As to the Old Testament, the Palestinian Jews determined the canonical books by gradually contracting the list and stopping it at a time when their calamities throwing them back on the past for springs of hope, had stiffened them within a narrow traditionalism; but their brethren in Egypt, touched by Alexandrian culture and Greek philosophy, received later productions into their canon, some of which at least are of equal value with Palestinian ones. In any case, the degree of authority attaching to the Biblical books grew from less to greater, till it culminated in a divine character, a sacredness rising even to infallibility. Doubtless the Jews of Palestine distinguished the canonical from the apocryphal or deutero-canonical books on grounds satisfactory to themselves; but their judgment was not infallible. A senate of Rabbis under the old dispensation might err, as easily as a synod of priests under the new. Though they may have been _generally_ correct, it must not be assumed that they were _always_ so. Their discernment may be commended without being magnified. The general feeling of leaning upon the past was a sound one, for the best times of Judaism had departed, and with them the most original effusions; yet the wave of Platonism that passed over Alexandria could not but quicken even the conservative mind of the Jew. Greek thought blended with echoes of the past, though in dulled form. Still a line had to be drawn in the national literature; and it was well drawn on the whole. The feeling existed that the collection must be closed with works of a certain period and a certain character; and it was closed accordingly, without preventing individuals from putting their private opinions over against authority, and dissenting. At the present day a new arrangement is necessary; but where is the ecclesiastical body bold enough to undertake it? And if it were attempted or carried out by non-ecclesiastical parties, would the churches approve or adopt the proceeding? We venture to say, that if some books be separated from the collection and others put in their place—if the classification of some be altered, and their authority raised or lowered—good will be done; the Bible will have a fairer degree of normal power in doctrine and morals, and continue to promote spiritual life. Faith in Christ precedes faith in books. Unless criticism be needlessly negative it cannot remove this time-honored legacy from the position it is entitled to, else the spiritual consciousness of humanity will rebel. While the subject is treated reverently, and the love of truth overrides dogmatic prejudices, the canon will come forth in a different form from that which it has had for centuries—a form on which faith may rest without misgiving.