1. The uselessness of much of the older literature. 2. Professor Toy's religion of Israel. 3. The need of a bird's-eye view at the outset, Pages 264-266 1. The Old Testament in the Jewish Church. 2. Need of more scientific methods of Biblical study. 3. Textual errors. 4. Material at hand for textual criticism. 5. Early Hebrew written without vowels: Jahveh. 6. 1. The work itself. 2. The Book of Judges. 3. The Book of Deuter- onomy. 4. Isaiah. 5. Isaiah xiii., xiv. 6. Isaiah xv., xvi. 7. Isaiah xxiv- VII. PROFESSOR GENUNG AND THE BOOK OF JOB. I. The problem of the book. 2. The author's aim not to prove, but to show. 3. Job, not the Book of Job, solves the problem. 4. The date and in- 1. Professor Toy's position. 2. The theology of the Jews. 3. Sociology and religion. 4. The significance for religion of the great man. 5. Particu- lar and universal religions. 6. Professor Toy's method comprehensive. XI. PROFESSOR DRIVER AS A PREACHER. 1. Misapprehension of the methods of Driver and others. 2. The help- fulness and reasonableness of "Sermons on the Old Testament." 3. Perma- 1. The great preachers have been Old Testament students. 2. The need of a book of wise selections from the Old Testament: an expurgated Bible. 3. That the Church has a right to make such a book of selections appears from the history of the formation of the canon. 4. A list of readings sug- "How truly its central position is impregnable, religion has never adequately realized." HERBERT SPENCER. "It is by no means impossible that the world, tired out by the constant bank ruptcy of liberalism, will once more become Jewish and Christian." ERNEST RENAN. INTRODUCTION. I. THIS is an age in which we are encountering myriads of unsolved and perhaps insoluble questions. Some of these questions are vital and practical, others are ideal and theoretical. All alike are important. And so far as we can it is our duty to solve them. But when we have done our best, there will still remain a large field of truth touching the very foundations of the intellectual, moral, and religious life that cannot be wholly explored. There will always be unsolved problems, there will always be unproven truths. What shall be our attitude towards these? Shall we treat them indifferently because they are unproved? Shall we turn agnostic, and exalt our ignorance into a philosophy? Shall we go to the other extreme, attempt the impossible, and labor to prove what God never intended should be proven by human reason? Evidently none of these questions implies the correct answer. The rather do we turn to the lines of Tennyson, which John F. Genung has recently emphasized, "For nothing worthy proving can be proven And cling to faith beyond the forms of faith." "This ever-present faith in faith," says Professor |