a word used to denote the authorized catalogue of the sacred
writings. The word is originally Greek, κανὼν, and signifies a _rule_ or
_standard_, by which other things are to be examined and judged.
Accordingly the same word has been applied to the tongue of a balance,
or that small part which, by its perpendicular position, determines the
even poise or weight, or, by its inclination either way, the uneven
poise of the things which are weighed. Hence it appears, that as the
writings of the Prophets, Apostles, and Evangelists contain an authentic
account of the revealed will of God, they are the rule of the belief and
practice of those who receive them. Canon is also equivalent to a list
or catalogue, in which are inserted those books which contain the rule
of faith.
For an account of the settling of the canon of Scripture, see _Bible_.
The following observations of Dr. Alexander, in his work on the canon,
proving that no canonical book of the Old or New Testament has been
lost, may here be properly introduced.--No canonical book of the Old
Testament has been lost. On this subject, there has existed some
diversity of opinion. Chrysostom is cited by Bellarmine as saying, “that
many of the writings of the prophets had perished, which may readily be
proved from the history in Chronicles. For the Jews were negligent, and
not only negligent, but impious; so that some books were lost through
carelessness, and others were burned, or otherwise destroyed.” In
confirmation of this opinion, an appeal is made to 1 Kings iv, 32, 33,
where it is said of Solomon, “that he spake three thousand proverbs, and
his songs were a thousand and five. And he spake of trees, from the
cedar in Lebanon even unto the hyssop that springeth out of the wall: he
spake also of beasts, and of fowl, and of creeping things, and of
fishes.” All these productions, it is acknowledged, have perished. Again
it is said in 1 Chron. xxix, 29, 30: “Now, the acts of David the king,
first and last, behold they are written in the book of Samuel the seer,
and in the book of Nathan the prophet, and in the book of Gad the seer;
with all his reign, and his might, and the times that went over him, and
over Israel, and over all the kingdoms of the countries.” The book of
Jasher, also, is twice mentioned in Scripture. In Joshua x, 13: “And the
sun stood still, and the moon stayed, until the people had avenged
themselves on their enemies. Is not this written in the book of Jasher?”
And in 2 Sam. i, 18: “And he bade them teach the children of Israel the
use of the bow: behold, it is written in the book of Jasher.”
The book of the wars of the Lord is referred to in Numbers xxi, 14. But
we have in the canon no books under the name of Nathan and Gad, nor any
book of Jasher, nor of the wars of the Lord. Moreover, we frequently are
referred, in the sacred history, to other chronicles or annals, for a
fuller account of the matters spoken of, which chronicles are not now
extant. And in 2 Chron. ix, 29, it is said, “Now, the rest of the acts
of Solomon, first and last, are they not written in the book of Nathan
the prophet, and in the prophecy of Ahijah the Shilonite, and in the
visions of Iddo the seer, against Jeroboam, the son of Nebat?” Now, it
is well known that none of these writings of the prophets are in the
canon; at least, none of them under their names. It is said, also, in 2
Chron. xii, 15, “Now, the acts of Rehoboam, first and last, are they not
written in the book of Shemaiah the prophet, and of Iddo the seer,
concerning genealogies?” Of which works nothing remains under the names
of these prophets.
1. The first observation which may be made on this subject is, that
every book referred to or quoted in the sacred writings is not
necessarily an inspired or canonical book. Because St. Paul cites
passages from the Greek poets, it does not follow that we must receive
their poems as inspired.
2. A book may be written by an inspired man, and yet be neither inspired
nor canonical. Inspiration was not constantly afforded to the prophets;
but was occasional, and for particular important purposes. In common
matters, and especially in things no way connected with religion, it is
reasonable to suppose that the Prophets and Apostles were left to the
same guidance of reason and common sense as other men. A man, therefore,
inspired to deliver some prophecy, or even to write a canonical book,
might write other books with no greater assistance than other good men
receive. Because Solomon was inspired to write some canonical books, it
does not follow that what he wrote on natural history was also inspired,
any more than Solomon’s private letters to his friends, if ever he wrote
any. Let it be remembered that the Prophets and Apostles were only
inspired on special occasions, and on particular subjects, and all
difficulties respecting such works as these will vanish. How many of the
books referred to in the Bible, and mentioned above, may have been of
this description, it is now impossible to tell; but probably several of
them belong to this class. No doubt there were many books of annals much
more minute and particular in the narration of facts than those which we
have. It was often enough merely to refer to these _state papers_, or
public documents, as being sufficiently correct, in regard to the facts
on account of which the reference was made. The book of the wars of the
Lord might, for aught that appears, have been merely a muster roll of
the army. The word translated _book_ has so extensive a meaning in
Hebrew, that it is not even necessary to suppose that it was a writing
at all. The book of Jasher (or of _Rectitude_, if we translate the word)
might have been some useful compend taken from Scripture, or composed by
the wise, for the regulation of justice and equity between man and man.
Augustine, in his “City of God,” has distinguished accurately on this
subject. “I think,” says he, “that those books which should have
authority in religion were revealed by the Holy Spirit, and that men
composed others by historical diligence, as the prophets did these by
inspiration. And these two classes of books are so distinct, that it is
only by those written by inspiration that we are to suppose that God,
through them, is speaking unto us. The one class is useful for fulness
of knowledge; the other, for authority in religion; in which authority
the canon is preserved.”
3. But again: it may be maintained, without any prejudice to the
completeness of the canon, that there may have been inspired writings
which were not intended for the instruction of the church in all ages,
but composed by the prophets for some special occasion. These writings,
though inspired, were not canonical. They were temporary in their
design; and when that was accomplished, they were no longer needed. We
know that the prophets delivered, by inspiration, many discourses to the
people, of which we have not a trace on record. Many true prophets are
mentioned, who wrote nothing that we know of; and several are mentioned,
whose names are not even given. The same is true of the Apostles. Very
few of them had any concern in writing the canonical Scriptures, and yet
they all possessed plenary inspiration. And if they wrote letters on
special occasions, to the churches planted by them; yet these were not
designed for the perpetual instruction of the universal church.
Therefore, Shemaiah, and Iddo, and Nathan, and Gad, might have written
some things by inspiration which were never intended to form a part of
the sacred volume. It is not asserted that there certainly existed such
temporary inspired writings: all that is necessary to be maintained is,
that, supposing such to have existed, which is not improbable, it does
not follow that the canon is incomplete by reason of their loss.
4. The last remark in relation to the books of the Old Testament
supposed to be lost is, that it is highly probable that we have several
of them now in the canon, under another name. The books of Samuel,
Kings, and Chronicles, were, probably, not written by one, but by a
succession of prophets. There is reason to believe that, until the canon
of sacred Scripture was closed, the succession of prophets was never
interrupted. Whatever was necessary to be added, by way of explanation,
to any book already received into the canon, they were competent to
annex; or, whatever annals or histories it was the purpose of God to
have transmitted to posterity, they would be directed and inspired to
prepare. Thus, different parts of these books might have been penned by
Gad, Nathan, Iddo, Shemaiah, &c. That some parts of these histories were
prepared by prophets, we have clear proof in one instance; for Isaiah
has inserted in his prophecy several chapters which are contained in 2
Kings, and which, I think, there can be no doubt were originally written
by himself. The Jewish doctors are of opinion that the book of Jasher is
one of the books of the Pentateuch, or the whole law. The book of the
wars of the Lord has by many been supposed to be no other than the book
of Numbers.
Thus, it sufficiently appears from an examination of particulars, that
there exists no evidence that any canonical book of the Old Testament
has been lost. To which we may add, that there are many general
considerations of great weight which go to prove that no part of the
Scriptures of the Old Testament has been lost. The translation of these
books into Greek is sufficient to show that the same books existed
nearly two hundred years before the advent of Christ. And, above all,
the unqualified testimony to the Scriptures of the Old Testament, by
Christ and his Apostles, ought to satisfy us that we have lost none of
the inspired books of the canon. The Scriptures are constantly referred
to, and quoted as infallible authority by them, as we have before shown.
These oracles were committed to the Jews as a sacred deposit, and they
are never charged with unfaithfulness in this trust. The Scriptures are
declared to have been written “for our learning;” and no intimation is
given that they had ever been mutilated, or in any degree corrupted.
As to the New Testament, the same author proceeds: With respect to the
New Testament, I am ready to concede, as was before done, that there may
have been books written by inspired men that have been lost; for
inspiration was occasional, not constant; and confined to matters of
faith, and not afforded on the affairs of this life, or in matters of
mere science. And if such writings have been lost, the canon of
Scripture has suffered no more by this means, than by the loss of any
other uninspired books. But again: I am willing to go farther, and say
that it is possible (although I know no evidence of the fact) that some
things, written under the influence of inspiration, for a particular
occasion, and to rectify some disorder in a particular church, may have
been lost, without injury to the canon. For, since much that the
Apostles preached by inspiration is undoubtedly lost, so there is no
reason why every word which they wrote must necessarily be preserved,
and form a part of the canonical volume. For example: suppose that when
St. Paul said, “I wrote to you in an epistle not to company with
fornicators,” 1 Cor. v, 9, he referred to an epistle which he had
written to the Corinthians, before the one now called the First; it
might never have been intended that this letter should form a
constituent part of the canon; for although it treated of subjects
connected with Christian faith or practice, yet, an occasion having
arisen, in a short time, of treating these subjects more at large, every
thing in that epistle (supposing it ever to have been written) may have
been included in the two Epistles to the Corinthians which are now in
the canon.
1. The first argument to prove that no canonical book has been lost, is
derived from the watchful care of providence over the sacred Scriptures.
Now, to suppose that a book written by the inspiration of the Holy
Spirit, and intended to form a part of the canon, which is the rule of
faith to the church, should be utterly and irrecoverably lost, is surely
not very honourable to the wisdom of God, and in no way consonant with
the ordinary method of his dispensations, in regard to his precious
truth. There is good reason to think that, if God saw it needful, and
for the edification of the church, that such books should be written
under the inspiration of the Holy Spirit, by his providence he would
have taken care to preserve them from destruction. We do know that this
treasure of divine truth has been, in all ages, and in the worst times,
the special care of God, or not one of the sacred books would now be in
existence. And if one canonical book might be lost through the
negligence or unfaithfulness of men, why not all? And thus the end of
God, in making a revelation of his will, might have been defeated. But
whatever other corruptions have crept into the Jewish or Christian
churches, it does not appear that either of them, as a body, ever
incurred the censure of having been careless in preserving the oracles
of God. Our Saviour never charges the Jews, who perverted the sacred
Scriptures to their own ruin, with having lost any portion of the sacred
deposit intrusted to them. History informs us of the fierce and
malignant design of Antiochus Epiphanes, to abolish every vestige of the
sacred volume; but the same history assures us that the Jewish people
manifested a heroic fortitude and invincible patience in resisting and
defeating his impious purpose. They chose rather to sacrifice their
lives, and suffer a cruel death, than to deliver up the copies of the
sacred volume in their possession. And the same spirit was manifested,
and with the same result, in the Dioclesian persecution of the
Christians. Every effort was made to obliterate the sacred writings of
Christians; and multitudes suffered death for refusing to deliver up the
New Testament. Some, indeed, overcome by the terrors of a cruel
persecution, did, in the hour of temptation, consent to surrender the
holy book; but they were ever afterward called traitors; and it was with
the utmost difficulty that any of them could be received again into the
communion of the church, after a long repentance, and the most humbling
confessions of their fault. Now, if any canonical book was ever lost, it
must have been in these early times, when the word of God was valued far
above life, and when every Christian stood ready to seal the truth with
his blood.
2. Another argument which appears to me to be convincing is, that in a
little time, all the sacred books were dispersed over the whole world.
If a book had, by some accident or violence, been destroyed in one
region, the loss could soon have been repaired, by sending for copies to
other countries. The considerations just mentioned would, I presume, be
satisfactory to all candid minds, were it not that it is supposed that
there is evidence that some things were written by the Apostles which
are not now in the canon. We have already referred to an epistle to the
Corinthians, which St. Paul is supposed to have written to them,
previously to the writing of those which we now possess. But it is by no
means certain, or even probable, that St. Paul ever did write such an
epistle; for not one ancient writer makes the least mention of any such
letter, nor is there any where to be found any citation from it, or any
reference to it. It is a matter of testimony, in which all the fathers
concur, as with one voice, that St. Paul wrote no more than fourteen
epistles, all of which we now have. But still, St. Paul’s own
declaration stands in the way of our opinion: “I wrote to you in an
epistle,” 1 Cor. v, 9, 11. The words in the original are, Ἔγραψα ὑμῖν ἐν
τῇ ἐπιϛολῇ; the literal version of which is, “I have written to you in
the epistle,” or “in this epistle;” that is, in the former part of it;
where, in fact, we find the very thing which he says that he had
written. See 1 Cor. v, 2, 5, 6. But it is thought by learned and
judicious commentators, that the words following, Νυνὶ δὲ ἔγραψα ὑμῖν,
“But now I have written unto you,” require that we should understand the
former clause, as relating to some former time; but a careful attention
to the context will convince us that this reference is by no means
necessary. The Apostle had told them in the beginning of the chapter, to
avoid the company of fornicators, &c; but it is manifest, from the tenth
verse, that he apprehended that his meaning might be misunderstood, by
extending the prohibition too far, so as to decline all intercourse with
the world; therefore, he repeats what he had said, and informs them that
it had relation only to the professors of Christianity, who should be
guilty of such vices. The whole may be thus paraphrased: “I wrote to you
above in my letter, that you should separate from those who were
fornicators, and that you should purge them out as old leaven; but,
fearing lest you should misapprehend my meaning, by inferring that I
have directed you to avoid all intercourse with the Heathen around you,
who are addicted to these shameful vices, which would make it necessary
that you should go out of the world, I now inform you that my meaning
is, that you do not associate familiarly with any who make a profession
of Christianity, and yet continue in these evil practices.” In
confirmation of this interpretation, we can adduce the old Syriac
version, which, having been made soon after the days of the Apostles, is
good testimony in relation to this matter of fact. In this venerable
version, the meaning of the eleventh verse is thus given: “This is what
I have written unto you,” or, “the meaning of what I have written unto
you.”
The only other passage in the New Testament which has been thought to
refer to an epistle of St. Paul not now extant, is that in Colossians
iv, 16: “And when this epistle is read among you, cause also that it be
read in the church of the Laodiceans, and that ye likewise read the
epistle from Laodicea.” But what evidence is there that St. Paul ever
wrote an epistle to the Laodiceans? The text on which this opinion has
been founded, in ancient and modern times, correctly interpreted, has no
such import. The words in the original are, καὶ τὴν ἐκ Λαοδικείας ἵνα
καὶ ὑμεῖς ἀναγνῶτε, “and that ye likewise read the epistle from
Laodicea,” Col. iv, 16. These words have been differently taken; for, by
them some understand that an epistle had been written by St. Paul to the
Laodiceans, which he desired might be read in the church at Colosse.
Chrysostom seems to have understood them thus; and the Romish writers
almost universally have adopted this opinion. “Therefore,” says
Bellarmine, “it is certain that St. Paul’s epistle to the Laodiceans is
now lost.” And their opinion is favoured by the Latin Vulgate, where we
read, _eamque Laodicensium_, “that which is of the Laodiceans;” but even
these words admit of another construction. Many learned Protestants,
also, have embraced the same interpretation; while others suppose that
St. Paul here refers to the epistle to the Ephesians, which they think
he sent to the Laodiceans, and that the present inscription is spurious.
But that neither of these opinions is correct, may be rendered very
probable. That St. Paul could not intend, by the language used in the
passage under consideration, an epistle written by himself, will appear
by the following arguments: (1.) St. Paul could not, with any propriety
of speech, have called an epistle written by himself, and sent to the
Laodiceans, an epistle _from_ Laodicea. He certainly would have said,
ϖρὸς Λαοδικείαν, [to Laodicea,] or some such thing. Who ever heard of an
epistle addressed to any individual, or to any society, denominated an
epistle from them? (2.) If the epistle referred to in this passage had
been one written by St. Paul, it would have been most natural for him to
call it his epistle; and this would have rendered his meaning incapable
of misconstruction. (3.) All those best qualified to judge of the fact,
and who were well acquainted with St. Paul’s history and writings, never
mention any such epistle: neither Clement, Hermas, nor the Syriac
interpreter, knew any thing of such an epistle of St. Paul. But it may
be asked, To what epistle, then, does St. Paul refer? It seems safest in
such a case, where testimony is deficient, to follow the literal sense
of the words, and to believe that it was an epistle written by the
Laodiceans, probably to himself, which he had sent to the Colossians,
together with his own epistle, for their perusal.
writings. The word is originally Greek, κανὼν, and signifies a _rule_ or
_standard_, by which other things are to be examined and judged.
Accordingly the same word has been applied to the tongue of a balance,
or that small part which, by its perpendicular position, determines the
even poise or weight, or, by its inclination either way, the uneven
poise of the things which are weighed. Hence it appears, that as the
writings of the Prophets, Apostles, and Evangelists contain an authentic
account of the revealed will of God, they are the rule of the belief and
practice of those who receive them. Canon is also equivalent to a list
or catalogue, in which are inserted those books which contain the rule
of faith.
For an account of the settling of the canon of Scripture, see _Bible_.
The following observations of Dr. Alexander, in his work on the canon,
proving that no canonical book of the Old or New Testament has been
lost, may here be properly introduced.--No canonical book of the Old
Testament has been lost. On this subject, there has existed some
diversity of opinion. Chrysostom is cited by Bellarmine as saying, “that
many of the writings of the prophets had perished, which may readily be
proved from the history in Chronicles. For the Jews were negligent, and
not only negligent, but impious; so that some books were lost through
carelessness, and others were burned, or otherwise destroyed.” In
confirmation of this opinion, an appeal is made to 1 Kings iv, 32, 33,
where it is said of Solomon, “that he spake three thousand proverbs, and
his songs were a thousand and five. And he spake of trees, from the
cedar in Lebanon even unto the hyssop that springeth out of the wall: he
spake also of beasts, and of fowl, and of creeping things, and of
fishes.” All these productions, it is acknowledged, have perished. Again
it is said in 1 Chron. xxix, 29, 30: “Now, the acts of David the king,
first and last, behold they are written in the book of Samuel the seer,
and in the book of Nathan the prophet, and in the book of Gad the seer;
with all his reign, and his might, and the times that went over him, and
over Israel, and over all the kingdoms of the countries.” The book of
Jasher, also, is twice mentioned in Scripture. In Joshua x, 13: “And the
sun stood still, and the moon stayed, until the people had avenged
themselves on their enemies. Is not this written in the book of Jasher?”
And in 2 Sam. i, 18: “And he bade them teach the children of Israel the
use of the bow: behold, it is written in the book of Jasher.”
The book of the wars of the Lord is referred to in Numbers xxi, 14. But
we have in the canon no books under the name of Nathan and Gad, nor any
book of Jasher, nor of the wars of the Lord. Moreover, we frequently are
referred, in the sacred history, to other chronicles or annals, for a
fuller account of the matters spoken of, which chronicles are not now
extant. And in 2 Chron. ix, 29, it is said, “Now, the rest of the acts
of Solomon, first and last, are they not written in the book of Nathan
the prophet, and in the prophecy of Ahijah the Shilonite, and in the
visions of Iddo the seer, against Jeroboam, the son of Nebat?” Now, it
is well known that none of these writings of the prophets are in the
canon; at least, none of them under their names. It is said, also, in 2
Chron. xii, 15, “Now, the acts of Rehoboam, first and last, are they not
written in the book of Shemaiah the prophet, and of Iddo the seer,
concerning genealogies?” Of which works nothing remains under the names
of these prophets.
1. The first observation which may be made on this subject is, that
every book referred to or quoted in the sacred writings is not
necessarily an inspired or canonical book. Because St. Paul cites
passages from the Greek poets, it does not follow that we must receive
their poems as inspired.
2. A book may be written by an inspired man, and yet be neither inspired
nor canonical. Inspiration was not constantly afforded to the prophets;
but was occasional, and for particular important purposes. In common
matters, and especially in things no way connected with religion, it is
reasonable to suppose that the Prophets and Apostles were left to the
same guidance of reason and common sense as other men. A man, therefore,
inspired to deliver some prophecy, or even to write a canonical book,
might write other books with no greater assistance than other good men
receive. Because Solomon was inspired to write some canonical books, it
does not follow that what he wrote on natural history was also inspired,
any more than Solomon’s private letters to his friends, if ever he wrote
any. Let it be remembered that the Prophets and Apostles were only
inspired on special occasions, and on particular subjects, and all
difficulties respecting such works as these will vanish. How many of the
books referred to in the Bible, and mentioned above, may have been of
this description, it is now impossible to tell; but probably several of
them belong to this class. No doubt there were many books of annals much
more minute and particular in the narration of facts than those which we
have. It was often enough merely to refer to these _state papers_, or
public documents, as being sufficiently correct, in regard to the facts
on account of which the reference was made. The book of the wars of the
Lord might, for aught that appears, have been merely a muster roll of
the army. The word translated _book_ has so extensive a meaning in
Hebrew, that it is not even necessary to suppose that it was a writing
at all. The book of Jasher (or of _Rectitude_, if we translate the word)
might have been some useful compend taken from Scripture, or composed by
the wise, for the regulation of justice and equity between man and man.
Augustine, in his “City of God,” has distinguished accurately on this
subject. “I think,” says he, “that those books which should have
authority in religion were revealed by the Holy Spirit, and that men
composed others by historical diligence, as the prophets did these by
inspiration. And these two classes of books are so distinct, that it is
only by those written by inspiration that we are to suppose that God,
through them, is speaking unto us. The one class is useful for fulness
of knowledge; the other, for authority in religion; in which authority
the canon is preserved.”
3. But again: it may be maintained, without any prejudice to the
completeness of the canon, that there may have been inspired writings
which were not intended for the instruction of the church in all ages,
but composed by the prophets for some special occasion. These writings,
though inspired, were not canonical. They were temporary in their
design; and when that was accomplished, they were no longer needed. We
know that the prophets delivered, by inspiration, many discourses to the
people, of which we have not a trace on record. Many true prophets are
mentioned, who wrote nothing that we know of; and several are mentioned,
whose names are not even given. The same is true of the Apostles. Very
few of them had any concern in writing the canonical Scriptures, and yet
they all possessed plenary inspiration. And if they wrote letters on
special occasions, to the churches planted by them; yet these were not
designed for the perpetual instruction of the universal church.
Therefore, Shemaiah, and Iddo, and Nathan, and Gad, might have written
some things by inspiration which were never intended to form a part of
the sacred volume. It is not asserted that there certainly existed such
temporary inspired writings: all that is necessary to be maintained is,
that, supposing such to have existed, which is not improbable, it does
not follow that the canon is incomplete by reason of their loss.
4. The last remark in relation to the books of the Old Testament
supposed to be lost is, that it is highly probable that we have several
of them now in the canon, under another name. The books of Samuel,
Kings, and Chronicles, were, probably, not written by one, but by a
succession of prophets. There is reason to believe that, until the canon
of sacred Scripture was closed, the succession of prophets was never
interrupted. Whatever was necessary to be added, by way of explanation,
to any book already received into the canon, they were competent to
annex; or, whatever annals or histories it was the purpose of God to
have transmitted to posterity, they would be directed and inspired to
prepare. Thus, different parts of these books might have been penned by
Gad, Nathan, Iddo, Shemaiah, &c. That some parts of these histories were
prepared by prophets, we have clear proof in one instance; for Isaiah
has inserted in his prophecy several chapters which are contained in 2
Kings, and which, I think, there can be no doubt were originally written
by himself. The Jewish doctors are of opinion that the book of Jasher is
one of the books of the Pentateuch, or the whole law. The book of the
wars of the Lord has by many been supposed to be no other than the book
of Numbers.
Thus, it sufficiently appears from an examination of particulars, that
there exists no evidence that any canonical book of the Old Testament
has been lost. To which we may add, that there are many general
considerations of great weight which go to prove that no part of the
Scriptures of the Old Testament has been lost. The translation of these
books into Greek is sufficient to show that the same books existed
nearly two hundred years before the advent of Christ. And, above all,
the unqualified testimony to the Scriptures of the Old Testament, by
Christ and his Apostles, ought to satisfy us that we have lost none of
the inspired books of the canon. The Scriptures are constantly referred
to, and quoted as infallible authority by them, as we have before shown.
These oracles were committed to the Jews as a sacred deposit, and they
are never charged with unfaithfulness in this trust. The Scriptures are
declared to have been written “for our learning;” and no intimation is
given that they had ever been mutilated, or in any degree corrupted.
As to the New Testament, the same author proceeds: With respect to the
New Testament, I am ready to concede, as was before done, that there may
have been books written by inspired men that have been lost; for
inspiration was occasional, not constant; and confined to matters of
faith, and not afforded on the affairs of this life, or in matters of
mere science. And if such writings have been lost, the canon of
Scripture has suffered no more by this means, than by the loss of any
other uninspired books. But again: I am willing to go farther, and say
that it is possible (although I know no evidence of the fact) that some
things, written under the influence of inspiration, for a particular
occasion, and to rectify some disorder in a particular church, may have
been lost, without injury to the canon. For, since much that the
Apostles preached by inspiration is undoubtedly lost, so there is no
reason why every word which they wrote must necessarily be preserved,
and form a part of the canonical volume. For example: suppose that when
St. Paul said, “I wrote to you in an epistle not to company with
fornicators,” 1 Cor. v, 9, he referred to an epistle which he had
written to the Corinthians, before the one now called the First; it
might never have been intended that this letter should form a
constituent part of the canon; for although it treated of subjects
connected with Christian faith or practice, yet, an occasion having
arisen, in a short time, of treating these subjects more at large, every
thing in that epistle (supposing it ever to have been written) may have
been included in the two Epistles to the Corinthians which are now in
the canon.
1. The first argument to prove that no canonical book has been lost, is
derived from the watchful care of providence over the sacred Scriptures.
Now, to suppose that a book written by the inspiration of the Holy
Spirit, and intended to form a part of the canon, which is the rule of
faith to the church, should be utterly and irrecoverably lost, is surely
not very honourable to the wisdom of God, and in no way consonant with
the ordinary method of his dispensations, in regard to his precious
truth. There is good reason to think that, if God saw it needful, and
for the edification of the church, that such books should be written
under the inspiration of the Holy Spirit, by his providence he would
have taken care to preserve them from destruction. We do know that this
treasure of divine truth has been, in all ages, and in the worst times,
the special care of God, or not one of the sacred books would now be in
existence. And if one canonical book might be lost through the
negligence or unfaithfulness of men, why not all? And thus the end of
God, in making a revelation of his will, might have been defeated. But
whatever other corruptions have crept into the Jewish or Christian
churches, it does not appear that either of them, as a body, ever
incurred the censure of having been careless in preserving the oracles
of God. Our Saviour never charges the Jews, who perverted the sacred
Scriptures to their own ruin, with having lost any portion of the sacred
deposit intrusted to them. History informs us of the fierce and
malignant design of Antiochus Epiphanes, to abolish every vestige of the
sacred volume; but the same history assures us that the Jewish people
manifested a heroic fortitude and invincible patience in resisting and
defeating his impious purpose. They chose rather to sacrifice their
lives, and suffer a cruel death, than to deliver up the copies of the
sacred volume in their possession. And the same spirit was manifested,
and with the same result, in the Dioclesian persecution of the
Christians. Every effort was made to obliterate the sacred writings of
Christians; and multitudes suffered death for refusing to deliver up the
New Testament. Some, indeed, overcome by the terrors of a cruel
persecution, did, in the hour of temptation, consent to surrender the
holy book; but they were ever afterward called traitors; and it was with
the utmost difficulty that any of them could be received again into the
communion of the church, after a long repentance, and the most humbling
confessions of their fault. Now, if any canonical book was ever lost, it
must have been in these early times, when the word of God was valued far
above life, and when every Christian stood ready to seal the truth with
his blood.
2. Another argument which appears to me to be convincing is, that in a
little time, all the sacred books were dispersed over the whole world.
If a book had, by some accident or violence, been destroyed in one
region, the loss could soon have been repaired, by sending for copies to
other countries. The considerations just mentioned would, I presume, be
satisfactory to all candid minds, were it not that it is supposed that
there is evidence that some things were written by the Apostles which
are not now in the canon. We have already referred to an epistle to the
Corinthians, which St. Paul is supposed to have written to them,
previously to the writing of those which we now possess. But it is by no
means certain, or even probable, that St. Paul ever did write such an
epistle; for not one ancient writer makes the least mention of any such
letter, nor is there any where to be found any citation from it, or any
reference to it. It is a matter of testimony, in which all the fathers
concur, as with one voice, that St. Paul wrote no more than fourteen
epistles, all of which we now have. But still, St. Paul’s own
declaration stands in the way of our opinion: “I wrote to you in an
epistle,” 1 Cor. v, 9, 11. The words in the original are, Ἔγραψα ὑμῖν ἐν
τῇ ἐπιϛολῇ; the literal version of which is, “I have written to you in
the epistle,” or “in this epistle;” that is, in the former part of it;
where, in fact, we find the very thing which he says that he had
written. See 1 Cor. v, 2, 5, 6. But it is thought by learned and
judicious commentators, that the words following, Νυνὶ δὲ ἔγραψα ὑμῖν,
“But now I have written unto you,” require that we should understand the
former clause, as relating to some former time; but a careful attention
to the context will convince us that this reference is by no means
necessary. The Apostle had told them in the beginning of the chapter, to
avoid the company of fornicators, &c; but it is manifest, from the tenth
verse, that he apprehended that his meaning might be misunderstood, by
extending the prohibition too far, so as to decline all intercourse with
the world; therefore, he repeats what he had said, and informs them that
it had relation only to the professors of Christianity, who should be
guilty of such vices. The whole may be thus paraphrased: “I wrote to you
above in my letter, that you should separate from those who were
fornicators, and that you should purge them out as old leaven; but,
fearing lest you should misapprehend my meaning, by inferring that I
have directed you to avoid all intercourse with the Heathen around you,
who are addicted to these shameful vices, which would make it necessary
that you should go out of the world, I now inform you that my meaning
is, that you do not associate familiarly with any who make a profession
of Christianity, and yet continue in these evil practices.” In
confirmation of this interpretation, we can adduce the old Syriac
version, which, having been made soon after the days of the Apostles, is
good testimony in relation to this matter of fact. In this venerable
version, the meaning of the eleventh verse is thus given: “This is what
I have written unto you,” or, “the meaning of what I have written unto
you.”
The only other passage in the New Testament which has been thought to
refer to an epistle of St. Paul not now extant, is that in Colossians
iv, 16: “And when this epistle is read among you, cause also that it be
read in the church of the Laodiceans, and that ye likewise read the
epistle from Laodicea.” But what evidence is there that St. Paul ever
wrote an epistle to the Laodiceans? The text on which this opinion has
been founded, in ancient and modern times, correctly interpreted, has no
such import. The words in the original are, καὶ τὴν ἐκ Λαοδικείας ἵνα
καὶ ὑμεῖς ἀναγνῶτε, “and that ye likewise read the epistle from
Laodicea,” Col. iv, 16. These words have been differently taken; for, by
them some understand that an epistle had been written by St. Paul to the
Laodiceans, which he desired might be read in the church at Colosse.
Chrysostom seems to have understood them thus; and the Romish writers
almost universally have adopted this opinion. “Therefore,” says
Bellarmine, “it is certain that St. Paul’s epistle to the Laodiceans is
now lost.” And their opinion is favoured by the Latin Vulgate, where we
read, _eamque Laodicensium_, “that which is of the Laodiceans;” but even
these words admit of another construction. Many learned Protestants,
also, have embraced the same interpretation; while others suppose that
St. Paul here refers to the epistle to the Ephesians, which they think
he sent to the Laodiceans, and that the present inscription is spurious.
But that neither of these opinions is correct, may be rendered very
probable. That St. Paul could not intend, by the language used in the
passage under consideration, an epistle written by himself, will appear
by the following arguments: (1.) St. Paul could not, with any propriety
of speech, have called an epistle written by himself, and sent to the
Laodiceans, an epistle _from_ Laodicea. He certainly would have said,
ϖρὸς Λαοδικείαν, [to Laodicea,] or some such thing. Who ever heard of an
epistle addressed to any individual, or to any society, denominated an
epistle from them? (2.) If the epistle referred to in this passage had
been one written by St. Paul, it would have been most natural for him to
call it his epistle; and this would have rendered his meaning incapable
of misconstruction. (3.) All those best qualified to judge of the fact,
and who were well acquainted with St. Paul’s history and writings, never
mention any such epistle: neither Clement, Hermas, nor the Syriac
interpreter, knew any thing of such an epistle of St. Paul. But it may
be asked, To what epistle, then, does St. Paul refer? It seems safest in
such a case, where testimony is deficient, to follow the literal sense
of the words, and to believe that it was an epistle written by the
Laodiceans, probably to himself, which he had sent to the Colossians,
together with his own epistle, for their perusal.