dge
of Him through the analogy between human things and Divine.

[M] As _e.g._, by Tertullian (_Adv. Marc._, l. ii., c. 16):
"Et haec ergo imago censenda est Dei in homine, quod
eosdem motos et sensus habeat humanus animus quos et
Deus, licet non tales quales Deus: pro substantia enim,
et status eorum et exitus distant." And by Gregory
Nazianzen, Orat. xxxvii.: "[Greek: Onomasamen gar hos
hemin ephikton ek ton hemeteron ta tou Theou]" And
by Hilary, _De Trin._, i. 19: "Comparatio enim
terrenorum ad Deum nulla est; sed infirmitas nostrae
intelligentiae cogit species quasdam ex inferioribus,
tanquam superiorum indices quaerere; ut rerum
familiarium consuetudine admovente, ex sensus nostri
conscientia ad insoliti sensus opinionem educeremur."

As regards theological results, therefore, there is nothing novel or
peculiar in Hamilton's teaching; nor was he one who would have regarded
novelty in theology as a recommendation. The peculiarity of his system,
by which his reputation as a philosopher must ultimately stand or fall,
is the manner in which he endeavoured to connect these theological
conclusions with psychological principles; and thus to vindicate on
philosophical grounds the position which Catholic divines had been
compelled to take in the interests of dogmatic truth. That the absolute
nature of God, as a supertemporal and yet personal Being, must be
believed in as a fact, though inaccessible to reason as regards the
manner of its possibility, is a position admitted, almost without
exception, by divines who acknowledge the mystery of a personal
Absolute--still more by those who acknowledge the yet deeper mystery of a
Trinity in Unity. "We believe and know," says Bishop Sanderson of the
mysteries of the Christian faith, "and that with fulness of assurance,
that all these things are so as they are revealed in the Holy Scriptures,
because the mouth of God, who is Truth itself, and cannot lie, hath
spoken them; and our own reason upon this ground teacheth us to submit
ourselves and it to _the obedience of faith_, for the [Greek: to hoti],
that so it is. But then, for the [Greek: to pos], Nicodemus his
question, _How can these things be?_ it is no more possible for our weak
understandings to comprehend that, than it is for the eyes of bats or
owls to look steadfastly upon the body of the sun, when he shineth forth
in his greatest str