Select Bible & Christian Reference Books

Roswell Dwight Hitchcock (1817-1887) was a Presbyterian pastor and theologian in New England. He was educated at Amherst, teaching there from 1836 to 1842, while also studying for a year at Andover Theological Seminary. He was a Congregational pastor from 1844 to 1852 in Maine, and then in New Hampshire, during which time he also briefly studied at Halle and Berlin. He became professor of church history at Union Theological Seminary in 1855, and was president of the school after 1880. Hitchcock edited The American Theological Review (1863-70) and wrote numerous books, including the New and Complete Analysis of the Holy Bible (1869), The Teaching of the Twelve Apostles (1884), and a collection of Sermons (published posthumously, 1888).

This dictionary – "An Interpreting Dictionary of Scripture Proper Names" – is part of Hitchcock's Complete Analysis of the Holy Bible, published in 1869, and probably the author's most significant work. The Dictionary provides simple one-line definitions, or, more properly, meanings, of over 2500 names occurring in the Bible, without any additional elucidation.

John Fox (1517-1587) was an influential and prolific Protestant historian and writer, best known for his massive and abiding Book of Martyrs. He was born in Boston, Lincolnshire, before studying at Oxford, demonstrating early on his talent for poetry and writing. His fellowship at Oxford was terminated temporarily due to his embrace of Reformed principles, and he became a tutor for, among others, the children of the Earl of Surrey. Fox had studied Church History – the Fathers and Councils – in depth and, after his ordination as deacon in 1550, became devoted to Protestantism. During the persecutions of Queen Mary, he fled to Europe, living for a time in Basle, before returning to England when Elizabeth came to the throne. He wrote steadily during this time, producing a large work, Acts and Monuments of the Church (first in Latin, then English), which was published in 1563. Fox became a priest and prebendary at the Cathedral of Salisbury from 1563 till his death.

An abridged version of Fox’s Acts and Monuments, better known as the Book of Martyrs. After 1550, Fox began a history of persecution in England, which was still incomplete when he fled the country in 1554. A greatly expanded version of the work was published in Basle in 1559; the first edition in English appeared in 1563. Over the years Fox expanded and revised the book numerous times, adding material stretching back to the early days of the Church (taken from Eusebius, Bede, and others). The fourth and final edition was published in 1583. TheBook of Martyrs is truly massive, and is often abridged or condensed in print. Throughout his passion for the Christian faith, his devotion to Protestantism, and his detest for persecution and sectarianism is evident. His contemporaneous accounts of the persecutions under Queen Mary are naturally the most compelling and significant portions of this work. A ‘continuation’ up through the 19th century is appended in this version.

These are the Apocrypha (meaning "hidden") of the Old Testament, 12 "books" written or preserved in Greek, dating from the 300 B.C. to 100 A.D., and included as part of the Greek Version (Septuagint) of the OT. These writings are often called "deutero-canonical", meaning that historically the Church has in part recognized them as authoritative and inspired. Many Church Fathers treat and quote the Apocrypha as though it were Scripture; and it was regularly used in teaching, private reading and the liturgy. The Jewish canon of the Old Testament does not recognize these books, nor has the Protestant Reformation, while the Roman Catholic and Eastern Orthodox churches still consider them part of Scripture.

CONTENTS:

• The Wisdom of Solomon and Sirach (two examples of Wisdom Literature - one mystical, the other practical)
• Baruch (attributed to Jeremiah's scribe)
• 1 and 2 Esdras
• 1 and 2 Maccabees (history of the Maccabean age)
• The "additions" to Daniel and Esther

This is a small set of Creeds and Confessions of Faith from 325-1647 A.D., representing some of the most important orthodox definitions of doctrine and belief from a Reformed Protestant perspective.

CONTENTS:
 • The Apostles' Creed
 • Nicene Creed (325)
 • Athanasian Creed (5th-6th century? Attributed falsely to Athanasius)
 • Definition of Chalcedon (451)
 • Anathemas of the 2nd Council of Constantinople (553)
 • Canons of the Council of Orange (529)
 • Augsburg Confession (1530), along with Melanchthon's defense
 • Belgic Confession (1561)
 • Heidelberg Catechism (1563)
 • Second Helvetic Confession (1566)
 • Canons of the Synod of Dort (1618-19)
 • Church Order of the Netherlands Reformed Churches (from the same synod of Dort)
 • Westminster Confession of Faith (1647)
 • Westminster Larger Catechism

Thomas Aquinas (c. 1225-1274) was one of the greatest theologians of the Middle Ages. He spent much of his childhood in the monastery of Monte Cassino before studying at the University of Naples. As a young man, he entered the Dominican order, and studied both at Cologne and the University of Paris with Albert the Great. He became a teacher and master of theology at the University of Paris, followed by teaching in Italy, a second term at Paris, and at Naples. His illustrious career included time spent at the papal court, and involvement in the development of education throughout the Dominican order.

    Thomas' achievement, in the Scholastic tradition, was a superlative synthesis of Greek philosophy (especially Aristotle) and Christian teaching. He lectured and wrote commentaries on the Scriptures, the Sentences of Peter Lombard, Aristotle and other philosophers. His two greatest works are systematic theologies: the Summa Contra Gentiles and the Summa Theologiae.

The Summa Theologiae of Thomas Aquinas is one of the greatest and most influential Christian theological works ever written, and is the first Systematic Theology after the Sentences of Peter Lombard. It was composed in stages between 1268 and 1273, drawing upon previous writings and lectures, and remained unfinished at Thomas' death in 1274. The work was completed by Thomas' friend Reginald of Piperno, based on the master's commentary on the Sentences. It is divided into 3 parts, broadly:

1. Theology - God, His nature and Person, the Trinity, Creation, etc.
2. Man, Christian doctrine and practice, the religious life, etc.
3. The work of Christ, the Sacraments, and Last Things

    The entire work is designed according to the Quaestiones Distputatae (Disputed Questions) model: question, answers for and against from authorities (both Christian and secular), followed by Thomas' own response and a refutation of the authorities which are (or appear to be) "for" the untenable.

Thomas Aquinas (c. 1225-1274) was one of the greatest theologians of the Middle Ages. He spent much of his childhood in the monastery of Monte Cassino before studying at the University of Naples. As a young man, he entered the Dominican order, and studied both at Cologne and the University of Paris with Albert the Great. He became a teacher and master of theology at the University of Paris, followed by teaching in Italy, a second term at Paris, and at Naples. His illustrious career included time spent at the papal court, and involvement in the development of education throughout the Dominican order.

    Thomas' achievement, in the Scholastic tradition, was a superlative synthesis of Greek philosophy (especially Aristotle) and Christian teaching. He lectured and wrote commentaries on the Scriptures, the Sentences of Peter Lombard, Aristotle and other philosophers. His two greatest works are systematic theologies: the Summa Contra Gentiles and the Summa Theologiae.

The Catena Aurea ("Golden Chain") is a scholastic Commentary on the Gospels, a collection of exposition from various authors -- in this case Fathers and Theologians of the Church. As in many of his writings, Thomas assembles excerpts from a wide range of sources available to him at the time, citing Augustine, Jerome, Chrysostom, Hilary of Poitiers, the Glossa Ordinaria, and many others. This work was written some time between 1259 and 1268, when Thomas was teaching in Italy.

Andrew Murray (1828-1917) was a minister, teacher, and missionary of the Dutch Reformed Church in South Africa. He was born in South Africa, being educated in Scotland and the Netherlands (where he was ordained), before returning to his home country for ministry in 1849. In 1862 he became moderator of the Dutch Reformed Church and fought for evangelical principles. After 1879 he was active in evangelism with tours of revival meetings which proved extremely successful. In addition to being a prolific author, Murray helped to found the Dutch Reformed missionary union in South Africa, as well as several schools and a prayer union. His social and political activism touched on education and race issues, even warning against the Nationalistic ideology that would later result in Apartheid.

This devotional book, published in 1895, is actually a series of addresses (the first of which is called "Absolute Surrender”). Each address expounds upon a passage of Scripture, drawing out a variety of lessons and pastoral exhortation. The other addresses are:

• "The Fruit of the Spirit is Love"
• "Separated Unto the Holy Ghost"
• "Peter's Repentance"
• "Impossible with Man, Possible with God"
• "O Wretched Man that I Am!"
• "Having Begun in the Spirit" "Kept By the Power of God"
• "Ye Are the Branches"

    Read in succession, these thoughtfully describe the life of the believer which begins and ends with surrender unto God.

Andrew Murray (1828-1917) was a minister, teacher, and missionary of the Dutch Reformed Church in South Africa. He was born in South Africa, being educated in Scotland and the Netherlands (where he was ordained), before returning to his home country for ministry in 1849. In 1862 he became moderator of the Dutch Reformed Church and fought for evangelical principles. After 1879 he was active in evangelism with tours of revival meetings which proved extremely successful. In addition to being a prolific author, Murray helped to found the Dutch Reformed missionary union in South Africa, as well as several schools and a prayer union. His social and political activism touched on education and race issues, even warning against the Nationalistic ideology that would later result in Apartheid.

This Bible study, written in 1885, discusses fundamental topics related to the Christian life, from the beginning of belief and salvation to a mature and developing faith, serving as a kind of simple manual designed “for young disciples who have but recently chosen the better part, and consequently need nothing so much as just to sit at the feet of Jesus and hear His word”.

    In each of the 52 chapters, a passage of Scripture is briefly expounded, followed by a prayer and a series of lessons – these lessons are the equivalent of modern “study questions”, often providing practical guidance or suggestions for applying the scriptural teachings of the chapter.

Andrew Murray (1828-1917) was a minister, teacher, and missionary of the Dutch Reformed Church in South Africa. He was born in South Africa, being educated in Scotland and the Netherlands (where he was ordained), before returning to his home country for ministry in 1849. In 1862 he became moderator of the Dutch Reformed Church and fought for evangelical principles. After 1879 he was active in evangelism with tours of revival meetings which proved extremely successful. In addition to being a prolific author, Murray helped to found the Dutch Reformed missionary union in South Africa, as well as several schools and a prayer union. His social and political activism touched on education and race issues, even warning against the Nationalistic ideology that would later result in Apartheid.

This series of addresses, written in 1898, deals with the fundamental concept of obedience to God, and was written with heartfelt need “for the instruction and strengthening of the young men and women, on whose obedience and devotion so much depends for the Church and the world”.

    The first half (four addresses) of the book looks at obedience from a biblical perspective, focusing on the example of Christ’s obedience, and concluding with the idea of the “Morning Watch in the Life of Obedience”. The second half (also four addresses) deals more directly with the obedience required and desired of the believer, culminating with a discussion of the Great Commission.

    According to Murray’s style, each address is largely a devotional commentary of one or more passages of Scripture.

Andrew Murray (1828-1917) was a minister, teacher, and missionary of the Dutch Reformed Church in South Africa. He was born in South Africa, being educated in Scotland and the Netherlands (where he was ordained), before returning to his home country for ministry in 1849. In 1862 he became moderator of the Dutch Reformed Church and fought for evangelical principles. After 1879 he was active in evangelism with tours of revival meetings which proved extremely successful. In addition to being a prolific author, Murray helped to found the Dutch Reformed missionary union in South Africa, as well as several schools and a prayer union. His social and political activism touched on education and race issues, even warning against the Nationalistic ideology that would later result in Apartheid.

This book is a series of 31 devotions or meditations (“Meditations for a Month”) on John 15:1-16. Murray here uses his style of devotional commentary and expands it to treat each of the verses in sequence. Christ’s words – “Abide in Me, and I in You” (John 15:4), epitomizing one of Murray’s favorite themes - are at heart of this book, which addresses “the principal temptations and failures of the Christian life”. The answer is shown by the text’s constant turning to the person of Christ – his all-sufficiency and faithfulness – exhorting believers to truly abide in the Vine. The prayer offered in the book’s preface perhaps summarizes the author’s intention best: “May the blessed Lord give the blessing. May He teach us to study the mystery of the Vine in the spirit of worship, waiting for God's own teaching.”

Andrew Murray (1828-1917) was a minister, teacher, and missionary of the Dutch Reformed Church in South Africa. He was born in South Africa, being educated in Scotland and the Netherlands (where he was ordained), before returning to his home country for ministry in 1849. In 1862 he became moderator of the Dutch Reformed Church and fought for evangelical principles. After 1879 he was active in evangelism with tours of revival meetings which proved extremely successful. In addition to being a prolific author, Murray helped to found the Dutch Reformed missionary union in South Africa, as well as several schools and a prayer union. His social and political activism touched on education and race issues, even warning against the Nationalistic ideology that would later result in Apartheid.

The purpose of this book is given clearly in its subtitle: “A Help to the Right Observance of the Holy Supper”. It is a three-part series of devotions surrounding the central sacrament of the Christian faith – the Lord’s Supper, or Communion. The first part treats the “Week before the Supper”, from Sabbath morning to Saturday evening – seven meditations on a Scripture passage, each with a prayer, culminating in a Sabbath eve prayer calling on the Holy Spirit. The second part contains ten meditations for the Communion Sabbath itself, spanning the words of Christ as he blessed the elements (Matthew 26:26-29), prefaced by a morning prayer, and concluding with a evening prayer of thanksgiving. The third part, the “Week after the Supper”, parallels the first. This book serves as a devotional manual, providing a kind of private liturgy, intending always to draw the believer closer to God and His Word.

Andrew Murray (1828-1917) was a minister, teacher, and missionary of the Dutch Reformed Church in South Africa. He was born in South Africa, being educated in Scotland and the Netherlands (where he was ordained), before returning to his home country for ministry in 1849. In 1862 he became moderator of the Dutch Reformed Church and fought for evangelical principles. After 1879 he was active in evangelism with tours of revival meetings which proved extremely successful. In addition to being a prolific author, Murray helped to found the Dutch Reformed missionary union in South Africa, as well as several schools and a prayer union. His social and political activism touched on education and race issues, even warning against the Nationalistic ideology that would later result in Apartheid.

This book, written in 1895, can be seen as supplemental to The New Life, discussing with greater depth and breath the spiritual experience of the believer, with a clear exhortation to walk ever closer with God. The structure is simple and symmetrical – seven chapters concluding with a “Consecration” – with a passage of Scripture as the point of address for each chapter. The central chapter (the fourth) focuses on the idea of leaving the wilderness and entering into the promised land – an apt epitome for the entire work. This theme is framed in terms of “Fellowship with God” and “The Presence of Christ”, which leads to a richer and more fruitful life. The final appendix (“Consecration”) is a moving and challenging exhortation.

Andrew Murray (1828-1917) was a minister, teacher, and missionary of the Dutch Reformed Church in South Africa. He was born in South Africa, being educated in Scotland and the Netherlands (where he was ordained), before returning to his home country for ministry in 1849. In 1862 he became moderator of the Dutch Reformed Church and fought for evangelical principles. After 1879 he was active in evangelism with tours of revival meetings which proved extremely successful. In addition to being a prolific author, Murray helped to found the Dutch Reformed missionary union in South Africa, as well as several schools and a prayer union. His social and political activism touched on education and race issues, even warning against the Nationalistic ideology that would later result in Apartheid.

This series of 31 lessons, written in 1895, are meditations on different themes or aspects of prayer in the life of Christians. Each chapter, or lesson, derives its theme from a short Scripture passage, which is then expounded in a loose, devotional manner. The first lesson (“Lord, teach us to pray”) informs the spirit and structure of each of the remaining lessons, as the exposition is followed by a prayer – the idea is brought out clearly that the teaching and devoted study of Scripture leads, and should lead, to prayer. An appendix to the addresses provides an account of prayer in the life of the English pastor George Muller, a figure well-known and admired by Murray.

Andrew Murray (1828-1917) was a minister, teacher, and missionary of the Dutch Reformed Church in South Africa. He was born in South Africa, being educated in Scotland and the Netherlands (where he was ordained), before returning to his home country for ministry in 1849. In 1862 he became moderator of the Dutch Reformed Church and fought for evangelical principles. After 1879 he was active in evangelism with tours of revival meetings which proved extremely successful. In addition to being a prolific author, Murray helped to found the Dutch Reformed missionary union in South Africa, as well as several schools and a prayer union. His social and political activism touched on education and race issues, even warning against the Nationalistic ideology that would later result in Apartheid.

This book, written in 1898, attempts to recover the biblical meaning of “Covenant”, based on a number of Scripture passages – most directly, Galatians 4:24-31. The first covenant and the new covenant are shown in relation one to the other, with the requirements and blessings promised by each discussed – the central idea always being Christ’s role as Mediator between Man and God. Overall the purpose is clear: “to bring strength and purpose to those who will take the trouble to bring all their life under control of the inspiring assurance that they are living in covenant with a God who has sworn faithfully to fulfill in them every promise He has given”.

Andrew Murray (1828-1917) was a minister, teacher, and missionary of the Dutch Reformed Church in South Africa. He was born in South Africa, being educated in Scotland and the Netherlands (where he was ordained), before returning to his home country for ministry in 1849. In 1862 he became moderator of the Dutch Reformed Church and fought for evangelical principles. After 1879 he was active in evangelism with tours of revival meetings which proved extremely successful. In addition to being a prolific author, Murray helped to found the Dutch Reformed missionary union in South Africa, as well as several schools and a prayer union. His social and political activism touched on education and race issues, even warning against the Nationalistic ideology that would later result in Apartheid.

This book, written in 1901, has as its main purpose to “…remind all Christian workers of the greatness and the glory of the work in which God gives a share. It is nothing less than that work of bringing men back to their God, at which God finds His highest glory and blessedness.” Its second aim is to guide and encourage those who feel that they are “apparently laboring in vain”

    A series of 31 addresses, in Murray’s familiar style – short devotional commentaries on select Scripture verses – makes up this book. From the first chapter (“Waiting and Working”), suggesting promise and potential, to the concluding chapter (“That God may be Glorified”), reminding of the consummate aim and purpose of the Christian life, the idea of works (working and good works both) is thoroughly examined.

John Owen (1616-1683) was an important theologian, minister, and advocate of the congregational form of church government in England. Educated at Oxford, he was a confessed Puritan, seeking reform in the established Church as a parish minister (1643-51). At first a presbyterian, he became an "Independent" congregationalist, or "Nonconformist", and rose in influence with the parliamentary rebellion of Cromwell, being appointed vice-chancellor of Oxford. After 1660, he continued to write and lead in support of nonconformity with the English Church as a congregational minister in London.

The Catechism was published in 1667 in the midst of the spread of "Independent" congregations dissenting from the established Church. Eventually known as the Independents' Catechism, it explains "the constitution and ordinances of a Christian Church, and the duties incumbent on its office-bearers and members". It advocates a congregational mode of church polity at odds with the Church of England, and was attacked as Nonconformist and separatist. There are fifty-three questions, each followed by an answer, scripture references and explication.

John Owen (1616-1683) was an important theologian, minister, and advocate of the congregational form of church government in England. Educated at Oxford, he was a confessed Puritan, seeking reform in the established Church as a parish minister (1643-51). At first a presbyterian, he became an "Independent" congregationalist, or "Nonconformist", and rose in influence with the parliamentary rebellion of Cromwell, being appointed vice-chancellor of Oxford. After 1660, he continued to write and lead in support of nonconformity with the English Church as a congregational minister in London.

This treatise, published in 1677, is a significant reaffirmation of the key Protestant doctrine – justification by faith, through grace. In particular, Owen refutes the Catholic Counter-Reformation theologian Bellarmine and the anti-Trinitarian Socinus, while at the same time demonstrating the evangelical and apostolic core of the teaching. He begins with a series of "General Considerations" followed by a careful exposition in twenty chapters.

John Owen (1616-1683) was an important theologian, minister, and advocate of the congregational form of church government in England. Educated at Oxford, he was a confessed Puritan, seeking reform in the established Church as a parish minister (1643-51). At first a presbyterian, he became an "Independent" congregationalist, or "Nonconformist", and rose in influence with the parliamentary rebellion of Cromwell, being appointed vice-chancellor of Oxford. After 1660, he continued to write and lead in support of nonconformity with the English Church as a congregational minister in London.

This treatise, published in 1669, is one of Owen's most popular and widely circulated writings. The purpose was to defend and uphold the doctrines of the Trinity and the Atonement, to refute current opponents and for "the edification and establishment of the plain Christian" such as "might be in danger to be seduced". The Trinity is considered two ways: according to its revelation and appearance in Scripture, and as it is further expressed and explained to guide the soul for greater edification. From discussing the Trinity, he moves to address the Person of Christ, followed by Christ's saving work of providing satisfaction for sin. The treatise is short, concise and has proved useful to many Christians over the years.

John Owen (1616-1683) was an important theologian, minister, and advocate of the congregational form of church government in England. Educated at Oxford, he was a confessed Puritan, seeking reform in the established Church as a parish minister (1643-51). At first a presbyterian, he became an "Independent" congregationalist, or "Nonconformist", and rose in influence with the parliamentary rebellion of Cromwell, being appointed vice-chancellor of Oxford. After 1660, he continued to write and lead in support of nonconformity with the English Church as a congregational minister in London.

This treatise, written in 1657, reflects the intensely spiritual, even mystical, side of Owen's thought. Divided into three parts, each addressing a Person of the Trinity - God the Father, Son and Holy Spirit - and the communion which exists and is available for believers with God. Of course the person and work of Christ is central, and grace is constantly emphasized, the heart of the treatise being "purchased grace" - the satisfaction and atonement affected by Christ. The mystical union with God described is never divorced from its scriptural foundation.

John Owen (1616-1683) was an important theologian, minister, and advocate of the congregational form of church government in England. Educated at Oxford, he was a confessed Puritan, seeking reform in the established Church as a parish minister (1643-51). At first a presbyterian, he became an "Independent" congregationalist, or "Nonconformist", and rose in influence with the parliamentary rebellion of Cromwell, being appointed vice-chancellor of Oxford. After 1660, he continued to write and lead in support of nonconformity with the English Church as a congregational minister in London.

Owen's treatise on Communion with God (1657) was attacked in 1674 by Dr. William Sherlock, a theologian and Rector in London. Sherlock's treatise was entitled "A Discourse concerning the Knowledge of Jesus Christ, and on Union and Communion with Him", in which, among other things, charges of extreme mysticism were leveled - that divine knowledge could be obtained directly from Christ apart from the revelation of Scripture. Owen addresses these criticisms, and the relevant passages from his earlier treatise.