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Chapter 39SermC.1.39

Sermo 39

The Spousal Address and the Pattern of the Fathers

The Bridegroom addresses the bride as 'friend,' recalls the Exodus as a type of baptism, and reassures her that his rebuke is not hatred but love adorned with gifts.

I have compared you, my friend, to my cavalry in Pharaoh's chariots.✦1 Before all else, in these words we gladly acknowledge that the pattern of the Church went before us in the fathers, and that the Sacraments of our salvation were clearly set forth there.2 In Israel's departure from Egypt, and in that twin, wondrous service of the sea — both the crossing given to the people and vengeance upon their enemies — the grace of baptism is clearly expressed: saving people and drowning their sins.3 All, he says, were under the cloud, and all were baptized into Moses in the cloud and in the sea.✦4 But we must trace the sequence of words, as we usually do, and join what follows to what went before; and only then draw out, if we can, something sweet that may help form good character. Where the bride's harsh and stern presumption had been checked by rebuke, so she would not remain too sad, certain good things she had already received are brought back to her memory, and certain things she had received as a bond are now promised anew; and she is spoken of beautifully once more, and called 'friend.'5 Because I have spoken harshly to you, my friend, let there be in me no suspicion of hatred or rancor toward you. For the evident signs of my love toward you are my very gifts, by which I have honored you and adorned you.

Encouragement After Reproof and the Promise of Greater Gifts

The Bridegroom promises to add greater gifts and urges the bride to walk firmly in his love, before a brief note on the sequence of the letter.

It's not in my mind to take those things back, but rather to add greater ones. Or this way: You won't find it hard, my friend, to receive now what you ask for, since you've already received such great things from me — and you'll receive even greater than these if you walk in my commands and stand firm in my love.67 These things are for the sequence of the letter.

The First Gift: Merciful Liberation from Pharaoh's Slavery

The Bridegroom recalls freeing the bride from the yoke of sin like Israel from Egypt, confessing mercy, and adorning her as a friend and bride with golden chains.

Now let's see what kind of gifts they are that he recalls giving her. And the first is indeed that he likened her to his cavalry on Pharaoh's chariots, by freeing her from the yoke of sin and putting to death all the works of the flesh — just as that people was freed from the slavery of Egypt, with all Pharaoh's chariots overthrown and sunk.✦ That is indeed the greatest mercy — in which, if I too wish to boast, I won't speak foolishly, for I'll speak the truth.✦ I confess and will confess: unless the Lord had helped me, my soul would have dwelt in hell.✦ I'm not ungrateful; I'm not forgetful. I'll sing of the Lord's mercies forever.✦ But so far that has been with the bride. For the rest, by that singular favor, once she's been freed, she's taken in as a friend and clothed with adornment as the Lord's bride — though for now only on her cheeks and her neck.✦ In addition to these, she's promised little chains for adornment — and they themselves are golden, for their value, but also set with silver, for their beauty.✦

The Order of Grace: Freedom, Love, Cleansing, and Ornament

The text marvels at the fitting order of grace: first merciful freedom, then loving acceptance, then cleansing, and finally the promise of the finest ornament.

Who wouldn't be quite pleased by the very order of these gifts? First, she is mercifully set free; second, she is graciously loved; third, she is kindly washed and cleansed; and finally, she receives the promise of the finest ornament.

Kindly Instruction for Slower and Quicker Minds Alike

Recognizing that some hearers recognize themselves in these words, the preacher undertakes a fuller explanation out of kindness, since the Spirit of wisdom favors patient teaching.

I don't doubt that some of you are now recognizing in yourselves the things being said, and that, warned by your own experience, you're moving ahead toward understanding. But truly, mindful of that verse — 'The declaration of your words gives light, and grants understanding to little ones' — I consider it worthwhile, for the sake of such people, to explain this same matter somewhat more fully. For the Spirit of wisdom is kind, and a kind and diligent teacher is pleasing to it — one who so longs to satisfy eager students that he doesn't refuse to accommodate the slower ones. In the end: 'Those who shed light on me will have eternal life,' Wisdom herself says — a reward I would by no means wish to be cheated of. Yet even in things that sometimes seem straightforward, such hidden depths lie that it won't be useless — even for those who seem more gifted and quick-minded — if these matters are explained more carefully.

The Soul as the Lord's Cavalry

The figure of Pharaoh's army is drawn from history to show that one holy soul is rightly likened to the Lord's cavalry because of its virtues, discipline, and spiritual warfare.

But now consider the figure of Pharaoh and his army, and the Lord's cavalry. The figure isn't applied to the armies themselves, but drawn from them. For what fellowship does light have with darkness?✦ Or what part has a believer with an unbeliever?✦8 But clearly there's a comparison between the holy, spiritual soul and the Lord's cavalry, and between Pharaoh and the devil, and both their armies. And you shouldn't be surprised that one soul is likened to a great cavalry, if you consider how great a battle line of virtues is found within that one soul, holy as it is; how great an orderliness in its affections, how great a discipline in its conduct, how great an armory in its prayers.9 How much strength there is in its actions, how much terror in its zeal, and finally, how constant its engagement with the enemy, how many its triumphs. And so it goes on to read: Terrible as a battle line set in array; and again: What will you see in the Shunammite, except the camps of armies?✦10

Angelic Guardians and the Heavenly Column

The bride, upheld by angelic ministries and the heavenly column, is never without protection, since angels are jealous for her and eager to present her as a chaste virgin to Christ.

Or if that doesn't sit well with you, understand that a soul like this is never without the protection of angels, who are jealous for her with a divine jealousy, eager to keep her for her husband and to present her as a chaste virgin to Christ.✦ And don't say in your heart, 'Where are they?'✦ Who has seen them? The prophet Elisha saw them, and what's more, he prayed that Gehazi too might see.✦ You don't see them, because you are not a prophet, nor a prophet's servant. The patriarch Jacob saw them and said, 'These are God's encampments.'✦ The teacher of the Gentiles saw them too, when he asked, 'Are they not all ministering spirits, sent out to serve for the sake of those who are to inherit salvation?'✦

From Bodily Sign to Spiritual Triumph

What was done bodily in the Exodus is now fulfilled in the Spirit, for it is a greater thing to strike down the devil and vanquish spiritual powers than to overthrow Pharaoh's chariots.

So the bride, advancing upheld by angelic ministries and crowded by the heavenly column, is like the cavalry of the Lord — that cavalry which once triumphed over those in Pharaoh's chariots by so astonishing a miracle of divine help. For if you carefully consider all the things you marvel at there as accomplished so magnificently, you will find things here no less worthy of wonder. Except that in this respect the triumph is now more magnificent: because what went before there in bodily form is fulfilled here in the Spirit. Doesn't it seem to you plainly a far stronger and far more glorious thing to strike down the devil than Pharaoh, and to vanquish the aerial powers than to overthrow the chariots of Pharaoh?✦ There the battle was finally against flesh and blood; here against rulers and powers, against the world's governors of this darkness, against the spiritual forces of wickedness in the heavenly places.✦ Now follow along with me through each corresponding member of the pattern. There a people led out of Egypt, here a person drawn out of the world; there Pharaoh is struck down, here the devil; there the chariots of Pharaoh are overthrown, here the carnal and worldly desires that wage war against the soul are undermined — those in waves, these in tears; those waves salt, these bitter. I think the demons too would now be crying out, if it should happen to fall upon such a soul: 'Let us flee from Israel, because the Lord fights for him.'✦

Pharaoh's Chieftains: Malice, Luxury, and Avarice

The preacher names Malice, Luxury, and Avarice as great invisible princes of Egypt, each ruling its own territory under the devil's kingdom.

Would you like me also to assign you, by name, some of Pharaoh's own chieftains, and to describe the chariots, so that in light of them you too may be able to identify others, if there are any, within yourself? A great spiritual and invisible chieftain of the king of Egypt is surely Malice, great is Luxury, great is Avarice. And these indeed hold their own territories under their king, just as domains have been assigned to each of them. For Malice rules in every region of evil deeds and crimes; Luxury is in charge of every uncleanness and shamefulness of the flesh; Avarice has received dominion over the spheres of plunder and fraud.

The Chariot of Malice and Its Horses of Power and Pomp

Malice's chariot is fitted with four wheels and drawn by earthly Power and worldly Pomp, driven by Swelling and Envy, and only humility and fear can resist its rush.

Notice, too, what kind of chariots Pharaoh has prepared, with his own leaders, for pursuing the people of God. Malice has its own chariot, fitted with four wheels: Savagery, Impatience, Audacity, and Impudence. That chariot is brutally swift when it comes to shedding blood — innocence doesn't stop it, patience doesn't slow it, fear doesn't rein it in, and shame doesn't hold it back. But it's pulled by two exceedingly swift horses, ready for any destruction — earthly Power and worldly Pomp. Then indeed this chariot of malice runs with great speed, since on one side the effect of power lies ready to carry out its malicious efforts, while on the other the applause of pomp smiles on crimes once committed — so that the word written might be fulfilled: 'The sinner is praised in the desires of his own soul, and the unjust one is blessed'; and again another Scripture: 'This is your hour, and the power of darkness.'✦ Furthermore, two charioteers sit over these two horses — Swelling and Envy — and while Swelling drives Pomp, Envy drives Power. For the first is carried swiftly by a love of diabolical display, and its heart has already swollen with pride within itself. Whatever stands firm in itself — held in check by fear, tempered by gravity, made steady by humility, made sound by purity — will by no means be lightly swept away by the breeze of this world's vanity.

The Chariot of Luxury and the Canopy of Dissimulation

Luxury's chariot is drawn by prosperity and abundance, driven by Torpor and false security, shaded by Dissimulation and fanned by Extravagance, while envy agitates earthly power.

Likewise, isn't the beast of burden of earthly power driven by envy, and spurred on this side and that, as if by the spurs of malice—specifically by the suspicion of losing power and the fear of succumbing?11 For it's one thing to be suspicious of a successor, and another to fear an invader. And so, by these goads, earthly power is constantly agitated. And so the chariot of malice, indeed, looks like this.12 The chariot of luxury is also driven along by a team of four vices — gluttony of the belly, plainly, lust, the softness of fine clothes, and the leisure and sluggishness born of sleep. It is drawn equally by two horses: prosperity in this life and an abundance of possessions. And the two who preside over these are Torpor, born of sloth, and a false sense of security — because plenty dissolves diligence, and as Scripture says, 'The prosperity of fools will destroy them' — and this for no other reason than that prosperity makes those who feel secure in it dangerously so. When they say, 'Peace and security,' then sudden destruction will come upon them.✦✦ These horses never slacken their pace, nor do they need whips or anything of the sort. Instead of such things, they use a canopy to cast shade and a fan to stir a breeze. Furthermore, the canopy itself is Dissimulation — casting shade and shielding the soul from the burning heat of its cares. For it belongs to a soft and delicate soul to hide even its necessary worries, and to conceal itself beneath the shelter of dissimulation so as not to feel the restless agitations of anxiety. And the fan is Extravagance — bringing a breeze of flattery. For the lavish are generous indeed — buying with gold the breeze from the mouths of flatterers. And on this, enough has been said.

The Chariot of Avarice and Its Single Charioteer

Avarice rides a four-wheeled chariot of vices drawn by Tenacity and Rapacity, driven by the Ardor of having and whipped by Lust of acquiring and Fear of losing.

And so Avarice too is carried on a four-wheeled chariot of vices: Timidity, Inhumanity, Contempt of God, and Forgetfulness of death. And the beasts of burden that drag it are Tenacity and Rapacity, and over both of them a single charioteer presides: the Ardor of having. For Avarice alone, because it won't tolerate hiring many, is content with a single servant. And he himself, exceedingly ready and untiring as the executor of the work enjoined on him, drives on the truly toiling beasts of burden with the sharpest of whips: Lust of acquiring and Fear of losing.

Other Princes of Egypt and the Song of Trust in God

Other Egyptian princes like Pride and Impiety also have chariots, but the soul strengthened by the Lord alone sings the Canticle of Moses and trusts in God rather than in chariots and horses.

There are also other princes of the king of Egypt who likewise have their own chariots for the campaign of their lord — like Pride, who is one of the greater princes; like Impiety, the enemy of faith, who herself holds a great place in the house and kingdom of Pharaoh; and there are still many others of lower rank, satraps and horsemen, who have no number in Pharaoh's army — whose names and duties, and indeed their arms and equipment, I leave for your study, so that you may be trained by examining them.✦ In the strength of these princes, then, and of their chariots, the unseen Pharaoh dashes about everywhere into every household of the Lord, raging with whatever forces he can in tyrannical fashion — and in these very days he pursues Israel as it goes out of Egypt.✦ But he — neither carried by chariots nor protected by arms — nevertheless, strengthened by the Lord's hand alone, sings in safety: 'Let us sing to the Lord, for he has gloriously triumphed; he has thrown horse and rider into the sea.' Likewise: 'Some trust in chariots and some in horses; but we will call on the name of the Lord our God.'✦✦ And let these words be said for the comparison drawn from the Lord's cavalry and the chariots of Pharaoh.

Called Friend: Liberation, Love, and the Ethiopian Bride

The bride is called friend because she was first loved and then freed; Moses and the Ethiopian woman prefigure Christ's marriage to the sinful soul, and Christ alone can make the bride beautiful.

After this, she is called the friend. For he himself was indeed a friend even before the liberation, otherwise he would not have freed the one he had not loved; but she, through the gift of liberation, was brought to become a friend. Listen, finally, to the one confessing. Not because we have loved him, he says, but because he first loved us. Remember now Moses and the Ethiopian woman, and recognize now what was long prefigured: the marriage of the Word and the sinful soul; and distinguish, if you can, what tastes sweeter to you in the contemplation of the most sweet Sacrament — whether the exceedingly kind condescension of the Word, or the inestimable glory of the soul, or the unexpected confidence of the sinner.13 But Moses could not change the Ethiopian woman's skin; Christ could. It follows, for a reason: 'Beautiful are your cheeks, like a turtledove's.' But let this be reserved for another discourse: that always, as we eagerly receive what is set before us at the Bridegroom's table, we may pour out our praise and glory for him — Jesus Christ our Lord, who is God over all, blessed forever.

Amen

The discourse closes with a single 'Amen.'

Amen.

Read the original Latin

Equitatui meo in curribus Pharaonis assimilavi te, amica mea. Ante omnia in his verbis libenter accipimus Ecclesiae typum in patribus praecessisse, et nostrae sacramenta salutis praeostensa esse. In exitu Israel de Aegypto, geminoque illo admirabilis maris obsequio, et transitum scilicet populo dantis, et ultionem de hostibus, baptismi gratia evidenter exprimitur, salvantis homines, et crimina submergentis. Omnes, inquit, sub nube fuerunt, et omnes in Moyse baptizati sunt in nube et in mari. Sed oportet consequentiam, sicut solemus, signare verborum, et sequentia prioribus copulare; et ita demum elicere suave quidpiam, si possumus, quod prosit moribus instruendis. Ubi itaque sponsae praesumptio dura et austera increpatione repressa est; ne tristior remaneret, bona illi aliqua, quae iam acceperat, ad memoriam reducuntur, et aliqua quae nodum acceperat, promittuntur; sed et pulchra denuo perhibetur, et appellatur amica. Quod tibi, inquit, dure locutus sum, amica mea, nulla in me tibi suspicio sit odii vel rancoris. Nam signa amoris mei in te evidentia sunt ipsa mea munera, quibus te honoravi et ornavi.

Nec mihi animi est illa retrahere, sed magis addere ampliora. Vel sic: Non aegre feras, amica mea, minime te accipere modo quod postulas, quae tanta a me iam accepisti: et maiora horum accipies, si in praeceptis meis ambulaveris, et in amore meo perseveraveris. Haec pro litterae consequentia.

Nunc iam videamus, qualia sint quae se donasse commemorat. Et primum quidem est, quod eam assimilavit equitatui suo in curribus Pharaonis, liberando utique a iugo peccati, mortificatis universis operibus carnis; quemadmodum ille populus libera tus est a servitute Aegypti, subversis et submersis cunctis curribus Pharaonis. Id quidem miseratio maxima, in qua ego quoque si gloriari voluero, non ore insipiens: Veritatem enim dicam. Fateor et fatebor: Nisi quia Dominus adiuvit me, paulo minus habitasset in inferno anima mea. Non sum ingratus, non sum oblitus; misericordias Domini in aeternum cantabo. Verum hactenus mihi cum sponsa. De reliquo, illa singulari dignatione, postquam liberata est, asciscitur in amicam, decorem induitur tanquam Domini sponsa, interim tamen in genis duntaxat et in collo. Ad haec illi promittuntur murenulae pro ornatu, ipsaeque aureae pro pretio, sed et distinctae argento pro decore.

Cui non admodum placeat ordo ipse donationum? Primum, misericorditer liberatur: secundo, dignanter adamatur; tertio, benigne abluitur et purgatur; postremo, optimi ornamenti accipit promissionem.

Non ambigo quosdam iam vestrum in semetipsis recognoscere quae dicuntur, proprioque experimento commonitos ad intelligentiam praevolare. Sed sane memor versiculi illius: Declaratio sermonum tuorum illuminat, et intellectum dat parvulis; pro huiusmodi dignum duco cadem modice latius explananda. Benignus est enim Spiritus sapientiae, et placet illi doctor benignus et diligens, qui ita cupiat satisfacere studiosis, ut morem gerere tardioribus non recuset. Denique: Qui elucidant me, vitam aeternam habebunt, ait ipsa Sapientia : quo quidem praemio ego fraudari noluerim. Quanquam in his etiam quae plana videntur, quandoque talia latent, quae ipsis quoque, qui capaciores videntur et praevolantes ingenio, non erit inutile si diligentius declarentur.

Sed vide iam similitudinem de Pharaone et exercitus eius, et Domini equitatu. Non inter ipsos exercitus similitudo data est, sed de ipsis. Quae enim societas luci ad tenebras? aut quae pars fideii cum infideli? Sed inter sanctam spiritualemque animam, et equitatum Domini plane comparatio est, et inter Pharaonem et diabolum, amborumque exercitus. Nec miraberis unam animam equitatus multitudini similatam, si advertas quantae in ipsa una, quae tamen sancta anima sit, virtutum acies habeantur; quanta in affectionibus ordinatio, quanta in moribus disciplina, quanta in orationibus armatura. quantum in actionibus robur, quantus in zelo terror, quanta denique ipsi cum hoste conflictuum assiduitas, numerositas triumphorum. Denique in consequentibus legitur: Terribilis ut castrorum acies ordinata; et item: Quid videbis, inquit, in Sunamite, nisi choros castrorum?

Aut si id tibi non placet, noveris huiusmodi animam nunquam esse sine angelorum custodia, qui eam aemulantur Dei aemulatione, solliciti suo viro servare, et virginem castam exhibere Christo. Et ne dixeris in corde tuo: Ubi sunt? quis eos vidit? Vidit eos propheta Elisaeus, insuper et fecit orando, ut videret etiam Giezi. Tu non vides, quia non es propheta, nec puer prophetae. Vidit patriarcha Iacob, et ait: Castra Dei sunt haec. Vidit et doctor gentium, qui dicebat: Nonne omnes administratorii spiritus sunt, missi in ministerium propter eos qui haereditatem capiunt salutis.

Ergo angelicis fulta ministeriis, et superno stipata agmine sponsa incedens, similis est equitatui Domini; illi utique, qui quondam in curribus Pharaonis tam stupendo divini adiutorii miraculo triumphavit. Si enim diligenter advertas, cuncta quae ibi miraris magnifice perpetrata, invenies hic nihilominus admiranda. Nisi quod in eo nunc magnificentius triumphatur, quod quae illic corporaliter praecesserunt, hic spiritualiter adimplentur. An non tibi nempe multo fortius longeque gloriosius esse videtur, diabolum prosternere, quam Pharaonem; atque aerias debellare potestates, quam currus Pharaonis subvertere? Ibi denique pugnatum est adversus carnem et sanguinem; hic adversus principes et potestates, adversus mundi rectores tenebrarum harum, contra spiritualia nequitiae in coelestibus. Et prosequere modo mecum singula proportionis membra. Ibi populus eductus de Aegypto, hic homo de saeculo; ibi prosternitur Pharao, hic diabolus; ibi subvertuntur currus Pharaonis, hic carnalia et saecularia desideria, quae militant adversus animam, subruuntur; illi in fluctibus, isti in fletibus; marini illi, amari isti. Puto et nunc clamitare daemonia, si forte contingat incidere in talem animam: Fugiamus Israelem, quia Dominus pugnat pro eo.

Visne etiam aliquos de principibus Pharaonis propriis tibi designem nominibus, et de curribus describam, ad instar quorum tu quoque alios, si qui sunt, per te ipsum valeas invenire? Magnus quidam princeps spiritualis atque invisibilis regis Aegypti profecto Malitia est, magnus Luxuria, magnus Avaritia. Et hi quidem possident terminos suos sub rege suo, sicut sui cuique assignati sunt. Nam Malitia in omni regione maleficiorum atque facinorum dominatur; Luxuria omni immunditiae et turpitudini carnis praeest; Avaritia in partes rapinae et fraudis sortita est principatum.

Accipe nunc quoque quales his suis principibus Pharao praeparaverit currus ad persequendum populum Dei. Habet namque Malitia currum suum rotis quatuor consistentem: Saevitia, Impatientia, Audacia, Impudentia. Valde etenim velox est currus isto ad effundendum sanguinem, qui nec innocentia sistitur, nec patientia retardatur, nec timore frenatur, nec inhibetur pudore. Trahitur autem duobus admodum pernicibus equis, et ad omnem perniciem paratissimis, terrena Potentia, et saeculari Pompa. Tunc namque quadriga ista malitiae currit valde velociter, cum hinc quidem potentiae effectus subest eius adimplendis malitiosis conatibus; inde plausus pompae arridet perpetratis sceleribus, ut sermo impleatur qui scriptus est: Quoniam laudatur peccator in desideriis animae suae, et iniquus benedicitur; et iterum alia Scriptura: Hoec est, inquit, hora vestra, et potestas tenebrarum. Porro praesident duobus his equis aurigae duo, Tumor et Livor; et tumor quidem pompam, livor vero potentiam agit. Is enim rapido fertur diabolicarum amore pomparum, cuius apud se cor prius intumuit. Nam, quod in se firmiter stat timore compressum, gravitate modestum, humilitate solidum, puritate sanum, aura huius vanitatis nequaquam leviter rapietur.

Item terrenae iumentum potentiae nonne invidia agitur, et quasi quibusdam livoris urgetur hinc inde calcaribus, suspicione utique decedendi, et metu succumbendi? Aliud est enim quod suspectus est successor, et aliud quod timetur invasor. His itaque stimulis terrena potentia continue agitatur. Et currus quidem malitiae sic se habet.

Luxuriae vero currus quadriga nihilominus volvitur vitiorum, Ingluvie videlicet ventris, Libidine coitus, Mollitie vestium, otii soporisque Resolutione. Trahitur equis aeque duobus, Prosperitate vitae, et rerum Abundantia; et qui his praesident duo, ignaviae Torpor, et infida Securitas: quia et copia ignaviam solvit, et, secundum Scripturam: Prosperitas stultorum perdet illos; non sane ob aliud, nisi quoniam male securos reddat: Cum autem dixerint, Pax et securitas; tunc subitaneus superveniet eis interitus. Hi calcaria minime liabent, neque flagella, vel aliquid huiusmodi, sed pro his utuntur conopeo ad faciendam umbram, et flabello ad citandum ventum. Porro conopeum Dissimulatio est, umbram faciens, et protegens ab aestu curarum. Proprium namque est mollis et delicatae animae etiam necessarias dissimulare curas, et ne aestuantes sollicitudines sentiat, sub latibulo dissimulationis abscondi. Flabellum vero Effusio est, ventum adulationis apportans. Largi sunt enim luxuriosi, ementes auro ventum de ore adulatorum. Et de hoc satis.

Iam vero Avaritia rotis et ipsa vehitur quatuor vitiorum, quae sunt Pusillanimitas, Inhumanitas, Contemptus Dei, mortis Oblivio. Porro iumenta trahentia, Tenacitas, et Rapacitas; et his unus auriga ambobus praesidet, habendi Ardor. Sola siquidem Avaritia, quoniam conducere plures non patitur, uno contenta est servitore. Ipse vero iniuncti operis promptus admodum atque infatigabilis exsecutor, urgendis sane iumentis trahentibus, flagris utitur acerrimis, Libidine acquirendi, et Metu amittendi.

Sunt et alii principes regis Aegypti habentes et ipsi currus suos in expeditione domini sui, sicut Superbia, quae unus est de maioribus principibus; sicut inimica fidei Impietas, magnum et ipsa tenens locum in domo et regno Pharaonis; et multi adhuc sunt alii inferioris ordinis satrapae et equites, quorum non est numerus in Pharaonis exercitu; quorum et nomina, et officia, necnon et arma et apparatus eorum vestris studiis, ut in his exerceamini, inquirenda relinquo. In istorum itaque principum fortitudine, curruumque suorum, invisibilis Pharao ubique discurrens, in omnem familiam Domini, quibus potest viribus, more tyrannico debacchatur, in his etiam his diebus exeuntem Israel de Aegypto insequitur. At ille nec subvectus curribus, nec protectus armis; nihilominus tamen sola Domini manu confortatus, secure decantat: Cantemus Domino, gloriose enim honorificatus est; equum et ascensorem proiecit in mare; item: Hi in curribus et hi in equis; nos autem in nomine Domini Dei nostri invocabimus. Et haec dicta sint pro adducta similitudine de equitatu Domini, et curribus Pharaonis.

Post haec amica appellatur. Nam ipse quidem et ante liberationem amicus erat, alioquin non liberasset quam non amasset; sed illa beneficio liberationis adducta est ut esset amica. Audi denique confitentem. Non quia dilexerimus eum nos, inquit, sed ipse prior dilexit nos. Recordare nunc mihi Moysi et Aethiopissae, et agnosce iam tanc praefiguratum coniugium Verbi et animae peccatricis; et discerne, si potes, quid tibi dulcius sapiat in consideratione suavissimi sacramenti, Verbine nimium benigna dignatio, an animae inaestimabilis gloria, an inopinata fiducia peccatoris. Sed non potuit Moyses Aethiopissae mutare pellem, potuit Christus. Sequitur enim: Pulchrae sunt genae tuae, sicut turturis. Sed hoc sermoni alteri reservetur; ut semper quae in mensa Sponsi nobis apponuntur, cum aviditate sumentes, eructemus in ipsius laudem et gloriam, Iesu Christi Domini nostri, qui est super omnia Deus benedictus in saecula.

Amen.

Scripture echoes

  1. ↩Song.1.9 — I have compared you, my darling, to a mare among Pharaoh's chariots.
  2. ↩1Cor.10.2 — and all were baptized into Moses in the cloud and in the sea
  3. ↩Song.1.9 — I have compared you, my darling, to a mare among Pharaoh's chariots.
  4. ↩2Cor.11.10;Rom.2.17 — The truth of Christ is in me, so that this boasting of mine will not be silenced in the regions of Achaia. Rom.2.17 — But if you call yourself a Jew and rest on the law and boast in God,
  5. ↩Ps.94.17-Ps.94.18 — If the LORD had not been my help, my soul would have almost dwelt in silence. Ps.94.18 — If I say, "My foot is slipping," your steadfast love, LORD, holds me up.
  6. ↩Ps.89.1 — A maskil of Ethan the Ezrahite.
  7. ↩Song.1.10 — Your cheeks are lovely with ornaments, your neck with strings of beads.
  8. ↩Song.1.10-Song.1.11 — Your cheeks are lovely with ornaments, your neck with strings of beads. Song.1.11 — We will make you ornaments of gold with studs of silver.
  9. ↩1Cor.6.14;2Cor.6.14 — And God raised the Lord, and will also raise us by his power. 2Cor.6.14 — Do not be unequally yoked with unbelievers. For what partnership has righteousness with lawlessness? Or what fellowship has light with darkness?
  10. ↩2Cor.6.15 — What harmony has Christ with Beliar? Or what share does a believer have with an unbeliever?
  11. ↩Song.6.4 — You are beautiful, my love, as Tirzah, lovely as Jerusalem, awesome as bannered hosts.
  12. ↩1Cor.11.2 — Now I commend you, because you remember me in everything and hold fast to the traditions just as I delivered them to you.
  13. ↩Ps.41.4 — The LORD sustains him on his bed of illness; you turn all his lying down in his sickness.
  14. ↩2Kgs.6.17 — Then Elisha prayed, "O LORD, open his eyes so that he may see." And the LORD opened the eyes of the young man, and he looked, and behold, the mountain was full of horses and chariots of fire all around Elisha.
  15. ↩Gen.32.2 — And Jacob went on his way, and angels of God met him.
  16. ↩Heb.1.14 — Are they not all ministering spirits, sent out to serve for the sake of those who are about to inherit salvation?
  17. ↩Eph.2.2 — in which you once walked according to the age of this world, according to the ruler of the authority of the air, the spirit now working in the sons of disobedience;
  18. ↩Eph.6.12 — For our struggle is not against flesh and blood, but against the rulers, against the authorities, against the cosmic powers of this darkness, against the spiritual forces of evil in the heavenly places.
  19. ↩Exod.14.25 — And he removed the wheels of their chariots and drove them with difficulty. And Egypt said, "Let us flee from before Israel, for Yahweh is fighting for them against Egypt."
  20. ↩Luke.22.53 — When I was with you day after day in the temple, you did not lay hands on me. But this is your hour, and the power of darkness.
  21. ↩Prov.1.32 — For the turning back of the simple will kill them, and the ease of fools will destroy them.
  22. ↩1Thess.5.3 — When they say, 'Peace and security,' then sudden destruction comes upon them, like labor pains upon a woman with child, and they will not escape.
  23. ↩Exod.14.7 — and he took six hundred chosen chariots and all the chariots of Egypt, with officers over all of them.
  24. ↩Exod.14.5-Exod.14.8 — When it was reported to the king of Egypt that the people had fled, the hearts of Pharaoh and his servants were turned toward the people, and they said, "What is this we have done, that we have let Israel go from serving us?" Exod.14.6 — So he harnessed his chariot and took his people with him. Exod.14.7 — and he took six hundred chosen chariots and all the chariots of Egypt, with officers over all of them. Exod.14.8 — And the LORD hardened the heart of Pharaoh king of Egypt, and he pursued after the children of Israel, and the children of Israel were going out with a high hand.
  25. ↩Exod.15.1 — Then Moses and the sons of Israel sang this song to the LORD, saying, 'I will sing to the LORD, for he has triumphed gloriously; horse and rider he has thrown into the sea.'
  26. ↩Ps.20.7 — Now I know that the LORD saves his anointed; he will answer him from his holy heavens with the saving power of his right hand.

Notes

  1. 1 ↩Song of Songs 1:9 allusion: 'I have compared you, my love, to my mare in Pharaoh's chariots.' The Latin reads amica mea (my friend) rather than the Vulgate's dilecta mea (my beloved); the source is the Song of Songs, not Moses, so this remains a candidate allusion.
  2. 2 ↩praeostensa rendered 'clearly set forth' (rare compound praeostendere); could also mean 'displayed beforehand.'
  3. 3 ↩geminoque illo admirabilis maris obsequio: 'twin, wondrous service of the sea' — the 'twin' likely refers to the twofold benefit of the Red Sea crossing (salvation of Israel, destruction of enemies), treated as a single wondrous act with double effect.
  4. 4 ↩1 Corinthians 10:2; Moses source.
  5. 5 ↩quae nodum acceperat: 'things she had received as a bond/obligation' — nodus here likely means a binding promise or pledge received earlier, possibly referring to the betrothal gifts or promises of the Bridegroom.
  6. 6 ↩amica mea (my friend) renders the spousal address of the Song of Songs; 'my friend' keeps the intimacy without archaism.
  7. 7 ↩praeceptis meis / amore meo: 'commands' and 'love' render the twin conditions of discipleship; 'commands' chosen over 'precepts' for naturalness.
  8. 8 ↩fideii: genitive singular of fideus/fidelis or possibly fidei; rendered as 'believer' (one who has faith) in parallel with infideli.
  9. 9 ↩virtutum acies, affectionibus ordinatio, moribus disciplina, orationibus armatura: the soul is depicted as a military camp with ordered virtues, disciplined affections, and prayer as armor.
  10. 10 ↩Terribilis ut castrorum acies ordinata echoes Song 6:4 (Vulgate); choros castrum may echo Song 6:13 (Shunammite/dance of camps). Final resolution deferred to scripture-allusion stage.
  11. 11 ↩The Latin phrasing 'suspicione utique decedendi, et metu succumbendi' uses ablative nouns (suspicion, fear) modifying the goading action; rendered here as the specific content of the suspicion and fear to preserve the logical force in English.
  12. 12 ↩The idiom 'sic se habet' literally means 'thus it holds itself' and is rendered idiomatically as 'looks like this' or 'is thus constituted' to match the descriptive context of the chariot's composition.
  13. 13 ↩The form 'tanc' (likely for 'tunc') and 'Verbine' are uncertain in the source; 'tanc praefiguratum' is rendered as 'long prefigured' and 'Verbine nimium benigna dignatio' as 'the exceedingly kind condescension of the Word', taking an adverbial ablative of manner with the adjective.

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