: "The variety of metaphors, figures, or hieroglyphics employed in the first chapter of the Gospel by the Apostle John, seems to be directed, not only against the Gnostics, but also against the formation of theories upon the objective things, (i. e. things existing out of our mental conceptions) which are alluded to as having their being in the divine nature. The hieroglyphic, Word or Reason, is identified with the hieroglyphic, Light and to both is attributed the creation of the world (vers. 3 and 10). Considering what is said of Christ, represented by these two figures, it would be equally accurate or equally incorrect to speak of the incarnation of the Word, and of the incarnation of the Light. As in the 4th verse the Life and the Light are identified, the Life incarnate, would be of the same value, as a verbal expression, as the Word, or the Light incarnate. Such are the fleeting grounds of the philosophico-theological systems which, having harrassed and distracted the world for many centuries, are still silently undermining Christianity. But on the other hand, if we give up the attempt to draw logical conclusions from these figures or hieroglyphics (conclusions which like the premises, must be at the best, figurative and hieroglyphical)—if we cease to search into the nature of God, by means of these figures— if we look on the original emblems as they express the relation in which Christ stands to his Father and to mankind; finally, if we compare these figures with the practical views of Christ which are abundantly given in the New Testament; the variety itself of the metaphors becomes instructive. John, (for instance) says that he and those who, like himself, had received Christ, "beheld his glory, the glory as of the only-begotten of the Father, full of grace and truth." These are also metaphors; but how well do they agree with those that have before been used! Grace (xapıs) is kindness, benevolence; truth (ảλŋeia) is knowledge; the first is easily and naturally connected with Life, the second, with Light. Christ, then, as seen by means of the hints given in these enigmas,* becomes practically known to us. Christ's nature in regard to us, as expressed by John, entirely agrees with the description which Paul gives of it,† in the words, "Christ the power (the gracious and vivifying power) of God; Christ, the wisdom (the Truth, the Light) of God." Christ is the source of our eternal Life; Christ is the source of whatever divine Light we possess in his revelation. *1. Cor. i. 24. 1. Cor. xiii. 12. Page 67. Narrow views of the Reformers in regard to mental freedom. The Editor cannot too highly praise or too strongly recommend the luminous and eloquent Lectures of M. Guizot, both those which he calls Histoire de la Civilization en Europe, and those in which, applying the philosophical principles of this work, to the history of his country, the author calls Histoire de la Civilization en France. In both these works he exhibits the defects of the Reformation, with truth and impartiality. It will be enough for the present purpose to insert a passage from the former course of Lectures (Hist. de la Civil. en Europe) which, though it must greatly lose from its force and beauty in a translation, we shall take the trouble of rendering into English, for the sake of those who do not read French with perfect ease. (The Reformers) while employed in the abolition of an absolute power over things spiritual, were far from understanding the true principles of human liberty. They enfranchised the human mind, and yet wished to govern it by law: they were in fact, establishing the supreme independence of private judgment, and believed all the while that they had succeeded in establishing a legitimate authority in matters of faith instead of an illegitimate one. The Reformers had neither risen to the first principles, on this subject, nor did they follow their own work to its ultimate consequences. Hence a twofold error in their conduct. On the one hand they either did not know, or did not respect the rights of the human mind, to their full extent. Claiming those rights for themselves, they violated them in others. On the other hand, they failed to define accurately the limits and rights of authority, over the intellectual or spiritual world. I do not speak of compulsive authority, which can have no rights at all; but of a purely moral authority, whose whole power lies in persuasion and example. In almost all Protestant countries there is something wanting, there is something imperfect in the organization of intellectual society, whereby the regular action of the established and ancient opinions is impeded. The rights of tradition have not been reconciled with those of liberty. The reason seems to be that, to this day, those who represent the Reformation have neither completely understood, nor embraced its principles and necessary results. "Hence the air of inconsistency, the narrow basis which give such undue advantages to its enemies; &c. &c. If this statement required any thing but impartial observation to confirm it, the founders of the English Church have left such proofs of their narrow views of mental liberty, as more than justify the preceding observations. We are far, indeed, from undervaluing the services of those men. All of them exposed their lives, and some actually perished in the work of emancipating their country from Papal tyranny. For what they did they unquestionably deserve, and shall always have, our respect and gratitude. But it must not be concealed or disguised, that their struggle against Popery did not proceed from opposition to the principle on which Popery is grounded. No Pope did ever nourish a more decided hatred of mental liberty, than the leaders of the English Reform entertained in their breasts. The eternal law, which leaves no alternative between mental slavery, and the right of individual judgment in matters of speculative religion-that immutable law, not the Founders of the English Church, saved this nation from a Popery more tyrannical, if possible, than that against which Luther contended. Our readers have seen, in one of the preceding Illustrations, a few specimens of the insolent decrees which the Christian Emperors issued at the instigation of a clergy, who, at the end of the fourth century, were already Papists in principle, though not in name. Many must have been shocked at the |