and reference to it is also discoverable in the Epistle of St. James.*

The two books of Chronicles, originally regarded as one by the Jews, recapitulate the Jewish history from the reign of Saul to the Babylonian captivity: confirming by their agreement the historical books of Scripture already noticed; and adding various genealogical tables and other particulars, either not stated in those books, or less copiously detailed. They are supposed to have been compiled from the records specified in the preceding paragraph; and not improbably by Ezra, if he was not the compiler of the books of Kings. This account of the manner in which the books of Chronicles, and also of Kings, were composed, is confirmed by an observation which has been made by persons who have studied them with accuracy: namely, that some of the expressions contained in them are those of contemporary description; while others denote that the writer is recording transactions which had long taken place. The books of Chronicles were compiled after the captivity; as they mention the restoration of the Jews under Cyrus. † They contain occasional predictions. And the first book, and consequently the second, which in the days of our Saviour was a part of it, received undoubted sanction by being quoted in the New Testament. ‡

The book of Ezra, so denominated from the name of its author, resumes the Jewish history from the second book of Chronicles, with a repetition of the two last verses of which this continuation opens; and relates the transactions of nearly eighty years. Part

* Romans, xi. 2-4. James, v. 17, 18.

+2 Chron. xxxvi. 22, 23.

Matt. i. Luke, iii. See also Heb. i. 5., and compare 1 Chron. xxix. 10, 11. with Matt. vi. 13. and Rev. v. 12, 13.

of the work, namely, from the eighth verse of the fourth chapter to the twenty-seventh verse of the seventh chapter, is composed in the Chaldee tongue; probably from a desire in the historian to recite with accurate fidelity the public letters, discourses, and decrees there mentioned, which were framed originally in that language. Of Ezra himself I have already had such repeated occasion to take incidental notice, that much needs not to be added. He was descended from Aaron, and succeeded Zerubbabel in the government of Judæa; which he held about ten or twelve years.* We afterwards find him heartily co-operating in the pious labours of his successor Nehemiah.†

The book of Nehemiah is a continuation of Ezra's history during thirty-six additional years; and on that account, though confessedly written by the former, was subjoined in the Hebrew canon to the work of the latter. With Nehemiah the sacred history terminates, about four hundred and nine years before the Christian era. There is some authority for the opinion of the Jewish writers, that he assisted Ezra in collecting the canonical Scriptures. I do not know that there is any particular and separate reference in the New Testament to the books of Ezra and Nehemiah, or to the book of Esther. Their title, however, to a place among the inspired writings will be established by the testimonies yet to be produced of our Saviour and his apostles to the whole collective body of the Jewish Scriptures, of which these three books indisputably formed a part.

* His principal object was to establish the knowledge and practice of religion among his countrymen, vii. 10. but his commission from Artaxerxes included civil concerns also, vii. 25, 26. 2 Maccab. ii. 13.

+ Nehem. viii. 2. 6.

L

The book of Esther relates the history of a Jewish captive, who became the wife of Ahasuerus, king of Persia, and the instrument in the hands of the Supreme Being by which a signal deliverance was wrought for her countrymen. Ezra, among others, has been accounted the author of the book; but on that subject nothing is certainly known. It has also been a question, which of the Persian monarchs is intended by the denomination Ahasuerus. The opinion, however, of the Jewish historian Josephus, who affirms Artaxerxes Longimanus to be the person, is deemed to rest on the most solid foundations; and, consequently, the events related took place about four hundred and fifty years before Christ. The fidelity of the narrative is attested by the annual solemnity, with which the Jews after their return from the captivity continued to celebrate the festival of Purim; a feast instituted* in consequence of the deliverance which they experienced through the intercession of Esther. It is observed by the Jews to this day.

From the examination of the historical books we may proceed to consider the remaining canonical books of the Old Testament, according to the order in which they stand in the Bible.

The book of Job has been ascribed to various authors. The subject also has been sometimes regarded as a poetical fiction, sometimes as an allegory, rather than as a real history. The reality, however, of the history, though the style be poetical, is confirmed not only by the uniform testimony of eastern tradition; but by the prophesies of Ezekiel, in which the Deity repeatedly mentions Job, as a man of extraordinary

* Esther, iii. 7. and ix. 22. 28. It is also called among the

Jews the feast of Haman and Mordecai.

† Ezek. xiv. 14. 16. 18. 20.

righteousness, in conjunction with Daniel and Noah ; and by the reference made by St. James to the patience of Job, and to its reward, as an example and encouragement to suffering Christians. The land of Uz, where Job resided, is supposed, with much probability, to have been in Edom: though by some writers it is placed in Arabia Deserta. From the longevity of Job, and from his silence respecting the Mosaic dispensation, he is thought to have lived during the period when the Israelites were in bondage in Egypt. The style of the work, and the customs incidentally described in it, bear the marks of patriarchal antiquity. And it appears to have been composed either by Job himself, or from contemporary memorials committed to writing by himself or his friends. The book of Job contains most sublime descriptions of the power and other attributes of God; and is expressly cited by St. Paul as sacred Scripture.+

Of the Psalms the principal part was composed by David; and his name has been in consequence affixed to the book. They are a collection of sacred hymns written on various occasions and under various circumstances. Some of them were prepared for particular solemnities in the Jewish worship: others appear to have been designed generally to celebrate the glorious perfections of God: and others to have been drawn from the Psalmist by the situations of joy or of sorrow, in which he was successively involved.

* James, v. 11. "Ye have heard of the patience of Job; and have seen the end of the Lord, that the Lord is very pitiful and of tender mercy." A form of expression very unlikely to be applied to a fictitious character, or to fictitious events.

+ 1 Cor. iii. 19.

Hence they abound in sentiments of the purest devotion; in grand and animated descriptions of the works of the Almighty, and of his dealings with men; and in the warmest effusions of prayer and praise, of gratitude and thanksgiving, of humble contrition, and of pious hope. They abound also in the most impressive and consoling predictions. One greater than David is continually presenting himself, even Christ the Redeemer. Divine inspiration so guided the Psalmist, that in many instances his words, at the same time that they referred with sufficient precision to the circumstances of his own life, prefigured in terms the most accurate and the most sublime the humiliation, the sufferings, the triumphant resurrection, and the universal and eternal kingdom of the Messiah. The book of Psalms is continually cited as of inspired authority by our Saviour and his Apostles; and the prophetic import of many separate passages illustrated and explained.*

The book of Proverbs, which, with the probable exception of the two concluding chapters, was composed by Solomon, according to the declarations at the commencement and in subsequent parts of the work+, consists partly of maxims of religious instruction, partly of lessons of prudence and discretion, drawn up, conformably to the custom of the East, in a pointed and sententious form. The inspiration of Solomon is manifest from the accounts concerning him, which are supplied by the books of Kings and

The sacred writers have fixed the sense, by their citations in nearly fifty distinct Psalms. The titles prefixed in our Bible to the several Psalms are often of conjectural authority; and sometimes indicate, not the composer of the Psalm, but the person appointed to set it to music.

+ Prov. i. 1.; x. 1.; xxv. 1.