All correct self-knowledge, therefore, must start from this grand fact. As the reason can no more shake off its dependent relation to God, the Father of all spirits, than the Earth or Jupiter can rid themselves of the power of that law which makes them gravitate towards the sun, or the sun and its attendant spheres throw off the invisible bonds. which fasten them to Alcyone, it follows that the only point of observation from which that reason can be seen in its true nature, is the position already indicated. But there is only one correct system of theology, namely: that which is based upon the incarnation of the Son of God. Thus, then, as Christ incarnate is the starting point and central fact of the true history of the world, we must most emphatically make it the basis and supporting centre of the true philosophy of man.

And this is the ground work of the psychology to which the first part of the Manual before us, proposes to introduce the earnest inquiring student. The attempt to construct an entire system upon this basis, may be deemed by some an experiment. But it is a noble experiment, and reflects high credit upon the author. Of the ultimate success of this theory, there can be no doubt. It must be true. Even though Dr. Gerhart should fail to elaborate it consistently, and triumphantly to sustain it, other advocates will arise to carry on what has thus been commenced, until the cap-stone of the building shall be laid amid shouting and joy. Then it shall be seen that history, philosophy, and theology, like the trine nature of man himself-his body, soul and spirit-are one. They will find their unity in the Incarnate truth. The true nature of man will be discover

ed in Christ, who is very man. In him will be seen both the ground and the perfect ideal of humanity. And the true relation of the reason to the outer world will be discovered in Christ, who is the organic union of God and man. The person of Christ will be seen as the concrete resolution of all the fundamental problems in philosophy-the highest revelation of God-of man, of the world, and of their necessary reciprocal relations. He, therefore, will furnish

the solution of the broadest and most comprehensive problem, and must be the ultimate principle upon which alone every other problem in history, theology or philosophy, will be finally solved. (See "Introduction, &c., " p. 139.)

Of the application of the principles laid down in the first four chapters of Dr. Gerhart's Manual to Logic, and of the "Outline treatise on Logic" itself, we have not time to take any extended notice. The relations subsisting be tween Logic and Philosophy, as well as the other sciences, and the general nature of Logic itself, are well set forth in Chapter V., including §§ 39-50. No abstract that could be given of the contents of these pages would convey a just impression of their character, or do justice to the matters treated of. We must refer the reader to the book itself.

The second main part of the book before us is "An Outline Treatise of Logic. From the German of Dr. Joseph Beck," of Stuttgart. Its chief excellence consists in a characteristic which should distinguish every work of the kind: it is truly logical. The structure of the Treatise is, therefore, a practical illustration of the science exhibited. This, unfortunately, is more than can be said of every Manual of Logic which has hitherto appeared. And this peculiar merit of the present work will the more clearly appear, the more closely it is examined.

vor.

The conciseness of the Manual also commends it to faWhilst nothing is omitted which should be found in a text-book, there are no labor-saving redundancies for lazy professors. In this view of the book, we would honestly caution all phlegmatic incumbents of logical chairs (pity there should be chairs on a professor's rostrum) against its introduction. It will be likely to prove a distressing thorn in his easy flesh, and a disturbing fire in his oily bones, which will sadly unsettle his vis inertiae. But to the instructor who understands the nature and object of his office, and who takes pleasure in his work in proportion as it demands his liveliest energies, the Outline Treatise before us will be a favorite Manual.

Of the mechanical execution of the work, it is sufficient

to say that it is done in the best style of Lindsay and Blakiston, and leaves nothing to be desired either in regard to paper, type or general finish. And we only hope that it is the first of a complete series of philosophical works from the same pen and the same press. Philadelphia, Pa.

J. II. A. B.

ART. V. THE OFFICE OF BISHOP.

Among the several great and leading ideas running through the Old and New Testaments, that of the kingdom of God is certainly as prominent as any other. This kingdom has been the centre of all true power in the world's. history from the earliest ages, the great pioneer of civilization, the source of true science and learning, and the only sphere of divine grace and salvation. Yet its true nature has fully come to light only in the character of its great King, Jesus Christ, God's only begotten Son. Before this, the strong tendency was ever at hand, as it has been even since in many directions, to lose sight of its spiritual and supernatural character, and to regard it as one of the more elevated and noble forms of human thought and effort. Though fully organized under the first dispensation, and containing a grand ceremonial and types which were evidently of divine mould, yet, because it was inwoven with man's ordinary life and the civil polity on the one hand, and on the other, was destitute of its actual life and substance, as this was afterwards reached in its own proper development, it never stood forth in its wholly divine nature and its true supernatural glory. This has appeared only as it moved forward in the great current of history, and approximated the fulness of time; only as it saw

itself in Christ; only as He entered it and filled it with substantial contents, making it to be in reality, henceforth and forever, "His Body, the fulness of Him that filleth all in all." At this point the twilight vanished and the true day dawned; the type and shadow of heavenly things disappeared, and the glorious substance itself took their place; and while men were constrained deeply to feel its great power, they no less clearly discerned its divine origin and heavenly nature: they saw that the kingdom of heaven had, by the divine law of expansion, really reached down to earth.

To teach and illustrate the nature of this kingdom, its rich resources and heavenly powers, was the prime object of Christ as the great prophet sent of God. We see this especially in his parables, which nearly all begin with the words, "The kingdom of heaven is like unto." Whether He uses the figure of the seed, of leaven, of a treasure in a field, of a merchantman seeking goodly pearls, or of a great net cast into the sea catching in its ample folds every variety of fish, in each and every case the great design is to illus trate the nature of this spiritual kingdom. All nature is thus brought into service and constituted one grand parable, with a view to set forth, in a clear way, the varied aspects, excellencies and glories of this higher world.

There are other great kingdoms, such as the mineral, the animal and the human, but the kingdom of God is pri or to, and wider, deeper and more enduring than all these. It is the real basis of all these, their moulding type and their true consummation; and all these simply natural kingdoms are true to themselves only in so far as they freely take up its life and represent its glory. The kingdom of God, though different from the world, is not on this account separated from it. It is, indeed, the supernatural, but the supernatural in the natural, the spiritual in the carnal, the heavenly in the earthly; and is designed, like the principle of leaven in meal, to pervade and transform all the powers of nature, until old things shall pass away and all things become new, until there shall be

a new heavens and a new earth, to be occupied by the saints of the Most High, all permeated and governed by the law of righteousness.

Each of the great kingdoms, of which we have any knowledge, is pervaded by a life peculiar to itself, by which it is not only organized and governed, but enabled also, in a perfectly free and harmonious way, to accomplish its own peculiar ends. We see this plainly in the kingdom of nature, where we find life in its lowest form spreading throughout every part of this great organism, enabling each part continually to reproduce itself and thus meet and fulfil its own purpose. This is so also in the animal kingdom, where, in connection with the principle of life, we discover the presence of instinct. This is a higher stage of the same principle. It involves the power of self-action and freedom to a certain extent, but still, under a dark and wholly natural form. The same is true, but in a much higher sense, in the human kingdom. Here also is life, life connected with instinct; but, high above all this, is the Godlike principle of reason. Man knows himself in his distinction from and connection with the race, with the world beneath him, and the world above him. He is not only intelligent, but also free; and not only free, but also moral, and hence morally accountable. These principles, connected with that of life, forming the basis on which the human kingdom is organized, give to it a much higher and nobler character than the two lower possess. But higher and nobler still is the kingdom of God. This kingdom is not to be regarded as coming to the human kingdom entirely from abroad, and as being composed of elements and powers wholly foreign to those comprehended in the lower kingdoms. The human kingdom is constituted partly from the earth, the kingdom below it, and partly from the kingdom above it; for God made man of the earth, and breathed into him the breath of life. So, also, is the kingdom of God both human and divine; it comes in and through the human kingdom in the person of Jesus Christ, who is neither wholly divine, nor yet wholly human, but