THE ARGUMENT OF THE
SALOMON, called also Ecclesiastes, and Idida, according to these three names (as S. Jerom noteth [Proem. in Eccle.]) writ three books of three particular arguments, directed to three degrees of people, with three distinct titles, all tending to one end, the true service of God, which bringeth to eternal felicity. In the first he teacheth the principles of good life, to fly from vices, and follow virtues: belonging to such as begin to observe God's law, wherein true wisdom consisteth: and this book is called the Proverbs, or Parables, that is to say, Pithy, brief, sententious precepts, of Salomon, which signifieth Pacificus, Peaceable, or Pacifier: the son of David, King of Israel. In the second he exhorteth to contemn this world, showing that true felicity consisteth not in any worldly or temporal things, but in the eternal fruition of God, which is obtained by keeping his commandments. And this book he entitleth: The words of Ecclesiastes, which is Concionator, Preacher, Son of David, King of Jerusalem, because he there exhorteth such as have made some progress in virtues, called Proficients, signified by the inhabitants of the Metropolitan city Jerusalem; whereas in the former he styled himself King of Israel, proposing precepts meet for all the twelve tribes, and all vulgar men desirous and beginning to serve God: In both books, for more authority sake, making mention of his godly renowned father the Royal Prophet David, with his own title also of King. But in this third book he only expresseth his proper name Salomon, whom God singularly loved, whereof he was called Idida. Because this alone, without mention of father or King, was most convenient for the Perfect, who not as servants, or young scholars are moved by fear of authority, but as children are sweetly drawn by love. And this he writ in verse, entitling it not simply a Canticle, but The Canticle of Canticles, as preeminent above other Canticles: The bridal song for the Marriage, to be solemnized between God himself and his glorious spouse. For though all holy Scriptures are the spiritual bread, and food of the faithful, yet all are not meat for all, at all seasons. Some parts are not for sinners, nor for beginners, nor for such as are yet in the way towards perfection, but only for the perfect. According to the Apostle's doctrine: Milk is for children, that are yet unskillful of the word of justice. But strong meat is for the perfect, them that by custom, have their senses exercised to the discerning of good and evil. [Heb. 5.] With what moderation therefore and humility, this Canticle of God's perfect spouse may be read, the discreet will consider, and not presume above their reach, but be wise with sobriety. For here be very high and hidden Mysteries, as Origen teacheth in his learned Commentaries (which Saint Jerom translated into Latin and singularly commendeth) and so much harder to be rightly understood, for that the fervent spiritual love, of the inward man, reformed in soul, and perfected in spirit, is here uttered in the same usual words ant terms, wherewith natural, worldly, yea and carnal love of the outward man old, Adam, corrupted by sin, is commonly expressed: and are so much more dangerous to be mistaken, as we are more addicted to proper will, and private judgement, or subject to carnal, or passionate motions. Wherefore it seemeth most meet to keep the same order in reading these three books, which the author wise Salomon observed in writing them. And which Philosophers also follow in their form of discipline. For they first learn and teach Moral Philosophy, then Natural and lastly Metaphysic, which is their Divinity. As Salomon had given them example: first teaching precepts of good life and manners, in his Proverbs: after, discoursing of natural things in Ecclesiastes, deduced thence a conclusion, which profane Philosophers well understood not, to contemn this world: and finally cometh to high mystical Divinity, in this supereminent Canticle: written in an other style, in verse, and in form of a sacred Dialogue between Christ and his spouse, or as Origen calleth it, in form of an Interlude, [Formae dramatis.] in respect of divers speakers and actors, and of divers persons, to whom the speeches are directed, and of whom they are uttered. For by the Spouse or Bridegroom, is not only understood Christ as Man, but also as God, and the whole Blessed Trinity; to whom many prayers, praises and thanks are offered up; and by whom many benefits are given, praises returned, and promises made to his spouse. Likewise by the Spouse or Bride the ancient fathers understand three sorts of spouses: all espoused to Christ, and to God, to wit, his General Spouse, the whole Church of the old and new Testaments: of all that are, and shall be perfect, making one mystical body, free from sin, without spot or wrinkle, sanctified in Christ. [Ephes. 5.] Also his special spouse, which is every particular holy soul. And his singular spouse, which is most Blessed and most Immaculate Virgin Mother. This being the general sum of this excellent Canticle, remitting the reader for explication thereof to the learned devout Commentaries, both of ancient and late writers, [Origen. S. Jero. S. Aug. lib. 8. de Gen. ad li. S. Greg. S. Beda. S. Tho. Arbor. Geneb. Del Rio.] we shall also endeavour to gather the same contents more particularly, not before the chapters, because we can not there so conveniently distinguish the same by verses, but in the margin: where we shall especially note the speakers, as seemeth more probable, of every parcel, according to the first sense (not having room for more) pertaining to the General spouse, the Catholic Church which is the great, and everlasting holy City of God the eternal King.