discursive thought, in the specific case of the quantification of predicates which Dr. McCosh assigns as one of the grounds of his rejection of Hamilton's new analytic. The rejection of the doctrine, the ignoring of the quantitative nature of all discur sive thought, of all predicates consequently, is, we conceive, one of the radical defects in his treatise. The defect shows itself every where. Hence he treats comprehensive quantity as the merest accident of a notion, never seeming to conceive of it as the proper quantity of an attribute in distinction from extension as the proper quantity of a subject-term. Hence, too, he has no place for partition as the analysis of what he calls an abstract, that is an attribute term. Hence, moreover, there is no attempt to explain the fundamental nature of the reasoning when it turns on the attribute terms of the primitive judg ments. The whole exposition is consequently but one-sided and deformed.

The same simple exact method, giving like valid results, bearing the clear marks of necessary thought, carries successfully through all the diverse forms of the reasoning. While in the concept synthesis leads, in the reasoning the opposite process of analysis is most prominent; yet, in both products, each movement has its application. The reasoning and the concept are both derivatives from the judgment, and can be fully validated by reference to that. All the generic forms of both derivatives are easily enumerated and expounded with the peculiar modifications of which they are susceptible.

This meager outline may suffice to show what is our conception of the logic which the present state of intellectual progress requires. Observation guides to its single foundationthe essential principle of thought. Observation suggests to us the various modifications which this principle of thought takes on in actual experience. A true science seizes this principle; evolves the laws which are involved in the principle; applies these laws to all the possible movements of legitimate thought. It is a necessary science; for its laws and applications are all in the strict lines of thought. Mathematics itself is not a more demonstrative and necessary science. It is complete, being rounded out to the full circumference of all ob

served experience. There are no other laws; there are no other forms or products of thought; there can be none. Every newly discovered form, if any there be, must be subordinated to the generic forms which the science thus elaborated enfolds. The whole structure is one of perfect beauty, carried up in the most exact symmetry and order. It becomes the rightful arbiter in all matters of valid science, and thus the harmonizing principle of all the different sciences-of all human thought. It is the one antidote to the prevailing scientific skepticism of the times. It becomes the indispensable instrument of all discipline in thinking. In spite of Dr. Mansel's fear or prophecy, it will never become necessary for a science so built up to abase one whit its "once towering ambition to be esteemed "the Art of Arts and Science of Sciences."

ARTICLE IX.-NOTICES OF NEW BOOKS.

THEOLOGICAL AND RELIGIOUS.

THE WORD, OR UNIVERSAL REDEMPTION AND SALVATION.*. This volume, which is published in the best English style, comes to us from the author himself. According to his own description of himself on the title page, which we give exactly, exclamation points and all, at the foot of this page--he is simply "a septuagenarian optimist;" but, from the "Testimonies, Extracts, Quotations, &c.," which the publishers have inserted between the cover and the first page of the book, we learn that he is a professor, the author of at least seventeen other volumes or pamphlets, and the instructor of various prominent personages, such as viscounts, generals, and officers of the Guards. The Queen is said to have expressed her approbation of his writings, and this approbation, we are assured by Her Majesty's Secretary, is owing "entirely to their intrinsic merit." The French Emperor, also, "has been a long time acquainted with the author's " name and talents" The other works, however, which the professor has prepared, are either dictionaries and grammars, or romances in French or English. At the age of seventy, he has undertaken to discuss one of the great subjects in the theological field, and, in undertaking it, has dedicated his views "to the faithfully evangelical and fervently Christian clergies, ministries, and laities of all kingdoms and nations." The new volume containing these views is, certainly, a remarkable one. It appears to us to indicate, very clearly, that the author is an "optimist," and that he is, also, a "septuagenarian." Perhaps, it may be regarded as indicating some other things of which some of his readers would speak with less favor, but we leave this point to be determined by them. Adverse criticism--beyond what the author calls "necessary corri

The Word! or Universal Redemption and Salvation: “Preordained before All Worlds." A more' Evangelical, Philanthropic, and Christian Interpretation of the Almighty God's Sacred Promises of Infinite Mercy, Forgiveness, and Grace! Reverently submitted to Christendom, by GEORGE MARIN DE LA VOYE1, a Septuagenarian Optimist. London: Whittaker & Co., and Trübner & Co. 1870. 8vo. pp. 320.

genda"-does not seem likely to please him, or to be looked upon as, in any degree, just. We should be sorry, by making it, to be classed among those whom he styles "uncharitably-disposed readers," for we have, certainly, no intention of doing what he expects them to do-namely, to "pour upon him torrents of fanatical and bigoted maledictions with the utmost rancor of mistaken professional zeal." We would carefully avoid any suspicion, even, of this. In the line of necessary corrigenda, we think we might suggest a few points, were it not that the author intimates that he is "inspired." Precisely what he means by inspiration he does not define--he leaves the definition for a note which is to be published in another volume, whose appearance is promised when it becomes indispensable. But, so long as it is undefined, it may, of course, be such inspiration as excludes all suggestions from uninspired minds. We think it is better, therefore, to leave the question respecting the "corrigenda" undetermined, until the author's expected notes shall make this point clear. The lucidity of the style, the sharp conciseness of the sentences, and the plainness with which important points are set forth and determined will be seen from the following extract, which we take much pleasure in quoting. It has reference to the question why the first-born child of Eve was a fratricide, and must, we think, be regarded as quite exhaustive on that point. It reads as follows:-[the figures in this extract, and on the title page, refer to the annotations mentioned above.]

Here is another exceedingly material question, regarding a vastly important point, which enables us better still to establish our positive angelical identity as transmigrations," by earthly incarnations" of those heavenly bodies of spirits and angels, which occupied and constituted, with myriads of others, still there, the kingdom of God.

Was not the first born child of Eve the grandson of God, not begotten, but created with Adam, in Adam,' and consequently made in the image of the Father,

after His own likeness?

At such an early and critical period of the population of the earth the smallest event, the most trifling circumstance, becomes highly worthy of notice, especially when it serves to demonstrate more forcibly the doubted primogenitive3 filiation of mankind.

And that well-defined filiation is all the more indispensable as we dive deeper into the sacred arcana of those most miraculous seven days of Genesis, introductory to the subsequent mundane eras, during which we hope to prove that the souls of the fallen angels and spirits first began, by Divine permission, their successive transitions into the material bodies of human beings.

A terrestrial Medium having been mercifully considered necessary by the Almighty (in gracious compliance to the all-sufficient mediation of Jesus Christ)

for the reception of the spiritual souls, no longer now spotless since their fall, Adam was intentionally formed from the dust' of the ground.

In this mortal state alone could those corrupted souls be redeemed through infinite grace; and that only after having undergone a succession of purgatorial worldly trials, by voluntary incarnations, more or less often repeated, according to their deserts and the boundless mercy of God.

The human body, therefore, of the first created man was "purely and completely earthly," because the Lord God, foreknowing that Adam would be the father of a countless number of generations to come, knew furthermore that each child born from that ordeal stock would receive "a soul" at its birth already stained with sin (its real original sin) committed during its pristine state “in heaven," whence it had been but to justly driven.

It was also foreknown of God that the soul of Adam, which had been breathed by him in his nostrils, would return to himself again when Adam died.

Not so the soul of Eve; not so the souls of Adam and Eve's generations! Adam's individual soul and body were both wholly and exclusively God's own -never meant to fare the general human fate. They were graciously brought into existence solely for the purpose of first spreading the preordained blessings of redeption and salvation, universally granted through the all-sufficient intercession and oblation of his well-beloved and only-begotten Son.

Excepting the soul Divine of Adam, consequently, every soul, angelic or spiritual,' that has been permitted by the Triune God to incarnate itself, voluntarily, for the sake of Christian purification and sanctification, during the incessant miracles of human generations, procreations, and nativities3—and every soul that shall hereafter be permitted so to incarnate itself; until all have been incarnated, redeemed, brought to judgment, and finally saved,-shall continue to undergo (themselves consenting) these Christ-bought incarnations, as sinattainted angelic souls, waiting for judgment."

We have humbly presumed to imagine that two' materially different means of human incarnations, having evidently been preferred by the Almighty God, when he set Adam asleep, for the creation of Eve, he had considered it essential that the souls of the two creatures He created, perfect as they were all in other respects, each, respectively, should not be perfectly the same, regarding their ethereal essence.

We cannot discard the excusable notion, which we entertained, prima facie, touch. ing the counubial consanguinity, divinely meant to be understood as a "sacred, union of bodies," inseparably commingled for their lives, if not for ever, between those two supremely favored beings, so solemnly allied, actione verboque Dei.

The corporeal connection of Adam and Eve, created, brought together at their formation, married, by their God and Maker, was undoubtedly to serve as a consecrated type, for the future enactment and observance of civil and ecclesiastical laws and rites.

Our principal intention, besides all this, is meanwhile to open your minds more and more convincingly to the existence of a mystical revelation, purporting that, in the extraordinary Divine and terrestrial endowments of our first parents, the Lord God had in view to contrive a suitable and satisfactory first ingress,1 into this world for the souls of those condemned angels, whose gracious commutation of eternal chastisement into temporal ordeals, our adorable and infinitely com