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The Fundamentals problems of Old Testament criticism are for experts alone, and can only be decided by them. We venture to question the correctness of this view, especially when it is remembered that to many people experts” means experts in Hebrew philology only. By all means let us have all possible expert knowledge ; but, as Biblical questions are complex, and involve several considerations, we need expert knowledge in archaeology, history, theology, and even spiritual experience, as well as in philology. Every available factor must be taken into account, and the object of the present paper is to emphasize certain elements which appear liable to be overlooked, or at least in- sufficiently considered. We do not question for an instant the right of Biblical criticism considered in itself. On the contrary, it is a necessity for all who use the Bible to be “critics” in the sense of con- stantly using their “judgment” on what is before them. What is called “higher” criticism is not only a legitimate but a necessary method for all Christians, for by its use we are able to discover the facts and the form of the Old Testament Scriptures. Our hesitation, consequently, is not intended to apply to the method, but to what is believed to be an illegitimate, unscientific, and unhistorical use of it. In fact, we base our objections to much modern criticism of the Old Testament on what we regard as a proper use of a true higher criticism. 1. IS THE TESTIMONY OF NINETEEN CENTURIES OF CHRISTIAN HISTORY AND EXPERIENCE OF NO ACCOUNT IN THIS QUESTION? For nearly eighteen centuries these modern views of the Old Testament were not heard of. Yet this is not to be accounted for by the absence of intellectual power and scholar- ship in the Church. Men like Origen, Jerome, Augustine, Thomas Aquinas, Erasmus, Calvin, Luther, Melancthon, to say nothing of the English Puritans and other divines of the seventeenth century, were not intellectually weak or inert, nor
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