BIOGRAPHICAL SKETCH OF THE AUTHOR.

HENRY FRANCIS D'AGUESSEAU, Chancellor of France, was born at Limoges on the 27th of November, 1668. He was chosen king's counsellor, at the Chatelet, at the age of 21 years; and, three months afterwards, counsellor-general to the Parliament. He continued in office for ten years; and in that period delivered those fine pleadings which have acquired for him so much glory, and which are even now admired as monuments of wisdom and eloquence. Nominated attorney-general in 1700, he was threatened with total ruin on account of his opposition to the registering of the Bull Unigenitus, which Louis XIV. pressed the Parliament to receive: but the firmness of this great magistrate saved him, and reserved to him the employments he filled with so much eclat. At the death of the Chancellor Voisin, his charge and the seals of the kingdom were confided to D'Aguesseau, in the reign of Louis XV. He lost them in 1718, being opposed to the system of Larr; and retired to Tresnis, where he lived in solitude until the Court, undeceived by a catastrophe but too celebrated, recalled him, and restored him to office; when D'Aguesseau was reinstated in his former employments: he

exercised them till he arrived at the age of 82 years; and died on the 9th of February, 1751. He was interred at Auteuil.—It is said of D'Aguesseau, that he thought as a philosopher, and spoke as an orator: it might be added, that he lived as a sage in the positions of society he was successively called on to fill. [Translated from the French.]

To the above particulars respecting this great man it may be added, for the information of those who may not be aware of the estimation in which he is held in France, that his character is there regarded with a reverence and respect commensurate with that which attaches to the memory of Lord Bacon in England.-ED.

LETTER BY THE CHANCELLOR D'AGUESSEAU TO A FRIEND, ON THE SUBJECT OF THE CHRISTIAN MYSTERIES.

[TRANSLATED BY JAMES GLASSFORD, ESQ.]

It forms no part of my present object to inquire whether it is possible to reconcile the two contrary, and seemingly incompatible truths, which by their opposition form what we call a mystery. The most zealous defenders of our religion concede without difficulty to its greatest enemies, that the agreement of reason with faith would in this life be impossible, if man could arrive at it by no other way.

The whole difficulty, then, is reduced to an inquiry, not whether we are able to comprehend that which is incomprehensible, but whether, incomprehensible as it really is, the human mind ought not to receive it for a truth, without comprehending it; and whether reason itself, considered in its highest point of perfection, does not clearly perceive that such belief is indispensable.

Evidence alone, it must be confessed, has the right of demanding, and, so to speak, of com