structors of the people. Being the repositories of sacred and literary knowledge, they became the national poets, as well as the annalists and historians, while the prophets were preachers of patriotism, as well as of morals and spiritual religion. They were extraordinary and authorized expounders of the Law, in its application to the current wants of the time. But their most important office was that of revealing the Lord's will to man, the delivery of the Divine Word, with the predicting the incarnation of our Lord Jesus Christ, the redemption effected by Him, and the future events of His kingdom.

So successful were these institutions of sacred learning, that from the time of Samuel to the closing of the Canon by Malachi, a period of nearly seven hundred years, there emanated from them, under the Divine Providence, an unbroken succession of real prophets and seers.

XVIII. -The Book of Psalms.

This collection of inspired sacred poems is placed in the Bible as one book, and has been so regarded since the days of Nehemiah, probably, or four hundred and twenty-five years before Christ. The Hebrew title, Tehillim, means Praises, or Songs of Praise. Our word Psalms is derived from Psalmoi,* the Greek of the Septuagint version. The term Psalter comes also from the Greek, Psalterion, through the Latin, Psalterium.† It may be looked upon as an inspired Hymn Book. There are one hundred and fifty of these hymns, of different styles and length. They include a wonderful diversity of subjects, expressing every phase of religious feeling and experience; and are adapted to all the wants of private devotion, as well as to the public worship of the Lord in the sanctuary. They were originally intended and arranged for musical performance, with instrumental accompaniment.

The principal author is David, the King, "the sweet Psalmist of Israel;" and the whole book, as referred to in the New

* Psalmos, originally, the twang of a stringed instrument.

+ Psaltery was primarily the name of a species of harp.

Testament, bears his name. Seventy-three psalms are ascribed to him in their titles; Asaph is named as the author of twelve; eleven are ascribed to the sons of Korah; to Solomon two (72 and 127); one to Ethan (89); and one to Moses (90). This last therefore is the oldest one in the collection, and in the original language bears every mark of being very ancient. The remaining fifty are anonymous; though it is highly probable that many of these also were written by David. They were all composed in close connection with the national sanctuary, and in the line of holy prophets and seers.

In the Hebrew Bible the collection is divided into five books, each one closing with a doxology except the last, to which, as well as to the whole collection, the final Psalm serves as a doxology.

The first book contains the first forty-one Psalms (1-41), and closes with the doxology, "Blessed be the Lord God of Israel from everlasting and to everlasting. Amen and Amen." Thirty-seven of these psalms bear the name of David; while the other four are usually ascribed to him, and no doubt correctly. The psalms in this book are remarkable for the predominance of the Divine name Jehovah (Lord) over that of Elohim (God). As before explained, this shows that in these psalms the operations of the Lord's love, mercy, goodness, com

passion, tenderness, and forgiveness are principally treated of; and thus that their appeal is primarily to the human heart.

In this no doubt we have the original Hebrew Hymn Book, the first collection made for the service of the Jewish Church.* It was most probably arranged by David himself, after he became King at Jerusalem, or under his supervision and authority, about one thousand years before Christ. And as he was the author of the whole, we can easily see why not only this first book, but also why the subsequent supplements added afterwards, should receive and retain his name. Ps. xxiii. is presumed to have been composed by David, when, as a young man, he tended his father's flock at Bethlehem, as also xix.

The second book contains thirty-one psalms (42-72), ending with the doxology, "Blessed be the Lord God, the God of Israel, who only doeth wondrous things. And blessed be his glorious name forever: and let the whole earth be filled with his glory. Amen and Amen. The prayers of David the son of Jesse, are ended." The first eight of these are ascribed to the sons of Korah; eighteen bear the name of David; one (50) that of Asaph. The last

* It is believed by many that Ps. ii. was originally numbered i., and that the psalm at present standing first, was prefixed as an introduction to the whole collection, at a much later date.

one (72) is sometimes attributed to Solomon, but seems rather to have been written for Solomon, perhaps a prayer and invocation at the time of his being anointed and proclaimed king by the command of David.

In

This book is believed to have been collected and added to the first in the reign of the good King Hezekiah, or about seven hundred years before the Christian era. it the Divine name Elohim (God), greatly predominates over the name Jehovah : showing that in these psalms the operations of the Divine Wisdom and Truth are principally treated of, with His attributes of sovereignty, majesty, and power; while they appeal most directly to man's understanding and conscience.

The third book includes the next seventeen psalms, 73-89. The first eleven are ascribed to Asaph; four to the sons of Korah; one to David (86); and one to Ethan the Ezrahite (89). In the psalms of Asaph the Divine name Elohim predominates; in the remainder of the book the name Jehovah. It closes with the doxology, "Blessed be Jehovah forevermore. Amen and Amen ;" and is supposed to have been collected and added to the others in the reign of Josiah, about six hundred and twenty-five years before Christ.

The fourth book, opening with the prayer of Moses, Ps. xc., includes seventeen in all, to 106. Of these only three bear titles, 10I