CHAPTER IV. (Chap. IV.--Verse 1.) How beautiful you are, my love, how beautiful you are and comely! Your eyes are like doves, apart from that which lies hidden within.
1. Because we have explained these things above (Chapter 2, n. 35), as best we could, we now avoid repeating the same things for the sake of preserving brevity. But because there is added 'Apart from what lies hidden within', we must briefly consider how it is connected with what precedes. The bride is therefore beautiful, and her eyes are those of doves, apart from what lies hidden within, because whatever she does in outward things is very honorable: that she lives simply among people, that she disdains to desire the things she sees in this temporal world, and if anything in this world nevertheless pleases her, she abhors going after her desires. But it is far more beautiful and honorable that she strives to keep the desire of her heart unstained, that she holds in her mind the brightness of eternal blessedness and gazes upon it with uplifted contemplation, that in those things which she sees within she sweetly rests and is purified. There follows: (Verse 1.) 'Your hair is like flocks of goats that have ascended from Mount Gilead.'
2. If by the eyes the preachers of the Church are designated, because they show the way to the rest, then by the hair the peoples are fittingly signified, because they bestow adornment upon the same Church. The hair of the bride is therefore said to be like a flock of goats, because the peoples of the Church, while ruminating on the precepts of the law and contemplating heavenly things by faith, are clean animals and graze on the heights. Now Gilead is interpreted as "heap of testimony." And what do we understand by a heap of testimony, if not the multitude of martyrs? For while they held the faith of Christ unconquerably, we know that they bore testimony to the truth even through their own death. And so that flock of goats ascends from Mount Gilead, because the people of the Church raise themselves by faith toward eternal things all the more, the more firmly they have known that the holy martyrs bore testimony to that same faith. There follows: (Verse 2.) Your teeth are like flocks of shorn ewes that ascend from the washing, all bearing twin offspring, and there is no barren one among them.
3. Just as by the eyes preachers are understood, because through them the Church is illuminated, so likewise they can be called her teeth, because through them unbelievers are consumed and little ones are nourished. Indeed, holy preachers are rightly called teeth, because when they elucidate Holy Scripture by expounding it to the lesser brethren, they chew bread, as it were, for the little ones, like mothers for their children, so that the weak may grow strong for harder fare. These are rightly said to be like a flock of shorn ewes that have come up from the washing, because when they remember that they were washed from all sins in baptism, they willingly lay down the burdens of the world, so that they may advance toward attaining and preaching heavenly things all the more freely and easily. Of these it is added: All bearing twins, and there is no barren one among them. All holy preachers bear twin offspring, because while they surpass other people in the two precepts of charity, they preach the twofold love, and in it they do not cease to beget two peoples, Jewish and Gentile. Among them none is barren, because indeed one who disdains to beget spiritual children is not to be called a preacher. Of these it is further added: (Verse 3.) Your lips are like a scarlet ribbon, and your speech is sweet.
4. These same preachers are called the lips of the Church, because through them she speaks the precepts of life to the peoples. They are fittingly compared to a ribbon, because while they restrain loose thoughts in the hearts of men by their preaching, they hold back, as it were, scattered hairs lest they spread out excessively. But what does it mean that they are compared not merely to a ribbon, but to a scarlet one, unless that by scarlet is understood the flame of charity, with which they burn, and through them others are kindled? Through them the speech of holy Church is sweetened, because while they practice what they preach, they set before men their preaching as if it were savory food. There follows: (Verse 3.) Your cheeks are like a piece of pomegranate, besides what lies hidden within.
5. What do we understand by the cheeks of the Church, if not those same preachers who, while they stand out among the peoples so as to benefit them, appear as if visible upon the face of the Church? By the pomegranate, moreover, the Church itself is signified, because while it nourishes many peoples in the unity of faith, it binds together, as it were, many seeds under one rind. The holy preachers are therefore a piece of pomegranate, because while they afflict themselves as seeds more vigorously than others in divine service, while they despise all worldly things, while they deny their own pleasures and utterly mortify their vices, and elevate others, and while they nourish others through their examples, they offer themselves as food, as if broken open and laid bare. But although the things that appear outwardly are great, they nevertheless retain greater things in secret, which the divine eyes alone see. Therefore it is added: Apart from what lies hidden within. There follows: (Verse 4.) Your neck is like the tower of David, which was built with battlements; a thousand shields hang from it, all the armor of the mighty.
6. For we stretch out the neck when we wish to see farther ahead. Therefore the holy preachers are fittingly called eyes for one reason, teeth for another, cheeks for yet another, and the neck for still another. Rightly, then, the neck of holy Church is said to be like the tower of David, because the holy preachers watch from afar the enemies approaching holy Church, and they resist mightily if any try to harm the Church, and, freely despising earthly things, they contemplate heavenly things. They are called the neck, therefore, on account of watching for enemies, and a tower on account of their strength and on account of the lofty contemplation of heavenly joys. This tower is rightly said to be David's, because David is interpreted as "strong of hand," by which Christ is signified, whose is whatever works with strength and loftiness. Of this it is added: 'Which is built with battlements; a thousand shields hang from it, all the armor of the mighty.' The tower of David is said to be built with battlements because the holy preachers are armed with miracles against hostile men, if need be. Against vices, however, they fortify themselves with shields, because lest they succumb to spiritual enemies, they defend themselves with virtues. On them hangs all the armor of the mighty, because whoever wishes to resist strongly the battalions of enemies sees in them examples by which he is able to vigorously overcome armed foes. A thousand here stands for perfection, because in the number one thousand all perfect numbers are completed. There follows: (Verses 5, 6.) 'Your two breasts are like two fawns, twins of a gazelle, that feed among the lilies, until the day breathes and the shadows recede.'
7. By the two breasts, two orders of preachers are designated: one in circumcision, the other in uncircumcision. They are fittingly called like two fawns of a doe, because they are children of the Synagogue and feed on the mountains of contemplation. They are called twins because they preach in harmony and think in harmony. They feed among the lilies until the day breathes and the shadows decline, because they pursue purity tirelessly until on the day of judgment they receive the rewards which they continually contemplate during the labors of the night. The bridegroom follows, saying: (Verse 6.) I will go to the mountain of myrrh and to the hill of frankincense.
8. What do we understand by the mountain of myrrh, if not the strong height of mortification in work, and what by the hill of frankincense, if not the lofty humility in prayer? The bridegroom therefore goes to the mountain of myrrh and to the hill of frankincense, because he intimately visits those whom he perceives to be advancing to great heights through the mortification of vices and to be giving off a sweet fragrance through pure and humble prayers. For by these virtues the holy Church, or each individual soul, is made clean, because while she struggles against vices through the mortification of pleasures, and is frequently washed with tears through holy prayers, she cleanses away her stains so that she may please the bridegroom, before whom she strives to appear beautiful. The bridegroom through his grace brings her striving to its fulfillment, and kindly praises his own work in the bride and says: (Verse 7.) You are altogether beautiful, my beloved, and there is no blemish in you.
9. Since it is written: "No one lives without sin, not even an infant whose life is of one day upon the earth" (Job 24:4, according to the Septuagint), what does it mean that the bride is said to be entirely beautiful, in whom no blemish is found? For elsewhere it is written: "The stars are not pure in his sight" (Job 25:5). And elsewhere: "In many things we all offend" (James 3:2). And the apostle John says: "If we say that we have no sin, the truth is not in us" (1 John 1:8). And likewise: "If we say that we do not sin, we lie, and do not practice the truth" (ibid. 6). But when the holy soul cleanses itself from daily sins through repentance, when it daily washes away minor sins with tears and guards itself from greater ones, although it sins frequently, nevertheless through constant repentance it continually preserves its purity. For this reason it is commanded elsewhere: "Let your garments always be white" (Ecclesiastes 9:8). And that saying: "The just man lives by faith" (Romans 1:17). For although as soon as he sins he strays from justice, yet since he always believes in him who justifies the ungodly, and continually bewails his sins under that faith, through constant washings he retains his righteousness. Therefore to the bride who thus cleanses herself, it is consequently said: (Verse 8.) "Come from Lebanon, my bride, come from Lebanon, come; you shall be crowned from the summit of Amana, from the peak of Senir and Hermon, from the dens of lions, from the mountains of leopards."
10. For Lebanon is interpreted as "whitening." What then is understood by Lebanon if not baptism, in which holy Church is washed with water and is whitened from the blackness of sins through the Holy Spirit whom she receives and through faith in Christ? Whence it is written: "You will sprinkle me, Lord, with hyssop, and I shall be cleansed" (Psalm 50:9). From Lebanon, therefore, holy Church comes to the crown, because in Christ's baptism she receives faith, under which by Christ's grace she merits to be able to receive the reward. But what does it mean that "Come" is said three times, unless that whatever she works subsists in faith and in hope and in charity, so that fortified by these three virtues she may have the strength by which she does not grow weary on the way? For concerning faith it is said: "Cleansing their hearts by faith" (Acts 15:9). And again: "Without faith it is impossible to please God" (Hebrews 11:6). Concerning hope it is said: "None who hope in you, Lord, shall be confounded. For who has hoped in you and been forsaken?" (Sirach 2:11–12). Concerning charity it is said: "Charity covers a multitude of sins" (1 Peter 4:8). And again: "If I distribute all my goods to feed the poor, and if I hand over my body so that I burn, but have not charity, I am nothing" (1 Corinthians 13:3). And the apostle John: "God is charity" (1 John 4:16). However, it can also be understood in another way that "Come" is said three times. For the holy bride comes to Christ while living in this world she works whatever good she can. She comes when at the hour of death the soul, that is the bride herself, is stripped from the flesh. She comes a third time when on the day of the last judgment she takes up the flesh again and enters the heavenly bridal chamber with Christ. There indeed she obtains the rewards of all her labors; there, with her enemies now utterly cast down and shut out, she is gloriously crowned. And therefore here it is said to her by way of promise: "You shall be crowned from the top of Amana, from the summit of Senir and Hermon, from the dens of lions, from the mountains of leopards."
11. What is understood by Amana, Sanir, and Hermon, namely the names of mountains, if not the powerful of this age? The wealthier they are, the more exalted and stronger they appear to be among the weak. But from these mountains holy Church is crowned, because while she preaches the eternal kingdom, while by her own example she demonstrates that all things of the world are worthless, she bends even the powerful themselves to repentance, and prepares for herself a crown in the heavens for seeking them out. Thus indeed it happens that the humble cast down the proud, and the weak bring low the exalted. Therefore it is written: "Every valley shall be filled, and every mountain and hill shall be brought low" (Isa. 40:4). But what does it mean that she is said to be crowned not only from the mountains but also from the peaks of the mountains, except what we see fulfilled — that already the most exalted persons themselves believe in Christ and obey His precepts through the preaching of the Church? For kings and emperors serve Christ, lay down their crowns, and through repentance seek pardon in the Church. If therefore by the peaks of the mountains we understand the highest persons, rightly by the dens of lions and the mountains of leopards are designated the various princes and ministers who serve cruelty and deceive by their cunning those whom they cannot harm by force. Leopards indeed always carry spots on their skin — by whom are signified any other than hypocrites or the quarrelsome? For in those who pursue credulity, demons recline as lions. In those, however, they build mountains as leopards, whom, while they permit them to mix certain virtues with their vices, they compel to seek the glory of praise for all their good deeds. These therefore truly imitate the variety of leopards, because while they pursue vices along with virtues, they are divided as if by dissimilarity of color on a mottled hide. But from the dens of lions and from the mountains of leopards the Church is crowned, because while through her preaching both the cruel are converted to piety and hypocrites to the unity of a humble life, for all these she will receive the reward she deserves. To her it is said again: (Verse 9). "You have wounded my heart, my sister, my bride; you have wounded my heart with one of your eyes, and with one chain of your neck."
12. By the eyes of the bride, the preachers of the holy Church are designated, as has been said; by the hair, the multitude of the people is figured; by the neck, moreover, the joining of the holy head and body is shown, which is understood as the faith of the Church. For through this faith the head and body are joined, since each person clings to Christ all the more tenaciously, the more faithful he is held to be in good conduct. Therefore the bridegroom is wounded by one of the eyes and by one hair of the bride's neck, because indeed he is afflicted even to the death of the cross, so that the unity of preachers and people in the Church might be confirmed. Concerning his love toward the bride, the bridegroom again adds: (Verse 10) How beautiful are your breasts, my sister, my bride!
13. What is more fittingly understood by the breasts in this place than the very love of God and neighbor, about which we spoke above? Through these the holy mind nourishes all its senses in love, while it is bound to its God by the tenacity of charity, and freely bestows upon its neighbors whatever benefit it has, whenever it is permitted. How much the bridegroom loves these breasts of the bride, he openly shows in the repetition of praise, saying: (Verse 10.) Your breasts are more beautiful than wine, and the fragrance of your ointments surpasses all spices.
14. What we said above concerning the breasts of the bridegroom, we consider can also be understood here when he speaks of the bride. 'And the fragrance of your ointments is above all spices.' By ointments, indeed, are understood those very virtues which arise from charity. For even the reprobate sometimes possess spices with which they give off fragrance, because they possess certain virtues and perform good works; but because they live without charity, nothing they do is pleasing in the sight of God. Hence at the judgment, when they shall say: 'Lord, did we not prophesy in your name, and do many mighty works in your name?' (Matt. 7:22), it shall be answered to them: 'I never knew you; depart from me, all you workers of iniquity.' Rightly, therefore, the ointments of the Church are said to give off fragrance above all spices, because even though the works of the reprobate sometimes please men, those which holy Church prepares from charity give off fragrance in the divine nostrils without ceasing. There follows: (Verse 11.) 'Your lips, O bride, are a dripping honeycomb; honey and milk are under your tongue, and the fragrance of your garments is like the fragrance of frankincense.'
15. The preachers of the Church are rightly said to be the lips of the bride, because through them she speaks to the peoples, and through them the little ones are instructed in the faith, since through them the hidden things of divine Scripture, as if secrets of the heart, are made manifest. Now in a honeycomb, the honey lies hidden and the wax is seen. Rightly, therefore, the lips of the bride are called a honeycomb, because when great wisdom is held in the frailty of the flesh, honey is, as it were, hidden in wax. But when any one of the elect preaches, when he reveals heavenly joys to those who do not know them, then the honeycomb drips, because he makes manifest to his hearers through the frailty of the mouth how great a sweetness of wisdom lies hidden in the heart. Whence it is written: "We have this treasure in earthen vessels" (1 Cor. 4:7). Therefore it is added: "Honey and milk are under your tongue." To be sure, false preachers carry honey on their tongue which they do not have under their tongue, because they sometimes preach heavenly joys as though they were genuine, while they themselves desire earthly goods with all their longings. But the holy mind displays honey on its tongue, because it shows the sweetness of wisdom by speaking, and by preaching truthfully, it refreshes its hearers as if with the sweetness of honey. It bears milk, because with teaching suited to them it nourishes all the little ones in the Church. But all these things it reserves for itself under its tongue, because it carries its inner sweetness constantly within. For while it casts aside earthly things, while it rejects the bitterness of vices, it feeds itself in its interior senses on the sweetness of wisdom, from which it gathers strength, so that as it advances toward eternal things, it cannot grow weary in the labor of the journey.
16. To whom it is well said: "And the fragrance of your garments is like the fragrance of frankincense." What is designated by these garments, if not holy works, by which the shame of preceding evils is covered, lest it be seen? For hence it is written: "Blessed is he who watches and keeps his garments, lest he walk naked and they see his shame" (Rev. 16:15). Frankincense, moreover, is placed by signification for prayer, as it is written: "Let my prayer ascend like incense in your sight" (Ps. 141:2). The holy soul therefore, in this world, performs as many good works as it can, and while working well, stretches itself toward eternal things with holy desire and intention; nor does it do any good except with that intention, that it might at some time be able to arrive at the heavenly things which it loves. Rightly therefore the fragrance of its garments is said to be like that of frankincense, because in all its works it prays, while with the intention of arriving there, it performs whatever good works it can. There follows: (Verse 12.) "A garden enclosed is my sister, my bride, a garden enclosed, a fountain sealed."
17. The garden represents holy Church, because when she brings forth many peoples in faith, she sends out beautiful flowers like good soil. This garden is rightly said to be enclosed, because it is fortified on every side by the wall of charity, lest any reprobate enter within the number of the elect. Each holy soul is also understood to be an enclosed garden, because when she hides her good works by the intention of eternal life, when she utterly despises human praises, she surrounds herself with that good intention, lest the ancient enemy be able to break in to seize what is within. She is also called a fountain, because when she continually thinks on heavenly things, when she always gathers the knowledge of the Scriptures into the belly of memory, the holy mind does not cease to produce living waters within herself, which she is able to offer to thirsting neighbors so that they may be refreshed. Whence it is written, the Lord saying: "Whoever drinks of the water that I shall give him shall never thirst; but the water that I shall give him shall become in him a fountain of water springing up into eternal life" (John 4:13). And elsewhere: "He who believes in me, as the Scripture says, rivers of living water shall flow from his belly" (John 7:38). But why is that fountain said to be sealed, unless because spiritual understanding is hidden from unworthy minds? For to the unfaithful man it is said by the Lord: "The Spirit breathes where He wills, and you hear His voice, and you do not know whence He comes or where He goes" (John 3:8). And again it is written: "The light of Your countenance is sealed upon us, O Lord" (Psalm 4:7). For what is there called a sealed light is without doubt here declared to be a sealed fountain. For the Holy Spirit both illuminates and bedews the mind He fills, and bedewing illuminates it: so that from His light it may see what to desire, and from His dew it may refresh itself, lest it grow weary. There follows: (Verse 13.) "Your shoots are a paradise of pomegranates with the fruits of orchard trees."
18. What does holy Church send forth, if not holy words together with holy works, by which she begets and nourishes her children? When she leads some all the way to martyrdom and instructs others in holy conduct — sending the former, red with the blood of martyrdom, to the eternal homeland, while presenting the latter, living in holy works, to their neighbors as an example of holiness — what else does she send forth but pomegranates and the fruits of fruit trees? For pomegranates contain a multitude of seeds beneath a red rind, while the fruits of fruit trees hold within themselves the sweetness of refreshment. Just so, when martyrs labor under the fire of tribulation, when they do not hesitate to pour out their blood outwardly for Christ, they gather inwardly within their minds a multitude of virtues. Likewise, all the saints who live in the peace of the Church bear the fruits of fruit trees, because when they do holy works, they provide examples to their neighbors, by the display of which those who wish may refresh themselves. For however many saints there are in the Church, whether they burn with the fire of suffering or grow up quietly in the peace of the Church, they do not cease, while they live, to build up within themselves the fragrance of holy virtues like a paradise of sweetness and delights. Scripture reveals the abundance of this paradise when, under the voice of the bridegroom, it designates various virtues by the names of trees, saying: (Verse 14.) Henna with spikenard, spikenard and saffron, calamus and cinnamon with all the trees of Lebanon, myrrh and aloe with all the finest perfumes.
19. For what is designated by these diverse species of spices, if not the fragrance and progress of holy virtues, which is found in the saints? From these species, indeed, royal ointments are prepared; from these, healings of bodies are obtained. Rightly, therefore, they designate the virtues of souls, which, when gathered and compounded, both the good fragrance of reputation goes forth, and fitting health is restored to sick souls. But still the praise of the Church is repeated by the Bridegroom, when it is added: (Verse 15.) A fountain of gardens, a well of living waters, which flow with force from Lebanon.
20. Rightly in the sendings forth, she is described as a fountain of gardens and a well of living waters. For what is designated by the fountain and the well, if not Holy Scripture? Which so generates the water of wisdom that it both always refreshes those who drink and yet does not cease to flow. It is fittingly said to belong to gardens, because Holy Scripture belongs especially to those in whose minds the seeds of virtues spring up. But we must ask why Scripture is called both a fountain and a well at the same time, since a fountain appears on the surface, while a well, lying hidden in the depths, exercises all who seek it with greater labor. But it should be known that divine Scripture, being clear in certain passages and presenting itself as obscure in others, is sometimes drunk easily as it is found, like a fountain, and sometimes requires great searching in order to be grasped once found. That the understanding of Holy Scripture is designated by water is shown elsewhere when it is said by the divine voice concerning the reprobate: I will send upon them a thirst for water and a hunger for bread (Amos 8:11). And through Isaiah it is said: The Lord will take away from Jerusalem and Judah every support of bread and every support of water (Isaiah 3:1). Here it should be noted that the support of bread is taken away first, and afterward the support of water. For when the weighty sayings of Scripture are not sought out so as to be obeyed, the mind gradually falls away from knowledge, so that at some point even easy things are not grasped by the understanding. But these waters are fittingly said to flow from Lebanon with force, for Lebanon, as has been said, is interpreted as "whitening." In baptism indeed we are whitened, when, the blackness of sins having been removed, we are reformed to the purity of new life. From Lebanon, therefore, the waters of the well flow with force, because in baptism all the elect receive the gift of the Holy Spirit, by which, being illuminated, they understand the meaning of Sacred Scripture. This knowledge of Holy Scripture flows with such force that when it touches the elect, it removes them from love of this life and carries all who cling to it across to eternal joys by the power of its rushing. For this is why it is written in the Psalm: The rushing of the river makes glad the city of God (Psalm 45:5). For the rushing of the river makes glad the city of God, when through the gift of the Holy Spirit the wisdom of Scripture, flooding in powerfully, gladdens the holy Church, or the mind of anyone who receives it, by its infusion. At the coming of this Spirit, the malignant spirit is rebuked, when here in what follows it is said: (Verse 16.) Arise, O north wind, and come, O south wind: blow through my garden, and let its spices flow forth.
21. For what is designated by the North wind, which constricts with cold and makes things numb, if not the unclean spirit, who, while he possesses all the reprobate, makes them numb to good work? By the South wind, truly, that is, the warm wind, the Holy Spirit is figured: who, when He touches the minds of the elect, releases them from all numbness and makes them fervent, so that they eagerly perform all good things. For hence it is said: "Turn again, O Lord, our captivity, as a torrent in the South" (Psalm 125:4). Let the North wind arise, then, and let the South wind come and blow through the garden of the Bridegroom, and let its spices flow; that is, let the evil spirit depart from the Church or from each soul, and let the Holy Spirit come. Who, coming, may pour the fire of charity into their thoughts, and, having poured Himself in, may release them from the numbness of negligence. When He does this, the spices flow; because when, with the Holy Spirit arriving, the heart that had previously been numb rouses itself to works, soon the fragrance of holy activity spreads sweetly through all the neighbors, so that all who hear may kindle themselves to the same things, and, with the South wind blowing, that is, with the Holy Spirit pouring Himself in, they may send forth the odors of virtues, so that everywhere the holy garden may bloom, and after the flower may produce fragrant and refreshing fruit. Into this garden the bride invites the beloved, when she adds: