Later Christian writers have been disposed to neglect or ignore this distinction, a disposition, no doubt, arising largely from the errors and inconsistencies occuring in the Jewish writers relating to the subject. Mature and close examination, however, discloses the fact that both the division of the Books and the discrimination with respect to their inspiration, are well founded. Many early fathers, and some late eminent Christian scholars have believed the same. Herzog * maintains that this "division of the Old Testament Canon is neither accidental nor arbitrary." And after placing Moses and the prophets in the higher rank, as giving Divine prophecies, he states the Jewish idea of the other Books, as having been written by those who "experience no high ecstacy, but speak as other men, only under the guidance of a Divine power dwelling in them." While the testimony of the Scriptures themselves upon both these points is clear, positive, repeated and emphatic.

Before adducing this testimony we shall refer briefly to the Jewish divisions, pointing out a few inconsistencies and revising their lists. About the earliest part of their canon there was no difference of opinion. "The Law and the Prophets" were always an unquestioned, Divine authority, placed in the front rank. These consisted of three * Vol. I., page 546.

general divisions. First, the "Law," comprising the five books of Moses; second, "The Former Prophets," including Joshua, Judges, the two books of Samuel, and the two books of Kings; third, "The Later Prophets," including Isaiah, Jeremiah, Ezekiel, and the twelve minor prophets, from Hosea to Malachi.

In relation to most of the other Books, those of the second class, there was likewise a similar uniformity of opinion. The two books of Chronicles, Ezra, Nehemiah, Esther, Job, Proverbs, Ecclesiastes, and Song of Solomon, were always placed among the "Kethubim." No doubt was entertained with respect to their character. About the remaining four Books, however, there were differences of opinion. Ruth, Psalms, Lamentations, and Daniel, each found advocates who would place them in the front rank, while others favored putting them in the second. So careful were they, however, that nothing should be placed in the first order unless it were a veritable "Word of the Lord," that they chose rather to allow the doubtful books all to remain among the "Kethubim"; which accordingly is the case as we find them now in the Hebrew Bible, and in the English translation of the same in use in the American synagogues.

In regard to three of these doubtful books, Psalms, Lamentations, and Daniel,

we now have better information, and see many and clear reasons for placing them in the first order. Most of these reasons we shall reserve, giving them in detail when we come to treat of each of those books separately. The prominent and obvious reason is, that they, like the others of the highest class, are the books of prophets. David, while a David, while a Psalmist, was also recognized as a Prophet, even in his office of Psalmist; and this because his Psalms, in their internal or spiritual sense, or, as it may be called, their prophetic and Christian sense, look forward to the life of. the Messiah and His trials in the world. David says of himself, in his last days (II. SAMUEL Xxiii. 1, 2), “Now these be the last words of David. David, the son of Jesse, said, and the man who was raised up on high, the anointed of the God of Jacob, and the sweet psalmist of Israel, said: The Spirit of the Lord spake by me, and His Word was in my tongue."

This is clear testimony, and one which is as clearly confirmed by the words of our Lord in the Gospels. In MATT. xiii. 35, He quotes the words of David, calling them the words of a "prophet"; and in LUKE XXIV. 44, He tells us that all things written in the Psalms concerning Him must be fulfilled. We have, therefore, unmistakable authority for putting the Psalms in the first class, among the Books of "The Word."

Lamentations, also, is clearly the book of a prophet, and might not inappropriately, perhaps, be considered now, as it frequently was in ancient times, as only a part or continuation of the Book of Jeremiah.

That Daniel also is a truly prophetic book, is patent upon the very face of it. That the Spirit of the Lord was with him, that he had revelation from on high, that he was frequently in holy vision, and that the Angel of the Lord appeared to him, instructing him as to what he was to deliver, is plainly stated, especially in the ninth and tenth chapters. While our Lord, in MATT. xxiv. 15, and MARK Xiii. 14, puts the seal of confirmation upon it, quoting his words as the predictions of a "prophet," and which must therefore be fulfilled.

We are now, therefore, able, on the fullest testimony, to give a revised and correct list of the Law and the Prophets," as well also as a similar one of the "Kethubim" or "other writings."

V.-Books of the Word, and the other
Sacred Writings.

THE Books of "The Word," or the complete "Law and Prophets," are, as already seen above:

I. THE PENTATEUCH, OR THE FIVE BOOKS OF

Jeremiah (with Lamentations), Daniel.

2.- The Twelve Minor Prophets.

These all have the internal or spiritual sense spoken of in the first part of this work, a prophetic, Christian meaning looking to the Lord Jesus Christ, His Divine work of Redemption, and the