3. Formerly the order of the Old Testament books determined largely the view of the development of Hebrew religion. Just as in the New Testament the Gospels occupy first place, the Epistles being expositions of the principles laid down in the Gospels, so it was thought that the Law of the Pentateuch, coming from the hands of Moses, served as the basis of the religious development of the Hebrews during subsequent centuries. The prophets were looked upon chiefly as expounders and interpreters of this Law. Modern criticism has introduced a change of viewpoint. It does not deny the pre-exilic existence of all law, or of sacrifice, or of a ceremonial, or of other priestly elements, but it believes that in the religious development of Israel, the pre-exilic period was preëminently the period of the prophets, while the religious life during the post-exilic period was dominated by the priests, the priestly type of religion finding literary expression in the ceremonial system embodied in the Pentateuch. 4. According to modern criticism, compilation had a prominent place in the production of Old Testament books. The composite character of the Pentateuch is touched upon in the next paragraph, but, in addition, it is believed that {88} there is sufficient evidence to establish the composite character of practically all the other historical books. McFadyen accurately represents the modern viewpoint when he says, "In the light of all these facts the general possibility, if not the practical certainty, of the compositeness of the historical books may be conceded."[15] Evidences of compilation are seen also in several of the prophetic books. The assignment of Isaiah and Zechariah to more than one author each furnishes perhaps the best known examples, but other prophetic books are similarly divided.