Bede

"Arise, my love, my fair one, and come away," etc. If, according to the Apostle's exposition, the Rock was Christ (1 Corinthians 10), what are the clefts of the rock except the wounds which Christ received for our salvation? In these very clefts the dove resides and nests, whether each meek soul or the entire Church, places its sole hope of salvation in the Lord's passion, relying on the sacrament of his death to protect themselves, as if from the snatching of a hawk by an ancient enemy, and strives to bring forth spiritual offspring—either children or virtues—in the same. Hence well Jeremiah, under the guise of Moab, urging heretics to the unity of ecclesiastical faith, says, "Leave the cities and dwell in the rock, inhabitants of Moab. Be like a dove nesting in the highest mouth of the cleft" (Jeremiah 48). Moreover, the wall which is usually constructed of stones to fortify vineyards (whence it is said in the song of Isaiah, "My beloved had a vineyard on a very fertile hill, and he built a wall around it" [Isaiah 5]) signifies the guardianship of heavenly virtues by which the Lord surrounds the Church, his vineyard, lest it be ravaged by the incursions of unclean spirits like those of wicked creatures. Hence, therefore, the Psalmist says, "The angel of the Lord encamps around those who fear Him, and delivers them" (Psalm 34). And the Apostle, speaking of angels, says, "Are they not all ministering spirits sent forth to serve for the sake of those who are to inherit salvation?" (Hebrews 1). Thus, in this secure wall, the bride and friend of Christ, like a dove, finds a hole for herself, while the Holy Church has learned to defend itself from the deceptions of the devil through angelic help. Therefore, the Lord exhorts the same Church, He exhorts every soul devoted to Him, to the exercise of holy and fruitful labor; and He says, "Arise, my love, my beautiful one, and come away. For behold, the winter is past," and so on, until He says, "Arise, my love, my bride, and come away; my dove in the clefts of the rock, in the secret places of the cliff." As if He openly says, "After the tempest of the Gentile life has been removed by divine mercy, after the flowers of saving conversation have already emerged on earth, after the vines have begun to be pruned by the celestial husbandmen with the sickle of discernment so that the wicked are separated from the just and the vices from the virtues, after the herald of salvation has already widely resounded in the world, after the world itself has been converted to the acknowledgment of the truth, and the most delightful fame of new life has spread among the Gentiles, I beseech you, O greatly beloved company of faithful souls, to whom I have bestowed the gifts of my friendship, whom I have deigned to unite to myself as a bride, to whom I have given the simplicity of the dove-like mind by the infusion of my Spirit, for whose health and life I have taken upon myself wounds and death, to whom I have granted the help of heavenly protection against invisible enemies; I beseech you, I say, who have been made the recipient of such gifts, not to become sluggish in idle ease, but to rather hasten to gird yourself with zealous effort and diligence in the esteemed struggle for eternal rest."

For now the winter is past, etc. This is what the Apostle says: The night is far gone, the day is at hand. Let us then cast off the works of darkness and put on the armor of light (Rom. XIII). For as the darkness of night is correctly expressed by the harshness of winter and rains, so too is the storm of unbelief, which governed the whole world until the time of the Lord's incarnation. But when the Sun of righteousness shone upon the world, with the old perfidy of wintry unbelief soon departing and being driven away, flowers appeared on the earth, for the beginnings of the nascent Church shone in the faithful and pious devotion of the saints. The time of pruning has come. That is to say, as the Lord mentions in the Gospel, who, when He declared Himself the true vine and His Father the vinedresser, immediately added and said, Every branch in me that does not bear fruit He takes away, and every branch that bears fruit He prunes, that it may bear more fruit (John XV). The duty of pruning can also be properly understood according to what the Apostle says: Putting off the old man with his deeds, put on the new (II Cor. III). Explaining this himself elsewhere, he says: Therefore, putting away all falsehood, let each one of you speak the truth with his neighbor (Eph. IV). And again: Let the one who steals steal no longer, but rather let him labor, doing honest work with his own hands (Ibid.).

The voice of the turtledove has been heard in our land. The voice of the preacher has been heard in the land, which has now begun to be ours, having received the word of faith; of which it is said in the psalm of the first Sabbath, that is the resurrection of the Lord, which has become the first of the Sabbaths; "The earth is the Lord's, and the fullness thereof" (Psalm 23). For the voice of the turtledove, which by its sound usually signifies the end of winter and the coming of spring, suits those who know how to say that the darkness has passed away, and the true light now shines (1 John 2). The voice of the turtledove, which humbly resounds with a groan instead of a song, fits those who, mindful of their pilgrimage and the promised homeland, are accustomed to say: "But we ourselves, who have the firstfruits of the Spirit, groan inwardly as we wait for the adoption as sons, the redemption of our bodies." They also cry out to their listeners, "Be miserable, and mourn; let your laughter be turned into mourning, and your joy into sorrow." The bird itself, which is a lover of chastity, and always dwells on mountain peaks and treetops, represents the life of those who declare for themselves and others that it is good for a man not to touch a woman (1 Corinthians 7), and, "Our conversation is in heaven" (Philippians 3). For the fact that it shuns the roofs of men and their company and prefers to live in forests and deserts, signifies those who, although placed in the world in body, are separated from it in mind and desire to see the things above.

The flowering vines have given forth their fragrance. For through the blossoming of the vines, the beginnings of the multiplying Churches, from that one which was first planted in Jerusalem, through its fragrance diffused far and wide, its fame was expressed. For what is more pleasant than the fragrance of a flowering vine? Since indeed the juice expressed from their flowers makes the kind of cup that is suitable for both health and pleasure. Who would not easily see the comparison with the reputation of good deeds? Therefore, the example of the vines, from which wine is born that gladdens the heart of man, is fitting both for the churches of the faithful in general and for the elect individually, who bring forth spiritual joy and gladness for themselves. According to the Apostle: "This is our glory, the testimony of our conscience" (I Cor. III). And as the Psalmist says, "All the glory of the king's daughter is within" (Psalm XLV). Saint Jerome explains these verses thus: "the voice of the turtle-dove has been heard in our land: The turtle-dove, the most chaste bird, always dwelling in the heights, is a type of the Savior." And a little later, "And immediately the turtle-dove says to the turtle-dove: The fig tree has brought forth its green figs, that is, the precepts of the old law have fallen, and from the Gospel, the flowering vines have given forth their fragrance."

Show me your face, etc. You who in the hidden recesses of quiet, like a dove in the clefts of the rock, or in the hole of the wall, desire to be concealed, I pray that you come forth into the public sphere of action, and show your faith from your works, and declare to others also outwardly as an example what beauty you have within. For indeed to me, who perceive the inner part of the heart, I consider your face shown when I see your action demonstrating unblemished, without spot or wrinkle or any such thing, for the benefit of others. For as long as one does something to the least of these, they do it to Me. Let your voice sound in my ears, namely the voice of praise or preaching, that is, either which praises me in psalms and hymns and spiritual songs, or which by proclaiming stirs the mouths and minds of others to my praise. Therefore, the bride shows her face to the Lord in what she does in His sight; she also shows the sound of her voice in what she rightly says before Him. It is also to be considered more attentively what He says, Show me your face. He says, yours, not another's, that is, holy and unblemished: for such I have made it, cleansing it by the washing of water with the word; such I have perfected by the anointing of the Holy Spirit, signing upon you the light of my face. Let your voice sound in my ears, not another's, that is, the one which I taught you to have on your wedding day, by which you promised to keep your chastity for me. Again show me your face, let your voice sound in my ears, that is, to me, not to others, show your face. To my ears, not others, remember to give your voice; that is, for the sake of my love, not any other reason, and take care to do good works and speak holy words; for whoever expends their good works or words for human approval shows the beauty of their face or the sweetness of their voice to externals rather than to the Creator. But also according to the letter, women who strive to beautify the face of their body for the deception of fools and to soften their words over oil are transgressors of this Lord's precept, and therefore remain unworthy of that eminent praise by which the Lord glorifies His bride, adding,

Catch for us the little foxes, etc. Indeed, the foxes that destroy the vineyards are heretics and schismatics, who with the teeth of perverse doctrine are accustomed to tear apart the flourishing vineyards of Christ, that is, the unripe minds of the faithful. If only we did not know how much they tend to damage them! Therefore Christ commanded His bride, with her maidens, whom He usually calls the daughters of Jerusalem, that is, with preachers exalted in holy humility, busily in pious labor to catch the little foxes, that is, as soon as they begin to discern and challenge the tricks of the fraudulent; lest, having grown larger over time, they are driven away from harming His spiritual vineyards with that much more difficulty, as they have already accustomed to graze longer; and beautifully, He who had first spoken of the vineyards in the plural, again used the singular number. For "our vineyard has blossomed"; thus indeed, He calls many vineyards one vineyard, just as He wished to call many churches throughout the world one Church for Himself. For He said the vineyards have blossomed, to show widely germinating populations of the chosen; and rightly, where He admonished to catch the foxes, there soon marked the singular appellation vineyard, to teach that for this reason above all, heretics should be pursued and crushed, lest the infestation tear apart and scatter into parts the faith of the Church, which ought to be one. Moreover, the nature of foxes aptly aligns with the manners and words of heretics, because they are indeed very deceitful animals, which hide in holes or caves, and when they appear, they never run in straight paths, but in winding turns. How these fit with the deceit and fraud of heretics, anyone can easily understand. It should not be overlooked that He did not say, "Catch for yourselves," when speaking to the children of the Church, or "Your vineyard has blossomed"; but, "Catch for us the little foxes, for our vineyard has blossomed"; so that He might more strongly incite all, who could, to conquer or correct the wickedness of heretics or bad Catholics, showing that they serve Him in this endeavor, and to demonstrate Himself as the defender of the vineyard, which is the rewarder of pious labors. Rightly, therefore, His beloved friend and bride responds immediately with the simplicity of a dove's heart:

Who feeds among the lilies. That is, who is accustomed to rejoice in the most radiant and sweetest fragrance of my virtues, who delights in the most pleasing fruit of the glittering churches throughout the world. Thus indeed the holy universal Church is sometimes described in the plural as lilies, sometimes in the singular as a lily. For as it says, As a lily among thorns, so is my beloved among the daughters. Similarly, it refers to vineyards in the plural, where it says: Blooming vineyards; and again in the singular as a vineyard, where it adds, For our vineyard has blossomed, it represents the one Church. It is named in the singular because there is one heart and one soul of the multitude of believers (Acts IV); and it is also very aptly named in the plural because that unity of faithful heart and soul is no longer contained in a few, but in a multitude of believers. Noteworthy is also that lilies, even in that they are accustomed to heal limbs burned by fire, correspond to the acts of the saints. If they chance to detect hearts being burned by the flames of vices, they immediately extend the help of brotherly love to heal them, and lest the heat of desire or luxury, arrogance or anger, or other crimes overwhelm them, they provide them with the refreshment of their consolation and exhortation with diligent care. Some interpret the Lord feeding among the lilies as among the purest choirs of virgins, and rightly so, because both their chastity of the flesh shines outwardly and the brilliance of their inviolate hearts shines inwardly. Again, the Lord feeds among the lilies, that is, among the most pleasing virtues or bands of saints, in the very reason that He is born among them; for since He Himself, the Mediator of God and men, willed to be of one nature with His Church, hence the same Church is often called His body and He the head of the body of the Church. He feeds among the lilies when the number of the faithful within the Church is increased through the fountain of regeneration. He feeds among the lilies when the faithful, who are certainly members of Him, advance in the love of the highest by the illustrious examples of previous faithful. And it is noteworthy that here the beloved is said to feed, while above he is said to lead the pastures: the bride saying, Tell me, whom my soul loves, where you feed, where you rest at midday; for he is fed in us, because we are His body, and members from His member; He feeds us because He is our head, in whom we all rightly glory, each saying, But now has He exalted my head above my enemies, implying that He will also later exalt us, and gather us to the head; and since this pasturing of the Lord, which takes place in the progress of His saints, extends to the end of this age (for when they reach His vision, they will have nothing further to advance in), it is rightly added:

Return, be like, my beloved, a roe or a young deer, etc. Because, he says, you have stirred and provoked me to cultivate the vineyards, that is, to instruct and multiply the faithful people, who have been ordered to drive away the cunning plots of attackers, like little foxes, from these same vineyards, because you wanted me to show my face to you, although you have not yet promised to reveal your face clearly to me, but making your acquaintance partly known to me, as if you speak to me through windows and lattice work. I beseech you to return more often from general instruction, to illuminate more sublimely the hearts of the more advanced, and just as the gaze, though rare, is with delight seen on the mountains from the roe or the young deer, so may your presence be any kind of traces of your greatness in the exalted minds. I pray that you reveal the sweetness of immortal life, which you promise to all my members in recompense, to be speculated upon even by some along the way, albeit from a distance. Furthermore, the name of the mountains suits the minds of those who have learned to open the eyes of the heart to the contemplation of heavenly things; when it is said, Over the mountains of Bether. For Bether is interpreted as a rising house, or a house of watches; and those who ascend more diligently in mind to the desires of the higher things, who more zealously watch to receive these, deservedly see the heavenly mysteries more excellently than others. But if it is read, as some manuscripts have, Over the mountains of Bethel, that is, the house of God, it has no question at all; for it is clear that the hearts of the righteous are rightly called mountains of the house of God, as opposed to the mountains of Samaria and Esau, and the like, that is, of heretics and all the proud. In another edition, we have seen written instead of this name, Over the mountains of spices and perfumes, which equally fits the minds of the saints, who are not dried up by vain thoughts, but, as with the healthful juices of the aromatic tree, are always refreshed with the internal sweetness and charity: about which juices and perfumes it has been signified often in this volume under the name of incense, myrrh, and aloes, and the like. But because lovers of truth come not only from the Jews but also from the Gentiles, and from both peoples one Church of the faithful is gathered, it remains in the song of love, after the vocation of Judea and the most sweet dialogue with its Redeemer, also to relate specifically how the Gentiles, in what order, have come to the recognition of salvation, and with what love they have held this found. Thus follows the voice of the beloved Church from the Gentiles.

Until the day breaks, etc. That is, until the eternal light of the future age arises, and the shadows of this present life, that is, of ignorance or error, under which even we faithful now walk, who use the lamp of the word of God, until they pass away. For when that day desired by all nations begins to break forth, the Lord will no longer feed among the lilies, that is, among the assemblies of the saints, whom He will rather refresh with the eternal vision of His glory. "I will be satisfied," he says, "when your glory is revealed" (Psalm 16); and, "Blessed are those who hunger now, for they shall be filled" (Matthew 5). Nor is this, which compares present life to the shadows of night, and future life to the day, contrary to the apostolic saying; which testifies of this life we now live, saying, "The night is far gone; the day is at hand" (Romans 15); for, to speak briefly, the present life of the faithful, who, casting off the works of darkness, put on the armor of light, is indeed day in comparison to the unbelievers, who know or love nothing of true light; but in comparison to the future blessedness, where true light is seen eternally, it is still a very dark night. However, because the holy Church in this world recognizes two spiritual lives, one active and the other contemplative, Divine Scripture customarily speaks now of this, now of that, and now of both together. Above, making mention of the contemplative life, it says of the Lord, "Behold, he comes leaping upon the mountains, skipping upon the hills. My beloved is like a gazelle or a young stag." And then beginning with the active life, it says, "Behold, he stands behind our wall," and so on, until it says, "Catch us the foxes, the little foxes that spoil the vines, for our vines have tender grapes." All these things, well considered, urge us to the duty of good action. Then he adds of both together, "My beloved is mine, and I am his; he feeds among the lilies until the day breaks and the shadows flee away": for in both lives the beloved feeds among the lilies, because the Lord delights in the pure outward works and the sweet inner contemplation of the eternal ones of his chosen ones, and he is refreshed in his members. And this until the true light of day breaks, for then neither are we troubled by any labor of good work, nor do even the most perfect behold heavenly things through a glass darkly and momentarily, but the whole Church will see the King of Heaven in His beauty forever: of which vision, since any taste, however slight, greatly delights the spouse of Christ, it is aptly added:

"The watchmen who go about the city found me," etc. The watchmen who go about the city are the heralds of truth, who always keep watch with devout care for the protection of the holy Church, which is spread throughout the entire world, and who strive to ensure that it is not corrupted by the faithless through the word of preaching. These watchmen found the pagan world in its anxious search for truth and showed it what it sought, when Philip revealed the light of the Gospel to the eunuch and instructed him in the knowledge of the prophetic words he was reading; when Peter infused Cornelius and his household with heavenly grace, which he so greatly desired; when Paul made known to the Athenians the God whom they worshipped in ignorance; and when others revealed to many others the long-sought and long-desired presence of their Creator. It is as if the pagan world, which by God's grace was to be transformed into the bride of Christ, said to the city's watchmen, "Have you seen him whom my soul loves?" as they eagerly accommodated their ears to the teachers coming to them and intently sought to discern if the way they preached was indeed the way of truth.

I held him and will not let him go, etc. All the more fervently, she says, I held the one found, because it took longer to find the one I was seeking. I proclaim that I will never let him go, but instead strive to persevere and progress continually in his love, so that I may also endeavor to call the Synagogue, through which I received the hearing of the word and the ministry of regeneration, back to faith in his name. For it is established that at the end of the age, Judea shall receive the faith which it now opposes in unfaithfulness, which can only happen through the teaching and ministry of those who will then be found faithful among the Gentiles. For the Apostle plainly says, "Blindness in part has happened to Israel until the fullness of the Gentiles has come in, and so all Israel shall be saved" (Rom. XI). Indeed, what the Church says, "I held him and will not let him go until I bring him into my mother's house, and into my mother's chamber," should not be understood as though she will let Christ go after she has instructed the Synagogue's people in faith in his name, but rather that she loves him with such affection, seeks what is his with such zeal, that she endeavors to subject even her kindred people to him, according to the Psalmist’s words, "Our eyes are upon the Lord our God, until he has mercy on us" (Ps. XXIV). For certainly, no one who raises their eyes to God to ask for mercy lowers them again after finally receiving that mercy, since it is the greatest sign of received mercy for someone to always have their eyes intently on God and to contemplate his glory without end. It should be noted, however, that the sequence of this chapter was also fulfilled literally in Mary Magdalene, who held the type of the Church: for when the Lord, whom she loved with all her heart while alive, was taken from her sight by death and burial, she sought him in her bed, held captive by such love for him that the memory of him did not leave her heart even when her limbs were given to rest. She sought him through nights, namely those two in which he rested in the tomb; yet she did not find him, as the time for his resurrection had not yet come. She arose in the morning with spices, and anxiously searching, she came to the tomb; and even then, she did not immediately find the one she was seeking, but first the angels, certainly guardians of the Church, found her. Inquiring about the Lord from them, and hearing that he had risen, she finally came to see him. She held him, and no longer let him go, having truly recognized that he had triumphed over death. And she hastened to bring him into her mother's house, for she proclaimed his resurrection to the assembly of the disciples, who had preceded her in Christ and had encouraged her to piety by their examples.

After I had slightly passed by them, etc. The one who wishes to enjoy the teaching of truth should not approach it hastily and negligently: for the one who desires to meet the beloved must necessarily pass very diligently by those who proclaim his name, and familiarly insert himself among their assemblies, so that he may thus more closely deserve to attain the knowledge of him whom they preach. For we also say that we have passed through a book when we have read it to the end. Therefore, the angel said to Daniel about the mysteries he was seeing, "Many shall pass through and knowledge shall be multiplied" (Dan. XII). Therefore, after I had slightly passed by them, he says, I found him whom my soul loved. For a seeker of truth ought to pass through the watchmen, that is, to mingle and unite himself with the assemblies of the faithful teachers, as has been said, and to run through their sayings or writings with frequent meditation. When he does this even slightly, he soon finds the beloved whom he sought, because according to the voice of Paul and Isaiah, "The Lord will accomplish his word upon the earth briefly" (Rom. IX), specifically what he said, "He who believes and is baptized shall be saved" (Mark XVI). And of which the Apostle says, "But what does the Scripture say? 'The word is near you, in your mouth'" (Rom. X). This is the word of faith which we preach; "that if you confess with your mouth the Lord Jesus, and believe in your heart that God has raised him from the dead, you will be saved" (Rom. X).

I adjure you, daughters of Jerusalem, by the gazelles, etc. If we look at the preceding verses, we will not find in them that the bride reached rest or sleep, but rather that, leaping from the bed, with the greatest effort of searching, she reached the discovery of her beloved. And how now does the same beloved adjure the daughters of Jerusalem not to awaken her, nor to cause her to wake, unless perhaps because the soul, as though tranquil in the most blessed sleep, knows how to rest in divine love? Just as someone sleeping has closed the bodily eyes to external things and has often opened the eyes of the heart in the vision of hidden things; so indeed, the mind given to the love of heavenly matters withdraws from the concerns of the visible, so that it may keep watch more perfectly and freely in the contemplation of the invisible. And it is no wonder that love is compared to sleep, for it averts the sense of the mind from the desire for the visible and turns it to the desire for the invisible, just as it is compared even to death, with the same song saying, “Love is as strong as death”: because just as death destroys the body, so too does the brilliance of internal life extinguish external delights. Hence, it is rightly that the daughters of Jerusalem are adjured, that is, the souls of the faithful, sighing with an anxious mind for the companionship of the heavenly citizens, not to awaken the beloved, that is, not to hinder a mind devoted to God from the intention of heavenly desire with an untimely interruption. This too can rightly be understood concerning the general state of the Church, whose peace to disturb is to oppose the will of Christ: concerning whom, as enough has already been said above, now it may suffice to speak more sparingly. Let the reader remember only this, that for this reason the verse is repeated in the song of love so that the Lord may signify that He has no less care for the Church gathered from the gentiles than for that gathered from the Jews, but He bears equal concern for the peace of both, as both are united in His singular most beloved house and family. Once upon a time, Judaea believed that it was alone loved by God, that the word of salvation was entrusted only to itself, not also to the uncircumcised gentiles, as evidenced by Luke, who says: “And the apostles and brethren who were in Judaea heard that the gentiles also had received the word of God. When Peter had come to Jerusalem, those of the circumcision contended with him, saying, ‘Why did you go to uncircumcised men and eat with them?’ ” Also, in another place, “On the next Sabbath, almost the whole city came together to hear the word of the Lord. But when the Jews saw the multitudes, they were filled with jealousy; and contradicted the things spoken by Paul” (Acts XI). Hence, the adjuration of the daughters of Jerusalem not to awaken the beloved can also rightly be taken to mean that He commands those who had gone ahead in faith from the Jews not to trouble those or contradict the salvation of those who had come to faith from the gentiles. Where also, what He says, “Until she pleases”, can be understood in this way, that the Church from the gentiles would of its own accord submit itself to watchings and labors for the Lord. Therefore, it is next added that the same daughters of Jerusalem are astonished because the grace of the Holy Spirit is poured out upon the nations.

Who is this that ascends through the desert? etc. Who is this, they ask, worthy of such praise, of such wonder, who has not been cleansed by the mystery of circumcision, nor yet washed in the font of regeneration, and already is imbued with the new grace of the Holy Spirit, already speaks in tongues, and magnifies God? such as we have never remembered happening in our nation, since either the testament of circumcision was given to the fathers, or the washing of baptism was given to us. Who ascends through the desert: rises from the depths of pleasures to the heights of virtues, lifting eyes to the eternal mountains; indeed, lifting, and longing to reach Him who dwells in heaven. Yet ascends through the desert, that is, through the midst of those nations which were not fruitful in any virtues, which no prophet of God, no patriarch, no angel coming, had instructed in the worship of a healthier life, whose faith is of greater miracle, because she most recently recognized and accepted this invincibly, according to what the Lord Himself attests in her praise, saying: I know where you dwell, where Satan's throne is, and you hold fast to my name, and did not deny my faith (Rev. 2). But this is said as an example of the Israelite people, who, freed from the darkness of Egyptian servitude, ascended through the desert's journey to the promised land. Hence, the desert can also rightly be taken in a good sense, that is, denoting that way of life which is separated from the enticements of the world, devoted solely to the scrutiny of God's law and the observance of heavenly precepts, which, hungering and thirsting for righteousness, is fed only by the manna of the heavenly word, and drinks from the fountain of life that emanates from the spiritual rock. Hence, ardently and fervently singing: My soul thirsted for you, my flesh how many times to you in a dry and barren land without water (Psalm 62). Therefore, the Church ascends through the desert, to reach the promised kingdom; and also, how she ascends is shown when it is added, Like a pillar of smoke from spices. Smoke is usually born from fire, born seeking the heights, to be consumed, and gradually withdraw from human sight. In this way, the Church ascends, which, kindled by the fire of the Holy Spirit in the love of its Creator, strives with all effort of virtues towards the heavenly; nor does it desist from its beginnings, until, abstracted from human things, it is seized into the invisible joys of heavenly life; and just as smoke, at one and the same time, can be seen to arise and disappear in the higher parts where it was first seen, so the Church is always newly born through the grace of the Holy Spirit in some of its members until the end of the world; in some, which were first born to God, it is always gathered to the heavenly. Which rightly is not simply compared to smoke, which can be dispersed anywhere, but to a pillar of smoke, so that both the unity of her faith and the simple ascent to the heights may be signified. Moreover, concerning the enemies of God, who are elevated not by any heavenly desire, but solely by the pride of arrogance, it is said that once they have been honored and exalted, they will fail like smoke; and just as in the mind of the depraved, worldly greed burns, conversely fervor burns in the heart of the good, and the virtue smokes, so it was right to say, "Like a column of smoke," adding:

"From the aromatics of myrrh," etc. Indeed, myrrh, which is suitable for embalming bodies, as the arrangement of the sacred burial of the Lord also proves, signifies the chastity of the flesh. Frankincense, which is accustomed to be offered to God in prayers, expresses the virtue of prayer; as the Psalmist also attests in prayer, "Let my prayer be set before You as incense" (Psalm 140). The entire powder of the perfumer signifies all the works of virtues, which are therefore not compared with complete spices, but reduced to powder, so that we may be reminded to distinguish the good works we do with diligent intention and to examine them with the sieve of careful discernment to ensure that nothing unseemly remains in them. The perfumer, who prepares and sifts this powder, is understood to be either the person himself who strives for virtues or the Lord, the giver of virtues. Moreover, it should be noted that when mentioning aromatics, he rightly first calls myrrh, then frankincense and the entire powder of the perfumer, according to that order which the Lord also sets in the Gospel, saying, "Let your loins be girded and your lamps burning" (Luke 12). Which is to say in other words, "Depart from evil and do good" (Psalm 34). Mortify the desires of the flesh and offer to God the pleasing vows of the heart. Thus the beloved of the heavenly bridegroom ascends through the desert like a column of smoke from the aromatics of myrrh and frankincense and the entire powder of the perfumer, because whether the holy Church or any perfect soul grows in the higher virtues through daily progress, which by the flame of charity renders to its author the most delightful fragrance of chastity and prayer, indeed of all spiritual fruits; although it can also be rightly understood that the beloved of Christ ascends, like a column of smoke from the aromatics of myrrh, frankincense, and the entire powder of the perfumer, because his one and the same Church is built from many faithful persons, each flourishing in diverse virtues, some insist more greatly on mortifying the pleasures of the flesh after the example of him who said, "I discipline my body and keep it under control" (1 Corinthians 9); some are peculiarly dedicated to frequent prayers like the symbol of frankincense; others labor to offer God the fruits of good works. Yet all are inflamed by the one same fire of the Spirit, like one single column of smoke, with undivided zeal and common devotion seeking the heights of heavenly life. Nor should it seem contradictory to the diligent reader but rather sufficiently consistent to understand, that the same beloved both is said to be asleep and to ascend through the desert: for she is shown to sleep when the daughters of Jerusalem are adjured not to awaken her. And the same daughters of Jerusalem testify that she ascends, when they immediately respond, "Who is this coming up from the wilderness?" At one and the same time, she both sleeps and ascends, when the soul, as much as it can, distances itself from external cares and carnal desires, and approaches the vision of its Creator by the progress of good operation or thought; which when it is said to ascend through the desert, it is indicated to where it ascends and what is the cause of its ascent, with the voice of the Church that ascends being added.

Behold, the little bed of Solomon, etc. Thus, to the little bed and chariot of Solomon, that is, of the peaceful king, evidently our Lord and Savior, is his ascent: namely, to the little bed in which he rests eternally in peace; and to the chariot, from which he is refreshed by the feasts of life without end. The cause of ascending, however, is that the middle of his chariot, to which he ascended, is spread with love; to which, even if the ascent is purple, that is, bloodied by intense struggle, nevertheless the sweetness of love, which is known to reside in it, greatly invites the daughters of Jerusalem, that is, the souls of a religious mind, to ascend to it. Therefore, the little bed of Solomon is the glory of supreme blessedness, in which the king of peace himself perpetually rests with his saints; toward which little bed the beloved of the king himself, that is, the Church through the desert of this world, strives daily, and partly has already reached, as much as she has sent her faithful toward future rewards. But she will reach it entirely, when at the consummation of the world, the Creator himself and the king of that same heavenly city will have gathered his chosen from the four winds, and as he says elsewhere, He will have girded himself and made them recline, and passing by will have ministered to them. But even in this life, the little bed of Solomon is the quiet behavior of the saints, secluded from worldly tumults, which, with the conflicts of vices now suppressed or put to sleep, imitates the happiness of perpetual peace. Hence also the prophet, And his place was made in peace, and his habitation in Zion (Psalm LXXI), that is, in the sublime contemplation of future goods. And the apostle Peter, If you are reproached in the name of Christ, you are blessed; for the Spirit of the glory of God rests upon you (I Peter XLIX). To each of these couches, what is suitably said applies: "Because Solomon's bed is surrounded by sixty mighty ones of Israel's mightiest," because both the present peace and rest of the Church are defended by holy preachers against the attacks of heretics, and the internal rest of the heavenly homeland is contemplated with firm intent by the more perfect ones. Therefore, it is well said of that bed of the king of peace that it is surrounded by mighty ones. It is also fittingly added, "From the mightiest of Israel." For indeed, Israel is interpreted as "man seeing God"; because those who wish to either protect the present peace of the Church by preaching or contemplate that peace which is in heaven, must be vigilant, stand in faith, act manfully, be strengthened, and strive to render themselves worthy of the divine vision. "From the mightiest," he says, "of Israel"; because all who strive towards the joys of the divine vision are rightly called by the name Israel. But "the mightiest," he says, "among them" are undoubtedly those who are either exalted by the heavenly gift of contemplation or undertake the ministry of preaching properly. They are aptly designated by the number sixty, for such ones surely expect the denarius of eternal reward for the perfection of good deeds: for God perfected the adornment of the world in six days and rested from His works on the seventh, rightly implying by the number six the light of perfect action, for which eternal rest is hoped. Furthermore, that the rewards of good works are symbolized by the number ten, everyone knows who understands why those laboring in the vineyard of Christ received a denarius in payment. "All holding swords," etc. Those holding swords of which the Apostle says: "And take the helmet of salvation and the sword of the Spirit, which is the word of God" (Eph. 6), skilled in those battles of which he admonishes, saying, "Put on the armor of God, that you may stand against the wiles of the devil; for our struggle is not against flesh and blood, but against principalities, against powers," etc. (Ibid.). And rightly skilled, for great skill in war is needed by those who, enclosed in flesh and placed on earth, fight against spiritual wickedness in the heavens with great skill, rather they need great grace from God, since the frailty of the flesh fights when stirred up against the archangel with battles of so many thousands of years.