tion to these studies, and to exegesis itself, and therefore it is rather to be classed with the latter than with the former."

§ 2.

ITS CONTENTS.

When the question is asked, What is the Bible, and how has it become what it is? inquiries arise on the following subjects, which make up the contents of an introduction to the Bible:

1. On the origin of the collection indicated by the name BIBLE, or, on the canon.

2. On the original languages of the Bible.

3. On the versions of the Bible.

4. On the state of the text, its history and restoration. In these inquiries, all the books are included under the title general introduction, because but little regard is paid to the difference between particular books. But, on the contrary, inquiries as to the names, authors, age, and peculiarities of the single books, belong to particular introduction.

§ 3.

DIVISIONS OF THE SUBJECT.

Since, in a Protestant and historical view, the Bible consists of three essentially different collections, (§ 8, 9,) introduction to the Bible is, likewise, threefold, and to be treated as such, namely:

a

a [Hävernik, in his Handbuch der historisch-kritischen Einleitung in d. A. T., (Erlangen, 1836,) § 3, affirms, in opposition to De Wette, that biblical introduction really possesses a scientific principle, to wit, "It must find the scientific principle and the development thereof in itself,” meaning, I suppose, only that the introduction must be determined by the character of the scriptural books, and the spirit of antiquity.] See Hagenbach, Encyclopädie, § 43, sq.

I. Introduction to the canonical books of the Old Testament.

II. Introduction to the apocryphal books of the Old Testament.

III. Introduction to the canonical books of the New Testament.

The division into general and particular introduction is to be repeated in each of these departments. However, the apocryphal books do not, like the others, constitute an independent collection by themselves, but are rather an appendix to the canonical books. It seems convenient and proper to exempt the inquiry on the Bible, as a whole, and on its origin, from this division, and to treat all its parts in common.

§ 4.

ITS SCIENTIFIC CHARACTER.

Since the object of an introduction to the Bible is the history of the Bible, its scientific character is historicocritical; that is, the Bible is to be considered as an historical phenomenon, in a series with other such phenomena, and entirely subject to the laws of historical inquiry.

The consideration of it in a religious view — that is, according to the dogma of inspiration and revelation-falls within the department of introduction only so far as this dogma is connected with the history of the origin of the Bible. This dogma itself, therefore, is likewise to be treated historically. However, the introductory treatment of the history of the canon must turn

See Augusti, Histor.-dogmat. Einleit in d. h. S., (1832,) ch. 2, who shows that the historical and critical is compatible with the ideal and dogmatic view, though not when the latter is taken according to the traditionary prejudice of the church.

out differently from the dogmatic history of the same, because the critical principle preponderates in the former.

[Hävernik, and most of the English and American theologians with him, object to this method, and insist that the books of the Bible should be examined from a religious point of view, declaring that dogmatic theology is the touchstone, wherewith we are to decide between the true and the false, the genuine and the spurious. He, therefore, examines the Bible not simply as an historical production, but as the highest standard of human faith and life. Thus he considers these books as a peculiar phenomenon, not to be judged of by the same canons of criticism which apply to all other works. But the method which he and they propose strikes a death-blow at all criticism, and commits the Bible to a blind and indiscriminating belief.]

§ 5.

ITS UTILITY.

Its use is apparent from the fact that it serves as introductory to the exposition of the Bible; that is, it shows the proper stand-point of exposition, and furnishes the historical materials which are necessary to the explanation of the Bible. To treat it, then, as a peculiar theological exercise, has not only an external advantage in a literary and academic respect, but also an internal advantage for the science itself; because, on the one hand, these separate materials are closely connected, and mutually explain and support one another; and again, on the other, because the principles of inquiry are the same throughout, and are the more firmly established by their connected application to the whole

Bible and to its separate parts. If the introduction is treated in the genuine scientific spirit of criticism, it has, then, the further advantage of awakening" the spirit of historical investigation in theology.

§ 6.

ITS HISTORY AND LITERATURE.

Biblical introduction, in its present extent and character, is the product of modern critical Protestant theology, to which, however, an enlightened Catholic gave the first impulse. The several earlier works, both in regard to their extent and scientific spirit, answer but imperfectly the demands now made upon the science."

["Keeping awake" (Wach zu erhalten) is the author's literal meaning; but it would scarcely apply in America, where this spirit is only known to be feared.]

The following books do not properly belong here:-Augustinus, De Doctrina christ. lib. iv. vol. iv. of the Benedictine ed. Cassiodorus, De Institut. divin. Script. in Garet's ed. of his works; Rotom. 1679, 2 vols. fol. Adriani, Isagoge sacr. Literarum, Op. Dav. Hoeschelii; Aug. Vind. 1602, 4to.; also published in the Critici Sacri, ed. Frankfort, vol. vii. We must rather place here Junilius, De Partibus Legis div. 1. ii. in Gallandi Biblioth. Patr. xii. p. 77, sqq., ed. Bas. 1546; published by itself, Par. 1556; Fref. 1603, 8vo. The first Introduction to the Bible is, Biblioth. sac. a Sixto Senensi ex præcipuis cath. Ecclesiæ Auctoribus collecta; Venet. 1566, 2 vols. fol. Ed. F. Hay. L B. 1591, 4to.; Neap. 1742. Mich. Waltheri Officina bibl., in qua perspicue videre licet, quæ scitu cognituque maxime sunt necessaria de sac. Scriptura in gen. et spec., de libris eius canon., apocryph., deperditis, spuriis; Lips. 1636, 4to.; improved ed., Viteb. 1668, 4to. J. H. Hottingeri Thesaurus philologicus, sive Clavis Scripturæ sac.; Tigur. 1649; ed. 3, 1696, 4to. J. Leusdeni Philologus Ebræus; Ultraj. 1656; ed. 5, 1696, 4to. Ej. Philologus Ebræo-mixtus; ib. 1663; ed. 4, Bas. 1739, 4to. Briani Waltoni Angli Apparatus bibl., ed. Heidegger; Tigur. 1673, fol. (in London Polyglot. 1657.) Br. Waltoni in Biblia Polyglotta prolegomena, præf. est J. A. Dathe; Lips. 1777, 8vo., [ed. London, 1827, ed. Wrangham, 2 vols. 8vo.] J. H. Heideggeri Enchiridion bibl. ieqourquovizóv; Tigur. 1681; ed. Jen. 1723, 8vo. Salom. van Til, Opus analyt. comprehendens Introduct. in sac. Scripturam ad Heideggeri Enchirid. bibl. concinnatam; Traj. 1720, 2 vols. 4to.; Bas. 1722. Aug. Pfeifferi Critica sac.; Dresd. 1680; em. et auct. a J. M. Nagelio, Altd. 1751, 8vo.

Richard Simon first conceived the idea of an historicocritical introduction to the Bible. This he also divided into an introduction to the Old and to the New Testament."

These studies then began to be cultivated in Germany, in part, with great diligence, although they had still to contend with the spirit of illiberal adherence to traditional dogmas. Finally, under the hands of J. G. Eichhorn and of J. D. Michaelis," with the coöpera

Histoire crit. du Vieux Test. par le Père R. Simon, Prêtre de la Congreg. de l'Oratoire; Par. 1678, 4to.; Rott. 1685, 4to. Historia crit. Vet. Test. Authore R. Simone. E Gallico in Lat. versa a Natali Alb. de Versé, juxta Exemplar impressum Parisiis; Amst. 1681, 4to. Comp. Sentimens de quelques Theologiens d'Hollande sur l'Hist. crit. du V. T.; Amst. 1685, 12mo. Histoire crit. du Texte du N. T., où l'on établit la Vérité des Actes sur lesquels la Relig. chrét. est fondée; Rott. 1689, 4to. Hist. crit. des Versions du N. T.; Rott. 1690, 4to. Nouv. Observations sur le Texte et les Verss. du N. T.; Par. 1659, 4to. Histoire crit. des principaux Commentateurs du N. T.; Rott. 1693, 4to. Rich. Simons krit. Hist. des Textes d. N. T. Aus d. Franzöz übers. v. Cramer u. m. Anmerkk. begleitet v. Semler; Halle, 1776. R. S. krit. Hist. der Uebers. d. N. T. Aus d. Franz. übers. v. Cramer, m. Anmerkk. v. Semler; Halle, 1777-80, 2 vols. Both works are united, with the title Rich. Simons krit. Schr. über das N. T. 3 Bde. Comp. H. Maji Examen Hist. crit. N. T. a R. Simone vulgatæ; Giss. 1694; 4 ed. n. auct., Frcf. ad M. 1699, 1708, 4to. For the history and literature of this work, see E. F. K. Rosenmüller, Handbuch f. d. Litteratur d. bibl. Kritik u. Exeg. 1, p. 115, sq. p. 157, sq.

b [I have paraphrased the author's language, -"Geist der Unkritik" spirit of uncriticism, — but I think the sense is preserved.]

J. G. Carpzovii Introductio ad Libros can. V. T.; Lips. 1721; ed. 3, 1741, 4to. Ej. Critica sac. V. T.; ib. 1728, 4to. Introduct. ad Lectionem N. T. in qua quæ ad rem crit., Historiam, Chronolog., Geograph., varias Antiquitt., tam sacr. quam profan., pertinent, exponuntur. Auctore J. G. Pritio; Lips. 1704, 12mo. Uberius digessit, auxit novasque dissertt. adjecit C. G. Hoffmann ; ib. 1737, 8vo. ; ed. nov. em. 1764. J. W. Rumpai, Commentatio crit. ad Librr. N. T. in genere, cum præf. J. G. Carpzovii; Lips. 1730, 4to.; ed. 2, 1757.

Einl. in d. A. T. 3 Thle.; Lpz. 1780-83; 3 A. 1803; 4 A. 1823, 24. Einl. in d. apokryph. Schr. d. A. T.; Lpz. 1795.

d Einleit, in d. göttl. Schr. d. n. Bundes; Gött. 1750; 4 s. verm. u. geänd. A. 1788, 4to., 2 Bde. Einl. in die göttl. Schr. d. A. B. 1 Th.; Hamb. 1787, 4to.