(4.) There is a class, more miscellaneous in character, that may be described in general terms as the poetical books, in which the elements of meditation and reflection predominate.  It includes the book of Job, which has for its theme divine providence, as viewed from the position of the Old Testament; the book of Psalms, that wonderful treasury of holy thought and feeling embodied in sacred song for the use of God’s people in all ages; the book of Proverbs, with its inexhaustible treasures of practical wisdom; the book of Ecclesiastes, having for its theme the vanity of this world when sought as a satisfying good; and the book of Canticles, which the church has always regarded as a mystical song having for its ground-idea, under the Old Testament, that God is the husband of Zion, and under the New, that the church is the bride of Christ.  How high a place this division of the canon holds in the system of divine revelation every pious heart feels instinctively.  Without it, the revelation of the Old Testament could not have been complete for the work assigned to it.

5.  We have seen the relation of the Old Testament as a whole to the entire system of revelation, and also the place occupied by its several divisions.  It will further appear, as we proceed, that each particular book in these divisions contributes its share to the perfection of the whole.

6.  Although the revelation contained in the Old Testament was preparatory to the fuller revelation of the New, we must guard against the error of supposing that it had not a proper significance and use for the men of its own time.  “Unto us,” says the apostle, “was the gospel preached, as well as unto them.”  Heb. 4:2.  And again:  “These all died in faith, not having received the promises, but having seen them afar off, and were persuaded of them, and embraced them, and confessed that they were strangers and pilgrims on the earth.”  “And these all, having obtained a good report through faith, received not the promise:  God having provided some better tiling for us, that they without us should not be made perfect.”  Heb. 11:13, 39, 40.  They had a part of the truth, but not its fulness; and the measure of revelation vouchsafed to them was given for their personal salvation, as well as to prepare the way for further revelations.  The promise made to Abraham—­“In thy seed shall all the nations of the earth be blessed”—­was fulfilled in Christ.  In this respect Abraham “received not the promise.”  Nevertheless, it was a promise made for his benefit, as well as for that of future ages.  Into the bosom of the patriarch it brought light and joy and salvation.  “Your father Abraham,” said Jesus, “rejoiced to see my day; and he saw it, and was glad.”  John 8:56.  “He believed in the Lord,” says the inspired record, “and he counted it to him for righteousness.”  Gen. 15:6.  The deliverance of Israel from Egypt typified the redemption of Christ; and it was, moreover, one of