Three partes of Salomon his Song of Songs, expounded The first part printed before: but now re-printed and enlarged. The second and third partes neuer printed before. All which parts are here expounded and applied for the readers good. By Henoch Clapham.

A Praeface for directing the simple Reader, touching this forme of Writing and Teaching.

AS a number do please themselues with so little diuine knowledge as may be: so can they not but oftentimes maledict good things they vnderstand not, as hauing too necre affinitie with the Spirits which Saint Iude condem∣neth. It is sufficient (say they) that we know Christ Iesus, and him crucified: and that (say they further) we haue learned, seeing we vnderstand the Ru∣diments of Faith. I answer, there is no Booke in the whole Bible, that teacheth not Christ Iesus and him crucified. Nay more, there is no one Chapter or open head of Scripture but it setteth forth Christ, if not directly also his sufferings. The first and second of Genesis setteth out Christ, seeing hee was that Word whereby all was created: as also that Word which beareth vp al the creature. The 3. Chap. in his 15. vers. doth teach the stooping downe of that Word for assuming womans seede: and the Genealogy of Adam by Sheth doth teach that, till hee came that was promised. Else Mathew and Luke had drawen the Genealogie to no purpose. For the doctrine of Chrono-logie, it is no more but Speach-of-time, treating of this diuine businesse. And without Speach-of-generation

and Speach-of-time, there can be no Story, no Bible. As for the Genealogies spoke against in 1. Tim. 1.4. & 2.2.16.23. & Tit. 3.9. they be none of these which be diuine, for the ho∣ly-ghost must not be brought against himselfe: but (as the Apostle there testifieth) they be Prophane, foolish, and fa∣bulous-ones: which without blasphemie cannot be affirmed of any Scripture: but well inough of diuerse Iewish Traditi∣ons, tending rather to the subuersion than edification of Be∣lieuers.

This doctrine of Christ and his Crosse w••s pressed, not on∣ly to the eare by voyce, but also to the eie by sensible signes. Be∣fore the Lawe giuen by Moses, they had oblations, and lastlie Circumcision and the Paschal Lamb: but vnder the Lawe, they had moe oblations with more frequencie. In all which they were to see Christ, and in many of them, his crucifixion and effusion of blood also. And who could with knowledge be∣holde the Priest-hood, and therein not see Christ? Or who could contemplate the Tabernacle and Temple, and therein not first see Iesus in whome the Godhead should dwell essenti∣ally, and then in a secondarie sence, his mysticall members. In all these the Church was led to Christ, euen as we by baptisme and the Lords Supper.

But bicause Christ could neuer haue beene crucified, but for sinne (and therefore in himselfe and in his mem••••rs to suffer by the hands of sinners) as indeede he did finally by the hands of Iewes and Romans, a Genealogie therefore of such sinners are set downe and a Chronologie vttering the times of Christ and his Crosse, whether before, in, or since his Incarnation: the finishment of all which, is vnsealed in the booke of Reue∣lation. The enemies to Christ and his Crosse, they are often-times branded out by names of wilde beastes, serpents, vn∣cleane birds &c. that so in them may be expected but brutish affections and actions: as also termed thornes, brambles and

what not vile? The friends to Christ and his Crucifixion, are on th' other side represented by creatures also Vegetatiue and Sensitiue, but in respect of some commendable qualification: and in no Scripture so much, as in this Song of Songs. So that for vnderstanding some excellent things in this good people, we are appoynted first, to consider some other creatures, whereby (as by steppes and staires) wee may ascend to the di∣••ine qualifications of the Church. Said I, of the Church? Yea of Christ himselfe also; who heere (as also oft in the New-Te∣stament) hath vouchsafed to be sacramentally set forth vnder names of inferiour creatures.

This remembred, I further make answere to our Nouices, which delight themselues in I know not what measure of know∣ledge and supposed principles: First, whatsoeuer thinges are written afore-time, are written for our learning. O∣therwise, to thinke, were to conceiue groslie of God, as hauing written somewhat that is vnnecessarie. Far from such a mind it seemeth these were not, that contented themselues with knowing. First, Repentance from dead workes. Se∣condly, Faith towardes God: Thirdly, Doctrine of Baptismes: Fourthly, Imposition of handes: Firstly, Resurrection from the dead: and Sixtly, Eternall iudge∣ment: Notwithstanding all which, the Apostle calleth them forward towards perfection, as they would auoyde the vnpardonable sinne against the Holy-Ghost. For when peo∣ple beginne to please themselues in a little Catechisme doctrine, they begin to enter into a defection and backe sliding from the little which they haue already receiued. Secondly, there is no peece of GOD his Booke, but it hath direct, Collaterall, or an Antitheticall relation to CHRIST, if not also to his sufferings: insomuch as all that is more largely and va∣riably saide, it doeth finally returne to that one foundation, Iesus: whereon wee are euer to be building, vntill wee haue

attained perfection and the fulnes of our age, that is laide vp in him.

The Family-of-Loue doe ouerthrow all the Genealogie and Crono-logie of Scripture, by turning really all the History in∣to an Allegorie: entertaining (and good enough for that purpose) the Apocripha-writings also. By the which I can∣not easily be otherwise perswaded; but as first: they shut vp God and Diuell, Christ and Antichrist, Heauen and Hell, Wil∣dernesse and Canaan, good and badde Angel, within mans soule, as being all of them but Se••ses or Affections: and as secondly, they hold an outward vniformitie with all other religions whatsoeuer ( not to speake of their bawdy perfecti∣on in nakednesse) so cannot I easilie be otherwise perswaded, but that they be indeed Atheists, or at the best, but Sadu∣ces. Their dotage is neuer countenanced in the truth of Scrip∣tures Allegorie: Seeing this truth lieth in establishing the Historie, the Genealogie and Chronologie: but their fanatike forme of Allegorizing ouerturnes it. The first being practi∣zed of the Prophets and Apostles: but the latter onely pursu∣ed of Here••iques. Which latter forme, as Origen was some∣times attainted with it, so it hath not onely raised this Pro∣uerbe of him; Where euil, no man worse, but a••so, brought him to be next neighbour to an Atheist in his Vniuersall Saluation: and finally, to be held an Authour of that Heresie (witnesse the Origenists) as HN (it may be it standeth for Haue-No-Religion) is now the head of our Nicolaitans or Familists.

As I would haue thee to auoid this Familists error on the left hand, in making Religion an Allegorie: so, to flie the er∣rour on the right hand, whereby some would haue Religion without all Allegorie. It is of Christians generally granted; that the Subiect of this Song is Loue: namely, that which is to be considered betweene Christ and his Church. Which,

how can it be, but by vnderstanding Christ in Salomon: and the Church of the Gentiles in Pharaohs Daughter? So that •••• here (as the Apostleelsewhere) must be glad to say, By which things an other thing is meant: or, as it is in the originall, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which things are to be allegorized. The Holy-Ghost could haue spoken alwayes pro∣perly and in a single-sence: but so the doctrine should haue beene beyond created-conceipt: or haue lesse showen the boun∣tie and v••rietie of his wisedome. The more wise (saith God) the Preacher w••s, the more hee taught the people knowledge, and caused them to heare, a••d searched foorth, and prepared m••ny parables. And the more wise (Gentle Reader) thou c••••ets to bee, doe the more hunger after euery forme of di∣uine knowledge, embracing Moses and Christ, Historie and Mysterie, Shadow and Substance, Signe and Thing signi∣fied.

To further thy knowledge in such differing kinde of do∣ctrine (and yet at vnitie in Christ) I haue taken s••me paines, in discoursing vppon this Scripture, wherein (as I take it) the Holy Ghost hath called vs to see all the thinges of Christ and his Church, m••ch ••uidently; but yet by allusion and in a my∣sterie. The Hebrew Rabbines do ordinarily apply the things h••ere spoken, to their Synagogue and People: Christians, or∣dinarily to their mysticall King and People. And indeede the second S••nce was sealed in the former, that so they without vs might not be perfect. For some fewe in the church of Rome that haue in the She-beloued, vnderstood onely the Virgin-Mary, they were too Dominike-like, and might, by such a rule (almost) as well haue made another Lady-Psalter.

For knowing Christ, and the things of Christ, the Church, and the things of the Church, prepare thee to heare of sundry creatures vnder man, wherein the former diuine things are

sealed: in one speach, two things being so vttered: as if in ter∣restrials, there were some notable image of celestials: the things that are here below & visible, being but as Letters or Cha∣racters, which being put-together will spell out matters su∣periour and inuisible. Being so prepared to conceiue, I doubt not thou wilt reade the sequence to thy soules comfort. If not so prepared, the spider can but turne honie-iuyce into poyson; except God with a preuenting-grace do fore-stall thee.

Fare∣well.

London. At my house in Red-crosse-street. A∣pril. 1603.

Who hath laboured for thy good. He: Cl.

Notes

• Iude 10.
• Iohn 1.1 and hebr. 1.3
• Their Talmud l••ckes no such stu••fe.
• Rom. 15.4
• Hebr. 6.1. &c.
• As their spi∣rituall lan•• of peace & Enter∣lude of Mindes doe shew.
• For this, see somewhat in Lect. xv.
• Vbi ma••è ne∣••o peius.
• G••l••t. 4 24.
• Eccles 12.9
• Hebr. 11 40.