The Importance of Ascertaining the True Canon of Holy Scripture
The Bible includes a large number of separate books, published in dirFerent 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 if 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 whih it occupies, or does in reality contain a part of that -evelation which God has given.
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If, therefore, it could be shown (which, liowevt/ it never can) that some particular book, now inclii ded in the Bible, was not authentic, the conclusion thence derived would only aff’cct 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 bt. proved that one half the books of which it consists were spurious. Infidels have much more to effect m 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 scRiPTuuE, should tcacli 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 ail 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 soiid and satisfactory reasons. This inquiry, therefore, is
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far from being one of mere curiosity: t is in the highest degree practical, and concerns tho conscience :»f 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 momenfcus question immediately presents itself, what be iongs to the Bible? Of what books does this sacred xolume consist? And it will not answer, to resolve to take it as it has come down to us, without further nKjuiry; 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 .iberty 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 hijury, 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.
I thmk, therefore, that the inrportance arid necessi tv cf this inquiry must be evident to every person o| 18 EVIDENCES or CHKISTlANnr.
sericus reilection. But to some it may ap )eui 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 connnon Christians, rather than a confirmation of their faith In leply to the first part of this objection, I woulcS eay, 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 aiuis 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 diijcussions 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 coriimanded to give to every man a reason of the hole 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 religion upon trust from human authority, are continually 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 efl’ect of free discussion may be, to shake that easy confidence which mcst 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 i? derived from a Greek word which litmally signifie.* a vu’e, and is several times
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used in the Nt w Testament, as in Gal. vi. 6. Phil, iii. 16. And as the inspired books are the authori tative rule to legulate our faith and practice, the early fathers gae to them this name; all such books were called canonical; and thus they have been det-ominated ever since. Thus Irenasus speaks of the Holy Scriptures as the canon of truth; Clement o( Alexandria employs the appellation ofTHK TRUE EVANGELICAL CANON; Eusebius calls the Scriptures THE ECCLESIASTICAL CANON, and Atliauasius speaks of the three sorts of books; 1. The canonical; 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, /hat 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.