CANONICAL AUTHORITY

OF THE

BCOKS OF SCRIPTURE.

CHAPTER XVI.

THE IMPORTANCE OF ASCERTAINING THE TRUE CANON OF HOLY SCRIPTURE.

THE Bible includes a large number of separate books, published in different ages, during a space of more than fifteen hundred years. Each of these books, when first published, formed a volume; or at least, the writings of each author were, in the beginning, distinct and if they had continued in that separate form, and had been transmitted to us in many volumes instead of one, their authority would not on this account have been less, nor their usefulness diminished. Their collection into one volume is merely a matter of convenience; and if any persons choose now to publish these books in a separate form, they cannot with propriety be charged with casting indignity on the word of God.

Hence it appears, that besides general arguments to demonstrate that the Bible contains a divine revelation, there is need of special proofs to evince that each of the books now included in that sacred volume, has a right to the place which it occupies, or does in reality contain a part of that revelation which God has given.

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If, therefore, it could be shown (which, however it never can) that some particular book, now inclu ded in the Bible, was not authentic, the conclusion thence derived would only affect that single production, unless it were recognized as divine by the writers of the other books. The credit of the whole volume would not be destroyed, even if it could be proved that one half the books of which it consists were spurious. Infidels have much more to effect in overthrowing the Bible, than they commonly suppose. It is incumbent on them to demonstrate, not only that this or that book is false, but that every one of these productions is destitute of evidence that it has been derived from the inspiration of God.

On the other hand, it is manifest, that the advocate of divine revelation is bound to defend the claims of every separate portion of this volume, or to reject from it that part which has no evidence of a divine origin. It is necessary that he should be able to render a good reason why he admits any particular book to form a part of the inspired volume.

It is true, that the antiquity of this collection claims for it a high degree of respect: the transmission of this volume to us, through so many centuries, as HOLY SCRIPTURE, should teach us to be cautious how we question what is so venerable for its antiquity. But this only furnishes one presumptive argument in favour of each book. It by no means renders all further investigation unnecessary, much less, impious.

It is easy to conceive that books not written by the inspiration of God, might, by some casualty or mistake, find a place in the sacred volume. In fact, we have a striking example of this very thing in the Greek and Latin Bibles which are now in use, and held to be sacred by a large majority of those who are denominated Christians. These Bibles, besides the books which have evidence of being truly inspired, contain a number of other books, the claim of which to inspiration cannot be sustained by solid and satisfactory reasons. This inquiry, therefore, is

far from being one of mere curiosity: it is in the highest degree practical, and concerns the conscience of every man capable of making the investigation. We agree, in the general, that the Bible is the word of God, and an authoritative rule; but the momentous question immediately presents itself, what be longs to the Bible? Of what books does this sacred volume consist? And it will not answer, to resolve to take it as it has come down to us, without further inquiry; for the Bible has come down to us in several different forms. The Vulgate Latin Bible, which alone was in use for hundreds of years before the era of the Reformation, and also the Greek version of the Old Testament, contain many books not in the copies of the Hebrew Scriptures. Now, to determine which of these contains the whole of the inspired books given to the Jews before the advent of Christ, and no more, requires research and accurate examination. The inquiry, therefore, is not optional, but forces itself upon every conscientious man; for as no one is at liberty to reject from the sacred volume one sentence, much less a whole book of the revelation of God, so no one has a right to add any thing to the word of God and of consequence, no one may receive as divine, what others have without authority added to the HOLY SCRIPTURES. Every man, therefore, according to his opportunity and capacity, is under a moral obligation to use his best endeavours to ascertain what books do really and of right belong to the Bible. An error here, on either side, is dangerous, for, on the one hand, if we reject a part of divine revelation, we dishonour God, and deprive ourselves of the benefit which might be derived from that portion of divine truth; and, on the other hand, we are guilty of an equal offence, and may suffer an equal injury, by adding spurious productions to the Holy Scriptures; for thus we adulterate and poison the fountain of life, and subject our consciences to the authority of mere men.

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I think, therefore, that the importance and necessi ty of this inquiry must be evident to every person of

serious reflection. But tc some it may appear that this matter has been long ago settled on the firmest principles; and that it can answer no good purpose to agitate questions which have a tendency to produce doubts and misgivings in the minds of common Christians, rather than a confirmation of their faith. In reply to the first part of this objection, I would say, that it is freely admitted that this subject has been ably and fully discussed long ago, and in almost every age until the present time; and the author ains at nothing more, in this short treatise, than to exhibit to the sincere inquirer who may not enjoy better means of information, the substance of those discussions and proofs, which ought to be in the possession of every Christian. His object is, not to bring forth any thing new, but to collect, and condense in a narrow space, what has been written by the judicious and the learned, on this important subject. But, that discussion tends to induce doubting, is a sentiment unworthy of Christians who maintain that their religion is founded on the best reasons, and who are coramanded to give to every man a reason of the hope that is in them. That faith which is weakened by discussion is mere prejudice, not true faith. They who receive the most important articles of their reli gion upon trust from human authority, are continu ally liable to be thrown into doubt; and the only method of obviating this evil, is to dig deep and lay our foundation upon a rock. If this objection had any weight, it would discourage all attempts to establish the truth of our holy religion by argument; and would also damp the spirit of free inquiry on every important subject. It is true, however, that the first effect of free discussion may be, to shake chat easy confidence which most men entertain, that all their opinions are correct; but the beneficial result will be, that instead of a persuasion, having no other foundation than prejudice, it will generate a faith resting on the firm basis of evidence.

The word CANON is derived from a Greek word which literally signifies a rule, and is several times

used in the New Testament, as in Gal. vi. 6. Phil. iii. 16. And as the inspired books are the authori tative rule to regulate our faith and practice, the early fathers gave to them this name; all such books were called CANONICAL; and thus they have been der.ominated ever since. Thus Irenæus speaks of the Holy Scriptures as THE CANON OF TRUTH; Clement of Alexandria employs the appellation of THE TRUE EVANGELICAL CANON; Eusebius calls the Scriptures THE ECCLESIASTICAL CANON, and Athanasius speaks of the three sorts of books; 1. THE CANONI CAL; 2. Such as might be read; And 3. The apocryphal. The council of Laodicea ordained, that none but CANONICAL books should be read in the Church, that is, the Scriptures of the Old and New Testament. In the same language are the inspired books described by the other fathers and councils.

In treating this subject, it will be necessary to inquire into the claims which every book now received by Jews or Christians, Romanists or Protestants, has to a place in the canon. Where there is a universal agreement among all who receive the Scriptures, little need be said; but in regard to disputed points, it will be necessary to be more particular.

CHAPTER XVII.

THE CARE WITH WHICH THE BOOKS OF THE OLD TESTAMENT WERE PRESERVED THEIR CANONICAL AUTHORITY-THE SANCTION GIVEN TO THESE BOOKS BY THE SAVIOUR AND HIS APOSTLES-AND THE METHOD OF ASCERTAINING WHAT BOOKS WERE IN THE CANON AT THE TIME OF CHRIST'S ADVENT.

It would be reasonable to conclude, even if nothing had been said, that a book written by divine inspiration would, by all pious persons, be carefully preserved. But we are expressly informed, that when Moses had finished writing the LAW, he "command