The love of the church to Christ: his love to her.
1Who shall give thee to me for my brother, sucking the breasts of my mother, that I may find thee without, and kiss thee, and now no man may despise me?Chi ti darà a me, fratello mio, succhiante le mammelle della madre mia, ond'io fuori ti ritrovi, e ti baci, e nissuno più mi disprezzi?VVHO shal giue to me thee my brother, sucking the breasts of my mother, that I may finde thee without, and kisse thee, and now no man despise me?Quis mihi det te fratrem meum, / sugentem ubera matris meæ, / ut inveniam te foris, et deosculer te, / et jam me nemo despiciat ? 2I will take hold of thee, and bring 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.Io ti prenderò, e ti condurrò nella casa di mia madre; ivi tu sarai mio maestro, e io darotti bevanda di vino aromatico, e il mosto delle mie melagrane.I wil take hold of thee, and wil bring thee into my mothers house: there thou shalt teach me, and I wil giue thee a cuppe of spiced wine, and new wine of my pomegranats.Apprehendam te, et ducam in domum matris meæ: / ibi me docebis, / et dabo tibi poculum ex vino condito, / et mustum malorum granatorum meorum. 3His left hand under my head, and his right hand shall embrace me.La sinistra di lui sotto il mio capo, e la destra di lui mi abbraccerà.His left hand vnder my head, and his right hand shal embrace me.Læva ejus sub capite meo, / et dextera illius amplexabitur me. 4I adjure you, O daughters of Jerusalem, that you stir not up, nor awake my love till she please.Io vi scongiuro, o figliuole di Gerusalemme, che non rompiate il sonno della Diletta, e non la facciate svegliare fino a tanto che ella il voglia.I adiure you ô daughters of Ierusalem, that you rayse not vp, nor make the beloued to awake til herselfe wil.Sponsus. Adjuro vos, filiæ Jerusalem, / ne suscitetis, neque evigilare faciatis dilectam, / donec ipsa velit. 5Who is this that cometh up from the desert, flowing with delights, leaning upon her beloved? Under the apple tree I raised thee up: there thy mother was corrupted, there she was defloured that bore thee.Chi è costei, che ascende dal deserto ricolma di delizie, appoggiata sopra del suo Diletto? Sotto l'arbore di melo io ti suscitai: ivi fu corrotta la madre tua: ivi fu violata la tua genitrice.Who is this, that cometh vp from the desert, flowing with delightes, leaning vpon her beloued? Vnder the appletree I raysed thee vp: d there thy mother was corrupted, there she vas defloured that bare thee.Chorus. Quæ est ista quæ ascendit de deserto, deliciis affluens, / innixa super dilectum suum ? / Sponsus. Sub arbore malo suscitavi te; / ibi corrupta est mater tua, / ibi violata est genitrix tua.
6Put me as a seal upon thy heart, as a seal upon thy arm, for love is strong as death, jealousy as hard as hell, the lamps thereof are fire and flames.Pommi come sigillo sopra il cuor tuo, come sigillo sopra il tuo braccio: perocché forte come la morte ell'è la dilezione, duro lo zelo quanto l'inferno: le lampadi sue sono lampadi di fuoco, e di fiamme.Put me as a seale vpon thy hart, as a seale vpon thyne arme: because loue is strong as death: ielousie is hard as hel, the lampes thereof lampes of fyre and flames.Sponsa. Pone me ut signaculum super cor tuum, / ut signaculum super brachium tuum, / quia fortis est ut mors dilectio, / dura sicut infernus æmulatio: / lampades ejus lampades ignis atque flammarum. 7Many waters cannot quench charity, neither can the floods drown it: if a man should give all the substance of his house for love, he shall despise it as nothing.Le molte acque non poterono estinguere la carità, né le fiumane la soverchieranno: quando un uomo desse per la dilezione tutte le sostanze della sua casa, le disprezzerebbe come un niente.Manie waters can not quench charitie, neither shal floudes ouerwhelme it: if a man shal giue al the substance of his house for loue, as nothing he shal despise it.Aquæ multæ non potuerunt extinguere caritatem, / nec flumina obruent illam. / Si dederit homo omnem substantiam domus suæ pro dilectione, / quasi nihil despiciet eam. 8Our sister is little, and hath no breasts. What shall we do to our sister in the day when she is to be spoken to?La nostra Sorella è piccola, e non è giunta a pubertà, che farem noi alla nostra Sorella in quel giorno, in cui dovrà farsi parola con lei?e Our sister is litle, and hath no breasts. What shal we doe to our sister in the day when she is to be spoken vnto?Chorus Fratrum. Soror nostra parva, / et ubera non habet; / quid faciemus sorori nostræ / in die quando alloquenda est ? 9If 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.Se ella è una muraglia, edifichiam sopra di essa baluardi d'argento: se è una porta, fortifichiamola con tavole di cedro.If she be a wal, let vs build vpon it bulwarkes of siluer: if she be a doore, let vs ioyne it together with bordes of ceder.Si murus est, / ædificemus super eum propugnacula argentea; / si ostium est, compingamus illud tabulis cedrinis. 10I am a wall: and my breasts are as a tower since I am become in his presence as one finding peace.Io muraglia, e il mio petto qual torre, fin da quando dinanzi a lui son io come quella, che ho trovata la pace.I am a wal: and my breasts are as a towre, since I was made before him as one finding peace.Sponsa. Ego murus, et ubera mea sicut turris, / ex quo facta sum coram eo, quasi pacem reperiens. 11The peaceable had a vineyard, in that which hath people: he let out the same to keepers, every man bringeth for the fruit thereof a thousand pieces of silver.Il pacifico ebbe una vigna nella popolosa (città): la diede ai vignaiuoli: uomo porta del frutto di essa mille sicli d'argento.The peacemaker had a vinyard, in that which hath peoples: he deliuered the same to keepers, a man bringeth for the fruite thereof a thousand peeces of siluer.Chorus Fratrum. Vinea fuit pacifico in ea quæ habet populos: / tradidit eam custodibus; / vir affert pro fructu ejus mille argenteos.
12My vineyard is before me. A thousand are for thee, the peaceable, and two hundred for them that keep the fruit thereof.La mia vigna mi sta davanti. Mille (sicli son) tuoi, o pacifico, e dugento per quelli, che ne custodiscono i frutti.My vineyard is before me. A thousand are thy peacemakers, and two hundreth for them, that keepe the fruites thereof.Sponsa. Vinea mea coram me est. / Mille tui pacifici, / et ducenti his qui custodiunt fructus ejus. 13Thou that dwellest in the gardens, the friends hearken: make me hear thy voice.O tu, che abiti negli orti, gli amici ascoltano: fa, che oda io la tua voce.Thou that dwellest in the gardens, the frends doe harken: make me heare thy voice.Sponsus. Quæ habitas in hortis, amici auscultant; / fac me audire vocem tuam. 14Flee away, O my beloved, and be like to the roe, and to the young hart upon the mountains of aromatical spices.Fuggi, o mio Diletto: sii tu simile al cavriolo, e al cerbiatto sui monti degli aromati.Flee, ô my beloued, and be like to the roe, and to the fawne of harts vpon the mountaines of aromatical spices.Sponsa. Fuge, dilecte mi, et assimilare capreæ, / hinnuloque cervorum super montes aromatum.
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Worthington
Mother. The synagogue continues to pray for Christ's coming. (Worthington)
Menochius
Her request has been heard, and He has assumed our nature; so that we may receive from him all the marks of tenderness, and none but the carnal will shew any signs of contempt. The spouse wishes to manifest her love without restraint, and to be delivered from the shame of sterility, (Calmet) or the Church desires to see Christ in heaven, and to praise him. (Menochius)
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Teach me economy, on which subject Xenophon represents the newly married entertaining themselves.
Wine. Mark 15:23., and Osee 14:8. Nectar was of this description, (Calmet) being composed of wine, honey, and odoriferous flowers. The best was made at Babylon. (Athen. 1:25., and 2:2.)
Menochius
These liquors intimate all the virtues, which Christ has taught; the practice of which affords him the greatest satisfaction, John 14:23. They are best learnt in retirement, (Calmet) and from our great teacher, Micheas 4:2. (Menochius)
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Haydock
Jerusalem. Septuagint add, "by the armies and powers of the field," as [in] Canticles 2:7., and 3:5. (Haydock)
Calmet
The spouse presently awakes after the sixth night, and goes out. (Calmet)
Worthington
Christ admonishes all not to disturb those who would serve him. (Worthington)
8:5
Calmet
Flowing. Thus speak the companions of the spouse; and the bridegroom, turning to her alone, reminds her of an adventure. The Jews would put this in the mouth of the spouse. (Calmet)
Haydock
Corrupted. Hebrew and Septuagint, "fell in labour, there she was delivered who bore thee." (Haydock)
Calmet
Christ redeemed Eve, who had been seduced to eat the forbidden fruit, and by his sacred blood on the cross, awoke and healed our fallen nature. (Calmet)
Worthington
The court of heaven admires the Church of the Gentiles, and every pious soul ascending from this world, particularly the blessed Virgin [Mary]. The synagogue was corrupt, when she called for the death of the Son of God, and said, His blood be upon us, etc. [Matthew 27:25.] We have no king but Caesar. [John 19:15.] (Worthington)
Menochius
Grace must go before, that our free-will may also walk forward. (Menochius)
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Haydock
Arm. Working by charity, Galatians 5:6. (Haydock)
St. Clement
Women in the east imprint what they like most on their bosom and arms, or carry bracelets and gems on those parts, with similar inscriptions, Osee 2:2., and Isaias 3:20. (St. Clement, Paed. 2:11.)
Calmet
Christ must live in us. (Calmet)
St. Ambrose
Tota ejus species exprimatur in nobis. (St. Ambrose, Isaac viii.)
Challoner
Jealousy. That is, zealous and burning love. (Challoner)
Prop. ii
Nullus liber erit, si quis amare velit. (Prop. ii.)
Calmet
Christ gave his life to redeem mankind, and the martyrs have joyfully endured torments and death, to evince their love. (Calmet)
Haydock
Flames. Hebrew, "a flame of God," or most vehement. (Haydock)
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Calmet
Drown it. As other fires may be extinguished. He who sinks under persecution, has not real charity. Temptation does not weaken a person, but shews what he is, Ecclesiasticus 34:9. (Calmet)
Calmet
He shall. Worldlings will ridicule his parting with temporal delights, for those which do not appear: but the true lover will make no account of the former. (Calmet)
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Worthington
Our sister. Christ styles the Church his own and the synagogue's sister, promising her many benefits. (Worthington)
The relations of the spouse wish to have her married, though she seemed young, Ezechiel 16:7.
Calmet
Spoken to, concerning marriage, or its consummation, Genesis 34:6., and Daniel 13:57. (Calmet)
Menochius
The synagogue had but few to give her proper instructions. (Menochius)
Haydock
But Christ would provide for her, if she were not wanting to herself. (Haydock)
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Calmet
Cedar. Procuring for her a rich and steady husband to protect her. These are the words of the bridegroom. The Christian Church seemed weak at first. But her pastors and martyrs caused her to triumph over all the powers of hell. (Calmet)
Menochius
Those who correspond with the first grace, are furnished with others. (Menochius)
8:11
The. The bridegroom, in the character of a countryman, asserts that he would not give his vineyard or spouse (Calmet) for all the king's riches.
8:12
Before me. I am satisfied with my spouse.
Haydock
The peaceable. Hebrew and Septuagint, "Solomon." (Haydock)
Calmet
Retain them, and also pay the keepers their wages. I envy not all the treasures of the world; nor would put them in competition with my vineyard, or spouse. The synagogue of Moses and Solomon degenerated, while the Church of Christ has continued faithful, and has always some good workmen. (St. Gregory; Ven. Bede, etc.) (Calmet)
8:13
Hearken. The seventh morning is come, and I must depart to the mountains, Canticles 2:17., and 4:6. Christ, before his ascension, exhorts his Church to present her petitions. He is always ready to hear her, and to grant her aid, in every emergency. See St. Ambrose, de Virg. 16:99.
Menochius
The virtuous pray that her requests may be granted, (Haydock) and are eager to know what they are. (Menochius)
8:14
Calmet
Flee. The Church consents that her beloved should ascend to heaven, as he still remains with her. (Ven. Bede; St. Bernard, ser. ix.) Qui habitat. (Calmet)
Worthington
The whole Church militant requests that he would ascend thither, for the good of all his servants, begging for an abundant supply of grace, that we may ascend the high mountains of perfect charity, and zeal for God's honour; and that he would make our souls such hills and gardens, adorned with all the flowers and fruits of virtue, in which he may vouchsafe to dwell. Amen. (Worthington)
Menochius
Flee to heaven, and draw me with thee, Canticles 1:4. (Menochius)
8:3
His left hand, etc.... Words of the church to Christ. His left hand, signifying the Old Testament, and his right hand, the New.
8:5
Who is this, etc.... The angels with admiration behold the Gentiles converted to the faith: coming up from the desert, that is, coming from heathenism and false worship: flowing with delights, that is, abounding with good works which are pleasing to God: leaning on her beloved, on the promise of Christ to his Church, that the gates of hell should not prevail against it; and supported by his grace conferred by the sacraments. Under the apple tree I raised thee up; that is, that Christ redeemed the Gentiles at the foot of the cross, where the synagogue of the Jews (the mother church) was corrupted by their denying him, and crucifying him.
8:8
Our sister is little, etc.... Mystically signifies the Jews, who are to be spoken to: that is, converted towards the end of the world: and then shall become a wall, that is, a part of the building, the church of Christ.
8:14
THE BOOK OF WISDOM
This Book is so called, because it treats of the excellence of WISDOM, the means to obtain it, and the happy fruits it produces. It is written in the person of Solomon, and contains his sentiments. But it is uncertain who was the writer. It abounds with instructions and exhortations to kings and all magistrates to minister justice in the commonwealth, teaching all kinds of virtues under the general names of justice and wisdom. It contains also many prophecies of Christ’s coming, passion, resurrection, and other Christian mysteries. The whole may be divided into three parts. In the first six chapters, the author admonishes all superiors to love and exercise justice and wisdom. In the next three, he teacheth that wisdom proceedeth only from God, and is procured by prayer and a good life. In the other ten chapters, he sheweth the excellent effects and utility of wisdom and justice.
8:1
The Synagogue prosecuteth her prayer, desiring Christs Incarnation.
8:4
Christ admonisheth vvordlie men not to molest those that serue him in contemplation, & other spiritual vertues.
8:5
Angels and other Sainctes of the triumphant Church admire the beautie of the Candles conuerted, which is also vnderstood of euerie holie soule ascending from this world into heauen, And more singularly of the most glorious virgin mother of God.
8:10
The Church of Gentiles reioyceth in the strong defence, vvhervvith her Sauiour hath established her.
8:11
Keepers of this vinyard, vvere the Prophetes and Apostles, and their Successors are stil the kepers therof.
8:12
Christ shevveth that together vvith the pastors, himself especially hath care of his Church, alvvayes assisting the visible gouerners therof vvith his inuisible grace.
8:14
The vvhole Church militant vvel contented, yea desiring Christs Ascension into heauen, for the good of al that here serue him, prayeth him from thence to send abundance of his grace, that vve may ascend the high mountaines of perfect charitie, and zele of Gods honour, that he vvil make our soules such hilles, the garden of al vertues, & so voutsafe to dwel therin. Amen.
The Synagogue of the Iewes was corrupt vnder the tree of Christs Crosse, when they cried: Crucifie him, Crucifie him. And againe: His bloud be vpon vs, and vpon our children. Againe: VVe haue no King but Caesar. &c.
Christ againe sheweth his affection towards his Church of the Gentiles: calling her his owne sister, and the Synagogs sister, promising and bestowing on her manie excellent benefites.
8:1
St Athanasius of Alexandria † AD 373 Festal and Personal Letters of Athanasius 1
… but in season, ‘passed upon holy souls, fashioning the friends of God and the prophets ;’ so that although very many were praying for Him, and saying, ‘O that the salvation of God were come out of Sion !’—the Spouse also, as it is written in the Song of Songs, was praying and saying, ‘O that Thou wert my sister’s son, that sucked the breasts of my mother
St Ambrose of Milan † AD 397 On the Mysteries 7
40. And the Church answers Him, “Who will give Thee to me, my Brother, that didst suck the breasts of my mother? If I find Thee without, I will kiss Thee, and indeed they will not despise me. I will take Thee, and bring Thee into the house of my mother; and into the secret chamber of her that conceived me. Thou shalt teach me.”
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St Cyril of Jerusalem † AD 386 The Catechetical Lectures of S. Cyril 3.16
… The Lord will wash away the filth of His sons and of His daughters by the Spirit of judgment, and by the Spirit of burning . He will sprinkle clean water upon you, and ye shall be cleansed from all your sin . Angels shall dance around you, and say, Who is this that cometh up in white array, leaning upon her beloved
8:5
St Ambrose of Milan † AD 397 On the Mysteries 7
… The Church, having put on these garments through the laver of regeneration, says in the Song of Songs: “I am black and comely, O daughters of Jerusalem.” Black through the frailty of her human condition, comely through the sacrament of faith. And the daughters of Jerusalem beholding these garments say in amazement: “Who is this that cometh up made white?”
St John Chrysostom † AD 407 Homilies on First Corinthians 33
Now as moderation, so chastity, is an ordinary effect of love. If a man love his own wife as he ought to love, even though he be never so much inclined to wantoness, he will not endure to look upon another woman, on account of his affection for her. “For love,” (
St Jerome † AD 420 The Letters of St. Jerome 22.1
… He has “married an Ethiopian woman.” When once you desire the wisdom of the true Solomon and come to Him, He will avow all His knowledge to you; He will lead you into His chamber with His royal hand; He will miraculously change your complexion so that it shall be said of you, “Who is this that goeth up and hath been made white?”
St Jerome † AD 420 Against Jovinianus 1.30
… Thou shalt come and pass on from the beginning of faith, from the top of Sanir and Hermon, from the lions’ dens, from the mountains of the leopards.” Lebanon is, being interpreted, whiteness . Come then, fairest bride, concerning whom it is elsewhere said
St Jerome † AD 420 To Pammachius against John of Jerusalem 34
… for He Himself has conquered the world. And, therefore, His garments are red and shining, because He is beauteous in form more than the sons of men, and on account of the glory of His triumph they have been changed into a white robe; and then, in truth, as concerns Christ’s flesh, were fulfilled the words,
St Augustine of Hippo † AD 430 A Treatise on Grace and Free Will 13
… but that, even after he has become justified by faith, grace should accompany him on his way, and he should lean upon it, lest he fall. On this account it is written concerning the Church herself in the book of Canticles: “Who is this that cometh up in white raiment, leaning upon her kinsman?”
St Augustine of Hippo † AD 430 Lectures or Tractates on the Gospel According to St. John 65.1
… it is it, too, that is now renewing the nations, and from among the universal race of man, which overspreads the whole world, is making and gathering together a new people, the body of the newly-married spouse of the only-begotten Son of God, of whom it is said in the Song of Songs, “Who is she that ascendeth, made white?”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 45.24
24. “For the King hath greatly desired thy beauty” ( ver. 11 ). What “beauty” is that, save that which is His own work? “Greatly desired the beauty”—Of whom? Of her the sinner, the unrighteous, the ungodly, such as she was with her “father,” the devil, and among her own “people”? No, but hers of whom it is said, “Who is this that cometh up made white?”
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St Methodius † AD 311 Oration Concerning Simeon and Anna On the Day that They Met in the Temple 1
… “Strong as death is love: for by it shall the sting of death be done away, by it shall the dead see life, by it shall even death learn what death is, being made to cease from that dominion which over us he exercised. By it, also, shall the serpent, the author of our evils, be taken captive and overwhelmed.”
St Ambrose of Milan † AD 397 On the Mysteries 7
41. So that the Lord Jesus Himself, invited by such eager love and by the beauty of comeliness and grace, since now no offences pollute the baptized, says to the Church: “Place Me as a seal upon thy heart, as a signet upon thine arm;”
St Ambrose of Milan † AD 397 Concerning Virgins 1.9
… In His shadow I delighted and sat down, and His fruit was sweet to my palate. I found Him Whom my soul loved, I held Him and would not let him go. My beloved came down into His garden to eat the fruit of His trees. Come, my Beloved, let us go forth into the field. Set me as a signet upon Thine heart, and as a seal upon Thine arm.
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 4
… Seest thou a man under self-restraint, and freed from the most tyrannical of passions. For ye know how great a thing jealousy is: and therefore He said, to whom these things are clearly known, “For full of jealousy is the rage of a husband;” “he will not spare in the day of vengeance:” and “jealousy is cruel as the grave.”
St Jerome † AD 420 The Letters of St. Jerome 22.41
… These are they which follow the Lamb whithersoever he goeth.” As often as this life’s idle show tries to charm you; as often as you see in the world some vain pomp, transport yourself in mind to Paradise, essay to be now what you will be hereafter, and you will hear your Spouse say: “Set me as a sunshade in thine heart and as a seal upon thine arm.”
St Augustine of Hippo † AD 430 Letters of St. Augustin 167.11
… And what is the fear of the Lord but His worship? and whence is He truly worshipped except from love? Love, then, out of a pure heart, and a good conscience, and faith unfeigned, is the great and true virtue, because it is “the end of the commandment.” Deservedly is love said to be “strong as death,”
St Augustine of Hippo † AD 430 Lectures or Tractates on the Gospel According to St. John 65.1
… but the death of the elect, through which, even while still remaining in this mortal flesh, the heart is set on the things which are above. Of such a death it is that the apostle said, “For ye are dead, and your life is hid with Christ in God.” And perhaps to this, also, do the words refer, “Love is strong as death.”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 48.12
… Speak ye in her towers.” What is the might of this city? Whoso would understand the might of this city, let him understand the force of love. That is a virtue which none conquereth. Love’s flame no waves of the world, no streams of temptation, extinguish. Of this it is said, “Love is strong as death.”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 122.12
12. “Peace be in thy strength” ( ver. 7 ). O Jerusalem, O city, who art being built as a city, whose partaking is in “The Same:” “Peace be in thy strength:” peace be in thy love; for thy strength is thy love. Hear the Song of songs: “Love is strong as death.”
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St Cyril of Jerusalem † AD 386 The Catechetical Lectures of S. Cyril 14
… and the Gospel says, And behold Jesus met them, saying, All hail! and they came and took hold of His feet . They took hold of Him, that it might be fulfilled, I will hold Him, and will not let Him go . Though the woman was weak in body, her spirit was manful. Many waters quench not love, neither do rivers drown it
St Jerome † AD 420 The Letters of St. Jerome 22.41
… “Set me as a sunshade in thine heart and as a seal upon thine arm.” And then, strengthened in body as well as in mind, you, too, will cry aloud and say: “Many waters cannot quench love, neither can the floods drown it.”
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St Ambrose of Milan † AD 397 Concerning Virgins 2.6
… soon when she is come into the chamber the ointment is changed. And see whither she goes: “If it be a wall,” it is said, “we will build upon it towers of silver.”
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St Ambrose of Milan † AD 397 Concerning Virgins 1.9
49. But let fear secure this for the holy virgins, for whom the Church first provided such protection, who, anxious for the prosperity of her tender offspring, herself as a wall with breasts as many towers,
St Jerome † AD 420 The Letters of St. Jerome 107.7
… Nay rather when one knocketh at her door let her say: “I am a wall and my breasts like towers.
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St Ambrose of Milan † AD 397 Concerning Virgins 1.9
50. Then the Lord of peace Himself, after having embraced in His strong arms the vineyards committed to Him, and beholding their shoots putting forth buds, with glad looks, tempers the breezes to the young fruits, as Himself testifies, saying: “My vineyard is in My sight, a thousand for Solomon, and two hundred who keep the fruit thereof.”
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Pope St Gregory I the Great † AD 604 The Book of Pastoral Rule 3.25
… I have not hid thy righteousness within my heart: I have declared thy truth and thy salvation ( Ps. xxxix. 10, 11 ). Let them hear what is said by the bridegroom in his colloquy with the bride; Thou that dwellest in the gardens, thy friends hearken: make me to hear thy voice (
8:2
I WILL TAKE HOLD OF (the Septuagint, I will take) YOU, AND LEAD YOU INTO THE HOUSE OF MY MOTHER (the Septuagint, of her who conceived me): THERE YOU SHALL TEACH ME, AND I WILL GIVE YOU TO DRINK OF SPICED WINE, AND OF THE JUICE (the Syriac, sweetness) OF MY POMEGRANATES. — For spiced the Septuagint renders as of the apothecary; the Hebrew, I will give you to drink wine aromatic, such namely as apothecaries are accustomed to compound and season in shops with sugar, honey, cinnamon, and other aromatics, which bring a sweet and pleasant taste even to children, such as the bridegroom is here desired to be; whence the Arabic renders, I will give you to drink sweet wine; St. Jerome in chapter IX of Zechariah, you will drink me of the wine of the apothecary, of the streams of your pomegranates; but in chapter XII he reads, you will drink me of the wine of the apothecary, of the wine of apples, and thinks these are the words of the Church to Christ. The bride is imagined to desire to kiss the bridegroom, whom she wished to be small, and to take him and carry him away into the house of her mother, that is her own, so that there she might be taught by the bridegroom, and enjoy him continually, and therefore she would feed him with her delights, namely with aromatic wine, and with the juice of pomegranates. For although wine is not given to infants and nursing children, but milk, yet wine is sometimes given to them mixed with honey, or sugar; for this is in the manner of milk. Again, although in verse 1 the bride wished the bridegroom to be a little child, yet she knew in truth that he was not an infant, but a perfect man, and as such here she intends to offer him spiced wine and the juice of pomegranates. These things depend on the preceding verse, for it is a wish, as if to say: Who would grant me, that is, would that I were allowed to take hold of you and lead you into the house of my mother, that there you might teach me, and I in turn might offer you wine and juice, that is, would that, O bridegroom, you would take hold of me as a bride and lead me into your house, that there our nuptials might be consummated! for the bridegroom was accustomed to lead the bride into his house for this purpose. It is a hypallage: beggars use a similar art and manner of speech, so that they might extort alms from the rich; and children so that they might obtain from their mother cakes or apples, which they see. For they say cunningly: Behold, O mother, what beautiful apples! would that I had money to buy them, and give them to you! by which they wish to signify, as if to say: O mother, buy such beautiful apples, and give them to me, because I greatly desire them, but I do not dare to express this, and therefore I cover my desire with the veil of affection; for I love you, as you love me; show therefore to me maternal love, that I may show to you filial love.
Love makes the bride bold and courageous, wherefore she attributes to herself what belonged to the bridegroom, namely to lead the bride into the house of his mother, that is, his own; but these are the bride's wishes of love, not the effects of power. These depend on the preceding, as if to say: Would that I, O bridegroom, could kiss you as my little child and my little brother, seize you and lead you into the house of my mother! by which through metalepsis, or rather hypallage, the bride signifies that she wishes to be led by the bridegroom into his house, so that there she might complete and consummate the nuptials, as if to say: Would that, O bridegroom, you would now seize me, wearied and worn out by this laborious and toilsome life in the fields and gardens of earthly things, and lead me into the house of your mother, that is, your own, namely into heavenly Jerusalem, so that there you might teach me, or rather show me your divinity, and that you might make me blessed, so that I might see and taste what eye has not seen, nor ear heard, nor has it entered into the heart of man, which God has prepared for those who love him! There therefore we shall vie with each other in mutual services, you will teach me these things, I in turn will give you wine mingled with praise, thanksgiving, and every kind of worship; and the juice of my pomegranates, namely the blood and doxology of my martyrs. Thus Cassiodorus, Bede, Honorius, Alcuin, Angelomus here and St. Ambrose, book V, epistle 39 to Irenaeus. Hear Cassiodorus: "By faith," he says, "and charity adhering to you, I will follow you returning to heaven after the mystery of your incarnation and passion has been accomplished. For when the Lord ascended into heaven, the apostles accompanied him with their eyes, and followed him with pious gaze, until the cloud received him; when you have been received into heaven, and have also assumed me into heaven, there you will teach me and lead me into all truth, and show me your divinity face to face, and I will show how with the most fervent charity I love you, drinking you as wine mingled with charity by the good works of other virtues; and I will give you the juice of my pomegranates, showing in the sufferings of holy martyrs how greatly you are loved with charity: for the love of martyrs is the juice of pomegranates." To this tends the exposition of those who refer these things to the conversion of the Jews at the end of the world, whom I shall soon cite: for after it, when the number of the elect is completed, immediately the day of judgment will follow, and the glorification of the saints in heaven. Symbolically Theodoret, Bede and others, who had expounded the preceding verse concerning the incarnation or passion of Christ, also expound this one concerning the same; but Philo expounds it concerning the death, burial and descent of Christ into hell: for thus he reads, I will seize you and lead you into the house of my mother, and into the storehouse of her who gathers me: for our house and storehouse, which the fathers once gathered equally with Christ, is death, the sepulcher and hell, as if to say: Christ descended into death and hell, so that he might free the fathers from it. The same by wine mingled understands the passion and blood of Christ, by which the Church professes herself washed with thanksgiving.
A holy soul, first, through prayer and meditation leads Christ the Bridegroom into the house of her mother, that is into her mind, which is as it were the mother of all thoughts and actions; there she is taught by him how she may and ought to perfect herself in charity, religion and every virtue; there in turn she offers him wine and the must of pomegranates of sharp compunction, mortification and martyrdom: thus three Anonymous writers in Theodoret. Second, Rupertus understands by spiced wine the sacrifice of the Eucharistic chalice; by the must of pomegranates, the sacrifice of the holy martyrs. So also Philo, who, third, understands by the house of the mother the Holy Scriptures, whose mysteries and secrets are as it were a storehouse and repository, in which the faithful soul refreshes itself. Fourth, Honorius understands the house of the mother as religion or a monastery: There, he says, she apprehends Christ as it were by the hand, and leads him into the house of her mother, when she brings good works into the cloister, the house of the congregation as it were of the mother of the converted, and into the understanding of the rule of the cloister her nurse, while she teaches her to understand it; there in the cloister she is taught what is promised to the converted in heaven; there shall be given to her a cup of spiced wine, that is "doctrine composed from the scriptures of the wise, and the must of pomegranates, that is the examples of the just." Furthermore St. Gregory, Aponius, Anselm, Hortolanus refer these things to the conversion of the Synagogue, that is of the Jews at the end of the world. Hear St. Gregory: "She leads him apprehended into the house of her mother, because the Synagogue at the end of the world will preach Christ, in whom she believes; and when through the preaching of the Church she shall have been received, there she will teach the Church: because she will rejoice to be taught, when she sees the Synagogue, now made the same body, to be instructed together with her. The Church will give a cup of spiced wine, because to the Synagogue itself she will preach the New Testament with the Old, and will season it as it were with wine in a cup, because she will surround the sweetness of the Gospel with the testimony of the law, which is harsh, so that it may be held more firmly. But she will give the must of her pomegranates, because she will set forth the examples of strong men, who maintained the unity of the Church even in martyrdom, so that the Synagogue may burn with desire after their likeness, and strengthened by the examples of the preceding martyrs may not succumb to the persecutions of Antichrist. For when she shall have heard the victories of strong fighters, she will not hesitate to undertake the struggle in imitation of them." To this pertains the version of the Chaldean: "I will lead you, O King Messiah, and bring you into the house of the sanctuary of my holiness, and you will teach me to fear before the face of the Lord, and to walk in his ways, and there we shall dine a meal, and we shall drink old wine which has been stored in its grapes from the day when the world was created, and from the pomegranates, which have been prepared for the just in the paradise of delights."
The Blessed Virgin, bearing Christ as an infant, led him into the house of her mother, that is her own, in Nazareth, which was translated by angels to Loreto, where it is venerated today by the concourse of the whole world. In it she was taught by him concerning the mystery of his passion, cross, resurrection, etc., and the redemption of mankind, and concerning living an angelic, perfect and divine life, and this more by example than by word. Again there she gave drink to Christ now growing up with spiced wine and the must of pomegranates, both literally and mystically, namely with wine of burning charity, and with must of compunction and tears. Again and more fittingly according to the letter, the Blessed Virgin apprehended Christ, that is sought to be apprehended by Christ (it is a hypallage), and to be led into the house of her mother, namely the heavenly Jerusalem, and there to be taught by him through the beatific vision concerning all the holy Divinity and Trinity; and there in turn she offered to him spiced wine of exultation and thanksgiving, and must of burning love and charity.
8:3
The Bride, from the vehemence of her love and desire to enjoy Christ in heaven, which she expressed in verses 1 and 2, falls into a swoon of the soul, sleep and ecstasy; wherefore, as if collapsing and falling, she invokes the aid of the Bridegroom, that his left hand support her head and his right hand sustain her body, and thus she may rest in his bosom. By this, understood literally, is signified the Church at the end of the world, partly from the heat of her love for Christ, partly from the multitude of persecutions and tribulations, sighing toward heaven, that there the Bridegroom Christ may embrace her with his left and right hand, and unite and bind her to himself face to face most closely; meanwhile, while this union is deferred, she will beseech that the Bridegroom protect, strengthen and guide her with his left and right hand, that she may bear his delays and the persecutions of enemies with fortitude, until the day of blessed eternity shall dawn, and the wretched shadows of mortality shall be inclined. Hear Honorius: "The left hand of the Bridegroom shall be under the head of the Bride, because she shall see all the glory of the world under the power of Christ, who is her head; and his right hand shall embrace her, because the angelic society and the unanimity of the saints, which shall be at the right hand of Christ in judgment, shall associate her with itself; in this right hand she shall rest from all disturbance, and no one shall rouse her from this rest, because no one shall take her joy from her." Moreover, we have heard this interpretation in chapter II, verse 6, where I explained it; wherefore I shall add nothing more here, except that there it is attributed to the Bride as an infant, but here to her as adult and perfect. Finally, the Chaldean, in Jewish fashion, refers these things to the phylacteries of the Jews: "The assembly of Israel said, he says: I am chosen above all peoples, because I bind phylacteries to my left hand and to my head, and a small parchment is fixed to the right side of my door, the third part of which looks toward my chamber, so that demons may not have license to harm me."
8:4
I ADJURE YOU, O DAUGHTERS OF JERUSALEM, THAT YOU STIR NOT UP, NOR AWAKE MY BELOVED (the Hebrew and Septuagint, charity or love, that is, one most beloved), TILL SHE PLEASE. — These are the words of the Bridegroom, who, seeing the Bride fallen into sleep and ecstasy of love, forbids that anyone rouse her from it, as being most sweet, most pious, and most pleasing to him, but permits her to sleep peacefully in it. We have heard this interpretation now for the third time, for in chapter II, verse 7, it is attributed to the Bride as an infant, and in chapter III, verse 5, to the Bride as an adolescent; here, however, it is attributed to the Bride as perfect and advanced in age: see what is said there. The Bridegroom repeats it a third time, to show how pleasing to him is the lot of Mary Magdalene before Martha, that is, the leisure of contemplation before the business of action. The Chaldean, judaizing, refers these things to Gog and Magog, who represent the Antichrist and his followers: "The King Messiah said, he says: I adjure you, my people of the house of Israel, why do you contend against the peoples of the earth, that you go forth from captivity, and why do you wish to rebel against the army of Gog and Magog? Wait a little, until the peoples who have come up to make war against Jerusalem are consumed, and afterward the ruler of the age shall remember you with the mercies of the just, and it shall be the will from his face to deliver you."
8:5
The Septuagint and the Arabic version, reading מדבר midbar, that is desert, for מובר mubar, translate it as whitened: for בר bar or barar means to cleanse, to purify, to whiten, although the Complutensian editors in the Septuagint read, from the wilderness. For "abounding in delights, leaning upon," in Hebrew it is one word מתרפקת mithrappeket, which Vatablus, Pagninus and others translate as leaning upon; R. David, adhering; R. Solomon and Aben-Ezra, associated; the Septuagint, imbrapicomeva, that is supported, leaning upon; Philo, confirmed in her brother, that is she who has Christ as an immovable foundation of her form and beauty. Although Origen, hom. 1, translated by St. Jerome, and St. Ambrose, lib. De Isaac, cap. VIII, read imbronnousie, that is reclining upon his breast: just as St. John reclined in the bosom of Jesus, says St. Ambrose. From which some wish to see the bride here seen in the bosom of the bridegroom sleeping, while he embraced her with left and right hand, as he said in verse 3; but the word ascended is opposed to this: for in a bosom one does not ascend, but rather is carried in the hands of the bridegroom. Again, that the bride had not remained sleeping, but awake had walked, is clear from the fact that the bridegroom says to her in the following verse: "Under the apple tree I raised thee up," etc. Therefore the bride, who had previously slept in the bosom of the bridegroom, now awakening and made more spirited by the ecstasy of love, having cast off all fear of shame and reproach, embraced with her arms the neck or rather the shoulders of the bridegroom, and thus leaning upon them on account of the delights of love appeared to those passing by and meeting her to ascend from the desert, that is from the suburban field, toward Jerusalem; but those men meeting and seeing her, marveling at her beauty, equally at her love and freedom, exclaim: "Who is this," etc., that is "how blessed is she who ascends, says Honorius, from the world to heaven? and the angels will introduce her into their company, where she will abound in the delights of paradise, because she will rejoice in the good things of the Lord, since she will see God Himself, whom the angels desire to behold, face to face, where she will hear the concert of angels and the organs of the saints, and will perceive the very fragrance of sweetness; where she will be inebriated by the abundance of the house of the Lord, and will be satisfied, when the glory of God shall have appeared. There she will be leaning upon her beloved, because she will always be established in the joy of the Lord." This voice therefore is not of the companions of the bridegroom or bride, but of the crowd meeting them. Whence Theodoret notes that the bride is called whitened by the Septuagint, but the bridegroom white, because he is such by nature, but the bride was previously blackened and darkened, because the sun had looked upon her; but now she has been whitened by the bridegroom and has become a partaker of his whiteness, who, being light itself, made her luminous and called her so, and being holy, made her holy and named her so; and since he is resurrection, he wished her to be worthy of resurrection; thus he communicated his whiteness to her: thus St. Augustine. St. Ambrose however in serm. 14 in Psalm. CXVIII, for whitened reads white, and this in lib. IV De Sacram. cap. II, he refers to the whiteness of baptism, which the angels admire: moreover this whiteness and purity of conscience exhibit to the soul the delights of paradise. He alludes to the ascent of the Hebrews from the desert into the promised land, under the leadership of Joshua, says Honorius.
The angels and the heavenly beings, seeing the Church at the end of the world, with the Jews and gentiles now converted, perfect in all her saints and elect, and therefore hastening to heaven, that she may obtain the reward and triumph of her warfare and victory, will exclaim, as if marveling at her form, strength and glory: Who is this virago adorned with the pedigrees and trophies of so many virgins, martyrs, confessors, apostles, and other heroes, who from the desert, that is from the uncultivated field of this world, nay from the thorny thicket and bramble of sins and all evils, ascends to heaven so gloriously, leaning upon Christ her beloved on account of the tenderness and delights of love? Thus Honorius, Cassiodorus, St. Gregory, St. Ambrose, in Psalm. CXVIII, serm. 14, verse 5.
Cassiodorus, Bede, Anselm and others understand this of the ascent, that is the progress of the soul, so that it may go from virtue to virtue: The faithful soul, says Honorius, ascends from the desert, when it abandons an evil life; and it ascends to spiritual conversation through the steps of virtues. It abounds in delights, while it feeds itself deliciously on the oracles of the Scriptures; it is leaned upon the beloved, because fixed in love on Christ alone. Three Fathers with Theodoret: "What is this," they say, "which, teaching so skillfully, progresses from secret things to more secret and hidden things, purged from every stain of sins?" Elegantly Alan: "It descends," he says, "into the desert through birth, it ascends through the desert progressing from virtue to virtue; it ascends above the desert, despising all the sublimity of worldly things, it ascends from the desert into eternal blessedness." To this is added the Chaldean: "Solomon the prophet said," he says, "When the dead shall revive, it shall come to pass that the Mount of Olives shall be split, and all the dead of Israel shall go forth from it, and also the just, who died in captivity, shall come by the way of thorns under the earth, and shall go forth from the Mount of Olives. But it shall come to pass that the impious, who died and were buried in the land of Israel, shall be cast down like a stone, which a man casts upon the earth. Then all the inhabitants of the earth shall say: What is the merit of this people, which ascends from the earth in thousands of thousands, as in the day when it ascended from the desert into the land of Israel, and abounds in delights on account of the mercies of its Lord; as in the day when it was seen under Mount Sinai, to receive the law?" That it is leaned upon the beloved signifies that the Church ascends into heaven by the powers not of itself, but of the grace of Christ: "for no one ascends into heaven, except he that descended from heaven, the Son of Man, who is in heaven," and whom He deigned to lead with Him into heaven, John cap. III, 13: see St. Augustine in Psalm. CIII, and lib. De Grat. et Lib. arbitr. cap. VI. Rupert presses upon it is leaned upon the beloved: "Namely," he says, "so that it may not fear the fear of men, so that it may not fail in the tribulations which have found it, or shall find it, and in persecutions of visible and invisible enemies, pagans, Jews, heretics and evil spirits. For how would it subsist amid all these things, unless it were leaned upon the beloved? Should it not be leaned upon itself, or upon any other? then certainly it would fall, it could not stand. But now it says, Psalm. XXVI, 1: The Lord is my illumination, and my salvation, whom shall I fear? The Lord is the protector of my life, from whom shall I be afraid? If armies stand against me, my heart shall not fear. If battle rise up against me, in this will I hope. To say and do this, namely it is to be leaned upon the beloved." Hence ivy is the symbol of hope and love, so called from adhering, because when it cannot stand by itself, clinging to wood it adheres so that it cannot be torn away: thus the holy soul, distrusting its own powers, and trusting wholly in Christ, adheres to Him so that it cannot be separated from Him. Whence this is the motto of this ivy: "Never shall I be torn away." An example is in St. Mary Magdalene. Do you wish therefore to abound in delights? Lean upon your Jesus, who is honey in the mouth, melody in the ear, jubilation in the heart; says St. Bernard, and follow His life: concerning these delights see Isaiah, cap. LXVI, vers. 11 and following. Hear St. Gregory: "The holy soul ascends from the desert, because placed in the exile of this pilgrimage, it tends with mind and thoughts to heavenly joys; whence also Paul said: Our conversation is in heaven, Philip. III, 20. It abounds in delights, because attending to the meditations of Holy Scripture, it feeds the mind continually with heavenly food. It leans upon the beloved, because trusting in the aid of Christ alone, by His giving it is transferred from exile to homeland." And St. Ambrose in Psalm. CXVIII, serm. 14, vers. 5: "The soul," he says, "ascends by whitening merits, from this desert of this life, as many have it, to that place always flourishing with eternal joy; those virtues marvel that from this rough and rocky desert any soul can ascend without the stain of great vices, and therefore they rejoice at finding one, which has not stained the garments of natural innocence with the ink of worldly foolishness, but rather has cleansed them with the brightness of spiritual wisdom and grace." St. Bernard describes the threefold mystical desert, from which the soul ascends, in the Sentences.
Honorius introduces the Church converted from the Jews at the end of the world, admiring thus the glory of the Blessed Virgin: "Who is this, that is, how worthy of praise, how virtuous, who ascends from the desert, Lebanon of the world, abounding in the delights of heaven, leaning upon her beloved, exalted by him above the choirs of angels? More fully Hailgrinus: "The Blessed Virgin ascends," he says, "through the processes of merits; she ascends through the degrees of dignities, rising as the dawn, beautiful as the moon, chosen as the sun; she ascends from the exile of the present life above the choirs of angels, assumed. But she ascends from the desert, namely from the world, which she so abandoned, and reckoned as a desert, in that she turned away from it all her affection. But she is said to abound in the delights of graces and virtues, leaning upon her beloved: for lest she lose the abounding delights, not by her own merits, but she leaned upon his grace, who bestowed grace, and adds the reward of merit beyond." Furthermore, St. Bernard, sermon 4 on the Feast of the Assumption of the Blessed Virgin, attributes to the angels admiring the Blessed Virgin, when she was assumed by Christ into heaven, beauty and glory, and therefore they exclaimed: "Who is this, who ascends from the desert, abounding in delights, leaning upon her beloved?"
THE VOICE OF THE BRIDEGROOM. UNDER THE APPLE TREE I RAISED THEE UP: THERE THY MOTHER WAS CORRUPTED, THERE SHE WAS VIOLATED THAT BORE THEE. UNDER THE APPLE TREE I RAISED (Arabic, lifted up) THEE UP: THERE THY MOTHER WAS CORRUPTED, THERE SHE WAS VIOLATED THAT BORE THEE. — The Septuagint, under the apple tree I raised thee up; there with sorrow thy mother bore thee, there with sorrow she bore thee who brought thee forth; the Syriac, there thy mother corrupted thee, there she who bore thee violated thee; the Arabic, she suffered the pains of childbirth in thee: for the Hebrew חבל chibbel, and the Greek ὠδίνασε, as the Septuagint translates it, signifies to bear with sorrow and to labor; whence you would properly translate, there with great sorrow thy mother brought thee forth. Moreover chibbel signifies also to corrupt, to break, as Our translator renders it. Some think these are the words of the bride concerning the bridegroom, because the Rabbis for thee and thine substituted a masculine point, and lest the mother of the bridegroom, that is their Synagogue, be said to be corrupted and violated, which seems to them to be a reproach. The Rabbis are followed by heretics and some Catholics, such as Luysius of Leon, Agathias, Nannius, Genebrardus; but they explain variously. ...the rest which follow: for these words to be of the bridegroom the unanimous consent teaches St. Gregory, Theodoret, Cassiodorus, Philo, Aponius, Bede, Justus, Anselm, Rupert, Angelomus, Haymo, Alcuin, St. Thomas and all the other Fathers both Greek and Latin. Here then the bride is imagined reading under the apple tree fruits bitten by the serpent, and in danger of life, healed by the bridegroom, and as it were raised to life: for thus Christ Eve, and her sons, bitten by the serpent the devil in the forbidden fruit and mortally wounded, recalled to life through the cross.
Some expound it thus, to wit: Under the tree of the knowledge of good and evil Eve ate the forbidden fruit, and destroyed herself and her posterity; but I, Christ, under the tree of the cross, which was situated in the same place of Calvary, recalled her from death, or through the cross, which is the tree of evil in antitype, I raised up my dead spouse: thus St. Gregory and many. But I say these are the words of the bridegroom, not of the bride, and therefore in the Hebrew punctuation should be substituted, which signifies feminine pronouns for masculine ones, so that for עוררתיך you read orarticha instead of orartich, for אמך immecha instead of immech; for חבלתך chibbelatech, and thus for the rest which follow: for that these words are of the bridegroom is taught by the unanimous consent of St. Gregory, Theodoret, Cassiodorus, Philo, Aponius, Bede, Justus, Anselm, Rupert, Angelomus, Haymo, Alcuin, St. Thomas and all the other Fathers. The sense therefore is, to wit: O bride, O Church, in this thy glory remember that I, dying on the wood of the cross, raised thee from death, because on the wood in antitype of the forbidden fruit, through eating and disobedience by the serpent thy mother Eve was corrupted, who in thee, when she bore thee, transmitted this original sin as it were by natural propagation: for Eve, consenting to the serpent, that is to the devil, prostituted herself to him as it were to be violated and corrupted; there also thy mother the Synagogue was violated (for she is the mother of the Church, because the Church proceeded from her), when she crucified me, her Messiah and king, priest and lawgiver, with monstrous parricide and sacrilege, nay deicide: "for when she fixed her Saviour on the wood, there by nefarious crime she corrupted herself," says St. Gregory. "He therefore marked the wood then, to loose the damages of the wood," as the Church sings in the hymn of the Holy Cross. For God willed by a decree befitting His justice and wisdom, that Christ should be slain not by sword, not by fire, not by any other torment, than by the wood of the cross, so that the sin committed on the wood by Adam and Eve should be expiated by the wood of the cross, so that the devil, "who conquered on the wood, should also be conquered on the wood," as the Church sings; "and whence death arose, thence life should rise again." For this reason the cross of Christ shall appear in heaven, when Christ shall come to judgment, Matt. XXIV, 30, and, as many wish, shall endure in heaven eternally, so that it may make the blessed always mindful and grateful for so great a benefit. Thus St. Gregory, Cassiodorus, Bede, Justus, Anselm, Rupert. Hear William: "For thou wast dead in sins, I quickened thee under the wood of the cross. From my body hanging on the wood, the blood of redemption flowed in five streams upon thee, and thus under that tree I raised thee up. What is under that tree? one looking upon that tree, one looking upon the brazen serpent, that is, one believing in Jesus Christ and Him crucified." Alluding to this, Ezekiel, cap. XVI, vers. 5 and following, sets before his Synagogue her former vileness and filth, from which she was raised up by God, cleansed, and taken as a spouse: "Mine eye," he says, "did not spare thee to do any of these things to thee, having pity on thee: but thou wast cast out upon the face of the earth, in the loathsomeness of thy soul, in the day thou wast born. And passing by thee, I saw thee trodden in thy blood, and I said to thee when thou wast in thy blood: Live, I said, I say to thee: in thy blood live." Further, what the Septuagint, the Arabic and others translate from the Hebrew, there thy mother brought thee forth in great sorrow or anguish, Titelmann aptly expounds thus, to wit: In the cross of Christ maternal piety and mercy, as it were a mother in travail brought thee forth with immense anguish; and he adds that the latter member can be translated, there thy generation laboured, or thy nativity, that is, there was made manifest at what price thy regeneration was purchased, with what difficulty thy redemption from death could be accomplished, namely, which could not be perfected except through the death of the only-begotten Son of God. St. Ambrose, lib. De Isaac, cap. VIII: "There," he says, "thy mother brought thee forth, etc., but they are brought forth in whom the image of Christ is formed; whence because Christ was formed in the bride, he says, Cant. VIII, 6: Set me as a seal upon thy arm."
Under the evil tree, that is under the cross through its frequent meditation and contemplation, the soul is stirred up to love and fervor, so that it may love in return him who loves it so much, and repay love for love, blood for blood, death for death, because there the flesh of Christ, as the Septuagint translates it, that is, she who conceived thee, brought thee forth in pain, according to Philo, having suffered in the torment of the cross, brought forth for herself a bride redeemed by blood, and washed by the water of baptism, which flowed from the side of Christ. "Behold," says St. Augustine, in the book On Virginity, "the wounds of him hanging, the blood of him dying, the price of him redeeming, the scars of him rising: he has his head inclined for kissing, his heart opened for loving, his arms extended for embracing, his whole body exposed for redeeming. Consider how great these things are, weigh them in the balance of your hearts, so that he who was wholly fixed upon the cross for us may be wholly fixed in your hearts." The well-known saying of St. Gregory: "Nothing is grievous to God which is not borne with equanimity, if the passion of Christ is brought to mind: for we bear small things easily, if we remember how harsh words, harsher blows, harshest torments he suffered for us, he who bore upon his head a crown, upon his eyes a veil, upon his ears insults, upon his mouth gall and vinegar, upon his face spittle and blows, upon his cheeks plucking, upon his shoulders the cross, upon his heart sorrow, upon his bowels a shaking, upon his body scourges, upon his limbs stretching, upon his hands and feet piercing; finally from head to the soles of his feet, he endured innumerable wounds and pains." Philo adds that the fruit of this evil tree, or apple, is the Eucharist, in which the flesh of Christ, roasted and toasted on the cross by love for us more than by pain, is set before us to be eaten, so that it may breathe into us his love, life and spirit. Again, three Anonymous writers cited by Theodoret say that the soul infected with concupiscence from the forbidden tree, whose fruit Eve ate, is healed by the tree of the cross, from which it learns to overcome pleasure by the cross and mortification: hear them: "By these things brought forth, which like a sweet apple delight all the senses, I have stirred thee (O soul), sluggish for embracing the good, and lulled to sleep by the study of fleeting things, impelling thee by the words and reasons of providence and judgment to love and desire of me: for there in the affection of fleeting things thy first mother Eve conceived thee, bringing thee forth with pleasure, and bearing thee with pain. By these affections of fragile things thou wast laboring in the desire of pleasure, and fleeing pain, so striving toward the end of pleasure, that thou wouldst wish to be separated from pain, which indeed can happen in no way. Therefore if thou dost wish to be free from these disturbances," set me as a seal, etc., which follow. Anagogically Honorius: "Christ," he says, "will raise up the soul under the evil tree; because after this life he will vivify every kind unto life through the victory of the cross, which through the tree of transgression underwent death. Then the Church will be received into that glory where her mother was corrupted by pride, namely angelic dignity, and where her mother was violated, namely the multitude of the elect was diminished, which he himself will restore, when she shall possess incorruptibility, and shall fill up the number of the elect; then she will set Christ as a seal upon her heart," etc.
First, under the evil, that is under the cross, Christ raised up Eve and Adam (whence also Adam was buried on Mount Calvary, on which Christ was crucified, so that, with blood dripping from Christ onto Adam buried there, he himself might be raised from death, as the Fathers teach everywhere; just as the pelican is said to vivify its lifeless young with blood drawn from its own breast); and all their descendants, among whom is the Blessed Virgin; but because she was already decreed by God to be the mother of Christ, therefore she was preserved by God from the fall and from original sin; yet she is said here to be raised from the fall and from sin, not because she actually incurred it, but because she ought to have incurred it from the common descent of Adam and Eve, unless she had been exempted by a special privilege of God. St. Augustine explains this with beautiful similitudes in that passage, Psalm 135:13: Thou hast brought out my soul from the lower hell. The first is: "Just as," he says, "if a physician sees an illness threatening you, perhaps from some labor, and says to you: Spare yourself, treat yourself thus, rest, use these foods, for if you do not, you will become ill; but if you do, you will be saved; you rightly say to the physician: You have freed me from illness, not one in which you already were, but one in which you were going to be. The second: Someone having a troublesome case was to be sent to prison: another comes, defends him, and giving thanks, what does he say? Thou hast brought my soul out of prison. The third: A debtor was to be hanged, payment was made for him, he is said to be freed from hanging. In all these cases they were not in these situations, but because they were being treated with such merits that unless help had come, they would have been there, from there they rightly say they are freed, to which place through their liberators they were not permitted to be brought." Second, Christ raised up the Blessed Virgin under the cross to the increase and fervor of charity, so that, seeing such love of Christ in himself and in all men even unto death, and death on a cross, by this example she might in turn be incited and as it were inflamed with the fiery fire of charity, so much so that she would wish to be crucified for Christ and with Christ, and to offer herself to God in holocaust and victim for sin for the salvation of men in every kind of torment. Third, the Blessed Virgin standing by Christ crucified, and offering him in holocaust to God for the reconciliation of the world, says to the Church and to the holy soul: Under the evil, that is under the cross through the death of my Son, whom I offered to God in sacrifice for you, I have raised you up from sin, death and hell: she does this daily, while she intercedes with God for sinners through the cross of her Son, and obtains for them pardon, grace and salvation.
8:6
PUT ME AS A SEAL UPON THY HEART, AS A SEAL UPON THY ARM. — The Chaldean, the Arabic, the rabbis and the Catholics, who hold that the preceding verse is the voice of the bride, assign this one also to the same as if she herself were asking that the bridegroom seal his heart and arm with the constant memory and love of the bride, so wretched and corrupted by sin, as with a seal; and indeed these words can be attributed to the bride, because she imitates the affection of the bridegroom, and fashions herself and her mind toward him: for the affection and love of bridegroom and bride are correlative; hence the Chaldean translates: the sons of Israel will say in that day to their Lord: I beseech you, place us like the engraving of a ring upon your arm, that we may no longer be exiles. Finally, the Hebrew text signifies that these are the words of the bride, not the bridegroom: for it has the masculine שימני simeni, that is, put me, O man, O bridegroom. For if these were the words of the bridegroom, it would have had to be said in the feminine שימיני simini, that is, put me, O woman, O bride; unless you say that simeni is an infinitive, which is put for the imperative: for the infinitive is both feminine and masculine, as some say. For these appear to be the words of the bridegroom to the bride from what was said in the preceding verse. This maxim therefore depends on the preceding one as an effect on a cause, and thanksgiving on a benefit, as if to say: Because I, the bridegroom, you, O bride, under the evil of the forbidden fruit eaten by your mother Eve, mortally wounded by the wound and death, through the evil and wood of my cross have raised you up, therefore you in turn, mindful of so great a benefit, "put me as a seal upon thy heart." The first sense is plain; the second more obscure and more moral, therefore I shall pursue it: for the Fathers agree that these are the words of the bridegroom, not of the bride.
The Bridegroom, in order to incite the Bride more greatly to perpetual love of himself, reverence, and thanksgiving, injected into the preceding verse a mention of the cross and death undergone for the Bride, the Church; whence here he justly demands that she bear himself and his cross perpetually in her heart and mind, and in her arm and action, and with it as it were with a seal imprint her heart and arm. For seal, in Hebrew it is חותם chotam, which properly signifies a signet and signet ring, by which letters and other things are sealed and impressed: for the root חתם chatam signifies to close, to seal, to confirm with a seal. First therefore the seal here signifies a signet, as if the Bridegroom were to say: Seal me and the memory and love of me, O Bride, upon your heart and your arm, so that you may preserve the perpetual form and appearance of me, as an image expressed and impressed in your mind and action from me: thus Cassiodorus, Bede, Justus and others; whence William: "Set me as a seal, that is, he says, imprint me within, by thinking of me perpetually; imprint me without, by working strenuously for me, so that the pious internal thought of the heart may flow forth into the external action of the arm." Again, as if to say: Thus imprint my character and life upon your heart and arm, so that you may express their likeness in yourself, that is, in your thoughts and actions, so that whoever sees you a Christian may think he sees Christ, just as he who sees an image impressed in wax esteems that he sees the seal itself and the exemplar, and this both in doing and in suffering, according to that word of Paul, II Corinthians IV, 18: "Always bearing about in our body the mortification of Jesus, that the life also of Jesus may be made manifest in our bodies:" thus St. Anselm and St. Ambrose, book On Isaac, chapter VIII, and Theodoret. "The Saviour wishes," says Theodoret, "that we have him as a seal in our contemplations and in our actions, and imprint his mark both in our words and in our deeds: for thus they will be as royal coins, not counterfeit, but bearing the royal image:" thus also three Anonymous authors. Hear St. Ambrose: "Christ is a seal on the forehead, a seal on the heart, a seal on the arm: on the forehead, that we may always confess; on the heart, that we may always love; on the arm, that we may always work. Let his image shine forth in our confession, let it shine in our love, let it shine in our works and deeds; so that, if it be possible, his whole form may be expressed in us. Let him himself be our head, because the head of man is Christ; let him himself be our eye, that through him we may see the Father; let him himself be our voice, by which we speak to the Father; let him himself be our right hand, by which we offer our sacrifice to God the Father: he himself is also our seal, which is the mark of perfection and charity, with which the loving Father sealed the Son, as we read, John VI, 27: Whom the Father hath sealed, God." Second, seal is the same as stigma and sign which a master imprints upon his servants, soldiers, sheep, oxen and things, so that it may be clear that those things are his: thus, Apocalypse VII, 2, all the elect are sealed with the sign of the cross. Christ therefore here imprints upon the Bride his stigma of the cross, so that it may be clear that she is the servant of Christ crucified; just as Antichrist will imprint his mark and character upon his followers on the hand or forehead, Apocalypse XIII, 16: thus Aponius. On the other hand, concerning Jeconiah God says, Jeremiah XXII, 24: "As I live, saith the Lord: if Jeconiah the son of Joakim king of Juda were a signet ring on my right hand, I would pluck thee thence." And hence all the damages of the Church are born, namely that many place not Christ, but the world and the world's idol as the seal of their heart; namely that they seek worldly honours, riches, delights, not the love and glory of Christ. Hear Cardinal Hugh comprehending these and many more things: "Set me as a seal, etc., as if to say: I wish that you have the memory of me crucified for you, so that through you nothing harmful may enter or go out (for we also protect with a seal those things which we wish to be hidden), so that you may open to me alone the secret of your heart; so that the likeness of my form may be reflected in you; so that my character of love may distinguish you from all that is foreign; so that in your fortress my standard may always appear;" and after some things: "A necklace of the breast is the seal of the heart, lest an unworthy affection creep in; a bracelet of the arm is the seal of strength in external action, so that we also bear in our body the stigmata of our Lord Jesus Christ." Finally, St. Ambrose, in the book On Isaac and the Soul, chapter VIII: "The seal," he says, "is Christ on the forehead, so that we may always confess; on the heart, so that we may always love; on the arm, so that we may always work, so that, if it be possible, his whole form may be expressed in us. He himself is our seal, whom the Father sealed, God," John VI, 27, etc. The same in Psalm CXVIII, sermon 15, on those verses 120: "Pierce my flesh with nails from thy fear: Fix," he says, "this seal of the crucified one on thy heart: fix it also on thy arm, so that thy works may be dead to sin. Perhaps they affix this image of nails not only of fear, but also of charity, because charity is strong as death: her zeal is hard as hell, Canticles VIII, 6. By these nails of charity our soul and our flesh are configured, so that it itself may say: I am wounded with charity." Furthermore, William teaches that this image of Christ is impressed on the heart by the seal of charity, when he says: "Impress me as with a seal, by love adhering to me strongly, so that you may receive form from me as with a seal, so that you may draw likeness from my subtle expression: as great as the impression of love shall be, so great also shall be the expression of likeness; the more strongly you have adhered to me through love, the more similar to me you shall be. The more strongly you have impressed yourself upon me, the more expressly shall Christ be formed in you, and the more notably shall you be reformed and transformed in me." And below: "Charity transforms a man conformed to the world, because like a seal, it also changes the form, so that he who was worldly may become deified and divine.
The crucified Christ commands the pious soul to bear His image continually in her heart and arm, that is, in her mind and in her action, so that she may see, think, love, and do nothing except the crucified Christ; but from her mind and affection she excludes all other persons and things, however precious, and tacitly pledges to Him that if she does this, He in turn will seal His heart with her memory and love, as also His arm, so that He may continually think of her and care for her, direct her, defend her, prosper her: thus three Anonymous writers in Theodoret. Thus God said to Zerubbabel, who was a type of Christ: "I will take thee, O Zorubbabel my servant, saith the Lord, and I will make thee as a signet: for I have chosen thee, saith the Lord of hosts," Agg. II, 24, where I have said much on this matter. Thus was St. Paul sealed with Christ, when he said, Gal. VI, 17: "From henceforth let no man be troublesome to me: for I bear the marks of the Lord Jesus in my body;" and St. Francis received the same marks impressed upon his body by Christ; and St. Clara of Montefalco in Italy, having the cross of Christ, nails, scourges and the crown of thorns impressed upon her heart, exhibits them even now so many years after her death to those who behold them, and this Bozius relates, lib. I De Signis Eccles. cap. XVIII. Thus St. Agnes, the spouse of Christ, said of her spouse: "His right hand hath embraced me, and his left hand shall hold me," and the Church sings from St. Ambrose concerning her. Moreover, let the faithful be a seal and signet of Christ in such a way that they strive to impress His image and character upon others as a seal does, as Paul did, saying, I Corinth. XV, 47: "The first man was of the earth, earthly: the second man from heaven, heavenly. Such as is the earthly, such also are the earthly: and such as is the heavenly, such also are the heavenly. Therefore, as we have borne the image of the earthly, let us bear also the image of the heavenly;" and in the same place, cap. VI, vers. 20: "For you are bought with a great price. Glorify and bear God in your body." ...in her action, so that she may see, think, love, and do nothing except the crucified Christ... to have formed her and said to her: "As I am the figure of the substance of the Father in divinity, so thou shalt be the figure of the substance of Me in humanity, because thou shalt receive in thy soul as it were deifying gifts sent to thee by My divinity, in the manner in which air receives the brightness of the sun, so that this ray penetrating thee intimately even to the marrow, thou mayest be apt and fit for entering into familiar union with Me." And cap. VII and seq.: "When," he says, "on the feast of the Purification I had received the sacred synaxis, with my mind intent upon God and upon myself, I perceived and felt my soul as it were wax melted by divine fire, and made such by the distillation from the breast of Christ; for from Him I received impressed treasures of graces; in whom dwelleth all the fulness of the Godhead corporeally; and thence I was nobly marked with the character of the splendid and ever tranquil Trinity, so that thenceforward with all the eagerness of my mind I panted toward the supreme good in itself, which art Thou, O Lord, in Thy eternal truth, which is the abyss of charity, from which it is permitted to draw immense gulfs of love, and of all grace and virtue." And lib. I, cap. IV: Christ showed to a certain one a certain necklace splendid and wonderfully adorned, which He wore placed upon His heart: this necklace was triangular like a trefoil; and He added: "As a sign of the love with which I pursue My spouse Gertrude, I shall continually wear this necklace." And lib. V, cap. III: with the death of St. Gertrude imminent, Christ comforted her with this honeyed promise: "Behold now at last by My kiss most efficacious and full of sweetness I shall acquire thee to Myself, and through the closest embraces of My divine heart I shall offer thee to My heavenly Father," that is to say, Hitherto I have permitted thee to be detained on earth for the sake of thy greater merit: but now since the fervor of delicate love does not bear further delays of thy absence, I shall loose the bond of flesh, and place thee before thy Creator, so that henceforward I may cool in thee the magnitude of My most ardent love, according to the sweetest delights of My deliciousness. Moreover, the revelations of St. Gertrude, as well as of St. Bridget, Martin Delrio treating of prophecy in the Magisterium, and many other learned and critical men, who are cited at the beginning of the revelations of St. Bridget, praise and venerate as genuine and pious, even though they contain much that is symbolic; and therefore are to be interpreted symbolically: for they were dictated by matrons of outstanding sanctity, wherefore to say that they were fabricated would be of great temerity and impudence. Yet I would not assert that all things which are written in them are properly called revelations and oracles of God, especially because the prophets themselves are sometimes deceived, and think themselves to be moved by the Spirit of God, when they are moved by their own spirit, albeit a pious one, as happened to the prophet Nathan, II Kings, cap. VII, vers. 3 and vers. 4. For this reason these revelations are sometimes to be accepted quickly, but sparingly and with a grain of salt, where the matter requires it. Anagogically Honorius understands these things of the Church triumphant in heaven: "Then," he says, "he will place Christ as a seal upon his heart, because himself, who is the image of God, in itself, as an image impressed in wax, will see: upon the arm he will place as a seal, because himself for the labor of works will receive a reward. There love is strong as death, because just as death drew all the reprobate to destruction, so the love of God will draw all the elect to joy. There emulation is hard as hell, because just as hell receives all followers of the devil, so heaven will receive all imitators of God and of Christ. There all the elect will be lamps of charity, when, with lamps lit, they will go to meet the bridegroom and bride, who will always burn in the love of God, as fire: because in the kingdom of his Father, they will shine as the sun."
The Blessed Virgin placed Christ as a seal upon her heart, not only ethically through a love more than maternal, but also physically, when she conceived him, carried him in her womb for nine months, nourished him, gave birth to him; but upon the arm, when she bore him already born in her arms and embraces, wherefore not an image or likeness of Christ, but Christ himself most truly was to her a seal of heart and arm. Hear Alan: "The Virgin Mary placed Christ upon her heart as a seal, because she herself was conformed to him by imitation, and sealed by his grace. This was unknown to the devil, and known to the angel: upon your arm, that is in all your works you will be mindful of me. Upon the heart of the virgin and upon the arm the beloved is placed as a seal, because in the thoughts, which are signified by the heart, and in the actions, which are signified by the arm, the virgin imitates her son."
BECAUSE LOVE IS STRONG AS DEATH, EMULATION HARD AS HELL. For strong, Symmachus translates, impregnable; for emulation, in Hebrew it is קנאה kina; the Septuagint ζῆλος, that is, zeal, jealousy, by which the bridegroom loves the bride so ardently that he exposes himself to dangers, duels, and death itself for her: so that he may suffer no rival, but wishes to possess the bride alone: and if anyone wishes to snatch her from him, he rises up sharply against him, harms and kills him; whence the Syriac and Arabic translate, cruel as hell is the jealousy. These are the words of the bridegroom, as is evident from the preceding; less correctly the Chaldean refers zeal to enemies and persecutors: "For," it says, "strong is the love of your deity as death, and mighty as Gehenna is the zeal of the peoples, who are zealous for us." It seems at first sight an absurd and horrible comparison of love with death and hell; but in this place it is fitting and appropriate, because the love of the bridegroom through the cross freed the bride from death and hell, to which on account of sin she was condemned. In a similar way the Apostle, Rom. X, 15, teaches that the grace of Christ is more powerful than the sin of Adam, which brought death into the whole world, because the grace of Christ destroyed both. Love therefore and the strength of the love of Christ is the conclusion and end of the Canticle; whence John Gerson, Chancellor of Paris, having finished the exposition of the Canticle while ill, repeatedly repeating these words: "Love is strong as death," died immortal to this love and to these words, as I said at the beginning among the interpreters.
To because it gives the reason for the preceding, why the bridegroom raised up the bride from the evil of the cross, and therefore asks her to place herself as a seal upon his heart and arm: for the reason was true and pure love, that is to say, Therefore I, Christ, for you, O Church, to be raised from death, exposed myself to the cross and death, because I loved you as a bride with pure and unmixed love and zeal. For love is strong as death, and zeal is hard as hell, first, because just as death subdues all things and subjects them to itself, so that no living thing can escape its force and dominion; and just as hell before Christ absorbed all the souls of the dying, nor could any escape its hand, but had to descend into it: so likewise the love of Christ conquered all scourges, nails, thorns, cross, sorrows, reproaches, hunger, thirst, nakedness, and all hard and adverse things, which he endured strongly, that he might redeem his Church, his bride, from death. Therefore, just as nothing resists death and hell, so all things yielded and succumbed to the strong and hard love of Christ. Cassiodorus and Bede add: Just as hell knows not how to have mercy, and cannot be softened from punishments, so Christ cannot cease from loving men on account of however grave their wickedness. Second, the love of Christ was strong as death and hell, because love compelled him to die and descend into hell; but the love of Christ was stronger than death and hell, because he snatched the souls of the Fathers from death and hell, and freed them from it, according to that passage, Hosea XIII, 14: "I will be thy death, O death; thy sting will be, O hell:" thus St. Ambrose, in the book On Isaac, chapter VIII, Cassiodorus, Philo, Justus, Bede and Gregory. Love therefore is so strong that it conquered God, and led him into flesh and cross as it were a victim of charity: wherefore just as Jacob, prevailing over the angel of God, his vicar, in struggle, was called by him Israel, that is, ruling God, so much more can love be called Israel, because "one love triumphs over God." Third, because love causes the lover, if the thing loved is harmed or taken from him, to be grievously distressed and tormented, and to seem to undergo the very agony of death and hell, according to that passage, Psalm XVII, 5 and CXIV, 3: "The sorrows of death have surrounded me, the perils of hell have found me." Fourth, because Christ drove all heretics and impious men, who strive to violate or stain his bride the Church, into death and hell, just as a husband kills the adulterer, according to that passage, Proverbs VI, 34: "The anger and fury of the husband will not spare in the day of vengeance, nor will he acquiesce to any prayers, nor will he accept many gifts for redemption." Moses had this zeal, when he killed 23,000 Israelites adoring the golden calf, Exodus XXXII, 34. Furthermore, Christ as bridegroom proposes to his bride the Church this singular love of his, that in turn she may demand a like love from him, that is to say, I said: Place me, O bride, as a seal upon your heart, a seal, I say, of love, which otherwise strongly excludes all other things from your heart: because just as my love in you was strong as death, and zeal hard as hell, so I wish likewise that yours be: for love wishes to be loved in return; therefore just as I love you with the most ardent charity, so I wish that you love me with the same, and admit no other lover: for my love is zeal, than which nothing is more vehement, so nothing is more irritable at even slight offenses. But when irritated it begets the gravest sorrows and angers, so much so that in comparison with them death and hell are to be reckoned as nothing, says Luysius: wherefore I wish that your love be strong and hard as death and hell, as mine was, so that namely like hell it yield to no thing or adversity, but subdue all things and subject them to itself, and thus overcome even death and hell itself, and lay them beneath you.
A soul wounded by love of Christ, perceiving this in itself, says this, namely: "Strong as death is love, hard as hell is jealousy," first, because love brings death: for it makes the soul die to all desires and temporal things, that it may live to Christ alone: thus Theodoret, Cassiodorus, Bede, Anselm and St. Gregory, whom hear: "What death does in the senses of the body, this love does in the desires of the mind: for there are some who so love God that they neglect all visible things; and while they tend toward eternal things, they become almost insensible to all temporal things. In these indeed love is strong as death, because just as death kills the external senses of the body from all their own and natural appetite, so love in such men compels the mind, otherwise intent, to despise all earthly desires. To such dead and living the Apostle said, Colossians III, 3: For you are dead, and your life is hid with Christ in God." And St. Ambrose in Psalm CXVIII, sermon 15, verse 8: "Strong as death is charity: for charity mortifies guilt and all sins: charity like the stroke of death destroys. Finally we die to wickedness and sin, while we love the commandments of the Lord. Charity is God, charity is the Word of God, which is mighty and sharper than any sharpest sword, even to the division of soul and spirit, and joints and marrow, penetrating the innermost parts." Strong therefore as death is love, because just as death is never broken, never ceases, until it has subdued to itself the lives of all mortals, so also love does not cease until it has subdued to itself all passions and vices: for, as St. Chrysostom says, homily 1 on Philippians: "So violent is love, and, so to speak, tyrannical, that it yields to no occasion, but continually adheres to the lover's mind, nor does it allow any affliction or any pain to overcome the soul," nor does it spare any expense or labor. Second, because love makes the pious soul wish for death for Christ, as the martyrs wished: thus Bede, Philo, and St. Ambrose in Psalm CXVIII, sermon 19, and Theodoret. Thus St. Agatha most joyfully and gloriously went to prison, and as if invited to a feast commended her struggle to the Lord. The holy martyrs Mark and Marcellian likewise, whose anniversary is celebrated on June 18, when they were bound to a stake, their feet pierced with nails: "Never," they said, "have we feasted so pleasantly as we willingly endure this for the sake of Jesus Christ, in whose love we have now begun to be fixed; would that he might allow us to suffer this as long as we are clothed in this corruptible body," as their Life and the Acts of St. Sebastian have it. St. Eulalia, virgin and martyr, when she was torn with claws, exulted: "These," she said, "are the marks with which Christ is inscribed and impressed in my flesh and more in my heart," whence Prudentius, in hymn 3, μεροπαρθένων, asserts that she said: Behold thou writest me, O Lord: How it delights to read these marks, Which thy trophies, O Christ, mark! Wherefore, surrounded by fire, drinking the flame with eager mouth, the martyr flew to heaven in the form of a dove; whence Prudentius sings of her: The virgin hastening to swift death, Desires it, and drinks the pyre with her mouth. Thence a dove shines forth, The martyr's mouth whiter than snow Seen to depart, and follow the stars: This was the spirit of Eulalia, Milky, swift, innocent. And of St. Lawrence roasted on the gridiron St. Leo says, sermon 1 on him: "The flame of the cruelty of the torturers could not overcome the flame of the charity of Christ: the fire which burned without was slower than that which burned within." And St. Gregory, homily 3 in the Gospel, speaking of St. Felicity, mother of seven martyrs: "Nor," he says, "could she see her sons, whom she knew to be her own flesh, dying without sorrow, but there was the force of love within, which overcame the sorrow of the flesh." Third, because just as nothing resists death and hell, so neither does charity; just as therefore no one can prevent death from coming and mortifying, so neither can anyone prevent charity from saving, as Anselm says. Again, just as hell, according to Cassiodorus, never releases those whom it has once received, so also solid love and zeal do not abandon the soul which they possess; whence Paul, Rom. VIII, 35: "Who shall separate us from the love of Christ? tribulation? or distress? or famine? or nakedness? or danger? or persecution? or the sword? (as it is written: For thy sake we are put to death all the day long: we are accounted as sheep for the slaughter). But in all these things we overcome, because of him that hath loved us. For I am sure that neither death, nor life, nor angels, nor principalities, nor powers, nor things present, nor things to come, nor might, nor height, nor depth (neither heaven, nor hell, nor things above, nor things below), nor any other creature shall be able to separate us from the love of God, which is in Christ Jesus our Lord." St. Augustine brings forward these three reasons, epistle 39 to St. Jerome: "Deservedly, he says, charity is called like death, either because no one overcomes it, as they do death; or because in this life the measure of charity extends unto death, as the Lord says, John XV, 13: Greater love than this no one hath, that one lay down his life for his friends; or rather, because just as death tears the soul away from the senses of the flesh, so charity tears it away from carnal desires." Fourth, just as hell spares not those whom it holds in its bosom, so neither does one who truly loves spare his own possessions, children, and himself: thus St. Ambrose, sermon 15 on Psalm CXVIII. Finally, charity compelled many of the saints to desire for themselves death and hell, that they might free souls from it: thus St. Paul, Rom. IX, 1 and 2, wishes to become anathema to Christ for the Jews; and Moses to be blotted out of the book of life, Exod. XXXII, 32. Holy Christina underwent marvelous torments of hell, namely purgatory, that she might snatch souls from it, wherefore she cast herself into icy waters, into wheels, into burning furnaces and tormented herself, as Cardinal Vitriaco relates in her Life, and from him Surius. St. Agnes from charity raised the son of the prefect of Rome from death and hell: others did the same; indeed many believe that St. Gregory freed the soul of the Emperor Trajan from hell. St. Catherine of Siena wished with her body to block the mouth of hell, lest any soul enter into it further. Our Alphonsus Rodriguez of Majorca, from burning charity offered himself to God as a victim, to suffer all the torments of hell for all eternity, for the salvation of the soul of any Ethiopian, Indian, or barbarian: wherefore he merited to see in ecstasy all the men and women of the whole world, and to hear that by so ardent a desire of love he had merited as much as if he had converted all that multitude. B. Jacopone in the time of Pope Boniface VIII, a great despiser of himself and the world and a lover of God, made a Minorite from a noble advocate, and indeed a lay one, desired to undergo all the pains of all the damned, if it pleased God, that he might free them from them, and save all, so that he himself would be the least in heaven, and no one of them would give him thanks for so great a benefit: thus his Life, celebrated in Italy, has it. Moreover, Christ demands from the soul a charity which is strong as death and hell, not only toward himself, but also toward saving others, as if to say: Just as I, dying of love for you, O soul my spouse, conquered death and hell, and freed you from them, so likewise do you also, that your love in me and my faithful ones neither death nor hell may prevail against, or snatch prey from you; but rather you overcome both, and wrest souls like spoil from their jaws. Hence St. Anselm: Hard, he says, is emulation like hell, because just as hell is insatiable; whence that saying: Hell insatiably opens its devouring throat; and from this hell in Hebrew is called שאול scheol, that is, demanding, because it always demands souls, and is never filled and says: "It is enough," Prov. XXX, 16: so likewise charity is insatiable: for the more it loves Christ, the more and more ardently it desires to love, and when it gains many souls for him, it strives to gain more and more. Again, just as death and hell cause the body and soul to waste away, so also the zeal of the saints, when they see their beloved God offended and violated by the impious. David is a witness, Psalm CXVIII, 139: "My zeal hath made me pine away, because my enemies forgot thy words," and again, verse 158: "I saw transgressors, and I was grieved;" and Elias, III Kings XIX, 10: "I have been very zealous for the Lord God of hosts, because the children of Israel have forsaken thy covenant." A witness in our age is Blessed Father Ignatius, our founder, who used to say that he did not so much dread the torments of hell as the blasphemies which the damned hurled at God amid the stings of torments: thus Sanchez. Whence Rabbi Solomon, Agathius, and Sotomaior thus expound it, as if to say: Emulation and zeal for souls burns equally as fire and infernal flames. Moreover St. Gregory, Cassiodorus, Bede, Aponius, and the Chaldean by emulation understand envy, and they hold that it is here opposed to charity and love, because charity is strong as death, but envy is hard and cruel as hell: for it is itself a vice, equally a universal and diabolical torment, which our Jerome Prado represents beautifully through many antitheses in Ezech. cap. VIII, verse 2. I set forth these here: [Table of antitheses between CHARITY and EMULATION] Strong as death, because Death destroys. / Hard as hell, because Hell torments. / Efficacious in destroying, lest it torment. / Sluggish in tormenting, lest it destroy. / If it kills, it kills once. / It laughs at the pains of the innocent. / It destroys openly. / It torments ignobly. / It is glory to love. / It is shame not to be loved in return. / It consumes labors. / It doubles sorrows. / It snatches both from the lover. / It gives the soul to Asherah. / Death of the body, life of the soul. / It is torment of body and soul. / It obtains victory. / It strips the spoils. / It sins against the living. / It rages against the dead. / It destroys the just. / It wounds the unjust. / It is a golden weapon. / It is fiery torment. / It profits whom it pierces. / It despoils whom it burns. Less genuinely St. Gregory by emulation understands the envy of the Jews against Christ: "Hard," he says, "as hell is emulation, it proved hard, because just as hell without mercy torments those it holds, so the Jewish people, seizing Christ, dragged him to death without regard for piety;" and Aponius, who understands emulation of heretics: "For this," he says, "is hard as hell, because proudly emulating the Church and Catholics, it equals the devil in all things, who is called by the name of hell, in that like hell it cannot be softened by prayers or tears, and thus it is so hard that it cannot be softened from its hardness." Mystically, St. Anselm by death understands the devil, the author of death, as if to say: Just as the devil invincibly confers damnation, so the love of God confers salvation. Its lamps (of charity or rather of emulation and zeal) Lamps of fire and flames. — Lamps properly so called, which shine with infused oil, Cassiodorus, Anselm and others here understand, and by them they understand the hearts of saints, in which as in vessels charity dwells, and it is fire because they burn inwardly through love, and flames because they shine outwardly through action. Justus Orgelitanus however says that the chaste are lamps, that is vessels of charity, and are called fire and flames because they are always splendid and fervent with the fire of the Holy Spirit. But lamp here and elsewhere is often the same as torch, firebrand, coal, burning brand, as is evident, Judges VII, 16: for in Hebrew for lamps is רשפים rescaphim, which word signifies all that which flying burns, ignites and inflames; for it alludes by metathesis to seraphim, that is the burning, inflaming ones: whence it signifies fire and lightning, which like flying creatures run most swiftly and burn, as is evident Psalm LXXVII, 48: likewise torches and fiery arrows, which fly through the air and burn houses and cities, as is evident Psalm LXXV, 4. From the Hebrew therefore word for word thus translates Hortolanus at this place, coals or torches of it coals of fire, which from the flame of God, as if to say: Torches and coals of charity and zeal are like burning brands and most ardent and greatest flames: for those things which are of God are supreme and greatest: thus mountains of God and cedars of God are called, that is the highest and greatest. Hence rescaphim at this place the Septuagint translates megimrega, that is flying things, that is flying darts, or wings round about, as if to say: Charity is surrounded round about with fiery wings, or with winged and fiery arrows; hence Christ crucified appearing as a winged seraph to St. Francis, impressed upon him the five wounds of his own, as if five stigmata of the fire of charity. Symmachus translates, its impulse impulse of fire; the Syriac, its rays; the Arabic, the extension of its wings as the wings of fire; Pagninus, its coals, coals of flame most ardently ignited; the sixth edition, its sparks sparks of fire, others, sparkling coals, for sparks fly, and flying they burn what they touch. Of these wings of charity thus writes St. Ambrose, lib. De Isaac, cap. VIII: "Good charity having wings of burning fire, which flies through the breasts and hearts of saints, and burns up whatever is material and earthly; whatever however is sincere, it proves, and what it touches, it improves with its fire. Jesus sent this fire into the earth, and faith shone forth, devotion was kindled, charity was illuminated, justice shone forth. With this fire..."
All things now said apply to the Blessed Virgin above all, especially in that she herself, from a strong love of God, devoted herself and her Christ to death on the cross for the salvation of men, and offered herself as a propitiatory victim. Again, in that she herself was dead to herself from love of Christ, and lived for Christ alone; whence it is held by theologians that she died not from disease, but from love, namely from a continual and ardent desire of enjoying Christ and God, and was thus deprived of life: for so great was the conjunction and union of the Blessed Virgin with Christ, that she herself revealed to St. Bridget, book I of Revelations, chapter XXXV: "When," she says, "Christ was born from me, I felt as though half my heart was born and went forth from me; and when He Himself suffered, I felt as though my heart was suffering: for as that which is half outside and half inside, if that part which is outside is pierced, equally feels pain that which is within, so I, when my Son was scourged and pierced, as though my heart was scourged and pierced." Her lamps are lamps of fire and flames... Charity therefore and zeal for Christ and His followers is like a fire of flames, first, because like those it never rests, but always burns, licks, consumes and sets all things on fire; whence He Himself says, Luke XII, 49: "I am come to cast fire on the earth, and what will I but that it be kindled?" Secondly, because as fire torments the body, so zeal torments the soul, especially if it sees its spouse loved by another, or another loved by itself. Thirdly, as gunpowder placed beneath walls and houses, if ignited, by the force of fire tears them apart, indeed hurls houses and walls on high with horrible force and crash: so also zeal tears apart and disperses all obstacles, however great. There exists an emblem of Alciati, in which love sits in a chariot, which four lions draw; and another, in which Cupid is painted with wings, bow and arrows; fiery arrows fall from heaven all around, but broken, by which it is signified that love conquers God and sets the whole world on fire; whence the motto: The winged god broke the winged thunderbolt with fire, While showing, as it is; love's fire is stronger. Christ therefore, as many labors as He endured for us, as many adversities also, as many scourges, welts and pains as He suffered for us, with so many burning arrows of love He pierced our heart: for so great was the fire of Christ's love, and with such fiery wings our Seraphim spread out on the cross, and wholly inflamed, flew above all, that He conquered nothing not; for He also bore death bravely, so that by dying He might overcome it, and broke hell, however hard, so that those whom it held in hard bondage, He might snatch away with hardness and power. Hence concerning the cherubim, Christ's attendants, Ezekiel says, chapter I, verse 13: "Their appearance was like burning coals of fire, and like the appearance of lamps;" and verse 12: "Whithersoever the impulse of the spirit was to go, they went, neither did they turn when they went." Hence also Christ at Pentecost sent the Holy Spirit in the appearance of fiery tongues, so that by them the apostles might set the whole world on fire, Acts II, 3; whence Aponius here taking lamps as flames of the Holy Spirit: "The vivacity," he says, "of the word of Divinity, and the flames of illumination of minds shone forth from the lamp of the Holy Spirit." More clearly St. Anselm: "The ardors," he says, "are of the love of the Holy Spirit, who is fire, and they are such that they also shine, because they make those who love to shine, so that by word and example they illuminate; but rather so that they inflame, such as above all was the Blessed Virgin; whence St. Cyril, homily Against Nestorius, calls her an inextinguishable lamp. So St. Paul was so filled and surrounded by charity, that he seemed to be charity itself; therefore with fiery wings of charity like lightning he flew through and set the world on fire. The same in this age in Europe and India did St. Francis Xavier, Gaspar Barzaeus and other apostolic men, and still do. Hear St. Chrysostom, homily 2 on Acts, comparing Paul to angels, indeed preferring him: "For like one with wings he flew through the whole world teaching, and like one incorporeal he despised all labors and dangers; and as though already possessing heaven he despised all things earthly; and as though he dwelt with the incorporeal themselves, thus with constant attention of mind he kept watch: and to angels indeed the care of different nations was often entrusted, but none of them governed the people committed to them as Paul governed the whole world." And immediately: "To Michael one nation, the Jews, has been entrusted; but to Paul the earth and seas and the habitation of the whole world." And in homily 3: "When indeed he stood exalted in the citadel of all virtues, yet he surpassed every flame with the special ardor of charity: for as iron cast into fire becomes wholly fire, so Paul, inflamed by charity, became wholly charity, who, as if he were the common father of the whole world, thus imitated in the love of all their very parents themselves, indeed he surpassed all not merely carnal fathers, but also spiritual fathers in solicitude and piety, expending money, and words, and body, and soul for those whom he loved." And in homily 16 on the Epistle to the Romans, explaining that passage of chapter IX: I wished to be anathema: "For indeed," he says, "this love was wider than every sea, more vehement than every flame, and no speech will declare it according to its dignity: but he alone knows it, whoever is endowed with the same exactly." Hear Lawrence Justinian, in the book On the Chaste Marriage of the Word and the Soul, at the end: "Inflamed love always meditates new things, and composes unaccustomed ones: for since it is impatient, it ceases not to think how it may love more ardently, be loved more sweetly, hold more strongly, converse more familiarly. It wishes nothing to be loved with itself, it desires alone to possess the principality of the heart; hence jealousy, hence complaints, hence the murmur of love, the repetition of words, and the intolerance of absence. Neither does the voice cease from crying, nor groaning from the heart, nor solicitude from inquiry, nor does the ardor of desire rest from the depths, except through the presence of the beloved: for he who loves more fervently is wearied more vehemently, although the very immensity of love does not permit him to consider the labor. Then he recounts the wonderful joys and fruits of this love: "From the law therefore of holy love of marriage, how great are the joys, and how great the burning of charity can be proved. From the same also the excellence of the bride and the sublimity of her gifts, the opulence of delights, the breadth of heart, the magnanimity of mind, the sweetness of spirit, the confidence of love, the delight of devotion, the knowledge of truth, the purity of conscience, the perfection of virtues, the bond of charity, the exultation of rejoicing, the joy of jubilation, the heat of desire, the abundance of peace, the taste of contemplation, the constancy of rectitude, the duration of pro- ...bity, the fruitfulness of wisdom, the delight of light, the exercise of humility, the compassion of fraternal love, the whiteness of innocence, the beauty of purity, the pleasantness of holiness, the praise of divine greatness, and in a word the saving adherence to him is sufficiently recognized." Furthermore the Chaldean, St. Gregory, and others who take emulation in a bad sense for envy and hatred, assign to the same these lamps, that is, coals and torches; whence the Chaldean translates, and the enmity which they reserve for us is like the coals of Gehenna, which God created, that the worshippers of idolatry might be burned in it. St. Gregory, explaining the envy of the Jews against Christ thus: "His lamps are lamps of fire and flames: for as fire, which kindles, consumes, so the envy of the Jews destroyed them from all the virtue of faith, of whom it is well said elsewhere: And now fire consumes the adversaries, as if it were said: Before they come to eternal fire, they are consumed in the present, because they carry in themselves the fire of envy, which cannot be carried without the burning of the one carrying it. This fire of envy produced flames, when through the examples in which it was kindled, it also grew in the gentiles even to the martyrdom of Christians throughout the whole world: but because from this the fire of envy, from this the fire of charity raised itself up, therefore it is added: Many waters cannot quench charity, neither shall floods drown it." Anagogically, the blessed in heaven will be as lamps of fire and flames, because they will shine as the sun in the kingdom of their Father, as Christ says, and will burn equally. There will be a full conflagration of charity, by which Christ as bridegroom and the Church as bride, namely all the elect, will love one another most ardently throughout all eternity. Whence the Arabic version powerfully adds to this verse, nor is there measure of the fire of love. This sense is not so much anagogical as literal, for here is treated of the bride sighing toward heaven, where there will be the consummation of spiritual nuptials, and equally of charity: wherefore this reciprocal heat of love, which is described here, will never be found properly and fully anywhere else than in heaven. Whence St. Ambrose, in the book On Isaac, chapter VIII, for lamps of fire, reading from the Septuagint, wings of fire: "With these wings," he says, "Enoch flew, snatched up to heaven: with these wings Elias flew in fiery course, and was carried to the heights by fiery horses: with these wings the Lord God led the people of the fathers by a pillar of fire: these wings the Seraphim had, when he took coals of fire from the altar, and touched the mouth of the prophet, and took away his iniquities, and purged his sins."
8:7
MANY WATERS COULD NOT (thus the Roman edition; some read could, for thus the Hebrew has it; the Syriac and Arabic, can, because the Hebrews by one tense, namely the future, signify the other two, namely the past and present; whence Our translator soon renders it in the future will overwhelm: for there is signified here the constancy and force of the charity of Christ and the Church, which no adversity could extinguish, can extinguish or will extinguish) EXTINGUISH CHARITY, NOR SHALL RIVERS OVERWHELM IT: IF A MAN SHOULD GIVE ALL THE SUBSTANCE (the Septuagint, all his life, that is all his sustenance, by which life is sustained) OF HIS HOUSE FOR LOVE (the Septuagint, in love), AS NOTHING SHALL HE DESPISE IT, — not charity, but substance, as is evident from the Hebrew. The Septuagint, with contempt shall they despise him, namely βίον, that is sustenance, although the rabbis refer it to the man; whence Vatable translates, if anyone give all the wealth of his house for love, all despise him greatly; as an unjust and ridiculous buyer, inasmuch as he wishes to buy charity, a most precious thing, with the vilest wealth, as if to say, Charity surpasses all price, all gold, all wealth and precious things. Thus Theodoret and others. Symmachus, for charity despised shall be despised. For shall overwhelm it, in Hebrew it is מים ישטפוה, that is shall inundate, and great abundance of waters equally by force shall submerge and overwhelm it; Pagninus, shall engulf it; the Arabic, and rivers cannot wash away the traces of it: if a man should exchange all his lifetime for love, they shall not despise him, namely his love, or the man. The Chaldean, after his manner referring these things to the Jews, thus translates: "The Lord of the age said to his people the house of Israel: Although all the peoples be gathered, which are compared to the waters of the sea which are many, they shall not be able to extinguish my mercies from you; and if all the kings of the earth be gathered, which are compared to the waters of the river, which flows with force, they shall not be able to tear you away from the age: and if a man should give all the money of his house, that he might possess wisdom in captivity, I will repay him double in the age to come, and all the spoil, which he shall spoil from the camps of Gog, shall be his."
So strong was the love and zeal of Christ toward his spouse the Church, whom he raised up under the tree of evil, that is under the cross, that no waters, torrents or rivers of persecutions, torments, sorrows, afflictions, contradictions, ingratitudes, contempts, blasphemies, of faithless Jews or gentiles, could extinguish it or lull it to sleep, but rather for those very people he endured the greatest labors in preaching, and underwent sorrows, and finally poured out his life on the most atrocious cross, even though on the cross he was mocked and blasphemed by them, and afflicted with every infamy and dishonor as a robber; nay rather by these very waters... constant, so that it cannot be overcome by any torments, any gifts or riches; wherefore by his example let the Church and the pious soul learn thus to seal their heart and arm with the love of Christ, so that by no penalties, no rewards may the seal impressed upon the heart be burned out, erased, or blotted out, especially in the persecution of Antichrist, which as it will be the last, so also will it be the most bitter; to overcome which therefore Christ here arms his own inflamed with charity. Thus St. Gregory, Cassiodorus, Bede, Anselm, Rupert and St. Jerome, book XIV on Ezekiel, chapter XLVII where he thus reads, many waters could not extinguish charity, and rivers shall not submerge it. Hear St. Ambrose, book On Isaac, chapter viii: "Deservedly the Hebrew youths in the burning furnace did not feel the fires of the flames, because the flame of charity cooled them. Much water cannot extinguish charity. Charity stronger than adamant, and an indissoluble bond. No floods of passions can exclude charity, no rivers of bitterness can inundate it: for just as the ark in that flood of the world was borne innocent through all the spaces of the earth, so also you stand immovable against all the waves of temptations." Wherefore less apt and fitting is the sense which Philo, Justus and Aponius bring forward, as if to say, If a man should give all the substance of his house to the poor for love, that is, in order that he might love; if namely he should prefer external almsgiving to internal charity, wishing to lack this and have that, as if he had given nothing, Christ the judge and his angels shall despise him: for, as the Apostle teaches, I Corinthians xiii, 3, without charity nothing avails unto salvation, neither almsgiving, nor knowledge, nor martyrdom.
Christ permitted Himself to be overcome by no labors or sorrows for the salvation of the soul, but willed to die and be crucified for it; therefore let the soul render the like to Christ, so that it suffer itself to be drawn away from His love not even a whit by any temptations, any terrors, any promises, any torments, any pleasures, but let it become strong, nay stronger and more constant in all things like asphalt, which is not burned by fire, but is nourished by it, according to that: The wave nourishes the flames, and the more it is hindered, The more the fire burns. Let the flesh tickle, let the world flatter, let the devil lay snares, let the true lover of Christ stand unbroken, and suffer himself to be deceived by no blandishments, nor cast down by any threats, but with Paul, Philippians III, 8, count all things "as dung," and despise them, nay abhor them. Peter fell when tempted by a maidservant and by the Jews from fear, and denied Christ, because he had not yet perfect charity; but when he received it from the Holy Spirit at Pentecost, he afterwards feared no threats nor punishments, but confessed Christ. Furthermore, Christ as a bridegroom demands from the bride a like love, nay a strong reciprocation of love, by which she may love Him in return: for brides are wont to be solicited by suitors to adultery either by fear of punishments or by hope of gifts: this bridegroom includes both, and thus demands a strong love from the bride and and this coldest frost of human hearts being overcome and all opposition conquered, as it were by antiperistasis, the love of Christ burned more vehemently, thundered, flashed, and burst forth in the likeness of a flashing lightning, Ezekiel I, 14. Whence, about to go to His passion, He instituted the Eucharist as a pledge of immobile and eternal love, according to that, John XIII, verse 1: "When He had loved His own, who were in the world, unto the end (both of life and of love, that is with extreme and supreme love) He loved them." Nay, even on the very cross He prayed for His crucifiers with most ardent charity and with tears; whence many of them at Pentecost, hearing the preaching of St. Peter, repented, and embracing the faith of Christ were baptized, Acts II, 41. Christ's life therefore was extinguished in death, but not His charity: for this could not die, but remained alive in death. He subjoins the reason: "If a man shall give all the substance (the Septuagint, life) of his house for love, he shall despise it as nothing," that is to say, Christ poured out all His possessions for the love of God and men, because charity is the most precious thing, transcending and divine, which surpasses all price both of gold and of labors and sorrows, for which all riches, all strength, all toils, and life itself must be expended: for, as St. John says in his First Epistle IV, 16: "God is charity: and he that abideth in charity, abideth in God, and God in him." Alciatus in his Emblems depicts love breaking the strength of Jupiter and setting the whole world on fire: again he depicts it naked on the shoulders, winged, holding a fish in the right hand, a bundle of flowers in the left, which symbols he declares in these verses: Naked love, see how it laughs and gazes gently, Nor has torches, nor horns to bend. But one hand bears flowers, the other a fish, Namely that it may give laws to earth and sea. Naked love therefore smiles with gentle eyes, Not bearing bow, or now fiery darts. Nor does it handle flower and dolphin in its hands by chance: By that it has power over lands, by this over the sea.
8:8
The Blessed Virgin suffered more than martyrs and other mortals, indeed in some way more than Christ himself: for after the death of Christ, in which Christ's passion was finished, she herself until his resurrection was in continuous and most bitter sorrows, turning over these sorrows of Christ throughout her whole life, was wonderfully tormented. Besides this, she suffered much from the Jews in hatred of Christ, indeed all the afflictions of Christians, persecutions, lapses, she as a mother feeling intimately in compassion, saying with Paul, II Corinthians XI, 28: "Besides those of the small bride now wool, or other cloth, so that they might appear prominent, and thus she herself mature to a man, and worthy of a bridegroom might be esteemed; thus St. Ambrose and Honorius: thus older sisters already married are accustomed to be solicitous about younger sisters, so that they themselves also might be honorably and timely given to marriage. Cassian, St. Gregory and others judge these to be the words of the bridegroom: better the Hebrews and Greeks, as Theodoret, three Anonymi, Philo and others judge these to be the words of an adult bride, namely the Church concerning a new bride, namely the Synagogue of the Jews to be converted to Christ at the end of the world, as Aponius, Honorius, the Chaldean, Hortolanus, Delrio and others expressly teach. Hear the Chaldean: "In that time the angels of heaven will say to one another: One nation is ours on earth, and its merits are light, and it has no kings and rulers, so that it might go forth to fight against the army of Gog: What shall we do for our sister in the day when the nations have spoken, that they might ascend against her to war?" For Gog will be the army of Antichrist, as I said on Ezekiel xxxvii, 3, and xxxix, 11. By the day when she is to be addressed, Honorius understands the time of the preaching of Enoch and Elijah; Aponius however takes the day when the Christian people is to be addressed by Antichrist, or his ministers: whether she chooses to bend her neck denying Christ to herself, or to succumb to most atrocious death. Better you take the day of judgment, when Christ the Judge will examine her concerning faith, merit and reward, and will pronounce sentence of blessed eternity, so that she might be joined to him in heaven, and inserted into the assembly of angels. The sense therefore is, as if the Church of the Gentiles should say to Christ: What will become of my little sister, equally as yours according to the flesh assumed by you, namely of the Synagogue, that is of the Jews recently converted to you through Elijah, who are few in number, and still rude in Christian faith, and weak in virtue, in the day when she shall be delivered to a husband, that is in the last day of judgment, when according to the norm of charity which each one shall have possessed, all things will be exacted? as if to say: It is fitting now that we labor, so that I might furnish her with suitable instruction of the faith and works of charity, lest the husband then, as unripe for heavenly marriage, reject her in disdain. This is your task, who can and will despise, and make her such as you then wished her to be, such in good time. Do you wish her adorned, adorn her; do you wish her combed, comb her; do you wish her rich, enrich her: from your providence and beneficence therefore I ask that you yourself provide that very thing for her, for already the day of judgment is imminent, and the time of marriage in heaven approaches: thus Honorius, Anselm, Aponius and from them Delrio.
8:9
IF SHE IS A WALL, LET US BUILD UPON IT SILVER BATTLEMENTS (Vatablus, we shall build); IF SHE IS A DOOR, LET US ENCLOSE IT WITH BOARDS OF CEDAR. - The Septuagint, we shall describe or carve upon it a cedar board; Symmachus, we shall enclose, we shall tighten, and this properly signifies the Hebrew natsur. For wall the Arabic version renders, fortifications; for silver battlements, the same renders, silver boards or platforms; in Hebrew it is, a silver battlement and a cedar board, in the singular: the passage is very obscure, whence there are almost as many explanations here as there are interpreters. First, some think these are the words of suitors, lying in wait for the chastity of the younger bride, as if to say: If the bride is constant in chastity like a wall, let us build against it silver battlements, namely golden and silver money, and let us overcome her by it; but if she herself is like a door, which is easily turned and opened, let us promise her cedar boards, that is, light garments or ornaments of bracelets, by which we shall open access to her for ourselves: for women are lovers of adornment, and many, in order to adorn their body with elegant garments, prostitute their modesty. Second, Theodoret thinks these words are of the chorus of young maidens, teaching what are the duties of a worthy wife in governing the household, namely that like a wall and a closed door she should guard and keep closed those things which are in the house, and therefore there should be given to her the ornaments of walls, or silver battlements, and the decorations of a door, namely cedar boards. Third, Lucius of Leon thinks these are the words of the bridegroom, as if to say: It is my decision that at that time when the little sister is to be addressed, her natural defects should be corrected by art, and what was given to her less by nature should be supplied by clothing and by some exquisite kind of ornaments: just as if someone, repairing the old walls of a city, should add to it towers and battlements gilded with gold, or adorned with some excellent painting, or if someone should clothe the doors of a gate with cedar boards.
All these things pertain to the strength of charity, of which I spoke in verse 6: "Strong is love as death, and hard as hell is jealousy:" for charity is that which opens heaven to the bride and her followers, and the bridegroom will assign to each according to his degree and the intention of charity which he has, a place and reward in it. Since therefore the adult bride, namely the Church of the Gentiles, had objected to the companions of the bridegroom concerning the younger sister, namely the Synagogue of the Jews to be converted at the end of the world: "Our sister is little, and hath no breasts," that is, the people of the Jews recently converted are still small in faith and charity, and have no breasts of doctrine and teachers by which she might suckle others, and therefore is not yet fit to celebrate nuptials with Christ the bridegroom in the heavens; the companions of the bridegroom answer, that is, the disciples of Elijah and preachers of Christ: "If she be a wall," that is, even if she be small and lacking breasts, if nevertheless like a wall she has a breast and mind firm and resolved to believe in Christ, and to cleave to him, "let us build (in Hebrew, we shall build) upon her bulwarks of silver," that is, we shall furnish her with the eloquences of Sacred Scripture and doctrine, and Christian piety (for the eloquences of the Lord, chaste eloquences: silver tried in the fire, proved to the earth, purified sevenfold, Psalm XI, 7): and with these we shall arm her as it were with bulwarks against all the insults of Antichrist and of the Jews remaining in Judaism, and with these as it were with breasts we shall adorn her, so that she may be able to suckle others in Christianity, to teach and instruct them, and thus she will cause herself and her companions to grow in faith and charity, so that now grown and mature they may be ready for the nuptials of Christ in heaven soon to be entered into and consummated. Now among these silver bulwarks of the eloquences of Holy Scripture, those are chief which speak of the magnitude of future glory in the heavens: for, as Sanchez rightly says, bulwarks of walls are a crown. It signifies therefore that the faith and constancy of the bride are to be crowned in the heavens with a silver crown, that is, white and splendid, such as the blessed now wear in the heavens: for the hope and contemplation of this crown stirs up the bride to the increase of virtues, and to heroic acts of charity and martyrdom. But if the younger bride, that is, the Jewish people converted to Christ, is a door, not a wall, that is, if she like a door has a thin, mobile and changeable breast and mind, so as to open ears and access to those who judaize, "let us enclose it with boards of cedar," that is, let us fence and fortify her with the examples and conversation of pious Christians, who may guard her from those who judaize, and cut off access to them, and with pious admonitions, equally as with morals, may confirm her in Christian faith and charity, so that if she does not rise to the perfection and dignity of the bride, she may nevertheless deserve to be numbered among the maidens, who together with the bride will enter into the heavenly nuptials to be celebrated with Christ. It notes the mobile nature of neophytes, especially of the Jews, who converted to Christ easily slip back to Judaism, to which they have been accustomed from childhood: wherefore like a door they must be enclosed and strengthened by the holy examples as it were with boards of cedar, that is, incorruptible, according to that, Psalm XCI, 13: "The just shall flourish like the palm tree: he shall grow up like the cedar of Libanus:" thus Philo, Honorius and others. Hear St. Gregory: "The Church is said to be enclosed with boards of cedar, because preaching faith it is adorned with the multitude of peoples, and while peoples are sprinkled with various virtues, as a picture with many colors, so the Church is honored with many distinctions." The same St. Gregory understands by bulwarks of silver miracles, by which preachers establish and defend their faith. And St. Ambrose, sermon 22 on Psalm CXVIII, verse 8: "Let us build," he says, "upon her boards of cedar, Further, that the matter here concerns the Jews to be converted at the end of the world is evident from the sequence of the drama, of which this is the last act, indeed the last scene; and this Honorius teaches expressly, and others cited at the beginning of the chapter. To this is added the Chaldean version: "Michael will say (for he is the prince of the Church and the Synagogue): O prince of Israel: If she shall stand as a foundation among peoples, and shall give silver, so that she may possess the truth of the name of the Lord of the ages, we and you with their scribes surrounding her shall be like orders of silver, and the peoples shall not have power to rule over her, as the worm has no power to rule over silver; and although she be in need of precepts, we shall seek mercy for her before the Lord, and he shall remember her for the merit of the law, in which the children labor, which is written in the tablets of the heart, and she stands against the nations like a cedar." Solomon therefore here makes the Synagogue bipartite, that is, he divides the Jews to be converted at the end of the world into two classes: one, of those who will excel in greater gifts of nature and grace, and especially in strength and constancy, and therefore will be fit to become teachers, preachers, catechists, since they will have been more thoroughly instructed in Holy Scripture: these he signifies by the name of wall, upon which silver bulwarks are built. The other, of those who will have lesser gifts and strength, but nevertheless strengthened by others through word and example, will open the way to heaven to their companions: these he signifies by the name of a door clothed and adorned with cedar.
What has been said concerning the Synagogue, adapt to the soul by changing the name. Hear Honorius: "If that soul is sound, if it wishes to be stable in the congregation, let us build upon it silver bulwarks, let us furnish it with sentences of Holy Scripture shining with eloquence, by which it may fortify itself against temptations, and teach others to abstain from vices; if it is a door to others by word and example unto conversion, let us frame it with cedar boards, that is, let us adorn it with many examples of the Fathers, so that to many the entrance through it may lie open unto life." Moreover Theodoret concerning the holy soul thus expounds it, as if to say: "Since it must be joined to a great king, and as a wall it shall be the house of him, so that it may care for and guard those things which are within, and as a door it may preserve those things which shall be hidden, as indeed upon a wall let us build silver bulwarks, that is, utterances shining with reason. Psalm XI, 7: For the words of the Lord are pure words: silver tried in the fire, proved upon the earth, so that standing in them it may strike enemies with arrows, and pursue those laying snares. Upon it moreover as a door let us place boards, and those cedar boards, which cannot receive the corruption of sin: for cedar is free from decay." He brings forward an increase, in that the Septuagint for "let us frame," render "let us describe" or "let us carve upon it," namely upon the door, a cedar board: for the door of the heart ought to be inscribed and carved by the faithful with the image of Christ, so that his deeds and sufferings may be carved upon it, as it were upon cedar boards, that is, incorruptibly and indelibly, so that he may everywhere report and represent them in his thoughts, words and deeds, according to that verse 6: "Set me as a seal upon thy heart, as a seal upon thy arm." By a similar phrase images and writings to be consigned to eternity are called worthy of cedar; whence that saying:
All things now said are fitting for the Blessed Virgin alone above all others: wherefore it will be easy for anyone to adapt them to her: for she herself had a manly and strong breast like a wall, to which daily the bulwarks of silver of the words of Holy Scripture and inspirations of the Holy Spirit were built in, so that she might abound with breasts and the milk of doctrine, and might give suck to the apostles and other faithful. She herself also is the door, through which we enter to Christ in heaven, compacted from cedar boards, that is, from various gifts of grace and incorruptible glory; hence she herself in the Litanies is called—
8:10
I AM A WALL: AND MY BREASTS ARE AS A TOWER (in Hebrew, towers, in the plural), from which I became before him as FINDING PEACE. - For "from which" in Hebrew is באז az, that is, then; whence Aquila translated, then I was before him finding peace; so also the Septuagint, except that the Vaticanus codex has, in their eyes, in the plural; the Complutensian however and the Royal and others read, in his sight, in the singular, as the Hebrew, Vulgate, Pagninus, Vatablus and Syriac have: Then, he says, I was in his eyes as finding salvation: Arabic, unique peace, unique salvation: Our translator understood the preposition "from" to be supplied, so that "then" may be taken for "from then," that is, "from which," which is familiar to the Hebrews.
The Synagogue of the Jews at the end of the world, hearing Elias and Enoch preaching with such strength and spirit concerning Christ, and confirming the preaching through the holiness of life and through stupendous miracles, will immediately believe in Christ, and will be joined to Him with such faith and love that she will surpass many gentiles, and will produce many preachers who will preach Christ powerfully and ardently like St. Paul. She will therefore then say to her adult sister, namely to the bishops and prelates of the Church of the gentiles: There is no reason for you to be anxious about me, nor to doubt my faith in Christ: for I, recognizing my long error, and condemning it, and knowing for certain that this is the Messiah or Christ, who was unworthily crucified by my fathers, believe in Him, and give myself entirely to Him, and in this faith I am firm like a wall, so that it would be easier to destroy a wall than to break the faith and constancy of my breast; indeed in it I have breasts standing out like towers, of doctrine and of doctors, who as towers can defend the faith, and as breasts can nourish the younger and weaker: wherefore they will soon grow in Christian doctrine and life so that they will be worthy of the heavenly nuptials of Christ. For at the end of the world the Jews through the preaching of Elias and Enoch, and through the efficacious grace of Christ, will change hatred of Christ into zeal, so that they will preach and defend Christ as ardently as they obstinately opposed Him before, as St. Paul did: wherefore the greater and learned among them will so instruct and perfect the lesser and more unlearned, that they themselves also will preach Christ; and then "all Israel shall be saved," as the Apostle says, Rom. XI, 26. Furthermore, I have these things, that is, I shall have them, says the Synagogue, not from myself, but from the grace of Christ, "from which" namely "I was made before Him as one finding peace:": for when, from the time that I was reconciled to Christ my most beloved spouse, and obtained peace from Him, I have Him with me perpetually as almighty, and as an all-knowing teacher, I obtain from Him the greatest powers, by which I can repel princes and powers, and their rulers of darkness, and all enemies both visible and invisible, and keep, as a most fortified city, my citizens enclosed within the walls: for if God made one Jeremiah the prophet, cap. I, 18, as an iron pillar and a brazen wall, how much more has He made me, who am now the Church and spouse of Christ, to whom He Himself promised such mouth and wisdom that no adversaries can resist Him, Matt. x, 19: "for the tower of strength is the name of the Lord: the just runneth to it, and shall be exalted," Prov. XVIII, 10; and this is what God promised me, Zach. II, 5: "And I will be to him, saith the Lord, a wall of fire round about: and I will be in glory in the midst of him," see the sayings there: thus Honorius, three Anonymi in Theodoret, Cosmas Damianus, Delrio and others. To this is added the Chaldean: "The assembly of Israel will answer, he says, and will say: I am strong in the words of the law like a wall, and my sons are strong like towers. And at that time the assembly of Israel will find mercy in the eyes of the Lord their God, and all the inhabitants of the earth will greet Him." To this also can be referred Cassiodorus, St. Gregory, Bede, Justus, Anselm, Rupert and others, who understand these things of the Church, which is called a wall on account of its firmness: for it is founded on a rock, that is on Christ, and is built of living and chosen stones; for the Synagogue at the end of the world will be converted and will become the Church of Christ. Furthermore, for peace in Hebrew is שלום shalom, from which word the spouse was called Solomon, that is peaceful, but the spouse the Synagogue was called Sulamitis, that is peaceful, as if to say: From the time that the true Solomon, that is Christ, who brought peace from heaven between God and men, deigned to call me the Synagogue, who clinging stubbornly to Moses and the old law was His sworn enemy, to Himself, and to reconcile me to Himself, indeed to make me Sulamite, that is His Church His spouse, I immediately grew to such strength and height of faith and charity, that as a spouse to a spouse, if not equal, certainly nearly equal I appear. Whence the Arabic translates it, unique in peace, unique in salvation: wherefore as here, as elsewhere, it denotes not a likeness, but a truth, as if to say: I was made, as if, that is truly finding peace, or I was made like her who will find peace: thus Theodoret: "When He, he says, foreknew and predestined me, that I would seek and pursue peace, and pursuing would comprehend it, He then called me peaceful, then Sunamite, and made me an impregnable wall, formidable to enemies, and my breasts, that is, moral and theological doctrine, He exalted on high, and constituted as a tower, so that from it fighting I might repel the enemies of the spouse." Anagogically Honorius: "The Church, seeing that it is being built from living stones like a wall in a dwelling place of the true God, and the angelic tower of the heavenly Jerusalem is being repaired through itself, sings exulting, Canticles VIII, 10: I am a wall, and my breasts are like a tower, that is to say, I am built by the artificer Christ, from elect men, a wall of stones in the circuit of the heavenly Jerusalem, as a wall around the circumference of the city; and my breasts, that is, the doctors, who have provided me with the milk of doctrine, are erected like towers for the angels, who fell from there, and thus it began to be built as a city through learned artificers, the apostles, and their successors from that time, from which I was made before him as if finding peace," from which namely in Christ, who is true peace, I believed. Symbolically Aponius understands by the wall the humanity of Christ; by the breasts and towers the apostles: "Because, he says, as through them he nourishes, so through them he defends the Church the city; who as a tower the wall, so the doctrine of Christ are proved to adorn; secure therefore in these towers of divine knowledge armed with weapons stands he who remains immovable in their faith: for as a tower is borne by walls and arms are placed within towers, so by faith the apostles are sustained by Christ, and by the apostles the multitude of the faithful, in whom the arms of life and right faith are placed, which he who holds without ceasing conquers; he who lets go is conquered." until the hostile siege's bite being loosed, he acquires peace and the maternal prestige of strong youth; whence also the Prophet says, Psalm CXXI, 7: "Let peace be in thy strength, and abundance in thy towers." Moreover at the end of the world there will be 144 thousand virgins, who will oppose themselves to the impiety and lust of Antichrist even unto death, as is evident from Apocalypse XIV, 1 and following. Finally Honorius applies these things to religious: "The soul, he says, built by the doctrines of prelates as by stones of artificers, and adorned by the examples of the Fathers, cries out to the secular: You who labor in the affairs of the world, in that example as through a door enter into the rest of spiritual life, because I, formerly like you in sins unstable, have become as a wall stable in spiritual things, and my breasts, that is, the doctrine of my life, as an impregnable tower, from which I was made before him as if finding peace, that is, from which I withdrew myself from the tumult of the world to the quiet of the cloister: for as if in the roar of wars he sweats, who labors among the adversities of the world and the enticements of the flesh, but as if finding peace before God, while he rests in spiritual life; which peace he will have in full, when feeling no struggle between flesh and spirit, he will rejoice with eternal peace."
The holy soul is a wall through the firmness of virtue, and a tower through the height of prayer, in which it obtains mystical breasts, and draws from God the milk of doctrine and spirit, which it may pour out to others; there finally it obtains full peace of conscience and joy: thus Philo bishop of the Carpatians: "I, he says, am now fortified by faith and filled with charity, and my breasts, my indeed (given to me, and to all who do them), that is, the two Testaments and the two precepts of charity, likewise the twofold kind of life (the active namely, and that which is proper to contemplation) approved by the duties of justice; which indeed under the guidance of divine grace to the highest degree of probity, have raised me like a tower; and there now I have begun to be altogether alien from all solicitude, perturbation and care of human things, and have found rest. Whence it follows: I sat in his eyes as one that had found peace: rightly now does she rejoice to sit and rest in the eyes of the spouse, after she has received the hand of divine grace and peace, the spouse saying, John XIV, 27: Peace I leave with you, my peace I give to you. Peace I leave with you, not as the world giveth, do I give unto you."
What I have said concerning the Blessed Virgin in the preceding verse, repeat here: for she herself, like a wall, will strengthen the Jews converted to Christ at the end of the world, and with the breasts of her grace and the teaching of preachers whom she will provide to them, will nourish them, and like a tower will defend them, as a people once beloved of God in their fathers, from whom both she herself and Christ assumed flesh, and she does this from the fact that she herself obtained peace, that is, pardon and grace for them with her Son, and reconciled them to him as a true Sunamite, and as a mediatrix and peacemaker between God and the Synagogue; whom she herself will bear to God, she strives to nourish, cherish, advance and perfect: for this is what maternal love toward her children demands. How the Blessed Virgin is a tower I have said, cap. IV, vers. 4; concerning the breasts of her piety I have said cap. I, vers. 1, and cap. IV, vers. 5. Furthermore, William thus introduces the Blessed Virgin speaking sweetly and piously: "Finally, as soon as the Word was made flesh from my flesh, I found and felt that I have in my womb from the Holy Spirit, and I found in my womb as it were peace, not yet indeed peace, but already as it were peace, that is, a victim of peace, whose immolation of the victim is full peace, etc. Moreover, from the time I felt that I have in my womb from the Holy Spirit, without doubt I have become of such excellence, such power, and such clemency, that to all who flee to me I am not only a wall for defending, but also a mother for nourishing." and such a mother, whose breasts are like a tower, that is, whose maternal piety not only nourishes little ones, but also while they are still in nourishment and less apt for battle makes them inaccessible to enemies, when they have grown they will proceed confidently into the field, provoking not only flesh and blood, but also spiritual wickedness in the heavenly places to battle."
8:11
"A soul," says Philo of Carpathus, "which has found the peace of the Lord and rest from sins, becomes as it were a fruitful vineyard for Solomon the heavenly, who makes all things blessed in heaven and on earth, and provides and preserves all things quiet, blessed, and peaceful, provided they are subject to him and obey him: for neither is there peace for the impious, nor rest for the wicked, nor tranquility for the proud, but for the meek and upright in heart. If these study to please the Bridegroom, not the world, not man, they set themselves as guardians over their soul as over a vineyard; the Prophet proves this when he says, Psalm CXVIII, 5: My portion, O Lord, I said, to keep thy law. Such a one receives as reward a thousand pieces of silver, that is, he carries with him the fullness of the whole law and commandments, salutary for salvation, into his homeland; and there, about to live without end, he eats of the fruit of his own hands. Nothing is more acceptable to God than to do good, and to teach others well by the example of the Bridegroom himself, of whom he said, John XVII, 25: Where I am, there let my minister also be." Therefore a soul which strives for perfection continually says: "My vineyard is before me," so that it may continually inspect itself, examine itself, correct itself, perfect itself, as a vinedresser does a vineyard. Moreover, Honorius, Cassiodorus, and St. Gregory apply these things to religious, who despise all earthly goods, so that they may unite themselves with Christ and betroth themselves to him. Hear St. Gregory: "For the fruit of the vineyard a man brings a thousand pieces of silver, because whoever conducts himself manfully in the faith which he has received, willingly and perfectly abandons all earthly things; so that he may truly have Christ: for a thousand is a perfect number; therefore by it the perfection of any thing whatsoever is demonstrated. These pieces of silver in the primitive Church were brought by those of whom it is written in the Acts of the Apostles, cap. IV, vers. 34: And as many as were owners of lands or houses, sold them, and brought the prices of the things they sold, and laid them down at the feet of the apostles." The reward of these is two hundred pieces of silver, because such receive a hundredfold in this life, and much more a hundredfold in the future, according to that promise of Christ, Matt. XIX, 29: "Every one that hath left house, or brethren, or sisters, or father, or mother, or wife, or children, or lands for my name's sake, shall receive a hundredfold, and shall possess life everlasting." Symbolically, William understands by a thousand and two hundred the holy angels, who are the peaceful and familiar ones of the heavenly Bridegroom, and cooperate with him in the care of the Church: namely, they are peaceful, who seek and continually pray for those things which are for the peace of Jerusalem: for a thousand and two hundred make twelve times a hundred: "And it should be noted," he says, "that the number twelve consists of four threes, and is in a certain way squared by them; and it is the property of squares that, in whatever direction they are inclined, they stand firmly. Thus the number twelve of angels suggests their stable firmness in the love of their Creator Trinity. But the number one hundred in sacred letters signifies perfection in a solemn manner. When, however, the holy angels are said to be twelve times a hundred, they are shown to be not only firm but also perfect in the love of their Maker, namely, because they adhere so firmly that at no time, in no circumstance, can they waver in his love, and so perfectly and wholly that they can love nothing with him which is not himself and for his sake." This interpretation itself, not sufficiently aptly to the letter, both because a thousand is given here to Christ, not to the angels, and two hundred to the guardians of the vineyard; and because "of the peaceful" is not here a nominative plural, but a genitive singular, and denotes Solomon himself, that is, Christ, as is evident from the Hebrew, the Septuagint, the Syriac, the Arabic, and others.
A VINEYARD WAS TO THE PEACEFUL ONE IN THAT WHICH HAS PEOPLES: HE DELIVERED IT TO KEEPERS, A MAN BRINGS A THOUSAND PIECES OF SILVER FOR ITS FRUIT. - In Hebrew, a vineyard was to Solomon in Baal Hamon: "Hamon" is the proper name of a city in the tribe of Naphtali situated between the Sea of Galilee and the Phoenician sea, which was given to the Levites, I Paralipomenon VI, 75, so called from the abundance of people and citizens: for "Baal Hamon" in Hebrew is the same as having or possessing a people; whence Our translator renders it, in that which has peoples; Symmachus, in the retention of the multitude; Aquila, in having a multitude; the Septuagint however retain it as a proper name, a vineyard, they say, was made to Solomon in Beelamon; the Syriac version however refers it to a multitude not of people, but of fruits: A vineyard, it says, was to Solomon, and its fruit was abundant: for Baalamon was a fertile place. It is remarkable that the Arabic version translates, Solomon was made a vineyard in Baalamon, unless you explain it thus, that is to say, Solomon had such abundant vineyards, and was so assiduous and frequent in cultivating them, that he himself can be said to be as if transformed into them. It appears therefore that Solomon truly had an abundant vineyard in Baal Hamon. Moreover many names of places and cities have the name Baal prefixed for the sake of ornament, such as Baal Perazim, Baal Meon, Baal Salisa, Baal Hazor, Baal Zephon, etc., either because formerly Baal, that is Bel or Belus, the household god and tutelary deity was worshipped in them; or because Baal is the same as having, possessing, or for other reasons. Our Sanchez asserts that Baal Hamon is Engedi, abounding in palms and balsams, but proves it by no authority. The Chaldean, after his manner, refers these things to the Jews: whence by the vineyard he understands Jerusalem and Judea, whose king was Solomon, and after him the king of Judah was Rehoboam, the king of the ten tribes was Jeroboam: "One nation," it says, "attended to the lot of the Ruler of the age with whom is peace, which is compared to a vineyard. He placed it in Jerusalem, and delivered it into the hand of the kings of the house of David, that they might guard it, as a farmer guards his vineyard. But after Solomon king of Israel died, it remained in the hand of Rehoboam his son, and Jeroboam son of Nebat came, and divided the kingdom with him, and took from his hand ten tribes, according to the word of the mouth of Ahijah the Shilonite, who was a great man. When Solomon king of Israel heard the prophecy of Ahijah the Shilonite, he sought to kill him, and Ahijah fled from the face of Solomon, and went into Egypt: and in that time it was said in prophecy to Solomon the king, that he should rule over ten tribes all his days, and after his death Jeroboam son of Nebat should rule over them: and over two tribes, namely Judah and Benjamin, Rehoboam son of Solomon should rule." Vineyards are frequently mentioned in the Canticles, because the Canticle is written in the manner of a bucolic poem; whence Solomon is here introduced as a vinedresser, shepherd and farmer: wherefore he begins with vineyards, and thus also ends in vineyards; for in chapter I the bride, still young, inexperienced and weak, immediately says: "They made me keeper of the vineyards: my own vineyard I have not kept;" here however, now grown, wise and strong, she says: "A vineyard was to the peaceful one in that which has peoples." It is the voice of the adult bride, namely the Church of the Gentiles, who, having heard the voice of the bride, the younger sister, namely the Synagogue of the Jews asserting that she is a wall and has breasts like towers, concludes by the parable of a vineyard most fertile and most excellent both concerning herself and concerning her sister, that the number of the faithful and elect, both of Gentiles and of Jews, is now abundant and complete, and therefore it is time that she consummate the nuptials with Christ in heaven, which both uniquely desire and tacitly request. That the vineyard is the Church both of Gentiles and of Jews is evident from the parable of Isaiah, chapter V, verse 1: "The vineyard," he says, "was made for my beloved in the horn of the son of oil;" and of Christ, Matthew chapter XXI, verse 33: "A certain householder planted a vineyard," etc.; therefore the vineyard in this place is both the Synagogue of the Jews to be converted at the end of the world, and the Church of the Gentiles already converted long ago, but at the end of the world flourishing wonderfully in peoples and virtues, and absolute and perfect in all numbers, and therefore the name of vineyard is repeated twice: whence some very aptly understand by the first vineyard, verse 11, the Synagogue, by the second, verse 12, the Church: for each vineyard will be of equal or similar fertility, and will produce many saints for Christ, but the Church, being much larger, will give a more abundant and numerous multitude of saints: wherefore by the vineyard here the Synagogue is understood by St. Gregory, Aponius, the Chaldean; but the Church by Cassiodorus, Philo, Justus, Bede, Anselm and St. Ambrose on Psalm CXVIII, sermon 22, verse 8, who understand by keepers pastors and doctors, or even guardian angels, as Cassiodorus and Bede think, and they are called keepers, not farmers, because the farmer properly is Christ. Let each thing therefore be applied first to the Synagogue, then to the Church. The sense is, as if to say: Just as formerly King Solomon had a notable vineyard in Baal Hamon, both literally, yielding him indeed a thousand pieces of silver; and mystically, namely the Synagogue of the old law, producing abundant fruit of great value in piety and the worship of God: so Christ, who is the true Solomon, that is, peaceful and making peace between God and men, will have at the end of the world a vineyard in Baal Hamon, that is, in Judaea, which will then abound in faithful peoples and virtues, and will be perfect with a great number of saints and elect; whence St. John saw from each of the tribes of Israel twelve thousand sealed, Apocalypse VII, 4; then therefore the Sulamite, that is, the Synagogue, will be worthy to be joined to the bridegroom Solomon in heaven, and will be made drunk with the wine of glory, which she herself produced as a vineyard. This vineyard Solomon, that is, Christ, delivered, that is, will deliver to keepers, that is, to prelates, doctors and preachers, who may cultivate and keep it in faith and piety. Each man, that is, each of the keepers, who namely keeps it annually, namely the pontiff, for its fruit brings annually a thousand pieces of silver, that is, the greatest and most complete (for a thousand is the symbol of the highest magnitude and perfection) number of virtues and saints, and will offer the price to Christ, namely many great and heroic works of the holy martyrs, virgins, religious, clerics, prelates, married persons. In like manner the vineyard of Christ is the Church of the Gentiles in Baal Hamon, that is, in the multitude of peoples; for it embraces all nations which are under heaven, and at the end of the world will abound in many saints and elect martyrs, virgins, confessors, and will be perfected by them, both in the number of the faithful and saints, and in the abundance and perfection of charity, of all virtues, good works and merits, so that they may now be altogether worthy who, like ripe grapes and wine pressed from them, may be brought into the heavenly banquet of the nuptials of Christ. This is what John says, Apocalypse VII, 9: "After this I saw a great multitude, which no man could number, of all nations, and tribes, and peoples, and tongues, standing before the throne, and in sight of the Lamb, clothed with white stoles, and palms in their hands: and they cried with a loud voice, saying: Salvation to our God, who sitteth upon the throne, and to the Lamb." Thus William, who also gives the reason, because, he says, the Church of the Gentiles has many peoples, whereas the Synagogue has only one, namely the Jewish; and because Christ descended from heaven for the Church rather, as being so numerous, than for the Synagogue, and underwent death and the cross; and because the Church has brought forth and brings forth to Christ far greater fruit and number of saints, martyrs, virgins and confessors, than the Synagogue, which for so many ages on account of its perfidy, rejected by Christ, will be associated with him again only at the end of the world: thus St. Ambrose in the place already cited. The same and others add that the Church was made a vineyard of Christ in Baal Hamon, that is, in a multitude of peoples at Pentecost, when the Parthians, Medes, Elamites, etc., heard the apostles speaking in their own tongues the mighty works of God. But then the Church began, which afterwards being propagated through all peoples, shall be fully perfected at the end of the world; whence Lyra understands by the man Constantine the emperor, who, he says, for the propagation of the Church and the gathering of its abundant fruit, made a thousand pieces of silver, that is, innumerable expenditures: for other emperors, as children who despise a thousand gold pieces for one toy, poured out immense riches for purchasing their own pleasures; but Constantine, as a man who does not weigh a great price except for great merchandise, liberally supplied the vast treasures of his empire for acquiring the treasure of the kingdom of heaven: thus Lyra. He fittingly adds that this vineyard is in Baal Hamon, because Hamon was a priestly city: for it was given to the priests of Aaron to dwell in, who visited the other cities at intervals, so that everywhere they might teach the people of God the law and worship. As if to say: In like manner the Synagogue at the end of the world shall give many saints and learned priests to Christ, who shall instruct and perfect the people in Christian faith and piety; these indeed shall be the breasts, of which she herself, verse 10, said: "My breasts are like a tower." Then the Church adds of herself:
MY VINEYARD IS BEFORE ME. A THOUSAND TO THEE ARE PEACEABLE, AND TWO HUNDRED TO THOSE THAT KEEP THE FRUIT THEREOF. MY VINEYARD IS BEFORE ME,—that is, as Vatablus says, my vineyard, which pertains to me, is a care to me, as if she were to say: Thou, O sister Synagogue, hast thy vineyard Judaea, but I have my vineyard the whole remaining world, namely all nations, which I continually cultivate in Christian faith and virtue through my prelates, pastors and preachers: wherefore it is necessary that I always have so vast a vineyard before my eyes, and with great diligence and labor prune it, dig it, gather the vintage, etc., as I have done and do: for which reason that vineyard, thus cultivated by me for so many years and centuries, yields every year to Solomon my master (namely to Christ) a thousand pieces of silver, that is, the greatest price; but to the keepers who cultivate it, she yields moreover two hundred pieces of silver for their labor: a piece of silver is understood to be a shekel, which contains four drachmas of silver, that is, four Italian julios, or four Spanish reales, that is, a Brabantine or Belgian florin. Furthermore, Philo, Cassiodorus, Rupertus, St. Gregory and St. Ambrose hold that these words: My vineyard is before me, etc., are the words of the bridegroom Christ, who responds to the bride, as if Cassiodorus were to say: "Thou sayest that I have delivered the Church, my vineyard, to keepers; nevertheless I always have care of it. Do not doubt concerning the eternal reward, since the fruit of eternal retribution is prepared for thee: for thy thousand, that is, all those things which thou hast left for me, are peaceable (in the proper sense), that is, profitable to thee: but to those who keep the fruit of my vineyard, two hundred are prepared, likewise peaceable, that is, a doubled fruit of return has been made profitable, inasmuch as according to the saying of the Apostle, I Timothy V, 15, presbyters are worthy of double honor, especially those who preside and labor in the word." This opinion and exposition is probable, but the prior one is more probable, namely, that these are the words of the bride, according to the sense reviewed a little before; for it follows: "Thy thousand are peaceable;" in Hebrew, O Solomon, that is, O Christ, which are words of the bride to the bridegroom, no one doubts.
A THOUSAND OF THY PEACEFUL ONES, AND TWO HUNDRED THAT KEEP THE FRUITS THEREOF. For "peaceful" in Hebrew it is, O Solomon; whence the Complutensian editors read "peacefully," in the vocative; therefore "thy peaceful ones," that is the same as "thine, O peaceful one, O Solomon," whence the Arabic translator renders it, many thousands of Solomon; the Septuagint, a thousand to Solomon; hence it is clear that "the peaceful" is not a nominative plural, as Honorius, Cassiodorus, William, Rupert and others think, but is a genitive singular, and denotes Solomon, and his antitype Christ. The sense is, as if to say, Just as thy vineyard of the Jews, O Synagogue, offers to Solomon, that is to Christ the bridegroom, a thousand pieces of silver, that is the greatest and most precious fruit of charity, virtues and good works: so likewise my vineyard of the Gentiles does the very same thing; for although the Gentiles, being far more numerous than the Jews, bring forth far more fruits of heroic virtues, and a greater number of holy martyrs, virgins and confessors; nevertheless, to avoid the emulation and jealousy of the sister Synagogue, it is said to bring the same amount as she does, namely a thousand pieces of silver, that is fruit of the greatest price; but proportionally according to the number of each, the Church of the Gentiles, because more numerous, certainly gives a more numerous, and will give at the end of the world a greater harvest of saints, than the Synagogue of the Jews. He says therefore a thousand of thy peaceful ones, that is a thousand to thee, O peaceful one, O Solomon, that is O Christ, pieces of silver, which I have gathered from the fruit of the vineyard, I offer and render, because all the Church of Christ, namely of the faithful and saints, charity, virtue, perfection, blessedness and glory belong to Christ: for all these things flow from the grace of Christ, as a stream from a fountain, a ray from the sun, heat from fire; therefore to Christ are due a thousand, that is far the greater and supreme dignity, merit and reward of good works; but to the Church and to the saints are due, and are given, two hundred, that is the holiness of soul and body, or the charity of God and neighbour, to which as a reward in heaven there corresponds the glory of soul and body, through the observance of the ten commandments of the Decalogue in heart and deed a hundredfold doubled, that is multiplied and perfected in every way, for a hundred doubled makes two hundred: thus Honorius, and from him Delrio, Philo and others. Again, a thousand of thy peaceful ones, as if to say, Behold, O Christ our bridegroom, both the Synagogue and the Church, each thy bride, brings to thee a thousand, that is the universality and fullness of all the saints, as it were fruits, which through thy grace she has gathered from the Gentiles equally as from the Jews: wherefore the number of the saints and elect is now complete. Come therefore, put an end to this labour and warfare of ours, lead us with thee from earth to heaven, from warfare to triumph, from the contest to the prize, that we may be joined to thee as a bridegroom in the heavenly chamber in most blessed nuptials: wherefore transplant this vineyard of thine from the ground to heaven, join holy men to angels, and make thy bride, struggling so generously in this arena for so long, triumphant. Note, a thousand is the cube and the square of ten, for ten multiplied into itself, namely ten times ten makes a hundred, ten times a hundred makes a thousand: wherefore a thousand denotes the universality and fullness of a thing, namely of the saints, as St. Augustine says, book II of the City of God, chapter VII, and others throughout. Again, a thousand is a symbol of virginity, for the symbol and cause of virginity is unity, whether simple or composite, as it is composed in 10, 100 and 1000, which is a thousand; but the symbol of matrimony is duality, according to that passage in Ephesians V, 31: "They shall be two in one flesh," whether simple or composite, as it is composed in 20 and 200. Because therefore the Church of Christ is both bride and virgin and spouse, for this reason her pieces of silver are a thousand, because she is a virgin; and two hundred because she is a spouse, as Peter Bongus says in his work On the Mysteries of Numbers, at 200, which he himself borrowed from Rupert at this place, who also adds another reason: "Unity," he says, "is called a virgin, because multiplied in itself, it creates nothing, because once one, it is only one: which does not happen to any other number, for twice two are four, three times three nine, and so on thereafter. The nuptials are designated by the hundred-fold pair (two hundred), because by this most happy indissoluble bond she is joined to her beloved." Moreover, the thousand properly belongs to Christ, says Bongus, in 100, according to that: "A thousand of thine, O peacemaker," to Christ, I say, who is peace to himself, and all things, as St. Paul testifies, Colossians I, he reconciled in heaven and on earth, and whose office it is to lead to this end in which there is the most full and most happy peace, is most perfectly appointed as the thousand: for this by the best right in that it is the end and the last of the last number completed, truly belongs to Christ alone, who is first according to divinity, before whom is none, but last according to humanity, according to that, I Corinthians XV, 45: "The first man Adam was made into a living soul, the last Adam into a quickening spirit:" for the thousand is the period of all numbers, that is the beginning and end, for we begin to number from unity and end in a thousand: thus Christ God and man is the fountain, origin and first principle, equally as the last end of all goods, according to that which he himself says of himself: Apocalypse XXI, 6: "I am Alpha and Omega, the first and the last." Thus Theodoret. Finally, the thousand is a symbol of the consummation of the world, according to that: "Six thousand the world," of the resurrection and glory of the blessed in the eternal heavens, Apocalypse XX, 5: for there the saints of the Church shall drink the wine of eternal happiness, and shall enjoy peace, that is the abundance of all goods: thus St. Gregory, Cassiodorus, Justus and others everywhere. These silver coins in the primitive Church those bore, of whom it is written in the Acts of the Apostles, chapter IV, verse 34: "And as many as were possessors of lands or houses sold them, and brought the prices of the things they sold, and laid them down at the feet of the apostles." The reward of these is two hundred silver coins, because such shall receive a hundredfold in this life, and much more a hundredfold in the future, according to that promise of Christ, Matthew XIX, 29: "Every one that hath left house, or brethren, or sisters, or father, or mother, or wife, or sons, or lands for my name's sake, shall receive a hundredfold, and shall possess life everlasting."
8:13
THOU THAT DWELLEST IN THE GARDENS (Honorius wrongly reads in the gates, namely of life and death, he himself says) THE FRIENDS HEARKEN: MAKE ME TO HEAR THY VOICE. - The Septuagint, thou who sittest (Symmachus, ye who sit) in the gardens, friends are attending to my voice: make thy voice known to me; the Syriac, the keepers (of whom the discourse went before) who dwell in the gardens (are present) and hearken to thy voice; the Arabic, to him sitting (masculine) in the garden others hearken. The Septuagint appears, and those who follow them the Syriac and Arabic, for ישבת ioschebet, feminine, that is thou who sittest or dwellest, to have read ישבת iascabta, masculine, that is who didst sit, that is who sittest. It is the voice of the bridegroom to the bride, which he denotes bucolically by thou that dwellest in the gardens, as a rustic maiden, and a nymph who cultivates forests and mountains, such as are called by poets Dryads and Oreads, of whom Virgil, Aeneid I:
Christ hitherto has heard the dialogue and conversation of the Synagogue and the Church, and it pleased him: wherefore from both now united in the Christian faith and religion, and made one Church, he asks that she bring forth her final vows and petitions: for he desires to grant and satisfy them; as if to say, says the Gardener: O my most sweet Catholic Church, who art thyself also a garden most pleasing to me, and of all my Churches, and of individual elect as it were my gardens, thou art diligent: behold so long and so often called by thee I come: with me are present all my fellow angels, and our common friends. Speak now, come, what dost thou wish of me: what is it, that I hear thee and thy spirit crying out continually: Come, come, come, Lord Jesus: behold now I have come, as I once promised, and my reward is with me, that I may render to each according to his works. I am present, whom thou callest: wish what thou wilt. Do thou only speak: for thou knowest that I am wonderfully delighted by thy prayer: and all these friends of ours are delighted by it, and for this reason desire to hear thee speaking. These hitherto have heard thy prayers and vows with the greatest pleasure, and have faithfully reported them to me, being accustomed to commend thee to me and to my Father with ever better note, and in this (as I have sometimes warned) constantly observing the face of my heavenly Father. Moreover the Church dwells fixedly in the gardens, that is is continually occupied in the pleasantness of the Scriptures, in cultivating the paradises of ever verdant, beautifully flowering, and sweetly fragrant virtues: thus Rupert, Honorius and others. The friends are angels: thus Cassiodorus, Theodoret, Bede, Aponius, Anselm, Haymo, Rupert and others. To this is added the version of the Chaldean: "Solomon said at the end of his prophecy: The Ruler of the age shall say to the assembly of Israel at the end of days: Thou assembly of Israel, who art compared to a small garden among the nations, and dwellest in the house of doctrine with the companions of the Council, and with the other peoples, who hearken to the voice of the prince of the school, and learn from his mouth his words, make to hear the law, the voice of thy words in the time when thou sittest to justify and condemn, and I assent to all."
Three Anonymous writers in Theodoret, reading with the Septuagint, who dwellest in gardens, etc., hold that these words are of the bride to the bridegroom, whom she says to be sitting in gardens: "Moreover," they say, "gardens are divine temples, monuments of martyrs, of those who have embraced a solitary life and communities. In these, offering a thousand pieces of silver for the fruit of the vineyard, she asserts the bridegroom to dwell, and she beseeches him, that he not only converse with angelic virtues, but also make herself worthy of his voice, and not despise her, who burns with desire and thirst, to enjoy his discourse."
First, William expounds this of Christ through Gabriel seeking the consent of the Blessed Virgin to the incarnation of the Word, as if to say: O Virgin, who in the gardens of the soul feedest on the lilies of purity, make me hear thy voice, as if thou sayest: "Behold the handmaid of the Lord, be it done to me according to thy word," Luke I, 38. Again, the same William expounds this of Christ after the resurrection seeking permission from his mother to depart from the earth and ascend into heaven, as if to say: Make me hear thy voice, by which thou sayest: "Flee, my beloved: be like the roe, and the young hart of the hinds upon the mountains of spices," that thou mayest flee into heaven, and thence send to me and to the apostles grieving at thy departure the Holy Spirit.
8:14
FLEE, MY BELOVED, AND BE LIKE THE ROE, AND THE YOUNG HART OF THE HINDS UPON THE MOUNTAINS OF SPICES. - Symmachus, sweetnesses; the Syrian for flee, etc. translates, as when I shall come, my beloved; the Chaldean, at that time the elders of the assembly of Israel shall say: Flee to thyself, my beloved Lord of the world, from this unclean earth, and let thy majesty dwell in the highest heavens: and in the time of tribulation, when we shall have prayed before thee, thou shalt be like the roe which at the time when it sleeps, one eye of it is closed, and the other eye is open; or like the young hart of the hinds, which at the time when it flees, looks back at itself: so thou shalt look upon us, and shalt regard our tribulation from the highest heavens, until such time as it shall be pleasing to thee in us, and thou shalt redeem us, and bring us into the mountain of Jerusalem, and there the priests shall burn incense of spices before thee. It is the last and swan-like voice of the bride, by which the bridegroom desiring to hear her last voice, she utters it, and through it she insinuates to the bridegroom her last and extreme wishes, which are, that the bridegroom flee, that is, swiftly rush forth like the roe upon the mountains of spices, and carry away the bride with him, that she may there enjoy him alone: for indeed the love which has settled in the innermost marrow of the bride, endures no delays of the bridegroom. Flee therefore, O bridegroom, with me from the valleys of gardens into the mountains of rocks, from the crowd into solitude, from the filthy mire into the hills of spices. Again, flee, that is, hasten, go swiftly, and fly away into the mountains: so also the Hebrew ברח barach, that is, to flee, is sometimes the same as to run swiftly, as Rabbi Joseph Kimchi says, whose significance he reviews with many examples, Pagninus in the Thesaurus of the holy language: for since flight is made with haste and speed, hence by metonymy to flee is taken for to hasten, fleeing for swift, flight for running. Thus Virgil, III Georgic, verse 66, says:
The Church at the end of the world, with the conversion and completion of the number of saints and the elect, who will restore and fill the seats of the fallen angels, with all this work directs her sighs to heaven from the heart of the Bridegroom, burning with ardent love for Him, so that there, after so many labors and struggles, as it were a discharged and victorious bride, she may consummate blessed nuptials with Christ, and enjoy Him gloriously forever, and with the holy angels sing eternal Alleluia. Whence the same sigh is here repeated, and the Canticle concludes with it, with the second coming of Christ for judgment now imminent. The sense therefore is, as if to say: Flee, that is, hasten and snatch yourself away, O Bridegroom, soon after judgment is completed, from this valley of tears, foul and putrid with so many crimes and miseries, to the mountains of spices, that is, to the hills of blessed eternity, to the seats of angels where all things are fragrant with frankincense and incense of praises and jubilations, and transfer me likewise with you, as gazelles and young stags are wont to snatch their young with them (or rather they are unwilling to snatch themselves away without them) from hunters, and transfer them to mountains redolent with spices. Why Christ is compared to a gazelle and a young stag, I have recounted several causes and analogies in chapter II. Whence Cosmas and Damian explain it thus paraphrastically and pathetically: O best and life more dear to me than myself, my Bridegroom, Lord Jesus Christ, you have come at last, long and much called for and awaited by me: blessed and auspicious be your coming to us. Behold, now the long-desired day of our regeneration breathes forth: now that you have risen as the supreme Sun and King of us, Prince of all principalities and powers, as melting mountains, shadows contract: now all creation will be freed from the servitude of corruption: now our life, which has hitherto lain hidden in you, together with your life and glory will be revealed to the whole world: now this corruptible body will put on incorruption, and the mortal will put on immortality: now finally, about to triumph with you over sin and death, we shall insult our enemies singing this song of Hosea: Death is swallowed up in victory. Where is, O death, your victory? Where is, O death, your sting? We have fought a good fight, we have finished our course, we have kept the faith, we have conquered. We beseech you therefore earnestly, that you command all of us who are your elect and beloved to come to you from the four quarters, and snatch us into this most bright cloud of yours, and transfer you and us as swiftly as possible from the sight of impious men into heaven, far from the foul mountains of this world, reeking with the venom of wild lions and leopards, into the heavenly mountains of all your graces and virtues, and breathing the aromatic fragrance of our desires. Hear at last, I beseech you, your Church that most joyful voice of yours promised: "You are all fair, my beloved, and there is not a spot in you. Come from Libanus, my spouse..., you shall be crowned," etc.; likewise also that voice: "Come, you blessed of my Father, possess you the kingdom prepared for you from the foundation of the world." Moreover, the Fathers refer these things commonly to the ascension of Christ into heaven, which took place on the fortieth day after His resurrection, as if the Church, that is, the apostles and the faithful, beseech Christ to ascend into heaven, but in such a way that from there He might regard His saints with the eye of mercy, and often visit them with His grace and consolation: saints, I say, who deserve to be called mountains of spices on account of contempt for earthly things, and desire for heavenly goods and joys, as Bede says: so also Cassiodorus, Philo, Justus, Aponius and St. Bernard, sermon 9 on the Psalm, He that dwells, where by mountains of spices are understood all the orders of angels, over which Christ, as man, ascending triumphantly into heaven, ascended. But because the ascension of Christ into heaven was already treated long ago in chapter II, in the adolescence of the Church: hence it is better here, where the Church is treated as already adult, nay perfect, and therefore immediately to be blessed and glorified in heaven, that you understand this flight of the Bridegroom to the mountains of spices of the second coming of Christ, namely when He Himself on the day of judgment, with that completed in the valley of Josaphat, shall ascend from it gloriously into heaven with the saints, and shall snatch them with Him, so that He may offer them to God the Father as the fruit of His cross: thus Theodoret, Honorius, Aponius, St. Ambrose, On the Good of Death, V, and St. Bernard, sermon 9 on the Psalm, He that dwells, and among the moderns Luysius, Nannius, Osorius, Delrio, Hortolanus and others.
First, St. Gregory says: "Christ, fleeing the reprobate, seeks the mountains of spices, because, abandoning the perverse, He ceases not to visit holy souls, which become exalted through contemplation, and carry with them fragrant ointments through the perfection of virtues; over these mountains the beloved is likened to a roe, and to a young hart of the herd of harts, because in the hearts of holy men is made manifest how with what pious charity He assumed humanity for us." Hence St. Ambrose, book III On Virgins, adapting these things to them: "There," he says, "let the daughters of Christ seek Him, where the Church seeks, in the mountains of good odor, which by the sublimity of exalted deeds exhale a sweet odor of life for the heights of merits. For He flees the streets, He flees the assemblies and the noise of the forum, according to what is written, Canticles VIII, 14: Flee, my brother, and be thou like to a roe, or to a young hart upon the mountains of spices. For, invisible to serpentine snakes and fleeing from dogs, and harassed by creeping serpents on the ground, He knows not how to dwell except in the sublimity of virtues, knows not how to remain except in such daughters of the Church, who can say, II Corinthians II, 15: We are the good odor of Christ." Second, more aptly according to the letter, St. Ambrose, in the book On a Good Death, chapter V, understands these things of the desire of the soul to fly forth from this life and world into heaven: "Flee," he says, "my brother. He exhorts the bridegroom to flee, because now she herself can also follow him fleeing from earthly things. He says to be like a doe, which escapes from nets: for she herself wishes to flee and to decline persecution by fleeing: "On account of the weak," says St. Ambrose, "He flees, who cannot bear heavier temptations, etc.; let him pass to the mountains of spices, who for martyrdom can bring forth the odor of blessed resurrection. The mountains of spices are the saints: to them Christ has fled, because His foundations are in the holy mountains: to them therefore He has fled, who are His stable foundations; in us He flees, in them He remains in faithful station. Therefore the mountain of spices is Paul, who can say, II Corinthians II, 15: We are the good odor of Christ to God. The mountain of spices is David, whose prayer's odor ascended to the Lord, and therefore he said, Psalm CXL, 2: Let my prayer be directed as incense in Thy sight." The mystics, or contemplatives, refer these things to the mystical accesses and recesses of Christ to the soul: for these are likened to flights; whence our Alvarez de Paz, On the Nature of Contemplation, book V, part II, chapter XII, thus explains it, as if to say: "Flee, my beloved," etc., inasmuch as, O bridegroom, thou art about to flee, and wilt leave me for thy love, I pray that thou fleest in the manner of a roe and a young hart of the herd, who so flee those pursuing them, that they frequently turn themselves toward them, and gaze upon them with their eyes. Go, but return, so that as by thy departure I become more humble and acknowledge my infirmity, so by the access of virtues I may be exalted in their increase, and breathe again in the affection of love. Thou hast made thyself like an eagle. Symbolically Rupertus and St. Gregory think that here the pious soul asks that God hide Himself, and withdraw into His own darkness of divinity and incomprehensibility, lest, contemplating higher things concerning Him, she should think herself to have comprehended Him: hear St. Gregory, XVII Morals, chapter XV: "Flee, my beloved, flee, as if to say: Thou who hast become comprehensible from the flesh, from Thy divinity exceed the understanding of our sense, and remain incomprehensible to us in Thyself." Again Philo: When, he says, thou art tempted, O beloved soul, flee to the mountains of spices, that is to the examples of the saints, so that animated by them thou mayest resist temptation: thou art tempted by lust, flee to the steep mountain of chastity, Joseph the patriarch, who left his garment in the hand of his mistress tempting him, and fled, thou art tempted by anger, flee to the most gentle hill of clemency, David, who forgave Saul the crime of persecution, and imitate him: "Let us therefore be," he says, "mountains of spices," that is fragrances of virtues. Moreover in temptation, especially of pleasure, gluttony and luxury, flight is a singular remedy, so that thou fleest all enticements of the flesh, and the forms of women and all occasions of sinning.
First, William understands these things of the Blessed Virgin beseeching Christ to ascend into heaven, and from there to send the Holy Spirit upon herself and the apostles; to ascend, I say, "over the mountains of spices," that is over all the excellence of the angels, who have become mountains of spices, when the blessed merited to be solidified in the love of God: "On account of the ineffable," he says, "delights of internal sweetness which they enjoy perpetually, from the contemplation of the supreme Trinity." Second, Rupertus teaches that in any necessity the faithful must have recourse to the mountains of spices, that is, any saints whatsoever must be invoked, but especially the Blessed Virgin, who is the Virgin of virgins, the mountain of mountains, and the holy of holies: "I have lifted," says Psalm 120:1, "my eyes to the mountains, whence help shall come to me; but to thee especially do we turn, to thee especially do we lift our eyes, thy help above all do we long for. Through the holy sacrament of thy womb, and that sword which pierced thy soul, obtain that we may see the very illumination of the eternal mountains, namely the Beloved, and from the Beloved the Beloved and together the love of both, that is the Father and the Son, and the Holy Spirit, God one, living and true, whose kingdom and dominion remains forever and ever. Amen." The literal and adequate sense of the Canticles is to describe the marriage of Christ and the Church through the humanity assumed by him; the partial sense, of Christ and the holy soul, not of any soul, but of the perfect one; and the principal sense, of Christ and the Blessed Virgin. First therefore, the Church and the holy soul describe infancy, from chapter I to chapter II, verse 8; second, his adolescence, from chapter II, verse 8, to chapter III, verse 6; third, his manhood, from chapter III, verse 6, to chapter V, verse 2; fourth, his old age, from chapter V, verse 2, to chapter VI, verse 3; fifth, his renewal and glorification, or rather aspiration to glory, from chapter VI, verse 3, to the end of the book. 1. LET HIM KISS ME WITH THE KISS OF HIS MOUTH. - The Synagogue seeks the kiss of the incarnation of the Word, namely that the Word may kiss human nature by assuming it, so that in suffering in it, he may reconcile it to God the Father, who was displeased on account of sin. The holy soul seeks the kiss of perfection, charity and union with God. The Blessed Virgin seeks the kiss of the Holy Spirit, that she may become the mother of Christ. BECAUSE THY BREASTS ARE BETTER THAN WINE. - By breasts he calls the nipples, for men do not have breasts as women do; yet Galen and Aristotle teach that milk is sometimes expressed from the nipples of men, in book I of the History of Animals, chapter XII, and book III, chapter XX; breasts signify the sweetest faculty and power of nursing, for Christ by his doctrine and grace nourishes the faithful as it were with two breasts. Note that the word "because" gives the reason why the bride desires the kiss of the bridegroom, as if to say: Because I have tasted the sweetness of thy breasts, that is of thy doctrine, grace and consolation, hence I aspire to thy kiss, that from its breath I may draw the spirit and soul, from which all sweetness flows forth, in the wine itself as from the fountain. These breasts are better than the wine of the pleasures of the world, as much as the wine, that is the austerity of the Mosaic law. 2. WITH THE FRAGRANCE OF THE BEST OINTMENTS, - namely with the most excellent charisms of the Holy Spirit. The external breasts of Christ are the apostles and evangelists.
Machine translation from the Latin, not reviewed.
8:4
… Thus one appeals to maternal love, to patriotism, to honor, etc., in order to impel more effectively to act in a determined way (cf. Cant. 2:7; 3:5; 5:8-9; 8:4). Understood as an act of religion, adjuration consists in the direct or indirect invocation of the name of God in order to induce others to something by command or by prayer.
Douay-Rheims (Challoner) · Vulgata Clementina · original Douay-Rheims (Douay 1609-10), transcription by EEBO-TCP (CC0) · La Sacra Bibbia, tradotta dalla Volgata da Antonio Martini (1769-1781) (LaParola (laparola.net), Martini OSIS text, Public domain (LaParola's electronic edition marks it 'Dominio pubblico')). Public domain.