In this book, Garnet Milne brings to us the documented information needful to assess both (1) the historic Protestant and Reformation view of the Holy Scriptures and their purity as we presently possess them; and also (2) how this view has degenerated among the professed heirs of the Protestant Reformation.  Because the Reformed confessions, and especially the Westminster Confession of Faith received by Presbyterians, include creedal / confession statements about this matter, it is important that we understand the meaning intended, and hold one another accountable to prevent any deviation from the biblical doctrine of the Scripture’s Preservation.  The men raised up by the Lord in times of Reformation, and for contributing to the work of the Westminster Assembly during the Second Reformation, did not fail to leave a testimony for us, with substantiated reasons, about this matter.  Author by Author, Controversy by Controversy, Garnet Milne offers us the details.

But before he does that, he puts us in mind of present realities.  The ideas of Wescott, Hort, and Warfield, and their present influence, need to be considered.  As much as modern technology and communications have secured for us an ease of access to the best historic writings of the Reformed Churches, many still give undue credence to the thoughts of later generations which drifted from the Biblical doctrines of the Reformation.  An assessment of B.B. Warfield’s views on the topic of Scripture and its Preservation puts things in perspective.  It helps us understand why modern Presbyterian churches typically use English Bible versions based on defective original language texts, omitting words, verses, and entire sections of the Lord’s Word.  It also verifies the seriousness of the new theology that stands behind these decisions.  The theology of our Confession, as of the Reformation, affirms, that the Scriptures, in the original language texts “being immediately inspired by God, and by his singular care and Providence kept pure in all Ages, are therefore Authentical.”  A question has been started, “How pure is pure?” and unless we will answer with a Scriptural faith, we cannot identify whether the authors and churches of later times are helping us believe the Scriptures are pure, or helping us believe that they are corrupt while we tell ourselves we believe the same thing as the Westminster Divines.

Differences of opinion and expression have always existed, and Garnet Milne does not hide such realities.  Some of the early Reformation writers conceded ideas which the strong Westminster theology would not have conceded.  Milne gives the honor of factual accounts to each party described, while it is evident his commitment remains to the theology of the Westminster Confession and those who drafted it.  In general, however, we find that all of the orthodox Christians of the Reformation and Puritan eras were committed to affirming the non-corruption of the original Greek text of the New Testament, in an opposition to the Roman Church with its pro-Vulgate claim that the Greek had been corrupted.  It is here, in this consensus, that the modern advocates of the RSV, NIV, NASB, ESV, etc. cannot honestly claim to identify with the Reformation, or the Protestant belief of Scripture and its Authority.  Will they, nill they, the position of the Roman Church is what they have embraced, and with it they inherit the need for a “Priesthood” to govern God’s people in their reception of the Scriptures as a faulty and changing standard that must ultimately yield to the guidance of a higher standard residing in the Priesthood itself.  In opposition to such a state of affairs, Milne shows that the whole body of the faithful has a role in discerning and preserving the authentic Scriptures through history, and this has been done much more successfully than some would have us believe.

Among other valuable points drawn from the extensive research contained in the book, I find it important to note two realities observed, generally rejected in our age of scepticism and willing (plainly preferred) uncertainties.  These both come as corrections to erroneous conclusions many draw from man’s sinfulness and tendency to err, and they should be understood as a rejection of the idea that God cannot do any good or perfect thing when he uses man:  1. It is possible for a scripture manuscript to be copied without mistakes; and 2. It is feasible to have an errorless translation.  Modern Christians have made a leap in logic from affirming man’s fallibility to denying God’s infallibility when he uses man as his instrument.  The Reformers and Puritans did not.  Although Garnet Milne does not work through all of the implications, we need to consider how this has serious consequences when it comes to our beliefs about (1) the preservation of the Scriptures, (2) the standard we should insist upon for Translations of the Scriptures, and (3) the use of Creeds and Confessions in the Church as enforceable standards of doctrine.

--------- Notes ------------

Introduction about Warfield, and Chapter 1 about Calvin

Chapter 2: Context of Westminster: Cartwright, Whitaker, and Jewel

Chapter 3: Puritans on the Purity of the Text

Chapter 4: Providential Preservation

Chapter 5: Controversy with John Goodwin

Chapter 6: James Ussher

Chapter 7: Reformed Religious Epistemology

Conclusion

[ 2019.03.28. Notes Published 2019.03.30. ]