The following comes from Rupert of Deutz's commentary on Song of Solomon 5:10-16. Deutz clearly did not believe in Sola Scriptura, and his Mariology would make most, if not all, Protestants cringe. However, what he says about "Scripture" are stronger than most "proof-texts" from the patristic and Medieval authors that Webster et al., often appeal to:
“His hairs are like the high parts of the psalms, black as a raven.” The
hairs of his head are all the Scriptures of truth. For just as the hairs come
forth from the head and are some adornment of the head, so all Scriptures,
which are divinely inspired [2 Tm 3.16], are received from the plenitude of
this Word or chosen one, and all give witness to this chosen one. These hairs
are “like the high parts of the psalms,” that is, like the leaves of palms, which
leaves are called high parts because they are raised upward, because they do
not hang downward, like those of other trees. (Rupert of Deutz, Commentary on
the Song of Songs, Fifth Book [trans. Jieon Kim and Vittorio Hösle; The
Fathers of the Church Medieval Continuation 22 [Washington, D.C.: The Catholic
University of America Press, 2024], 179)
For what did he [the beloved] do or teach without the authority of
Scriptures? When he returned from the desert, after fasting and the temptation,
he first unrolled the book of the prophet Isaiah handed over to him and found a
place where it was written: “The Spirit of the Lord is upon me, because he has
anointed me,” etc. [Lk 4.18, Is 61.1], and said: “Today this Scripture has been
fulfilled in your hearing” [Lk 4.21]. Beginning so, he doubtless said and did
everything with the authority of Scriptures, always directing his attention to
the Scriptures. And to give an example, did he ascent the mountain in the beginning
of his preaching without consideration of the Scriptures and without meditation
on the law of the Lord, as the Gospel narrates that “he ascended the mountain
when seeing the crowds; and when he had set down, his disciples approached him,
and he opened his mouth and taught them” [Mt 5.1-2], namely, this particularly:
that he had “not come to abolish the law, but to fulfil it” [Mt 5.17]? Not at
all, but he considered and meditated on it, one and the other, namely, what he
once had done and what he was going to do afterwards, because he certainly had
already gave the same law once on a mountain and afterwards was going to ascend
a mountain, that is, the height of heaven. Having opened his mouth, having
opened the perception of his disciples as well “so that they understood the
Scriptures” [Lk 24.45], he considered it [his task] to teach them every truth
[Jn 16.13]. (Ibid., 181)
