Imatges de pàgina
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1. The Canonical authority of the Epistle to the Hebrews. § 2. Notation of the word. nap Kaneh, a measuring reed. The beam of a balance. 3. Thence Kavay of the same signification. 4. Metaphorically a moral rule, Rectum and Canon, how far the same. The Scripture a rule. Canonical. §5. The antiquity of that appellation. §6. The Canon of the Scripture. §7. What required to render a book Canoni cal. All books of the holy Scripture equal as to their divine original. 8. Jews' distinction of the books of the Old Testament, as to the manner of their writing, disproved. §9. All equally Canonical. No book Canonical of a second sort or degree. § 10. The Epistle to the Hebrews Canonical. §11. Opposed by Heretics of old. §12. Not received into the Latin Church until the days of Hierome. 13. Proved against Baronius. § 14. Not rejected by any of that church: 15. Only not publicly approved. 16. The church of Rome not the sole proposer of books Canonical. Occasion of its non admittance at Rome. Boldness of some ia rejecting and corrupting the Scripture. 17. By whom this Epistle opposed of late. 18. The objection of the uncertainty of the penman, answered. 19. Citations out of the Old Testament not found therein. Answer. 20. Citations not to his purpose. Answer. 21. Countenance to old Heresies. Answer. § 22. General head of Arguments to prove its Canonical Authority. Characters to discover between books of divine inspiration and others. γνωμη, Φρασεως χαρακτηρ. προαίρησις. $23. The general arguments of books truly Canonical. 24. Subject Matter. 25. Design. 26. Style. 27. Of the style of the sacred writings. 28. Mistakes of many about it. 29. The nature of Elo. quence. Excellency of $30. Scripture Style; 31. Energies; 32 & 33. Efficacy. 34. Tradition concerning the Authority of this Epistle; not justly liable to any exceptions, 35. From the Author. 36. Circumstances. § 37. Subject Matter. § 38. Style. § 39. Testimonies. 40. Conclusion.

$1.

THE canonical authority of the Epistle unto the Hebrews having been called in question, we must in entrance declare what it is which we intend by canonical authority, and also prove the clear interest of this Epistle therein. For this is the foundation of all those ensuing discourses from it, and of that exposition of it, which we intend.

82. The Greek word zavar, which gives rise unto the term Canonical, seems to be derived from the Hebrew p Kanch; VOL. I.

C

which sometimes denotes, an aromatical cane that contained spices in it, used in the worship of God, as Isa. xliii. 24.

p thou hast bought me no sweet cane with silver, (for this 2107 precious cane, growing not in their own country, was bought from afar off, Jer. vi. 20.) But in general it signifies any reed whatever, 1 Kings xiv. 15. Isa. xlii. 3. whence a multitude of fierce and wicked men, compared to the devouring crocodile, whose lurking place is in the canes or reeds, are termed Pn the beast of the reed, Psal. lxviii. 30. It is used to signify a reed made into an instrument, wherewith they measured their buildings, containing six cubits in length, Ezek. xl. 7. Chap. xlii. 16. And hence indefinitely it is taken for a rule or a measure. Besides it signifies the jugum, or scapus, or beam with the tongue of a balance, keeping the poise of the scales equal, and discovering the rectitude or declensions thereof, Isa. xlvi. 6. pumpa 0 they weighed silver on the cane; that is, saith the Targum, & in the balance; the supporter and director of the scales, being put for the whole. The Rabbins call it, Dp the reed of the scales; that which tries, and weighs, and gives every thing its just moment.

§3. And this also is the first and proper signification of the Greek word, 3°3 canon. So the Scholiast on these words of Aristophanes,

Και κανονας εξοισουσι, και παχεις επων 7.

αν και εις ισοτητα

tells us, that κανων is κυρίως το επάνω της τρελανης Tavlny ayov; properly that which is over the scales bringing them (and the things weighed in them) to equality. The very same with the Hebrew p from which it is derived. So Varinus tells us that it is properly the tongue in the balance, and in use μετρον αδιάψευστον. And Aristotle says, τω ευθεί και αυτό και καμπυλον yirwonoμer, xeilns yag aμpoir à xavavb, by that which is right, we know its self, and that which is crooked, for the canon is judge of both : where he useth the word for any kind of rule or measure, answering unto the other signification of Kaneh in the Hebrew. Rectum and Canon, that which is right, and the rule, are one and the same; the one expression denoting the perfect nature of any thing, the other its use and application.

$4. From this original and proper import of the word, is its metaphorical use deduced, which is most common; and therein it signifies a moral rule, or a measure, for direction, trial, and judgment. Hence the philosopher calls the law navor TNS BOXTas, the rule of the administration, or government of the commonwealth; that whereby all the parts of it are disposed into b Aristot, de Anim. lib. 1. cap. ult.

a Aristoph. in Ran. Ac. 3. Sc. 1. c Aristot. pol, lib. 2. cap. 8.

όσοι του

their proper places, whereby they are regulated, and all things done in it are tried and judged. And in this sense it is applied by St Paul unto divine revelation, Gal. vi. 16. TOUTH OTOIXNOOUCI), as many as proceed orderly, that is, in a direct way, (for so cr denotes) according to this rule or canon. And to the same purpose he useth again the same expression, Phil. iii. 16. For as the words of the Scripture are in themselves

a כתוב ישר words of truth, so the writing itself is דברי אמת

right writing; or as the LXX. yergauμevor eutuintos, that which is written in uprightness, to be a rule and judgment unto all. EVOUTATOS is genitivus adjuncti, not materia, declaring the property of the writing, not the subject matter, that is, it is canonical; for to sues and xava that which is right, and a rule, we have shewed to be the same. And from hence it is, that the Scripture, or written word of God, being in itself every way absolutely right and perfect, and appointed by him to be the rule or canon of the church's faith and obedience, requiring, trying, regulating, judging wholly and absolutely of these, hath obtained zar' ox by way of eminence the name of canonical, or regular; as the book wherein it is contained is called the Bible, though in itself that be the common name of all books.

§5. And this appellation is of ancient use in the church. The Synod of Laodicea, supposed to have preceded the council of Nice, makes mention of it as a thing generally admitted; for the fathers of it decree, ότι ου δει ιδιωτικούς ψαλμους λέγεσθαι εν τη εκκλησία, ουδε ακανονικά Βιβλία, αλλα μενα τα κανονικά της καινής και παλαιας διαθήκης α That no private Psalms ought to be said or read in the church, nor any uncanonical books, but only the canonical books of the New and Old Testament, whose names they subjoin in their order. And somewhile before, the bishops who joined with the church of Antioch in the deposition of Paulus Samosatenus charge him as ὁ αποστώς του κανόνος e one that in the introduction of his heresy, departed from the canon or rule of the Scripture. Before them also, it was called by Irenæus, xava Trs ἀληθειας ακλινης . And Chrysostom calls it των θεων νόμων αποφασιν, the sentence of the divine laws, ακριβη ζυγον άπαντων και γνώμονα και navera, the exact balance, square, or rule and canon of all truths and duties; wherein he hath evidently respect unto the original use and import of the word as before explained; and thereupon he calls on his hearers, that omitting the consideration of what this or that man says or thinks, they should seek and require Tavla - άπανία παρα των γραφων all these things of or from the Scriptures, which are the canon of our faith and obedience. And Austin, demonstrent ecclesiam suam non in rumoribus Africorum, sed in

d Concil. Laod. Can, 59. f Iren. lib. 4. cap. 69.

e Euseb. Eccles. Hist. lib. 7. cap. 30. g Chrysost, in 2 ad Cor, cap. 6. ad finem.

præscripto legis, in Prophetarum prædictis, in Psalmorum caníis bus, hoc est in omnibus canonicis Sanctorum librorum authoritati bus. Let them demonstrate their church, not by the rumours of the Africans, but by the prescription of the law, the predictions of the prophets, the songs of the Psalms, that is by the canonical authority of the holy books of the Scriptures. And he pursues the metaphor of a scale and a measure in many words elsewhere. And thus Aquinas himself confesseth the Scripture is called canonical, because it is the rule of our understanding in the things of God. And such a rule it is, as hath authority over the consciences of men, to bind them unto faith and obedience, because of its being given of God by inspiration for that purpose.

So

§ 6. Moreover, as the Scripture upon the accounts mentioned, is by way of eminence said to be canonical, so there is also a canon or rule determining what books in particular do belong to the holy Scripture, and are on that account canonical. Athanasius tells us that by the holy Scripture he intends, Libros certo canone comprehensos,-the books contained in the assured canon of it.' And Ruffinus having reckoned up those books, concludes, hi sunt quos patres intra Canonem concluserunt*,— These are they which the fathers have concluded to be in the canon; that is, to belong unto the canonical books of Scripture. And Austin to the same purpose: Non sine causa, tam salubri vigilantia canon ecclesiasticus constitutus est, ad quem certi prophetarum et apostolorum libri pertinerent; not without. good reason is the ecclesiastical canon determined by wholesome diligence, unto which, certain books of the prophets and apostles should belong.' About the assignation of this canon of the Scripture, or what books belonged unto the canonical Scripture, there have been some differences in the church, since the time of the synod of Carthage, confirmed by that in Trulla at Constantinople; the first church having agreed well enough about them, except some few persons, who hesitated in reference unto one or two of the books of the New Testament.

§ 7. From this rise and use of the word, it is evident what is intended by the canonical authority of the Scripture, or of any particular book thereunto belonging. Two things are included in that expression. First, the spring and original of any book, which gives it authority; and Secondly, the design and end of it, which renders it canonical. For the first, it is required that it be fotos, given by immediate inspiration from God; without this, no book or writing can by any means, any accepta

i Lib. 2. de Bap. ad. Donat. j Athanas. in Synops. k Ruffin 1 August. ad Crescon, lib. 2. cap. 31.

h August. de unitat. Eccles. cap. 16. cap. 6. Aquin. in 1 Tim. 6. lec. 1. Exposit. symb. Apostol.

tion, or approbation of the church, any usefulness, any similitude of style, or manner of writing to the books that are so, any conformity in matter or doctrine to them, have an interest in that authority that should lay a foundation for its reception into the canon. It is the impress of the authority of God himself on any writing, or its proceeding immediately from him, that is sufficient for this purpose. Neither yet will this alone suffice to render any revelation or writing absolutely canonical in the sense explained. There may be an especial revelation from God, or a writing by his inspiration, like that sent by Elijah unto Jehoram the king of Judah, 2 Chron. xxi. 12. which being referred only unto some particular occasion, and having thence authority for some especial end and purpose, yet being not designed for a rule of faith and obedience unto the church, may not belong unto the canon of the Scripture. But when unto the original of divine inspiration, this end also is added, that it is designed by the Holy Ghost for the catholic standing use and instruction of the church, then any writing or book becomes absolutely and completely canonical.

$8. The Jews of latter ages", assign some difference among the books of the Old Testament, as to their spring and original, or manner of revelation, though they make none as to their being all canonical. The book of the law, they assign unto a peculiar manner of revelation which they call

or

mouth to mouth, or face to face, which they gather from Num. xii. 8. whereof afterwards. Others of them they affirm to proceed from or the gift of prophecy. Of this gift of prophecy they make many kinds or degrees, taken from the different means used by God in the application of himself unto them, belonging to the woλurgonia of divine revelation mentioned by the apostle, Heb. i. 1. And they divide those books into two parts, namely the DNT D'' or former prophets, containing most of the historical books after the end of the law; and D78 DX the latter prophets, wherein they comprise the most of them peculiarly so called. The original of the remainder of them they ascribe unto por inspiration by the Holy Ghost, calling them peculiarly on written, by that inspiration; as though the whole canon and system of the books were not in the Scripture, or writing, and eveσtia or divine inspiration, the only means of their writing. But they do herein as in many other things.

The distribution of the books of the Old Testament, into the law, psalms, and prophets, was very ancient in their church. We have mention of it, Luke xxiv. 44. τα γεγραμένα εν τω νομία Μωσέως, και προθηταις, και ψαλμοις, that are written w, in the law of

m Maimon. More, Nebuch. p. 2. c. 52. Kimchi Præf. ad Psal.

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