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 uninspired;—the rules of moral conduct. These are, I believe, the main subjects which will be found treated of in the various books that lay claim to the title of Sacred. These subjects may be briefly classified as, 1. Metaphysical speculations as to the nature of the Deity. 2. Doctrines as to the past or future existence of the soul. 3. Accounts of the creation. 4. Lives of prophets or collections of their sayings. 5. Theories as to the origin of evil. 6. Prescriptions as to ritual. 7. Ethics. That this does not pretend to be an exhaustive classification, I need hardly say; other topics are treated in some of them to which no allusion is made, and all of these topics themselves are not treated at all. But they are those with which the Sacred Books are principally concerned; and more than this, they are those in the treatment of which these books are especially peculiar. One important feature both of the Chinese and the Jewish Canon is passed over, namely, their historical records. If these records were not exceptional appearances in sacred works, or if, though exceptional, they presented some essential singularity marking them off from all ordinary history, they should be included in the list of subjects. But as the Chinese Shoo King are perfectly commonplace annals of matters of fact; and as the Books of Samuel, Kings, and Chronicles are not otherwise distinguished from secular history than by their theological theories—in respect of which they are included under the previous heads—I see no reason to include history among the matters generally treated in Sacred Books. It is right, however, to note in passing that in these two instances it is found in them.

2. Since, however, it will be obvious to all that these great topics are discussed in many other works which have no pretention to be thought sacred, we must seek for some further and more definite criterion by which to separate them from general literature. And we shall find it in the manner in which the above-named subjects are treated. The great distinction between sacred and non-sacred writings in their manner of dealing with these great questions is the tone of authority, and if the expression may be used, of finality, assumed by the former. There is no appeal beyond them to a higher authority than their own. Having God as their author and inspirer, or being the product