who would not understand that God leapt forth into him, and that he accomplished these things at the command of him who willed them? And when at Joppa in the upper room at the sixth hour Peter was praying, and there fell upon him an ecstasy of mind, so that with heaven opened he saw let down to him from heaven a great vessel, after the manner of a linen sheet, by four corners, in which were all four-footed beasts, and creeping things of the earth, and fowls of the air, and he heard a voice saying to him, « Peter, kill and eat (Act. XI, 6); and he said, « Far be it from me, Lord, because I have never eaten anything common and unclean! » and the Lord said to him, « That which God hath purified, call not thou 1227Bcommon. » Who would not say that the Lord leapt into him, when, the messengers of Cornelius being heard, he came to Caesarea, and finding that God is not a respecter of persons, baptized him and all his house, upon which the Holy Ghost had descended.

Since therefore it is certain that the Lord made his leaps into Peter, the first of the apostles, in these ways and in very many others, it remains that in those same ways we understand it of all the rest, who, being sent into the world, both preached him and converted the nations to him, as is most well known by the wondrous showing forth of their works. For into the last of the apostles, namely Paul, he gave a leap, when, a light being sent forth from heaven, he thus called him, cast down upon the earth and seeing nothing, « Saul, Saul, 1227Cwhy persecutest thou me? it is hard for thee to kick against the goad (Act. IX, 4-15): » who, being sent to Ananias, received his sight, and was baptized, and, the Lord leaping into him, openly confessed before all that he was his disciple. How many leaps God made into him, how wondrously he raised him up, how choice he made him by a wondrous doctrine and conspicuous to all, his epistles teach; and those which are called « The Acts of the Apostles » plainly declare it. And so the Bride says of him, « Behold, this one cometh, leaping upon the mountains: » she joins also what follows, « Skipping over the hills. Why this is so, let us see. For what we have said of the mountains, the same must be said of the hills. For some hills are good; whence it is said, « Bless the Lord, ye mountains and hills 1227D(Dan. III, 75); » and that of Isaias, « The Lord shall be exalted above the hills (Isa. II, 2). » [Vulg. et elevabitur super colles, of the mountain, not of the Lord] But some are evil; whence in this place it is said that the Lord leaps upon the mountains, but skips over the hills: for where he leaps, there he is; but with those over whom he skips he makes no stay, but forsakes and abandons them. Who then are these? they who make themselves great by inventing heresies; in these they exalt themselves, they desire to be made equal to the height of the mountains, they turn peoples after them and draw them; they make themselves great when they are not, boasting that they have God, when they are far from him. Among these is Arius, among these Eutyches, among these all the heresiarchs whom the holy Church marks out, shuns, and condemns: over these indeed the Lord skips. 1228AHe skips over the hypocrites also, who in words confess that they have known the Lord, but in deeds deny him. So indeed he skips over all whom neither faith fortifies, nor the holiness of life makes honourable. The cause of this thing is this; because,

9. The beloved is like to a roe, and to a young hart. [Vulg. dilectus meus, "my beloved"]

To these animals the coming Bridegroom is rightly likened, both because God beholds all things clearly, and because he tarries on the lofty height of the virtues, is fed among them, measures out his leaps among them, and discerns also in whom the ancient serpent lies coiled at rest, or uncoiled draws out his folds; and these indeed he turns aside from, even as there is no fellowship of Christ with Belial. There follows:

1228BBehold he standeth behind our wall.

This indeed is promised of the beloved, because he is like to a roe. For he is keen of sight, as one who sees the Father, and, living the Father, beholds all things in the Father; not only the acts of works, but also the affections of thoughts. Whence she now admonishes all, that we all fortify ourselves for his gaze, by thinking what things are good, what are useful, what may seem worthy of the sight of God; and that we fulfil these same things by a consequent act. For he says, « Behold he standeth behind our wall. » Him also she said to be like to a young hart, that is, a son of the ancient fathers, having from them a body taken from a virgin, yet liable to no sin nor weighed down by the mass of sin; inasmuch as 1228Cthe force of his Father's nature has grown up in him, so that hidden things are not concealed from him, that serpents flee him, that poisons do not harm him. To him therefore, to whom our hidden things must be laid open, to whom the serpent is wholly displeasing, who spurns everything that is infected with his poison, let us fit ourselves, that he may see what things are worthy of God, and may behold nothing in us infected with the serpent's poison, whereby it might please him to turn aside from us: « For behold he standeth behind our wall, looking down through the windows. » [Vulg. respiciens, "looking in"] Who is said indeed to stand, that is, by the most excellent disposition of his state to hold himself unmovably for the beholding of all things which he looks upon; to whom neither do the good things which we do add anything, nor do the evils perpetrated by us diminish anything of his glory; but all things subject themselves to the eternal retribution which they have deserved. Who indeed 1228D« standeth behind the wall; » for the wall is that outward part of our condition (wherewith we are clothed, wherewith we are covered, whereby we are subjected to numberless temptation), namely our body, which, as a wall is built of stones and mortar, so is fitted to us by a fit disposition of its parts; which assuredly, because she sees that her beloved is about to take it up, or perhaps has already taken it up, she names indeed « our, » that she may show him a partaker of our condition. But here the Beloved « standeth behind the wall, » that he may freely behold it, as though set before him, and freely mark through the windows and the lattices what is done within. For the windows of our body are the five bodily senses 1229A, namely sight, hearing, taste, smell and touch. Some indeed use these unto good things, and make themselves good; others, drawing them by most abandoned habits toward evil things, consequently make themselves most wicked: of whom Jeremias says, « Death is come up through our windows (Jer. IX, 21): » which indeed is then, when the eyes of the sinner see a woman to lust after her; for he has committed adultery with her in his heart: and thus death has entered in to the soul through the windows of the eyes. But also when a man receives vain hearing, and especially the false sciences of perverse teachings, then death enters in to the soul through the windows of the ears. And so of the rest, of smell, of taste, of speech and of touch: when any soul abuses these, and applies itself to evil, death now enters through these windows 1229B, and gains the primacy. But if the soul, beholding the adornment of the world, and from the beauty of creatures understanding God the founder of all, wonders at his works, and praises the creator of the works, unto this soul life enters through the windows of the eyes. But also when it inclines its hearing to the word of God, and is delighted with the reasonings of his knowledge and of his wisdom, to this soul the light of wisdom enters through the windows of the ears; of whom Isaias says, « Who are these that fly as clouds, and as doves to their windows? » (Isai. LX 8.) For seeing in spirit the loftiness of the apostles, and wondering at their swift course through the world, he says, « Who are those, » etc.: but wondering at their simplicity and innocence, he subjoins, saying, « And as 1229Cdoves to their windows, » that is, simple and innocent, and in all their sight, and hearing, taste, smell and touch imitating that dove which appeared above the Lord on the day whereon he was baptized

So then, standing behind the wall, this beloved contemplates through the windows by which gate each man seeks to enter, as the Lord says: « For wide is the gate, and broad the way that leadeth to death, and many there are who go in thereat: but narrow is the gate, and strait the way that leadeth to life, and few there are that find it (Matth. VII, 13, 14). » [Vulg. ad perditionem, "to destruction"] These therefore he looks down upon, as labouring below; he looks in upon them, that he may help them in their beginnings, and that those labouring in their own strait, 1229Dgrace being now freely given, he may lead further on, and, beginning the narrow way, may bring them, set at length in the breadth of charity, to blessed glory. But those entering the wide gate, and holding the broad way which leadeth to destruction, he exhorts, admonishes, and calls back, first by the natural law, then by Scripture, then by the patriarchs, by the prophets, hence by himself, then by the apostles, and by all the doctors, that they may return, that they may forsake the way begun; lest, glorying in the breadth of the way, and at length entering through the broad gate, they enter into darkness, and the dreadful places of perdition, which are even now truly destined for those running by this way. These things the beloved contemplates through the windows, contemplating 1230Anamely the manifestly good and the manifestly evil; and not content with these alone, he looks forth through the lattices; for he says: « Looking down through the windows, looking forth through the lattices (I Tim. I, 15). » For lattices are narrow openings, not lying open after the manner of a window, but drawn out narrowly lengthwise by the masons under the vault; through which the beholder sees whom he wills, nor yet can he be seen by them, because neither does he will it.

Who then are they whom he thus beholds? they who either do evil things not evilly, or perform good things not well. They do evil things not evilly, as Saul, and they that are like him. For these dragged the men of this sect bound to the synagogues and to the tribunals: which indeed was evil, but was not done evilly. For in this, deeming that they were rendering 1230Bobedience to the creator, serving the law, and repressing transgression, they burned with a zeal indeed good, yet not according to knowledge, and believed that they were worthily avenging an injury brought upon the supreme Godhead. Whence Paul himself says: « I persecuted the Church of God: but yet I obtained mercy, because I did it ignorantly in unbelief (I Tim. I, 13). » For he was ignorant that God the Father had a Son, and that he had sent him into the world for a remedy: he did not know that this was Christ Jesus. He knew that the circumcision of Abraham and the law of Moses had been given by the Lord, but he did not know that this had lasted in its integrity until the time of John the Baptist, and that then the things promised in it had expired: and therefore these things were revealed to him, and the things done 1230Cin ignorance were forgiven. Him therefore the Lord looked upon through the lattices, seeing him and pitying him, when indeed he hoped nothing of mercy, but breathed wholly « threatenings and slaughter » unto evil. There are also those who perform good things not well, who assuredly, having faith and exercising the works of faith, pray much in the streets, distribute their goods to the poor and the needy; but while they do these things, not having the charity which is the virtue of works, and not seeking to attain God by these works, but, because the whole world is subject to God, desiring to be honoured and to be set over honours, they lose all that they do, and that which has been distributed without charity, that they forfeit. For Paul says, « If I shall distribute all my goods to the poor, and myself also 1230Dso that I burn, but have not charity, I am nothing (I Cor. XIII, 3). » [Vulg. nihil mihi prodest, "it profiteth me nothing"] The same also says, « The word of God is living, and effectual, and more piercing than any two-edged sword: and reaching unto the division of the soul and the spirit, of the joints also and the marrow, and a discerner of the thoughts and intents of the heart; nor is there any creature invisible in his sight (Hebr IV, 12). » Whence whatsoever they do, they are before God, they do not escape his eyes; nor is he slow to conceive in mind not only what they do, but what they intend thereby: seeing the manifestly good and evil through the window; but those who hide themselves, beholding through the window; but those who hide themselves, beholding through the lattices. There follows:

• 1231A

Behold my beloved speaketh to me.

This Bride has admonished all to beware of her beloved, who cometh leaping upon the mountains, skipping over the hills, who cometh like to a roe and to a young hart, who standeth behind the wall, beholding through the windows and the lattices what is done within, what pleases him, or what displeases him. But now she intimates that the Bridegroom speaks to her, saying, « Behold my beloved speaketh to me. Arise, make haste, my friend, my dove, my beautiful one. » He had seen her sitting in the house as it were on high at a window, cherishing her love toward the Bridegroom by holy contemplation, and pondering the ways in which her love might burn unceasingly toward the Beloved: and that he may stir her up, as one languid and by that very languor as it were dead to the world 1231B, and, once raised up, may kindle her anew with the fires of a new love, he says:

Arise, make haste, my friend, my dove, my beautiful one, and come.

Whom he exhorts with three words, saying: « Arise, Make haste, Come; » and whom he designates with three names, saying, « My friend, My dove, My beautiful one; » that the friendly setting of the names may lighten all that the threefold command of the words urges to be done. For he says, « Friend; » for from this I knew thee loving me, that thou hast left father and mother, brothers and sisters, house and fields, and hast followed me. Thee also have I heard saying in Paul, « Who shall separate us from the charity of God, which is in Christ Jesus? For I know that neither death, nor life, nor angels, nor principalities, 1231Cnor powers, nor any other creature shall be able to separate us from the charity of God (Rom. VIII, 38, 39). » Thee also have I heard protesting in Peter, « Lord, thou knowest all things; thou knowest that I love thee (Joan. XXI, 17). » He adds also, « My dove, » as a most innocent bird, intent upon the propagating of its young, fed on the cleanness of grains, having a moan instead of a song, flying in flocks, reckoning nothing good save what is in common, tearing at a bird unlike itself neither with beak nor with claw: thee indeed, conforming thyself as far as thou canst to the likeness of that dove which bore witness to Christ in his baptism, and pleasing me in such a form; thou whom by these reasons I justly approve as beautiful, Arise. But in saying, « Arise, » 1231Dhe did not utter it in that manner in which it is said to a sinner, Arise. For to a sinner it is said, « Arise, thou that sleepest, and rise up from the dead, and Christ shall enlighten thee (Ephes. V, 14). » Which indeed is said to a man wrapped in grievous sins, in which he is said to sleep, that is, to rest in a grievous delight; to whom it is said with a holy voice that he arise, that is, that he rest from sins; and that he rise up from the dead, that is, that he set not for himself a place of abiding in hell, among the dead: and when thou shalt have ceased to sin, and hast begun now to abhor these things which pleased thee, then « Christ shall enlighten thee, » that is, he will show the way by which he wills thee to go. Nor indeed is it in this 1232Away said here to the Bride that she arise, who long since had left father and mother, house and brothers, and the rest of the things that are had in the world, and, having followed Christ, had said, « Draw me after thee; we will run in the odour of thy ointments. » [Vulg. Trahe me: post te curremus, "Draw me: we will run after thee"]

What then is it to say to the Bride that she arise? He had known that she was wholly given to this, that she meditated assiduously upon his love, which had drawn him from the Father into the holy Virgin; and that him whom, born of her, it was certain to have run through the evils of the world, and, crucified, to have risen again with death despised, and thereafter to have ascended into the heavens, and to have promised heavenly goods to those that follow him, she embraced with her whole desire, longed for with a vow, and delighted in with soliloquy: to her therefore the Beloved says, « Arise, » which is, Rouse thyself from this 1232Brest of thine, from this peace of thine: I indeed am he who, adjuring the daughters of Jerusalem, said, « That you stir not up, nor make the Beloved to awake, until she herself will. » Now thou art one spirit with me; I do not doubt that thou willest what I will. Beg not to die, while thou canst profit many, lest this delay draw peril to itself; make haste, that by hastening thou mayest come to me. I am he whom thou lovest; already thou hast without the one whom thou desirest; wherefore I say to thee, that thou come, that thou mayest see with me, and understand thy works, and, if they are good, rejoice together in them.

11. For now the winter is past.

Winter is that part of the year in which the light is shorter for us, but the darkness of the night deeper; in which all things are bound fast with frost, in which all things are stiff with wintry ice, and moisture has dominion over bodies: all these things 1232Cmark the inclemency of the season, and he testifies that it has now passed away, and that therefore the time of his coming is opportune. Which indeed was present then, when unbelief had oppressed the world on every side, when the light of faith shone upon the hearts of few, when evil had come forth from the north wind, which held in the hearts of all, chilled with the frost of malice; and hardened impiety permitted the ice of hearts to be melted by no warmth of the Holy Spirit. Moisture had dominion in bodies, in which no love of chastity or of honour restrained the reins of luxury: but luxury, and the importunity that accompanies luxury, commanded that all things be mingled in foul intercourse. This the disobedience of Adam the first father bears witness to; the malice of Cain also bears witness; and Lamech « the murderer » 1232Dbears witness; this also the impurity of the ages bears witness to, blotted out first by water, afterwards by fire, eight excepted. There follows:

The rain is gone and departed.

Not every rain is called imber, but only the wintry; joining almost day and night together, which not even roofs keep out; by which rivers are swollen, by which bridges fall down, and the rising fords deny the way to travellers, and, snatching all things away by their onrush, bear them down into the deep. Which indeed agrees with the time of unbelief: for where it happened that faith was lacking, there it came about that all spiritual goods were lacking 1233A: there was no hope there, no charity, no fear of God, no obedience to God, no reverence, and almost all that mankind owed to God, it paid to Satan. This rain was unceasing: the unspeakable teaching of the masters, magnifying Jupiter, offering him sacrifices, venerating Apollo, Mercury, and Bacchus, adoring Juno, Diana, Venus, and Pallas, and the rest, which shame blushes even to have named in a sacred treatise, and modesty forbids: but the necessity alone of expounding the sacred reading sets them forth. For this rain overthrew the foundation of faith, the walls of hope, and the roofs of charity: for when the rain descended upon this house, the floods came also together with it; for this unbelief being received, the flooded minds of men swelled beyond the channels appointed for them; 1233Band they to whom the faith, worship, and reverence of the one God was given by God the Father, and by the fathers who gave him credence, attributing this to many gods, and confessing that there are many Gods, went forth from the channel and the banks appointed them, and drew with them into the deep of hell countless thousands of men. For the winds blew, because the blasts of the malignant spirit were not wanting to them. The bridges were overthrown, because Holy Scripture, which makes for us a bridge to God, became cheap. No passage lay open to the traveller, because for him going forth from this life there was no access to God. For there was made, as the Lord says, « a great fall of that house; » and truly great, inasmuch as for it there is no return to life, no communion with the good to come for ever. Thee therefore, whom I perceive to be my friend, because thou willest 1233Cwhat I will; thee, whom I understand to excel in dove-like manners, whom I judge conformed to me, and therefore beautiful, thee I call forth, saying to thee, « Arise, » that is, Come forth from this contemplation of peace and quiet wherein thou art held; make haste, that the compliance of thy obedience may follow at a word upon the command of my precept, « and come, » that, made a partaker of one spirit with me, thou mayest rejoice together with me, who helped thee by my spirit that thou shouldest do these things, that thou shouldest remove these scandals of the world: for the winter being removed, and the rain removed which had troubled all things, a sweeter breath has now blown over the face of the earth, and the breeze of the Holy Spirit, sent forth from above, has adorned it, when faith was received, with the flower of its own comeliness: this is what is said:

12. The flowers have appeared in our land. 1233D

Where unbelief commanded, there faith now reigns; where there was despairing misery, there good hope hopes for itself, and rejoices to attain eternal things; where the mind was cold and grew numb, kindled by no fire of charity, there charity now orders all things by its own command, raising upward the things that were below, and by good works presenting all things to the good creator. He added also:

The time of pruning is come.

Which pruning assuredly shows forth the time of holy confession. For trees are pruned, and from them the useless shoots are taken away, which bear no fruits, and which, if they grow out, hinder the useful branches from bearing: so vines, 1234Aso other trees are cut free of useless branches, that those which are useful may become more useful, and may bring forth richer fruits for the husbandman. Which indeed is rightly fitted to the time of fulness and of grace. For some trees are dry and dead, bringing forth neither leaves nor fruits; some indeed have leaves, but not fruits; others indeed fruits, but bad ones: and others there are to which the leaves lend beauty, and the best fruits their worth. In these the whole race of men is comprehended: of these indeed the axe and the fire await three kinds. But those whom neither the leaves of words nor the fruits of works clothe, or who, if they bring forth any fruits, yet bring forth bad ones, these the judicial axe of the Lord, discerning well, cuts off, and by a just judgment 1234Bfits them to the fire that is appointed for them. But those to which the leaves lend beauty, and the best fruits their worth, are the trees of Paradise, in which God dwells, among which he walks, unto which he calls forth his Bride, and which he cleanses with the pruning-hook, that they may bring forth fruits; which fruits may remain for them unto life eternal. Which pruning-hook indeed is holy confession, wherein a man considers himself, calls to mind all that he has done in his life, opens and condemns himself to himself; and, confessing this very thing with his mouth to him to whom he is appointed, repenting with his heart, washing and cleansing it with tears, taking up and rendering a worthy burden of penance, he is made a fruitful tree, which is planted beside the running waters, and, bringing forth the fruit of grace, is most joyfully received by the Lord. The time of pruning also is most pleasing to the Lord, 1234Cwherein he sees the glory of the apostles, the constancy of all the martyrs throughout the world, who indeed were cut off by the heavy pruning-hook of martyrdom, and cast down as useless, and, received gloriously by him in heaven as members of the most high body of Christ, do now judge the nations, and reign for ever. There follows:

The voice of the turtle has been heard in our land.

That is, The voice of the preacher has been heard on every side throughout the world in the land now ours. For anyone is preached [Praedicatur; read Praedicator, "a preacher"], not seeking out the prudence which is of the earth, nor the little fables which are utterly empty, announcing by his song the departure of winter and the coming of spring; he moans here, and, loving chastity, he dwells on high, 1234Dhe flees the converse of men, remaining in body in the world, in mind in heaven: whence the Baptist says, « Offspring of vipers, who hath shewed you to flee from the wrath to come? Bring forth therefore fruits worthy of penance: and begin not to say, We have Abraham for our father (Luc. III, 7, 8). » But Peter says: « Do penance, and be every one of you baptized in the name of Jesus Christ unto the remission of sins; and you shall receive the gift of the Holy Ghost (Act. II, 38). » Paul also says: « Not in rioting and drunkenness, not in chambering and impurities, not in contention and envy. But put ye on the Lord Jesus Christ (Rom. XIII, 13, 14). » But these 1235Avoices of the turtle, who could number them? He alone knows them, God, who forms the voice and the hearts. There follows:

13. The fig tree hath put forth her green figs.

The fig is a most well-known tree, which abounds in leaves, and fills with fruit him who tends and possesses it: it produces its fruits in divers ways. For when spring is begun, and now a little advanced, it produces its first fruits in small measure, which are called green figs, and are bitter, and by reason of their bitterness are spat out by the taste, and are cast aside among bitter and worthless things: but the same tree, with some little advance of time, bears fruit, giving a most delightful fruit, and most pleasant to the taste by its inborn sweetness. This is the fruit for the sake of which it is tended, for the sake of which it is dug about, and for the cultivating of which labour is manifoldly bestowed. But when its first fruit is born abundantly, 1235Bbecause then almost all the bitterness that is in the fig is sent forth, there is good hope of that which follows, that the more bitter this one is, the sweeter that which follows may be sent forth. Of this fig therefore it is said, « The fig tree hath put forth her green figs. » For this is the fig tree of which it is said in the Gospel: A certain man had a fig tree planted in his vineyard, to which the lord coming for three years, and finding no fruit on it, said to the dresser: « Cut it down: » of which the dresser said: « Lord, let it alone this year, until I dig about it, and dung it (Luc. XIII, 7, 8). » This indeed is said to be the Church, to which the Lord coming for three years (in one year, namely, that time which was before the law; in the second, namely, that which was under the law; in the third 1235Cindeed, that which began under grace) found no fruit; whence, being angered, he uttered these words, « Cut it down. » For although from the very beginning of creation the Church has indeed always existed, yet through all this time it existed in so few that its fewness, compared with the copious multitude, would be held as nothing, and reckoned for nothing. For in all this time, if thou find any just men, and compare them with the rest of the multitude, the comparison will be as if thou shouldst compare some small thing with an infinite multitude; whence our Lord and Saviour says: « The foxes have holes, and the birds of the air nests: but the Son of man hath not where to lay his head (Matth. VIII, 20). » But this tree, now dug about, fortified by the admonitions of the holy apostles, taught by the holy examples of the martyrs, 1235Dthe bitterness of martyrdom being now despised, now brings forth sweet fruits throughout the world: now it fills with the sweetness of its figs those whom it bewailed in the bitterness of its passion. Whence it is subjoined

The vines in flower have yielded their sweet smell.

But of the vineyards of the Lord there is one, and there are many: for the Church is one, and many. One indeed is the congregation of all the faithful who from the beginning loved God, and who love him still, and who shall love him: this indeed is one, abiding in the unity of faith, and of hope, and of charity: which indeed shall then appear, when the Lord shall judge the world, they who shall receive the kingdom from the Lord, the Lord saying: « Come, 1236Aye blessed of my Father, possess the kingdom prepared for you from the foundation of the world (Matth. XXV, 34), » who then shall already be free from the « snare of the hunters, and from the sharp word (Psal. XC, 3). » For the snare of the hunters is the temptation of malignant spirits, which they stretch out for wretched mortals, that they may ensnare them in sins, and lead the ensnared to death: but the sharp word (than which nothing in the world can be sharper) is that which they shall hear, « Depart from me, ye cursed, into everlasting fire, which was prepared for the devil and his angels (Matth. XXV, 41). » Which indeed the good also shall hear, but, with the hand of the Lord protecting them, they shall not fear, because he who freed them from the snare of the hunters, he also freed them from the sharp word, so that they may not dread it either, 1236Bbut may rest secure in the glory already received. This indeed is what shall be there hereafter, which here is divided into many parts: for here there is a certain Church of Jerusalem, a certain Church of Antioch, a certain Church of Rome, and others innumerable throughout the world. For every congregation of faithful men, in the places which the Lord has chosen for himself, has there established a solemn house of prayer, in which they may pray, in which they may lament, in which they may render thanks for benefit: and these indeed are the vines which in flower have yielded their sweet smell. For the good that is done here is wholly in flower, sending forth from itself a good report; but it shall bring forth fruit when for the good rendered in time it shall receive an everlasting reward. 1236CThere follows:

Arise, my friend, my fair one, and come, 14. my dove in the clefts of the rock, in the hollows of the wall. [Vulg. in caverna maceriae, "in the hollow of the wall," singular]

The Beloved has now called forth the Bride, that she might come to him: he has invited her also by these seven things set forth, saying, « The winter is past; gone is the rain, and departed; the flowers have appeared in our land; the time of pruning is come; the voice of the turtle has been heard in our land; the fig tree hath put forth her green figs; the vines in flower have yielded their sweet smell. » By all which the opportuneness of the time was shown, that she should come. And still persevering in the same calling of her to himself, he repeats, saying, « Arise, my friend, my bride, and come, my dove. » He adds also, « In the clefts 1236Dof the rock, in the hollows of the wall. » Which words indeed add the memory of the Lord's passion. For who is ignorant that the apostle said of Christ, « And the rock was Christ (I Cor. X, 4). » But that there are clefts in this rock, who would not know, who doubts not that Christ was fastened to the cross with nails? That there is also a hollow in this wall, who would not know, who doubts not that what he reads is true? For it is written, « One of the soldiers with a spear opened his side, and immediately there came out blood and water (Joan. XIX, 34). » Which side assuredly is rightly named a wall: for a wall is a joining of stones without mortar; and this side indeed was joined without the mortar of human seed, 1237Aand was composed and formed by the hand of the Holy Spirit. Let the beloved Bride therefore come to her bridegroom who calls her forth, safe in the protection of the passion, fortified with the fortification of faith; let her come out of the world to him who overcame the world; let her come from the place of grief and of suffering to the place where there is no grief or suffering, but perennial peace, and continual exultation. There follows:

Shew me thy face.

The Bride obeys her Beloved; she knows no delay when she is called. For thus it was said to her, « Arise, make haste, come to me; » and she, being thus called, arises straightway, comes hastening, and stands by with no delay intervening. But she comes with her head covered, lest the sun burn her face, lest her whiteness be made base by the whiteness of the sun. But to the Bride standing by and covering herself, the Beloved says, « Shew 1237Bme thy face. » For it is just that the Bride be presented to her Beloved with unveiled face. For if Rebecca, at the well whose name is « of the living » and « of the seeing (Gen. XXIV, 65), » on seeing Isaac came down from the camel and covered herself with a cloak (which indeed was done thus because she was not yet a bride, and he had not yet received her, but brought her, destined for himself, into his mother's house, and took her to wife, and loved her so greatly that he tempered the grief which had befallen him from his mother's death): for this one, long since beloved of her Beloved, long since betrothed to the Bridegroom, and now known by spiritual love and by divine soliloquies, there is no need that she should appear veiled before the Bridegroom, but with unveiled face let her contemplate and love him. « For the word of God is living and effectual, and more piercing than any two-edged 1237Csword, reaching unto the division of the soul and the spirit, of the joints also and the marrow, and a discerner of the thoughts and intents of the heart; and there is no creature invisible in his sight, but all things are naked and open to his eyes (Hebr. IV, 12, 13). » What need therefore has he of a covering, to whom neither flowers, nor leaves, nor trees, nor garment, nor any covering are a hindrance, but that he may look upon and consider a thing from the end of its beginning even to the end of its issue; and rightly declare to himself whatever belongs to thought, and to speech, and to ancient habit and to work? Whence in the psalm David himself says three times: « O God, convert us (Psal. LXXIX, 4): » and again: « O God of hosts, convert 1237Dus (ibid., 15): » and a third time he subjoins: « O Lord God of hosts, convert us (ibid., 20). » For it is needful for a man that he be converted from those things wherein he has offended in thought; that he be converted from those wherein he has offended in word; and from those wherein he has offended in deed and in habit; whence after this threefold invocation he subjoins, « And shew thy face, and we shall be saved (ibid.); » for we shall be able to see the face of God securely, when God shall have shaken these offences from us, and he himself, being worthily invoked, shall have as it were let them go from his own memory, mercy bringing this to pass. So also God desires to see us with unveiled face, that nothing in us may appear in thought unworthy of him, nothing at all in word that may offend, nothing in act and deed that may displease. Whence he says, « Shew me thy face, » which thou hast made 1238Aworthy to appear to me, now after long pursuits of the virtues, after long desires of my kiss, that I may see whether thou hast done anything that is worthy of my kiss, that is worthy to be rewarded with the prize of my kiss. There follows:

Let thy voice sound in mine ears.

Where the face is now pleasing, where nothing intervenes that might be reprehended, licence is given of advancing further; that as the sight is delighted by the face of her Beloved, so the hearing may be delighted by the sound of the voice of the same: whence it is said, « Let thy voice sound in mine ears. » Ask what thou wilt; for thou wilt ask nothing, except what is fair and just, and what is worthy to be heard. Wherein it is to be noted that our voices sound in the ear of the Lord in divers ways. For sometimes we sound with a sound audible to God 1238Balone, when we speak to him with the devotion of the heart only; as it is written of Anna, that « she spoke in her heart only, and her lips only were moved, and her voice was not heard at all (I Reg. I, 13): » for her whole devotion was toward God; whence she deserved to be heard and to give thanks, and stood forth worthy to bring forth to the world the great prophet Samuel. God gives heed also to voices uttered with audible sound, if yet the intention of the heart be present, and the devotion which renders these audible; that the hearing may not be soothed only after the manner of birds, but rather after the manner of men, that the groanings of the inner heart may be heard. Hence in the Church the psalms resound, hence the hymns, hence the Alleluia resounds its sweet melody, hence other voices divers and innumerable, which human 1238Cinvention puts forth unto the praise of God; which, assuredly, if due devotion accompany them, there is no doubt that they sound in the ears of God and obtain what is asked. Hence also the prophet says: « Sing joyfully to God, all the earth, sing ye a psalm to his name, give glory to his praise (Psal. LXV, 1). » And at the end of the work, he concludes with the last psalm: « Praise ye the Lord in his holy places: praise ye him in the firmament of his power: praise ye him in his mighty acts: praise ye him according to the multitude of his greatness: praise ye him with the sound of trumpet: praise ye him with psaltery and harp: praise ye him with timbrel and choir: praise ye him with strings and organs: praise ye him on well-sounding cymbals: praise ye him on cymbals of joy (Psal. 150). » Where, admonishing unto praise ten times over, he invites 1238Dto praise the nine orders of the heavenly ones, and man joined to them and made equal to them through grace, saying, « Let every spirit praise the Lord. » There follows:

For thy voice is sweet, and thy face comely.

« Thy voice is sweet, » which confesses and prays to me alone, magnifies and glorifies, judges that supplication is to be made to me for the things she has committed, and, after pardon granted, longs that grace and glory be given to her. « And thy face comely, » a face without spot, a face without wrinkle, a face that knows no repulse, and most worthy to be received and numbered among friends.

15. Catch us the little foxes that destroy the vineyards: for our vineyard hath flourished.

This Bride knew no delay: called forth by her Beloved, 1239Awho urged that she should come to him, she straightway arose, straightway stood before his majesty; and because she came covered, lest she should be overwhelmed by the glory, she deserved to hear what was said, « Shew me thy face, » which is, With face unveiled, contemplate me; « And let thy voice sound in mine ears, » that is, Ask what thou wilt, thou of whom I know that she will ask nothing but what is just. Received by the Bridegroom, she deserves to understand and to see what was promised, namely, that « The winter is past, the rain has gone away and departed; the flowers have appeared in the land; the time of pruning is come: the voice of the turtle has been heard in the land: the fig tree hath put forth her green figs: the vines in flower have yielded their sweet smell. » For these things the Bride gives thanks to the Bridegroom, knowing that all this is his work; and she herself receives praise and grace from the Bridegroom, because 1239Bhis grace in her was not void, but she herself laboured excellently together with the grace given her. But now it is time that he instruct her concerning heavenly things, that he teach her concerning those things which are above her, that, called forth from common action into contemplation, she may understand the things she was contemplating, lest, when she has possessed them, she should stand forth wholly untaught. And because this is to be done by him, and he must in a manner be at leisure for the honour of his Beloved, he admonishes his companions that meanwhile they guard the vineyards which have now flowered, and « in flower have yielded their sweet smell, » lest the foxes destroy them, and the labours bestowed on them be brought to nothing: and he exhorts thus, « Catch us the little foxes. » But he speaks to his companions, that is, to the ministering spirits; of whom Paul says, « Are they not all ministering 1239Cspirits, sent to minister for them who shall receive the inheritance of salvation? » (Hebr. I, 14.) These are the angels, to whom the life of men is committed to be guarded; whom Jacob saw as he slept upon the stone. He saw a ladder standing upon the earth, and the top thereof touching heaven; the angels also of God ascending and descending by it; and the Lord leaning upon the ladder (Gen. XXVIII, 12, 13); to whom here God speaks, commanding that they catch the foxes, who desire to harm this flowering vineyard, and to destroy it, and to bring its fruits to nothing: but these are the adverse powers, made by God at the same time and reprobate, hardened unto the harm of the Church; in this they stand, in this they abide, in this they reckon their successes, if it be able in anything to hinder the Church, 1239Dher that tends toward God, and desires him, and by the flower of good report now sends forth from herself a holy odour, or in some measure to disturb her. Which is plain in Job, is plain in Joseph, which was declared in Tobias, whom all these, as they drew them downward through adversities, were hindered by the good angels from accomplishing what they had begun; but, seeing that all these things wrought together unto good for them, they might perceive that their own power was nothing, save in so far as they were permitted by God. To the good angels therefore that is commanded by the Lord which was said, « Catch us the little foxes, » that is, Those whom you behold wandering like foxes, and disturbing all men by guile, 1240Acatch these, hinder these, and bring it to pass that they can do nothing except what is pleasing to my will. But the Lord makes mention of these foxes in the Gospel, saying: « The foxes have holes, and the birds of the air nests: but the Son of man hath not where to lay his head (Matth. VIII, 20). » For to him who said to him, « Master, I will follow thee whithersoever thou shalt go, » the Saviour says, « The foxes have holes; » as if he should say, I receive thee not; I understand thee not to be predestined to me, but given to the foxes, that the foxes may tear thee, and the birds of the air, who are the malignant spirits, may rend thee. The same also he says of Herod threatening him: « Go, and tell that fox; behold, I cast out devils, and do cures to day and to morrow, and the third day I am consummated (Luc. XIII, 32), as if he should say, Tell this to him who has been given over to the fox for food, 1240BHe shall not slay me; but I, to day, and in the time that is to be until my death, perfect health in all who are weighed down by disease; and then on the third day I shall be consummated, that is, then I shall die, and all things shall be consummated which the enemy man is able to do against me. Of these foxes also David makes mention, saying to the Lord: « But they have sought my soul in vain (Psal. LXII, 10). » For they who slew the Lord sought to destroy his soul, but in vain, because he lives: behold the Lord is King for ever. « They shall go into the lower parts of the earth (Psal. XXVIII, 10); » for by the love of an earthly kingdom they shall be swallowed up, and blinded, so that they shall seem to have entered into the lower parts of the earth. For grieving to be made subject to the Romans, they were crushed by the edge 1240Cof the sword, and the greatest part of them was given to the foxes, that is, they were delivered to the malignant spirits, that these might feed upon them, and that whatsoever is done might be pleasing to their will. It is read also that Samson took three hundred foxes from the Philistines, and bound their tails together, and set the fire of lamps between the tails, and so sent them into the labours of the Philistines, the standing corn, and the vineyards, and the oliveyards, and consumed all things (Jud. 15). Which indeed is, as often as some Catholic doctor of the Church gathers together at once all the heresies of the heretics, and places in the midst of them the lamp of heavenly fire, that is, the fire of eternal malediction; and so, sending it into their labours, consumes what is theirs, and brings it to nothing. Wherein indeed it is to be noted 1240Dthat these foxes are bidden to be caught while they are little; for they are little in the very first beginnings of temptations; and they become great when, as the temptation grows, they dash down the minds of men, and lead them into acts wickedly persuaded. For thus is chastity dashed down. First a woman is seen; and by frequent seeing she is coveted; after the coveting, there is a shaking by converse; after the seeing, and the coveting, and the converse, as the evil titillation grows, the act evilly desired is fulfilled, and chastity long assailed is cast down. So also covetousness is fed and nourished by sight, while a man measures not himself, « what he owes, what he does, » what it behoves to be justly done; but stretches himself, even unjustly, to the doing of those things which 1241Aare beyond him. So, possessing one thing, he seeks a second unit, that he may be multiplied tenfold: then, seeking a third, he does this, he seeks this, that he may be multiplied a hundredfold: to which, unless a thousandfold be added, he reckons that nothing has been done, since he is not ignorant that something is wanting to him. So this boundless disgrace of malice strives with the multiplication of number, never setting a measure to itself, so long as it has found some larger number into which it may grow. Whence the Saviour says: « That a rich man shall hardly enter into the kingdom of heaven. » And again: « It is easier for a camel to pass through the eye of a needle, than for a rich man to enter into the kingdom of heaven (Matth. XIX, 23, 24). » The camel is the greatest rope that is had in ships, by which, when the tempest grows, ships 1241Bare compelled to stand fast with anchors cast; for this to pass through the eye of a needle is easier, that is, all things being despised, to depart through the hard suffering of death, than, this being avoided, to enter into the kingdom of heaven: which indeed, if it is difficult for man, is easy and possible for God. For we have known many rich men to have left all things for his sake, and to have entered to him through the eye of a needle; which is of the power of God alone, and of his ineffable mercy, who snatches them from the mouth and the lowest jaws of Satan, and leads them through to the heavenly kingdoms. So are the other virtues softened, so do they perish, so does vice possess what has been seized by the craft of the malignant one. Whence it is rightly said, « Catch us the little foxes, » which is, Resist these foxes while they are 1241Clittle, shake their first motions, lest they be able to grow, dash them against me, who am the most firm rock. « For our vineyard hath flourished, » that is, it has sent forth from itself the hope of good working, and if it be defended by you, it has fulfilled this your hope with the fruit of good work. There follows:

16. My Beloved to me, and I to him.

This voice is the voice of the Bride, who, being called forth, has now come to the Bridegroom; with whom the Lord mingles conversations, mingles (that I may so speak) soliloquies; for to the Father alone, and to the Son, and to the Holy Ghost, are these things known which are spoken, which are revealed to this Bride: whence she herself also says, « My Beloved to me » as though he speaks to me; « and I to him » as though I answer words, but to you I reveal not what these secrets are. God keeps each of his secrets, 1241Dlest we attempt to enter in, nor let us presume to open what he reveals to the Bride alone; these things we pass over; to him alone to whom they have been committed we commit them, since he has not willed that they be opened to us. There follows:

Who feedeth among the lilies. 17. Until the day breathe, and the shadows decline.

These things being passed over, these being committed to silence, which God speaks to the Bride alone, the Bride adds what the Bridegroom does in the heights, wherein he is gladdened, wherein he is delighted, wherein he is refreshed, what pasture is held more pleasing to him, saying, « Who feedeth among the lilies. » But these lilies, sprung up in the heavenly gardens and courts, are so much the mightier in comeliness, in odour, and in sweetness, as he by whom they were planted is the more delighted to be present among them 1242Aand to be refreshed by the sight and the odour of them. These indeed are the heavenly virtues; their comeliness and heavenly fragrance is wonderful; so that he is said to be fed by this, who alone creates, alone orders, alone feeds all things which he creates, and sustains them. The Beloved is said to be fed among these, that those who, living on earth, already desire heavenly things may study to be conformed to them, that by the keeping of integrity they may bear up the palm of chastity even unto the converse of angels; and that the rest also may stand forth strangers to vices, claiming nothing of this world for themselves, that lust may not inflame them, that avarice may not goad them, that wantonness may not unman them, that ambition may not lay them low, that envy may not waste them, that the secular care of business may not make them anxious, « Until the day breathe, and the shadows decline. » It has been said that the Beloved is fed 1242Bamong the lilies; but now it must be said how long he will abide among the same, others not being joined to him for the feeding; for this is what is said, « He is fed among the lilies; » and among these same, others not being joined to him, he shall be fed until that day of judgment breathe, in which God shall manifestly shew himself, rendering to every one according to his works; to the good, good things without end, to the evil, evil things indeed that shall abide without end. Two days indeed of the Lord are rightly named: one, in which he was judged, and of him it was said, « Not this man, but Barabbas (Joan. XVIII, 40): » and likewise of him it was said, that « he be crucified; his blood be upon us, and upon our children (Matth. XXVII, 23, 25). » The other, in which he shall judge the whole world raised up from death, « And he shall judge all men in equity, and the peoples 1242Cin his truth; » the day in which « the light of the moon shall be as the light of the sun, and the light of the sun shall be sevenfold, as the light of seven days (Isa. XXX, 26). » This also is rightly called the day of the Lord, in which he is to shew himself the true Lord, and to render to them all things which they have deserved. When therefore this day shall have breathed, that is, shall have begun to appear, then shall he join the lilies gathered from the earth to those which have sprung up in the heavenly gardens; then shall there be made one Church of men and of angels, when men shall now not marry, nor give in marriage [Vulg. neque nubentur, "nor be given in marriage," passive], but shall be as the angels of God (Matth. XXII, 30): then shall he be fed at once among the heavenly lilies, and among those which have been taken from the earth, and made equal to the heavenly, and, by virtue working through grace, made 1242Dconformable to their glory: then shall the shadows decline. The whole time which we here pass we run through under a certain alternation, now measuring the day and the hours of the day, now reckoning up the night and its hours as many: but this night the upraised shadows of the earth, and of the bodies which are in it, bring to pass: for when the sun moves below, the upper parts of the world are darkened, and the earth; and as the multitude of bodies which are in it casts its shadow upward, they are drawn over with the cloak of the night of the earth. But when this day shall have breathed, the sun abiding perpetually in it shall illuminate it, and the saints shall shine with clear light in the sight of the Most High, nor shall they feel this alternation of the oncoming night; but all those shadows which make this night, declining into the lower parts of the world, shall descend, and 1243Ashall make that dark night, now to abide perpetually, meet indeed for the damned and wretched. There follows:

Return: be like, my beloved, to a roe, and to a young hart upon the mountains of Bether.

The Bride, long since called forth, stood by the Bridegroom who called her, saw him feeding among the heavenly lilies, and, longing for that very thing for herself and for hers, deserved to hear that she should wait, « until the day breathe and the shadows decline: » then shall the lilies sprung from the earth be gathered together, and, joined and made like to the lilies above, shall be endowed with this gift, that the Bridegroom may be fed among them, and be delighted for ever, and that they themselves may sing that word of the apostle, « I have fought a good fight, I have finished my course, I have kept the faith (II Tim. IV, 7); there is laid up for us 1243Bthis crown of justice, which behold the just judge shall render to us. Whence she suppliantly prays that the Bridegroom may return, and visit, and cherish the Church which labours on the earth; that he himself may take up her labours, himself advance them, and himself lead them through even unto perfection, saying: « Return, my beloved. » There follows, « Be like to a roe, » that is, thy incarnation, whereby thou art like to a roe, that is, seeing all things clearly; and whereby thou art likened to a young hart, that is, art reckoned to have been brought forth to the world wondrously from the ancient fathers as a young hart: this present to her, this call back into her memory, that she may praise thee, adore thee, glorify thee above all the mountains of Bether, reckoning none equal to thee in the Church, but understanding thee to be far more sublime and far more holy than all the mountains which are in Bether, which is, « The house of God, » or, « The house 1243Crising up, » or, « The house of the watch, » all which is the Church. There follows:

1. In my little bed through the nights I sought him whom my soul loves; I sought him, and found him not.

This Bride, or any faithful soul whatsoever, has entreated. Her Beloved, that, not deserting heaven, he may nevertheless look upon the Church labouring on the earth, and, taking pity, condescend to her labour; now already, that mercy may the more easily move him, and make him to be inclined to the things which are asked, she adds the words of the same wherewith she supplicates: « In my little bed through the nights I sought him whom 1243Dmy soul loves. » But it is to be noted in this place, that Solomon, a festive king, and opulent in all things, given also to delights (as is the custom with most kings), makes known this his opulence to the world, and writing says: « There are sixty queens, and eighty concubines, and of young maidens there is no number (cap. VI, 7). » But where there are so many queens, so many royal concubines, and the number of the young maidens who are nourished for the Bridegroom is not known, there perfecto luxury abounds, wherewith one may gladden a taste that eats daintily and disdains common things; there are stipends, whereby their adornment may not displease the King at his coming, and all other things which may draw and allure him at his coming 1244Ato love. Which things, whosoever thou art that shalt hear them, it is not good that thou be broken in mind, that thou relax thy mind to soft things, nor that thou take delight in base things, nor that thou entangle thy mind in these things which are said, but rather that through these things which are said bodily thou understand spiritual things, as is the custom of the Scriptures, and that thou rather raise up and kindle thy love in those things which are spiritual. For this festive king Solomon is that great King, who is the Father, who is the Son, who is also the Holy Ghost, who, while the ages run their course, joins to himself one Church in three orders; of which he designates that part, « the first and chief, » by the name of queens, the second by that of concubines, the third by that of young maidens. And indeed they are designated by the name of queens who have long since run together, who 1244Bhave ascended after him that draws, and have deserved to lay hold of him that draws; so that with the Apostle they may say: « For we know that neither death, nor life, nor any other creature shall be able to separate us from the charity of God, which is in Christ Jesus, our Lord (Rom. VIII, 38). » [Vulg. Certus sum enim, "For I am sure"] Consider in this order Elias, consider Eliseus also; of whom the one was taken up to God in a fiery chariot and with fiery horses; the other, going up from Jericho to Bethel, having received the mockery of the boys of that place saying (III Reg. II, 11), « Go up, thou bald head, go up, thou bald head, cursed them in the name of the Lord. And there came forth immediately two bears out of the forest, and tore of them two and forty. But he went up from thence to mount Carmel (IV Reg. II, 23, 24). » These two therefore, and very many others of the Old Testament, 1244Cthou wilt worthily attribute to this order, who, knowing nothing but God, and foreknowing that he should be born of a virgin, truly ran after him, and assuredly laid hold of him, and, being made heirs of his kingdom, glory with him for ever. But what is to be thought of those whom the page of the Gospel commemorates, who saw God present in the flesh, knew him from his words and deeds, and, following him alone, said: « Behold we have left all things, and have followed thee: what therefore shall we have? » (Matth. XIX, 27.) What of Peter? who, when the Lord said, « But whom do you say that I am? » (Matth. XVI, 15, 16) confidently answered: « Thou art Christ, the Son of the living God; » whom indeed the Lord declares blessed, because he answered that this was revealed to him not by 1244Dflesh and blood, but by his Father who is in heaven; whom he distinguishes as blessed in six clauses, saying: « Thou art Peter (ibid., 18), » that is, in the faith of me firm as a rock; and so named by me Peter, as it were a rock. « And upon this rock, » which I understand to be myself, and appoint to be in thee, « I will build my Church, » that is, I am about to give strength to the Church, and I will build so firmly that « the gates of hell shall not prevail against it, » that is, the malignant spirits, and the evil rich men who follow them, shall not hurt it. « And I will give to thee the keys of the kingdom of heaven (ibid., 19), that is, that none may enter into the kingdom of heaven, save through the faith and the sacraments 1245Awhich have been committed to thee from me. And he shall be accursed, that is, the faith or the sacraments received shall not profit him; whom thou shalt have cursed; as those things shall be safe for him whom thou shalt have blessed.

What is to be said of John the evangelist? who says, « The Word was made flesh, and dwelt among us: and we saw his glory, the glory as it were of the Only-begotten of the Father, full of grace and truth? » (Joan. I, 14.) It is indeed to be said, that both these, and all the apostles, and all who are made like to these not indeed in dignity, but in charity and in works, these are they whose souls, received into heaven and honoured, are of such dignity that they deserve to be called queens by the King himself; in whom he so glories that he says, « There are sixty queens; » whom assuredly, how many soever 1245Bthey be, he comprehends under the number of sixty, calling them sixty. The number sixty indeed consists of two perfect numbers multiplied into each other; for whether thou say six times ten, or ten times six, thou wilt make one number, namely sixty, and thou wilt assign these two numbers on either side, the ten of the law, the six of the Gospel. These therefore who are perfect in both, by fulfilling the law and the Gospel, are rightly applied to the number sixty.

These souls therefore are rightly called queens, who, joined to Christ by the right law of matrimony, have clung to him with the inmost affection of charity, and have brought forth sons by their example, justly heirs of the eternal kingdom; of whom it is said, « A chosen generation, a holy nation, a purchased people (I Petr. II, 9). » Truly blessed are they who 1245Chave deserved to be made partakers of the heavenly virtues, and to enjoy that glory of charity which knows no failing. But in the second place are numbered those souls which are called concubines; for, as the Apostle says, « God indeed hath set some in the Church, first apostles, secondly prophets, thirdly doctors, after that miracles, then the graces of healings, helps, governments, kinds of tongues, interpretations of speeches (I Cor. XII, 28). » In these perhaps thou wilt find a place for the concubines, which indeed are those souls which, though they be joined to God by some fellowship, have not cleaved to him with the whole heart, not with the whole mind, not with all their strength, nor have been made equal to the apostles; for, as the Apostle says, not all are appointed apostles, not all prophets. For to some 1245Dperfect grace is given, and the Lord knows who they are; to some imperfect, or perfect in one thing, not perfect in others; and these indeed beget sons from themselves, not as though begotten in matrimony, or heirs of the kingdom; but such as the Lord succours through his mercy, that they may be received in his kingdom and nourished, instructed, and saved. « But of young maidens there is no number; » for the young maidens are souls lately converted to the faith, or at least brought to conversion after very many sins committed: concerning whom it is not known what their consummation shall be; whom assuredly he regards, and, as they are the gifts of his mercy, in the manner which he determines, draws to himself. These therefore are the distinctions of the Church, which 1246ASolomon distinguishes in what follows, saying, « There are sixty queens, » etc., which we have touched upon for the present for this cause, that we might teach that this Bride, called forth by the Bridegroom, and addressed with heavenly words, and taught by soliloquies, is that one who was endowed by Solomon with the name of queen, when it was said, « There are sixty queens: » but that she who remains on the earth, and is designated by the name both of concubines and of young maidens, is indeed that one for whom the Church above prays, saying, « Return, my beloved (cap. II, 17). » To whose prayer, that the majesty of the beloved may the more easily be inclined, and may hear her voice, the words which she pours forth weeping are joined: « In my little bed through the nights I sought him whom my soul loves. » Our little bed indeed is our conscience, 1246Bin which we rest, if we present good things to ourselves; if evil things and the worst meet us, we are indeed straitened and afflicted. For him whose own heart reproves him, and who confesses that he has sinned grievously against the Lord, and has borne himself ill toward his neighbours, for him there is no rest, but labour, and affliction of spirit, and a broad confusion of grief: whence the Prophet says, « I have laboured in my groaning, I will wash my bed through each several night (Psal. VI, 7). » He understands indeed the labour of conscience, which he shews both to groan, and to labour, and to wash the bed through each several night; which indeed then washes the bed, when in repenting it grieves and groans that it has offended God: and it washes it through each several night, while through each several sin it bewails that it has incurred the wrath of God: poured out in tears, when 1246Cit redoubles that it has watered with tears its own body, whereon it laid itself low by sinning, saying, « I have watered my couch with my tears; » because the eye of my mind is troubled with fury, that is, with the manifest wrath of the Lord, by the presence of mine enemies, that is, of my sins, among which, from the very first beginning of sinning, I have grown inveterate and been made old, and have been well-nigh reprobated from the very grace of the Lord; for Isaias says, « The bed is straitened, so that one must fall out; and a short cloak cannot cover both (Isa. XXVIII, 20). » For the human mind is narrow and strait, so that if an evil spirit occupy it, the Spirit of God forsakes it; and when the Spirit of God has occupied it, this working, and free will judging better, 1246Dthat malignant spirit shall justly and utterly depart, because the « cloak, » that is, the measure and brevity of our creation, « both, » the Spirit of God and the malignant one, is not able to « cover, » that is, to comprehend. Since therefore she seeks God through each several night, and it has been said to her by the Lord, « Ask, and you shall receive [Vulg. et dabitur vobis, "and it shall be given to you"]; seek, and you shall find; knock, and it shall be opened to you (Matth. VII, 7); » what is it that she says, « I sought, and found him not? » This indeed is what we have said, that she has not yet ascended to the higher things, has not yet attained that dignity wherewith the queens were endowed, to whose petition nothing is denied, to whose seeking nothing is closed, to whose knocking it is opened the more readily: as yet she acts among the lowest things; whence she says:

2. I will rise, and will go about the city: by the streets and the broad ways 1247AI will seek him whom my soul loves: I sought him, and found him not.

« I will rise, » that is, from this burden of my sin, and at the same time I will shake off my filth; « And I will go about the city, » this great Church indeed, which now is common to the good and to the evil, that if I shall see in it any counsel, and any help that may profit, I may follow it out. And that she may shew more closely what she is about to do, she adds, « By the streets and the broad ways, » that is, by those bound to an order, and the married, or the free who remain without a spouse: through these « I will seek him whom my soul loves. » But although she is querulous, and zealous in seeking, yet she adds, « I sought him, and found him not. » What then?

3. The watchmen who keep the city found me.

1247BWho are these watchmen? Angels indeed, the guardians of the Church, to whom this guardianship has been committed, that they may know and understand what good, what evil any one has done, and what he has deserved to have rendered to him: of whom the Lord says in the Gospel, « See that you despise not one of these little ones; for I say to you, that their angels in heaven always see the face of my Father who is in heaven (Matth. X, 18); » whom she addresses, saying:

Have you seen him whom my soul loves?

These indeed she addresses, from whom she does not openly receive an answer. For when she has twice surveyed the whole Church, and in both places has said that she has not found her Beloved, what the cause may be why she has not found him, 1247Cshe is to hear secretly from the watchmen. For she said, « In my little bed through the nights I sought him whom my soul loves: I sought him, and found him not; » which is that she has brought back to memory in her conscience the « nights, » that is, the dark deeds wherewith she had offended God, and has said nothing further, nor done anything: which indeed is not enough with God for the remission of sin, to turn over in conscience alone that very thing which thou hast done, unless thou study humbly to amend by heart, by mouth and by work that which thou hast done. Thou amendest by heart, while thou repentest; by mouth, while thou confessest to him to whom thou art assigned; but by work, while by fasting, discipline, prayer, alms, watchings and teaching thou desirest to restore what was ill done. For blessed James says, « Confess therefore your sins one to another, and 1247Dpray one for another, that you may be saved (Jac. V, 16). » This law of confession the blessed watchmen teach her, whom she both obeys, and she receives the said law of confession, repenting in heart, confessing with mouth, desiring to fulfil in work what is enjoined. There follows:

4. When I had a little passed by them, I found him whom my soul loves; I held him, and I will not let him go, till I bring him into my mother's house, and into the chamber of her that bore me

Behold how much this threefold confession profits: for she, having confessed her excesses by heart, and by mouth, and by work, when she had now passed by the « watchmen, » that is, the angels who guard the Church, in the Spirit, found him whom her soul loves, God, namely, whom she acknowledged 1248Aas her propitiator, by whom she understands that her sins have been remitted to her, and all things cast out from the eternal memory. Whence she says, « I held him, » that is, I clave to him with the firm root of charity, not about to let him go, « till I lead him into my mother's house, and into the chamber of her that bore me; » that is, till I convert to him the Synagogue, which is my mother, and the gentile world, which is she that bore me. For this holy Church, gathered from the whole world, had Judaea for her mother in faith, from whom first she had the worship of the one God, rejected idols, offered to him alone the victims of sacrifice and of holocaust, and obtained very many precepts of the law: but she had the gentile world for her that bore her unto the faith of Christ, since Judaea rejected it, and by her teaching she received fully his faith and all his sacraments. Him therefore she will not 1248Blet go, because she will not be silent, she will not cease from preaching, not from the testifying of the things which Christ taught, until both the gentile world and all Judaea receive him; and, both she, and that one who has been called forth on high and honoured as much by the name as by the dignity of a queen, bringing this to pass, the truth of Christ may be fully made known to the world. There follows.

5. I adjure you, daughters of Jerusalem, by the roes and the harts of the fields, that you stir not up, nor make the beloved to awake, until she herself will.

Where that which was set down is repeated, there is rightly a calling to mind of that which was said. The Bridegroom said above, « His left hand is under my head, and his right hand shall embrace me (cap. II, 6). » Which indeed stood forth pleasing to the Bridegroom; for it proves the faith whereby 1248Cshe subjects all temporal goods to the power of the Lord Jesus Christ: it proves also the hope whereby she sets forth that she is to be embraced in eternity by the right hand of God. Here also, that it is said that she is not to let him go, until by the preaching of both he be perfectly brought into the world, is gratefully received by him; and therefore it is enjoined to the daughters of Jerusalem, under the same adjuration, that they presume not to hinder it: « I adjure you, daughters of Jerusalem, that you stir not up, nor make the beloved to awake, until she herself will. » Of which, since what the Lord has given has been said, we pass on to the rest.

6. Who is she that goeth up by the desert?

This Bride, magnified by the presence of God, binds herself by promises that she will not rest, that is, that she will not desist from the preaching of Christ, until the whole 1248Dworld acknowledge him, and be made subject to him. But the daughters of Sion, discerning her fixed in the fulfilling of this promise, and converting now these, now others to the faith, and ascending with them to things above, marvelling at her providence and her perseverance, say, « Who is she? » that is, of what sort and how great is she! and how most worthy of wonder, « who thus goeth up by the desert? » The desert is a place which all judge worthy to be deserted, which by this judgment none inhabit; the briars and thorns which it produces they abhor and fear; the venomous things which it brings forth, these they vehemently flee. By which name indeed this world is understood, which brings forth the thorns of sins, receives the venoms of unclean spirits, and sends those who receive 1249Athese things to the caverns of hell. « Who » therefore « is she! » that is, of what sort, and how great, and how most worthy of wonder, who through this world, subject to infinite temptations, and subjecting to itself with innumerable temptations those who give it their labour, and turning them back, sets for herself the steps of her ascent, and seeks to ascend from thence whence we know that so many thousands have hitherto descended; and seeks to acquire rewards for herself from thence, whence we have seen so many thousands of men incur for themselves the punishments of hell. « Who » therefore « is this she, » who treads down the glory of kings, and dreads not the threats of judges, fears not reproaches, despises flatteries, laughs at torments if they be applied, joyfully receives the penalty of death, and joyfully, accompanied by the virtues, transcends this world? Great indeed is this she, 1249Bwho, if she is pressed by adverse things, is not broken; if she receives joyful things, is by no means lifted up; but shewing herself always the same in either case, purposes through this desert to flee, to ascend, and to draw near to God, whence also it is subjoined:

As a little rod of smoke of the aromatical spices of myrrh, and of frankincense, and of all the powder of the perfumer.

Smoke at the same time partly rises, and partly, that which had risen before, is wont to disappear in the higher regions: so the Church in certain of her members is ever begotten anew, in certain of them, who had been born before, is ever gathered to heavenly things. For smoke born of fire, mounting on high, withdraws itself little by little from human sight: so the Church, kindled by fire, namely of the Holy Spirit, unto the love of God, 1249Cceases not to ascend, until, drawn away from earthly things, she be caught up to the invisible things of heaven: who is rightly called not a rod, but a « little rod, » because this is the manner of the ascent, that the ardour of compunction is sometimes so subtle that neither does he himself comprehend it who has deserved to have it, nor does he himself discern it to whom it has been given. Whence here not a rod, but a « little rod, » is rightly said, because there is understood a compunction of heart straight and attenuated, and nimble also, inasmuch as it is known to have arisen from the aromatical spices of myrrh and frankincense. Myrrh indeed defends bodies from putrefaction; but frankincense, when kindled, gives forth fragrance: whence by myrrh is understood the mortification of the flesh; by frankincense, the cleanness of prayer. The Church indeed mortifies the flesh, while she denies pleasures, and while she sends forth to God the fervour of prayer, she draws out as it were the smoke 1249Dof spices from the censer, that is, from her own heart, that she may smell sweetly to God, and kindle her neighbour. And lest she should present mortification only, and prayer, and draw near destitute of the other virtues, it is added, « And of all the powder of the perfumer, » which is: She herself is the little rod of smoke, arisen not only from myrrh and frankincense, but rather one which takes its substance from the powder which is pounded and mingled by the perfumer for the making of good perfumes, and is presented to God for glory. But in commemorating these spices, she sets first myrrh, then frankincense, afterwards all the powder of the perfumer, because it is first to mortify the concupiscence of the flesh, afterwards to offer to God the acceptable vows of the heart, 1250Aand so with humility to grow in every kind of virtue, whereby she may be able to please God. There follows:

7. Behold sixty valiant ones of the most valiant of Israel surround the little bed of Solomon.

The daughters of Jerusalem have already declared this Church to be wonderful in comeliness and in the marvellous exaltation of her work, whom they now proceed to set forth, shewing and magnifying the beatitude to which she tends, to which she ascends, whither she is drawn, whither, reduced into the powder of the perfumer, she shall now presently be seen worthy to be set, to be raised on high, and to be exalted: which beatitude assuredly he shews, designating the little bed of Solomon, and his litter, and the diadem of glory, wherewith on the day of his espousal he was held worthy to be exalted above all 1250B. And of the little bed indeed it is thus said, « Behold sixty valiant ones surround the little bed of Solomon. »

But it is certain that by Solomon, who is interpreted peaceable, Christ is signified, who pacified all things by his own blood, and brought back into one commonwealth the things which are in heaven, and those which he redeemed from the earth. But his little bed is the beatitude in which the King rests with the saints, to which the Church daily ascends through the desert; with how great adornments it is spread, with how great ornament it shines, flowing with how great abundance of delights, and overflowing with how great abundance of charity, they know whom that same little bed already receives, whom the Lord has already endowed with that same beatitude. This indeed « sixty valiant ones surround; » for that the chastity of this little bed may be kept inviolate, 1250Csixty valiant ones « surround » it, that is, guard it. But in the number sixty are contained the preachers of the word, who, taught by the law and by the Gospel, instruct the good also with knowledge, and lead them through even unto perfection. For the number six is attributed to the Gospel; for by this number the Lord measures out the good things of the good, and the evil things of the evil, saying: « I was hungry, and you gave me to eat: I was thirsty, and you gave me to drink: I was a stranger, and you took me in: naked, and you covered me; sick, and you visited me; I was in prison, and you came to me (Matth. XXV, 35, 36). » This therefore is rightly attributed to the Gospel, whereby, if ten be multiplied six times, sixty will be produced. These guardians of the little bed are therefore rightly reckoned sixty, who, 1250Dwhithersoever they be carried in word, pass not beyond the Gospel, and depart not from the law. But these are named « valiant, » for fortitude is that virtue which alone defends the virtues, keeps judgments, unconquered in labours, valiant in battles, neglects money, flees the avarice which unmans virtue (for nothing is so contrary to fortitude as to be overcome by gain), is not tempted by covetousness, is not broken by fear, because virtue is consistent with itself, so that it pursues vices as the poisons of virtue; which, that he may not express it in a middling way, he subjoins, « Of the most valiant of Israel; » for they are most valiant who without weakness of desire contemplate eternal things, conquer the flesh, gainsay pleasures, bear the hard things of the world, despise blandishments for the sake of eternal things, overcome adversities, look upon their end, 1251Alabour without, that they may rejoice within. There follows:

8. All holding swords.

It has been said who they are that guard; but now it must be said in what manner, being fortified, they guard this little bed, « holding » indeed « swords. » Here the armour of the doctors is expressed, which is more fully shewn by the Apostle: for blessed Paul says: « Stand therefore, having your loins girt about with truth, and having on the breastplate of justice, and your feet shod with the preparation of the gospel of peace: in all things taking the shield of faith . . . and take unto you the helmet of salvation, and the sword of the Spirit, which is the word of God (Ephes. VI, 14-17). This indeed is the armour of the doctors, which is designated in this place by the sword, which is the principal part 1251Bof the same armour. For the sword cutting on both sides is the word of God, dividing bodily things and spiritual, shaking the shadow away from the truth, « For the word of God is living, and more piercing than any two-edged sword, reaching unto the division of the soul and the spirit, of the joints also and the marrow, a discerner of the thoughts and intents of the heart. » This the valiant hold in their hands, practising in work that which they see in meditation. For they reckon it not enough to know and to understand, unless they fulfil in work that which they have understood: for we discern many who admonish well and live ill, who fear not to do that which they detest in word, and are understood to practise with their hands that which they « weave together » in word. So did the Scribes and Pharisees teach, 1251Cto whose words the Lord bids us give assent, but to turn aside from their works, and he charges his own to teach otherwise, saying, « So let your light shine before men, that they may see your good works, and glorify your Father who is in heaven (Matth. V, 16). » By these therefore are swords held in their hands, who confirm their doctrine by pious works, and confidently teach what they themselves fulfil in work. There follows:

And most learned in wars.

For he is learned in wars who resists sin by work; more learned in wars, who resists it both by work and by the word of teaching; but most learned in wars, who resists it by word and by work, and by the zeal of discipline applied. For he delivers the innocent to destruction who frees from punishment him in whom the desire of robbing still breathes; and 1251Dhe plots the destruction of many who spares the evil by granting pardon; for easiness of pardon is an incitement to fault. There follows:

Every man's sword upon his thigh.

The very impossibility of warring restrains many from warring, as if they have a sword, and hold it in their hands, and cannot draw it, or can do so only with difficulty: the enemy therefore is not slain, and he escapes unpunished from him at whose hands he has deserved punishment. Therefore it is subjoined, « Every man's sword upon his thigh, » that both the ease of drawing it and the opportunity of quickly striking the enemy may help him. For the sword is upon the thigh, when by preaching one's own flesh is tamed, lest, when he has preached to others, he himself be made a castaway. There follows:

1252ABecause of fears in the night.

The life which is lived here is passed through days and nights: of the works which are done here, some are attributed to the day, some to the night; to the day, those which are of the light, to the night, those which are of the darkness. But the life which we await shall be wholly in the day, wholly in the light: there shall then be no participation of justice with iniquity, no fellowship of light with darkness, no agreement of Christ with Belial. Belial with his own shall wholly bristle with darkness, and thence no going forth, in whatsoever manner, to tempt the faithful shall now lie open to him by any reason; who, because he is not yet bound by this strictness of judgment, now goes forth; now, while there is time, he busies himself and strives to bring in by all means the work of the night and of the darkness. But these valiant ones drive him back, lest perchance the snares of the tempter lay these low, 1252Bsecure and unarmed, and evilly snatch away anything from the guardianship committed to them. There follows:

9. King Solomon made himself a litter of the wood of Lebanon. 10. He made the pillars thereof of silver, the reclining-place of gold, the going up of purple: the middle parts he paved with charity because of the daughters of Jerusalem.

After the description of the little bed, the description of the litter is rightly subjoined. For the King, rising from the bed, takes himself to the litter, that he may be borne from place to place, according as he shall see the business of each to require. He says therefore, « King Solomon made a litter of the wood of Lebanon. » But Lebanon is interpreted a whitening; and the woods of Lebanon are cedars and cypresses; which indeed are straight and upright, putting forth their foliage on high, unfading, 1252Cincorruptible, sending forth also from themselves a most excellent odour: of these the King made himself a litter, wherein he might be carried about, whereto business should require him to be carried about. These woods indeed designate the ranks of the saints, which are straight, tending straight to God in meditation and in action; and incorruptible, because no corruption touches these when they are received into eternity, no suffering of death, or of grief, or of any trouble whatsoever affects them. Among these number the blessed apostles, Peter and Paul, and the rest raised on high with apostolic dignity, who bear the Lord through the world, who testify and announce to the world his deeds, his words and his promises. The same also he reckons pillars of silver, whom God gives as preachers to the Church, strengthened with the rectitude of justice, that they may sustain the Church by their examples, 1252Dand adorn her with the brightness of eloquence, as with the splendour of silver. He made also in this a reclining-place of gold, which indeed are the illustrious minds of the faithful hearers, in whom, while he shewed beforehand the heavenly joy, he composed as it were a reclining-place out of the gold of wisdom; for Wisdom is « more precious than all riches, and all the things that are desired are not to be compared with her (Prov. III, 15). » But because to this one comes by much tribulation, and ascends by the shedding of blood, it is added: « He made the going up of purple; » for thither each one is borne up by martyrdom, which is designated by the purple; or assuredly by the passion of Christ, which is more precious than purple, through which there is an entrance into the Church and into heaven; the entry 1253Ato glory is opened by the sacrament of the passion. The litter being demonstrated, the pillars shewn, and the reclining-place, and the going up of purple also, it remains that the floor of the litter also be demonstrated, which he shews thus: « The middle parts, » that is, the floor which is in the middle of the litter; this he « paved with charity: » well does the prerogative of charity shine forth; for if thou art an apostle, thou belongest to the litter; if thou art a martyr, thou belongest to the same; if thou art a virgin, thou shinest forth in it by the merit of virginity: but if thou art not equalled to these merits, and yet thou lovest, thou art rightly received in this litter; for the middle parts have been paved with charity, that whosoever believes and loves may sit in the midst of it. Which indeed was added « because of the daughters of Jerusalem, » that is, because of those who are younger in time, and stand forth inferior in merit; who, if they are not 1253Bequalled to the highest, yet are not strangers to this litter, being kept in charity. There follows:

Go forth, and see, ye daughters of Sion, king Solomon.

It has been said concerning the little bed, and concerning the keeping of it; and it has been said concerning the litter, and the adorning of it; it remains that it be said concerning the kingdom, and the glory thereof; which he pursues, saying: « Go forth, and see, ye daughters of Sion, king Solomon in the diadem wherewith his mother crowned him. » But by king Solomon, Christ (as has already been said) is understood, who bore the cross upon his shoulders, and through it has now subjected to himself all the kingdoms of the earth. To see him, therefore, the present Scripture stirs up all, as many as desire to be « daughters of Sion, » that is, daughters of the heavenly 1253Cwatch-tower, who with the whole devotion of the heart long that a place be prepared for them in the heavens, that they may go forth, and after their going forth may see king Solomon in the diadem wherewith he was crowned (Gen. IV, 8). But it does not exhort them to go forth as Cain went forth abroad, and rising up against his brother plotted against him. O wretched Cain, and to be pitied by none, who having overstepped the bound of innocence, who having forgotten brotherly affection, opened to the world the broad way of parricide, and slaying the innocent, declared himself guilty to the world (Gen. XXXIV, 1); nor indeed as Dina went forth from her father's tent, that she might see the women of that region; whom, as she was busying herself curiously, and lifting up her eyes to those things which it was not lawful to imitate, Sichem the son of 1253DHemor saw, and loved her, and slept with her, oppressing the virgin by force; and the vengeance of this the very death of Sichem, and of his father Hemor, and of all the males who were found in the city, and the laying waste of the city itself, bears witness. For these goings forth are evil; nor are they written to this end, that it should be lawful to imitate them, but that, being written, they may be guarded against, and shunned alike in thought and in deed. But good goings forth are very many; as that of which the Lord said to Abraham, « Go forth out of thy land, and from thy kindred, and out of thy father's house, and come into the land which I shall shew thee: and I will make of thee a great nation, and I will bless thee, and I will magnify thy name, and thou shalt be blessed. I will bless 1254Athem that bless thee, and I will curse them that curse thee; and in thee shall all the kindreds of the earth be blessed (Gen. XII, 1, 2, 3). » Which indeed was fulfilled by Abraham in obeying, and even now by the Lord, in truly fulfilling the things that were promised. Of Jacob also it is said, that going forth from Bersabe he was journeying to Haram (Gen. XXVIII, 10), and there, putting a great stone under his head, he saw a vision, and heard the Lord saying to him: « And in thee and in thy seed shall all the tribes of the earth be blessed: » and that this going forth was doubtless a good one, the very issue of the work that followed shews.

Of blessed Peter also it is read, that when he had gone forth from the hall in which Christ was being judged, the cock crew, and he wept bitterly: which going forth 1254Bdoubtless signifies that he was even now estranged from the denial by which he had thrice denied the Lord, and that the tears poured forth from the bitterness of his heart, pardon being granted from above, were now received in heaven. Since therefore there is a certain going forth that is wretched, and departs far from God, and a certain one that is happy, and draws near to God, so far as may be, with the steps of penitence and of love; by what « Aaron » is it counselled to the daughters of Sion to go forth, that they may be able to contemplate and behold the King of glory in his diadem? Not surely by that whereby Cain went forth, whereby he slew his brother, and deserved to be slain himself: nor by that whereby Dina, following curiosity, wished to see those of another race, and grieved that she herself had been mingled with one of another race, and had incurred the loss of her virginity: nor by that whereby 1254Cthe spirit going forth from the face of the Lord said: « I will go forth, and I will be a lying spirit in the mouth of all his prophets (III Reg. XXII, 22), » and I will slay Achab: but by that which Abraham and Jacob, Peter and Paul followed, and were made familiars of God, and his friends. We must go forth therefore from the camp of unbelief and of ignominy, from the camp of vain fear and of impenitence, from the camp of envy and of malice, from the camp of unchastity and of all uncleanness, that having gone forth from these, we may enter the camp of all the virtues, in which we may deserve to see the highest King, and to be pleasing to him. There follows:

In the diadem wherewith his mother crowned him in the day of his espousals, and in the day of the joy of his heart.

The holy mother of this highest King is that blessed virgin 1254DMary, whom the angel saluted, whom the Lord chose before all, whom the Holy Ghost overshadowed, whose praise surpasses all speech, of whom, whatsoever be said, that which is said is less than her praise; to her all utterances succumb, they ask pardon, and, however worthily the praises be uttered, they confess that nothing can be said whereby her merits may be increased or equalled. She crowned this King with a diadem, because this King took flesh in her and of her, in which he gloriously triumphed over the devil, and over the death by which the world was pressed down. For it is her flesh wherewith the woman compassed him, whom, born of her, the virgin most holily wrapped in swaddling bands, and laid in the manger. 1255AThis is he whom the star from heaven shewed forth, which drew kings from the East to adore him and to honour him with gifts; this is he who advances in wisdom, and age, and grace with God and men; this is he who in baptism purged our crimes; this is he who shone forth to the world by miracles; this is he whom the holy cross bore in its arms; this is he who rose from the sepulchre, and on the fortieth day, while the peoples looked on, ascended the heavens, and on the last day shall openly judge all; to see him therefore they who desire to be daughters of Sion are invited, that, having gone forth from the camp of the vices and entered the camp of the virtues, they may say with the apostle Thomas, « My Lord, my God (Joan. XX, 28); » [Vulg. couples the two titles, "my Lord and my God"] and may see him and attend upon him in the last day, because, « this is life everlasting, that they may see thee the true God, and 1255BJesus Christ whom thou hast sent (Joan. XVII, 3). » [Vulg. reads that they may know thee the only true God] With this diadem indeed his mother crowned him in the day of his espousals: for to this God, Father, and Son, and Holy Ghost, the blessed Virgin was truly espoused, when, acknowledging her the Mother of the Son of God, they joined her to themselves in true charity, and espoused her to themselves with the whole fulness of love. Hence indeed joy enters into the heart of the Virgin, hence she declared herself blessed, saying: « My soul doth magnify the Lord, and my spirit hath rejoiced in God my Saviour (Luc. I, 46, 47). » This Bride, being summoned to the end of life, lest she be entangled and ensnared in these passing things, and admonished not to hope that what is spoken of is even now about to come, so that the Bridegroom should now be seen, should be bodily handled, the Bridegroom repeats what 1255Cwas said above, saying:

1. How beautiful art thou, my friend, how beautiful art thou! thine eyes are those of doves.

Concerning which, because by the Lord's gift we have already said what came to hand, we are now silent, wishing to attempt that which has been added:

Besides that which within.

He has indeed called his beloved like in her eyes to a dove; and lest this be understood too perversely, he added, « Besides that which lieth hid within; » for the dove, if she feeds on clean things, if she is without gall, if she tears not with beak or claw, if she has groaning instead of song, if she flies in flocks, is led to these things by a certain natural motion; to these things she is bound by no fear of God, 1255Dbut is confined within them by a certain inborn law of nature: but the soul beloved of God, if in these things she likens herself to the dove, has within her in the mind that whereby she is found unlike her. For the dove, if she feeds on clean things, seeks food, not God: the soul, if she feeds on clean things, seeks God, not food. If the dove lacks gall, that is of nature; if the soul governs herself without anger, that is of grace. If she has groaning instead of song, she does not indeed grieve, but modulates her song as it has been given her: if the soul groans, she prays that the very presence of God may be with her, and that she may glory in it. « For great » (as blessed Gregory testifies) « is the glory of the open mouth; but far incomparable is the glory of the hidden recompense: » beautiful is this which is discerned without; but far and incomparably 1256Amore beautiful is that to which one comes invisibly: beautiful is the outward converse; but more beautiful is the unspotted desire of the heart, whereby blessedness is sought, and the conscience is cleansed. This therefore lies hid in the soul beloved of God, and within the dove is utterly unknown. There follows:

Thy hairs are as flocks of goats.

But it is to be noted that this commendation is comprised in the number seven, that thou mayest understand that the things which are said of her are said spiritually, and ought to be spiritually understood: for as it has been said of the eyes, so also it is to be understood of the hairs. For the hairs are of the body, and afford adornment to the face; sometimes they are cut off, and the very cutting confers adornment: if it should happen that they are wanting, a deformity of the face will appear. These 1256Btherefore are the faithful peoples, by whose throng the Church is adorned; who, by recalling to memory the heavenly things which they have heard, ruminate upon them, thus seeking their pasture on high, and contemplating things eternal in the cleanness of faith: who doubtless are cut off, when they confess that they have in any way sinned either in action or in contemplation; and this cutting affords adornment to the face, because true confession is the restoring and reforming of the spirit. Or if the subtlety of meditations be understood in the hairs, this is rightly compared to roes, which both tends to lofty things, and, if it is bound by temporal necessity, yet does not withdraw from the intention of things eternal. There follows:

Which came up from mount Galaad.

1256CGalaad is interpreted a heap of testimony, that is, the multitude of martyrs, who, having died for the faith of Christ, are witnesses of the truth. Or, « Galaad » is Christ himself, in whom the multitude of martyrs is one. From this mount the roes have come up, because the saints, imitating his death, have ascended to things on high There follows:

2. Thy teeth as flocks of shorn sheep, which came up from the washing, all with twin young, and there is not one barren among them.

« The teeth » are the doctors and expounders of the divine word: these grind the food for those whom they teach, and incorporate it, who, faithfully understanding and teaching the sayings of the Lord, pass these over into the substance of their souls, and keep 1256Dand break small the life already received by faith. These, compared to a flock of shorn sheep, are said to come up from the washing, who in baptism, the fleece of sin being laid aside, seize upon the way of virtue, draw the peoples after them, and out of Gentiles and Jews constitute one Christian people: or, rendering them perfect on this side by faith, on that by work, they enrich and adorn them with twin fruits. Whence none among them is found barren, by whom the preaching of the word received is diligently fulfilled in work. There follows:

3. As a scarlet fillet, thy lips; and thy speech is sweet.

The lips cover the teeth, they utter words, and the things which are formed within by the tongue and the teeth, being brought forth without, they render audible. They therefore who are the teeth are also the lips, which bring forth into the light without the things they form within; 1257Aand, that all the things they have said may be heard more attentively, they colour these with the Lord's passion, and labour together, with the sweetness of honey-flowing humility, that they may render them savoury to the taste of spirits. Whence here also there follows, « Thy speech is sweet. » There follows:

As a piece of a pomegranate, so are thy cheeks, besides that which lieth hid within.

The pomegranate is the Church, which holds as many grains under one rind as it contains faithful. The cheeks of this are the divers Churches established in divers places by the devotion of the faithful. For to whom his holy humanity is pleasing, by these a church is consecrated to it: to others the holy Trinity is at heart, to whom the place of a most devout man is sanctified. These therefore are the cheeks, running together into one head, namely the Lord Jesus Christ, 1257Bwho is God threefold in persons, and one in humanity, the head and beginning of all things, which are, and which have been, and which are to be. Yet these cheeks are thus. « as a piece of a pomegranate: » for as in the pieces of a pomegranate there are grains, differing from the grains of the other part; so also in these places of the faithful there are divers devotions, the one there adoring and following the majesty of God, the other here most devoutly pursuing his humanity and humility, yet none of them fully comprehending the hidden things of God which as yet remain unknown. Whence here also it is subjoined, « Besides that which lieth hid within; » for that which neither eye hath seen, nor ear hath heard, nor hath ascended into the heart of man, this God keeps with himself, about to reveal it when he will. There follows:

• 1257C

Thy neck is as the tower of David, which is built with bulwarks: a thousand bucklers hang upon it, all the armour of valiant men.

These parts having been shewn, the eyes, and the hairs, the teeth, the lips, and the cheeks, there follows the construction of the neck, whose framing is continuous with those things which have been mentioned. He says therefore that this neck is as the tower of David: for a tower was built by David in Jerusalem, repelling the darts of foes, fearing no engines of enemies; this is the preaching of the doctors, lofty and impregnable; which, while it preaches true things, is repelled by no falsehood of them that oppose it; while it flashes with miracles, it is proved to be true by the very demonstration of the thing. These therefore are the bulwarks 1257Dwith which this tower is built, the holy Scriptures by which it truly builds up its own truth: and « a thousand bucklers, » that is, a thousand protections, by which it repels and represses the depravity of those who argue against it: these protections indeed hang from the holy preaching, because that which is holy in the patriarchs, that which is noble in the prophets, that which is notable in the miracles, all bears witness to the Gospel, and approves its truth, together with that armour of valiant men which remains. But who could express this armour of valiant men? Who could worthily comprehend in a word that which transcends all speech? 1258AFor who would suffice worthily to utter the constancy of Peter, who the fortitude of Paul, who the love of John, who the virtue of all the saints? by whom this armour goes forth, and affirms that these things which are preached are true. There follows:

5. Thy two breasts are as two young roes that are twins, which feed among the lilies. 6. Till the day breathe, and the shadows decline.

These are the breasts which we suck, from which we receive our increase, that we may please Christ the King, the two Testaments, of which the one is preparatory, the other consummating. That is preparatory which was given by Moses, in which it promises concerning Christ those things which we now see fulfilled concerning him in the New Testament; for this was the first prophecy, wherein the Lord 1258Bsays to the serpent: « I will put enmities between thee and the woman, and thy seed and her seed: she shall crush thy head, and thou shalt lie in wait for her heel (Gen. III, 15). » Setting forth therefore the blessed virgin, at whose heel, that is, at her outermost part, whereby the serpent lying in wait « saw » the earth, the serpent, that he might not prevail in his bite, was crushed by that very heel of hers. Her first seed, by Adam's teaching, appeared as Abel the just, who, offering a lamb, foreshewed the passion of Christ, and confessing it, fell therein innocent and a martyr. In this seed Seth « the numerable » and Henoch, Noe also saving the world by wood, and Abraham not sparing his own son, and Moses himself saying thus: « A prophet 1258Cshall God raise up to you of the midst of your brethren, like unto me, and he shall put his words in his mouth, and he shall speak to them all that he shall command him. But he that will not hear his words, which he shall speak in the name of God, he himself shall be the avenger (Deut. XXVIII, 18, 19). » [Vulg. has God himself speaking in the first person throughout, "I will raise them up a prophet … I will be the avenger," and "like to thee"] And Isaias, bearing witness to this, says, « Behold a virgin shall conceive, and bear a Son (Isa. VII, 14). » Jeremias says thereto, « The Lord shall make a new thing upon the earth, and a woman shall compass a man (Jer. XXXI, 22). » [Vulg. puts the verb in the perfect, "the Lord hath created a new thing upon the earth"] Ezechiel affirming this says, « This gate shall be shut, and it shall not be opened, and a man shall not pass through it, and it shall be shut to the Prince (Ezech. XLIV, 2). » And Daniel says, « when the Holy of holies shall have come, the anointing shall cease among you (Dan. IX, 24). » [Vulg. at this place says rather that the Holy of holies may be anointed, and knows nothing of an anointing that ceases] Thus running through the whole Old Testament, thou wilt be able to find in it, in its promises, in its holocausts, 1258Din its sacrifices, a certain preparation for the New Testament. But the New Testament is that which we hear, which we read, which we attest with Christ as its author, and, this now having its standing, the old perished, save that it bore faithful witness to the truth of this one. These are the breasts, « as two young roes, » which, when thou wouldst grasp them, will straightway flee from thee, and thou seest them climb up on high: for the understanding of man does not take in the lofty mysteries of the just, nor has faith any merit, for which human reason affords proof. Faith therefore is to be followed in these things, and let human reason wholly hold its peace in the confession 1259Aof the Trinity and in the truth of the Unity, in the mystery of the Incarnation and the sacrament of the Passion, in that gift of the altar which we offer, and let it venerate and love that which faith preaches (for these « feed among the lilies, » that is, they receive faith from those assemblies of the saints who, like lilies, stand before God, and receive from him the splendour of everlasting glory) until we stand with them, when the day of judgment shall have breathed, and these shadows of igorantiae, which for the present hinder us, shall have been wholly done away. There follows:

I will go to the mountain of myrrh, to the hill of frankincense.

The present seven having been run through in praise of the Church, lest he make delay in pursuing this through the remaining members, he does that which belongs to a lover: he desires to see 1259Bwhat he loves, and to be present with her whom he magnifies with so great praise. Whence he says, « I will go to the mountain of myrrh, and to the hill of frankincense, » that is, I myself will visit the Church in person, which is the mountain of myrrh and the hill of frankincense. But the mountain of myrrh is the height of mortification; of which the Apostle says, « Mortify your members which are upon the earth: fornication, uncleanness, lust, evil concupiscence, and covetousness, which is the service of idols (Col. III, 5). » And the Church mortifies these things by considering the things that are above, where there is nothing, nor can be, of those things which have been named. But the hill of frankincense is the humility of prayer, whereby the Church raises herself on high, and, as from the censer of the heart, ascends like the smoke of frankincense. For by these 1259Cvirtues the Church, or every faithful soul, is cleansed in the mortification of vice, striving in prayer, washing herself with tears, that, her filth being washed away, she may appear beautiful to the Bridegroom; whose endeavour he himself assists, and, praising his own work in her, he says:

7. Thou art all beautiful, my friend, and there is not a spot in thee.

And this indeed is the cause why I should go, because thou art « all beautiful, and there is not a spot in thee, » whose fulness he fully describes, setting last that which is first: for unto this spiritual beauty the first thing is that in the washing of baptism, or in the shedding of blood, the spots be blotted out: then that the spiritual virtues which please God be taken on, so that the Bridegroom, piously desiring her adorned in her head and in her members, 1259Dmay come to her, and that a holy dwelling in her may please him. Whence he says:

8. Come from Libanus, my bride, come from Libanus, come: thou shalt be crowned from the head of Amana, from the top of Sanir and Hermon, from the dens of lions, from the mountains of leopards.

For Libanus is interpreted « a whitening; » whence she also, flooded with the light of the virtues, is called forth to come to God, inasmuch as to her it is thrice said, « Come, » that, perfected in faith and gladdened in hope, she may draw near to him, and, refreshed with the eternal fulness of brightness, may rejoice together with him: which joy indeed is noted, when it is said, Thou shalt be crowned from the head of Amana; » which 1260Acrown indeed is proved to be made from the summit of Amana, from the top of Sanir and Hermon. For « Amana » is a mountain of Cilicia, which is called « Restless, » or, « Turbulent, » designating the men of the world, who, out of avarice and desire of passing things, are always found restless and troubled. « Sanir » is a mountain in Judea, which is interpreted « Stench, » signifying those whose bodies are stirred by the burnings of luxuries, and are defiled. But « Hermon » is a mountain of Judea, which is also interpreted « Anathema, » and signifies those who, lifted up through pride, are so carried away that they have no communion with the Lord, who says, « God resisteth the proud, and giveth grace to the humble (Jac. IV, 6). » What then is it, that the crown of his beloved is made out of these summits, unless that they who 1260Bhad been troubled and overthrown by the filthy desire of things are fully converted to Christ; and that they whose bodies innumerable luxuries were tearing asunder embrace and love Christ alone; that they also who preferred themselves to all others are humbled even unto death for Christ, and say, « For me to live is Christ, and to die is gain (Phil. I, 21). » By these therefore the Church is crowned and exalted; and embracing them in one word, he subjoins and says: « From the dens of lions, and from the mountains of leopards. » For these mountains are dens, that is, places in which lions take their rest. For malignant spirits are called « lions, » which lie down in those in whom the aforesaid vices now reign. But the « mountains » of leopards are those 1260Cin which virtue is mingled with vice, and that which is called hypocrisy rejoices to be honoured by all, the vice being covered with the cloak of virtue. And so, these who had been mountains of leopards and dens of lions being converted to God with a pure mind, the leopards, that is, embracing purity, and the lions loving simplicity and humility, a crown is prepared for the bride, which is now shewn to be for her a sign of victory, in that she has overcome the world. There follows:

9. Thou hast wounded my heart, my sister, my bride, thou hast wounded my heart.

The Church, which is rightly called the bride of this highest King, purchased by his blood, consists in a division of two parts; one which is already perfect, the other not yet perfect. That one is perfect which has long since entered 1260Dupon the ways of life, which long ago went in the counsel of the good, and stood in the way of the same, and established for itself a seat in the chair of prudence. This one long ago left its darkness behind in Egypt, escaped the persecution of Pharao, and saw him, as he pursued, extinguished in the midst of the waves, because it knew that his power was made void by the waters of baptism. This one, following Moses in the desert, beheld the great works of God, and deserved to hear the words of his law brought forth from his mouth, which indeed it held so long, until it heard the Lord saying to Moses and to the people: « I will raise you up a prophet of the midst of your brethren, like to thee; and I will put my words in his mouth, 1261Aand he shall speak to them all that I shall command him. But he that will not hear his words, which he shall speak in my name, I will be the avenger (Deut. XXVIII, 18, 19). » In this I would rightly count together all the fathers of the Old Testament, the patriarchs and the prophets; in the New Testament the apostles, the martyrs, and the confessors: these indeed are all joined and united to God, so that they are one spirit with him, that is, of one spirit with him; for they will that which he wills, and will not that which he wills not: so that there is no discord in them, whom he has himself taken with him into glory. To these I would rightly number the elect of God, living in the flesh, yet knowing nothing of the flesh, so far as is lawful, and long since « fortified » for God by the Spirit of God, to whom « to live is Christ, and to die is gain » ; saying continually to God: 1261BDraw us after thee, that in the odour of thy ointments we may come to thee; this one indeed is perfect. But that one is imperfect which has lately received the faith, but has not yet fulfilled the works of God: it has indeed known the Lord, that he is good, but, not yet having attained the works of his goodness, it says with the Prophet, « For what have I in heaven? and besides thee what have I desired upon earth? » (Psal. LXXII, 25.) It has not yet left house, nor father, nor mother; not yet has this poor one followed the poor Christ. Others, having left father and mother, kinsfolk and children, houses and fields, do indeed follow Christ, yet do not deserve to attain him fully: the flesh presses hard, which stirs up and invites the one abiding in the flesh 1261Cto the allurements of the flesh and to its innumerable works: the adversary too presses hard, who assists this persuasion of the flesh, promising long times for penitence, and that, after the desires have been fulfilled, God, if he has been offended, being a merciful and appeasable Judge, can easily be recalled to pardon by tears. Whence also it laments, saying: « Oh! who shall deliver me from the body of this death? » (Rom. VII, 24.) And so it runs back over the times that are past, considering infancy, boyhood, and adolescence, judging youth and manhood and old age, condemning each single thing wherein it offended God, cleansing and purging itself also by penitence of heart, and confession of mouth, and satisfaction of work, by abstinence and discipline, by prayer and alms, by vigils and teaching, calling down the heavenly mercy upon itself; its sins 1261Dbeing forgiven, the more deeply it sinned, the more abundantly it now burns, saying, « Thou hast wounded my heart, my sister, my bride; » as if it should say: O thou worthily espoused to God by works, who art justly called the bride of God, yet thou art my sister, since to us God is one Father by creation, and the Church one mother by generation; with the Bridegroom thou canst do much: shew for a sister what thou canst; the wound of love which I have borne in imitating thee, I beseech thee to enlarge, to spread charity wide in me, and by thy holy intercession to bring me through to that perfection wherein thou rejoicest. There follows:

In one of thine eyes.

The eyes of the Church are two, one of action, the other 1262Aof contemplation; one wherewith it looks upon its neighbour, the other wherewith it sees God; one wherewith it looks upon the needs of its neighbour, the other wherewith it searches out God and the heavenly secrets. In that eye therefore which is toward its neighbour, which is directed to his needs, it does not ask that regard be had to itself; but in that wherewith it sees God, wherewith eternity contemplates [aeternitas; read aeternitatem, "wherewith eternity is contemplated"], wherewith it understands the secrets which lie hidden from a man living in the flesh, what is the breadth, what the length, what the height, and what the depth. For because God is charity, and the length of charity is the same as that which is God's; and as God is from eternity, so from eternity charity has existed, and as God is unto eternity, so unto eternity charity shall abide toward his creatures: this indeed is the length of God. But because there is no greater love than that 1262Ba man lay down his soul for his friends: his breadth stood forth in this, that he laid down his soul for his friends, that those whom he had had as enemies he might convert into the unity of faith, of charity, and of peace. But the height of God is in this, that everything which is, is from God; corporeal things indeed, God knitting together the parts of which they consist; spiritual things, God conferring upon them the life whereby they live, whereby they have understanding, whereby by a wonderful opening of the mind they understand the existence of all things: yet these are finite, beyond which thou wouldst understand nothing save God. And this is the height of God; from which he came down into the Virgin, from which he came down upon the cross, that thus at least, being himself man, he might restore by the power of his death all who should confess and believe him to be man. 1262CBut the depth is that of hell, into which he descended, that he might snatch thence those in whom he might recognize the seed of his mother: as was said by the Lord in the chief and first prophecy: « I will put enmities between thee and the woman, and thy seed and her seed; » understanding all to be her seed who should believe that he was to be born, or was born, of her seed, who, being without part in sin, should snatch the world from sin. There follows:

And in one hair of thy neck.

That is, In the unity of the hairs of thy neck; which hairs are as one hair. For the hairs are those which come down from the head upon the body, adorning the face and covering the neck; which are all so bound and joined in unity that they seem to be one hair. These are the several 1262Dpersons of the saints, who, since they are all from God, strain toward him in such great charity and contemplation that they all seem as one; according to that saying, « And the multitude of believers had but one heart and one soul (Act. IV, 32): » this part therefore, desiring to have part in this multitude, says, « Thou hast wounded my heart; » not indeed with the wound of death, which is declared to be deadly, but with that wound whereby life is conceived unto God, is nourished, and is perfected. Desiring therefore to be more wounded with this wound, and desiring to be more enlightened with this light wherewith God is seen, it says twice, « Thou hast wounded my heart, my sister, my bride, thou hast wounded my heart, » desiring that a third wound 1263Abe laid upon it, wherein it may not hang in hope, but may rejoice in the apprehension of that thing which it desires. There follows:

10. How beautiful are thy breasts, my sister, my bride! thy breasts are more beautiful than wine, and the odour of thy ointments above all spices.

This is a worthy commendation of a sister by a sister; for it says: O thou who hast deserved to be worthily called the bride of God, who yet hast not denied that thou art a sister to me, « how beautiful are thy breasts! » that is, how beautiful is the teaching of thy breasts for the consolation of the weak, and the sustaining of little ones? And it makes these breasts manifest by a repetition of praise, saying, « Thy breasts are more beautiful than wine, and the odour of thy ointments above all spices. » Concerning which, 1263Bbecause we have shewn that which the Lord gave, we forbear for the time to repeat these things. There follows:

11. A dropping honeycomb, thy lips, O bride.

The sister still perseveres in the praise of the bride, saying: « A dropping honeycomb, thy lips, O bride » of Christ. Nothing is sweeter than a honeycomb; and of the divine words it is said: « How sweet are thy words to my palate! more than honey to my mouth (Psal. CXVIII, 103). » For a honeycomb is honey in wax, that is, the spiritual sense of the words in the letter, dropping from the wax, which is as the letter, the spiritual understanding, allegorical, or moral, or anagogical. Or because all the divine words preach the incarnation of our Lord Jesus Christ, in which divers natures are joined, as honey is hidden in the wax which lies open, so the divinity in the flesh. 1263CTherefore the lips of this bride are compared to a dropping honeycomb, which are proved not to keep silence concerning the testimonies of the divine incarnation.

Honey and milk are under thy tongue.

For they who preach his incarnation have honey and milk under the tongue, proclaiming God in the sweetness of honey, and testifying to the innocent man in the milk which is gathered from the earth. For honey is from heaven, because the virgin bee receives it from the heavenly dew, and gathers what she has conceived into the wax; so also the virgin mother conceived from heaven the conceived Son of God, clothed him conceived with flesh, refreshed him clothed with the nourishment of milk, and thus presented life to the world out of herself. Deservedly therefore are they said to have these things under the tongue, who, 1263Dmeditating on them in the heart and testifying to them with the tongue, hold them by memory, and in preaching announce them.

And the odour of thy garments is as the odour of frankincense.

Garments cover the body, defend it from cold, and if they are more elegant, afford adornment, and confer grace upon the possessor. This the virtues confer upon souls, without which they are naked, and exposed to the colds which come from the north wind, where he has set his seat who has taken care to chill all things: but from this cold those souls are safe which have now left the world, which, following Christ more closely, have deserved to hear: « Come to me, you that labour and are burdened, and I will refresh you (Matth. XI, 28.): » whom 1264Aindeed he well refreshes, while he commands them to spurn the world, and to seek God, and to cleave to these things with the whole mind. The soul indeed clothed with right faith, clothed with humility and penitence, clothed with confession and with satisfaction of every kind, when it now hopes well of pardon, and clothes itself with charity of every kind, and, exercising itself in this solicitude as much as it can, now uses garments in which it is pleasing to God, whose odour is best, and the fragrance sweet, « as the odour of frankincense. » Frankincense indeed, set upon the fire, gives forth from itself a most sweet odour: so the virtues, mingled with the fire of charity, bestow here a good example upon the peoples, and give pleasing honour to the Lord, and a most sweet odour. There follows:

1264B

A garden enclosed, my sister, my bride, a garden enclosed, a fountain sealed up.

With beautiful praise she has extolled her sister; she has praised her eyes and the unity of her hairs; she has commended the comeliness of her breasts, and the odour of her ointments, her lips and her tongue, together with the odour of her garments; now she designates the place where such things are laid up: they are laid up indeed in a garden enclosed; and not merely enclosed, but enclosed again. Which garden, twice enclosed, is understood to be she herself, to whom it is thus said: « A garden enclosed, my sister, my bride. » For a garden is called a pleasant place, where flowers give forth their scent, where little beds of divers kinds grow green, where pigments and incenses answer to the balsam, where the shade of any fruit-bearing trees affords a sweet seat and dwelling to one who wishes to rest. A garden of this kind 1264Cis the Church, which has now been received by God, or is being prepared to be received in the near future, which does not delay to present to God the virtue of good works, the appearance also of holiness (which is designated by the balsam or by the other spices), and the shade wherein the Lord may shew himself, in which he may rest and take delight, and to present her very self. This indeed is a garden enclosed. By what enclosing? By the bar of faith indeed; for true faith shuts her in and fortifies her on every side, so that in no part of her does the enemy find a door or an opening whereby he may come to her, by tempting or by in any degree assaulting her: who is again called « a garden enclosed; » but by what enclosing? she shews it, saying, « A fountain sealed up; » as if she should say: Thou art shut in by faith, and not by faith only, but also 1264Dby baptism; for the Church has received baptism, which is the fountain sealed up, in the name of the Father, of the Son, and of the Holy Ghost. And wheresoever the enemy finds this worthily kept, he flees, he vanishes, and, as wax before the face of the fire, so indeed he melts away. There follows:

13. Thy sendings forth are a paradise of pomegranates, with the fruits of apples.

« The sendings forth » are good words and works, whereby the Church begets and nourishes martyrs, and sends them over to heaven; others, living holily, she sets forth as an example to their neighbours, and thus sends forth the fruits of pomegranates. The pomegranate shuts up under a red rind a multitude of grains, and its fruit sweetly refreshes: 1265Aso they who pour out their blood for Christ gather to themselves a multitude of virtues: others who, living in peace, work good things, instruct their neighbours and refresh them; and both send forth the odour of the virtues, as it were a paradise of sweetness: for « Paradise » in Greek is in Latin called « a Garden, » or « an irrigation. » But there is a paradise in us, when the soul is animated and quickened by the virtues, and by the infusion of the Holy Ghost, bearing fruit in the nurseries of the virtues, in which God has chiefly set the tree of life, that is, the root of piety; for that is the substance of our life, if we render to God the worship that is due; let the just man therefore abide in paradise, that against the heats of the body and the burning of the flesh he may be cooled by the shade of the virtues, and be guarded by their helps; which is, « with the fruits of 1265Bapples. » For pomegranates are they who depart hence crowned with their own blood: but those fruits which are called only apples are they who, although they are not called martyrs, yet follow after God with honesty of life and with the confession of the true faith. There follows:

Cyprus with spikenard. 14. Spikenard and saffron, sweet cane and cinnamon, with all the trees of Libanus, myrrh and aloes, with all the chief ointments.

This is drawn back to that which was said, « Thy sendings forth are a paradise of pomegranates: » not pomegranates only are sent forth by thee; nay rather « cyprus with spikenard, » and the rest that follow, are thy sendings forth. The cyprus is an aromatic tree, with a white seed 1265Cand of good odour, which is boiled in oil, and thence is made an ointment which is called cyprus, wherewith princes also are anointed, that they may lift themselves above others in lofty virtues; and but if with the spikenard [sin; read sit, "and let it be with the spikenard"], which is lowly, and a herb fragrant and warming, and signifying charity: intimating this, that a prince, however much he excel others in virtue, should always cleave to them in the charity which is designated by the spikenard. « Spikenard and saffron. » Saffron is of a golden colour, designating the divine wisdom, which it is needful that a prince observe, having that before his eyes: « The greater thou art, humble thyself in all things (Sirac III, 20); » and that other: « He that humbleth himself shall be exalted, and he that exalteth himself shall be humbled (Luc. XIV, 31). » -- « Sweet cane and cinnamon. » The sweet cane indeed, which is also called cassia, is an aromatic tree, 1265Dbut small, of a sturdy and purple bark, which avails for the curing of the troubles of the bowels, and which, by reason of its shortness, is reckoned by some among the odoriferous herbs: it signifies the humble in spirit, who, mindful of the Lord's passion, are prepared to suffer for the Lord. But cinnamon is a short tree, yet odoriferous and sweet, of an ashen colour, availing for the use of medicine, surpassing the sweet cane twofold; signifying those who reckon themselves weak, whose humility has praise and sweetness with God. And well is the cinnamon of ashen colour set after the purple sweet cane, because through the remembrance of the Lord's passion there arises in us a despising of our own virtue. 1266A« With all the trees of Libanus. » For as the sweet cane and the cinnamon shew the humble thoughts of the saints, so also the trees of Libanus, which are tall and sturdy, shew the lofty actions and prayers of the saints. « Myrrh and aloes with all the trees of Libanus. » Myrrh and aloes are the continence of the flesh, and chastity, which mortify the rottenness of luxury. But myrrh renders the body incorruptible: so bitterness and patience fortify and defend souls against carnal concupiscences. For the kinds of spices are the honour and the advancement of the divers virtues which are in the saints. Out of these kinds are made the first and chief ointments, which heal bodies; well therefore do they designate the virtues of souls, which being gathered together and compounded, a good odour goes forth, and health 1266Bis restored. There follows:

15. The fountain of gardens, the well of living waters which flow with force from Libanus.

The praise of a sister by a sister is thus repeated, « The fountain of gardens, the well of living waters. » For she it is in whom is the fountain of all the gardens, that is, the Holy Ghost, who, being God, waters the gardens, and brings them forth into buds, and makes them to have flowers, and fruits, and seeds, whereby they please, and for the sake of which they are cultivated. For from him is Scripture, which, begetting the water of wisdom, refreshes, and does not cease to flow; which is well called « of the gardens, » because it belongs especially to those in whom the virtues arise; which is a fountain as far as the surface, a well in the deep. For Scripture in certain 1266Cplaces is open, and is easily taken in by the understanding: but in others it is obscure, and unless it be expounded it is not understood. Yet the waters which glide down are living, that is, they assuredly lead to life the men for whom they were given, if they be understood: whence it is said, « The stream of the river maketh the city of God joyful: the most High hath sanctified his own tabernacle. « Which flow with force from Libanus (Psal. XLV, 5): » which flow out from the heavenly Libanus, that is, from the whiteness of spiritual and heavenly virtues; « with force, » that is, they run down forcibly. For with great force they run down upon Moses, who described the first beginnings of the world, and spoke with God at a time when no man had withstood; with great force upon the prophets, who foretold that God would be man, when he 1266Dwas not yet man; with great force upon David, who so ran through all the mysteries that nothing in them is left untouched; with great force upon the apostles, who, renewing the world afresh, preach life to us, and foretell life eternal. There follows:

16. Arise, O north wind, and come, O south wind, blow through my garden, and let the aromatical spices thereof flow.

Thus far the Bridegroom has heard the praise of his Bride, distinguished by six clauses, which he now confirms that he approves, saying, « Arise, O north wind. » For God commands every heavenly power, both that which was created in the heavens and was made reprobate by him through the elation of its mind, and those which stood with him, 1267Aand are joined to him by the firm root of charity. And so the Lord, about to come into his garden, that nothing sad may meet him, and that he may find nothing whereby he may be offended, powerfully commands the north wind to arise, to take itself far from that place, to go to foreign nations, to chill them, and to render them like unto itself. But he commands the south wind to come to his garden, and with its soft breath to blow through this garden, so that its aromatical spices may flow, and that a holy habitation may be made and may please God. He says therefore, « Arise, O north wind, » which is, Depart; I have no fellowship with thee, no participation of light with darkness. Let that Spirit of mine come, who may soften the necks of my own, who may turn the rock into water; who may appoint Samuel, an innocent youth, judge of the whole people; who may make David, the boy harper, a king, singing psalms 1267Bin the spirit of prophecy; who may fit Daniel, a youth, to be the judge of elders, the deliverer of the innocent, and Amos also, a countryman distinguishing the mulberries of brambles, to be among the prophets by that same spirit of prophecy; let him come who (that I may come back to modern times) may appoint Peter the fisherman and Paul the persecutor doctors of the whole Church, who willed to have Matthew the publican for an evangelist, and Mary Magdalen for a herald of grace and of the resurrection; who (that I may make mention of her from whom all these things were begun) consecrated Mary, a virgin pure, holy, and untouched, into θεοτόκον, that is, the Mother of God. Therefore, when he blows through my garden, « Let its aromatical spices flow, » that is, The spices which had been bound fast by the blowing of the north wind, that is, the virtues and gifts of God, shall flow, 1267Cshall drop down, and shall be made manifest to all, which hitherto lay hid. There follows:

Let my beloved come into his garden, and eat the fruits of his apples. [Vulg. has the singular, "the fruit of his apples"]

The word being heard whereby all things were made, which it is not lawful to gainsay, straightway the north wind departs, the holy Spirit is present, and at his coming its aromatical spices flow, and send forth a most sweet odour; and this Bride, hoping that it will please God, says: « Let my beloved come into his garden. » There is nothing in the garden that may hinder, nothing that can now displease by sight, by smell, or by taste; let him come therefore into his garden, « that he may eat the fruit of his apples, » that is, that he may « eat » the apples which are his fruits, that is, incorporate them into himself, and pass them over into his own body. This therefore 1267Dis the general prayer of the whole Church, that the Bridegroom may come by a certain spiritual grace into his garden, that is, into the Church herself, and may visit her trees and her herbs and her spice-bearing beds, and pluck of them, and taste apples of divers kinds, which are indeed as many as there are divers observances, constitutions, and divers customs in the Church of God: for this diversity of apples denotes the virtues of the divers Churches throughout the world, differing indeed from one another in something, yet without doubt running together into the service of the Bridegroom. For apples are whatsoever fruits are held to be of a tender rind, whereon the Bride desires her Bridegroom to feed, that is, to be delighted with every kind of virtue whereby the Churches stand and minister. 1268AAs this is the general prayer of the Church, so it can be the particular prayer of every faithful soul, that he may come into her, who is discerned to be his garden, and refresh himself with the variety of those virtues which are in her. There follows:

1. I am come into my garden, my sister, my bride; I have reaped my myrrh with my spices.

The Bridegroom answers those who are held back by desire, and testifies that he has already done the things which she was asking, saying: « I am come into my garden. » And because a sister, addressing a sister, has long used this name, « Sister, » that he may conform himself to her, he answers her with the same word, saying, « My sister, my bride, » as though joined and allied to me by my own blood. « Sister, » because we have one 1268BFather, God, and one mother, the Church, which refreshes us with her sacraments. He says therefore, « My sister, my bride, » I long since came into my garden, and I have applied this sign of my coming, « I have reaped my myrrh, that is, With a certain sickle of death I have cut them off in this life, and have led them into the storehouses of eternal blessedness: the martyrs who suffered bitter things for me, or even all the others, who have crucified the flesh with its vices and concupiscences: « With my spices, » that is, with all those who are marked out by the report of good works, and therefore worthy of much veneration and renowned. This myrrh indeed he reaped, when he received Abel the first martyr from the hand of Cain: this also he reaped, when he snatched Noe, and Abraham, and all whom he knew to be the seed of his mother, from the curse. 1268CThere follows:

I have eaten the honeycomb with my honey; I have drunk my wine with my milk.

The honeycomb holds honey within wax, and when it is taken, it fills him who takes it with great sweetness: so when the preacher of an obscure word expresses the sweetness which is contained in it, he pleases God indeed, and in so far as God is delighted in him, he is taken up and incorporated. « I have drunk my wine with my milk. » The preacher of an obscure word pleases, when its sweetness has been expressed; so also the preacher of a word which is not obscure pleases by its gladness and by the sweetness mingled with it, and is taken up into his body. There follows:

Eat, friends, and drink, and be inebriated most dear ones.

1268DThe Bridegroom, invited to the garden of delights, has used the delights in it, the honey wherewith he was fed, and the wine which he drank: now therefore, lest he seem to keep his banquet to himself alone, lest he be thought to enjoy these things alone, he performs the work of charity, and inviting his friends, that is, the heavenly virtues, to the same, he says, « Eat friends, » that is, be refreshed with the same delights as I, you whom from of old I have perceived to be friends; and « be inebriated most dear ones, » you whom I held dear, when I created you; and most dear, when I confirmed you in the grace of my charity: « Be inebriated, » that is, forgetful of all anxiety, be made glad with the wine of joyfulness. There follows:

2. I sleep, and my heart watcheth.

1269AThe Lord came, being invited, to his garden; he was fed with honey, and drank wine; which refreshment indeed is an incitement to sleep. Whence also, that he may show that same place to be one of rest, and not of laborious working, the Bridegroom says, « I sleep. » Which sleep indeed was fulfilled in Abraham; to whom, sleeping after the sacrifice, the Lord thus said, « Know beforehand that thy seed shall be a stranger in a land not their own, and they shall bring them under bondage, and afflict them four hundred years. Nevertheless the nation which they shall serve, I will judge: and after this they shall come out with great substance. But thou shalt go to thy fathers in peace, and be buried in a good old age. And in the fourth generation they shall return hither: for as yet the iniquities of the Amorrhites are not complete, 1269Beven to the present time (Gen. XV, 13-16). » Behold with how watchful a heart the Lord spoke to the sleeping old man, to whom he plainly foretold things that should come hereafter, after four hundred years (Gen. XXVIII, 12). The Lord slept also in Jacob, under whose head a stone was set, and he saw a ladder standing upon the earth, touching heaven with its top, and the angels of God ascending and descending by it. Behold with how watchful a heart the Lord spoke to this man, showing him angels ascending, who were presenting to the Lord, leaning upon the ladder from above, the good, who had served him by virtue and had given him their labour through grace; and others descending, who should snatch out from them by grace such as were wrapped in sins, and raise them up, and, when they had been presented 1269Cto the Lord, should make them one body with the rest. The Bridegroom slept also in Joseph, and watched most fully in the heart, that is, in the soul wherein is the seat of the heart (Gen. XXXVII, 7): for he saw himself and his brethren binding sheaves in the field, and his own sheaf standing upright, and his brethren's sheaves standing round about and adoring his sheaf. And likewise he saw the sun, and the moon, and eleven stars adoring him (ibid., 11). The understanding of these things the Bridegroom opened to his father and to his brethren; for the brethren said: « Shalt thou be our king? or shall we be subject to thy dominion? » (Ibid., 8.) In like manner the father also said, « Shall I and thy mother and thy brethren adore thee upon the earth? » (Ibid., 10.) The Lord sleeps also in certain men, and in others he watches in heart, when for some he preserves the memory of the vision, and to others 1269Dhe affords the understanding of it (Gen. XL). For the ministers of Pharao saw dreams, and telling them to Joseph, both of them received the understanding of their own dream. For the one was restored to his place (Gen. XLI); the other, being hanged, perished. Pharao also slept, and, watchful in heart, he beheld seven fat oxen feeding in the marsh, and seven others, foul and wasted with leanness, devouring them, whose appearance and habit of body was wonderful. He testified also that he had seen thin ears, and stricken with blight, devour the beauty of seven other ears. For whom, when he watched in heart unto understanding, who declared to him the abundance of seven years to come; and the famine of seven 1270Ayears. The Bridegroom slept also in Nabuchodonosor, who, when he saw the vision, it was revealed to him neither unto memory nor unto understanding; which indeed was laid open to Daniel out of a watchful heart, when he said: « Thou, O king, sawest, and behold as it were a great statue. The head thereof was of the finest gold, but the breast and the arms of silver (Dan. II, 31, 32). » Thus indeed he revealed the dream to him, and consequently showed him its mystery and the understanding of it. Such then is that which is said, « I sleep, » that is, whom I will I make to sleep; but while the outward sense is lulled, the inward mind freely contemplates those things which God provides with a watchful heart. But if thou refer it to the passion, such is that which is said, « I sleep, » that is, enduring on the cross the labour of death, thereafter I rest from 1270Bdeath. « The heart » however « that is mine, » that is, the wisdom of God, to which my heart is the seat, this same « watcheth, » that is, it watchfully preserves, orders, and disposes all things. There follows:

The voice of my beloved knocking, open, my sister, friend, my dove, my undefiled. [Vulg. Aperi mihi, soror mea, amica mea, "Open to me, my sister, my friend"]

While the Bridegroom sleeps in the garden, after a long delay, lest she herself should seem shamelessly to search into his secrets, this bride betakes herself into her own dwelling, the bridegroom being left in that same place under the guard of his friends. Yet meditating upon him in her heart, seeking him, and preparing herself, that she may be able worthily to meet him when he comes to her, and to make ready things pleasing to him when he comes. But the Bridegroom, roused from sleep after the delay, knowing that she had gone away and was anxious for him, does that 1270Cwhich belongs to a lover: he follows her, and finding the door shut, he knocks at it, saying: « Open to me, my sister; » as if he should say, Receive me coming to thee; reject me not, who seek a dwelling in thee; but be earnest to open to me the door of thy mouth, the dwelling of thy heart within thee, I who, seeking thee alone, desire to find thee, who art « my sister, my friend, my undefiled, my dove. » There is no need to linger in setting forth these names, since from what has already been said they may easily be understood. Yet there is need that we consider how much he wills to be heard, who willed her to be called to him by so many names of affection. There follows:

For my head is full of dew, and my locks of the drops of the nights.

1270DThe cause why the Bridegroom asks that it be opened to him, he shows by these words, saying: « For my head is full of dew. » For thus he shows that he lay down and fell asleep not under a roof, but in the garden; for the garden, as has been said, has no roof; it receives none under a roof, but to him who rests in it the holy shades of the holy trees afford a remedy. Whence he says, here I, falling asleep by night, bring back my head full of dew, and my locks with the drops of the nights: For dew cometh by night, by night it stealeth beneath the grasses, and with what continuance that one is stretched out it followeth her, and, sitting upon the topmost crown, a drop it maketh, and thus maketh a certain shadow of rain.

1271AThis is the dew whereby the grasses grow green again, whereby the plantings sprout, whereby the fruitfulness of the earth is opened, and gladness is plenteously poured abroad upon all in common. The Bridegroom therefore, willing that his Bride be steeped in this dew, willing that she herself be filled with these drops, which are formed by night, that is, apart from the knowledge of men, asks that it be opened to him, saying: « Open to me; » and adding the cause, he says: « For my head is full of dew. For the head of Christ is God, in whom all the fulness of wisdom and knowledge is known to dwell, whom they that receive Christ are known to have in themselves indeed, and his gifts also; and « with the drops of the nights, » that is, with the heavenly virtues, which were conferred 1271Bupon them by night, that is, when man did not yet exist, nor had any knowledge of them. There follows:

3. I have put off my garment, how shall I put it on? I have washed my feet, how shall I defile them?

The Bride, hearing the voice of the Bridegroom knocking and desiring to come in to her, the dew which the Bridegroom desires to bring in, and the drops of the nights, being not yet understood, is affrighted, and, not answering the Bridegroom, speaks to herself, and makes her words to herself, saying, « I have put off my garment, how shall I put it on? » For thinking that she is called back to her former and ancient manner of life, and fearing to be entangled in these worldly affairs for her neighbour's necessity, and complaining, yet not answering the Bridegroom, she says to herself, « I have put off my garment, » that is, I have been stripped of my ancient manner of life, and have been converted to Christ in baptism, and have been knit to him by the 1271Cpreaching of good men: in what manner shall I now put that on? in what manner shall I embrace what I know not? whence she says, « I have washed my feet, how shall I defile them? » Her feet indeed are her affections, which she washed by believing, by acquiescing in the exhortations of the saints, by hearing Paul, who says, « Not in rioting and drunkenness, not in chambering and impurities, not in contention and envy. But put ye on the Lord Jesus Christ (Rom. XIII, 13, 14). » In what manner shall I defile these? how, by departing from them, shall I bend myself to the manners of the world which I had cast away? It is indeed to be feared to return to the action of the world, which cannot long be carried on without sin. There follows:

• 1271D

My beloved put his hand through the hole, and my belly trembled at his touch.

Her excuse having been reverently made beforehand within herself, yet no answer having been made to the Bridegroom, she next shows what her beloved had done for her, saying: « My beloved put his hand through the hole, and my belly trembled at his touch. » Whence blessed Gregory thus says, « Bountiful is the mercy of God, which alike opens the gate of life to all who are converted after their sins, that they may know the mysteries of the heavenly country, and by knowing may thirst, by thirsting may run, by running may arrive. » These secrets of the heavenly visitation he had felt 1272Awho says, « My soul hath thirsted after the living God (Psal. XLI, 3): » and blessed Paul, saying, « I desire to be dissolved, and to be with Christ (Phil. I, 23). » Blessed Ambrose also says hereupon, our hole, that is, that whereby we see the works of Christ, namely, the eye of the mind, through which Christ enters, whereby we truly know him to be God, whereby we ourselves most joyfully sing with the Prophet, « Wonderful are thy testimonies, O Lord, therefore hath my soul sought them (Psal. CXVIII, 119). » And likewise that, « Thy testimonies are become exceedingly credible (Psal. XCII, 5). » Which testimonies indeed are his wonderful works, which, while all marvelled, he wrought in the flesh. Hence restoring paralytics, cleansing lepers, raising the dead, and finally healing all sicknesses, 1272Bby his word alone, whereby all things were created and abide for ever. Which things the world seeing, and marvelling at the testimonies, declared them to be true; and if they were false, they would receive from falsehood no effect of power. Whence she says, « My belly, » that is, I, made wholly belly, trembled and was afraid. For the belly lacks bone, it has no share in firmness, what is let into it, this it receives, and renders it digested: so also our humanity, not withstanding the divine works, trembles wholly, and is affrighted that God has been made man; yet the things which have been given from above, these it acknowledges with the mouth, loves with the heart, and, being touched by the gifts of the Holy Spirit, trembling, it says, « My belly trembled at his touch. But being touched, she shows what she did, saying:

1272C

I arose up to open to my beloved: my hands dropped with myrrh.

« I arose up, » that is, I shook off from me the burden of sins wherewith I was weighed down. Whence it is said, « Rise, thou that sleepest, and arise from the dead, and Christ shall enlighten thee (Ephes. V, 14). » Rising, I also admonished others, that they should rise: to these I showed in myself the pattern of a good work, and, opening the door whereby they might enter in to the beloved, I dropped upon them with my hands the first myrrh, and with my fingers the most approved myrrh. But myrrh, wherewith the bodies of the dead are anointed, and are guarded from rottenness and corruption, signifies the mortification of the flesh, wherewith the spirit is well anointed, while by that saving continence which is wrought 1272Dthrough fastings, through abstinence, through watchings, and other things of this kind, the flesh is called back from the allurements of luxury, and is adorned with the blessed end of continence: she declares that she has dropped this with her own hands, that is, has shown it forth in all her works, saying, « My hands dropped with myrrh. » And therefore she adds « the first, » because that which flows first from the tree, this the more effectually keeps bodies from corruption. But she shows that she has dropped this, that she may show that she has watched very greatly in the pursuits of frugality. There follows:

And my fingers were full of the most approved myrrh.

In which place she opens the virtue of « tearing apart » [discerptionis; read discretionis, "of discretion"]: for by the fingers discretion is shown: 1273Abecause after it is touched by the touch of the finger, that is understood by a certain sure reasoning of the mind. Whence, lest in this guardianship of chastity the measure be exceeded, it is added, « My fingers full of the most approved myrrh. » Myrrh indeed is approved with a wife, more approved with a continent widow, most approved with a holy virgin abiding so. There follows:

6. I opened the bolt of my door to my beloved.

Lest the approach to the beloved should be shown to lie in the continence of chastity alone, this is added: « Of my door I opened the bolt, » that is, I removed the silence of the mouth, wherewith until now I was held back, and I opened my mouth, and drew in the spirit, and because I desired thy commandments, those things which thou hast commanded me to keep, and which thou hast willed to be commanded and kept by all thine, these 1273BI opened, these I admonished men to keep, that so they might approach the Bridegroom, and be pleasing to my beloved. There follows:

But he had turned aside, and was gone.

It has been said that she arose that she might open, and fitted her hands, that is, her works, that she might preach; that she admonished all to continence, that so they might approach the Bridegroom, and thus removed the possulum of the door, that all might cleave to Christ, and so possess him. « But he had turned aside, » lest, being laid hold on, he should be held; « and was gone, » that is, far surpassing what can be said or promised of him, he had withdrawn himself into that delightfulness which neither eye hath seen, nor ear heard, nor hath it entered into the heart of man, which he himself prepares for them that love him. Which indeed is so done, that 1273Cneither may a sluggish soul cease to seek him, nor may one that labours reckon that she has fully comprehended him. There follows:

My soul melted when he spoke.

This beloved had gone; but behold, after his manner, he now returns. He had knocked, he was asking that it be opened to him, and when the Bride rose up to open to him, he himself passed by, and did not suffer himself to be found even by her that sought him. This is the act of the inward man; for he sometimes seeks God, and does not find him. He is found also when the slothful man has now ceased to seek him. For behold this Bride has now risen, she has now held the bolt that she might open, and, not finding him who was knocking, she stood amazed within herself; but God, 1273Dbeholding her amazed and marvelling, lest his absence long afflict her, returns to console her, that she may be gladdened by his speech. These therefore are the signs of his coming. As wax melts at the fire, and white snow at the sun, so at the coming of her Bridegroom this Bride was melted, and was changed from that sloth and hardness which she had already gathered in herself. For thus she says, « My soul melted, » that is, from hard and impenitent, penitent; from impatient, compassionate; from unmerciful, merciful; passing from every state of the vices, which I had already begun to feel in myself, into the contrary state of virtue, I melt, and, being now joined to God, I rejoice together with him. Thus indeed, when she bewails her own sins, when 1274Ashe laments the hurts of others, or their misdeeds, when she bewails the state of this misery, to which she is subjected of necessity, thus when she bewails the delay of the glory to come, into which she is not received according to her desire, she is indeed melted, saying, « My soul melted. » These indeed are the four rivers of Paradise, wherein the faithful souls wash themselves, wherein they cleanse themselves, wherein they wash away sins, nourish virtues, and stand in the sight of the divine majesty, without spot and wrinkle, worthily and purely. But by her soul she means all who from Adam even unto the end shall have believed that Christ, the Son of God, was to be born, or was born, of the Virgin, and would redeem the world by his death; all of whom, for the unity of faith, naming them as it were one, she says, « My soul melted. » But she subjoins, « When 1274Bhe spoke. »

That this may be the more diligently considered, that saying of blessed Paul is to be weighed; for he says, « In manifold wise and in many manners God of old speaking to the Fathers in the prophets. Last of all in these days he hath spoken to us in the Son (Hebr. I, 1, 2). » Here indeed he spoke « in manifold wise » in the prophets, that is, through many words; for the great manifoldness of the sentences which the Lord spoke through them could not be unfolded in few: for a contracted brevity begets obscurity, and that obscurity indeed does not admit of understanding. « And in many manners, » he spoke through them; now indeed historically, now allegorically, now tropologically, now anagogically, mingling his words. « But last of all he hath spoken to us in the Son (Matth. 1274CIV, 17), » whom, sent forth from the bosom of the Father, brought forth through the womb of his mother, the world heard teaching and saying: « Do penance, for the kingdom of heaven is at hand (Matth. V, 3). » And likewise that, « Blessed are the poor in spirit, for theirs is the kingdom of heaven. » Blessed are the meek, blessed are they that mourn, blessed are they that hunger and thirst after justice, blessed are the merciful, blessed are the clean of heart, blessed are the peacemakers, blessed are they that suffer persecution for justice, for theirs is the kingdom of heaven. They saw also works wonderful to tell: a leper coming to him, to whom Jesus said: « Be thou made clean (Matth. VIII, 3), » and forthwith his leprosy was cleansed (ibid., 13): saying also to the centurion: « Go, and as thou hast believed, so be it done to thee 1274D(ibid., 14): » and his servant was healed in that hour; touching Simon's mother-in-law sick of a fever, who was straightway healed. They saw him also casting out all malignant spirits by his word, and healing all the blind, the dumb, the deaf, and the lame, and all that were ill at ease; and speaking thus, and confirming his words with signs following, and, that he might be believed the Lord of death and of life, raising the dead, and raising himself, who had been given over to death and laid in the sepulchre, and promising this resurrection to his own in himself in life eternal: what could they do but marvel, be astonished, and believe, and adore? And hearing from him that on the last day he will bring all things to judgment, 1275Aand will say to the good, « Come, ye blessed of my Father, possess the kingdom prepared for you from the foundation of the world (Matth. XXV, 34). » For I was hungry, and I thirsted, I was naked, and a stranger, sick, and in prison, and in all these things you helped me. What could they do but be melted, so that they sold their own goods, and bestowed all upon the poor, and gave their very selves to them, and made themselves subject, that so they might fulfil the Gospel. Rightly therefore has every such soul melted, when the Beloved spoke. For there is nothing that the Father loves more than the Son, to whom he bears witness by his own voice at his Baptism, saying, « This is my beloved Son (Matth. III, 17), » whom above all that are in the world I love, in that I find him in every thought, word, and work, just in all things. 1275BThere follows:

I sought him, and found him not.

This soul, or the Bride of God, has testified that she was melted at the voice of the Beloved; whence it might be understood that she had comprehended him, and had from this friendly speech found an end to her labours. Lest anyone conceive this in his heart, she adds, saying, « I sought him, and found him not. » For all the elect souls seek him; they desire, being raised again in their bodies, to stand by his presence; and because this is not yet, but is most certainly promised as to come, she says, « I sought, » that is, I asked the raising again of them all, and I desired that faith [fidem; read finem, "an end"] be set to all the labours wherein we seek God, and pant after him. Him indeed I longed for, yet I did not find him, 1275Cbecause until the day appointed by the Father there shall be the waiting for him, and the certain reward of all. Yet it is written, « Every one that asketh, receiveth: and he that seeketh, findeth: and to him that knocketh, it shall be opened (Matth. VII, 8). » Which indeed is thus: All the time wherein we live, wherein we run, is present to God; for eternity is the present state of all those things which have been, which are, or which are to come, since therefore the Lord, sitting in the midst of the circle, beholds with one glance the things which have been, which are, and which are to come, all these are judged present to him, by whom in one glance they are clearly beheld. He says therefore, « Every one that asketh, receiveth, » that is, every one who in truth asks that eternal life be given him, and who seeks that the incorruption 1275Dof the Saints be given him, and who knocks for this with multiplied prayers, that it may be granted him to be received into that glory of the saints; he indeed, when that day shall be at hand, is to receive this, to find this, and to be truly brought into that glory, of which it is said, « I will, Father, that where I am, there also may my minister be (Joan. XVII, 24). » [Vulg. ut ubi sum ego, et illi sint mecum, "that they also may be with me"] There follows:

I called, and he did not answer me.

Assuredly every elect soul cries to God, saying, « O God, come to my assistance (Psal. LXIX, 2), » that if at any time he that is malignant tempts, your grace may withstand him, lest he bring to the effect of sin that which was conceived at his instigation. He adds 1276Aalso, « O Lord, make haste to help me (ibid.), » as if he should say, Thou, O God, who protectest us by helping while we are tempted, make haste to bring us to that state wherein neither his suggestion may be able to move us, nor any temptation of his to bend us to evil: which indeed shall then come to pass, when all the multitude of the elect shall be joined to the angels of God, and they shall neither marry, nor be given in marriage, but shall be as the angels of God. There follows:

7. The keepers that go about the city found me; they struck me, and wounded me, the keepers of the walls took away my cloak from me. 8. I adjure you, O daughters of Jerusalem, if you find my Beloved, that you tell him that I languish with love.

She has said that he whom she sought was not found, nor did he whom she called answer her. Whence it might rightly be said 1276Band reckoned that the Bridegroom had left her to her own counsel, and had by right suffered her to be seized by those passing by; which she removes, saying, « The keepers of the city found me. » The city of God is holy Church; he who reigns in her, who disposes all her rights, himself sets keepers over her, who may forbid her both to sin and to enter by the broad way which leads many to death, and may diligently teach her to lay hold of the narrow way of the virtues, which few know, and to enter by the strait gate, until she come to eternal life. These are the keepers of the Church, whom the Lord teaches by his Spirit, whom he fills more abundantly with the spirit of wisdom and understanding, the spirit of counsel and of fortitude, of knowledge and of piety, and with the spirit of fear; and he bids them pour this abroad throughout the Church, that they may securely lay hold of God, whose 1276CSpirit this is. But these, to whom this guardianship of souls has been committed, marking this soul, or this multitude of souls, seeking God, and labouring in this very thing, that she may find him, receive her mercifully, receive her devoutly. To these they preach the words of life, in these they mortify whatever sins remain, and in him whom they have received they now kindle them more fully and more keenly with the love of the Godhead. This therefore is what is said, « The keepers of the city found me: they struck me, and wounded me. » For those words strike well which slay sins; and those wound well which make the love of God already conceived to burn more fully, and magnify it. « The keepers of the walls took away my cloak 1276Dfrom me. » We have already said that the keepers of the Churches are their Prelates. But who are the keepers of her walls, must now be said. For it has been said, Gird us about with thy impregnable wall, O Lord, and protect us always with the arms of thy power. For this city is girt with a wall, and lest it be undermined anywhere, there is need of a guard, lest, if an entrance lie open anywhere to the enemy, he who is within sleep the less securely. This wall of the Church, therefore, is faith, and if it anywhere lie open where it has been broken through, there will now be the less rest for every citizen dwelling therein. But the heavenly citizens, namely, the Angels of God, keep this, bestowing their labour upon this, that Satan pierce it not, that they suffer not the Church to be scandalized or troubled in any 1277Apart of the faith. These therefore are the keepers of the Church, namely, the angels of God, going about her indeed and encompassing her with a rampart, and bestowing their labour that faith be not broken in any part of itself, and that hope be not lessened in anything, and that the charity of God, which is the highest virtue, be not corrupted by growing cold. But these keepers take away the cloak of the Church, establishing faith in her, strengthening hope, rooting charity in her, so that it is now nothing to despise all these earthly things, while she is able to cleave to Christ alone. And this indeed is what she says, « The keepers of the walls took away my cloak. » The cloak indeed is an outward covering, that is, all this earthly substance, which was created for the Church's sake: with this the Church protects herself, fortifies herself. 1277BBut she forsakes and despises the whole of it, when she now sees herself given to God and drawing near to him. She prays therefore, saying, « I adjure you, O daughters of Jerusalem, » that is, ye heavenly Virtues, who are in nothing partakers of this misery, who owe wholly to the heavenly Jerusalem alone what you are, what you savour, that you protect us; « If you find my Beloved » (which indeed it is certain that you will find), « that you tell him, that I languish with love, » that is, for love of him I rest from all earthly things. There follows:

9. What manner of one is thy Beloved from the Beloved, O most beautiful of women? What manner of one is thy Beloved from the Beloved, that thou hast so adjured us? 10. My Beloved is white and ruddy, chosen out of thousands.

1277CThe daughters of Jerusalem, being adjured to announce to the Beloved the love of her that languishes, lest they err, lest they present to one the love perchance given to another, inquire by what sign they may know her Beloved, lest the message of love be borne by them into uncertainty. They say therefore, « O most beautiful of women! » And they call her most beautiful, because there is nothing of spiritual beauty whereby a soul in this life may please God, which the Church has not in herself, which she does not represent out of herself. She cares not for that beauty of which Solomon says, « Favour is deceitful, and beauty is vain (Prov. XXXI, 30): » but that which follows, « The woman that feareth the Lord, she shall be praised (ibid.): » this she takes up, this she doubts not to offer to the Lord. Innumerable indeed are the virtues which spring from fear, 1277Dand many which spring from love; and if thou shouldst number them all, thou wilt find these in the Church a noble gift indeed, such as is worthy to be presented to God. Worthily therefore she thus names her, « O most beautiful of women! What manner of one is thy Beloved? » By what sign dost thou make it clear to us, that we may know him whom thou lovest, and may know his Father by whom he was sent, whom thou also lovest. And because this is exceedingly divine, and most capacious of both natures in Christ, she doubles her question, saying again, « What manner of one is thy Beloved from the Beloved, that thou hast so adjured us? My Beloved is white and ruddy. » This is the description of the Beloved, which she comprehends under the number twelve, 1278Asaying, « My Beloved is white and ruddy; » wherein she comprehends the twofold nature in Christ Jesus our Lord: the one, which is divine; the other, which is human. The divine indeed she comprehends, saying, « He is white: » but the human, adding, « And ruddy. » In his divine nature indeed he is white, retaining nothing mingled with himself; nothing black, nor red, nor anything coloured with a middle colour: but he himself is white, nay rather whiteness itself, spreading himself abroad into all his creatures: and though he shine in all, he diminishes nothing of himself, but he himself remains whole and entire in himself. Thus therefore he is white, because he is truly God, is truly light, is truly the simple good, which is diffused through all things that are his, and, remaining in itself, is one simple good. But he, having long 1278Bpitied human nature, after many thousands of years came down into the Virgin, and taking flesh from her, and creating for himself a soul, being made man he came into the world, choosing out of the world certain men for himself, to whom he himself said, « You have not chosen me: but I have chosen you (Joan. XV, 16), teaching the world first by himself, afterwards by them, and thereafter working mighty works; and since the world could not withstand them, it contrived the cross for his death, and laid his body in the sepulchre, from which, when he willed, he rose again, and thereafter remained on earth forty days to console his disciples, and thereafter, while all that were present beheld, he mightily ascended into heaven. He, being set upon the cross, because he redeemed the world by his blood, whose colour is red, 1278Cis deservedly called ruddy; so that in his memory and praise the Bride says, « My Beloved is white, and ruddy, » and adds also, « Chosen out of thousands. » For to this he alone out of the thousands of all men ought and was able to be chosen, who should wipe away the faults of men, who should not have the faults of men, but should be as an innocent lamb, who should take away the sins of the world, and by his innocence do away the guilt of all that believe in him; of whom David says, « Comely in form above the sons of men: grace is poured abroad in thy lips (Psal. XLIV, 3); » of whom Isaias says, « Who is this that cometh from Edom, with dyed garments from Bozra? » (Isa. LXIII, 1.) There follows:

11. His head is the finest gold. His locks are as 1278Dthe topmost boughs of palm trees, black as a raven.

The commendation begins from his head, which is compared to gold. For as the finest gold is more precious than all things desirable; so also God is found more precious than all things which can be coveted and desired. « His locks are as the topmost boughs of palm trees. » The topmost boughs of palm trees are the higher parts in the palm; and these bore before them the sign of victory; for the victors carrying them declared that they had obtained, as it were in war, the uppermost part, that is, the victory. His locks therefore, cleaving to the head and affording adornment to the head, are the faithful, obedient to God in all things, keeping his commandments, and fulfilling in deed what they 1279Apreach in word, and thus rejoicing that in the battle of this life they have obtained the victory of the palm. There follows, « Black as a raven, » because these, although they advance in virtue, protest that they are black as ravens. There follows:

12. His eyes as doves upon brooks of waters, which are washed with milk, and sit beside the fullest streams.

That is, spiritual men, who are clear-sighted and keen to see his mysteries, are « as colombae which are washed with milk. » The milk indeed wherewith these must be washed is the reasonable sense without guile; whence it is said, « As newborn babes, desire the rational milk without guile. » (I Petr. II, 2.) « And 1279Bthey sit beside the fullest streams, » that is, beside the fullest writings of the ancient Fathers, wherein nothing but truth is taught, and simplicity is commended in all things. There follows:

13. His cheeks are as beds of aromatical spices set by the perfumers.

The use of the cheeks indeed is manifold; for these receive food, grind it, and pass it into the body. This also is the place of shamefastness, to which the blood comes forth, when a man is ashamed that he has said or done something less justly. By these are formed the words which teach Christ, and show beforehand that we ought to believe in him, and to follow him in heart and in work. But the « beds » which « by the perfumers, » namely, by those who discern the 1279Cpowers of the perfumes, « are set, » are the Scriptures of the Prophets and of the doctors, which when we take up, when we pass them into our hearts, when we utter them to eager hearers, what are we made but the cheeks of the body of Christ, taking heed in all things to this, that we say or do nothing at which shamefastness should blush, and that we fulfil these things in faith and in work, whereby the care of the hearers toward Christ may grow, and their understanding. There follows:

His lips are lilies dropping the first myrrh.

Which is, These are rightly to be called his lips, who are as lilies dropping the first myrrh. The heavenly lips indeed rightly dropping to God the sweetness of odour, these are the hosts of Angels, which were created with the first hosts 1279Dby the supernal Power, which is God, and, when those sinned and willed to reign with power equal to God's, they expreverunt it, and, devoting themselves to God, by whom they were created, in all humility and obedience, they trampled under the feet of their mind pride and disobedience, which were the first sins. This indeed was the first myrrh, because that was the first mortification of sin; and all who in that manner persuade men to mortify sins are rightly called the lips of God, and lips persuading that which is dear to his heart. There follows:

14. His hands are turned and golden, full of hyacinths.

1280AThat by his hands works ought rightly to be understood, is manifest. For since nothing is understood to be more precious than gold, nothing dearer, rightly are his hands golden, that is, understood to be more precious than every work. For what works could be compared with these? He made the deaf to hear, the dumb to speak, he restored sight to the blind, he cured the paralytic, he cleansed the lepers, he raised the dead, he commanded the sea and the winds, he put the demons to flight, he raised also himself when already dead, he showed himself to his own after death, and thus, a manifest victor, ascended into heaven. Nothing is dearer than these, nothing more precious; and these indeed are rightly called turned as well. Among workings no turning is easier: for he who works by the lathe sits, and whatever unshaped matter there is, he so composes it by the lathe, so unfolds it, that what now 1280Bwas rough and unshaped, this, being now smoothed, he renders into a most fitting form: to him a leper was offered, and by one word was cured; a dead man was offered, and, cured by one word, went away alive. Rightly therefore are his hands understood « turned, » that is, curing lightly, which so work all things by a word alone, that they are now perceived to be better than they had been. Whence also it is added, « full of hyacinths. » For the hyacinth is a stone whose colour is that of the sky when it is clear. Therefore, that thou mayest understand all these things to be of heaven, and mayest not doubt of the power of heaven upon earth, there is joined, « full of hyacinths, » that is, full of heavenly good works. With this agrees that which follows:

His belly is of ivory, set with sapphires.

The belly is that part of our body which more lightly 1280Creceives injury; whence here it signifies that nature of the Lord, the human, namely, wherein he could be hurt, wherein he could be made weak, wherein he could also be afflicted with the cross, as it was said of him, « Truly he hath borne our infirmities, and carried our sorrows (Isa. LIII, 4). » Which belly nevertheless is here called « of ivory, » that the firmness of it, which was taken up out of the passion, might be shown; for ivory is most solid, most white, and, as time comes on, from white becomes ruddy. All which things indeed befit Christ; for his whiteness of chastity stood forth incomparable, to which none among the sons of men could be made equal, the Psalmist bearing witness, who says, « Fair in form above the sons of men (Psal. XLIV, 3). » There is in it also a firmness which could not 1280Dbe corrupted; whence, when his soul descended to the lower regions, it could not itself be hindered, because there was in it no sin whereby it might be held: his flesh also in the sepulchre after death suffered nothing, because on either side sin was absent, whereby both corruption and a charge against the soul might be added. Whence the Psalmist, « Thou wilt not leave my soul in hell; nor wilt thou give thy holy one to see corruption (Psal. XV, 10). » But that this is made ruddy after a long time notes the martyrdom of the passion, since they who imitate him have after a long time delivered up their bodies to punishment, and have now deserved to live with him for ever. Which indeed is set with sapphires, that is, adorned 1281Awith the heavenly martyrdoms of these. There follows:

15. His legs are pillars of marble, which are founded upon bases of gold.

This is rightly fitted to the preachers, who run through the world, who lift up the name of Christ, being rightly upright and solid, and in all their preaching confirmed upon bases of gold, that is, upon the sayings of the prophets. As it begins from gold, so it is consummated in gold, that thou, prudent reader, mayest have what thou shouldst truly understand concerning Christ. There follows:

His fairness is as of Libanus, chosen as the cedars.

Libanus is a great wood, beginning near the Jordan, and stretching itself on high, in length also as far as the Eastern Ocean: its chief 1281Btrees are the cypress and the cedar, whose whitening leaves furnish the name of the wood, so that it is called Libanus; for Libanus is, « a whitening. » In it the dwellings are fair and delightful, so that if any come into them, he has no care of returning, nor is delighted with dwelling among men. This fairness is attributed to God, who is the whiteness of souls, and the delight of all the virtues, unto whom he that has come has no will of returning to human things, no remembrance in his soul of things past. Wherefore? because he himself is « chosen as the cedars. » For the cedars are trees of Libanus, raised upward in length, wonderfully and nobly tressed with foliage, incorruptible, odour-bearing, not fearing the gnawings of worms. He that has come to this glory, it is enough for him to be honoured 1281Cby this glory itself. There follows:

16. His throat most sweet, and he wholly desirable: such is my Beloved, and he is my friend, ye daughters of Jerusalem.

What is designated by this throat, unless the sending forth of the New Testament? For the Old went before, wherein it was said: « A man shall render soul for soul, eye for eye, tooth for tooth (Exod. XXI, 24), » and the rest which follow. [Vulg. reddet animam pro anima, without a subject "man"] But in the New what has been said? « If any man shall strike thee on the one cheek, offer him the other cheek: and to him that will contend with thee in judgment, and take away thy coat, let go to him thy cloak also. And whosoever shall force thee one mile, go with him other two. Give to him that asketh of thee (Matth. V, 39, 40, 41). » [Vulg. in dexteram maxillam tuam, praebe illi et alteram, "on thy right cheek"] What is sweeter than this? what 1281Dcan be more delightful? But if thou consider the whole New Testament, thou wilt find nothing at all but what is sweet and desirable. These things being said, there follows, « Such is my Beloved, and he is my friend, ye daughters of Jerusalem. » There follows:

17. Whither is thy Beloved gone, O most beautiful of women? whither has thy Beloved turned aside, and we will seek him with thee?

The proclamation of this Beloved being heard, wherein his Bride commends him through his several members, the daughters of Jerusalem also account him worthy of commendation, and esteem that it will be worthy that a message of love be presented to him. 1282AWhence, lest they should run in uncertainty, they inquire of the Bride in this manner, « Whither is thy Beloved gone? » and because « to go away » can be understood as to withdraw far off (which indeed would seem a wonder, since she is this most beautiful of women), therefore, correcting themselves, they redouble it, « Whither has thy Beloved turned aside, » that is, whither has he departed for a time? This is perchance thy business, that he may perchance convert some and join them to thee, and cause thee to be enlarged and to be known there where thou art not yet. And when we have learned this, we will seek him with thee, and will take care to offer him the gift of thy love. There follows:

1. My Beloved is gone down into his garden, to the bed of aromatical spices, to feed in the gardens, and to gather lilies.

1282BThis garden of the Beloved is the blessed multitude of the faithful, opening to him the whole bosom of its mind, loving and contemplating him with its whole strength, embracing him with a fuller affection of the heart, so that it accounts it gain to die even for him, and does not scorn to endure torments for his sake. In this number thou shalt reckon Abel, who first received the Lord by his own death, being alike virgin and martyr, confessing in himself the priest and the victim, himself alike priest and victim, alike virgin and martyr, he fell, victim and priest. Thou shalt number also Enoch, whom God took from the world; and because he walked with him, he deserved to have life in himself. Noah also, whom, the world being destroyed, God saved in the wood. Abraham also, and his noble offspring. Moses himself also, who, manifestly 1282Cconfessing the Lord, says, « I will raise up to you a prophet from the midst of your brethren, like unto thee; and I will put my words in his mouth, and he shall speak to them all the words which I shall command him. But he that will not hear his words, which he shall speak in my name, I will be the avenger (Deut. XVIII, 18, 19). » [Vulg. suscitabo eis de medio fratrum suorum, "unto them, from the midst of their brethren"] In the midst of these thou shalt behold the blessed and highest of virgins, the hope of the ages, Mary, in the bed of aromatical spices, trusting with John her holy guardian, having on the right of this aromatic bed, standing by her, Peter and Paul, Andrew and James, and all the rest, who, bearing witness to him by their own blood, gave forth to the world a most sweet odour, and by their own death brought back the dead to life. This 1282Dindeed is the bed of aromatical spices, which thou understandest with the mind more than thou couldst be taught by word, which by its own blood, and by pains that cannot be told out, deserved to confess Christ. Here the balsams grow fragrant, the pigments give forth their scent, and all the incenses sprinkle abroad a most sweet odour. Hither at times the Beloved turns aside, that he may feed in these gardens, that is, may be refreshed by the glorious testimony of all these, and may gather these true lilies, truly worthy of his fellowship, that is, may establish them in the highest peace and blessedness. Which Church assuredly the Lord is said sometimes to visit apart, that the palm of martyrdom in men of either sex may be understood to have deserved of him something far beyond 1283Athe rest; but that the remainder, the universal Church, scattered far and wide through the world, may be observed to be far greater in number, and less in merit. There follows:

2. I to my Beloved, and my Beloved to me, who feedeth among the lilies.

This is the voice of the Bride, who says that she and her Beloved exchange soliloquies, she with him and he with her; which, as they are hidden, so we let them go, nor do we in any manner communicate them to others. There follows:

3. Thou art beautiful, my friend, sweet and comely as Jerusalem: terrible as an ordered line of battle of the camp.

These things indeed have already been said in part: for what occurs concerning the beauty of this Bride, that has been recorded. 1283BIt remains that we say also of her sweetness that which the Lord shall teach. That sweetness is not bodily, delighting and alluring some by touch, but rather of the spirit; whence it was said to the Lord also, « Thou, O Lord, art sweet and mild (Psal. LXXXV, 5). » So also is she sweet, who, being hurt, murmurs not again, and patiently bears what is brought upon her; whence she obtains the comeliness of patience, like that heavenly Jerusalem, to whom on earth no peace was given, and who, being now taken up into heaven, rests in a great fulness of peace; because « she is terrible as an ordered line of battle of the camp. » For an ordered line of battle of the camp is when they who are about to fight, their whole strength being gathered, stand armed in a fitting place, and have on this side and on that, on the right and on the left, the massed lines of fighters, 1283Cwhich withstand those that come, and by the strength of arms break their onrushing assaults before it comes to the battle; which indeed strikes terror into the enemy, and therefore rests in the highest peace. There follows:

4. Turn away thy eyes from me, for they have made me fly away.

Behold, the Bridegroom has recorded that his Bride is beautiful, sweet and comely, as one who is pleasing to the Bridegroom; her also terrible, so that she fears no encounter of an opposing enemy, so that she stands secure; her therefore, contemplating him in great part, desiring now and now to enter into the secret places of the Godhead, and hoping now to have the fulness of glory which the Lord promises to his own, he beautifully rebukes, 1283Dsaying, « Turn away thy eyes from me, » that is, seek not to lay hold of the beauty of my sublime glory; « for they have made me fly away, » that is, to ascend beyond the sense of men, and to show myself as yet incomprehensible to man, because neither hath eye seen, nor ear heard, nor hath it ascended into the heart of man, to will [velle; read nolle, "not to will"] to show it to any one before the common resurrection of men, and their conjoining with their own spirits. There follows:

Thy hair is as a flock of goats, which have appeared from Galaad. 5. Thy teeth as a flock of sheep which have come up from the washing, all with twin fruits, and there is none barren among them. 6. As the rind of a pomegranate, so are thy cheeks, besides that which lieth hid within thee.

These same things have been said above, and expounded; which 1284Ato say again is superfluous and burdensome. There follows:

There are sixty queens, and eighty concubines, and of young maidens there is no number.

This also, because, the Lord teaching us, we have explained above, we forbear to explain again, and turn our attention to those things which follow. There follows:

8. One is my dove, my perfect one, one is she of her mother, the chosen of her that bore her.

Which indeed is a reciprocal praise. For the Bridegroom commends with worthy praise the Bride who praises him, saying, « One is my dove. » In what manner she is called a dove, by what reason she is understood to be perfect, thou shalt observe from those things which have been said above. But she is here called one, because, as out of many grains one heap, out of many berries one bunch, 1284Bout of a multitude of cattle one flock is fitly called one; so also this one Church, one Bride of God, is understood out of the multitude of all the souls which have been called, or shall be called, to God in the unity of faith, which are strengthened in the unity of hope, which are already established, or shall be established, unto God in charity not feigned. And though she be one, yet is she « one » « of her mother, » that is, one after the likeness of her mother, namely the heavenly Jerusalem, which the Bridegroom asserts to be the mother of this one; and as that consists of a multitude of heavenly spirits, and, joined to God in one charity, is one, so he understands this one to be gathered out of an infinite multitude of souls and to be one, and in this to be like and conformed to her mother, in that she in no wise separates herself from God, 1284Cbut binds herself with firm charity to him whom she loves. Whence there follows, « The chosen of her that bore her, » that is, chosen after the manner of her that bore her. But this bearer is the same as is also her mother: yet by the diversity of the words he denotes diverse things; naming her mother, because she consists of a diversity of spirits, and is one, and this one, gathered out of a diversity of souls, likewise stands fast in unity: but her that bore her, because God, the reprobate part of the spirits being condemned, established and confirmed her chosen unto himself; and in like manner the Church, the reprobate multitude of men being condemned, he chose unto himself, and appointed her to be a partaker of his own glory with him. There follows:

The daughters saw her, and declared her most blessed: the queens and the concubines, and they praised her.

1284DIt has been said that the heavenly Jerusalem, the Church, namely, which consists of blessed spirits, is the mother of the Church which consists of souls, and is from the earth; and that this one has been chosen by God unto glory after the likeness of that one. Whence, if it be asked by what testimony this is true, or by what reason it is proved, this answer is added, Because the daughters of Sion saw her, that heavenly Jerusalem, namely, which is the mother of this Church which is from the earth, and which has been taken up by God, and chosen unto glory; the queens saw her, the concubines also saw her, and declared her most blessed, contemplating her with the eyes of the heart, those most blessed spirits, some indeed standing by the majesty and privy to its secrets, others most dutifully ministering, others laboriously running through the regions of the world, 1285Aand announcing the will of God in all things and through all things, and fulfilling it in effect. Her the « queens, » which is discerned to be the highest order in the Church, and the « concubines, » which is next after them, beholding together with the daughters of Sion, truly declared most blessed, and commended as worthy of all praise. And this testimony of the whole Church which is on earth, there is none who denies it to be true, none who rightly contradicts it. There follows:

9. Who is she that goeth forth as the dawn rising, beautiful as the moon, chosen as the sun, terrible as an ordered line of battle of the camp?

By whatever love a man is drawn, to that he is quickly turned, to that he is called back in mind. The Bridegroom therefore, conscious 1285Bof his own love, and not ignorant how great admiration the Bride whom he has chosen is worthy of, that he may show her admirable to all, turning to her, says, « Who is she that goeth forth progeditur as the dawn rising? » It is called aurora, as it were hora aurea, the golden hour, which, going before the Sun, announces that the sun is about to come, and, glowing red after the manner of gold, shows beforehand that an end is about to come to the darkness: and who knows not that this existed in the primitive Church; who, scripture revealing it, is not ignorant that those first fathers went before the rising of Christ, who is the true Sun of justice, and went before him by their own testimony? For who would doubt that just Abel fell by his brother's sword, and by his own passion showed forth the passion of Christ; that Enoch was translated by the Lord; that Noah, when the deluge was washing the world away, was saved by wood; that Abraham also 1285Cprefigured the Lord in many things? These assuredly, and all the Fathers of that testament, stood forth as the dawn, in whom the rising Church showed beforehand that the true Sun, who is Christ, was to be born, and that she was to be more fully illumined by him. But when the Lord was born, that came to pass which is written, « He came unto his own, and his own received him not. But as many as received him, he gave them power to be made the sons of God (Joan. I, 11, 12). » Who, being made sons of God, and illumined by his light, shone indeed as the moon, not with their own light, but with a light not their own: whence it is added, « Beautiful as the moon. » For the moon receives from the sun that whence it shines, and floods the world with a fuller light than the dawn: so the rising Church, 1285Dfirst as the dawn, then as the moon, but thirdly as the sun, being chosen, ministered full light to the world.

For, the wonders having been run through which came to pass at the birth of Christ, and the miracles being finished which bore witness to Christ preaching, and the signs being seen which appeared in his death and after his death, the Church powerfully arose: in the first fathers, the dawn; in the second, as the moon; but now, refreshed with full light, she appeared as the sun, chosen, radiant with full light, and furnishing light to all by her own brightness; wherein it is said, « Chosen as the sun. » For of all the creatures which were bodily created by God, none has been chosen for this, that it should be the eye of the world, and furnish light and illumination to the world on every side, save the substance of the sun alone, which alone 1286Agoes about us, warms us, and increases and fortifies us with benefits. In this manner also has this Bride been chosen, that she might furnish spiritual light to the world, and, the darkness being taken away wherein the world was wrapped, might bestow and confer upon it the light of faith through the apostles, and the holy martyrs, and all the doctors of the faith. Who, when she shall come together whole after the resurrection, will appear terrible as an ordered line of battle of the camp. For when the Lord sits in that day, and pronounces the sentence of judgment: « Come, ye blessed of my Father; possess the kingdom which has been prepared for you from the origin of the world (Matth. XXV, 34), » [Vulg. possidete paratum vobis regnum a constitutione mundi, "from the foundation of the world"] so terrible and admirable will she appear, that she gives no entrance to the enemy that approaches her; but, like a line of battle ordered by the hand of the Lord, keeps her own to herself, and by the power of her Lord drives off all strangers. 1286BYet blessed Gregory says upon this, « The dawn announces that the night has perished, nor yet does it display the brightness of the day; but while it drives away the one, it takes up the other, and holds a light mingled with darkness. » Therefore he who in this life follows the truth is the dawn, because he does certain things which are of the light, yet is not without the leavings of darkness. When therefore the law of sin contends with the law of the mind, it is still the dawn, because the light which has shone forth has not yet wholly pressed down the darkness, and because the light of the flesh [lux carnis; read lex carnis, "the law of the flesh"] strikes the law of the mind, and on the contrary light and shadow strive with one another by turns: it will be day when the shadow of sin shall not remain, when the inward light shall have shone perfectly. Therefore the Church whom the Bridegroom admires is deservedly compared to the dawn, because, forsaking the 1286Cdarkness of sin, she breaks forth into the light of eternity, and by the knowledge of faith is changed into the light of justice, as the dawn is turned from darkness into light; faith is light, unbelief is night. Therefore the Church, seeking eternal things, glows with the supernal brightness and with the light of justice, and rises as the dawn, because, having left behind the depravity of the world, she turns herself into the splendour of a new light. There follows:

10. I went down into the garden of nuts, to see the apples of the valleys, and to look whether the vineyard had flourished, and the pomegranates had budded.

The Bridegroom, having above addressed the whole Church, now turns to that part of her which is here, which is subject to temptation; which, while the rain descends, the floods come, the winds arise and beat upon her house, 1286Dneeds help so much the stronger as it is shaken by the more frequent whirlwind. Coming down therefore to her, he says, « I went down into the garden of nuts, » and so forth. But a garden (as has been said) is a place set apart, planted with health-bearing herbs and wholesome trees, which after labours it is sweet to visit and to be refreshed in spirit. Which place indeed designates the Church that is set here, and how she is set apart Isaias designates, saying, « As the heavens are exalted above the earth, so are my ways exalted above your ways, and my thoughts above your thoughts (Isa. LV, 9). » By these ways and thoughts he designates the thoughts and works of the Church, which is as far removed from every intention of the wicked as the heaven is distant from the earth. But this garden is planted 1287Awith trees of nuts; which indeed are diverse. For one nut is the hazel, another the filbert, another the chestnut, another the almond, another the pine-nut, another the Libyan, which is called the nutmeg, another the Gallic, which in the common tongue is wont to be called simply the nut. What do these nuts signify? The hearts, assuredly, of the saints, which indeed within display the sweetness of the kernel, that is, the profit of the spirit; but without they show the profit of the flesh, which is so hard that of it it was said, « We have this treasure hidden in earthen vessels (II Cor. IV, 7). » [Vulg. habemus autem thesaurum istum, without "hidden"] And again of it it was said, « I know that neither death, nor life, nor angels, nor principalities, nor any other creature shall be able to separate us from the charity of God, which is in Christ Jesus our Lord (Rom. VIII, 38). » [Vulg. Certus sum enim quia, "I am sure that"] To 1287Bthis garden of nuts therefore he goes down, that he may strengthen their kernels within, and subject the bodies of the same without to suffering, laying up for it the rewards of life, which shall be lacking to none that dies for him. He goes down also that he may see the apples of the valleys; for that garden is not planted with nuts alone, but rather with trees which bear apples. For all fruits which are covered with a soft rind are called apples, and these signify the confessors, who, burning within with the love of God, and confessing him without, receive their reward from God in eternal blessedness, although they are not made equal to the martyrs. To these therefore he goes down, who follow after him in the sublimity of martyrdom, and to these who, abiding in the valley of humility, are likewise not slow to follow after him by death: but the Lord spares them, 1287Cwilling that they receive eternal blessedness by their will alone, and not also by a death of their own procuring. He goes down also to the newly planted vineyards, that he may look whether they flourish, whether they give of themselves the hope of fruit, whether they persevere in faith, and, an example of approaching, of believing, and of persevering being set before others, enlarge his name: which same thing he desires concerning the pomegranates, namely, that they bud, and by their budding afford to others examples of bravely undergoing suffering for Christ, and pledge the rewards of that recompense which they look for. There follows:

11. I knew not: my soul troubled me because of the chariots of Aminadab.

The Lord in the foregoing words admonished 1287Dhis Bride, made known to her what she should seek, and set himself before her as the end of her course; for in vain do we run, if we do not lay hold, if we do not find him whom we seek. But hard things have been set before her, at which the flesh is afraid, at which it trembles; but for these the spirit is strengthened and girded by the gift of God, accounting light all that it suffers, while it glories in the gift of its own recompense. Which indeed the Synagogue hearing, stands, is amazed, and trembles, and, returning at length to herself, says, « I knew not, » that is, I was ignorant of so great grace and of the gifts of the spirit conferred upon thee; and therefore, « my soul troubled me, » because I wandered astray in darkness, « because of the chariots of Aminadab. » This Aminadab is read to have been the great-great-grandson of Juda (I Par. II, 10), who by the interpretation of his own name signifies Christ; for Aminadab 1288Ais interpreted, « The willing one of my people; » for he himself stood forth as the head of the whole people, at whose birth the Angel said to the shepherds: « Fear not; for behold I bring you good tidings of great joy, that shall be to all the people: for this day is born to you a Saviour, who is Christ the Lord (Luc. II, 10, 11). » But he stood forth as the willing one of that people; for willingly was he born, willingly shown forth by angels and by great powers, willingly adorned with miracles, willingly betrayed, willingly given unto death; and since he bore all these things willingly, rightly is he named the willing one both of the people and of him. Whose chariots indeed are the four Gospels, which are drawn through the world, while they are preached to the peoples, and are believed, and are received as worthy of all veneration. Beholding which 1288Bthe Synagogue is troubled, despairing that that can be false which is thus received in the heart by all, is magnificently honoured, and is crushed out neither by exquisite torments nor by any kind of death. But Saint Ambrose notes two chariots. For anger, cupidity, pleasure, and fear he makes the wheels of one chariot; but to the other he assigns prudence, temperance, fortitude, and justice: in these wheels there is then the spirit of life, when a good driver guides them, restraining these, admonishing these, recalling these, urging these on. These horses indeed are subject to the yoke of faith, bound fast with the bond of charity, with the bridles of justice, with the reins of sobriety. There follows:

12. Return, return, O Sulamitess: return, return, that we may behold thee.

1288CThe Synagogue confessing her slowness, the Church answers by way of consolation, « Return, » and so forth. It is said to the Sulamitess that she return, because at the end of the world faith will be offered by the Church to the Synagogue, which was held captive under unbelief. And she is admonished four times to return, because the Jews, scattered through the four parts of the world, will be gathered together at the end; whence it is said to her, « Return, return, O Sulamitess, » thou who wast held captive or despised under the prophets, « return, return, » that in that liberty wherein we are we may « behold thee. » There follows:

1. What shalt thou see in the Sulamitess, but the companies of the camps?

This is the voice of the Bridegroom. Behold, the Church admonishing the Synagogue, 1288Dthe Bridegroom, rejoicing, promises that he will give the effect, saying, « What shalt thou see in the Sulamitess, but the companies of the camps? » For the companies of the camps are they who, set as it were in camps in the array of the virtues, fight against the devil, and, God fortifying them and bringing help by his own power, overcome. For then shall the camps of them that war be seen in the Sulamitess, when she shall do battle for the faith which now she assails, and, when Henoch and Elias preach the same, asserting it to be true and to be that wherein one must be saved, she shall bear witness to it by her own death. There follows:

2. How beautiful are thy steps in shoes, O daughter of the Prince!

Behold, the Bridegroom praises the Bride, beginning from her steps: whence also, commending her, he says: « How 1289Abeautiful are thy steps in shoes, O daughter of the Prince! » Her indeed, who in her first fathers stood forth as the « daughter of the Prince, » that is, of God who has princedom over all things, he commends with a twelvefold praise, beginning from her steps, advancing through the middle parts, and consummating her praise with the fruitfulness of her breasts; and so he says, O thou who now in thy conversation art worthy to be called the daughter of the Prince, who also in thy first fathers didst worthily deserve to be called his daughter, « how beautiful » now « are thy steps! » For now thou drawest near to God by those same steps by which the apostles drew near; confessing that the Son of God was sent by the Father into flesh, and that he in that same flesh underwent death for the salvation of all, and after the third day rose again, and thus, the victory being won, ascended into heaven, thou standest for him, thou bearest 1289Bwitness to him, thou dost not refuse to die for him. Exceedingly beautiful therefore are thy steps, wherewith thou walkest unto God; and this, « in shoes. » For shoes are made of the hides of dead animals; whence by these are understood the examples of the saints: of the Fathers, namely, of the apostles, and of all the martyrs, because, in confessing Christ, they endured that their hides be drawn off them, and their bodies be withdrawn from their souls. To these therefore thou art made equal, to these thou art made a peer, who, having received a sure faith, dost fight for it, and dost labour to be crowned with the glory of the apostles by contending for it. There follows:

The joints of thy thighs are as monilia, which are wrought by the hand of a craftsman.

1289CThe thighs, whether called femina or femora, wherewith we walk and frame our goings forth, are these two, namely the Old Testament and the New: the joining of these is the concord of the Testaments, whereof he says, « The joining of thy thighs is as monilia. » Monilia indeed are so called from monere, to admonish, in that, when they are hung upon the neck and set upon the breast, they admonish her that wears them not to let a stranger's hand come to her bosom, but to keep her faith undefiled to him to whom she is betrothed. They admonish any man also, that where he sees these hung, he be not drawn thither by love, nor by any chance be carried thither by love, lest perchance, being taken in this, he be held guilty of adultery. Whence the two Testaments are deservedly named monilia, which admonish us to fear God, and to venerate him, and to love him with the whole 1289Dheart, the whole soul, and all our strength, and to meditate upon him with a firm mind. They admonish also that we love our neighbours, and contrive not nor do to them anything which ought rightly to displease. In these the two Testaments are, and are in concord, which also so strengthen faith as it truly is; and they confirm it to be even as we believe. These also « are wrought by the hand of a craftsman, » that is, through the Son, who is the hand of the Father, and the highest craftsman of all, they were declared to men and written down. There follows:

3. Thy navel is a turned bowl, never wanting cups.

The navel indeed is in the middle of the belly, having a certain 1290Apart of it beneath itself, and a certain part above. But this navel is the infirmity of our mortality, one part whereof is below, and the other above. That part is below whereof it is said: « All flesh is grass, and all the glory thereof as the flower of the field. The grass is dried up, and the flower is fallen (Isa. XL, 6, 7). » Whereof David says: « In the morning let him pass away as grass; in the morning let him flourish, and pass away: in the evening let him fall, grow hard, and wither (Psal. LXXXIX, 6). » The morning also of our infancy, of our childhood, of our youth passes away; the flower of our young manhood passes away; the evening also of our old age passes away: wherein indeed a man falls down in death, grows hard in the corpse, withers in the dust. But that part is above whereof blessed Paul makes mention, saying: « It is sown in 1290Bcorruption, it shall rise in incorruption: it is sown in dishonour, it shall rise in glory: it is sown in weakness, it shall rise in power: it is sown a natural body, it shall rise spiritual (I Cor. XV, 42, 43). » This navel therefore is as a turned bowl: for that working is lightest which is done by the lathe; and lightest is the working of God, which shall be wrought in the resurrection of all. For as an angel most lightly lifted up Habacuc, and set him in Babylon; so, carrying food to Daniel, he set him back again in Judea (Dan. XIV, 35): so shall it be in the resurrection, when at the voice of the angel, at the sound of the trumpet blowing, the dead shall rise again forthwith incorrupt, who indeed were worthy of corruption. This therefore is that part of our infirmity which shall be lightly wrought by the lathe of the divine working, which is called a turned bowl, which 1290Cneither here wants cups, nor in the time to come shall in any measure want them. Here therefore their glory is said to be about to be great, which shall then also be seen bodily, and shall appear. There follows:

Thy belly is as a heap of wheat, set about with lilies.

The belly is that part of the body which receives whatever is put into it; and whatever in it can work together for its substance, that it retains, and therewith cherishes the body, increases and advances it, but drives off and spits out the rest. Whence by this is understood the holy memory of this synagogue, which comprehends all things, and these only which are holy, and which work together unto eternal life, and direct the steps thither, these she loves, these she keeps, and in these she goes forward: the rest, as vain and unprofitable, she spits out and 1290Dsends away. Whence also it is said: « Thy belly is as a heap of wheat. » For in a heap of wheat some things work together unto life, and some are otherwise: but of those which work together unto life it is subjoined, that this heap « is set about with lilies, » that is, is trained by the examples of the Fathers, and is taught by the instructions of the heavenly spirits, who are truly lilies. There follows:

4. Thy two breasts, as two twin fawns of a roe. 5. Thy neck as a tower of ivory.

This is understood of the breasts of the converted synagogue, as it was said above also of the breasts of the Church; as also that which follows concerning the neck, « Thy neck as a tower of ivory: » yet here is added, « of ivory, » 1291Athat both the brightness of their preaching may be shown, and the firmness wherewith they truly preach Christ, and confirm this by their own death. There follows:

Thy eyes as the fishpools in Hesebon, which are in the gate of the daughter of the multitude.

The neck being shown, we come to the eyes; of which it is here said, that they are « as the fishpools in Hesebon. » But Hesebon is interpreted, « a girdle of mourning. » But the « eyes, » that is, they who contemplate the secret things of faith, and show them to the synagogue now converted, to be seen and to be believed, these are « as the fishpools in Hesebon: » for Hesebon, whether it be a fortress or a city, had at its very entrance fishpools, wherein the bodies of those entering could be washed and cleansed, so that trust might thus be had in those who had gone in, 1291Bthat they would contrive no evil which should be against the place, or in any measure hurtful to it. So also these, who prepare and show the ways of life to this converted synagogue, provide beforehand and show the way of life to others who are to be converted to her, and that they enter not feignedly, that they receive not Baptism in vain, nor contrive in guile to set themselves against those in whom Christ now reigns, and now holds his own princedom. This therefore is that which is said, « which are in the gate of the daughter of the multitude, » that is, at the entrance of the fortress or the city, where there is a multitude of nations, to whom the word of God is now preached, and they receive it unto ages of ages. For that Simon Magus did this feignedly, feignedly received Baptism, feignedly came to know the sacraments of faith, with all which he afterward sharply 1291Cassailed Peter, the doctor of the Church appointed by Christ. Whence, lest a like assault disquiet her in her conversion, when it shall be given, it is said to her that she shall have eyes providing beforehand for herself, as at the gates of Hesebon provision was made beforehand for the city. But this multitude is rightly called « a girdle of mourning, » because on every side it is girded with mourning. On this side she mourns that she has sinned against God; on that side, lest she sin, she likewise has tears of fear; on this side she complains that he whom she loves is lacking to her, and that the rewards which she seeks and desires are lacking to her. Girded therefore with this mourning, she is rightly called Hesebon, who, surrounded with these and with other tears which compunction gives, rightly makes her complaint. There follows:

Thy nose is as the tower of Libanus, which looks toward Damascus.

1291DTo the nose are assigned those of the Church who perceive near at hand the fragrance of the virtues in the Church, and who know the stench of the vices in her by discerning it from afar. These stand as a tower in Libanus, which designates the whiteness of the Church, who in the Church of God receive before others the name and office of prelacy, and who look toward Damascus. For Damascus is the mother city of Syria, where Cain is read to have slain Abel; whence many evils were brought upon Israel, where unbelief reigns, and sin rages exceedingly. Against this the Church of God looks earnestly, attentively considering whether there be any whom she may snatch away for herself, and, when he has been snatched from the devil, may be able to turn to Christ. There follows:

5. Thy head as Carmel: and the hairs of thy head as the purple of the King bound in the channels.

1292ACarmel is a mountain, going up into which Elias obtained that the rain, shut up for seven years, should be given him abundantly by God, signifying assuredly Christ, whom confessing, and asserting the things which are said of him to be true, we pray to the Father that he send forth upon us the gifts of his graces, whereby he may make us pleasing to his will. But this Carmel is interpreted « a mountain, » or, « the knowledge of circumcision; » which rightly befits Christ, for he himself stood forth as the beginning and the end of circumcision. For he himself enjoined this upon Abraham (who saw his day and was glad) and upon his house, and by the austere cutting of this member forbade the intercourse unlawful to him, and all other dishonourable and superfluous things of every member. He also took this upon himself, and foretold that it was consummated 1292Bin himself: for the shedding of his blood, as well upon the cross as in this circumcision, is a sufficient correction for the people of grace, that they abstain from vices, and correct and amend their depraved motions, not by that austerity of the sacrament, but by the receiving of faith alone and of holy baptism. But the hairs of this head are they of whom it is subjoined: « The hairs of thy head as the purple of the King bound in the channels. » The hairs of the head indeed are those which adorn the head, make the face comely, and, ever cleaving to the head, by the great fairness of themselves render it honourable to whomsoever meets it, and most worthy of all veneration. By these indeed we understand those who, cleaving with the whole heart to Christ the highest King in an indissoluble bond of love, could never be divided from him, neither by princedom, nor by any power that wrought it; 1292Cbut through all the torments that could be devised deserved truly to cleave to him, and to be called inseparable hairs. And the hairs of the head indeed are as the purple of the King bound in the channels. The channels indeed are the sendings forth of the graces of God, which in many manners he [sends] into his own whom he chooses, and he himself both makes them worthy of the grace of martyrdom and takes them up. And so these hairs are in these channels, and are indeed joined to them, not knowing how to be sundered from them, but rather, some heavenly liquor being received in these, they become ruddy as the purple of the King bound in the channels, conformed indeed to Christ who suffered upon the cross, and now conformed to him in glory. There follows:

6. How beautiful art thou, and how comely, dearest, 1292Din delights!

After the commendation of those things which have been said, he subjoins the praise of the synagogue, which has now been made the Church, saying, Since the things which have now been said stand thus, therefore thou art exceedingly « beautiful » in the work of virtue, and « comely » in the contemplation of the same; dear to us through thy conversion, dearer through the carrying out of virtue, « dearest » to God at thy arrival; whence he subjoins, « in delights, » that is, in those things which have been said, which God declares to be delights, and in these, as in delights, he takes his pleasure. There follows:

7. Thy stature is likened to a palm tree, and thy breasts to clusters.

The commendation of her began from her steps; the joining of her thighs also, her navel, and her belly have been commended; 1293Aher breasts, and her neck, her nose, and her eyes, together with her head and her hairs, have been described. Lest this should seem ill-sounding, and out of tune with her stature as too much drawn together into itself, he adds concerning her stature, saying that it is likened to a palm tree, stretched upward, namely, narrow and rough below, spread out and widened toward heaven with its arms, bearing a most sweet fruit, which, joined to the clusters which are the fruit of the vine, renders the supper rich, and the supper itself most delightful by the fruit of the vine. There follows:

8. I said: I will go up into the palm tree, and will take hold of the fruits thereof: and thy breasts shall be as the clusters of the vine, and the odour of thy mouth as of apples.

This indeed the Bridegroom says, that he himself will go up into the palm tree; which indeed we believe to have been fulfilled, 1293Bwhen he went up upon the wood of the cross. To which indeed this also was granted, that as he himself, by going up upon it, stood forth victor over all things, so it also justly obtained princedom over all the trees of the woods, and deserved rightly to be called a palm; whence also it is sung to it: above all the trees of the woods, thou alone wast worthy to bear the King of the ages and the Lord. « And I will take hold of the fruits thereof. » This was the fruit of this palm: immortality, impassibility, and eternal delight also: these fruits of it Christ received upon the cross. For because he humbled himself, being made obedient upon the cross to the Father unto death, even the death of the cross, the Father exalted him, that in his name every knee should bow, of those in heaven, on earth, and under the earth, 1293Cand every tongue confess that he himself is in the glory of the Father, whereunto none comes save through him. « And thy breasts shall be as the clusters of the vine. » The breasts are those wherewith the infancy of little ones is fed and nourished; and these are the sayings of the prophets, whereby long before those times the passion of Christ was prophesied, and announced by many proclamations of the same. Which breasts indeed are now made the clusters of the vine, now showing the very fruit which they prophesied, and only then, when Christ suffered upon the cross, showing forth the effect which they sounded out. « And the odour of thy mouth as of apples. » For the odour of the cross, before Christ ascended it, was horrible; but after Christ the giver of life ascended, all its odours were made most sweet, and, as the odours of apples, most pleasing; 1293Dwhence Paul also says: « We are the good odour of Christ unto God in them that are saved, and in them that perish (II Cor. II, 15). » There follows:

9. Thy throat as the best wine, worthy for my Beloved to drink, and for his lips and his teeth to chew upon. I to my Beloved, and his turning is toward me.

The Bridegroom has now long commended her as worthy of praise, beginning from the lowest and advancing to the highest; which the Bride, holding it acceptable, answers: « Thy throat as the best wine, worthy for my Beloved to drink, and for his lips and his teeth to chew upon. » And so she shows that the praise which the Bridegroom himself has sounded out concerning her is such as it is worthy that it be drunk by the Bridegroom himself, and, passed over into his body, 1294Abe held in memory; and this is that which is said, « for the lips and the teeth to chew upon. » For in the law (Levit. XI, 3), an animal which does not chew the cud is held unclean, and that which chews the cud is beyond doubt accounted clean: for he who calls back to memory the good things which he hears or reads, and declares them by chewing them with the teeth, or by uttering them with the lips, is affirmed to be a clean animal. Whence also, affirming that this cleanness is in the Bridegroom, she exhorts him to call this praise back to memory, and to account and adjudge her worthy of this praise. And that this shall indeed come to pass she declares, saying, « I to my beloved, and his turning is toward me; » as if she should say, I am worthy of the memory of my Beloved, and he most worthy to be held in memory by me: for I love the Father, I venerate and adore his 1294Bonly-begotten Son, I judge the Holy Spirit equal to these in all things. I understand the works of the Father which he wrought for my redeeming; in these I acknowledge the obedience of the Son, and through his Spirit coming into me I receive him turned toward me, and his gifts. And so she says, I am worthy of my Beloved and dear to him: for he emptied himself for me, making himself a child and a little one; to whom the Church sings that saying of Isaias: « A little one is born to us, and a Son is given to us (Isai. IX, 6). » He emptied himself also, being made obedient to the Father unto death; and what death? that which was of the cross, which was accounted most unworthy, whereby heaven was denied to a man, the earth was withdrawn from him, the remedy of water was not afforded, 1294Cand, being dead, he was committed in the air to be torn by the birds:

By these deservedly dear, by these merits to be held dear.

« His turning » also is « toward me: » for what kind of death should I shudder at, when I understand that the Son of God suffered such things for me? None indeed. For in Stephen I endured the stone, in James the sword, at Rome in blessed Peter the cross, in his partner blessed Paul the troubles of the sword; the boiling oil in John, in Andrew the bitter things of the cross, I bore; and in the apostles, and in all the martyrs far and wide throughout the world, I presented the torments that could be devised. There follows:

10. Come, my Beloved, let us go forth into the field.

The charity being shown wherewith the Church is united to Christ, 1294Dshe confidently calls upon him, desiring that he himself also come to her who loves him, and behold her loving him, and look through whether the things which have been said of him are true. And so she says, « Come, my Beloved, » whom I love even unto death, who at thy departing didst promise to the Church, saying: « Behold I am with you even to the consummation of the world. » (Matth. XXVIII, 20.) « Come, let us go forth into the field. » A plain is a place lying open far and wide, containing woods and places lacking woods, on this side beset with thorns, on that showing places not thorny yet untilled, designating this world, such as it was when Adam was cast over into it after his sin, and the sentence was spoken to him, « Because thou hast eaten of the tree whereof I had commanded thee that thou shouldst not eat, cursed is the earth in thy work: in labours shalt thou eat of it all the 1295Adays of thy life. Thorns and thistles shall it bring forth to thee, and thou shalt eat the herb of the earth (Gen. III, 17). » [Vulg. quia audisti vocem uxoris tuae, "because thou hast hearkened to the voice of thy wife"] But this was called a field, after that, being assailed by the ploughshare and the coulter of the earth, it laid aside this horrible face, answered to husbandry, and gladdened its husbandmen with good fruits. And it is called ager from this, that it began to be driven, agi, by the ploughshare, and to be cast down by the coulter, and (as is the custom of husbandmen) so to be turned over in the same place, that it may be fit for receiving the seed, and be made fruitful for the propagating of the same. To this field therefore the Bride invites her Bridegroom, saying, « Come, » that is, consent to this, that I may have access to thee. « Let us go forth: » Do thou go forth, the flesh being assumed, out of the unspeakable hidden place of thy majesty, that is, appear manifestly; and I, having gone forth wholly with thee out of my hidden places, out of my uncleannesses, out of unbelief, 1295Bbelieving thee with the heart, confessing thee, humbly adoring thee, cleaving to thee inseparably, am ready to come with thee into this field, that we may consider whether it be well tilled, whether the seeds of the word are to be entrusted to it, and whether any hope of good is to be looked for from it. There follows:

Let us abide in the villages.

Dwellings indeed are made in fields, as was said of the plain of Sennaar, wherein the city of Babylon was built by the sons of Noe (Gen. XI, 2); towns are made; villages also are made: in the city the rich dwell, in the towns the powerful; but in the villages is the abode of the lesser and the more humble, which is so much the more pleasing to God as it is more humble, and so much the more acceptable as it is the more capable of virtue and of doctrine. Here she desires that the Bridegroom make his stay, 1295Cand that she abide with the Bridegroom, where there is the consecration of his holy body and blood, where the washing away of sins is made in baptism, where there is the daily confession of offences, and the frequent oblation of the faithful peoples is made to the Lord: hence the frequent bestowal of tithes, hence of other gifts also, and at their going forth the holy acknowledgment of the Lord, and their passing over to eternal blessedness. There follows:

11. In the morning let us rise up to the vineyards: let us see if the vineyard has flourished, if the flowers bring forth fruits.

He is blessed whose vineyard is visited in the morning by the Lord. For the vineyard of each one is this present life; and the morning is for each one the beginning of the present life. But there are certain ones whom in the morning, that is, from the very 1295Doutset of life, God visits, directs, and magnifies, and whom he shews even by manifestation to be such that from them great fruits of miracles are to come; « Let us see if the vineyard has flourished. » To these the Bride invites the Beloved, that he may abide with them, and make these to flourish, and himself keep the flowers that bring forth fruits. These indeed are our advances in God: for as a vineyard produces first leaves, then the flower, thence the fruit; so in the things that are God's, for those who are solicitous to see and to have him, a certain initiation is the turning away from evil; for a great advance is a happy conversion to the things that are God's. But the highest thing in these is the love, pleasing to God, of the things that are God's, and the blessed completion of them in work. Whence also it is subjoined:

If the pomegranates shall have flourished.

1296AIn pomegranates indeed the love of martyrdom is signified. Greater love indeed hath no man, than that one lay down his soul for his friends. Him indeed, though she admonishes all her own to see, yet these especially, who burn with the love of martyrdom, who desire to lay down their life for Christ and through death to ascend upward, she admonishes by a certain special visitation to give heed. Whence also she says:

There will I give thee my breasts.

What are these breasts which the Bride is about to give to the Bridegroom when he shall so have come, and shall so have visited the Church? The breasts indeed are that part of the body wherewith the Church nourishes her sons, wherewith she draws out their infancy, and brings them forth into the strength of youth; and when they have grown up into this strength, she leaves them to themselves, and to the martyrdom which they desire, and 1296Bto him for whose sake they desire it. She says therefore, « There will I give thee my breasts, » that is, I will open all the folds of my mind, that I may understand from thee what is to be said to each order, in what manner each order is to be admonished, that it may come to thee and possess thee for ever. There follows:

The mandrakes have given a smell. In our gates are all apples: the new and the old, my Beloved, have I kept for thee.

Having called her Beloved to come to the Church, to visit her, and she who desires to see him, she adds this, saying: For that indeed which I long for, I doubt not that I shall find thee difficult [difficilem; read non difficilem, "not difficult"], because I understand that the mandrakes in our gates have already given thy odour. The mandrakes indeed she names the Prophets, which keep the form of a human body, and which heal whatever member 1296Cof the human body a disease occupies, from a like member, by powder scraped for the purpose. This also makes the barren woman fruitful, and profits those who suffer by much art of medicine: whence this expresses the Prophets, who express the humanity of Christ, and the things which he wrought in man; and this in our gates, that is, in the Scriptures which have now been made ours, they cease not to cry out and to prophesy. These indeed are all the apples, which the new and recent prophets foretold; « and the old, » the ancient, namely, which have been spoken from Adam until now, have I kept for thee, because they are to be fulfilled in thee, and to be shewn by the very accomplishment of the work. There follows:

1. Who shall give me thee for my brother, sucking the breasts 1296Dof my mother, that I may find thee without, and kiss thee, and that now no man despise me. 2. I will take hold of thee, and lead thee into my mother's house: there thou shalt teach me, and I will give thee a cup of spiced wine, and new wine of my pomegranates.

This Bride, solicitous concerning the coming of her Bridegroom, has long since in prayer greatly desired it, saying, « Come, my Beloved; Let us go forth into the field; » and what she prayed for she foretold would assuredly be at hand, because the mandrakes have spoken this beforehand, this all the prophets have foretold. Therefore concerning this which shall certainly come to pass, she now asks, saying: « Who shall give me thee for my brother, » that is, [who] will be so worthy as to shew thee to me visibly as my brother, to demonstrate thee to me in bodily form as 1297Amy brother. For it is ancient, and known by hearing, that God the Father of all created me among the rest, and stood forth as a father to me among the rest, and that I among the creatures have always called upon him as a Father: but that he himself should be a brother to me is new and unheard of from the ages, and yet is to be spread abroad to the world. For the angel Gabriel was sent to Mary, saying, « Hail, full of grace; the Lord is with thee. The Holy Ghost shall come upon thee, and the power of the Most High shall overshadow thee. And therefore that holy thing which shall be born of thee shall be called the Son of God (Luc. I, 28, 35). » Behold that the Son of God, born of the holy Virgin, born again by holy baptism, was made a son of the true Church, and began to be a brother to us all, who before all things stood forth to us as Father. Whence after the resurrection 1297Bhe says, « Go, tell my brethren that they go into Galilee; there they shall see me (Matth. XXVIII, 10). » Whence it is that him whom hitherto I had called God the Father, I now name my brother; and therefore brother, because sucking the breasts of my mother, namely of Mary; who, from this that she was made his mother, is worthily the mother of all who call upon him, and implore his help for themselves in whatsoever necessity. Through her indeed the Son of God was found without, that is, in this bodily form, which he newly took, and in it appeared to the world, and in this he received to himself from him (as has been said) the kiss of reconciliation; whence she says, « And now let no man despise me. » For before God had held out to man the kiss of reconciliation, 1297Cman was held despicable both to the angels and to the demons, and even to his own self, who was being dragged wholly into Hell to be possessed. But after he was reconciled by the death of the Only-begotten, forsaking Hell, he began to possess the region of Paradise and of heaven, and from thenceforth he was held in contempt neither by the possessors of heaven, nor by those of Hell. For she herself says, « I will take hold of thee, » that is, I will hold thee with a most firm embrace: not by threats, not by stripes, not by every kind of death shall I be removed or torn away from thee: and thus will I bring thee « into my mother's house, » namely of the heavenly Jerusalem, which instructs me, and shews me the example of that love whereby I may always cleave to thee, and may not be able to be removed from thee; and I will bring thee into « the chamber of her that bore me, » that is, that ancient dwelling-place of love, wherein 1297Dshe that bore me has ever held thee, that is, that most ancient gathering sprung from the patriarchs and the prophets and the other faithful, and that holy congregation which could never be torn away from thee. « There thou shalt teach me, » because then shall we all be taught of God. And what shall we give thee? « A cup of spiced wine, » namely everlasting love; which is formed in so many ways, as wines are wont to be formed from divers kinds; « And new wine of my pomegranates, » that is, the passion of my martyrs, who are so joined to one another in the sweetness of love, as apples are joined to one another among apples, and by no evils could they be turned away from thee. There follows:

3. His left hand is under my head; and his right hand shall embrace me. 4. I adjure you, daughters of Jerusalem, that you stir not up, 1298Anor make the Beloved to awake, until she herself will.

Because these things have already been said, we do not repeat them, but where they were said, we commit them to the studious to be read. There follows:

5. Who is she that goeth up from the desert, flowing with delights, leaning upon her Beloved?

One that loves easily looks back upon one that loves him, and the words which love forms it easily pours over to itself. Whence, because from the things already said the affection of the Bride that loves him is easily marked, the Bridegroom straightway affords her a response of love, asking and inquiring who she is: not that he is ignorant of her, but that he may permit no one to be ignorant. Of what sort is she, and how great, and how most worthy of wonder, who thus goeth up from the desert? Naming this world 1298Ba desert, which very many strive to inhabit as a fatherland, and, cheated of their endeavour, descend from hence to the places below, and thus come to know what fatherland is destined for them. This desert is that place which the Lord deserted by ascending, when, in the sight of many, he was lifted up and ascended into heaven. Wherefore it follows, that this same one is « mighty in delights, » flowing with which, and understanding that they please the Lord in the highest degree, she seeks to stand by him with right faith, strong hope, fervent charity, and to present to him these things given to her by himself. But this is what he says: Who, and of how great merit, is she who, this world being deserted, namely which God deserted by ascending from hence, which for others has been wont to be a place of descent, making for herself a place of ascent, leaps forth on high, presenting to God the delights 1298Cof the virtues, which she knows to have been conferred upon her by him? But blessed Gregory, looking more deeply upon these things, says: The Church, flowing with the delights of the words of God, ascends from the present desert to things above. To flow with delights is, in the love of God, to be filled with the banquets of the Scriptures. Flowing therefore with delights she ascends, because daily she lifts us up, fed with mystical understandings, to things on high; in whose words there are as many delights as there are diversities of spiritual understanding. Now history feeds us, moral allegory refreshes us, sometimes contemplation suspends us toward higher things. The soul flowing with these delights is refreshed with mystical understanding, in which the present obscurity is illuminated by the brightness of the day that follows, so that even in this corruption it may break forth into the understanding of that 1298Dtrue light, and, fed with the delights of the words, may learn by foretasting what it hungers for of the food of truth. There follows:

Under the apple tree I raised thee up: there thy mother was corrupted: there she that bore thee was violated.

It has been said that she, flowing with delights, is leaning upon her Beloved: now it is consequently shewn that she could and ought to lean upon him. For he says, « Under the apple tree I raised thee up, » that is, I called thee back from death; thee set indeed under the apple tree, that is, liable to the sin which was contracted by the apple tree. For they say that that forbidden tree, from which man in Paradise was bidden to abstain, was an apple tree, and that that wood, which was good for food, and beautiful to the eyes, and delightful to behold, 1299Acame to be a concupiscence to the woman; who took of it, and held it out to the man, and made herself, and her posterity, guilty of disobedience. From this evil of disobedience indeed this Bridegroom, bearing the cross, snatched all; and therefore he confesses that he raised up and redeemed her, placed under the apple, that is, under the sin which was contracted from the apple. And that this be not esteemed a small thing, he adds, « There thy mother was corrupted; there she that bore thee was violated; » calling mother the whole generation which was drawn out from Adam even to Abraham: but naming her that bore thee that generation which, from Abraham even to Christ, was bound by a certain stricter law of commandments, teaching by these that all begotten by human generation are liable to this offence; unless either the Spirit sanctified them before 1299Bthey were born, as the holy Virgin who was made the dwelling-place of God, John the Baptist, and Jeremiah, whom we know to have been sanctified from the womb, or God succoured them by his sacrament. But if anyone cares to look more deeply, let him read again the treatise which we discoursed above concerning the kiss of reconciliation, and wherein we set forth the things which were granted to us, the Lord dictating. There follows.

6. Set me as a seal upon thy heart, as a seal upon thy arm.

Because I freed thee from the death which thou didst deserve, through the death of my cross; therefore I consequently enjoin upon thee, that me, that is, my love, whereby I was made man 1299Cfor thee, whereby I was crucified for thee, whereby I humbled myself that I might rescue thee from the death which thou hadst deserved, thou set always as a seal, that is, as a certain memorial, upon thy heart, that is, in thy heart; that in everything which thou shalt have purposed to do thou attend always to this love, that thou presume not to fulfil anything in act, unless thou see it to cleave to this love. The same also he subjoins concerning the arm, « As a seal upon thy arm. » For if these are things cleaving together, the heart deliberating, and the arm executing that which is deliberated by the heart. And if both of these hold the memorial of this love, they will restrain themselves from every work which suits not this love. Thus fortifying the heart and the arms, he urges that which has been said elsewhere: for elsewhere it is said, « Six things there are which 1299Dthe Lord hateth, and the seventh his soul detesteth: Haughty eyes, a lying tongue, hands that shed innocent blood, a heart that deviseth most wicked thoughts, feet that are swift to run into evil, a deceitful witness that uttereth lies, and him that soweth discord among brethren (Prov. VI, 16, 17, 18, 19). » All which things indeed, if thou hast the love of God, if thou fix it in thy heart and in thy arm as a memorial, shall be made far from thee, nor is there anything wherein they may hinder thee in the least.

For love is strong as death

Death indeed is strong, because it destroys kings, casts down tyrants, despoils the rich, and finally snatches to itself everything 1300Athat lives in the world, ending all things by one common end, and shutting up the universe: so also the true love of Christ is indeed strong, rejecting whatever things are adverse to Christ, not shuddering at the sword, not fearing the prison, not dreading chains, willingly taking upon itself every torment that can be devised, reckoning these things not as torments, but venerating and adoring them as helps to its own salvation. The world devised wild beasts, devised burning plates, devised wheels and screws; yet charity, abiding in the hearts of those whom malignity was assailing, overcame and conquered all these things. Whence this love is not strong as death, but is stronger than death itself, which remains whole while death rushes upon it, and through it deserves to obtain eternal rewards. There follows:

1300BAnd emulation is hard as hell.

As love is commended, so emulation is disapproved; for emulation is said to be an envious imitation of charity. For certain men, seeing the martyrs honoured, and the holy confessors venerated by all, envying those honours, and desiring the same, put themselves forward as though followers of the martyrs and imitators of them, and thus esteemed themselves martyrs, or as it were martyrs: whose zeal the Bridegroom himself thus disapproves, saying, « Emulation is hard as hell. » For as Hell drags those whom it snatches, nor permits any of them to be drawn out from it; so hard is the condition of these men, which is thus made one with hell, feigning good for itself only with evil guile. There follows:

1300CHis lamps are lamps of fire and of flames. 7. Many waters could not quench charity, neither shall the floods overwhelm it.

This is the commendation of charity, which is the true love of God; for its lamps of fire are the hearts, namely, of the saints, formed after the manner of lamps, which are narrow here below, but widened above, and prepared for a dwelling-place of the spiritual fire. Which fire indeed is always fire, always warming, and always kindling the heart in the love of God; sometimes fire with flame, when it not only burns and kindles, but rather shines in work, and manifests in deed what it does within; in such wise indeed, that many waters cannot quench this charity: for no tribulations, no devices 1300Dof vexations can quench this love; because, the more evils are multiplied, the more it is certain that it grows up hence into God, because « the floods shall not overwhelm it, » that is, evils heaped upon evils shall in nothing prevail against the grace of God. There follows:

If a man shall give all the substance of his house for love, he shall despise it as nothing.

This is the consummate praise of it: for if a man shall give the whole of that which is temporally acquired, that he may acquire this charity for himself, he will despise that whole substance as nothing, and will seem to himself to have given nothing, because that which is acquired is dear and lovely. There follows:

• 1301A

Our sister is little, and hath no breasts. What shall we do to our sister in the day when she is to be spoken to.

The Bride has been commended by the Bridegroom, and he has admonished her that she was redeemed by him from death, and she has been taught that she should have this memorial of the heart; taught also that charity conquers all things; she indeed holds all things pleasing and receives them; and now, admonished concerning charity, she adds a question, saying, « Our sister is little, and hath no breasts. » There comes to her mind what the Apostle says, « When the fulness of the Gentiles shall have come in, then all Israel shall be saved (Rom. XI, 25, 26). She calls to mind therefore this synagogue, which for the present walks in darkness, denies Christ, and blasphemes the things which are said and believed concerning him. 1301BForeknowing therefore that she is to be converted in the last times [by] the holy apostle, and that Elias and Henoch have been reserved by Christ for the converting of these, and naming her sister on account of the conversion to come, she thus says out of charity, « Our sister is little, and hath no breasts: » little indeed in faith, least in hope, and now none at all in charity. She hath no breasts, she contains in herself no bands of doctrine; the things which were done for her sake, these she denies and keeps silent about. Foreknowing therefore that she shall come to the faith at the last, she thus asks of the Bridegroom, « What shall we do to our sister, in the day when she is to be spoken to? » What shall we say? How shall we admonish her? What words of salvation shall we give her? To these questions the Bridegroom thus answers:

1301C

If she be a wall, let us build upon it bulwarks of silver: if she be a door, let us join it together with boards of cedar.

For some of those who are to be converted are as a wall, having in themselves great knowledge, and also acquaintance with letters, and on this account also the hardness of a wall against those that assail them; to whom the Bridegroom says that bulwarks of silver be built upon them, that is, that the testimonies of the divine Scriptures be given them, and of the authorities wherewith we are fortified; that the ensigns be granted to these, whereby these, now fortified, are the defenders and the safeguard of the true Church. « But if she be a door, let us join it together with boards of cedar. » But the door are those through whom some enter, and some go out: who indeed are lesser in knowledge, 1301Dless instructed in the Scriptures, to whom the highest things are not to be set forth, nor things difficult of understanding, but boards of cedar are to be joined together, that is, light Scriptures are to be set forth; as is that board which the Lord painted, saying, « Blessed are the poor in spirit: for theirs is the kingdom of heaven. Blessed are the meek: for they shall possess the land. Blessed are they that mourn: for they shall be comforted. Blessed are they that hunger and thirst after justice; for they shall have their fill (Matth. V, 3 et seq.). » Which board indeed is of cedar, that is, incorruptible, and bringing forth sentences undefiled, true and unbreakable. And other boards like to these, which, set before them, will be able to help and to confirm them in the truth received. There follows

1302A

I am a wall: and my breasts are as a tower; since I am become in his presence as one finding peace.

The answer of the Beloved being heard, wherein he admonishes the Bride both to set forth bulwarks of silver for the converted synagogue, and to send fit defenders for the defence of the Church, she gratefully says, « I am a wall, » I too will set myself against the blows; and my breasts, namely the prelates of the Churches, whom I name my breasts for this cause, that I nourish them with my milk, these shall be with me the firm and unassailable defence of the Church, and with me the incontestable acquiring of eternal life; in that, my sister who had perished being now restored to me, « I am become in his presence as one finding peace. » For then shall peace truly be found, when none of those who were foreknown unto life shall any longer be lacking, 1302Bbut the Church, now holding all her own within herself, shall rejoice in the highest prosperity. There follows:

11. There was a vineyard to the peaceable one in that which hath peoples: he delivered it to keepers.

The praise of this canticle being now consummated, and the fulness of this Bride being consummated, when the synagogue, which she names her sister, shall have been converted to the faith for her, and the fulness of the Gentiles shall have entered into the faith, the Bride now speaks of herself entire, saying, « There was a vineyard to the peaceable one. » I indeed, now called with the fulness of the Gentiles, with the synagogue now converted to the faith, have stood forth a vineyard to the peaceable one, that is, to Jesus Christ our Lord, who has made peace with all things that are in earth, and that are in heaven. « In that which hath peoples, » that is, in the multitude of the Gentiles, which was wholly created by God, but 1302Cnot wholly foreordained unto life; « For many are called, but few chosen (Matth. XX, 16). » But I, with the multitude of all the elect, of Jews and of Gentiles, was a vineyard to the peaceable one, making for him chosen fruits, worthy to be received by him, worthy to be presented to God the Father. Which vineyard indeed she says the peaceable one delivered to keepers: for that part of the Church which stood forth from Adam even to Christ was committed to the Patriarchs, and the Prophets, and the Doctors of the holy Law, to be kept. But that which shall be from Christ even to the end of the world was granted to the holy apostles, and to the martyrs, and to others excelling in honour, to be instructed. There follows:

1302DA man bringeth for the fruit thereof a thousand pieces of silver. 12. My vineyard is before me. A thousand are thine, O peaceable one, and two hundred for them that keep the fruits thereof.

This vineyard indeed the peaceable one tended, planted, and pruned, and brought through to flower and to fruit; which was not turned into bitterness, nor brought forth wild grapes, but choice grapes, and most worthy to be presented to God the Father. Whence here it is said, « A man bringeth for the fruit thereof a thousand pieces of silver. » Who is this man? That good man whom David calls to mind, saying, « The man who hath not walked in the counsel of the ungodly, and hath not stood in the way of sinners, and hath not sat in the chair of pestilence. But his will is in the law of the Lord, and on his law he shall meditate day and night (Psal. I, 1, 2). » [Vulg. opens the verse with a beatitude, "Blessed is the man who hath not walked…"] He alone, most worthy to be called a man, receives the fruits of the Church, 1303Aand offers them to God the Father, from whom, for the rewarding of the Church, he receives a thousand pieces of silver, which he brings, that the Church may be enriched, and may rejoice together that she has borne fruit well. But by the thousand pieces of silver he denotes eternal life, and its infinite beatitude, wherewith the Lord shall reward his own, when he shall have presented them to the Father, and shall have set seats for them in the heavenly places. But he signifies that this beatitude is comprehended by the number of a thousand, which is the fourth unity: for the first unity is unity itself; the second, the ten; the third, the hundred; the fourth, the thousand; after this the number is extended to infinity, having always the thousand for its root and unity. Well therefore by this is infinity shewn, and by the silver, the excellence of beatitude; for concerning this it is said, « The words 1303Bof the Lord are chaste words: silver tried by the fire, proved of the earth, purified seven times (Psal. XI, 7). » Because the words which preach the Lord contain chastity in themselves, admitting in themselves no heresy, no incontinence at all, but are in themselves as silver tried by the fire of the Holy Spirit, than which no utterance rings sweeter, nothing is more savoury to the soul; than which nothing is found more proved from the earth, nothing more purified by the fire of the sevenfold Spirit: concerning which she receives this answer of the Father, « My vineyard is before me, » that is, All this multitude of the elect is pleasing to me, it is with me in every thought and work, which thou signifiest to me by the thousand peaceable ones, and by the two hundred, who keep the fruits thereof. For these are those perfect ones who from Adam even to 1303CChrist instructed this whole body with words, kept it with examples, and adorned it with merits. But the hundred that remain are those who from Christ even to the end of the world presided over that elect multitude: these are presented to God the Father, and are crowned in eternal beatitude with those over whom they had presided. There follows:

13. Thou that dwellest in the gardens, the friends hearken: make me hear thy voice.

This is the last admonition of the Bridegroom, wherewith he admonishes the Bride concerning his praise, saying, « Thou that dwellest in the gardens, make me hear thy voice. » She indeed, now holding the primacy in the gardens of Judaea, now holding her converted in the faith, instructing her with the precepts of life, 1303Dfully possessing also the multitude of the Gentiles, plainly residing in the gardens of the virtues, containing in herself all the virtues which smell sweetly to the Lord, is well said to dwell in the gardens of the Churches, and, that praise may be brought forth by her to the Lord, is entreated with heavenly admonitions, when it is said, Thou that dwellest in the gardens of the Churches, 1304Amake me hear thy voice, that my praise may resound from all the Churches, and that from every one my praise may ring back again with thanksgiving. For « the friends » « hearken; » for the Angels, and all the angelic powers with them, joined to Christ together with these from the beginning by the virtue of faithful friendship, await and hearken to the glory of my rewarding, which they already hope for in the glory of thy praise. There follows:

14. Flee my Beloved, and be thou like to the roe and to the fawn of the harts upon the mountains of spices.

This is the last answer of the Church, wherewith the Bride answers her Beloved, saying, « Flee, my Beloved. » The Bridegroom admonishes her concerning praise, and exhorts her to sound forth praise, not that he wills that she should now begin the canticles of praise, but the common resurrection of all being awaited, 1304Bwhen the Bridegroom shall have come in a cloud, when an angel with a clear voice shall have sounded forth his coming, saying, « Behold the Bridegroom cometh, Go ye forth to meet him (Matth. XXV, 6); » when the mournful trumpet shall have sounded for all to rise again, and the Judge, thronged about with Angels, shall have sat on the seat of his majesty, and the world, none excepted, shall have run to meet him, and he shall have borne a dreadful sentence upon the reprobate, and shall have given to all his elect the sentence which he is to speak, « Come, ye blessed of my Father, possess the kingdom prepared for you from the foundation of the world. » Then indeed shall the praise and thanksgiving of the Church with all the saints sound forth, such as has not been heard from the beginning of the world, and all that partake of her praise shall be blessed by the Lord unto the ages. And because this was shewn beforehand to the Bride that loves him, therefore, not 1304Cwith indignation, but bearing this delay patiently, she thus answers, « Flee, my Beloved, » which is: withdraw thee for the present from our sight; in this standing like to the roe and to the fawn of the harts, which are indeed clean animals, and keep themselves from the sight of men upon the ridges of the mountains. Which mountains indeed, where this fawn of the harts dwells, that he may distinguish them from the other mountains, he adds, « of spices. » For the mountains of spices are the holy hosts of the angels, and the dwellings of all the heavenly powers, from which breathe forth all the aromatic graces, which it is certain are pleasing to the Lord. Upon these the Lord pours forth from himself the balsam of life, that, anointed therewith, they may now live for ever: of which anointing assuredly the Church, desiring to be 1304Dmade partaker, and always sighing after it in the things which have been said, has sought that the kiss of most holy delight be given to her; and now, made certain by the most sure promise of her Bridegroom that she shall receive it after a little while with the whole of her fulness, she rests.