When the next question emerges, how to arrange the Bible itself, we alight at once upon a few simple principles, which, with the necessary modifications, will prove applicable throughout. It is obvious that entire Bibles should precede parts of Bibles; that originals should precede translations; the more ancient originals, the more recent; and Bibles in both the original tongues those in one only. We thus obtain the following arrangement at starting: Polyglots, Hebrew Bibles, Greek Bibles. It is equally apparent that Greek cannot be fitly succeeded by any tongue but Latin; that Latin is most naturally followed by its modern derivatives; that these draw after them the other European languages in due order; the Slavonic forming a link with the Oriental, which in their turn usher in the African, American, and Polynesian. Concordances, consisting of the words of the Bible detached from their context, form a convenient link with Commentaries. The latter fall into two principal sections, according as they relate to Scripture in its entirety or to some particular part. In arranging the former, the erudite labours of scholars are, as far as possible, kept apart from the popular illustrative literature of modern days. The order of commentaries on separate books must, of course, correspond with that of the books themselves in the canon of the Bible. Next succeeds the very important class of literature representing the Bible in contact with society through the medium of the Church. The most obvious form of this relation is the liturgical. Liturgies accordingly succeed Scripture in the Museum arrangement, precedence being given to the various Churches in the order of their antiquity. A minor but very extensive class of Liturgy, the Psalm and Hymn, naturally follows as an appendix, preceding Private and Family Devotion, which prefaces works on liturgical subjects in general. The next great department of this class of literature ensues in the shape of Creeds and Catechisms. These pass into formal expositions of dogmatic theology, including theological libraries; which lead to the collected works of divines, commencing with the Fathers. The same order is observed here as in the arrangement of the Bible in its various languages: the Greek Fathers leading to the Latin, the Latin to the divines of the nations speaking languages derived from the Latin, and these to the Teutonic nations, a division practically equivalent to one into Catholic and Protestant. The general theological literature of each nation follows in the same order, excluding works treating of special theological questions, but including all the immense mass of printed material relating to the Reformation and the controversies resulting from it down to the present day. With these the subject of General Theology may be deemed concluded, and we enter not only upon a fresh department, but upon a fresh numeration. The book-presses embracing the subjects hitherto described all bear numbers