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books of scripture are lost, we shall now prove, on the other hand, that we have the canon thereof compleat and entire. Some think this is sufficiently evident from what our Saviour says, Till heaven and earth pass away, one jot, or tittle shall not pass from the law, Mat. v. 18. and it is easier for heaven and earth to pass, than for one tittle of the law to fail, Luke xvi. 17. If God will take care of every jot and tittle of scripture, will he not take care that no whole book, designed to be a part of the rule of faith, should be entirely lost? It is objected, indeed, to this, that our Saviour hereby intends principally the doctrines or precepts contained in the law; but if the subject matter thereof shall not be lost, surely the scripture that contains it shall be preserved entire.

But this will more evidently appear, if we consider that the books of the Old Testament were compleat in our Saviour's time; for it is said, That beginning at Moses, and all the prophets, he expounded to them in all the scriptures, the things concerning himself, Luke xxiv. 27. and this may also be proved from what the apostle says, Whatsoever things were written aforetime, were written for our learning, Rom. xv. 4. now it is impossible that they should be written for our learning if they

are lost.

To this it may be added, that the goodness of God, and the care of his providence, with respect to this church, farther evinces this truth; for if he gave them ground to conclude that he would be with them always, even to the end of the world, Matth. xxviii. 20. surely this argues, that he would preserve the rule he had given them to walk by, from all the injuries of time, so that it should not be lost to the end of the world.

Again, the Jews were the keepers of the oracles of God, Rom. iii. 2. now they are not reproved by our Saviour, or the apostle Paul, for any unfaithfulness in not preserving them entire; and certainly our Saviour, when he reproves them for making void the law by their traditions, and threatens those that should add to or take from it, if he had found them faulty, in not having faithfully preserved all the scriptures committed to them, he would have severely reproved them for this great breach of trust.

Object. It is objected against the scriptures being a perfect rule of faith, that they are in several places corrupted, viz. that the Old Testament was so by the Jews, out of malice against our Saviour, and the Christian religion, that they might conceal, or pervert to another sense, some prophecies relating to the Messiah, and the gospel-state. And as for the New Testament, they pretend that it was corrupted by some heretics, in defence of their perverse doctrines.

Anr. 1. As to the Old Testament, it is very improbable

and unreasonable to suppose that it was corrupted by the Jews. For,

(1.) Before our Saviour's time, no valuable end could be answered thereby; for then they expected the Messiah to come, according to what was foretold by the prophets, and understood their predictions in a true sense.

(2.) After he was come, and Christianity took place in the world, though malice might have prompted them to it, yet they would not do it, because they had always been trained up in this notion, that it was the vilest crime to add to, take from, or alter it: so that one of their own writers says concerning them, that they would rather die an hundred deaths, than suffer the law to be changed in any instance; yea, they have such a veneration for the law, that if, by any accident, part of it should fall to the ground, they would proclaim a fast as fearing lest, for this, God would destroy the whole world, and reduce it to its first chaos: and can any one think, that, under any pretence whatever, they would designedly corrupt the Old Testament? Yea, they were so far from doing it, that they took the greatest care, even to superstition, to prevent its being corrupted, through inadvertency, and accordingly numbered not only the books and sections, but even the words and letters, that not a single letter might be added to, or taken from it.

(3.) If they had any inclination to do this, out of malice against Christianity, it would have been to no purpose, after our Saviour's time; for it was then translated into Greek, and this translation was in the hands of almost all Christians; so that the fallacy would soon have been detected. And if they had corrupted some copies of the Hebrew Bible, they could not have corrupted or altered them all; therefore to attempt any thing of this kind, would have been to expose themselves to no purpose.

(4.) It would not have been for their own advantage to pervert it; for, in altering the texts that make for Christianity, they would (especially if the fraud should have been detected) have weakened their own cause so far, that the reputation of scripture being hereby lost, they could not have made use of it to that advantage, to prove their own religion from it,

But, notwithstanding all this out-cry of the scriptures being perverted, they pretend to give no proof hereof, except in two or three words, which do not much affect the cause of Christianity; whereas, if the Jews had designed to pervert it, why did they not alter the fifty-third of Isaiah, and many other scrip

*Vid. Philo. Jud. de Vit. Mosis; & eund. citat. ab Euseb. in Præp. Evang. 1. viži 4.6. & Joseph. contr. App. 1. ii.

tures, which so plainly speak of the person and offices of the Messiah?

2. As to the other part of the objection, that the New Testament hath been corrupted by heretics since our Saviour's time, whatever charge hath been brought against the Arians, and some others, of leaving out some words, or verses, which tend to overthrow their scheme, they have not been able, even when the empire was most favourable to their cause, to alter all the copies; so that their fallacy has been detected, and the corruption amended.

As for those various readings that there are of the same text, these consist principally in literal alterations, which do not much tend to pervert the sense thereof. It was next to impossible for so many copies of scripture to be transcribed without some mistakes, since they who were employed in this work were not under the infallible direction of the Spirit of God, as the first penmen were; yet the providence of God hath not suffered them to make notorious mistakes; and whatever mistakes there may be in one copy, they may be corrected by another; so that the scripture is not, for this reason, chargeable with the reproach cast upon it, as though it were not a per

fect rule of faith.

QUEST. IV. How doth it appear that the scriptures are the word of God?

ANSW. The scriptures manifest themselves to be the word of God by their majesty and purity; by the consent of all the parts, and the scope of the whole, which is to give all glory to God; by their light and power to convince and convert sinners, to comfort and build up believers to salvation but the Spirit of God bearing witness by and with the scriptures in the heart of man, is alone able fully to persuade it, that they are the word of God.

EFORE we proceed, to consider the arguments here brought to prove the scriptures to be the word of God, 30me things may be premised. (a)

(a) "Since God has been pleased to leave us the Records of the Jewish Religion, which was of old the true religion, and affords no small testimony to the Christian religion, it is not foreign to our purpose, to see upon what foundation the credibility of these is built. That these books are theirs, to whom they are ascribed, appears in the same manner as we have proved of our books. And they, whose names they bear, were either Prophets, or men worthy to be credited; such as Esdras, who is supposed to have collected them into one volume, at that me, when the Prophets Haggai, Malachi, and Zacharias, were yet alive. I will not here repeat what was said before, in commendation of Moses. And not only that first part, delivered by Moses, as we have shewn in the first book, but the

1. When we speak of the scriptures as divine, we do not only mean that they treat of God and divine things; to wit,

latter history is confirmed by many Pagans. Thus the Phanician annals mention the names of David and Solomon, and the league they made with the Tyrians. And Berosus, as well as the Hebrew books, mention Nabuchodonosor, and other Chaldeans. Vaphres, the king of Egypt in Jeremiah is the same with Apries in Herodotus. And the Greek books are filled with Cyrus and his successors down to Darius; and Josephus in his book against Appion, quotes many other things relating to the Jewish nation: To which may be added, that we above took out of Strabo and Trogus. But there is no reason for us Christians to doubt of the credibility of these books, because there are testimonies in our books, out of almost every one of them, the same as they are found in the Hebrew. Nor did Christ when he blamed many things in the teachers of the law, and in the Pharisees of his time, ever accuse them of falsifying the books of Moses and the Prophets, or of using supposititious or altered books. And it can never be proved or made credible, that after Christ's time, the scripture should be corrupted in any thing of moment; if we do but consider how far and wide the Jewish nation, who every where kept those books, was dispersed over the whole world. For first, the ten tribes were carried into Media by the Assyrians, and afterwards the other two. And many of these fixed themselves in foreign countries, after they had a permission from Cyrus to return: the Macedonians invited them into Alexandria with great advantages; the cruelty of Antiochus, the civil war of the Asmonai, and the foreign wars of Pompey and Sossius, scattered a great many; the country of Cyrene was filled with Jews; the cities of Asia, Macedonia, Lycaonia, and the Isles of Cyprus, and Crete, and others, were full of them; and that there was a vast number of them in Rome, we learn from Horace, Juvenal, and Martial. It is impossible that such distant bodies of men should be imposed upon by any art whatsoever, or that they should agree in a falsity. We may add further that almost three hundred years before Christ, by the care of the Egyptian kings, the Hebrew books were translated into Greek by those who are called the Seventy; that the Greeks might have them in another language, but the sense the same in the main; upon which account they were the less liable to be altered: And the same books were translated into Chaldee, and into the Jerusalem language; that is, half Syriac; partly a little before, and partly a little after Christ's time. After which followed other Greek versions, that of Aquila, Symmachus, and Theodotion; which Origen, and others after him, compared with the seventy Interpreters, and found no difference in the history; or in any weighty matters. Philo flourished in Caligula's time, and Josephus lived till Vespasian's. Each of them quote out of the Hebrew books the same things that we find at this day. By this time the Christian religion began to be more and more spread, and many of its professors were Hebrews: Many had studied the Hebrew learning, who could very easily have perceived and discovered it, if the Jews had received any thing that was false, in any remarkable subject, I mean, by comparing it with more ancient books. But they not only do this, but they bring very many testimonies out of the Old Testament, plainly in that sense in which they are received amongst the Hebrews, which Hebrews may be convicted of any crime, sooner than (I will not say of falsity, but) of negligence, in relation to these books; because they used to transcribe and compare them so very scrupulously, that they could tell how often every letter came over. We may add, in the first place, an argument, and that no mean one, why the Jews did not alter the scripture designedly; because the Christians prove, and as they think very strongly, that their Master Jesus was that very Messiah who was of old promised to the forefathers of the Jews; and this from those very books, which were read by the Jews. Which the Jews

Thus the Phoenician Annals, &c.] See what Josephus cites out of them, Book VIII. Chap. 2. of his Ancient History; where he adds, "that if any one would see the Copies of those Epis tles which Solomon and Hirom wrote to each other, they may be procured of the public Keep"ers of the Records at Tyrus." (We must be cautions how we believe this; however, see what I have said upon 1 Kings v. 3.) There is a remarkable place concerning David, quoted by Josephus, Book VII. Ch. 6. of his Ancient History, out of the IVth of Damascenus's History.

his nature and works, as referring principally to the subject matter thereof; for this may be said of many human uninspired writings, which, in proportion to the wisdom of their authors, tend to set forth the divine perfections. And when, as the consequence hereof, we assert that every thing contained therein is infallibly true, we do not deny but that there are many things, which we receive from human testimony, of which it would be scepticism to entertain the least doubt of the truth; notwithstanding, when we receive a truth from human testimony, we judge of the certainty thereof, by the credibility of the evidence, and, in proportion thereunto, there is a degree of certainty arising from it: but when we suppose a truth to be divine, we have the highest degree of certainty equally applicable to every thing that is so, and that for this reason, because it is the word of him that cannot lie. Thus we consider the holy scriptures, as being of a divine original, or given by the inspiration of God, or as his revealed will, designed to bind the consciences of men; and that the penmen were not the inventers of them, but only the instruments made use of to convey these divine oracles to us, as the apostle says, 2 Pet. i. 21. Prophecy came not in old time by the will of man; but holy men of God spake, as they were moved by the Holy Ghost and the apostle Paul says, Gal. i. 11, 12. I certify unto you, that the gospel, which was preached of me, is not after man; neither received I it of man; neither was I taught it, but by the revelation of Jesus Christ: the former asserts this concerning scripture in general, and the latter concerning that part thereof which was transmitted to us by him: this is what we mean when we say the scripture is the word of God,

2. It is necessary for us to know and believe the scriptures to be the word of God, because they are to be received by us as a rule of faith and obedience, in whatever respects divine things, otherwise we are destitute of a rule, and consequently our religion would be a matter of the greatest uncertainty; and as this faith and obedience is divine, it is a branch of religious worship, and as such, contains an entire subjection to God, a firm and unshaken assent to whatever he reveals as true, and a readiness to obey whatever he commands, as being influenced by his authority; which is inconsistent with any hesitation or doubt concerning this matter. Moreover, it is only therein that we have an account of the way in which sinners may have access to God; the terms of their finding acceptance in his sight, and all the promises of eternal blessedness, on which

would have taken the greatest care should never have been, after there arose a controversy between them and the Christians; if it had ever been in their power to have altered what they would.” GROTIUS

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