In the name of the Lord here begins an exposition  on the Songs of Songs taken from  the beginning of the notary's transcription of Lord Gregory Pope of the City of Rome

In nomini domini incipit expositio in canticum canticorum a capite de exceda relevata Domni Gregorii Papae vrbis Romae

1. When the human race was banished from the joys of paradise, it embarked upon the pilgrimage of this present life with a heart blind to spiritual understanding. If the divine voice were to proclaim to this blind heart, “Follow God!” or “Love God!”--as it was proclaimed to it in the Law--once it was uttered, the frigid sluggishness of spiritual insensitivity would have prevented it from grasping what it heard. And so, a divine discourse is communicated to the frigid, sluggish soul by means of enigmas and secretly teaches such a soul the love that it does not know by means of what it knows.

Postquam a paradisi gaudiis expulsum est genus humanum, in istam peregrinationem uitae praesentis ueniens caecum cor ab spiritali intellectu habet. Cui caeco cordi si diceretur uoce diuina: sequere deum uel dilige deum, sicut ei in lege dictum est, semel foris missum et per torporem infidelitatis frigidum non caperet, quod audiret. Idcirco per quaedam enigmata sermo diuinus animae torpenti et frigidae loquitur et de rebus, quas nouit, latenter insinuat ei amorem, quem non nouit.

2. Allegory functions as a device to lift the soul that is far from God to God. This is possible because allegories employ enigmas. When the soul recognizes something familiar to itself in the words of an enigma, it comes to understand in the deeper meaning of the enigma’s words what is not familiar to itself and is thereby separated from the earth by means of earthly terminology. By approaching what it already knows, the soul comes to understand what is unknown to it. To create allegories, the divine thoughts are cloaked with what we know; by examining exterior language, we attain an interior understanding.

Allegoria enim animae longe a deo positae quasi quandam machinam facit, ut per illam leuetur ad deum. Interpositis quippe enigmatibus, dum quiddam in uerbis cognoscit, quod suum est, in sensu uerborum intellegit, quod non est suum, et per terrena uerba separatur a terra. Per hoc enim, quod non abhorret cognitum, intellegit quiddam incognitum. Rebus enim nobis notis, per quas allegoriae conficiuntur, sententiae diuinae uestiuntur et, dum recognoscimus exteriora uerba, peruenimus ad interiorem intellegentiam.

3. For this reason the Song of Songs employs language characteristic of sensual love to reheat the soul using familiar expressions to revive it from sluggishness and to spur it onto the love that is above using language typical of the love here below. This book mentions kisses and breasts and cheeks and thighs. We must not ridicule the sacred description of these terms but reflect upon the mercy of God. For this book goes so far as to extend the meaning of the language characteristic of our shameful love in such a way that our heart is set on fire with yearning for that sacred love. By discussing the parts of the body, this book summons us to love. Therefore we ought to note how wonderfully and mercifully this book is working within us. However, from where God lowers himself by speaking, he lifts us up there by understanding. We are instructed by the conversations proper to sensual love when their power causes us to enthusiastically burn with love for the Divinity.

Hinc est enim, quod in hoc libro, qui in canticis canticorum conscriptus est, amoris quasi corporei uerba ponuntur: ut a torpore suo anima per sermones suae consuetudinis refricata recalescat et per uerba amoris, qui infra est, excitetur ad amorem, qui supra est. Nominantur enim in hoc libro oscula, nominantur ubera, nominantur genae, nominantur femora; in quibus uerbis non irridenda est sacra descriptio, sed maior dei misericordia consideranda est: quia, dum membra corporis nominat et sic ad amorem uocat, notandum est quam mirabiliter nobis cum et misericorditer operatur, qui, ut cor nostrum ad instigationem sacri amoris accenderet, usque ad turpis amoris nostri uerba distendit. Sed, unde se loquendo humiliat, inde nos intellectu exaltat: quia ex sermonibus huius amoris discimus, qua uirtute in diuinitatis amore ferueamus.

4. Moreover, we ought to consider this book shrewdly lest we become stuck on exterior perceptions when we hear the language of exterior love and the very device employed to lift us up instead weighs us down and fails to lift us up. In this exterior, sensual language we must seek whatever is interior and discuss the body as if we were apart from the body.

³⁸ Hoc autem nobis sollerter intuendum est, ne, cum uerba exterioris amoris audimus, ad exteriora sentienda remaneamus et machina, quae ponitur ut leuet, ipsa magis opprimat ne leuemur. Debemus enim in uerbis istis corporeis, in uerbis exterioribus, quidquid interius est quaerere et, loquentes de corpore, quasi extra corpus fieri.

We ought to come to this sacred wedding of the bride and bridegroom clothed in wedding garments, that is, able to understand profound charity. Such attire is necessary lest, not dressed in wedding garments, that is, not having an understanding that is worthy of comprehending charity, we are banished from this wedding banquet into the exterior darkness, that is, into the blindness of ignorance.

Debemus ad has sacras nuptias sponsi et sponsae cum intellectu intimae caritatis, id est cum ueste uenire nuptiali, necesse est: ne, si ueste nuptiali, id est digna caritatis intellegentia, non induimur, ab hoc nuptiarum conuiuio in exteriores tenebras, id est in ignorantiae caecitate, repellamur.

We must transcend this language that is typical of the passions so as to realize that virtuous state in which we are unable to be influenced by the passions. As the sacred writings employ words and meanings, so a picture employs colors and subject matter; it is excessively foolish to cling to the colors of the picture in such a way that the subject painted is ignored. Now if we embrace the words that are expressed in exterior terms and ignore their deeper meanings, it is like ignoring the subject depicted while focusing upon the colors alone.

Debemus per haec uerba passionis transire ad uirtutem impassibilitatis. Sic est enim scriptura sacra in uerbis et sensibus, sicut pictura in coloribus et rebus: et nimis stultus est, qui sic picturae coloribus inheret, ut res, quae pictae sunt, ignoret. Nos enim, si uerba, quae exterius dicuntur, amplectimur et sensus ignoramus, quasi ignorantes res, quae depictae sunt, solos colores tenemus

It is written that the letter kills but that the spirit gives life. As the letter cloaks the spirit, so a husk veils corn. But feeding on the husk is the lot of beasts of burden; human beings feed on corn. The one who uses his human reason shucks a spiritual ear of corn, casting away the husks of the beasts of burden and hastening to eat the corn. For the sake of this endeavor it is surely useful to veil the mysteries with the wrapping of letters, for long-sought wisdom tastes better. For this reason it is written, “The wise conceal understanding,” (Prov 10:14) for spiritual understanding is without a doubt cloaked under the veil of the letter.

. Littera occidit, scriptum est, spiritus autem uiuificat. Sic enim littera cooperit spiritum, sicut palea tegit frumentum. Sed iumentorum est paleis uesci, hominum frumentis. Qui ergo humana ratione utitur, iumentorum paleas abiciat et frumenta spiritus edere festinet. Ad hoc quippe utilis est, ut mysteria litterae inuolucris tegantur, quatenus sapientia requisita plus sapiat. Hinc enim scriptum est: sapientes abscondunt intellegentiam: quia nimirum sub tegmine litterae spiritalis intellegentia cooperitur.

For this reason again, it is said in the same book, “It is the glory of God to hide the word.” (Prov 25:2) Since the glorious God reveals himself to the mind seeking God, he ought all the more be craftily searched for interiorly that he may reveal himself. But should we be demanding what God hides in his mysteries? Of course we should, for it follows, “And the glory of kings is to search into the word.” (Prov 25:2) They are kings who already know how to rule their bodies and how to search into the stirrings of their flesh. And so, the glory of kings is to search into the word; praise [is given to] those who live a good life because they thoroughly scrutinize the secrets of God’s commandments.

Hinc rursum in eodem libro dicitur: gloria dei celare uerbum menti enim deum quaerenti tanto deus gloriosius apparet, quanto subtilius atque interius inuestigatur, ut appareat. Sed numquid, quod in mysteriis deus celat, nos requirere non debemus? Debemus utique; nam sequitur: et gloria regum inuestigare sermonem qui enim iam corpora sua uel motus carnis regere et inuestigare nouerunt, reges sunt. Regum ergo gloria est inuestigare sermonem: quia bene uiuentium laus est perscrutari secreta mandatorum dei

When we listen to language belonging to the human way of life, we must distance ourselves from ordinary men lest by listening to what is said in a human way, we perceive nothing about the divinity that we ought to be hearing. Paul did not desire his disciples to be ordinary men when he said to them, “For when envy and contention are among you, are you not ordinary men?” (1 Cor 3:3-4) The Lord as well did not consider his disciples to be ordinary men when he said, “Who do men say that the Son of Man is?” (Mt 16:13) When they told him what ordinary men had said, he immediately added, “Who do you say that I am?” (Mt 16:15) Now by saying “men” first and then adding “you,” he distinguished between ordinary men and his disciples; to be sure, by teaching them divine things he was making them superior to ordinary men. The apostle states, “Therefore if anyone is in Christ, he is a new creation, the old has passed away.” (2 Cor 5:17) We are aware that in our resurrection the body is joined to the spirit in such a way that everything which was controlled by the passions is taken up into the power of the spirit. And so it is fitting for someone who follows God to imitate his own resurrection every day. At the time of anyone’s resurrection there will be nothing that is able to be influenced by the passions in his body. And so, let such a one at the present time have nothing that is able to influenced by the passions in his heart. Let such a one also be a new creation according to the interior man and trample whatever is uttered from the past, examining the language of former times solely for the fuel of his renewal.

Humanae ergo conuersationis uerba audientes, quasi extra homines esse debemus: ne, si humaniter quae dicuntur audimus, nihil diuinitatis de his, quae audire debemus, sentire possimus. Quasi iam non homines esse desiderabat paulus discipulos suos, quibus dicebat: cum enim sit inter uos zelus et contentio, nonne homines estis? Quasi non iam aestimabat homines discipulos suos dominus, cum dicebat: quem dicunt homines esse filium hominis? Cui, cum uerba hominum respondissent, illico adiunxit: uos autem quem me dicitis? Cum enim super dicit homines ac deinde subiungit uos autem, inter homines et discipulos quandam distantiam fecit: quia uidelicet, diuina eis insinuans, esse eos supra homines faciebat. Ait apostolus: si qua igitur in christo noua creatura, uetera transierunt et scimus, quia in resurrectione nostra ita corpus spiritui adnectitur, ut omne, quod fuerat passionis, in uirtute spiritus adsumatur. Is ergo, qui deum sequitur, imitari debet cotidie resurrectionem suam: ut, sicut tunc nihil passibile habebit in corpore, ita nunc nihil passibile habeat in corde; ut secundum interiorem hominem iam noua creatura sit, iam quidquid uetustum sonuerit calcet, et in uerbis ueteribus solam uim nouitatis inquirat.

5. It is written that there is a sacred mountain from which the Lord comes into our hearts so that we might gain understanding. The prophet said about this mountain, “God shall come from Lebanon and the Holy One from a shady and densely-wooded mountain.” (Hab 3:3) This mountain is densely-wooded due to its thoughts and shady due to its allegories. Furthermore we ought to be aware that when the Lord’s voice echoes on the mountain--assuming that we are already hastening to approach the mountain--we are commanded to wash our clothes and to be scrubbed clean from every defilement of the flesh. Indeed it is written that if a beast should touch the mountain, it is to be stoned. A beast touches the mountain when those who are under the power of irrational stirrings draw near the eminence of Sacred Scripture and do not understand it as it ought to be understood but irrationally gravitate toward an understanding that merely gives them pleasure. If anyone deaf or slothful in perception should be spotted around this mountain, he would be killed by his most dreadful ideas, as if by stones.

Scriptura enim sacra mons quidam est, de quo in nostris cordibus ad intellegendum dominus uenit. De quo monte per prophetam dicitur: deus a libano ueniet et sanctus de monte umbroso et condenso iste mons et condensus est per sententias et umbrosus per allegorias. Sed sciendum est quia, cum uox domini in monte sonat, uestimenta lauare praecipimur et ab omni carnis inquinatione mundari, si ad montem accedere festinamus. Scriptum quippe est quia, si bestia tetigerit montem, lapidabitur. Bestia enim tangit montem, quando irrationabilibus motibus dediti scripturae sacrae celsitudini propinquant, et non eam secundum quod debent intellegunt, sed irrationabiliter ad suae uoluptatis intellegentiam flectunt. Omnis enim absurdus uel sensu piger, si circa hunc montem uisus fuerit, atrocissimis sententiis ueluti lapidibus necatur.

This mountain burns with passion since the one whom sacred scripture spiritually fills is kindled with the fire of love. This is why it is written, “Your utterances are fiery,” (Ps 118:140) and why some men who heard the words of God while walking on the road exclaimed, “Did not our heart burn with passion within us as he opened the scriptures to us?” (Lk 24:32) This is why Moses said, “The fiery law is in his right hand.” (Dt 33:2) The wicked are taken to God’s left hand and cannot cross over to his right side; the chosen are at God’s right hand and are separated from the left side. The fiery law is in the right hand of God because the divine precepts are aflame and kindled with the burning passion of charity in the hearts of the chosen who will someday be placed at his right hand. This fire, therefore, consumes any exterior corruption within us as well as our former mode of life so as to offer our mind as a holocaust in the contemplation of God.

Ardet enim mons iste: quia scriptura sacra uidelicet, quem spiritaliter replet, amoris igne succendit. Vnde scriptum est: ignitum eloquium tuum unde, cum uerba dei quidam in uia ambulantes, dixerunt: nonne cor nostrum ardens erat in nobis, cum aperiret nobis scripturas? Vnde per moysen dicitur: in dextera eius ignea lex sinistra dei iniqui accipiuntur, qui in dextera parte non transeunt; dextera dei electi sunt, qui a sinistris separantur. In dextera ergo dei lex ignea est: quia in electorum cordibus, qui ad dexteram ponendi sunt, flagrant praecepta diuina et caritatis ardore succensa sunt. Iste ergo ignis, quidquid in nobis est exterius rubiginis et uetustatis, exurat: ut mentem nostram uelut holocaustum in dei contemplatione offerat.

6. And we must not pay attention in vain to the fact that this book is not called a song but the Song of Songs. In the Old Testament there are some things called holy (cf. e.g. Lev 12:4; 22:10, 14, etc.) and others called the holiest of the holy (cf. e.g. Lev 7:1; 10:17; 14:13, etc.); there are also some days called sabbaths and others called the sabbaths of sabbaths. In the sacred scriptures there are also some writings called songs and others called the Songs of Songs. There were holy things in the tent and holy things kept outside of it; there were also sabbaths celebrated each week. But the holiest of the holy things were approached with a more secret veneration and the sabbaths of the sabbaths were observed only on their own feasts. Therefore, the Songs of Songs is a secret and an interior solemnity. Only an understanding of hidden things can penetrate this secret, for if the exterior language is focused upon, there is no [access to the] secret.

Nec uacue adtendendum est, quod liber iste non canticum sed canticum canticorum uocatur. Sicut enim in ueteri testamento alia sunt sancta et alia sancta sanctorum, alia sabbata et alia sabbata sabbatorum, ita in scriptura sacra alia sunt cantica et alia cantica canticorum. Sancta erant in tabernaculo et quae exterius agebantur, sabbata erant quae et singulis ebdomadibus celebrabantur; sed sancta sanctorum secretiori quadam ueneratione Ita cantica canticorum secretum quoddam et sollemne interius est. Quod secretum in occultis intellegentiis penetratur: nam, si exterioribus uerbis adtenditur, secretum non est.

7. We ought also to be aware that in the sacred scriptures there are songs of victory, songs of encouragement and affirmation, songs of rejoicing, songs for help and songs about union with God. The song that Miriam sang after the Red Sea was crossed is a song of victory: “Let us sing to the Lord, for he is gloriously triumphant: horse and rider he has thrown into the sea.” (Ex 15:21) The song that Moses sang to the Israelites as they drew near the promised land is a song of encouragement and affirmation: “Give heed, heaven, and let me speak: let the land hearken to the words of my mouth.” (Dt 32:1) The song that Hanna sang when she foresaw the fecundity of the church in herself is a song of rejoicing: “My heart exults in the Lord.” (1 Sam 2:1) She also expressed the fecundity of the church’s future generations in a figurative way when she said, “The barren woman gives birth to many and she who has many sons is weak.” (1 Sam 2:5) The song that David sang after battle is a song for help: “I shall choose to love you, Lord, my strength.” (Ps 17:2) The song sung at the marriage of the bride and bridegroom, that is, the Song of Songs, is a song about union with God. Because it is loftier than all other songs, it is sung at a marriage of loftier solemnity. Now by means of those other songs, vices are shunned--in fact, everyone is enriched with virtues--and the enemy is thwarted; but by means of this song, the Lord is tightly embraced with intimate love.

Sciendum est etiam, quia in scriptura sacra alia sunt cantica uictoriae, alia cantica exhortationis et contestationis, alia cantica exultationis, alia cantica adiutorii, alia cantica coniunctionis cum deo. Canticum uictoriae est, quod maria, transacto mari rubro, cecinit dicens: cantemus domino: gloriose enim honorificatus est, equum et ascensorem proiecit in mare canticum exhortationis et contestationis est, quod moyses israhelitis ad terram repromissionis propinquantibus dixit: adtende, caelum, et loquar: audiat terra uerba ex ore meo canticum exultationis est, quod anna, prospecta fecunditate ecclesiae in semetipsa cecinit dicens: exultauit cor meum in domino ubi per semetipsam figuram fecunditatem prolis ecclesiasticae expressit, cum dicit: sterilis peperit plurimos et, quae multos habebat filios, infirmata est canticum adiutorii dauid post proelium cecinit dicens: diligam te, domine, uirtus mea canticum uero coniunctionis cum deo hoc est canticum, quod in nuptiis sponsi et sponsae canitur, id est canticum canticorum. Quod tanto est omnibus canticis sublimius, quanto et in nuptu sollemnitatis sublimioris offertur. Per illa enim cantica uitia deuitantur, per ista uero unusquisque uirtutibus locupletatur; per illa cauetur hostis, per haec dominus familiari amore complectitur.

8. We must take note that in the sacred scriptures the Lord sometimes calls himself “Lord,” sometimes “Father” and sometimes “Bridegroom.” For when he wishes to be feared, he calls himself “Lord;” when he wishes to be honored, “Father;” when he wishes to be loved, “Bridegroom.” The Lord said through the prophet: “If I am a lord, where is my fear? If I am a father, where is my honor?” (Mal 1:6) And he says again: “I have betrothed you to myself in holiness and faith.” (Hos 2:19-20) And again: “I have remembered the day of your betrothing in the desert.” (Jer 2:2) However, these aforementioned “whens” do not represent different moments of time with God. Because he wishes himself to be feared before being honored and to be honored before we attain his love, he calls himself “Lord” on account of fear, “Father” on account of honor and “Bridegroom” on account of love; thus, through fear we may reach honor, and through honor for him we may truly attain love [for him].

Et notandum, quia aliquando se dominus in scriptura sacra dominum uocat, aliquando patrem, aliquando sponsum. Quando enim uult se timeri, dominum se nominat; quando uult honorari, patrem; quando uult amari, sponsum. Ipse per prophetam dicit: si dominus ego sum, ubi est timor meus? Si pater ego sum, ubi est honor meus? Et rursum dicit: desponsaui te mihi in iustitia et fide uel certe: recordatus sum diei desponsationis tuae in deserto et quidem apud deum quando et quando non est; sed, quia prius timeri se uult ut honoretur, et prius honorari ut ad eius amorem perueniatur, et dominum se propter timorem nominat et patrem propter honorem et sponsum propter amorem: ut per timorem ueniatur ad honorem, per honorem uero eius perueniatur ad amorem.

As honor is more worthy than fear, God rejoices much more to be called “Father” than “Lord;” as love is dearer than honor, God rejoices much more to be called “Bridegroom” than “Father.” The Lord and the church are therefore not called “Lord” and “Handmaiden” in this book but “Bridegroom” and “Bride” so that he may be eagerly served not only in fear and in reverence but also in love and so that a deep interior attachment to God may be aroused by this exterior language.

Quanto ergo dignius est honor quam timor, tanto plus gaudet deus pater dici quam dominus: et, quanto carius est amor quam honor, tanto plus gaudet deus sponsus dici quam pater. In hoc ergo libro dominus et ecclesia non dominus et ancilla, sed sponsus nominatur et sponsa: ut non soli timori, non soli reuerentiae, sed etiam amori deseruiatur et in his uerbis exterioribus incitetur affectus interior.

When he calls himself “Lord,” he indicates that we have been created by him; when he calls himself “Father,” he indicates that we have been adopted by him; when he calls himself “Bridegroom,” he indicates that we have been united to him. Moreover, it is far more significant to be united to God than to be created or adopted by him. Therefore, when “Bridegroom” is written in this book, something quite lofty is conveyed since it reveals the bond of union.

Cum se dominum nominat, indicat quod creati sumus; cum se patrem nominat, indicat quod adoptati; cum se sponsum nominat, indicat quod coniuncti. Plus autem est coniunctos esse deo, quam creatos et adoptatos. In hoc ergo libro, ubi sponsus dicitur, aliquid sublimius insinuatur, dum in eo foedus coniunctionis ostenditur.

The New Testament, which celebrates the already-accomplished union of Word and flesh, that is, of Christ and the church, frequently mentions these names. This is why John the Baptist said at the Lord’s coming, “He who has the bride is the bridegroom.” (Jn 3:29) This is why the same Lord said, “The sons of the bridegroom will not fast while the bridegroom is with them.” (Mt 9:15) This is why it is said to the church, “I have betrothed you to one man, to present you as a chaste virgin to Christ.” (2 Cor 11:2) And again, “So that he might produce a glorious church without stain or wrinkle.” (Eph 5:27) And again in the Revelation of John, “How happy are they who have been invited to the wedding-banquet of the Lamb!” (Rev. 19:9) And again in the same place, “And I saw the bride as if a newlywed coming down from heaven.” (Rev. 21:2)

Quae nomina in testamento nouo (quia iam peracta coniunctio uerbi et carnis, christi et ecclesiae, celebrata est) frequenti iteratione memorantur. Vnde iohannes dicit, domino ueniente: qui habet sponsam, sponsus est unde idem dominus dicit: non ieiunabunt filii sponsi, quandiu cum illis est sponsus unde ecclesiae dicitur: desponsaui uos uni uiro uirginem castam exhibere christo et rursum: ut exhiberet gloriosam ecclesiam, non habentem maculam aut rugam et rursum in apocalypsi iohannis: beati, qui ad cenam nuptiarum agni uocati sunt! Et rursum ibidem: et uidi sponsam quasi nouam nuptam descendentem de caelo

9. This book of Solomon, which is third among his works, approaches a great mystery. The men of old maintain that there are three stages of life: that which is concerned with behavior, that which is concerned with the nature of things and that which is concerned with contemplation. The Greeks referred to these as ethics, physics and theorics. The life concerned with behavior is described in Proverbs, where it is said, “My son, hear my wisdom and bend your ear to my prudence.” (Prov 5:1) The life concerned with the nature of things is described in Ecclesiastes because its author reflects upon what all things tend to in the end, saying, “Vanity of vanities, and all is vanity.” (Eccl 1:2) The life concerned with contemplation is described in the Song of Songs since its characters desire the coming and the appearance of the Lord himself, as is expressed by the bridegroom’s voice: “Come from Lebanon, come!” (Sg 4:8)

nec hoc a magno mysterio abhorret, quod liber iste salomonis tertius in opusculis eius ponitur. Veteres enim tres uitae ordines esse dixerunt: moralem, naturalem et contemplatiuam; quas graeci uitas ethicam, fisicam, theoricam nominauerunt. In prouerbiis quoque moralis uita exprimitur, ubi dicitur: audi, fili mi, sapientiam meam et prudentiae meae inclina aurem tuam in ecclesiasten uero, naturalis: ibi quippe, quod omnia ad finem tendant, consideratur, cum dicitur: uanitas uanitantium et omnia uanitas in canticis uero canticorum contemplatiua uita exprimitur, dum in eis ipsius quod omnia ad finem tendant, consideratur, cum dicitur: uanitas uanitantium et omnia uanitas in canticis uero canticorum contemplatiua uita exprimitur, dum in eis ipsius domini aduentus et adspectus desideratur, cum sponsi uoce dicitur: ueni de libano, ueni

The lives of the three patriarchs--namely, Abraham, Isaac and Jacob--also signify these stages. Abraham adhered to a life concerned with behavior by his obedience (cf. Gen 12:4). Isaac symbolizes a life concerned with the nature of things because he dug wells (cf. Gen 26:14-22). The digging of wells all the way to the bottom represents the probing of all things below by thoroughly scrutinizing them while one reflects upon their nature. Jacob, who saw angels ascending and descending, adhered to the contemplative life.

hos etiam ordines trium patriarcharum uita signauit: abraham, isaac uidelicet et iacob. Moralitatem quippe abraham oboediendo tenuit. Isaac uero naturalem uitam puteos fodiendo figurauit: in imo enim puteos fodere est per considerationem naturalem omnia, quae infra sunt, perscrutando rimari. Iacob uero contemplatiuam uitam tenuit, qui ascendentes et descendentes angelos uidit.

Because reflection upon the nature of things does not reach its ideal state unless the life concerned with behavior precedes it, Ecclesiastes is rightly placed after Proverbs. And since we do not gaze upon the object of our heavenly contemplation unless we first disdainfully look away from those things slipping away below, the Song of Songs is rightly placed after Ecclesiastes. To be sure, one first reforms his behavior; after a while he reflects upon all things present as if they were not present; third, he gazes upon pure things with heavenly and interior keenness of heart. And so it is as though a kind of ladder leading to the contemplation of God is constructed with these books as its rungs. Thus, after someone has suitably discharged honorable things in the world and then disdainfully looked away from them, he may behold the profound depths of God to the utmost.

Sed, quia naturalis consideratio ad perfectionem non perducitur, nisi prius moralitas teneatur, recte post prouerbia ecclesiastes ponitur. Et, quia superna contemplatio non conspicitur, nisi prius haec infra labentia despiciantur, recte post ecclesiasten cantica canticorum ponitur. Prius quippe est mores conponere; postmodum omnia, quae adsunt, tamquam non adsint considerare; tertio uero loco munda cordis acie superna et interna conspicere. His itaque librorum gradibus quasi quandam ad contemplationem dei scalam fecit: ut, dum primum in saeculo bene geruntur honesta, postmodum etiam honesta saeculi despiciantur, ad extremum etiam dei intima conspiciantur.

Moreover, in this work, as the church, in the collective sense, is awaiting the Lord’s coming, so is every soul, in the particular sense, watching for the entry of God into its heart as though it were the bridegroom climbing into his marriage-bed.

Sic autem generaliter ex uoce ecclesiae aduentus domini in hoc opere praestolatur, ut etiam specialiter unaquaeque anima ingressum dei ad cor suum tamquam aditum sponsi in thalamum adspiciat.

10. We ought to be aware that this book introduces four speaking characters: the bridegroom and the bride, the youths with the bride and the flocks of the companions with the bridegroom. Now the bride is the entire church and the bridegroom is the Lord. The youths with the bride are beginners advancing due to their novice zeal. The companions of the bridegroom are either the angels who, coming from their own realm, have often appeared to people or what is more likely, all the spiritually mature men in the church who know how to relate the truth to others.

Et sciendum, quia in hoc libro quatuor personae loquentes introducuntur: sponsus uidelicet, et sponsa, adulescentulae uero cum sponsa, et greges sodalium cum sponso. Sponsa enim ipsa perfecta ecclesia est; sponsus, dominus; adulescentulae uero cum sponsa sunt inchoantes animae et per nouum studium pubescentes; sodales uero sponsi sunt siue angeli, qui saepe hominibus ab ipso uenientes apparuerunt, seu certe perfecti quique uiri in ecclesia, qui ueritatem hominibus nuntiare nouerunt.

But when those who are individually youths or companions are grouped together, they are the bride because when considered together, they are the church. However, we must also consider these three names grouped together separately. He who whole-heartedly loves God is the bride; he who preaches the bridegroom is a companion; he who while still young follows the way of good works is a youth. And so we are invited to be the bride. But if we are still unable to do this, let us be companions; if we even lack the competence for this, let us at least be youths and gather together at the marriage-bed. Because we said that the bridegroom and the bride are the Lord and the church, let us as youths or as companions listen to the words of the bridegroom and the bride and let us learn the burning enthusiasm of love from their conversations.

Sed hi, qui singillatim adulescentulae uel sodales sunt, toti simul sponsa sunt, quia toti simul ecclesia sunt. Quamuis et iuxta unumquemque tota haec tria nomina accipi possint. Nam, qui deum iam perfecte amat, sponsa est; qui sponsum praedicat, sodalis est; qui adhuc nouellus uiam bonorum sequitur, adulescentula est. Inuitamur ergo, ut simus sponsa; si hoc necdum praeualemus, simus sodales; si neque hoc adepti sumus, saltem adhuc thalamum adulescentulae conueniamus. Quia igitur sponsum et sponsam dominum et ecclesiam diximus, uelut adulescentulae uel ut sodales audiamus uerba sponsi, audiamus uerba sponsae, et in eorum sermonibus feruorem discamus amoris.

12. “LET HIM KISS ME WITH THE KISSES OF HIS MOUTH.” (Sg 1:1) The Lord had sent angels, patriarchs and prophets to the bride, all of whom bore spiritual gifts. However, the bride was not seeking to receive gifts through the servants of the bridegroom but the bridegroom himself. Let us set this before our eyes: the whole human race, from the world’s beginning to its end--namely, the whole church--is the one bride who had received pledges for a spiritual gift through the Law.

osculetur me osculis oris sui angelos ad eam dominus, patriarchas ad illam et prophetas miserat, spiritalia dona deferentes; sed ipsa uero munera non per seruos sponsi, sed ipsum iam sponsum percipere quaerebat. Ponamus ante oculos omne genus humanum ab exordio mundi usque ad finem mundi, totam uidelicet ecclesiam, unam esse sponsam, quae arras spiritali dono per legem perceperat;

But she who said, “Let him kiss me with the kisses of his mouth,” was seeking the presence of her spouse. The holy church, sighing for the coming of the Mediator between God and man, for the coming of its Redeemer, beseeches the Father in prayer to send his Son straight to it and to enlighten it by his presence in order that he may address this same church not through the mouths of the prophets but with his own mouth. And this is why it is written in the Gospel that this same bridegroom was sitting on the mountain, speaking lofty precepts, “Opening his mouth, however, Jesus said...” (Mt 5:2) It is as though the text read: “Then he who had previously opened the mouths of the prophets for the encouragement of the church opened his own mouth.”

sed tamen sponsi sui praesentiam quaerebat, quae dicit: osculetur me osculis oris sui suspirans enim sancta ecclesia pro aduentu mediatoris dei et hominum, pro aduentu redemptoris sui, ad patrem uerba orationis facit, ut filium dirigat et sua illam praesentia inlustret, ut eidem ecclesiae non iam per prophetarum sed suo ore adlocutionem faciat. Vnde et de eodem sponso in euangelio scriptum est, cum sederet in monte et sublimium praeceptorum uerba faceret: aperiens autem iesus os suum, dixit ac si dicatur: tunc os suum aperuit, qui prius ad exhortationem ecclesiae aperuerat ora prophetarum.

13. Note that when the church sighs--when the church, as it were, seeks its absent spouse--it suddenly beholds him as present. We consider that when we who are seeking him speak about him, we thoroughly enjoy his presence through the grace of our Creator. This is why it is written in the Gospel that when Cleopas and the other man were speaking about him on the road, they were deemed worthy to suddenly see him as present. (cf. Lk 24:13-35) Therefore, when the holy church desires its still absent spouse who is soon to be made flesh, it suddenly beholds him as present and adds, “FOR YOUR BREASTS ARE BETTER THAN WINE, AND THE ODOR OF YOUR OINTMENTS SURPASSES ALL PERFUMES.” (Sg 1:1-2)

Sed ecce, cum suspirat, cum quasi absentem quaerit, subito intuetur praesentem. Habet enim hoc gratia creatoris nostri, ut, cum de illo quaerentes eum loquimur, eius praesentia perfruamur. Vnde in euangelio scriptum est, quia, dum cleopas et alius de illo in itinere uerba facerent, praesentem eum uidere meruerunt. Dum ergo sancta ecclesia incarnandum sponsum adhuc absentem desiderat, subito intuetur praesentem atque subiungit: quia meliora sunt ubera tua uino et odor unguentorum tuorum super omnia aromata

Wine is the knowledge [of the Lord that was possible] through the Law and the prophets. When the Lord came, he wished to preach his own wisdom through the flesh. He therefore presented it as milk in breasts of flesh so that we who had been incapable of grasping the wisdom of the Lord in his divinity might be able to perceive it in his Incarnation. This is why it is worthwhile to praise his breasts, for the lowering of his preaching to our level has driven into our hearts what the teaching of the Law was unable to do. Yes, the preaching of the Incarnation has nourished us more than the teaching of the Law. Therefore let the church say, “Your breasts are much better than wine.”

uinum fuit scientia legis, scientia prophetarum. Sed ueniens dominus, quia sapientiam suam per carnem uoluit praedicare, quasi fecit eam in carnis ubera lactescere: quam enim in diuinitate sua capere minime poteramus, in incarnatione eius agnosceremus. Vnde non inmerito eius ubera laudantur: quia praedicationis eius condescensio hoc egit in cordibus nostris, quod doctrina legis agere minime ualuit. Plus enim nos nutriuit incarnationis praedicatio quam legis doctrina. Dicat ergo: meliora sunt ubera tua super uinum

14. While still asserting this, the church repeats it in another way and says, “And the odor of your ointments surpasses all perfumes.” The Lord’s ointments are his mighty deeds and the ointment for the Lord was the Holy Spirit. Concerning this ointment, the prophet declared to the Lord, “God, your God, has anointed you with the oil of gladness above all others.” (Ps 44:8) When the Lord was made flesh, he was anointed with this oil, for he did not first exist as a man and then afterward receive the Holy Spirit; rather, since the Lord was made flesh through the Holy Spirit’s mediation, he was anointed with this same oil at the very moment he was created as a man. Therefore, the odor of his ointment is the aroma of the Holy Spirit who, while proceeding from the Lord, remains upon him. The odor of his ointments is the aroma of the mighty deeds that he performed.

quod adhuc confirmans, subiungit ac dicit: et odor unguentorum tuorum super omnia aromata unguenta domini uirtutes sunt, unguentum domini spiritus sanctus fuit. De quo ei per prophetam dicitur: unxit te deus, deus tuus, oleo laetitiae prae consortibus tuis hoc oleo tunc unctus est, cum incarnatus: non enim prius homo extitit, et postmodum spiritum sanctum accepit; sed, quia spiritu sancto mediante incarnatus est, eodem hoc oleo tunc unctus est, cum homo creatus est. Odor ergo unguenti eius est flagrantia spiritus sancti, qui, ex illo procedens, in illo permansit. Odor unguentorum eius est flagrantia uirtutum, quas operatus est.

However, let the church deeply imbibe those aforementioned perfumes, for there were in the house of God, that is, in the gathering of the holy ones, many gifts of the Spirit that gave off an odor indicating their good reputation and announced the delight of a future mediator. Yet “the odor of your ointments surpasses all perfumes” since the aroma of the bridegroom’s mighty deeds that were accomplished throughout his Incarnation excel the predictions of the Law that the bridegroom proposed beforehand in the pledges [of the Law and the prophets]. As the church came into existence for greater understanding, how much more is it deemed worthy to be enlightened through the grace of better vision! The Law’s perfumes were administered through the angels but the ointment was bestowed through the bridegroom’s presence. Because the Law’s blessings that were believed to be lofty have been surpassed by the brightness of his presence, let it be rightly said, “The odor of your ointments surpasses all perfumes.”

Hauriat autem ecclesia aromata: quia habuit multa spiritus dona, quae in domo dei, id est in congregatione sanctorum, odorem bonae opinionis redderent et suauitatem futuri mediatoris nuntiarent. Sed odor unguentorum tuorum super omnia aromata: quia flagrantia uirtutum sponsi, quae per incarnationem eius facta est, uicit praedicamenta legis, quae in arris ab sponso fuerant praerogata. Tanto quippe amplius ad intellectum creuit ecclesia, quanto et amplioris uisionis gratia meruit inlustrari. Illa legis aromata per angelos amministrata sunt, istud unguentum per praesentiam sponsi datum est. Sed, quia claritate eius praesentiae superata sunt bona legis, quae sublimia esse credebantur, dicatur recte: odor unguentorum tuorum super omnia aromata.

15. Let us now come to understand what we have said about the whole church in the collective sense as it pertains to every soul in the particular sense. Let us set this before our eyes: a certain soul is utterly absorbed in pursuing the gifts of God and in acquiring understanding through the preaching of another. This soul also desires to be enlightened through divine grace so that it may at some time understand through its own efforts. This soul reflects upon that fact that it understands nothing unless it is through the words of preachers. Let this soul say, “LET HIM KISS ME WITH THE KISS OF HIS MOUTH,” (Sg 1:1), as if to say, “Let the Lord himself touch me within so that I may experientially know with understanding and may thoroughly enjoy, not the voices of preachers as I do now, but the touch of his interior grace.” When the Lord promised understanding to Moses with a guarantee of an intimate grace, it is as if he kissed him with the kiss of his mouth (cf. Ex 33:11, 17-23). This is why it was written, “If he were a prophet, I would speak to him in his sleep and not as with my servant Moses, for I spoke to Moses mouth to mouth.” (Num 12:6-8) This is because speaking mouth to mouth resembles kissing and it is also touching the mind with interior understanding.

Hoc autem, quod generaliter de cuncta ecclesia diximus, nunc specialiter de unaquaeque anima sentiamus. Ponamus ante oculos esse animam quandam donorum studiis inherentem, intellectum ex aliena praedicatione percipientem: quae per diuinam gratiam etiam ipsa inlustrari desiderat, ut aliquando etiam per se intellegat: quae nihil se intellegere nisi per uerba praedicatorum considerat; et dicat: OSCULETUR ME OSCULO ORIS SUI ‘Ipse me tangat intus, ut cognoscam intellegentia, et non iam praedicatorum uocibus sed internae eius gratiae tactu perfruar’. Quasi osculo oris sui osculabatur moysen dominus, cum ei per fiduciam familiaris gratiae intellectum porrigeret. Vnde scriptum est: si fuerit propheta, in somnium loquar ad eum, et non sicut famulo meo moysi: os enim ad os loquor ei os quippe ad os loqui quasi osculari est et interna intellegentia mentem tangere.

16. It follows, “FOR YOUR BREASTS ARE BETTER THAN WINE.” (Sg 1:1) As we said earlier, the breasts of God are the preachings of his most lowly Incarnation. The world’s wisdom is a kind of wine, for it makes the mind very drunk and renders it unfit to understand with lowliness. Philosophers are made very drunk by a kind of wine, as it were, by going beyond the normal behavior of the common people through their worldly wisdom. Let the holy church disdainfully look away from this worldly wisdom; let the church strive for the most lowly Incarnation of the Lord’s preaching. Let the church prefer to savor the wisdom that nourishes by the weakness of the Lord’s flesh rather than the wisdom that raises up the world in pride through the haughtiness of misleading practices. Let the church say, “For your breasts are better than wine,” that is, “The most lowly preaching of your Incarnation surpasses the haughty wisdom of the world.” This is why it is written, “The weakness of God is stronger than men and the foolishness of God is wiser than men.” (1 Cor 1:25)

Sequitur: QUIA MELIORA SUNT UBERA TUA UINO ubera dei sunt, sicut prius diximus, humillimae incarnationis eius. Sapientia autem saeculi quasi quoddam uinum est: debriat enim mentem, quia ab intellectu humilitatis alienam reddit. Quasi quodam uino debriantur philosophi, dum per saecularem sapientiam uulgi morem transeunt. quod mundus hic per elationem falsae prudentiae extollitur; et dicat: quia meliora sunt ubera tua uino id est: humillima incarnationis tuae praedicatio elatam mundi sapientiam superat. Vnde scriptum est: quod infirmum est dei, fortius est quam hominis: et, quod stultum est dei, sapientius est quam hominis

17. Although it sometimes seems that those who savor world’s wisdom pursue certain virtues--for you notice that many are charitable, mild and exteriorly honorable in all things--they exhibit these virtues not to please God but people. But these are not virtues at all because they do not strive to please God. However, there are odors wafted into human noses when those who savor the world’s wisdom give off odors that indicate a good reputation in accord with human judgment. But should we compare these to the odor of our Redeemer, we would compare them to the truest of true virtues. And let it be said, “The odor of your ointments surpasses all perfumes,” that is, “The aroma of your virtues surpasses all the pretentious virtues of those who savor the world’s wisdom, precisely because this aroma transcends the feigned likenesses of their virtues as befits the truth of the matter.”

sed, quia ipsi huius saeculi sapientes nonnumquam uidentur quibusdam uirtutibus studere (uideas enim plerosque habere caritatem, seruare mansuetudinem, honestatem exteriorem in omnibus exercere: quas tamen uirtutes, non ut deo, sed ut hominibus placeant, exhibent: quae idcirco uirtutes non sunt, quia deo placere non appetunt), olet tamen in humanis naribus, dum humano iudicio bonam opinionem reddunt. Sed conparentur haec uero odori redemptoris nostri, conparentur ueris ueris uirtutibus; et dicatur: ODOR UNGUENTORUM TUORUM SUPER OMNIA AROMATA id est: flagrantia uirtutum tuarum omnem speciem uirtutum sapientium mundi superat, quia uidelicet fictas eorum imagines ex ueritate transcendit.

18. Since we have said that whatever is said is to be understood in a second way, namely, as concerning every soul, we ought to still explain this same spiritual meaning in a more subtle way if we are able to do so with the Lord’s help. Every soul that fears God is under his yoke but is still distant from God because it fears him; however, insofar as any soul becomes close to God, it dismisses its burden of fear and receives from God the grace of charity. Let us set this before our eyes: due to its unceasing desire, a soul of any of the chosen ones is set on fire in love for the sight of the bridegroom. Since such a soul is lacks the power to perfectly perceive such a sight in this life, it contemplates his eminence and is deeply pierced because of this love. Now a deep piercing--which is born of charity and set on fire by desire--resembles a kiss, for as often as the soul kisses God, it is deeply pierced with love for him. At the present time there are many who really fear the Lord and have received [the grace of] good works but they still do not kiss God because they are not deeply pierced by a love for him at all.

Quia secundo loco sentiri hoc, quod dictum est, de unaquaque anima diximus, adhuc eundem sensum, si possumus, adiuuante domino subtilius exequamur.  Omnis anima, quae timet deum, iam sub iugo eius est, sed adhuc longe, quia timet: nam tantum quisque ad deum proficit, quantum poenam timoris amittit et gratiam de illo  caritatis percipit.  Ponamus ante oculos animam electi cuiuslibet, quae continuo desiderio in amorem uisionis sponsi accenditur: quia, quod in hac uita perfecte percipere non ualet,  contemplatur eius celsitudinem et ex ipso amore conpungitur.  Ipsa enim conpunctio, quae per caritatem fit, quae ex desiderio accenditur, quasi quoddam osculum est: totiens enim anima osculatur deum, quotiens in eius amore  conpungitur.  Sunt enim multi, qui iam quidem dominum metuunt, iam bonam operationem recipiunt; sed necdum osculantur, quia amore eius minime conpunguntur. 

This is well demonstrated at the Pharisee’s banquet. After the Pharisee had received the Lord into his home and in his heart cursed the woman kissing the Lord’s feet, he heard: “I entered into your home and you did not give me a kiss. But this woman, from the moment she came in, has not ceased kissing my feet.” (Lk 7:44-45) Everyone who already gives alms and applies himself to good works receives, as it were, Christ at the banquet, for someone who does not cease supporting Christ in his members provides for Christ himself. But if someone is still not deeply pierced by love, he does not kiss Christ’s feet. Therefore the woman who kisses Christ’s feet is preferred to the pastor since someone who is deeply pierced with desire for the Lord and whose mind is burning with interior passion is preferred to the provider of exterior goods.

Quod bene in conuiuio pharisaei signatum est, qui, cum dominum recepisset que cum osculanti mulieri pedes eius in corde suo derogaret, audiuit: intraui in domum tuam,  osculum mihi non dedisti: haec autem, ex quo ingressa est, non cessauit osculari pedes meos omnis, qui iam elemosinas facit, qui iam bonis operibus studet, quasi christum in  conuiuium recipit: christum pascit, qui eum in membris suis sustentare non desinit.  Sed, si nondum per amorem conpungitur, adhuc eius uestigia non osculatur.  Praeponitur ergo pastori mulier, quae osculatur: quia praeponitur exteriora suadenti is, qui in interno mentis ardore in desiderio domini conpungitur. 

Moreover, “She has not ceased kissing my feet,” (Lk 7:45) is fittingly said, for in the love of God it does not suffice to be deeply pierced once and then to do nothing; rather, deep piercing ought to become frequent. The woman is praised because she did not cease kissing, that is, she did not cease being deeply pierced. And this is why it is said through the prophet, “Establish a solemn day with great festal processions, even unto the horn of the altar.” (Ps 117:27) A solemn day is a deep piercing of our heart by the Lord. But it is established with a festal procession when the mind is continually moved to tears out of love for the Lord. It is just as if we were saying to the Lord, “For how long will we be doing these things? For how long will tribulations affect us?” He immediately tells us when it will end, saying, “even unto the horn of the altar.” (Ps 117:27) The horn of the altar is the lifting up of an interior sacrifice, for when we have arrived at the altar, there is no longer need to make a solemn day for the Lord with our lamentation. Therefore, let the soul who already desires to be deeply pierced through love and strives to contemplate the sight of its bridegroom say, “Let him kiss me with the kisses of his mouth.”

Bene autem dictum est: non cessauit osculari pedes meos. Non enim sufficit in amorem dei semel conpungi et quiescere, sed et conpunctio esse debet et crebrescere.  Vnde mulier ideo laudatur, quia osculari non desistit, id est conpungi minime cessauit.  Vnde et per prophetam dicitur: constituite diem sollemnem in confrequentationibus usque ad cornu altaris. Dies sollemnis est domino conpunctio cordis nostri.  Sed tunc in frequentatione dies sollemnis constituitur, cum ad lacrimas prae amore eius assidue mens mouetur.  Cui uelut si diceremus: quandiu ista acturi sumus?  Quandiu tribulationibus afficimur?, Illico terminum, quousque fieri debeat, subiunxit dicens: usque ad cornu altaris cornu quippe altaris est exaltatio sacrificii interioris: ubi cum  peruenerimus, iam nequaquam necesse est, ut sollemnem diem domino de nostra lamentatione faciamus.  Anima ergo, quae iam per amorem conpungi desiderat, quae iam contemplari uisionem sponsi sui appetit, dicat: OSCULETUR ME OSCULO ORIS SUI 

19. And of course the kiss of his mouth is the very fullness of interior peace; when we have attained it, there will no longer be anything to seek. This is why it is fittingly added, “FOR YOUR BREASTS ARE BETTER THAN WINE.” (Sg 1:1) Wine is the knowledge of God received by those of us who reside in this life. But we embrace the breasts of the bridegroom when we contemplate him in the eternal fatherland by an embrace of his presence. Therefore let the soul say, “Your breasts are better than wine.” It is as if the soul says, “Great indeed is the knowledge about yourself that you have bestowed on me in this life; great is the wine of your intimate knowledge by which you make me very drunk; but your breasts are better than wine since whatever is presently known about you through faith is transcended by the beauty and loftiness of contemplation.”

^{[390; p.21]} 19. Vel certe osculum oris eius est ipsa perfectio pacis internae: ad quam cum peruenerimus, nihil remanebit amplius, quod quaeramus.  Vnde et apte subiungitur: quia meliora sunt ubera tua uino uinum enim est scientia dei, quam in ista uita positi accepimus.  Vbera autem sponsi tunc amplectimur, cum eum in aeterna patria iam per amplexum praesentiae contemplamur.  Dicat ergo: meliora sunt ubera tua uino ac si dicat: magna est quidem scientia, quam de te mihi in hac uita contulisti; magnum est uinum notitiae tuae, quo me debrias; sed  ubera tua uino meliora sunt: quia tunc per speciem et per sublimitatem contemplationis transcenditur, quidquid de te modo per fidem scitur. 

20. “AND THE ODOR OF YOUR OINTMENTS SURPASSES ALL PERFUMES.” (Sg 1:2) While exiled from our heavenly homeland, the holy church possesses these perfumes by adorning itself with the virtues of knowledge, chastity, mercy, lowliness and charity. If the life of the saints did not have an odor--a perfume coming from the virtues--Paul would not have declared, “We are the good odor of Christ in every place.” (2 Cor 2:15) But that more excellent anointing--the contemplation of God--to which at one time or another we will be led, remains distant; the odor of God’s ointments, more excellent than the perfumes of our virtues, remains distant. But if what we have now received is great, what we will receive from the contemplation of our Creator is exceedingly greater. This is why the soul ought to pant and say, “The odor of your ointments surpasses all perfumes,” that is, “Those blessings that you grant through the contemplation of yourself far exceed all the gifts of the virtues that you have bestowed in this life.”

Et odor unguentorum tuorum super omnia aromata habet hic sancta ecclesia aromata, dum uirtute scientiae, uirtute castitatis, uirtute misericordiae, uirtute humilitatis, uirtute  caritatis pollet.  Si sanctorum uita odorem aromatum ex uirtutibus non haberet, paulus non diceret: christi bonus odor sumus in omni loco sed longe excellentior est illa unctio contemplationis  dei, ad quam quandoque ducendi sumus; longe excellentior est odor unguentorum dei aromatibus uirtutum nostrarum: et, si iam magna sunt, quae accepimus, ualde tamen  potiora sunt, quae de contemplatione creatoris nostri accepturi sumus.  Vnde anhelet anima et dicat: odor unguentorum tuorum super omnia aromata id est: illa bona, quae per contemplationem tuam praeparas, ista omnia uirtutum munera, quae in hac uita tribuisti, transcendunt.

21. Let us tell this church, let us tell this soul--a lover so ardent in its love for the bridegroom--from where it will take hold of such a desire and from where it will grasp the intimate knowledge of his divinity. But bride tells where herself when she says, “YOUR NAME IS OINTMENT POURED-OUT.” (Sg 1:2) Poured-out ointment is the divinity made flesh. Now if ointment is stored in a small vessel, it does not render its odor outside of it; if, in fact, it is poured out, the odor of the poured-out ointment becomes pervasive. The name of God is ointment poured-out because God exteriorly poured himself out of the immensity of his divinity into our nature and rendered the invisible visible. If he had not poured himself out, he would not have become known to us at all. He poured himself out as ointment when he preserved himself as God and presented himself as man. Paul spoke of this pouring-out: “Although he was in the form of God, he did not consider it robbery that he was equal to God; but he emptied himself, taking to himself the form of a slave.” (Phil 2:6-7) What Paul calls “emptying,” Solomon calls “pouring-out.” Because the Lord has become known to the human race through the lowliness of the Incarnation, let it be said to him, “Your name is ointment poured-out.”

Dicamus huic ecclesiae, dicamus huic animae, sic amanti, sic aestuanti in amorem sponsi sui, unde tantum desiderium perceperit, unde notitiam diuinitatis eius apprehenderit. Sed ecce, unde ipsa exprimit et dicit: unguentum effusum nomen tuum unguentum effusum est diuinitas incarnata. Si enim sit unguentum in uasculo, odorem exterius minus; si uero effunditur, odor effusi unguenti dilatatur. Nomen ergo dei unguentum effusum est: quia ab inmensitate diuinitatis suae ad naturam nostram se exterius fudit et, ab eo quod est inuisibilis, se uisibilem reddidit. Si enim non se effunderet, nequaquam nobis innotesceret. Effudit se unguentum, cum se et deum seruauit et homo exhibuit. De qua effusione paulus dicit: qui, cum in forma dei esset, non rapinam arbitratus est esse se aequalem deo; sed semetipsum exinaniuit, formam serui accipiens quod paulus dixit exinaniuit, hoc salomon dixit effudit. Quia ergo humano generi dominus per humilitatem incarnationis innotuit, dicatur ei: unguentum effusum est nomen tuum

22. It follows, “THEREFORE THE YOUTHS HAVE CHOSEN TO LOVE YOU.” (Sg 1:2) How are we to take the youths in this passage if not as the souls of the chosen ones renewed through baptism? For the life of sin pertains to the old man but the life of holiness to the new. Because the Lord has poured himself forth as ointment, he has made the youths passionately burn with love for him, for he caused the renewed souls to burn with desire for him. Childhood is the time of life still unsuited for the experience of love and old age is the time of life when one stops loving [in an active way]. Someone is a child who has yet to begin the pursuit of an impassioned life; someone is old who once began such a life but has now retired from it. Because neither those who have yet to begin nor those who once began but have now cooled off burn in the Lord, childhood and old age are relegated to an inferior position, whereas the youths, that is, those souls who possess a love that burns with enthusiasm, are said to run.

sequitur: ideo adulescentulae dilexerunt te quid hoc loco adulescentulas accipimus, nisi electorum animas per baptismum renouatas? Vita quippe peccati ad ueterem hominem pertinet, uita iustitiae ad nouum. Quia ergo unguentum foras se fudit, in amore suo adulescentulas ardentes fecit: quia renouatas animas desiderio suo flagrantes exhibuit. Puerilis aetas amori necdum congruit, senilis ab amore desinit. Puer est, qui uitae ardentis studium necdum coepit; senis est, qui coeperat quidem, sed desiit. Quia ergo neque hi flagrant in domino qui necdum coeperunt, neque hi qui iam quidem coeperant sed friguerunt, postposita puerili uel senili uita, adulescentulae currere dicuntur, id est illae animae quae in ipso feruoris amore sunt.

23. We are able to understand this passage in another way, for “youthfulness” can be defined by comparing it to weakness. Those who have achieved the age of maturity correspond to that rank of angels who are neither conquered by feebleness nor overcome by weakness. Therefore let it be said, “Your name is ointment poured-out; therefore the youths have chosen to love you,” that is, “Since you have exteriorly poured out an intimate knowledge of yourself through your Incarnation, weak souls can choose to love you in your human nature. For those highest powers, like those who have achieved the age of maturity, choose to love you in that place where you are not poured out, because they see you in that place where you continue in your divine state. Therefore, you who may be seen as not poured-out by those highest orders of angels, which correspond to those who have achieved the age of maturity, poured yourself out exteriorly on account of human beings so that the youths, that is, weak minds, may also choose to love you.”

Quod tamen intellegere aliter possumus. Potest enim adulescentia ad infirmitatem referri. Iuueniles quippe aetates sunt ordo angelorum, quia nulla debilitate uicti sunt, nulla infirmitate superati. Dicatur ergo: unguentum effusum est nomen tuum: ideo adulescentulae dilexerunt te id est: quia per incarnationem tuam notitiam tuam exterius effudisti, idcirco infirmae animae natura humana diligere praeualent. Illae quippe uirtutes summae quasi aetates iuuenales etiam ibi te diligunt, ubi fusus non es: quia et ibi te uident, ubi in statu diuinitatis tuae contines. Qui ergo ab illis summis ordinibus quasi a iuuenalibus aetatibus etiam non fusus uideris, exterius propter homines funderis: ut etiam ab adulescentulis, id est ab infirmis mentibus, diligaris.

24. It follows, “DRAW ME.” (Sg 1:3) Everyone who is drawn is led, whether such a one is lacking power or is resisting an invitation. But she who said, “Draw me,” has something [within herself] that wills, but also has something [within herself] that lacks the power [to do what she wills]. Human nature wants to follow God but is overcome by a habit of weakness as if bound by some law of nature and it lacks the power to follow him. It notices something in itself by which it stretches toward a goal and something in itself which makes it lack the power to do so; rightly it says, “Draw me.” For example, Paul noticed that he was willing but lacking power when he said, “With my mind I serve the law of God but with my flesh I serve the law of sin,” (Rom 7:25) and “I see another law in my members fighting against the law of my mind.” (Rom 7:23) Because there is something in us which arouses us and something which weighs us down, let us say, “Draw me.”

Sequitur: trahe me omnis, qui trahitur, aut non ualens aut non uolens inuitus ducitur. Sed, qui dicit: trahe me, habet aliquid quod uult, habet aliquid quod non ualet. Natura humana sequi deum uult; sed, infirmitatis consuetudine superata, sicut debet, sequi non praeualet. Videt ergo aliud in se esse quo tendit, aliud in se esse quod non ualet; et recte dicit: trahe me quasi uolentem nec ualentem se uiderat paulus, cum diceret: mente seruio legi dei, carne autem legi peccati; et: uideo aliam legem in membris meis, repugnantem legi mentis meae quia ergo est in nobis aliud quod nos incitat, aliud quod grauat, dicamus: trahe me

25. “AFTER YOU WE SHALL RUN IN THE ODOR OF YOUR OINTMENTS.” (Sg 1:3) We run in the odor of God’s ointments when, filled with love because of his spiritual gifts, we long to see him. But we ought to be aware that when people follow God, they sometimes walk, sometimes run and sometimes resolutely run. He walks after God who follows God lukewarmly; he runs after God who follows with burning enthusiasm; he runs whole-heartedly after God who follows steadfastly. Now our heart was not moved to follow God--and did not want to walk after him--until the coming of the Lord was manifest in the world and moved human minds from their state of spiritual insensitivity. This is why it is written, “His feet stood, and the earth was moved.” (Hab 3:5-6 LXX) The Song, however, reads “run” not “move” because moving is not sufficient for following God unless we also run by desiring. In fact, because it is not even sufficient to run unless one also runs whole-heartedly, Paul said, “So run that you may obtain.” (1 Cor 9:24)

post te curremus in odorem unguentorum tuorum in odorem unguentorum dei currimus, cum donis eius spiritalibus afflati in amore uisionis eius inhiamus. Sciendum uero est, quia in eo, quod homines deum sequuntur, aliquando ambulant, aliquando currunt, aliquando fortiter currunt. Quasi post deum ambulat, qui tepide sequitur; currit, qui feruenter sequitur; perfecte currit, qui perseueranter sequitur. Inmobile enim erat cor ad sequendum deum et post eum ambulare nolebat, cum aduentus domini in mundo apparuit et ab insensibili sua statione humanas mentes mouit. Vnde scriptum est: pedes eius steterunt, et mota est terra hic autem non motus sed cursus dicitur: quia non sufficit, ut sequamur, nisi etiam desiderando curramus. Quia uero neque currere sufficit, nisi etiam perfecte curratur, paulus dicit: sic currite, ut conprehendatis

However, by running excessively, some people will over-extend themselves in indiscretion. When they choose their own virtuous deeds and treat as secondary the judgments of him whom they are following, they have a taste for more than is necessary and give precedence to themselves rather than to him whom they are following. This is why it is fitting that “after you” is placed before “we run.” They run after God who reflect upon his judgments, give precedence to his will rather than to their own and struggle to reach him under the worthy labor of discretion. For this reason, when the prophet was reflecting upon and following God’s will, he said, “My soul has clung to you.” (Ps 62:9) Similarly, Jesus said to Peter after he offered his advice, “Get behind me, Satan! For you do not have a taste for the wisdom that is of God but for that which is of men!” (Mk 8:33; cf. Mt 16:23) Because spiritually mature souls intently behold God’s judgments with extreme care and neither through sluggishness nor through indiscrete enthusiasm presume to forestall them, it is fittingly said, “After you we run in the odor of your ointments.” For “after you we run” when by loving [God] we follow his divine judgments and by fearing [God] do not forestall them.

et nonnulli, dum nimis currunt, in indiscretione dilabuntur: plus enim, quam necesse est, sapiunt et se iam ei, quem sequebantur, praeferunt, dum suas uirtutes eligunt et eius, quem sequebantur, iudicia postponunt. Vnde bene, cum diceretur currimus, praemissum est post te. Post deum enim currunt, qui eius iudicia considerant, eius uoluntatem sibi praeferunt et peruenire ad eum sub digna operatione discretione contendunt. Hinc propheta, uoluntatem dei considerans et sequens, ait: adhesit anima mea post te hinc petro consilium danti dicitur: redi post me, satanas! Non enim sapis, quae dei sunt, sed quae hominum quia ergo perfectae animae summa cautela dei iudicia contuentur et neque per torporem neque per indiscretum feruorem praeuenire praesumunt, bene dicitur: post te currimus in odorem unguentorum tuorum tunc enim post te currimus, quando et amando sequimur et timendo diuina iudicia non praeuenimus.

26. “THE KING HAS LED ME INTO HIS BEDROOM. WE SHALL REJOICE AND BE GLAD IN YOU.” (Sg 1:3) The church of God is like the house of a king. And this house has a main door, a staircase, a dining-room and bedrooms. Everyone who has faith within the church has already stepped through the main door of this house; as a main door opens to the rest of the house, so faith possesses the gateway to the rest of the virtues. Everyone who has hope within the church has already come to the staircase of this house, for hope lifts up the heart in order to strive for lofty realities and to forsake base ones. Everyone residing in this house who has charity walks about, as it were, in the dining-rooms, for vast is the charity extended in the decision to love one’s enemies. Everyone residing in the church who already probes God’s lofty secrets and reflects upon his hidden judgments has entered, as it were, into the bedroom.

Introduxit me rex in cubiculum suum. Exultabimus et laetabimur in te ecclesia dei quasi quaedam domus regis est. Et ista domus habet portam, habet ascensum, habet triclinium, habet cubicula. Omnis, qui intra ecclesiam fidem habet, iam portam domus istius ingressus est: quia, sicut porta reliqua domus aperit, ita fides reliquarum uirtutum ostium habet. Omnis, qui intra ecclesiam spem habet, iam ad ascensum domus uenit: spes enim eleuat cor, ut sublimia appetat et ima deserat. Omnis, qui in ista domo positus caritatem habet, quasi in tricliniis deambulat: lata enim est caritas, quae usque ad inimicorum dilectionem tenditur. Omnis, qui in ecclesia positus iam sublimia secreta rimatur, iam occulta iudicia considerat, quasi in cubiculum intrauit.

Someone spoke of the door of this house, “Open to me the doors of holiness and after I have stepped through them, I will confess the Lord.” (Ps 117:19) The psalmist alluded to the staircase of hope: “[The blessed man whose help is from God] has arranged staircases in his heart.” (Ps 83:6) It is said about the vast dining-rooms of this house, “Your command is exceedingly vast.” (Ps 118:96) This vast command refers particularly to charity. He who said, “My secret is my own” (Is. 24:16) was speaking about the bedroom of the king. And another verse, “I have heard mysterious words which it is not permitted for men to utter.” (2 Cor 12:4)

De porta domus istius dicebat quidam: aperite mihi portas iustitiae et ingressus in eas confitebor domino de ascensu spei dicebat: ascensus in corde eius disposuit de tricliniis latis domus istius dicitur: latum mandatum tuum nimis in mandato lato specialiter caritas designatur. De cubiculo regis loquebatur, qui dicebat: secretum meum mihi; et alias: audiui archana uerba, quae non licet hominibus loqui

The first approach to the house is the door of faith, the second is the staircase of hope, the third is the vastness of charity and finally the fourth is the fullness of charity which is ordered to experiential knowledge of God’s secrets. Because the holy church--in her spiritually mature members, in her holy teachers and in those who are already suffused with and rooted in the mysteries of God--reaches the lofty secrets and while still residing in this life penetrates them, it states, “The king has led me into his bedroom.” For through the prophets, apostles and teachers residing in this life who have already penetrated the lofty secrets of that other life, the church has stepped into the bedroom of the king.

primus ergo aditus domus istius porta fidei, secundus prouectus ascensus spei, tertius latitudo caritatis, quartus iam perfectio caritatis ad cognitionem secretorum dei. Quia ergo sancta ecclesia in membris suis perfectis, in sanctis doctoribus, in eis, qui iam pleni et radicati sunt in mysteriis dei, quasi ad sublimia secreta peruenit et adhuc in ista uita posita iam illa penetrat, introduxit me rex in cubiculum suum ait. Per prophetas enim, per apostolos, per doctores, qui in ista uita positi iam sublimia secreta illius uitae penetrabant, ecclesia in cubiculum regis illius ingressa fuerat.

27. We must consider this verse carefully since it does not say “into the bedroom of the bridegroom” but “into the bedroom of the king.” The king is mentioned because the text wished to highlight the reverence for the secrets; since the bedroom abounds with possibility, much greater reverence is to be shown to those realities for the sake of which it is entered. Lest anyone who knows the secrets of God by experience or who probes God’s hidden judgments or who is raised up to the lofty realties of contemplation should also raise himself up in pride--and thus slip down--it is mentioned that such a one enters the bedroom of the king. In other words, the greater the reverence that is shown, the more the soul is led to know the secrets by experience. Thus, anyone who is making progress, who is already raised high through grace and who has reached the lofty secrets, ought to direct his attention to himself and all the more lower himself on account of his very progress. And this is why whenever Ezekiel was led to the contemplation of lofty realities, he was called “son of man;” it is as if it might have been said to him, “Pay attention to what you are, and do not raise yourself up [in pride] as a result of these things to which you have been raised up [in contemplation].”

Et caute intuendum est, quia non dicit in cubiculum sponsi sed in cubiculum regis. Nominando enim regem, reuerentiam secretorum uult ostendere: quia, quanto potens est cubiculum, tanto maior est reuerentia exhibenda in his, ad quae intratur. Ne ergo, dum cognoscit secreta dei unusquisque dum occulta iudicia rimatur, dum ad sublimia contemplationis adtollitur, extollatur et in superbia delabatur, regis dicitur cubiculum intrare. Id est: cui tanto maior reuerentia exhibenda est, quanto magis anima ad cognoscenda eius secreta ducitur: ut unusquisque, qui proficit, qui iam exaltatus per gratiam et ad sublimia secreta peruenit, se ipsum adtendat et ex ipso profectu amplius humilietur. Vnde et hezechihel, quotiens ad sublimia contemplanda ducitur, filius hominis uocatur. Ac si ei dicatur: adtende, quod es: et non extollaris de his, ad quae adtolleris.

28. But it is the lot of only a few in the church to probe and fully grasp God’s lofty realities and hidden judgments. Nonetheless, by seeing that the strong can reach such wisdom as they contemplate the secrets of God in their hearts, we little ones have confidence that at some time we may attain God’s forgiveness and favor. And this is why the words of the youths are added, “We shall rejoice and be glad in you.” Although the church in the person of those who are spiritually mature steps into the bedroom of the king, the youths count upon and hope for rejoicing; while the strong attain the contemplation of lofty realities, the weak hope for the forgiveness of their sins.

Sed paucorum est in ecclesia ista sublimia et occulta iudicia dei rimari et conprehendere. Tamen, dum uidemus fortes uiros posse ad tantam sapientiam peruenire, ut contemplentur secreta dei in cordibus suis, et nos paruuli habeamus fiduciam. Quia quandoque ad ueniam, quandoque ad eius gratiam ueniamus. Vnde et ex uerbis adulescentularum subditur: exultabimus et laetabimur in te dum ecclesia in his, qui perfecti sunt, ingreditur cubiculum regis, adulescentulae spem sibi exultationis promittunt: quia, dum fortes ad sublimia contemplanda perueniunt, infirmi spem de uenia peccatorum sumunt.

29. “The king has led me into his bedroom. We shall rejoice and be glad in you, MINDFUL OF YOUR BREASTS THAT SURPASS WINE. THE UPRIGHT CHOOSE TO LOVE YOU.” (Sg 1:3) The bridegroom, who is also called king for reverence’s sake, has breasts. Yes, he has breasts: holy men clinging to him with their heart. Breasts are situated on the chest; they draw nourishment from one’s insides to nourish those outside. And so, holy men are the bridegroom’s breasts because they draw from their innermost depths to nourish exteriorly. His breasts are the apostles and all the church’s preachers. As we said above, there was wine in the prophets and in the Law. But since the commandments given through the apostles are better than those given through the prophets, they are “mindful of your breasts which surpass wine” because those who are able to fulfill what was commanded in the New Testament without a doubt pass beyond the knowledge of [the Lord possible through the] Law.

Introduxit me rex in cubiculum suum. Exultabimus et laetabimur in te, memores uberum tuorum super uinum. Recti diligunt te habet iste sponsus ubera, qui etiam rex propter reuerentiam uocatur. Habet ubera, sanctos uiros corde adherentium sibi. Vbera in arca pectoris fixa sunt: ex interno nutrimento trahunt ad eos, quos foras nutriunt. Sancti ergo uiri ubera sponsi sunt: quia ex intimis trahunt et exterius nutriunt. Vbera illius sunt apostoli, ubera illius sunt omnes praedicatores ecclesiae. Vinum, sicut et superius diximus, fuit in prophetis, uinum fuit in lege; sed, quia ampliora mandata data sunt per apostolos, quam data fuerant per prophetas, memores uberum tuorum super uinum: quia, qui ista possunt implere, quae in nouo testamento mandata sunt, illam scientiam legis sine dubio transcendunt.

30. Nonetheless, we can understand this passage in another way: “Mindful of your breasts that surpass wine.” There are many who certainly possess the wine of wisdom but lack experiential knowledge of lowliness. Knowledge puffs them up since charity does not build them up (1 Cor 8:1). Indeed, there are many who possess the wine of knowledge to such an extent that they know how to reflect upon the gifts of teaching and of spiritual grace. (The gifts of spiritual grace resemble nipples on a chest that subtly serve and nourish through hidden spiritual passageways.) The people who are “mindful of your breasts that surpass wine” are those who know how to steadfastly pursue the gifts of your grace in such a way that they do not attribute to themselves the wisdom that they savor and do not raise themselves up in pride on account of this same wisdom that they have received. These people surpass those who have exalted and raised themselves up in pride on account of their own wisdom. Now it is better to savor wisdom with lowliness than to merely savor it, for not to savor wisdom with lowliness is really not to savor it at all. They are “mindful of your breasts that surpass wine,” for knowing how to reflect upon the gifts of spiritual grace, they transcend those who certainly possess knowledge but lack experiential knowledge of the gifts in their memory. And so, the clearer way of saying that they are “mindful of your breasts that surpass wine” is that lowliness is more effective than knowledge. Wine is the knowledge which causes drunkenness but it is the memory of the breasts that make one very drunk which recalls one’s experiential knowledge of the gifts. They are “mindful of your breasts which surpass wine” since lowliness surpasses an abundance of knowledge.

Quod tamen intellegere et aliter possumus. Memores uberum tuorum super uinum sunt multi, qui uinum quidem sapientiae habent, sed cognitionem humilitatis non habent: istos scientia inflat, quia caritas non aedificat. Sunt uero multi, qui sic habent uinum scientiae, ut sciant considerare dona doctrinae, dona spiritalis gratiae: dona enim spiritalis gratiae quasi quaedam mamillae sunt in pectore, quae subtiliter occultis meatibus spiritalibus ministrant et nutriunt. Memores ergo uberum tuorum super uinum: quia hi, qui sectari sciunt dona gratiae tuae, ut sibi non tribuant quod sapiunt, et de eadem sapientia quam acceperunt non extolluntur, super illos, qui de sapientia sua extolluntur, et efferuntur. Plus est enim humiliter sapere, quam sapere; neque enim uere sapere est, humiliter non sapere. Memores ergo uberum tuorum super uinum: quia scientes considerare dona spiritalis gratiae transcendunt eos, qui scientiam quidem habent, sed cognitionem in memoriam donorum non habent. Aperte ergo dicere est: memores uberum tuorum super uinum: quia fortior est humilitas quam scientia. Vinum enim est scientia, quae inebriat; memoria uberum, quae debriat, quae ad cognitionem donorum reuocat. Memores ergo uberum tuorum super uinum: quia uincit humilitas abundantiam scientiae.

31. “The upright choose to love you.” It is as though it says, “Those who are not upright still fear [you].” Yes, “The upright choose to love you.” Everyone who does good works because of fear--even if he is upright in his work--he is not upright in his desire, for he wishes that there were nothing to fear and that he did not have to perform good works. In fact, the one who performs good works because of love is upright both in deed and in desire. But the sweetness of love is hidden from those who fear [God]. This is why it is written, “How great is the abundance of your sweetness, Lord, which you have hidden from those who fear you and have brought to fruition for those who hope in you!” (Ps 30:20) Now the sweetness of God is not experientially known to those who fear God but becomes intimately known to those who love him.

Recti diligunt te ac si diceret: non recti adhuc timent. Recti diligunt te omnis enim, qui bona opera pro timore agit, etsi in opere rectus est, in desiderio rectus non est: uellet enim non esse, quod timeret, et opera bona non faceret. Qui uero opera bona pro amore agit, et in opere et in desiderio rectus est. Sed dulcedo amoris timentibus absconditur. Vnde scriptum est: quam magna multitudo dulcedinis tuae, domine, quam abscondisti timentibus te, et perfecisti eam sperantibus in te! Dulcedo enim dei timentibus deum incognita est, amantibus fit nota.

Therefore, anyone who has striven to be upright through love has chosen to love maturely; as a result, such a one does not fear the coming Judge and does not shudder at the hearsay concerning eternal punishments. And this is why Paul, when he was speculating about the coming of the Judge and seeking the rewards of eternal life, said, “God has prepared these things, not only for me but also for all who have chosen to love his coming.” (2 Tim 4:8) The Judge prepares eternal rewards for those who choose to love his coming because everyone who knows that he does evil works fears the coming Judge; in fact, anyone who dares to be confident about his good works seeks the Judge’s coming. Therefore, rewards are intended for those who watch for God’s coming and for those who choose to love his coming since people do not choose to love the Judge’s coming unless they dare to be confident about their situation. Moreover, all the certainty of uprightness lies in what one chooses to love and therefore it is rightly said, “The upright choose to love you.”

Qui ergo per amorem studuerit rectus esse, perfecta dilectio illius est: ut iudicem uenientem non timeat, ut, quidquid de aeternis suppliciis audierit, non formidet. Vnde et paulus, dum de aduentu iudicis spectaret, dum praemia uitae aeternae quaereret, dixit: quae praeparauit deus non solum mihi, sed et omnibus qui diligunt aduentum eius praemia enim aeterna diligentibus a iudice praeparantur: quia omnis, qui se opera mala agere scit, iudicem uenientem timet; qui uero de operibus suis praesumit, iudicis aduentum quaerit. Parantur ergo praemia expectantibus aduentum dei et diligentibus aduentum eius: quia non diligunt aduentum iudicis, nisi de causa sua praesumentes. Omnis autem certitudo rectitudinis in dilectione est, et ideo recte dicitur: recti diligunt te.

32. “I AM BLACK BUT BEAUTIFUL, DAUGHTERS OF JERUSALEM, LIKE THE TENTS OF KEDAR, LIKE THE SKIN OF SOLOMON. DO NOT STARE AT ME BECAUSE I AM DARK, FOR THE SUN HAS ALTERED MY COLOR.” (Sg 1:4-5) We are aware that at the time of the church’s origins some Judeans believed as a result of the preaching of our Redeemer’s kindness to humanity, whereas others did not believe; however, the believers were disdainfully looked down upon by those without faith and suffered persecution because they were judged to have learned to walk in the way of the heathens (cf. Mt 10:5 Vulg). This is why the church cries out over these events against those who were not converted, “I am black but beautiful, daughters of Jerusalem.” In other words, “I am indeed black in your judgment but beautiful through the enlightenment of grace.” How black? As black “as the tents of Kedar.” Kedar is interpreted as darkness, for Kedar was the second son of Ishmael (cf. Gen 25:13), and the tents of Kedar were Esau’s. Therefore, how black? As black “as the tents of Kedar” since I have been judged in your sight as someone conforming herself to the likeness of the heathens, that is, as someone conforming herself to the likeness of sinners. How beautiful? As beautiful “as the skin of Solomon.” When Solomon built the temple, it is told that he draped all its accoutrements in treated skins. Without a doubt, Solomon’s skins, the kind of skins appropriate for a tent, were also suitably elegant. If these skins were on his tent, it was only because they were suitably elegant in the service of a king as well. Because Solomon is interpreted as “peaceful one,” we may understand him as the true Solomon, for all souls clinging to God who chastise and subdue themselves in the service of the King of Peace are the skins of Solomon. It is as if the church of Judean converts says, “In your judgment I am indeed like the tents of Kedar, since I am judged to have learned, as it were, to walk in the way of the heathens; but according to the truth of the matter I am like the skins of Solomon since I cling to God in the service of the King.”

nigra sum et formosa, filiae hierusalem, sicut tabernacula cedar, sicut pellis salomonis. Nolite me considerare, quod fusca sim: quia decolorauit me sol scimus quia in primordiis ecclesiae, dum praedicata fuisset gratia redemptoris nostri, alii crediderunt ex iudaea, alii non crediderunt; sed hi, qui crediderunt, ab infidelibus despecti sunt et persecutionem passi quasi in uia gentium discessisse iudicati sunt. Vnde ecclesia in eisdem clamat aduersus eos, qui conuersi non sunt: nigra sum, sed formosa, filiae hierusalem nigra quidem uestro iudicio, sed formosa per inlustrationem gratiae. Quomodo nigra? Sicut tabernacula cedar cedar interpretatur tenebrae: cedar enim secundus fuit de genere ismahel; et cedar tabernacula esau fuerunt. Quomodo ergo nigra? Sicut tabernacula cedar: quia in conspectu uestro ad similitudinem gentium iudicata sum, id est ad similitudinem peccatorum. Quomodo formosa? Sicut pellis salomonis fertur salomon, quando templum aedificauit, omnia illa uasa templi factis pellibus cooperuisse. Sed nimirum pelles salomonis decorae esse potuerunt, quae tabernaculo aptae essent. Quae, si in tabernaculo eius fuerunt, nonnisi decorae esse potuerunt in obsequium regis. Sed, quia salomon interpretatur pacificus, nos ipsum uerum salomonem intellegamus: quia omnes animae adherentes deo pelles salomonis sunt, macerantes se ipsas et in obsequium regis pacis redigentes. Sum uero in iudicio uestro sicut tabernacula cedar, quia quasi in uia gentium discessisse iudicor; sed iuxta ueritatem sicut pelles salomonis sum, quia in obsequium regis adhereo.

33. “Do not stare at me because I am dark, for the sun has altered my color.” The unbelievers glared at those who did believe in Christ as though they were sinners. But let the believers say, “Do not stare at me because I am dark, for the sun has altered my color.” It is as though they say, “The sun, the Lord himself, altered my color when he came.” The Lord reveals through his precepts that the Jews were not beautiful by the precepts of the Law. Now, the sun alters the color of someone whom it intensely beats down upon. Thus, when the Lord came, he altered the color of whomever he intensely beat down upon with his grace, for the more we draw near to his grace, the more we recognize ourselves as sinners. Let us look at Paul, someone who came from Judea and had his color altered in the sun: “But if we wished to be justified in Christ, we ourselves were also found to be sinners.” (Gal 2:17) He who has found himself a sinner in Christ has found that he has had his color altered in the sun.

Nolite me considerare, quod fusca sim: quia decolorauit me sol peccatricem adtendebat illam partem, quae christo crediderat, pars illa, quae non crediderat. Sed dicat ista: nolite me considerare, quod fusca sim: quia decolorauit me sol sol, ipse dominus, ipse ueniens decolorauit me. Praeceptis suis ostendit, quia pulchra non fuit in praeceptis legis. Sol, quem arctius tangit, ipsum decolorat. Ita et dominus ueniens, quem per gratiam suam strictius tetigit, decolorauit: quia, dum plus appropinquamus ad gratiam, plus nos peccatores esse cognoscimus. Videamus paulum ex iudaea uenientem, in sole decoloratum: quod si uolentes in christo iustificari, inuenti sumus et ipsi peccatores qui se in christo peccatorem inuenit in sole se decoloratum inuenit.

34. But note that the believers from Judea suffered persecution from the Jews without faith and were afflicted and beset by many troubles. That is why it follows, “THE SONS OF MY MOTHER FOUGHT AGAINST ME” (Sg 1:5), for the sons of the synagogue who persisted in their lack of faith waged a war of persecution against those with faith from the synagogue.

Sed ecce, pars ista, quae ex iudaea credidit, persecutionem ab infidelibus iudaeis passa est, afflicta multis tribulationibus pressa. Vnde sequitur: filii matris meae pugnauerunt contra me: quia filii synagogae, qui in infidelitate remanserunt, bellum persecutionis contra synagogae fideles gesserunt.

35. Because of the persecution they suffered, the Jewish converts to the faith departed from Judea in order to preach to the heathens; they forsook Judea and went to a foreign land to preach to the heathens. And this is why it follows: “THEY PLACED ME AS A GUARDIAN IN THE VINEYARDS, BUT I HAVE NOT GUARDED MY VINEYARD.” (Sg 1:5) In other words, “Because of the persecutions of the unbelieving Judeans, I was made a guardian in other churches. ‘I have not guarded my vineyard’ since I forsook Judea.” And this is why Paul and the apostles said, “The word of God was sent to us; but since you have been judged unworthy of it, let it be known that we are going to the heathens.” (cf. Acts 13:26,46) It is as though they were saying, “We wished to guard our vineyard; but since you yourselves have rejected us, you are forcing us to go to another place as a guardian of foreign vineyards.”

Sed, dum persecutionem patitur ea pars, quae ex iudaeis uenit ad fidem, discessit ad praedicationem gentium: deseruit iudaeam et uenit ad praedicationem gentium. Vnde et sequitur: posuerunt me custodem in uineis, uineam meam non custodiui: quia, dum me persequuntur hi, qui in iudaea sunt, in ecclesiis me custodem fecerunt. Vineam meam non custodiui: quia iudaeam deserui. Vnde et paulus dicit, unde et apostoli: nobis missum fuerat uerbum dei; sed, quia indignos uos iudicastis, ecce imus ad gentes ac si dicat: nos uineam nostram custodire uolumus; sed, quia nos ipsi respuitis, ad alienarum nos uinearum custodiam transmittitis.

36. Let us now apply the verse that we applied to the synagogue, which was converted to the faith, to the church, which was called to the faith: “I AM BLACK BUT BEAUTIFUL, DAUGHTERS OF JERUSALEM.” (Sg 1:4) The church coming from the heathens reflects upon the souls of the faithful which it has found and calls them the daughters of Jerusalem. (Jerusalem is said to mean “vision of peace.”) The church of heathen converts reflects upon what it was and what it has become and it acknowledges its past faults lest it be proud. It also acknowledges its present manner of life lest it be ungrateful. And it says, “I am black but beautiful.” The church of heathen converts is black through what it deserves but beautiful through grace; black through its former manner of life but beautiful through its subsequent way of life. How black? As black “AS THE TENTS OF KEDAR” (Sg 1:4). (The tents of Kedar were the heathens’; they were tents of darkness.) It was also said to the heathens, “You were once darkness; but now you are light in the Lord.” (Eph 5:8) How beautiful? As beautiful “AS THE SKIN OF SOLOMON.” (Sg 1:4) We have been chastised through repentance. Flesh deadened through repentance resembles a skin brought in for the service of a king. All afflicting themselves through repentance are making themselves members of Christ. Members of Christ afflicted through repentance are the skin of Solomon because they become deadened flesh.

Ista, quae de synagoga diximus ad fidem conuersam, dicamus modo de ecclesia ad fidem uocatam: nigra sum, sed formosa, filiae hierusalem ecclesia ex gentibus ueniens considerat fidelium animas, quas inuenit, quas et filias hierusalem uocat. Hierusalem quippe uisio pacis dicitur. Considerat quid fuit, quid facta est: et confitetur praeteritas culpas, ne superba sit, confitetur praesentem uitam, ne ingrata; et dicit: nigra sum, sed formosa nigra per meritum, formosa per gratiam; nigra per uitam praeteritam, formosa per conuersationem sequentem. Quomodo nigra? Sicut tabernacula cedar cedar tabernacula gentium fuerunt, tabernacula tenebrarum fuerunt; et gentibus dictum est: fuistis aliquando tenebrae, nunc autem lux in domino quomodo formosa? Sicut pellis salomonis macerati enim sumus per paenitentiam. Mortificata caro per paenitentiam quasi pellis in obsequium regis adducitur. Omnes per paenitentiam se ipsos affligentes membra christi se faciunt. Membra ergo christi per paenitentiam afflicta pellis salomonis sunt, quia mortificata caro fiunt.

37. But note that there were some faithful in Judea who scorned the heathens coming to the faith. And this is why they criticized Peter when he received Cornelius. (cf. Acts 11:1-3) For the same reason the bride adds in [the name of] the church of the heathens, “DO NOT STARE AT ME BECAUSE I AM DARK.” (Sg 1:5) In other words, “Do not disdainfully look down upon the heathen lack of faith in my past; do not disdainfully look down upon my former sins; do not focus on what I was.” Why? “BECAUSE THE SUN HAS ALTERED MY COLOR.” (Sg 1:5) The sun alters the color of the one on whom it imposes itself vigorously and rather severly. When God holds fast to a severe judgment, it is as though he is making his severity more fully known. He alters color when he shines more intensely, for when he subtly puts his severity into effect, he is passing judgment with severity. When God mercifully reflects upon our works it is as though the sun stops beaming down its rays. When God ponders our works with severity, it is as though God is displaying his strength with severity. Therefore let the church say, “From then on I was dark, from then on I was a sinner because the sun altered my color; for when my Creator forsook me, I slid into error.”

Sed ecce, erant in iudaea fideles, qui dedignabantur ad fidem uenire gentiles. Vnde et petrum redarguunt, quod cornelium susceperat. Vnde in ecclesia gentium subiungit: nolite me considerare, quod fusca sim nolite despicere gentilitatem infidelitatis meae, nolite despicere peccata priora, nolite adtendere quod fui. Quare? Quia decolorauit me sol sol in eo decolorat, in quo arctius et districtius se inprimit. Deus, quando districtum iudicium tenet, quasi districtionem suam amplius exhibet; et decolorat, dum amplius fulget: quia, dum districtionem subtilius exercet, districte adiudicat. Quasi enim radios suos suspendit sol, quando clementer opera nostra considerat; quasi districte uirtutem suam exhibeat, quando districte opera nostra pensat. Dicat ergo ecclesia: inde sum fusca, inde peccatrix, quia me sol decolorauit: quia, creator meus dum me deserit, ego in errore lapsa sum.

38. But O! you who are so afflicted and so deprived of solace, why did you deserve this? What have you obtained from the gift [that you have been given]? “THE SONS OF MY MOTHER FOUGHT AGAINST ME.” (Sg 1:5) The sons of my mother are the apostles, for the mother of all is the heavenly Jerusalem. (cf. Gal 4:26) The apostles fought against the church [of the heathen converts] by stabbing it with their preachings, as if with lances, at the very place where there was a lack of faith in the faith. And this is why Paul talked like a fighter, “We are destroying the schemes of the thoughts and every height raising itself up in pride against the knowledge of God.” (2 Cor 10:4-5) Since he destroyed the height, he is surely a fighter. Those fighters, those sons of mother Jerusalem, waged war against the church [of the heathen converts] at the very place where there was error so as to firmly establish it in holiness. “The sons of my mother fought against me.” And what did the fighters do? “THEY PLACED ME AS A GUARDIAN IN THE VINEYARDS.” (Sg 1:5) The vineyards of the church are the virtues that bear fruit, for “while [the sons of my mother] spar with the vices that are in me, they, as it were, rescue me from my evils. They bequeath me a fruitful yield and eagerness for the virtues. They made me a guardian in the vineyards to bring forth a fruitful yield.”

Sed o tu, sic afflicta, sic destituta, quid meruisti? Quid ex dono consecuta es? Filii matris meae pugnauerunt contra me filii matris sunt apostoli: mater enim omnium hierusalem superna est. Ipsi pugnauerunt contra ecclesiam, dum ab infidelitate in fide praedicationibus suis quasi quibusdam lanceis confoderunt. Vnde et paulus quasi quidam pugnator dicit: cogitationum consilia destruentes et omnem altitudinem extollentem se aduersus scientiam dei quia altitudinem destruit, utique pugnator est. Isti ergo pugnatores, isti filii matris hierusalem debellauerunt ecclesiam ab errore suo, ut illam fundarent ad iustitiam. Filii matris meae pugnauerunt contra me et quid fecerunt pugnantes? Posuerunt me custodem in uineis uineae ecclesiae sunt uirtutes, quae fructificant: quia, dum depugnant in me uitia, quasi de mala mea me expugnant. Fructificationem et uirtutum studia mihi dederunt: in uineis me custodem fecerunt, ut fructificationem afferrent.

Let the church [of heathen converts] speak of the single vineyard after this rescue: “I HAVE NOT GUARDED MY VINEYARD.” (Sg 1:5) The church [of the heathen converts]’s vineyard is the ancient habit of error. By placing this church as a guardian [in other vineyards] for the sake of virtues, it forsook its own vineyard, its ancient habit of error.

Post expugnationem specialiter dicat: uineam meam non custodiui uinea ecclesiae antiqua consuetudo erroris est: quae, dum custos ad uirtutes ponitur, deseruit uineam illam antiquam consuetudinem erroris sui.

39. We have already spoken about the synagogue coming to the faith and about the heathens converted to the faith. Let us now speak about the whole church together in the collective sense and about what ought to be understood for each soul in the particular sense.

Diximus de synagoga ad fidem uenientem, diximus de gentilitate conuersa; dicamus modo generaliter de tota simul ecclesia, et specialiter quid de unaquaque anima sentiendum est.

The crooked who are listening to their own teachers are not accustomed to reflect upon what they are but what they were, but sound teachers acknowledge what they were and disclose what they are lest sinners conceal that they are sinners or at some other time, like those who are ungrateful, deny the gifts [that they have been given]. Therefore let the church say in [the name of] these sound teachers: “I AM BLACK BUT BEAUTIFUL.” (Sg 1:4) “I am black through myself but beautiful through the gift [that I have been given]; black on account of my past but beautiful by reason of what I have now become.” How black? How beautiful? Black “AS THE TENTS OF KEDAR,” beautiful “AS THE SKIN OF SOLOMON.” (Sg 1:4) It is not right to form an opinion about someone based solely upon his former manner of living and to pay more attention to what he was rather than to what he is now.

Solent praui auditores doctores suos non considerare quod sunt, sed quod fuerunt; sani uero doctores et confitentur quod fuerunt, et proferunt quod sunt: ut nec peccatores se abscondant, nec iterum dona uelut ingrati denegent. Dicat ergo in istis ecclesia: nigra sum, sed formosa nigra per me, formosa per donum; nigra de praeterito, formosa ex eo quod facta sum in futuris. Quomodo nigra? Quomodo formosa? Nigra sicut tabernacula cedar, formosa sicut pellis salomonis et non est iustum, ut aliquis ex praeterita uita pensetur, et non magis adtendatur quod fuit, sed quod est.

This is why the bride adds, “DO NOT STARE AT ME BECAUSE I AM DARK, FOR THE SUN HAS ALTERED MY COLOR.” (Sg 1:5) Sometimes the sacred scriptures represent the excessive heat of earthly desires with the sun. And so, why is she dark? “‘Because the sun has altered my color’ and my color has been altered by the burning passion of earthly love that I experience before the bridegroom, that is, I have become unsightly before the king.”

Vnde subiungit: nolite me considerare, quod fusca sim: quia decolorauit me sol aliquando in scriptura sacra sol ponitur nimius aestus terrenorum desideriorum. Vnde ergo fusca? Quia decolorauit me sol et ardore amoris terreni apud sponsum decolorata sum, id est indecora apud regem facta.

40. “THE SONS OF MY MOTHER FOUGHT AGAINST ME.” (Sg 1:5) There are two creatures fashioned as rational in the whole of creation, the human and the angelic. An angel fell and made a similar fall seem very sweet to man. Now the mother of every creature is the kindness and power of God. We and the angels, therefore, possess a kind of brotherly association due to the fact that we have both been fashioned as rational. Because the fallen angels, who have been fashioned as rational by the same power as we have been, wage war against us every day, let the soul say, “The sons of my mother fought against me.” Note that when those rational spirits, those spirits who are the sons of my mother, fight against my soul, they involve it in earthly affairs, free it for worldly activities and entice it to seek transitory things. This is why she adds, “THEY PLACED ME AS A GUARDIAN IN THE VINEYARDS; MY VINEYARD I HAVE NOT GUARDED.” (Sg 1:5) The vineyards represent earthly activities. It is as though the soul were saying, “They placed me as a guardian in earthly activities.” And why? “I have neglected to guard my vineyard, that is, my soul, my life, my mind, for while I was exteriorly wrapped up in the activity of earthly things, I slackened from my interior guarding.” Many reflect upon themselves according to what they do, not according to what they are. They fulfill high-ranking positions and engage in exterior ministries; by guarding what they do, they neglect to guard themselves. So let the soul say, “They placed me as a guardian in the vineyards; my vineyard I have not guarded.” In other words, “By being enslaved to exterior guarding in the activities of the world, I lost that watchful concern for interior guarding.”

Filii matris meae pugnauerunt contra me in omni creatura duae creaturae rationales sunt conditae, humana et angelica. Cecidit angelus, persuasit homini. Mater enim omnis creaturae benignitas et potentia dei. Nos ergo et angeli, ex eo quod rationales conditi sumus, quasi quandam societatem fraternitatis habemus. Sed, quia angeli ab eadem potentia conditi sunt, a qua et nos, qui tamen cadentes angeli cotidie contra nos bellum gerunt, dicat: filii matris meae pugnauerunt contra me ecce, dum pugnant isti spiritus rationales, isti spiritus filii matris, dum pugnant contra animam, faciunt eam rebus terrenis incumbere, actionibus saecularibus uacare, res transitorias quaerere. Vnde et subiungit: posuerunt me custodem in uineis, uineam meam non custodiui uineae enim sunt actiones terrenae. Ac si dicat: in actionibus terrenis custodem me posuerunt. Et quid? Vineam meam, id est animam meam, uitam meam, mentem meam, custodire neglexi: quia, dum exterius in rerum terrenarum actione inuoluta sum, ab interna custodia elapsa sum. Plerique ex eo se considerant quod iuxta ipsos est, non ex eo quod sunt. Iuxta ipsos sunt dignitates, iuxta ipsos sunt exteriora ministeria: et, dum custodiunt quod iuxta se habent, se ipsos custodire neglegunt. Dicat ergo: posuerunt me custodem in uineis, uineam meam non custodiui id est: dum exteriori custodiae in actionibus saeculi deseruio, interioris custodiae sollicitudinem amisi.

41. But take note! Let the soul which has returned to the favor of its Creator love him and seek where it may find its Redeemer. This is why it follows, “SHOW ME, YOU WHOM MY SOUL CHOOSES TO LOVE, WHERE YOU PASTURE, WHERE YOU LIE DOWN AT MIDDAY.” (Sg 1:6) At midday the sun burns hotter. Everyone who enthusiastically burns with faith enthusiastically burns with a desirous love. The bridegroom, who is called a young hart below (cf. Sg 2:19), pastures on the green grass of the virtues in the heart of such people and lies down at midday in the burning enthusiasm of charity in the heart of such people. “Show me, you whom my soul chooses to love, where you pasture, where you lie down at midday.”

Sed ecce, reducta anima ad gratiam creatoris sui iam amet, iam requirat ubi redemptorem suum inueniat. Vnde sequitur: indica mihi, quem diligit anima mea: ubi pascis, ubi cubas in meridie in meridie sol feruentior est. Omnis, qui in fide feruet, in amore desiderii feruet. Iste sponsus, qui subter hinnulus uocatur, in corde ipsorum pascit uirtutum uiriditatem, in corde ipsorum recumbit in meridie, in feruore caritatis. Indica mihi, quem diligit anima mea: ubi pascis, ubi cubas in meridie quare sic quaeris, ubi pascat, ubi cubet?

42. “Why do you seek where he pastures and where he lies down?” She replies with the reason for her inquiry: “LEST I BEGIN TO WANDER AFTER THE FLOCKS OF YOUR COMPANIONS.” (Sg 1:6) God’s companions are his friends and intimates, as are all who lead a good life. But many present themselves as companions of God although they are not his companions. There are many teachers who, while they were making misguided teaching seem sweet, appeared to be his companions but were later discovered to be his enemies. When Arius, Sabellius and Montanus were still teachers, they were viewed as companions of God; but when they were examined according to a strict standard, they were discovered to be God’s enemies. Although faithful souls commonly cling to the word of God and place their love in the teachers from whom they may make progress, they do not realize that they must be wary of the words of misguided teachers; and so they falter due to what spews out of their mouths. How many people believed such companions and went astray by following the flocks of these companions! Therefore the bride says, “Show me where you pasture, where you lie down at midday, lest I begin to wander after the flocks of your companions.” It is as though the soul says, “Show me in whose hearts you truly repose lest I begin to wander after the flocks of those who appear to be your companions, that is, those who are believed to be your intimates but are not.” All priests and teachers are companions of God as far as their outward appearance is concerned; but as far as their manner of life is concerned, many are not really companions of God but, in fact, are his adversaries.

Causam reddidit inquisitionis suae: ne uagari incipiam post greges sodalium tuorum sodales dei sunt amici, familiares, sicut sunt omnes, qui bene uiuunt. Sed multi apparent sodales esse, et sodales non sunt. Multi enim doctores, dum peruersam doctrinam suaderent, sodales quidem uidebantur, sed inimici extiterunt. Dum adhuc doctor esset arrius, sabellius, montanus, quasi sodales uidebantur: sed, dum districte discussi sunt, inimici apparuerunt. Et plerumque fideles animae, dum inherent uerbo dei, dum amant in doctoribus unde proficiant, cauere nesciunt peruersorum uerba doctorum et ex ipsorum ore deficiunt. Quam multae enim plebes istae, quae de sodalibus crediderunt et, dum eos sequuntur, per greges sodalium errauerunt! Dicit ergo: indica mihi, ubi pascas, ubi cubes in meridie: ne uagari incipiam post greges sodalium tuorum ac si dicat: indica, in quorum corda ueraciter requiescis: ne incipiam uagari post greges eorum, qui sodales tui uidentur, id est qui familiares tui creduntur, et non sunt. Omnes sacerdotes, omnes doctores sodales dei sunt, quantum ad speciem; quantum uero ad uitam, multi non sodales sed aduersarii sunt.

43. However, what we have said about heretical teachers can also be applied to Catholics who do not live a good life. Many little ones among the believers within the church strive to lead a good life and want to adhere to a life of uprightness. They reflect upon the life of the priests who are placed over them. And when the priests themselves do not lead a good life and the priests who are placed over souls do not live uprightly, those who follow them will tumble into error. This is why the church in the person of these same faithful little ones says, “Show me, you whom my soul chooses to love, where you pasture, where you lie down at midday.” That is to say, “Show me the manner of life of those who truly serve you so that I may know where you pasture on the green grass of the virtues and where you lie down at midday. In other words, show me where you repose in the burning enthusiasm of charity lest I begin to wander about by watching the flocks of your companions, not knowing to whom I should commit myself for words and teachings.” Now every listener and weak person must carefully reflect upon whose words he ought to believe, whose teaching he ought to put into practice and whose examples he ought to follow.

Sed haec ipsa, quae diximus de hereticis magistris, possumus de catholicis non bene agentibus dicere. Multi enim paruuli intra ecclesiam fideles appetunt bene uiuere, uolunt uitam rectitudinis tenere, considerant uitam sacerdotum, qui eis praepositi sunt: et, dum sacerdotes ipsi non bene uiuunt, dum hi qui praesunt non recte uiuunt, hi qui subsequuntur in errorem dilabuntur. Vnde ecclesia quasi in eisdem paruulis et fidelibus dicit: indica mihi, quem diligit anima mea: ubi pascis, ubi cubas in meridie uitam mihi ueraciter seruientium tibi indica: ut sciam ubi pascis uiriditatem uirtutum, ut sciam ubi cubes in meridie, id est ubi requiescas in feruore caritas; ne, dum greges sodalium tuorum adspicio, ipsa uagari nesciens incipiam, cui me uerbis et doctrinis committam. Caute enim debet omnis auditor, omnis infirmus considerare, cuius uerbis se credere debeat, cuius magisterio uti debeat, cuius exempla sequi debeat.

44. Note that the bridegroom replies to the bride, “IF YOU DO NOT KNOW YOURSELF, O BEAUTIFUL AMONG WOMEN, SET OUT AND FOLLOW THE TRACKS OF THE FLOCKS AND PASTURE YOUR YOUNG GOATS NEAR THE TENTS OF THE SHEPHERDS.” (Sg 1:7) Every soul is obliged to care for nothing except to know itself, for the soul who knows itself recognizes that it has been made in the image of God. If someone is made in the image of God, such a one ought not behave like beasts of burden, squandering himself in either wantonness or the striving for present things. Regarding this ignorance, it is noted in another place, “When man was in honor, he did not understand; he was compared to foolish beasts of burden and became like them.” (Ps 48:13)

Et ecce, uerba sponsi redduntur ad sponsam: si ignoras te, o pulchra inter mulieres, egredere et abi post uestigia gregum et pasce hedos tuos iuxta tabernacula pastorum omnis anima nihil debet amplius curare, quam ut se ipsam sciat. Qui enim se ipsum scit, cognoscit quia ad imaginem dei factus est. Si ad imaginem dei factus est, non debeat similitudinem iumentorum sequi, siue in luxuria siue in appetitu praesenti dissolui. De qua ignorantia alibi dicitur: homo, cum in honore esset, non intellexit: conparatus est iumentis insipientibus et similis factus est

The tracks of the flocks represent the activities of people: the more activities there are, the more they hamper and the more they misguide. Therefore, let it be said to the church, “If you do not know yourself, O beautiful among women, set out and follow the tracks of the flocks and pasture your young goats near the tents of the shepherds.” That is to say, “O you who were filthy through ignorance have become beautiful among the souls of others through faith!” This is clearly said to the church of the chosen ones.

illis uestigia gregum sunt actiones populorum: quae, quanto multae tanto sunt, inpeditae, tanto peruersae. Dicatur ergo ecclesiae: si ignoras te, o pulchra inter mulieres, egredere et abi post uestigia gregum et pasce hedos tuos iuxta tabernacula pastorum o tu, quae foeda per ignorantiam, per fidem pulchra facta es inter aliorum animas! Quod euidenter dicitur ad ecclesiam electorum.

[But God says to the ignorant soul:] “If you do not know yourself, that is, if you do not know that self which has been made in my image, set out, that is, exit. If you do not recognize in whose [image] you have been made, set out and follow, that is, hasten after the tracks of the flocks. Do not follow my examples but those of the masses. Pasture your young goats near the tents of the shepherds.” Our young goats are carnal stirrings and unlawful temptations. [God continues:] “Follow the tracks of the flocks, that is, leave, follow the examples of the masses. Pasture your young goats, that is, nourish your carnal stirrings; at this time do not nourish your spiritual perceptions but rather your carnal stirrings. Go near the tents of the shepherds. If you were pasturing lambs, you would pasture them in the tents of shepherds, that is, in the teachings of the masters, apostles and prophets. Because you are pasturing young goats, pasture near the tents of the shepherds. Thus, you will be called a Christian on account of your faith although you will not be called such on account of your works, for you are viewed as a Christian within on account of your faith but you are not viewed as such because of your works. Note that you have loudly protested and have been contradictory--but why did you not say, [O God,] that you were kindly working in her?--speak plainly!”

Si ignoras te: id est, si hoc ipsum, quod ad imaginem meam facta es egredere: id est, exi. Si uero non cognoscis, a quo facta es, egredere et abi, uade post uestigia gregum: sequere, non exempla mea, sed exempla populorum. Et pasce hedos tuos iuxta tabernacula pastorum hedi nostri sunt motus carnales, hedi nostri sunt temptationes inlicitae. Abi post uestigia gregum: id est, discede post exempla populorum. Et pasce hedos tuos: id est, nutri motus carnales, non iam sensus spiritales sed motus carnales. Abi iuxta tabernacula pastorum. Si agnos pasceres, in tabernacula pastorum pasceres: id est, in doctrinis magistrorum, in doctrinis apostolorum, in doctrinis prophetarum. Si uero hedos pascis, iuxta tabernacula pastorum pasce; ut fide uoceris christiana et non operibus, quia intra uideris esse per fidem et non intra per opera. Quia ecce increpasti, ecce redarguisti (quid enim non dicis, quod tu benigne iam in ea operatus es?), Dic plane:

45. For it follows, “I HAVE LIKENED YOU, MY SWEETHEART, TO MY CAVALRY WHILE YOU WERE STILL IN THE CHARIOTS OF PHARAOH.” (Sg 1:8) All who are enslaved to wantonness, pride, greed, envy and falsehood are still under the control of the Pharaoh’s chariot, like the horses under the control of his chariot, that is, under the guidance of the devil. However, everyone who burns with enthusiasm for lowliness, chastity, teaching and charity has already become a horse of our Creator, is hitched to the chariot of God and has God as his charioteer. That is why it is said to someone over whom the Lord presides, “It is hard for you to kick against the goad,” (Acts 9:5; 26:14) as if to say, “You are my horse; you are now unable to kick against me, for I preside over you.” These horses are mentioned in another place: “You have sent your horses into the sea who have thrown the many waters into confusion.” (Hab 3:15) God has chariots because he presides over holy souls and runs all around by means of holy souls. This is why it is written, “The chariots of God are ten-thousand, many thousands of those rejoicing.” (Ps 67:18) Pharaoh has chariots but they were submerged in the Red Sea because many misguided people have been transformed in baptism.

nam sequitur: equitatui meo in curribus pharaonis adsimilaui te, amica mea omnes, qui luxuriae, qui superbiae, qui auaritiae, qui inuidiae, qui fallaciae deseruiunt, adhuc sub curru pharaonis sunt: equi quasi quidam sub curru pharaonis sunt, id est sub regimine diaboli. Omnis uero, qui in humilitate, in castitate, in doctrina, in caritate feruet, iam equus effectus est creatoris nostri, iam in curru dei positus est, iam sessorem deum habet. Vnde cuidam, cui iam dominus praesidebat, dicitur: durum est tibi aduersus stimulum calcitrare ac si diceret: meus equus es: iam contra me calces iactare non potes, iam tibi ego praesideo. De istis equis alibi dicitur: misisti in mari equos tuos turbantes aquas multas habet ergo currus deus, qui animabus sanctis praesidet et per animas sanctas circumquaque percurrit. Vnde scriptum est: currus dei decem milia, multiplex milium laetantium habet currus pharao: qui tamen currus in mari rubro summersi sunt, quia multi peruersi in baptismate mutati sunt.

Therefore let the bridegroom say, “I have likened you, my sweetheart, to my cavalry while you were still in the chariots of Pharaoh.” In other words, “While you were still in the chariots of Pharaoh and still enslaved to demonic works, I likened you to my cavalry, for I have chosen to focus upon what I accomplished in you through predestination; thus I have compared you to my horses.” God notices that many are still servants of wantonness and greed. But, in accordance with his secret judgment, he focuses upon what he has already worked in them. God has his horses but notices that many are still Pharaoh’s.

Dicat ergo sponsus: equitatui meo in curribus pharao adsimilaui te, amica mea id est: dum adhuc tu esses in curribus pharaonis, dum adhuc operibus daemonicis deseruires, ego te equitatui meo adsimilaui: quia adtendi, quid per praedestinationem in te fecerim; et equis meis te conparaui. Videt enim multos deus adhuc luxuriae, adhuc auaritiae seruientes; et tamen adtendit in secreto iudicio, quid iam de ipsis operatus est: quia habet equos deus, sed multos uidet adhuc equos esse pharaonis.

46. Since God, in accordance with his hidden judgment and hidden predestination, is reflecting upon those who will be radically transformed to what is good and since he notices that he will lead to his own chariot those who were formerly slaves in Pharaoh’s, he now chooses to focus upon those who already resemble his horses.

Et, quia condiderat occulto iudicio, occulta praedestinatione ad bonum commutandos, similes illos adtendit iam equis suis: quia uidet illos ad currum suum ducturus, qui prius in curru pharaonis deseruiebant.

At this point we ought to reflect upon his hidden judgments, for many appear to be horses of God through their preaching, wisdom, chastity, generosity and longsuffering; however, they are likened to the horses of Pharaoh by a hidden judgment of God. Many appear to be horses of Pharaoh through their greed, pride, envy and wantonness; however, they are likened to the horses of God by his hidden judgment. God sees both those who will be turned from good to evil and those who will be led back from evil to good. Therefore, because of God’s strictness, those who appear to be God’s horses are Pharaoh’s on account of the lifestyle worthy of rejection that they will later follow. Similarly, because of God’s pity, many who seem to be Pharaoh’s horses are likened to God’s, for they are chosen by him on account of the holy lives that they will someday keep to the end.

Vbi consideranda sunt occulta iudicia: quia multi uidentur per praedicationem, per sapientiam, per castitatem, per largitatem, per longanimitatem equi dei esse; et tamen occulto dei iudicio equis pharaonis adsimilantur: et multi uidentur per auaritiam, per superbiam, per inuidiam, per luxuriam equi pharaonis esse; et tamen occulto dei iudicio equis dei adsimilantur: quia et illos uidet de bono ad mala uerti, et istos uidet de malo ad bona reduci. Sicut ergo per discretionem multi, qui equi uidentur dei, equi sunt pharaonis per reprobam uitam, quae illos sequitur: ita per pietatem multi, qui equi pharaonis uidentur, eius electi per sanctam uitam, quam in fine suo seruaturi sunt, equis dei adsimilantur.

This is why the bridegroom flatters the bride and declares, “I have likened you, my sweetheart, to my cavalry while you were still in the chariots of Pharaoh.” That is to say, “You were still an enslaved subject in the chariots of Pharaoh, running under the control of your vices; however, I chose to regard what I accomplished in you through predestination. I have likened you to my cavalry, that is, I have chosen to regard you as someone who resembles my chosen ones.”

Vnde blanditur sponsus et dicit: equitatui meo in curribus pharaonis adsimilaui te, amica mea id est: tu adhuc in curribus pharaonis subdita deseruiebas, sub uitia currebas; sed ego adtendi, quid de te per praedestinationem feci. Equitatui meo te adsimilaui: id est, electis meis similem te adtendi.

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