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tinue to have no more than a dark and imperfect light, both with respect to the idea of God and to that of the Divine Persons, it is evident that it must always be impossible for us, I do not say, to reconcile these two ideas, but to form any judgment whether they are contrary to each other or not. Thus even the hypothesis and supposition of a real contradiction between these two ideas is, to say no more of it, a rash one. The soundest use of our reason teaches us to condemn it; and shews us, on the contrary, that, when the fact of revelation is once supposed, we ought to be convinced that there is only an appearance of contradiction between the two truths, and that the all-perfect Being would not oblige us to believe them both, if they were in truth contradictory.

Yet it is merely on the supposition of a real contradiction, for it never can be proved, and even the single fact of the revelation puts us sufficiently on our guard against it, that all the arguments of those who are enemies to the Christian religion are founded. Their conclusions, therefore, are drawn from a false hypothesis; and reason, so far from supporting them, discovers their defect the more readily in proportion as it is more perfect and more exact.

It is very remarkable, indeed, that the mystery of the Trinity, which is considered the most incomprehensible of all, is, notwithstanding, that to

which the most sublime and the most reasonable philosophy of antiquity, I mean, that of Plato, seems to have made the nearest approach on this subject; since from that philosophy one step only was wanting to arrive at the doctrine which our religion teaches; and this doctrine appeared to the Platonists so little contrary to reason, that it is well known how much the beginning of St. John's Gospel was admired by one of them; who could not understand how a philosophy which he called barbarous, in opposition to that of the Greeks, could have advanced thus far. So true it is that, in point of metaphysical notions and reasoning, it is always dangerous to press too far the arguments drawn from reason, which are so various on this subject, that what is regarded by some as directly contrary to it, is regarded by others as the masterpiece of reason itself: a reflection which may serve to establish this great truth, that in what concerns the Deity it is God alone who is worthy of belief; and that our reason is feeble indeed, and utterly worthless, if it is not supported and strengthened by the authority of revelation. [*]

[* It is likewise worthy of notice that a doctrine, which to the Platonic philosophy appeared so consonant to reason, should also have the sanction of primitive antiquity. The Rev. J. Campbell, in his valuable recent work," Maritime Discovery and Christian Missions," observes; "There was something in the mythology of the Otaheiteans that bore a faint analogy to those traditions which, in most countries, exhibit the doctrine of a Trinity in Unity. This doctrine is strikingly manifest

among the Hindoos. Their Godhead consists of Brahma, Vishnu, and Seeva: the first is considered as the father, or supreme source; the second, as the mediator, whom they assert to have been incarnate; and the third, the destroyer and regenerator-destruction simply signifying the dissolution of previous forms, for the purpose of new combinations. The notion of trinity in unity is remarkably set forth by combining the three faces of Brahma, Vishnu, and Seeva, in one body, with six hands, two to each person. This mode of delineating the godhead is ancient beyond tradition; it is carved everywhere in their places of worship, particularly in the celebrated cavern of the island of Elephanta. The inhabitants of Japan adored a great image in one form with three heads. The Persians, Egyptians, and the people of other adjacent lands, all recognized the same great fact in the forms and doctrines of their idolatry. Though less distinct, yet the Otaheiteans held a fragment of the same fundamental truth."-ED.]



[THE illustrious Viscount of ST. ALBANS is well known to have been the father of Inductive Philosophy. The theological creed of such a man it must be interesting to ascertain. Happily, this rational curiosity can be gratified. The Noble and Learned Lord committed to writing the articles of his religious belief. As in the instance of the Chancellor D'Aguesseau, they evince, that simplicity of faith may be associated with majesty of mind and profundity of intellect.]

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