re also worthy to be remembered: "The only thing for our more
enlightened religion to bear in mind is that the proof of revelation is
not necessarily to be found in the formula which claims to herald it,
but, above all, in the specific value of the thing revealed, in the
divine character of the inspired Word which forces our conscience to
recognize in it the expression of God's will itself."[6]

The value and significance of the above argument cannot be
overestimated. But during the past century other proofs have become
available as a result of the careful, painstaking study of the Bible by
scholars in many lands and from various points of view. These
investigations have shown the Old Testament to be a peculiarly unique
book when compared with other sacred literatures of antiquity. This
uniqueness consists principally in the pure and lofty atmosphere which
permeates the whole from beginning to end. One may read its stories of
prehistoric times, its records {33} of history, its law, its poetry,
its prophecy, and everywhere he will find a religious tone and spirit
which, if present at all, is much less marked in the similar
literatures of other nations. The modern scientific student has
approached the Old Testament chiefly from four directions, and in the
pursuit of his work four distinct tests have been applied to the Old
Testament: the tests of science, of criticism, of archaeology, and of
comparative religion. These four tests and their bearing upon the New
Testament, or Christian, view of the Old Testament are considered in
the succeeding pages.

Before closing this chapter one important question remains to be
considered. It may be formulated in this wise: If there are
limitations and imperfections in the Old Testament, or anywhere else in
the Bible, how may they be distinguished from the truth? In the case
of historical or scientific errors the method of procedure may appear
clear to those who hold the New Testament view as to the purpose of the
Old Testament writers; but the situation seems more troublesome in the
case of religious and ethical imperfections, because religion and
ethics are the rightful sphere of the biblical writings. If the Bible
is not the final authority, where can be found a criterion by which the
biblical, or Old Testament, statements may be judged? Startling as the
suggestion {34} to judge scriptures may seem in theory, a moment's
thought will show that it is being done every day by