parallel laws of Disjunction and Exclusion. All thought proceeds under one or the other of these four laws.

The judgment assumes different forms according as it pro ceeds under the one or the other of these four fundamental laws. They are also diversely modified in respect to the thought itself, whether pure intelligence or not, as also in respect to the datum or matter of the judgment. All possible classes of valid judgments are thus directly formed under the fundamental laws of thought which themselves are but the essential principle of all thought diversely modified as to its phases in application to the matter given to it.

But judgments stand in certain relations to one another. Their very nature, as founded on the principle of identity, but, as applied to a subject and its attributes as parts, becoming the principle of quantity, involves the idea of combina tion, and its opposite the idea of separation. In other words, thought is in its nature analytic, and synthetic. By synthesis, the subjects of two or more judgments having the same attribute or predicate are combined, and thus form subject-concepts, which, from their formation, are generic or class terms. Their nature and their laws are given at once in their very genesis. By synthesis, also, the predicates of two or more judgments having the same subject are combined, and thus form attribute-concepts. Thus we have the simple laws of all those notions, the terms for which make up the great mass of words in our vocabulary. And analysis proceeds in a manner exactly parallel--the principle of identity given in the common predicate of the primitive judgments, in case of generic terms, and in the common subject in the case of all abstract notions, ruling here as in all synthesis. In other words, this common subject or predicate is the base of all concepts, extensive or comprehensive; and regulates all movements of thought in all analysis, whether by division or by partition, and in all synthesis whether in subject-concepts or in extensive quantity so called, that is in all generalization or classification, or in predicate concepts, that is in comprehensive quantity by aggregation of attributes.

Just here we feel constrained to notice the fact that it is just this doctrine of quantity, as an essential property of all

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 discursive 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 judgments. 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 Voye', 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, bat created with Adam, in Adam,3 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 mir culous seven days of Genesis, introdectory to the subsequent mundane eras, during which we hope to prove that the souls of the fallen angels and spirits first began, by Divine permis-ion, 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)