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 Turkes themselves, That Gods 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 witnesse to both the Testaments as we call them. And Philip Guadagnoli the Arabick Professor at [Page 2] Rome, in his Apologie for Christian Religion, against Ahmed the Persian, hath produced clear instances of some passages almost out of every particular Book in the whole Bible, expresly 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 Canonicall, 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 faithfull keepers of them, to the Christians, by whom both those, and the Evan­gelicall or Apostolicall writings and declarations, have been held in possession under the same Title in the severall ages since, even down to these dayes. There was never among the Ancients any publike quarrell about that; Only, (which addes 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 setling 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, [Page 3]finding it to be the most expedite way to gain the opinion of the publike and autorized Interpreter. But upon the experience of his own, and his fer­vants readinesse, 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 alwayes 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 Law-givers. I have spoken somewhat to this in my Exercitation upon Malachy, and in my Historicall Preface before M^r Stocks Commentary upon that Prophet, from whence I shall transcribe a little: That we re­gard the Fathers highly, but yeeld them not the Royaltie of a Mint, as Morney speaks. In the very Councel of Trent, a saying of Cardinall 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 faithfull the use of their own proper Ingenie. Others indeed opposed that saying, accounting License worse then Tyrannie. Among others, Ri­chard of Mans a Franciscan Fryer, went so farre 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 [Page 4]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 Fathers only, whose expositions were most part allegoricall, seldome literall, 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 faithfull to judge of what is written; farre be it from us to be worse then 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 boldnesse of such as pretend to the knowledge of Scriptures. Besides what we hear of, delivered here and there in cor­ners; there is too much witnesse in those weak, senselesse and triobolarie Pamphlets, which have wasted so much paper, and have unmannerly intru­ded upon the leisures, yea the necessary businesse 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 thorow a proud forwardnesse, venture unripe and unexpe­rienced [Page 5]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 triall of his youthly heat; so these take the sacred Oracles of God, upon which to make their raw and imperfect essayes. And ordi­narily as the most learned men are scepticall and but little positive; so the weakest men, are most magisteriall, 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, doe wrest the Scripture, as the Apostle speaks, thinking they finde that in it, which is not it. They bring an opinion with them, and with that they reade the Bible all along, imagin­ing that they see it every where before them; like the man of whom the Philosopher spake, who thought he saw his own shape before his eyes at every step he took. A strong imagination or fan­cie will perswade very much, and beguile both the eye and the ear: As for instance, Some when they look up to the racke or moving clouds, ima­gine them to have the form of Men, of Armies, of Castles, Forrests, Landskips, Lyons, Bears, &c. 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 roules and tumbles in his thoughts, he will think, that the ringing of bells, the beating of hammers, the report [Page 6]that is made by great gunnes, or any other mea­sured or intermitted noise, doth articulately sound and speak the same which is in his thoughts. In this same manner, many perswade themselves, that the Scripture represents to them such and such formed opinions, while they patch and lay things together, without any reason; like children look­ing upon a wall, will fancie 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 flawes to be the legs or armes 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 darkned, Rom. 1. ver. 21. and by the Ancients, Augustine, Philastrius and o­thers, who have recorded the strange and sense­lesse dotages of many hereticks; 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 Jude, 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 plaistred with pearl, and the gate one entire Diamond; but his externall sen­ses not being hindred with other witnesse and [Page 7]information, his internall sense gives judgement aright; but when the outward senses are locked up by sleep, then those vainest fancies are entertain­ed without controul. Such danger is there, when (to use the Apostles phrase, Heb. 5.14.) men have not their senses exercised to discerne both good and evil.

But yet a greater mischief ariseth out of a cor­rupt and depraved minde and affection; according to that of S^t Paul, 1 Tim. 6.5. perverse disputings of men of corrupt mindes. When the Appetite or affection is eager, and stayes not the leisure of de­liberation, but outruns it, so as not to be recalled, then the minde 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 extream­ly athirst, drinks down that with pleasure, which if he were not so distemperd, would offend his tast, and very much nauseate his stomack.

I might instance in many the like deceits and in­conveniences, growing partly from depravednesse of minde, partly from ignorance, partly from insta­bility, suddennesse 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 glo-worm in a cold night, took it for a [Page 8] spark of fire, and heaped sticks upon it, to warm themselves. So doe they lose their labour, who are busie about sounds of words, and incoherent-Scri­pture-sentences.

But I have not spoken all this with a minde to defraud the faithfull 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 4^th book of his History, cap. 19. gives us a notable testimony. When Eu­zoius the Governour 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 ecclesiasticall meetings. That that God hath given to the people, let none presume to take from them. Let us rather renew the earnestnesse of Chrysostome and others of the Antients, to perswade and en­courage them more to the reading and examining of the Scriptures. Take not away the book, only spread it more open. The ministery ecclesiasticall 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, [Page 9]Homilies. In the severall ages there have been some or other (as I have particularly mentioned in my forenamed Historicall 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 our selves 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 easie, and the whole Context altogether more clear. This therefore is it, which I have humbly to offer:

1. To propose and open the Designe, about the Harmonizing of the whole Bible, or the bringing of both the Testaments into one con­tinued History.

2. To shew the usefullnesse, or benefit of such an Harmonie.

3. To discover the Difficulty of such an un­der [...]aking.

4. To enquire into some Helps towards it.

5. To Commend it to the allowance and care of the Publike State.

An Essay of the Designe.

THe Designe is to lay the whole Story together, in a continued connexion, the Books or parts of Books, and all the severall parcels disposed and placed in their proper order, as the continuance and Chronicall 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 generall 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 refer'd to their own place. As for example; To make up the 27^th and 28^th verse, of the first Chapter of Genesis, with the 7^th, the 18^th, 19^th, verse, &c. of the 2^d Chapter, together into one relation. Then to continue, Chap. 1. ver. 29, 30, &c. after the end of the 2^d Chapter. And to place the three first verses of the 2^d 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 [Page 11]of the 36^th 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 materiall 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 severall 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. Psalme, 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 threatning, 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 severall reignes made up of the circumstances in the severall Books brought together; here will be the greatest variety of transposition and inserting.

To distribute the Psalms (so many as are found to be Davids, and whose argument and oc­casion may be found,) into the Chapters in Samuel, according to the severall estates and passages of Da­vids life, that in his continued history we may heare 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 conjecturall) concerning the occasion, those to be set at the end of his life and reigne. The other Psalms to be di­stributed to the time and stories of their Authours, one to Heman, namely, Ps. 88. one to Ethan, where we finde him mentioned in the Kings, namely, Ps. 89. some to Asaph; some haply to the Sonnes of Korah, that were of the Quire in Davids time, name­ly, Ps. 42, 43, &c. 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 Solomons reigne: if the opinion of some [Page 13] 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 reigne of King Hezekiah.

The Sermons of the Prophets, to be disposed into the times of the reignes 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 prophecying 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.

Hagge, 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 Lords life and sufferings, recorded by four severall Evangelists, is already brought together, by many Learned men into an Harmony, but most diligently by Chemnitius so farre 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 lye, according to the times wherein they were writ, which will be applied without much difficul­ty to his history within severall 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 finde any thing.

That may be easily helpt, by marginall Columnes 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 Columnes, 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, unlesse haply a fifth Columne 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 lye 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: [Page 15]

The Harmony being thus framed throughout, there may be some marginall 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 then 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 historicall 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 se­verall times, in the severall emergencies of affairs, of the two Kingdoms of Judah and Israel, and upon severall occasions, which being found out, will make us, as it were present auditours of those Prophets, and in the quality of those to whom they were di­rected. So the Psalms were written by severall men, at severall times, and those of David not all at once. We shall know the temper of their spirits, upon what motives, upon what rejoycings, upon what fears, or distresses, or accidents they were composed. [Page 16]Take one example; Psal. 90.10. The anthour of that Psalm, passionately complains of the shortnesse and misery of mans years. The dayes of our years are threescore years and ten, &c. But it concerns not all men and times. Only Moses, who seems to have been the authour 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 wildernesse, that none of them should enter into his rest, nor see the good land, but that all their carcasses should fall in the desert, that occasioned this complaint. A strange and and unusuall thing, that of 600000. souls, men of able constitutions, and lying under no epidemicall disease, none (except two persons, Caleb and Iosuah,) should out-live 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 unlesse I had beleeved, to see the goodnesse 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 Ie­rusalem, 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 then enlightens the Psalm, if we insert it into that part of Davids story. The literall, historicall 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 [Page 17]vanity, in interpreting Obadiah's Prophecie. 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 blush't. I now freely professe, that was the work of my childish wit, this of my mature age. Many under­take Scripture as if they could reade a sealed book, and perhaps many praise them for lofty and raised no­tions, but where is their Authority, when they lose the genuine and litterall meaning of the holy Pen-man? Isidore Pelusiota hath observed, That wheras the Manichees thought that no part of the old Testament spake of Christ; some in his time went to the other extream, thinking all to be spoken of him: and so brought a discredit upon the true te­stimonies, when wrong ones were wrested. Weak­nesse 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 passe, which was meant by the Prophet in his litterall and proper sense. Or, 2. When that comes to passe which was fore-shadowed by the proper and immediate sub­ject of the Prophets speech. Or, 3. When the thing that happens, was not litterally and properly pointed at, nor fore-shadowed, but aptly and handsomely applied to, and compared with somewhat like it. Or, 4. When that which was fore-told or fore-sha­dowed, though it have been already done in part, or have been begun to be done, is afterwards done more [Page 18] fully, or else more constantly: It being possible that the same Scripture may be fulfilled often, yea in the same litterall 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, then what themselves understood in the words that themselves spake. 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 travelled in Revelations, yet he knew not the then approaching time of the Jews liberty, till that in the first of Da­rius, he learned more then was immediately inspi­red unto him, by Books that had been written by Prophets before him, Dan. 9.2. In the first year of Darius raign, 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 Jeremies publique Mini­stery those predictions, Chap. 25.11, 12. and chap. 29.10. were made. Some Prophets knew more, and some lesse. 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 [Page 19]shall run to and fro, and knowledge shall be encreased, 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 encrease 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 generall 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 rejoyced,) David, Isaiah, Micah, Malachy, &c. lived, and had they been ear-wit­nesses of Christs words, and spectatours of his do­ings, they would better have understood one ano­thers 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 easie to us.

But I will not undertake a further commendation of the Benefit, which I doe not yet my self so fully understand, nor can apprehend, as when according to the Designe, the thing it self shall be done. They [Page 20]talk much of the glasses, of those curious and ex­cellent men, Galileus and Gassendus, &c. that will rectifie many of our errours about the Planets; but thorow this glasse we shall see into the heavens of the Scriptures, and every day enrich our selves with new discoveries and observations.

The Difficultie.

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. Iacob: D' Au­soles a Lapeyre, in anno 1610. reckoned up twenty known Authours 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 perswade himself he had overcome the difficulties of it: he saith, That Iohn Schopper an Abbot had shew'd him two Compilers of it, one an Anonymus; the other was Zacharias Chrysopolitanus, but they stuck, where Ammonius of Alexandria, and after him, S^t Augustine had, namely at the cure of Peters wives [Page 21]mother, whether it were before or after the Sermon on the Mount. And there he had stuck and staid too, but that our Cranmer (being at his house, as he was on his way, being Embassadour from King Henry 8. to the Emperour) desired him to goe 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 findes fault with Iansenius, others with him. Iohn de la Haye at Doway, and Francis de Roia at Toledo, finde defects in all before them: though some have professed more then or­dinary diligence, as particularly Tho: Beaux-amis 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 Iews are wont to speak concerning knots that they cannot unty. 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 Spains Li­brary of Manuscripts in the Escuriall: It may not­withstanding perhaps deservedly be put to the Que­stion, whether the 92. Psalm be to be inserted into Adams History, seeing many of the Iews thought it was his; and in the Chaldee, it hath this title, The [Page 22]praise and song which the first man spake for the Sabbath day.

Then, as for the 90. Psalm, 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 Authour that is menti­oned in the next fore-going; then the 91. Psalm, 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, doe 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 Solomons time or before; or rather, whether he were not Solomon himself, called Agur; The Collectour, the sonne of Iakeh, that is, David, The vomiter, because (as it was said of the later Po­ets, That they licked up Homers vomit) so Solomon gathered up, what David had let fall in many occa­sionall sentences; or else, The sonne 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 boyleth and bubleth up a good matter: Or Agur (i.) Solomon the Satyre, so the phrase is also used a­mong the Latines, Evomere aliquid in aliquem. The Character of a great part of that 30. Chapter being Satyricall, may rather strengthen that conjecture. [Page 23]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 Professour 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 Physitian needs not History, Mathematicks, &c. as necessarily to inable him to his faculty. But the very litterall 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 Iewish 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 ecclesiasticall Chronology, such as are versed in Rabbinicall and Talmudique learning. Among others Plantavitius his Florilegium Rabbinicum, especially the third Tome, where we have the Bibliotheca Rabbinica. Such as have studied the Iewish laws and Rites; L'Empereur so far as he hath gone, De legibus Hebrae­orum Forensibus, Corn. Bertram de Politcia Iudaica, 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 Olympick games. Nicolaus Caussin of Hieroglyphicks and Ae­nigma's. Brissonius and Roa, for the customs of mar­riage, &c. Ianus Cornarus, of things belonging to Vines, according to the Scripture. Georg. Longus of Milain, concerning signatory Rings. Such as have writ of stones and minerals, of weights and mea­sures, of Treaties and Covenants, of the Iewish Ka­lendar, and of the Iubiles, 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 Councellour to the Emperours [Page 25] 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 9^th & 10^th books; and divers authours of that kinde, have somewhat concerning the Pen-men of holy writ, and their times. But whereas no man hath yet thought of the main designe, much lesse 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 Ministery, which O siander saith was the reason why he set upon the Harmony of the Evangelists, but for the abundant encrease of saving knowledge of all Christians, who will finde 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 Designe. And the very labour and search, will yeeld 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 Physitian in Brussels, and in King Philip the seconds Court ma­ny [Page 26]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 Republicks that have done such like works of generall use for the ad­vance of learning and divine knowledge, and they will finde 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 designe, I humbly submit it to the judgement of men learned, and godly wise, who will pardon an errour (if it be any) of earnest affection to the advance of holy-Scripture-knowledge: which is the greatest Treasury of heavenly wisdome 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, adde 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 physick: 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.
• Christs Aphorismes.
• [Page 27]The Acts and Statutes of the highest Parlia­ment.
• Gods Mint-house.
• The Signet of Gods right-hand.
• The Epistle of God to the world.
• The Court-roll of Gods Fines and Amercements.

2. In respect of it's worth; It is,

• A stately Palace.
• A fruitfull field.
• The true Hesperides.
• The inestimable Pearl.

3. In respect of it's use: It is,

• The Touch-stone of errour.
• The Key of the Sheep-fold.
• The Glasse of Life.
• The Weather-glasse.
• The Christians Magazine.
• The Armory.

• Genesis. The Cabinet of greatest Antiquities.
• Exodus. The sacred Rule of Law and Justice.
• Leviticus. The holy Ephemerides.
• Numbers. Gods Arithmetick.
• Deuteronomy. The faithfull Monitor.
• Joshuah. The holy Warre.
• Judges. The Mirrour of Magistrates and Ty­rants.
• Ruth. The Picture of a pious Widow.
• Samuel. Sacred Politicks.
• Kings. Sacred Politicks.
• [Page 28]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 Gods 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 Ethicks, Politicks, Oecono­micks.
• Ecclesiastes. Experience of the Creatures Va­nity.
• Canticles. The mysticall Bride-song.
• Isaiah. The Evangelicall Prophet.
• Jeremiah. The Patheticall Mourner.
• Lamentations. The voice of the Turtle.
• Ezekiel. Urim and Thummim in Babylon.
• Daniel. The Apocalyps of the old Testament.
• Hoseah. Sermons of Faith and Repentance.
• Joel. The Thunderer.
• Amos. The plain dealing Reprover.
• Obadiah. Edoms whip.
• Jonah. The Propheticall Apostle of the Gen­tiles.
• Micah, The Wise-mens Starre.
• Nahum. The Scourge of Assur.
• Habakkuk. The Comforter of Captives.
• Zephaniah. Preparation for sad times.
• Hagge. Zeal for Gods house.
• Zachariah. Prophetick Hieroglyphicks.
• [Page 29]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 Ecclesiasticall Story.
• Romans. The Principles of Christian Faith. The Catholique Catechisme.
• 1. Corinthians. Apostolicall Reformation.
• 2. Corinthians. A patern of just Apologies.
• Galatians. The Epistle to the Romans epito­mized.
• Ephesians. The opening of the great mystery of salvation.
• Philippians. An Apostolicall Paraenesis.
• Colossians. A briefe Rule of Faith and Man­ners.
• 1. Thessalonians. Practick Theology.
• 2. Thessalonians. Polemick Theology.
• 1. Timothy. The sacred Pastorall.
• 2. Timothie. 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 Theologicall summary.
• 2. Peter. The Encouragement of a spirituall warrier.
• [Page 30]1. John. The Glasse of Charity.
• 2. John. The patern of a pious Matron.
• 3. Iohn. The Mirrour of Hospitality.
• Iude. A picture of false Prophets.
• Revelation. Daniel Redivivus. The opening of the Treasure of future events.