It is certain that the grand and lofty Hebrew revelation of the One GOD was modified and debased by its contact with the Magian teaching. It has been well remarked that wherever any approximation had been made to this sublime truth of the existence of the one great First Cause, either “awful religious reverence” or “philosophic abstraction” had removed the Creative Power absolutely out of the range of human sense, and supposed that the intercourse of the Divinity with man, the moral government, and even the actual creative work, had been carried on by the intermediate agency of, in Oriental phrase, an Emanation, or, in Platonic language, of the “Wisdom,” “Reason,” or “Intelligence” of the Supreme. The Jews, under the influence of their intercourse with the Persians, adopted that conception, and, departing from the path laid down for them by Revelation, interposed one or more intermediate beings as the channels of communication between GOD and man. The Apostle seizes on the popular fancy, and endeavours to restore from it the original truth, when he tells his readers that the “Word” of which they spoke so vaguely and presumptuously was none other than GOD Himself,--the SON of GOD, but equal with the FATHER,--the brightness of His glory and the express image of His person. He showed them that the mediation between the lofty spiritual nature of GOD and the intellectual and moral being of Man was not to be accomplished through any independent agency, but by the revelation of GOD Himself in the person and presence of His beloved SON. That this, the essential and central truth of Christianity, was one which the unassisted human intellect could never have developed we know, from the fact that it is found in no creed of admittedly human origin, and that it is never clearly set forth even in any religious system which has borrowed from Christianity. We can imagine the ability of man to shape out for himself an idea of some awful Power, some mighty First Cause, which created and ordered the universe, and controlled and shaped its destinies. Looking around upon creation, he might, perhaps, without any severe intellectual effort, attain to the thought of a Creator. This conception once realised, he might in due time come to believe that the Creator could be pleased or angered by the doings of His creatures; and that the anger of One so powerful would be something to dread and avoid. But the idea of this grand and terrible Creator sending from Heaven His own Son to take upon Himself humanity, and thereby save the creature from the just wrath it had provoked, and the dread retribution it had deserved,--an idea, so glorious and consoling, could never, we believe, have been grasped by the loftiest human intellect, unless aided by a revelation from above.