realities, facts, objects, relations, existences, &c. There may be reali ties without mind to perceive them; but truth without mind is an absurdity.

When the word is applied to propositions, we are invariably told that it is applied to them only in a secondary manner, because they are ex pressions or signs of acts of judgment:-whereas, in strict propriety, truth is only predicable of mental acts.-This would still seem to represent truth as properly an attribute of mind.-Of this my opponent seems to be aware, even in spite of himself: and it is amusing to see how he shuffles and plunges to get rid of it, till he is entangled in a labyrinth of contradictions. First he says, "Truth is an attribute of a proposition, but knowledge is an attribute of mind."-Locke, we have seen, represents truth fand knowledge as very much the same, and both connected with the mind. But passing this, observe his words in the next page.

I have not assumed that it (truth) is an attribute of words"!! What? Not of words-and yet of a proposition? Compare this language with that of Whately's Logic. "The second part. of Logic treats of the proposition; which is judgment expressed in words. A proposition is defined logically 'a sentence indicative.' 'Sentence' being the genus, and indicative' the difference, this definition expresses the whole essence, and it relates to the words of a proposition."-(Whately's Logie, p. 75.) How illogical, then, to talk of a proposition without words, when words are declared to be its essence!!-But this is not all.-The whole sentence stands thus: "I have not assumed that (truth) is an attribute of words; and I still affirm that it is not an attribute of mind." In the name of common sense, then, of what is an attribute? Let us hear how he solves this enigma. His solution, indeed, is worthy of dipus. "Truth is not an attribute of words, but it is an attribute of the assertion which the words express"!!—But what is an assertion, as distinguished from words, or from any thing expressing it? What do logical writers say that it is what can it be but an act of mind? Do they not usually say, that judgment is an act or state of the mind, affirming or denying one thing of another?" So that affirming, or asserting, is invariably regarded as a state of mind. Truth, then, says my opponent, is an attribute of an assertion—and an assertion, we see, as distinguished from its expression, is a state of mind. Yet, says he, "I still affirm that truth is not an attribute of mind"!! What can he possibly mean? Does he mean that it is not an attribute of mind, but an attribute of a state of mind? Does he maintain that a state of mind is different from the mind itself in that state? If so, he contradicts the most approved phraseology of modern science. If he does not so, then, by his own showing, truth is at least an attribute of the mind in a certain state. Thus the difference between us is immense! It is all the difference between "an attribute of mind" and "an attribute of mind in a certain state"!!! There never was such an important difference detected since the days of " tweedledum and tweedledee."-Yet on account of this difference, he has assumed the most dictatorial airs, and has poured forth the most malignant abuse.

Were I not unwilling to encroach too far on your limited space, I might next expose the numerous inaccuracies which appear in his manner of speaking about some most important and sacred subjects connected with this point.-I referred to the Scripture expression of "truth in the inward parts," as implying that truth is an attribute of mind. He admits that ** veracity is an attribute of mind:" so that if this expression at all im

ply veracity, (as some think it may,) I am right by his own showing.— But he assumes its meaning to be "the truth dwells in the mind, whether it respects the Gospel, which is the great truth, or truth in general." To this view of the words I do not object; but I must still think that such phraseology represents truth as an attribute of mind. What is the Gospel but a revelation of certain great facts or realities: and when it is said to dwell in the mind, does not this language mean that the mind perceives, believes, and is affected by, these realities? The phrase, then, "Gospel truth in the mind," is a short expression for the mind perceiving or being affected by the facts revealed in the Gospel. The word truth, in this abridged phrase, still conveys the idea of a mental attribute or affection-perceiving or being influenced by sacred realities.

The following sentences, taken in their connexions, appear to convey very crude ideas on sacred subjects:-"Is the man an attribute of his house? The Spirit of God is said to dwell in his people. Is he an attribute of their minds ?" This is a specimen of that vague and gross manner in which I have complained, that the peculiar doctrines of the Gospel are too frequently stated, and by which they are both misrepresented, and prevented from having their proper influence in sanctifying and comforting the heart. The most Orthodox divines understand the expressions of Scripture about "the Spirit of God dwelling in his people," as denoting at once certain relations fixed between Him and his people, and effects produced in their minds by his gracious and condescending agency; particularly such a perception and feeling of sacred realities as habitually influences their conduct. I confess when I read of the Spirit of God being in the mind or heart, I am always led to think of certain affections, or feelings, or attributes of mind, produced or cherished by him; and always implying a perception or feeling of the realities revealed in the Scripture. It is thus, I should conceive, we are "sanctified by the truth."-Even the language of Scripture, as understood by the best Orthodox commentators, will be found to employ the word truth as I have done, to denote primarily and properly something that may be regarded as an attribute of mind.

You see, Sir, I am no longer trifling with the folly of fools. The malignant manner of your correspondents has made me serious: and therefore they will not get rid of me so easily as they may imagine. I must request you to reserve a corner in your subsequent numbers also, for a few additional explanations of my views on other points which have been much misrepresented :-written in such a grave and serious manner as may render them more suitable to your pages than some other communications which you have inserted from correspondents that are desirous of imitating him "who casteth firebrands, arrows, and death-and saith, am not I in sport?" A STUDENT OF MORAL PHILOSOPHY.

NOTICE OF BOOKS.

BELFRAGE'S PRACTICAL EXPOSITION OF THE ASSEMBLY'S SHORTER CATECHISM.-Oliphant, Edinburgh, 1832. P. p. 441. 12mo. 7s.

THE Shorter Catechism being intended rather to condense than to expand; rather to deliver the simple elements of

religious principle, than to explain them, in their details,it has always been considered a work requiring the diligent labours of the expositor. It has accordingly been explained by different persons in two different modes. An example of the first mode will be found in Fisher, by whom it is explained in the way of question and an. swer. An example of the second mode will be found in Ridgley, by whom the question and answer of the Cate.. chism are taken as a text, and the discussion conducted in the ordinary manner of theological exposition--by division, proof, objections, and answers. In the present work, Dr. Belfrage,-who is often before the public, and whom we always meet with respect, has struck out what may be considered a third method, partaking of the excellencies and avoiding the inconveniences of both the others. He imitates the particularity of Fisher, in that he leaves no point untouched, while he avoids the tediousness of question and answer. He imitates Ridgley, in taking the Catechism, as a series of texts; but he avoids the inconvenience of his multiplied divisions. Assuming the question and answer of the Catechism for his text, Dr. Belfrage presents us with a brief and undivided expository essay, such as we should consider admirably calculated for family readings. We will probably best exhibit his plan by a few examples. The style will recommend the book to men of taste, and the sentiments to men of piety. "Question 1. What is the chief end of man?

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ever.

Answer. Man's chief end is to glorify God, and to enjoy him for

"With great propriety does this question occupy the first place in the Catechism, for its answer includes all that should engage, or that can adorn humanity, and all that can bless, either here or hereafter. It shews that this manual was not intended to lead to speculation, but to practice; and that amidst the various objects of pursuit to which men point in their folly, and while they turn from one to another, under the impulse of a capricious fancy, the glory of God claims all the efforts of life, and the enjoyment of him opens the noblest hope for eternity; and that these objects must be sought, not only with a constancy that is never intermitted, but with an ardour that never fails, and a zeal ever active. "The chief end of man, as stated in it, has been regarded by some as pointing to God's view in his creation; and in this light, it beautifully exhibits the benignity and goodness of the Creator, in forming him for an employment so high, and which should associate him, in object and in felicity, with beings of the noblest powers, and of the most elevated rank. Surrounded by such beings, and able to create myriads more by his word, he delighted to form the children of the dust to the spirit, the work, and the bliss of angels. It is still more wonderful, that when this

object seemed lost by the fall, and though in that fall man had acted most wickedly, God was pleased to provide for its accomplishment in a much higher degree, and by a method which it could not have entered into the heart of any creature, however exalted, to conceive,-even by the obedience of his Son to the death as our Surety, and by his elevation to the throne, as the forerunner of all who follow him in goodness. * *

"How many disregard this object entirely, while others, who profess that they deem it most important, pursue it cooly and partially! Many act as if their great aim in life was to gratify some of their fellow-creatures, to indulge the appetites of their bodies,-to lay up the wealth which can only be theirs for a day,-or to attain the honour which must soon shine on their graves! * * *

"The glory of God should be our first, our constant, our last end; to it we should point with the first dawnings of reason, for it we should labour in every hour, in every scene, and in every office of life; and it should sustain patience in its last trial, form the last wish of our prayers, and hallow the last farewell of our hearts. * * *

"All creatures may, in one sense, be said to glorify God, by the displays which they present of his power, wisdom, goodness, and justice. The pious observer can trace his majesty in the lofty mountain, and his rule in the swelling deep; discern his care in the humblest plant and the meanest insect, and bebold, in the torments of devils and of wicked men, his justice manifested. But men are required to glorify God actively, and with intention and delight. We must make it our constant aim to glorify him by obedience to his laws, by submission to his will, by observing his ordinances, by acknowledging him in all our ways, and by labouring to diffuse around us, wisdom, purity, and peace.

"But man requires instruction as to his wishes, as well as to his efforts; as to his felicity, as well as to his duty. As the great desire of his nature is for happiness, and as every appetite and passion promises him pleasure in its indulgence, it was of the utmost importance to shew him, that in the Author of his being, he could alone be happy; and that as his service was the best employment of time, the enjoyment of him was the only bliss for eternity. To the enjoyment of God, man must look for his happiness we are too ready to place it in the enjoyment of the creature; but how limited is the pleasure which can be felt in the society of the best and the wisest of human beings;-how many untoward circumstances arise to mar it! and soon must it be terminated for ever; but with God is infinite excellence, plenteous redemption, and everlasting mercy; and every faculty of our nature that centres in him, must be filled with joy unspeakable and full of glory. Good men find in the presence, favour, and sympathy of their God, safety and peace in all the varied scenes of their lot on earth; and in his approbation, love, and kindness, they shall feel a happiness rising in delight to all eternity.

"Where the study of the divine character is now the pious exercise of the soul, God will expand and elevate the faculties; and while he doth this, he will make such rays of light to rest on his works and word, as that the good shall be able to form bright conceptions of his character. They are not as yet caught up to the third heaven; but its light and truth descend to them: and this is a circumstance which heightens their enjoyment, that it hath a transforming influence, and changes them into his image. If the face of a friend gives such pleasure to the heart; if it throbs at the sound of his voice; and if the tokens of his regard have

such a value in our estimation, what must be the delight of the pious from the light of God's countenance, the peace which he speaks, and the blessings which he bestows!

"But it is in heaven that God is enjoyed in the highest and fullest sense. Here we see through a glass darkly, but there face to face. Mysteries which have perplexed and bewildered us here, shall there be placed in the clearest light; and divine excellencies, of which we have here but a dim perception, shall there appear in enrapturing splendour. And how sweet shall be the benignity and kindness with which all this glory shall be softened! The honour of God's majesty shall be mingled with the blessings of his love; the splendour of the throne with the memorials of the Lamb that was slain; the magnificence of the King's palace, with the kindness of a Father's house; and adoring awe and perpetual praise, with the confidence of friendship, and the rest of the heart in God. The good shall then behold him with eyes that cannot wander, praise him with lips never silent, love him with hearts always flaming, and serve him with an alacrity that never fails.

* * *

"Q. 25. How doth Christ execute the office of a priest? "A. Christ executeth the office of a priest, in his once offering up of himself a sacrifice, to satisfy divine justice, and reconcile us to God; and in making continual intercession for us.

"The Priestly office of our Lord is here described as consisting in the oblation which he presented, and in the intercession which he makes. * * "Christ once suffered for sins, the just for the unjust, being put to death in the flesh, but quickened by the Spirit. Let us fix our eyes on this great Sacrifice, with which no oblation ever laid on God's altar deserves once to be compared. His divine person gave to it an infinite value, such a value as fitted it for the expiation of the sins of his people, in every land, and in every age. Every blessing which sinners can enjoy in time and eternity, was obtained by the shedding of his precious blood. The victim is spotless, but it is charged with our guilt. It is a voluntary victim, for no cords which his crucifiers could bind, and no nails which they could drive, could have fastened him to the cross, or kept him one moment there, had it not been the purpose of his generous heart, to pour out his soul unto death.

This sacrifice was offered only once, because, having completely gained its object, it required not to be repeated. And though we speak of it as being offered on the cross, it must not be restricted to his last sufferings. In all the sufferings and virtues of his preceding life, it was presented to God, but on Calvary it was completed; and strikingly does this evince the arduousness of his mighty task, and his determination to finish the work which was given him to do.

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*

"How wondrous is the scene which Calvary presents to us! There Jesus appears the Priest, the altar, and the sacrifice in one; there a sacrifice is seen, of which the most splendid oblations were mere figures, and which has for ever set aside all sacrifices of expiation. The Jewish High Priest had an interest in the oblations he offered, as being himself a sinner; he presented them in the most august dress, and amidst the veneration of the people; but the interest which our Lord had in his oblation, was that of pure benevolence, and his life was laid down amidst scorn and cruelty. * * *

"But let us consider the second part of his Priesthood, his intercession. This part is necessariily connected with the former. The high priest