A Design About Disposing the BIBLE INTO AN HARMONY. OR, AN ESSAY, Concerning the transposing the order of Books and Chapters of the holy Scriptures for the reducing of all into a continued History.  
The 

Benefits.  
Difficulty.  
Helps.    
By SAMUEL TORSHEL.  
LONDON, Printed by A. Miller, for John Bellamy at the three Golden-Lyons near the Royal-exchange. M.DC.XLVII.   

TO THE RIGHT HONOURABLE The LORDS and COMMONS assembled in PARLIAMENT.  
THis that I now humbly offer to your hands, hath been long in my thoughts; but much more since in my attendance on his Majesty's Children, I have (under the encouragements and particular favours of the Right Honourable my Lord the Earl of Northumberland, to whose care You have entrusted those Royal pledges,) read thorough the whole Bible in an expository way. I have high thoughts of the sacred authority of Scripture, I admire the wisdom of the whole, and the admirable consent of all the parts of it, and do firmly believe that the majesty of it will triumph over the attempts of all Antiscripturists to the contrary, till the time of our Lords coming again. 'Tis the glory of Christian States to maintain and advance it, which was the meaning of those learned men, who have lately enriched the world with that treasury of the King of France his Bible in 10. Volumes, where in one Frontispiece they have represented a Table of the Portraiture of Cardinal Mazarine, supported and mounted by Angels, as being a great Patron of that renowned labour. May your Names also be great unto posterity, whilst you promote the glory of God, and the saving knowledge of men, by works of this nature. The learned Licenser intimates the difficulty of this, I also acknowledge it, but withal I nothing doubt, but under such an influence as yours it may grow to a full maturity.  
Your Honour's most humble and most devoted servant SAM. TORSHEL.   

A Design TO HARMONISE THE BIBLE.  

The authority of the Canon of Scripture. The liberty of Interpreting it. A complaint against the abuse of it. The Remedy.  
IT is a received principle even among the Turks themselves, That God's testimony sufficeth, (so the Alcoran speaketh, cap. de Aranea, Sufficit Dei testificatio,) and, That God hath made known his will in Books. The Alcoran gives witness to both the Testaments as we call them. And Philip Guadagnoli the Arabic Professor at Rome, in his Apology for Christian Religion, against Ahmed the Persian, hath produced clear instances of some passages almost out of every particular Book in the whole Bible, expressly quoted, or manifestly alluded unto, in many Chapters of the Alcoran.  
Much more therefore, in the entrance of this discourse or essay which I have now undertaken, I will suppose it among Christians, to be a principle that needs not proof, and a thing constantly granted, that the whole Scripture, contained in the Canon or number of Books which we call Canonical, is the Word of God, divinely inspired, and left unto us to be the Rule of Faith and manners. Under that Title or Right, the Law and the Prophets were delivered over from the Jews, the old and faithful keepers of them, to the Christians, by whom both those, and the Evangelicall or Apostolical writings and declarations, have been held in possession under the same Title in the several ages since, even down to these days. There was never among the Ancients any public quarrel about that; Only, (which adds also to the weight and strength of the Scriptures Title) there have been not a few quarrels about the sense.  
The Arts that have been used by the Romanists, for the settling and establishing the Right of Interpretation upon the Bishop of Rome, have been well known; whereby they have laboured to make him the Oracle to the world, as the Turkish Mufti is (by the relation of Busbequius,) in those parts, finding it to be the most expedite way to gain the opinion of the public and autorized Interpreter. But upon the experience of his own, and his fervants readiness, to make advantage of every thing, that hath any likelihood to advance them, and to wrest and abuse Scriptures to the maintenance of their usurpations; therefore so long as there are (at least) reasonable men in the world, it will always prove a broken and entangled Title unto him.  
Who then must be Judge? There are many that would give it to the Fathers, and that we must receive their Sense. But that were to make them not Expounders, but in a manner Lawgivers. I have spoken somewhat to this in my Exercitation upon Malachy, and in my Historical Preface before Mr Stocks Commentary upon that Prophet, from whence I shall transcribe a little: That we regard the Fathers highly, but yield them not the Royalty of a Mint, as Morney speaks. In the very Council of Trent, a saying of Cardinal Cajetan's, That a new sense of Scripture is not to be rejected, though it be against the old Doctors, seeing power is left now also to interpret: was by some much commended, who thought it a Tyranny to forbid the faithful the use of their own proper Ingeny. Others indeed opposed that saying, accounting Licence worse than Tyranny. Among others, Richard of Man's a Franciscan Friar, went so fare as to say, That the doctrine of Faith is now so cleared, that we ought to learn it no more out of the Scriptures, which were heretofore read in the Church for instruction, but now only are read to pray by, not to study. There were not many that adhered to him; the better part delivered themselves as Dominicke a Soto did, That it was fit to keep every wit within limits for matters of faith and manners, but else to leave them to their liberty for the sense. Others of them yet more plainly: That it was not fit to restrain the understanding of the Scriptures to the Father's only, whose expositions were most part allegorical, seldom literal, and those fitted to their own times. Seeing then the more learned and sober party even among the Romanists themselves, have been tender of taking away the liberty of the faithful to judge of what is written; fare be it from us to be worse than they, or to erect a tyranny by putting the key of knowledge into the hands of any particular order of men.  
But what way may be taken, to prevent, that this liberty, prove not a mischief. Of late we have had too sad an experience, of the boldness of such as pretend to the knowledge of Scriptures. Besides what we hear of, delivered here and there in corners; there is too much witness in those weak, senseless and triobolarie Pamphlets, which have wasted so much paper, and have unmannerly intruded upon the leisures, yea the necessary business of all sorts of men of late years; in which what childish and impertinent allegations of texts have we found? what raw and indigested collections from them? what bandying up and down of incoherent Scripture-words and sentences? many thorough a proud forwardness, venture unripe and unexperienced upon the expounding of the Scriptures; that as Eckius said, he chose the points of predestination, that upon them he might exercere juveniles calores, make trial of his youthly heat; so these take the sacred Oracles of God, upon which to make their raw and imperfect essays. And ordinarily as the most learned men are sceptical and but little positive; so the weakest men, are most magisterial, and cry out like the Mathematician at Athens, I have found, I have found it, when they light upon a notion which seems new to them, but it may be might be had in twenty Authors which they know not.  
But the most of those that are unlearned and unstable, do wrest the Scripture, as the Apostle speaks, thinking they find that in it, which is not it. They bring an opinion with them, and with that they read the Bible all along, imagining that they see it every where before them; like the man of whom the Philosopher spoke, who thought he saw his own shape before his eyes at every step he took. A strong imagination or fancy will persuade very much, and beguile both the eye and the ear: As for instance, Some when they look up to the rack or moving clouds, imagine them to have the form of Men, of Armies, of Castles, Forests, Landscapes, Lions, Bears, etc. where none else can see such things, nor is there any true resemblance of such shapes. And for the ear, when a man hath somewhat that rolls and tumbles in his thoughts, he will think, that the ringing of bells, the beating of hammers, the report that is made by great guns, or any other measured or intermitted noise, doth articulately sound and speak the same which is in his thoughts. In this same manner, many persuade themselves, that the Scripture represents to them such and such form opinions, while they patch and lay things together, without any reason; like children looking upon a wall, will fancy an armed man, or some other thing, such a spot to be the bulk of the body, such another spot to be the head, some other scratches or flaws to be the legs or arms with weapons; whiles another perhaps at the same time, imagines the same spots to resemble a Dragon, and a third that they resemble a Ship, or what else may indeed be most unlike a man. We could not have thought what vanity there is in the imagination of men, if somewhat had not been testified to us of old, by the Apostle, who tells us of the Gentiles, How their foolish hearts were darkened, Rom. 1. ver. 21. and by the Ancients, Augustine, Philastrius and others, who have recorded the strange and senseless dotages of many heretics; and of late in the ridiculous papers that have flown about, and bring Scripture with them, but no sense; fancying the holy word of God, to strike, to ring, or chime to their tunes. The Apostles, Peter and Judas, speak of dreamers; sure there are many such now. A man that is awake (we know,) may think of a golden house, the way to which paved with rubies and Saphires, the wall plastered with pearl, and the gate one entire Diamond; but his external senses not being hindered with other witness and information, his internal sense gives judgement aright; but when the outward senses are locked up by sleep, than those vainest fancies are entertained without control. Such danger is there, when (to use the Apostles phrase, Heb. 5.14.) men have not their senses exercised to discern both good and evil.  
But yet a greater mischief ariseth out of a corrupt and depraved mind and affection; according to that of St Paul, 1 Tim. 6.5. perverse dispute of men of corrupt minds. When the Appetite or affection is eager, and stays not the leisure of deliberation, but outruns it, so as not to be recalled, than the mind is drawn to be of the same opinion with the appetite, and takes up what is fancied, as true; and what is affected, as warrantable: that at length the beguiled man believes himself. He that looks upon an unlovely thing, with the eye of love, thinks it lovely; so that that is false, seems true to him that strongly affects it. He that is extremely athirst, drinks down that with pleasure, which if he were not so distempered, would offend his taste, and very much nauseate his stomach.  
I might instance in many the like deceits and inconveniences, growing partly from depravedness of mind, partly from ignorance, partly from instability, suddenness and haste, when men take a snatch, and run away, with that which looks like the sense of Scripture, as if they had gotten somewhat that made much for them, and weary themselves about them, like the Apes in the story, who finding a glow-worm in a cold night, took it for a spark of fire, and heaped sticks upon it, to warm themselves. So do they lose their labour, who are busy about sounds of words, and incoherent-Scripture-sentences.  
But I have not spoken all this with a mind to defraud the faithful of their Right, even their Right to Judge of what is written. The sentence of the great Apostle resolves and directs me in this, who applying himself to the Community of Believers at Corinth, saith even to all, I speak as to wise men, judge ye what I say, 1 Cor. 10.15. And in after times, the Christians held themselves in possession of it. Theodoret in the 4th book of his History, cap. 19 gives us a notable testimony. When Euzoius the Governor of Alexandria, had thrust out Peter the orthodox successor of Athanasius, and had placed Lucius an Arrian in that Church; the people having been brought up under Athanasius doctrine, perceiving contrary food provided for them, they would not hear, but forsook the ecclesiastical meetings. That that God hath given to the people, let none presume to take from them. Let us rather renew the earnestness of chrysostom and others of the Ancients, to persuade and encourage them more to the reading and examining of the Scriptures. Take not away the book, only spread it more open. The ministry ecclesiastical was appointed to this end, and to this end were gifts given unto men.  
To this purpose many have profitably laboured: The Ancients framed their Commentaries, Enarrations, Scholies, Glosses, Metaphrases, Paraphrases, Homilies. In the several ages there have been some or other (as I have particularly mentioned in my forenamed Historical Preface to Malachy) that have applied themselves to this work, but more abundantly in these later times. Only, whereas the difficulty and obscurity of Scripture is in great part because of the Anticipations, Transpositions, and Dislocations, of whole books, or some parcels, of the sacred Canon; we are yet wanting to ourselves and to our clear understanding of the whole Scripture; that the whole hath not been digested into one continued History, according to the order of times, which would make the work of Commenting and Interpreting much more easy, and the whole Context altogether more clear. This therefore is it, which I have humbly to offer:  
1. To propose and open the Design, about the Harmonizing of the whole Bible, or the bringing of both the Testaments into one continued History.  
2. To show the usefulness, or benefit of such an Harmony.  
3. To discover the Difficulty of such an undertaking.  
4. To inquire into some Helps towards it.  
5. To Commend it to the allowance and care of the Public State.   

An Essay of the Design.  
THe Design is to lay the whole Story together, in a continued connexion, the Books or parts of Books, and all the several parcels disposed and placed in their proper order, as the continuance and chronical method of the Scripture-history requires, so that no sentence nor word in the whole Bible be omitted, nor any thing repeated, or any word inserted, but what is altogether necessary for Transition. So as some whole Chapters or pieces, be put into other places, yea great parts of some Books, and some whole Books to be woven into the body of an other Book. For the illustration of my meaning, I shall only offer at a general draught or imperfect Essay.  
It must necessarily begin with the first Book of Moses which is Genesis, where such anticipations as may be found, are to be referred to their own place. As for example; To make up the 27th and 28th verse, of the first Chapter of Genesis, with the 7th, the 18th, 19th, verse, etc. of the 2d Chapter, together into one relation. Then to continue, Chap. 1. ver. 29, 30, etc. after the end of the 2d Chapter. And to place the three first verses of the 2d Chapt. at the ending of the third. And so throughout the Bible, where any thing is related by prolepsis or Anticipation. And to place the whole Book of Job (digested also particularly, if there be any anticipations in it) into the body of Genesis, either after the history of Nahor; or next after the 33. verse of the 36th Chapt. of Genesis, according as it shall be judged upon a learned examination, that after the opinion of the Hebrew's, he was the Third from Nahor; or after the opinion of the Greeks, and the Genealogy added in the LXX, at the end of Job, he were the Fifth from Abraham, and Third from Esau, and so the same with Jobab, mentioned, Gen. 26.33. Whether Moses wrote the History of Job, will not be material now to question; but however, the Story is to be inserted into that place that shall be found most unquestionably to agree to the history of his time!  
In this manner to digest the Books of Exodus, Numbers, Leviticus, Deuteronomy, and to continue them to the story, placing the several exhortations of Moses recorded in Deuteronomy, in their own proper times, when the occasions of speaking them there were, if it may be found in Numbers the history of the Removes, when they were spoken. And into the history of Moses, to insert the 90. Psalm, if it shall be concluded to be writ by him, and (as to me it seems most likely) if it were penned upon occasion of that threatening, related Deut. 4.31. then in that story to be conveniently placed.  
There are some particular Anticipations in Joshuah, and so in the Book of Judges, but those being digested, they are to be continued successively to the story. And for the whole Book of Ruth, it may seem fit to be put in the story of Eli, in the beginning of Samuel, if she be found to have lived under the time of his Judging Israel.  
The Books of Samuel, Kings and Chronicles, will be next in their order, where the History of the Kings of the whole people, and after, of the two Kingdoms of Judah and Ephraim, being distinctly, and in one relation of their several reigns made up of the circumstances in the several Books brought together; here will be the greatest variety of transposition and inserting.  
To distribute the Psalms (so many as are found to be David's, and whose argument and occasion may be found,) into the Chapters in Samuel, according to the several estates and passages of David's life, that in his continued history we may hear him singing answerable to the emergencies of providence, whereby we shall much better know his meaning. As for such Psalms as are thought his, but no satisfaction (so much as conjectural) concerning the occasion, those to be set at the end of his life and reign. The other Psalms to be distributed to the time and stories of their Authors, one to Heman, namely, Ps. 88 one to Ethan, where we find him mentioned in the Kings, namely, Ps. 89. some to Asaph; some haply to the Sons of Korah, that were of the Choir in David's time, namely, Ps. 42, 43, etc. and haply some to King Solomon, at least one, namely, Ps. 72. being thought to be of his composing.  
The Books of Proverbs (so many of the Proverbs as may be judged to be spoken or collected by Solomon,) Canticles, and Ecclesiastes, to be put into the body of the second Book of Kings, according to the times of Solomon's reign: if the opinion of some Rabbins be thought to be followed, that the Song was made when he was young, at his marriage, the Proverbs collected in his maturity, Ecclesiastes in his age. Those Proverbs, ch. 25. ch. 26. ch. 27. ch. 28. ch. 29. to be placed in the body of the Chronicles, at the end of the reign of King Hezekiah.  
The Sermons of the Prophets, to be disposed into the times of the reigns of those Kings under whom they lived. So that if with industry and diligence the particular times and occasions can be found out, so accordingly to refer them; placing it may be a Chapter or Chapters of one, two or more Prophets contemporary, and prophesying of the same subject, together. And so in order to the times, without regard to the order of Books. And those Prophecies whose occasions or time cannot be judged of, those to be placed at the ends of those Kings under whom they lived.  
Ezekiel, and Daniel, to be inserted about the end, or added after the end of Chronicles, as shall be maturely considered.  
Hag, and Zachary, to be interwoven with the continued histories of Ezra and Nehemiah, into which also the whole Book of Esther is to be wrought: And then Malachy to be placed in the order of his own time.  
As for the new Testament, the beginning of it, namely the History of our Lord's life and sufferings, recorded by four several Evangelists, is already brought together, by many Learned men into an Harmony, but most diligently by Chemnitius so fare as he went, and then continued by Lyserus, and after by Ge●hard.  
Into the body of the History of the Apostles Acts, are to be distributed the Epistles of James, Peter, and especially of Paul, in an other order then now they lie, according to the times wherein they were writ, which will be applied without much difficulty to his history within several Chapters of the Acts. And the writings of John, will finish up the whole History.  
And whereas it may be objected, That the order of Books and Chapters being so altered and transposed, we shall not know where to find any thing.  
That may be easily helped, by marginal Columns all along throughout with the Context; and a Table or Index at the end of the whole. In most places there will need but two Columns, for a great part none at all, where the History or Book runs along without dislocation or insertion; and in no place above four, as in the Evangelists, unless haply a fifth Column somewhere there, if it be judged fit to insert Judes' Epistle, into the History of the Evangelists, concerning which for the present I Quaerie.  
At the end may be an Index of two Columns, In the first, the Books, Chapters, and verses in the order as they lie now in the Bible; And in the other the Books and Chapters of the Harmony, it being divided into so many Books and Chapters, as may be most for ease. Whereby may presently be found, in what part of the Harmony, any Chapter, Verse, or Sentence of the whole Bible lies. As for example: Genesis. Harmony. ch. ver. lib. ch. 1. 1. to 27. 1. 1.  
The Harmony being thus framed throughout, there may be some marginal directions where they are necessary, to give the reasons of the Transitions, Insertions, Transpositions, and of the whole order.   

The Benefits.  
THe benefit of such an Harmony will be greater than we can fully comprehend till we have the use of it. It will help much toward the making up an exacter Scripture-Chronologie. It will serve abundantly to the clearing of the genuine and historical meaning of the Text every where. As for instance; The Sermons of the Prophets, though as they were laid up and preserved by the Sanhedrim, are delivered unto us in a body as the learned Elders digested them, yet they were applied at several times, in the several emergencies of affairs, of the two Kingdoms of Judah and Israel, and upon several occasions, which being found out, will make us, as it were present auditors of those Prophets, and in the quality of those to whom they were directed. So the Psalms were written by several men, at several times, and those of David not all at once. We shall know the temper of their spirits, upon what motives, upon what rejoicings, upon what fears, or distresses, or accidents they were composed. Take one example; Psal. 90.10. The anthour of that Psalm, passionately complains of the shortness and misery of man's years. The days of our years are threescore years and ten, etc. But it concerns not all men and times. Only Moses, who seems to have been the author of that Psalm, complains upon an occasion peculiar to that time, and that people whom he governed. It was the word of the Lord concerning that generation, when they provoked him in the wilderness, that none of them should enter into his rest, nor see the good land, but that all their carcases should fall in the desert, that occasioned this complaint. A strange and and unusual thing, that of 600000. souls, men of able constitutions, and lying under no epidemical disease, none (except two persons, Caleb and josuah,) should outlive threescore and ten years, or at utmost but fourscore, that were twenty years of age at their coming forth of Egypt. We may take another example; Psal. 27.13. I had fainted unless I had believed, to see the goodness of the Lord in the land of the living. What was that land of the living, that David speaks of? When he made this Psalm, he was forced from jerusalem, where he was wont to live in society with men, and now shifted up and down among grott's, and caves, and solitary holes, as if his dwelling had been among the Sepulchers of the dead. The occasion than enlightens the Psalm, if we insert it into that part of David's story. The literal, historical sense of Scripture, we must first build upon, else in mysteries and Allegories, we may sooner be fine and witty, then sound. Hierome confesseth his own youthly vanity, in interpreting Obadiah's Prophecy. When I was young (saith he) I interpreted the Prophet allegorically, because I was ignorant of the History. I thought then I could read a sealed book. No man can write so ill, but some will like it. Such an one praised it, but I blushed. I now freely profess, that was the work of my childish wit, this of my mature age. Many undertake Scripture as if they could read a sealed book, and perhaps many praise them for lofty and raised notions, but where is their Authority, when they lose the genuine and literal meaning of the holy Penman? Isidore Pelusiota hath observed, That whereas the Manichees thought that no part of the old Testament spoke of Christ; some in his time went to the other extreme, thinking all to be spoken of him: and so brought a discredit upon the true testimonies, when wrong ones were wrested. Weakness of proof, brings the greatest prejudice against the truth.  
Divines have given out some observations, for the understanding how Scripture is fulfilled; either, 1. When the thing is done or comes to pass, which was meant by the Prophet in his literal and proper sense. Or, 2. When that comes to pass which was foreshadowed by the proper and immediate subject of the Prophet's speech. Or, 3. When the thing that happens, was not literally and properly pointed at, nor foreshadowed, but aptly and handsomely applied to, and compared with somewhat like it. Or, 4. When that which was foretell or foreshadowed, though it have been already done in part, or have been begun to be done, is afterwards done more fully, or else more constantly: It being possible that the same Scripture may be fulfilled often, yea in the same literal sense. Now an Harmonious historizing of the Psalms and the Prophets, and the like, will lead us more clearly to know the immediate subject of what was spoken, & give us hints to discern what was higher and further meant; yea possibly more, than what themselves understood in the words that themselves spoke. For the Scriptures being given for the instruction and use of all succeeding ages; It may be that the Prophets knew not all that they delivered, and which the sense of their words, might be afterwards improved unto. Daniel was a man full of the Spirit of God, and much traveled in Revelations, yet he knew not the then approaching time of the Jews liberty, till that in the first of Darius, he learned more than was immediately inspired unto him, by Books that had been written by Prophets before him, Dan. 9.2. In the first year of Darius' reign, I Daniel understood by books the number of the years, whereof the word of the Lord came to Jeremiah the Prophet. No doubt he diligently satisfied himself, unto what year of Jeremy's public Ministry those predictions, Chap. 25.11, 12. and chap. 29.10. were made. Some Prophets knew more, and some less. They saw for after times, but often themselves saw but what concerned the present times, places, and affairs. It was said to Daniel himself, Chap. 12.4. O Daniel, shut up the words, and seal the book even to the time of the end. These mysteries were to be shut up till these later times, concerning which it follows in the same verse, Many shall run to and fro, and knowledge shall be increased, Namely, by reading thy book, when the time of fulfilling comes. There is a Manuscript that offers a pleasant Interpretation of these words; That the opening of the world by trade and navigation, and the increase of knowledge should meet in one age. The Lord Verulam embraced this sense, if himself invented the Frontispiece to his Instauratio magna, where in a quiet sea, a ship is pictured with full spread sails, and under it, this same sentence out of Daniel, Multipertransibunt & augebitur scientia. Alittle before Luther, when Columbus found out the Indies, there was also a general reviving of all parts of learning. And surely, as our age hath much advanced above what Antiquity knew, so the Ages after us are likely to know more, even out of the Scriptures concerning themselves, and their times. Had Moses, Abraham (of whom Christ said, He saw his day and rejoiced,) David, Isaiah, Micah, Malachy, etc. lived, and had they been ear-witnesses of Christ's words, and spectators of his do, they would better have understood one another's words, yea and their own too. But this is the benefit which the designed Harmony doth promise, that it will bring them nearer together in fellowship with themselves, nearer unto Christ and to his Apostles writings, whereby much that we knew not what to think of, will be easy to us.  
But I will not undertake a further commendation of the Benefit, which I do not yet myself so fully understand, nor can apprehend, as when according to the Design, the thing itself shall be done. They talk much of the glasses, of those curious and excellent men, Galileus and Gassendus, etc. that will rectify many of our errors about the Planets; but thorough this glass we shall see into the heavens of the Scriptures, and every day enrich ourselves with new discoveries and observations.   

The Difficulty.  
AS I have commended the Benefit, so I may not deny or conceal the Difficulty of the work. They that have laboured in the lesser Harmony, namely, that of the four Evangelists, have found it to be no mean labour, nor could they soon put it out of their hands. The Attempts of many upon it, give testimony of this difficulty. jacob: D' Ausoles a Lapeyre, in anno 1610. reckoned up twenty known Authors this way. Renhard Lutz (omitted in Lapeyres' Catalogue) who compiled his Harmony, 1560. confesseth he was often at a stand in it. Calvin, who compiled it, 1555. made his way the easier, by treading after Bucer, but yet sometime was forced to part, and go another Tract. Indeed Andrew Osiander, was willing to persuade himself he had overcome the difficulties of it: he saith, That john Schopper an Abbot had showed him two Compilers of it, one an Anonymus; the other was Zacharias Chrysopolitanus, but they stuck, where Ammonius of Alexandria, and after him, St Augustine had, namely at the cure of Peter's wives mother, whether it were before or after the Sermon on the Mount. And there he had stuck and stayed too, but that our Cranmer (being at his house, as he was on his way, being Ambassador from King Henry 8. to the Emperor) desired him to go on. He did so, and saith, he saw his scarecrows removed: but some judge of it, that he had better have stuck, then plunged over. All that did it met with censure. Vincentius Regius finds fault with jansenius, others with him. john de la hay at Douai, and Francis de Roia at Toledo, find defects in all before them: though some have professed more than ordinary diligence, as particularly Tho: Beauxamis a Carmelite, professeth it was the substance of twenty six years' labour. 'Tis done at length, indeed to good satisfaction, but not by one hand, but begun by Chemnitius, continued by Polycarp Lyserus, and again continued by D. Gerhard. It cannot then be expected, that this work now designed, should on a sudden be done, or done by one hand, being so much more large and abundantly more difficult: for in many things there will be need of an Elias, as the jews are wont to speak concerning knots that they cannot untie. As for example,  
Not to speak of the two Psalms which Amadeus saith, it was revealed to him that they were composed by Adam, which are in the King of Spain's Library of Manuscripts in the Escurial: It may notwithstanding perhaps deservedly be put to the Question, whether the 92. Psalms be to be inserted into Adam's History, seeing many of the jews thought it was his; and in the Chaldee, it hath this title, The praise and song which the first man spoke for the Sabbath day.  
Then, as for the 90. Psalms, I have spoken to it, as composed by Moses, and so the Chaldee Title speaks, The prayer which Moses the Prophet of the Lord prated, when the people of the house of Israel sinned in the desert. But if we should follow Hierom's rule, That all the Psalms which are without Title, are to be ascribed to the same Author that is mentioned in the next foregoing; then the 91. Psalms, and nine more that follow, should be inserted into Moses his History. But that rule will justly deserve to come under Question.  
Then, Whereas the Vatican Septuagint, do insert the Proverbs of Agur and Lemuel, Prov. 30. and 31. between Chap. 24. and 25. It will require an examination, 1. Whether Agur were some wise and godly man in Solomon's time or before; or rather, whether he were not Solomon himself, called Agur; The collector, the son of jakeh, that is, David, The vomiter, because (as it was said of the later Poets, That they licked up Homer's vomit) so Solomon gathered up, what David had let fall in many occasional sentences; or else, The son of vomit, an Hebraisme (i) so full, that he could not hold, but must needs vent and utter what he had to say: according to that, Psal. 45.1. My heart is enditing, or boileth and bubbleth up a good matter: Or Agur (i) Solomon the Satire, so the phrase is also used among the Latins, Evomere aliquid in aliquem. The Character of a great part of that 30. Chapter being Satirical, may rather strengthen that conjecture. But it is left to the Question. 2. Whether Lemuel, Chap. 31. be Solomon, who they said had eight names, or else King Hezekiah, as it might seem, because the Proverbs of this Chapter, are brought in, after, and in order, to those which his servants copied out, as is noted, chap. 25.1. But these and an hundred more Queries, will require solution to the framing of such a work.  
The Professor of any faculty, besides Divinity, may without much skill in any profession but his own, truly understand the genuine rules or precepts of it; all his learning else, is but ornament to him: As a Physician needs not History, Mathematics, etc. as necessarily to enable him to his faculty. But the very literal sense of much in Scripture (which is the Divines Canon) cannot be rightly understood, without variety of reading and learning in other faculties and sciences. And to the collating of Scriptures, and reducing parcels to the order of History, there will need both much sagacity and industry, and a competent knowledge in the Rites and customs civil of all the neighbour Nations: together with humane histories, of those and the succeeding times; as likewise an acquaintance with the jewish Laws; and haply the time of some of the Prophets will be known only by the Characterismes of language, peculiar to such and such different ages.   

The Helps.  
THe helps towards this work, must be from such as have diligently written the ecclesiastical Chronology, such as are versed in rabbinical and Talmudique learning. Among others Plantavitius his Florilegium Rabbinicum, especially the third Tome, where we have the Bibliotheca Rabbinica. Such as have studied the jewish laws and Rites; L'Empereur so far as he hath gone, De legibus Hebraeorum Forensibus, Corn. Bertram de Politcia judaica, Car. Sigonius de Republica Hebraeorum, M. Selden in many of his learned books, will be of much use. And haply such as have confined themselves to particular arguments, tending to the clearing of some Scripture Antiquities, may be of service. Peter Faber his Agonisticon, about sports and Olympic games. Nicolaus Caussin of Hieroglyphics and Aenigmas. Brissonius and Roa, for the customs of marriage, etc. janus' Cornarus, of things belonging to Vines, according to the Scripture. Georg. Longus of Milan, concerning signatory Rings. Such as have writ of stones and minerals, of weights and measures, of Treaties and Covenants, of the jewish Calendar, and of the jubiles, and many such other arguments according to the Scripture. Theodoret, Melanthon, and Moller have done somewhat by way of cenjecture, about the occasion of divers of the Psalms. Petrus Aureolus in his Compendium Bibliorum, Georg. Ederus Counsellor to the Emperor's Ferdinand the first, and Maximilian the second, in his Oeconomia Bibliorum; The Tigurine Divines in the Preface to their Version: Solomon Glassius in his Tract de methodo S. Scr. And Eusebius Nierembergius, de origine S. Scrip. especially in his 9th & 10th books; and divers authors of that kind, have somewhat concerning the Penmen of holy writ, and their times. But whereas no man hath yet thought of the main design, much less attempted any thing in direct tendency to it, it must be expected, that the way will be rough and uneven, full of bracks and thickets, and in which the undertakers must be pardoned, if haply they may sometimes lose their way.   

The Recommendation.  
BUt some helps there are, and if the State may please to look upon it with favour and encouragement, somewhat may be done to the great service of the Churches of Christ, not only for the ease of the Ministry, which O siander saith was the reason why he set upon the Harmony of the Evangelists, but for the abundant increase of saving knowledge of all Christians, who will find the benefit of it being done, which I doubt I am not so happy in my expressions as to make it plain enough in the Design. And the very labour and search, will yield comfort all along to such as may be employed in it, as George Wyrth professeth, that in his old age, when he had served as a Physician in Brussels, and in King Philip the seconds Court many years, he applied himself to the difficult collating of the Evangelists (being then turned Protestant) for his last refreshments. Let the State only please to make it their care, after the example of some Kings and Republics that have done such like works of general use for the advance of learning and divine knowledge, and they will find some men very learned of their own order; besides many in the profession of Divinity, and others of private quality, that will contribute much assistance to it.  
Perhaps it may be thought a daring and bold design, I humbly submit it to the judgement of men learned, and godly wise, who will pardon an error (if it be any) of earnest affection to the advance of holy-Scripture-knowledge: which is the greatest Treasury of heavenly wisdom and science, that the whole earth hath in keeping; and of which we cannot put too high a value. Let me by way of Conclusion, add some just Characters of the whole Bible, and the particular Books, some of which I have gathered from the Ancients and others, but many of them holding out their own evidence.  

The whole Bible. The souls food: so Athanasius.  
The common shop of soul physic: so Basil.  
The invariable rule of truth: so Iraeneus.  
The Divines balance: so Augustin.   
1. In respect of the dictating of it; It is, 

The Library of the holy Ghost.  
Christ's Aphorisms.  
The Acts and Statutes of the highest Parliament.  
God's Mint-house.  
The Signet of God's right-hand.  
The Epistle of God to the world.  
The Court-roll of God's Fines and Amercements.    
2. In respect of its worth; It is, 

A stately Palace.  
A fruitful field.  
The true Hesperides.  
The inestimable Pearl.    
3. In respect of its use: It is, 

The Touchstone of error.  
The Key of the Sheep-fold.  
The Glass of Life.  
The Weatherglass.  
The Christians Magazine.  
The Armoury.    

Genesis. The Cabinet of greatest Antiquities.  
Exodus. The sacred Rule of Law and Justice.  
Leviticus. The holy Ephemerideses.  
Numbers. God's Arithmetic.  
Deuteronomy. The faithful Monitor.  
Joshuah. The holy War.  
Judges. The Mirror of Magistrates and Tyrants.  
Ruth. The Picture of a pious Widow.  
Samuel. Sacred Politics.  
Kings. Sacred Politics.  
Chronicles. The holy Annals.  
Ezra. An Idea of Church and State Reformation.  
Nehemiah. An Idea of Church and State Reformation.  
Hester. The great example of God's providence.  
Job. The School of Patience.  
Psalms. The Souls Soliloquies.  
Psalms. The little Bible.  
Psalms. The Anatomy of Conscience.  
Psalms. The Rose-garden.  
Psalms. The Pearl-Island.  
Proverbs. Divine Ethics, Politics, Economics.  
Ecclesiastes. Experience of the Creatures Vanity.  
Canticles. The mystical Bride-song.  
Isaiah. The Evangelicall Prophet.  
Jeremiah. The Pathetical Mourner.  
Lamentations. The voice of the Turtle.  
Ezekiel. Urim and Thummim in Babylon.  
Daniel. The Apocalypse of the old Testament.  
Hoseah. Sermons of Faith and Repentance.  
Joel. The Thunderer.  
Amos. The plain dealing Reprover.  
Obadiah. Edom's whip.  
Jonah. The Prophetical Apostle of the Gentiles.  
Micah, The Wisemen's Star.  
Nahum. The Scourge of Assur.  
Habakkuk. The Comforter of Captives.  
Zephaniah. Preparation for sad times.  
Hag. Zeal for God's house.  
Zachariah. Prophetic Hieroglyphics.  
Malachy. The Bound-stone of the two Testaments.  
Matthew. The four Trumpeters proclaiming the title of the great King.  
Mark. The four Trumpeters proclaiming the title of the great King.  
Luke. The four Trumpeters proclaiming the title of the great King.  
John. The four Trumpeters proclaiming the title of the great King.  
Acts. The Treasury of Ecclesiastical Story.  
Romans. The Principles of Christian Faith. The Catholic Catechism.  
1. Corinthians. Apostolical Reformation.  
2. Corinthians. A pattern of just Apologies.  
Galatians. The Epistle to the Romans epitomised.  
Ephesians. The opening of the great mystery of salvation.  
Philippians. An Apostolical Paraenesis.  
Colossians. A brief Rule of Faith and Manners.  
1. Thessalonians. Practic Theology.  
2. Thessalonians. Polemic Theology.  
1. Timothy. The sacred Pastoral.  
2. Timothy. The Title of the Scripture pleaded.  
Titus. Agenda, or Church-orders.  
Philemon. The Rule of Relations.  
Hebrews. A Commentary upon Leviticus.  
James. The golden Alphabet of a Christian.  
1. Peter. A Theological summary.  
2. Peter. The Encouragement of a spiritual warrior.  
1. John. The Glass of Charity.  
2. John. The pattern of a pious Matron.  
3. john. The Mirror of Hospitality.  
jude. A picture of false Prophets.  
Revelation. Daniel Redivivus. The opening of the Treasure of future events.    
FINIS.  
 
THis Essay I conceive is very well worthy the publishing, that if the difficulties may be overcome, the whole design may be undertaken.  
Charles Herle.