Beneath the apple-tree
There were you betrothed;
There I gave you My hand,
And you were redeemed
Where your mother was corrupted.

THE Bridegroom tells the soul of the wondrous way of its redemption and betrothal to Himself, by referring to the way in which the human race was lost. As it was by the forbidden tree of paradise that our nature was corrupted in Adam and lost, so it was by the tree of the Cross that it was redeemed and restored. The Bridegroom there stretched forth the hand of His grace and mercy, in His death and passion, "making void the law of commandments"[194] which original sin had placed between us and God.

"Beneath the apple-tree,"

2. That is the wood of the Cross, where the Son of God was conqueror, and where He betrothed our human nature to Himself, and, by consequence, every soul of man. There, on the Cross, He gave us grace and pledges of His love.

"There were you betrothed, there I gave you My hand."

3. "Help and grace, lifting you up out of your base and miserable condition to be My companion and My bride."

"And you were redeemed where your mother was corrupted."

4. "Your mother, human nature, was corrupted in her first parents beneath the forbidden tree, and you were redeemed beneath the tree of the Cross. If your mother at that tree sentenced you to die, I from the Cross have given you life." It is thus that God reveals the order and dispositions of His wisdom: eliciting good from evil, and turning that which has its origin in evil to be an instrument of greater good. This stanza is nearly word for word what the Bridegroom in the Canticle says to the bride: "Under the apple-tree I raised you up: there your mother was corrupted; there she was deflowered that bare you."[195]

5. It is not the betrothal of the Cross that I am speaking of now -- that takes place, once for all, when God gives the first grace to the soul in baptism. I am speaking of the betrothal in the way of perfection, which is a progressive work. And though both are but one, yet there is a difference between them. The latter is effected in the way of the soul, and therefore slowly: the former in the way of God, and therefore at once.

6. The betrothal of which I am speaking is that of which God speaks Himself by the mouth of the prophet Ezekiel, saying: "You were cast out upon the face of the earth in the abjection of your soul, in the day that you were born. And passing by you, I saw that you were trodden under foot in your blood; and I said to you when you were in your blood: Live: I said to you, I say; in your blood live. Multiplied as the spring of the field have I made you; and you were multiplied and made great, and you went in, and came to the ornaments of woman; your breasts swelled and your hair budded: and you were naked and full of confusion. And I passed by you and saw you, and behold, your time, the time of lovers; and I spread My garment over you and covered your ignominy. And I swore to you; and I entered a covenant with you, says the Lord God; and you were made Mine. And I washed you with water, and made clean your blood from off you: and I anointed you with oil. And I clothed you with diverse colors, and shod you with hyacinth, and I girded you with silk and clothed you with fine garments. And I adorned you with ornaments, and put bracelets on your hands, and a chain about your neck. And I put a jewel upon your forehead and rings in your ears, and a crown of beauty on your head. And you were adorned with gold and silver, and were clothed with silk, and embroidered work, and many colors: you ate fine flour, and honey, and oil, and were made beautiful exceedingly, and advanced to be a queen. And your name went forth among the nations because of your beauty."[196] These are the words of Ezekiel, and this is the state of that soul of which I am now speaking.

NOTE

AFTER the mutual surrender to each other of the bride and the Beloved, comes their bed. Thereon the bride enters into the joy of Christ. Thus the present stanza refers to the bed, which is pure and chaste, and divine, and in which the bride is pure, divine, and chaste. The bed is nothing else but the Bridegroom Himself, the Word, the Son of God, in Whom, through the union of love, the bride reposes. This bed is said to be of flowers, for the Bridegroom is not only that, but, as He says Himself of Himself, "I am the flower of the field and the lily of the valleys."[197] The soul reposes not only on the bed of flowers, but on that very flower which is the Son of God, and which contains in itself the divine odor, fragrance, grace, and beauty, as He says by the mouth of David, "With me is the beauty of the field."[198] The soul, therefore, in the stanza that follows, celebrates the properties and beauties of its bed, saying: