seq., 206, seq., 209, seq., 345-346, 373, seq.) It is chiefly responsible for the reaction into the other extreme of Rationalism. As Scholasticism is the chief provocative to Rationalism, it can never by any possibility overcome it. The evangelical spirit of the Biblical authors, the vital and experimental religion of the Reformers and Puritan fathers is the only force that will be at all effective. It is necessary that we should react to their principles and methods, and build upon them. True progress in theology is to be found in the working out of the principles of the Reformation and of Puritanism, in carrying them on to higher and grander results. These principles have been neglected by British and American theologians of the past century. It has been a constant aim in this book to call attention to these principles and to the methods of Biblical Study based upon them, and to explain the doctrine of the Bible in the chief Puritan symbol, the Westminster Confession, by citations from its authors and their forerunners. (See pp. 114, seq., 167, seq., 335, seq., 371, seq.)
At the same time a sketch of the entire history of each department of Biblical Study has been given, the stages of its development are traced, the normal is discriminated from the abnormal, and the whole is rooted in the methods of Christ and His apostles.
The Literature of Biblical Study has been considered in its appropriate places in the system. But it has been deemed best to present a catalogue of a reference library for Biblical Study by itself at the end of the work. The labor that has been expended upon this part of the book will be appreciated by those who have had experience in Bibliography. These will be ready to excuse any defects or errors that may have arisen from inadver tence or lack of material.
The ground of Biblical Study has been covered, with the exception of Biblical History. This department has been included in the Reference Library because it seemed necessary for completeness. It has been omitted from the discussions because it is usual to classify Biblical History with Historical Theology. The author did not care to determine this disputed question in a work already sufficiently extensive.
In the use of Scripture the freedom which characterizes the Biblical authors, the fathers, the reformers, and the Puritan sires has been followed. The A. V. and R. V. have been quoted, or modified, or a new translation from the originals has been given, just as it suited the author's purpose at the time. He has been concerned chiefly to give the sense of the originals of divine revelation.
The three indexes have been prepared by the author's pupil and friend, Rev. Charles R. Gillett, A.M., the librarian of the Union Theological Seminary, New York, to whom he would express his thanks for the great pains taken in the work.
With an implicit faith in the God of the Bible, and the power of grace contained in the holy Word; and with an unwavering recognition of the supreme excellence of the written Word, as the mirror of the eternal Logos; and with an entire submission to its author. ity as supreme over all doctrines of men and ecclesiastical decisions, this Biblical Study is submitted to the judgment of the intelligent reader.
THE BIBLE AND CRITICISM, p. 75.
The necessity of criticism to determine the true canon, text, and char-
acter of the various writings of the Bible, p. 75. I. What is
Criticism p. 78. II. Principles of Criticism, p. 82; derived
(1) from General Criticism, p. 82; (2) from Historical Criticism,
p. 83; (3) from Criticism of the text, p. 85; (4) from Higher
Criticism, p. 86; questions to be determined by Higher Criti-
cism, p. 87; principles of Higher Criticism, p. 88; illustrations,
THE CANON OF SCRIPTURE, p. 105.
No official determination of the Canon in the ancient Church, p. 105.
I. The Canon of the Reformers, p. 106. The Reformation prin-
ciple of determining the Canon, p. 107; its abandonment by the
scholastics, p. 113. II. The Puritan Canon, p. 114: The Puri-
tan principle discriminated from the Anglican, p. 114; the Puri-
tan mystic, p. 119; abandonment of the Puritan principle, p.
124. III. Criticism of the Canon, p. 125. The LXX and the
Canon of the O. T., p. 126. The men of the great synagogue, p.
127. Evidence from Philo and Josephus, p. 128; The N. T.
determination of the O. T. Canon, p. 131; The N. T. Canon in
the early church, p. 132. The Protestant Canon, p. 133. The
principles for determining the Canon, p. 136.
THE TEXT OF THE BIBLE, p. 139.
I. Textual Criticism in the Sixteenth Century, p. 140; of the Re-
formers, p. 140; of the Scholastics, p. 141. II. Textual Criti-
cism in the Seventeenth Century, p. 142: Cappellus and Bux-
torf, p. 143; Walton and Owen, p. 144. III. Textual Criticism
in the Eighteenth and Nineteenth Centuries, p. 148: New Test.
Criticism, p. 148; Old Test. Criticism, p. 149. IV. The Text of
the Old Testament, p. 151: The Vowel points and accents, p. 151;
the letters, p. 153; the versions, p. 153. V. Textual Criticism
and Inspiration, p. 156: Verbal inspiration rejected, p. 156;
the external word instrumental, p. 158; the internal word
inspired, p. 161.
method and its defence, p. 171. III. The Rabbinical Theories, p.
173. IV. Hellenistic and Christian Theories, p. 180. V. The
New Testament View of the Old Testament Literature, p. 184.
VI. The Rise of the Higher Criticism, p. 196: Spinoza and
Simon, p. 197; Astruc, Lowth, and Herder, p. 202; Eichhorn
p. 203. VII. The Higher Criticism in the Nineteenth Cent-
ury, p. 207.
LITERARY STUDY OF THE BIBLE, p. 214.
I. The Integrity of the Scriptures, p. 216. II. The Authenticity of
the Scriptures, p. 220: (1) Anonymes, p. 222; (2) Pseudonymes,
p. 223; (3) Compilations, p. 226. III. Literary forms of the
Scriptures, p, 228: (1) History, p. 230; (2) the Oration, p. 234;
(3) the Epistle, p. 237; (4) Fiction, p. 238. IV. Credibility of
the Scriptures, p. 240: Inerrancy not a Protestant doctrine, p.
241. Higher Criticism strengthens the credibility of Scripture,
p. 244.
The Hebrews a remarkably poetic people, p. 248. I. Characteris-
tics of Hebrew Poetry, p. 250. II. Forms of Hebrew Poetry, p.
255. III. Parallelism of members, p. 272. IV. The Strophe,
p. 272. V. Measurement by Words or Accents, p. 279. VI.
Poetic Language, p. 283. VII. Kinds of Hebrew Poetry, p.
284: (1) Lyric, p. 284; (2) Gnomic, p. 285; (3) Composite, p.
288.
THE INTERPRETATION OF SCRIPTURE, p. 296.
The Word of God at first oral, p. 296; the interpretation of writings,
p. 297. I. Rabbinical interpretation, p. 299: Rules of the Ha-
lacha and Haggada, p. 301; the Sodh, p. 302; the Peshat, p.
303. II. Hellenistic Interpretation, p. 305: Rules of allegory,
p. 306. III. Interpretation of Scripture in the New Testa-
ment, p. 307; Jesus' use of the Rabbinical and Hellenistic meth-
ods, p. 309; the distinguishing features of Jesus' method, p. 311;
the apostolic use of Haggada, Halacha, and Allegory, p. 315;
the distinguishing features of apostolic interpretation, p. 319.
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