the objections which might be made, if it could be proved, that some inspired writings had perished; but, in fact, there is no proof that any such ever existed. It is, therefore, highly probable, that we are in actual possession of all the books penned under the plenary inspiration of the Holy Spirit.

4. The last remark which I shall make 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, I think, 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 have been lost.

The first is, that God by his providence would preserve from destruction, books given by inspiration, and intended for the perpetual instruction of his church. It is reasonable to think, that he would not suffer his gracious purpose to be frustrated; and this argument, a priori, is greatly strengthened by the fact, that a remarkable providential care has been exercised in the preservation of the Sacred Scriptures. It is truly wonderful, that so many books should have been preserved unmutilated, through hundreds and thousands of years; and during vicissitudes so great; and especially when

*See 2 Kings xviii. xix. xx., compared with Isaiah xxxvi. xxxvii. xxxviii.

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powerful tyrants were so desirous of annihilating the religion of the Jews, and used their utmost exertions to destroy their sacred books.

Another consideration of great weight is, the religious, and even scrupulous care, with which the Jews, as far as we can trace the history of the Sacred Scriptures, have watched over their preservation. There can, I think, be little doubt, that they exercised the same vigilance during that period of their history of which we have no monuments.

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.

SECTION VII.

THE ORAL LAW OF THE JEWS, WITHOUT FOUNDATION.

BUT however the Jews may seem to agree with us, in regard to the Canon of the Old Testament, this concord relates only to the written law; for they obstinately persist in maintaining, that besides the law which was engraven on tables of stone, and the other precepts and ordinances which were communicated to Moses, and were ordered to be written, God gave unto him another Law, explanatory of the first, which he was commanded not to commit to writing, but to deliver down by oral tradition.

The account which the Jewish doctors give of the first communication and subsequent delivery of this law, is found in the Talmud. It is there stated, that during the whole day, while Moses continued on the mount, he was learning the written law, but at night he was occupied in receiving the oral law.

When Moses descended from the mount, they say, that he first called Aaron into his tent, and communicated to him all that he had learned of this oral law, then he placed him on his right hana; next he called in Eliezer and Ithamar, the sons of Aaron, and repeated the whole to them; on which.

they also took their seats, the one on his right hand, the other on his left. After this the seventy elders entered, and received the same instruction as Aaron and his sons. And finally, the same communication was made to the whole multitude of people. Then Moses arose and departed, and Aaron, who had now heard the whole four times, repeated what he had learned, and also withdrew. In the same manner, Eliezer and Ithamar, each in turn, went over the same ground, and departed. And finally, the seventy elders repeated the whole to the people; every one of whom delivered what he had heard to his neighbour. Thus, according to MAIMONIDES, was the oral law first given.

And the Jewish account of its transmission to posterity, is no less particular. They pretend, that Moses, when forty years had elapsed from the time of the Israelites leaving Egypt, called all the people, and telling them that his end drew near, requested, that if any of them had forgotten aught of what he had delivered to them, they should repair to him, and he would repeat to them anew what they might have forgotten. And they tell us, that from the first day of the eleventh month, to the sixth day of the twelfth, he was occupied in nothing else than repeating and explaining the law to the people.

But, in a special manner, he committed this law to Joshua, by whom it was communicated, shortly before his death, to Phineas, the son of Eliezer; by