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the twelue tribes, and al vulgar men desirous and beginning to serue God. In both bookes, for more auctoritie sake, making mention of his godlie renowmed father the Royal Prophet Dauid, with his owne title also of king. Idida, Beloued. But in this third booke he only expreſſeth his proper name Salomon, whom God singularly loued, wherof he was called Idida. Because this alone, without mention of father or king, was most conuenient for the Perfect, who not as seruants, or yong scholars are moued by feare of auctoritie, but as children are swetly drawne by loue.This Canticle doth excel other Canticles And this he writte in verse, intitling it not simply a Canticle, but The Canticle of Canticles, as preeminent aboue other Canticles. The bridal songue for the Mariage, to be solemnized betwen God himself and his glorious spouse. For though al holie Scriptures are theAl are note mete to read it. spiritual bread, and food of the faithful, yet al are not meate for al, at al 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 Heb. 5 the Apostles doctrine: Milke is for children, that are yet vnskilful of the word of iustice. But strong meate is for the perfect, them that by custom, haue their senses exercised to the discerning of good and euil. With what moderation therfore, and humilitie, this Canticle of Gods perfect spouse may be read, the discrete wil consider, and net presume aboue their reach, but be wise with sobrietie. For here be very high and hidden Mysteries, as Origen teacheth in his lerned Commentaries (which S. Ierom translated into Latin, and singularly commendeth) and so much harder to be rightly understood, for that the feruent spiritual loue, of the inward man, reformed in soule, and perfected in spirite, is here vttered in the same vsual wordes and termes, wherwith, natural, worldlie, yea and carnal loue of the outward man, old Adam, corrupted by sinne, is commonly expreſſed: and are so much more dangerous to be mistaken, as we are more addicted to proper wil, & priuate iudgement, or subiect to carnal, or paſſionate motions. Best methode in learning is to beginne with doctrine of good life, the studie to know natural thinges: and finally contemplate diuine mysteries Wherfore it semeth most mete to kepe the same order in reading these three bookes, which the auctor wise Salomon obserued in writing them. And which Philosophers also folow in their forme of discipline. For they first lerne and teach Moral Philosophie, then Nataral; & lastly Metaphisikes which is their Diuinitie. As Salomon had geuen them example: sirst teaching precepts of good life, and maners, in his Prouerbes: after, discoursing of natural thinges in Ecclesiastes, deduced thence a conclusion, which prophane Philosophers wel understood not, to contemne this world: and finally cometh to high mystical Diuinitie, in thts supereminentCanticle: written in an other stile, in verse, and in forme of a sacredA sacred, disalogue or Enterlude. Dialogue betwen Christ and his spouse: or as Origen calleth it, in forme of an * Enterlude, in respect of diuers speakers & actors, & of diuers persons, * Forma dramatis to whom the speaches are directed, and of whom they are uttered. For by