[Footnote 345: I do not find it possible to give a more honourable place than this to a system of biblical exegesis which has still a few defenders. It was first developed in Christian times by the Gnostics, and was eagerly adopted by Origen, who fearlessly applied it to the Gospels, teaching that "Christ"s actions on earth were enigmas ([Greek: ainigmata]), to be interpreted by Gnosis." The method was often found useful in dealing with moral and scientific difficulties in the Old Testament; it enabled Dionysius to use very bold language about the literal meaning, as I showed in Lecture III. The Christian Platonists of Alexandria meant it to be an esoteric method: Clement calls it [Greek: symbolikos philosophein]. It was held that [Greek: ta mysteria mystikos paradidotai]; and even that Divine truths are honoured by enigmatic treatment ([Greek: he krypsis he mystike semnopoiei to theion]). But the main use of allegorism was pietistic; and to this there can be no objection, unless the piety is morbid, as is the case in many commentaries on the Song of Solomon. Still, it can hardly be disputed that the countless books written to elaborate the principles of allegorism contain a ma.s.s of futility such as it would be difficult to match in any other cla.s.s of literature. The best defence of the method is perhaps to be found in Keble"s Tract (No. 89) on the "Mysticism" of the early Fathers. Keble"s own poetry contains many beautiful examples of the true use of symbolism; but as an apologist of allegorism he does not distinguish between its use and abuse. Yet surely there is a vast difference between seeing in the "glorious sky embracing all" a type of "our Maker"s love," and a.n.a.lysing the 153 fish caught in the Sea of Galilee into the square of the 12 Apostles + the square of the 3 Persons of the Trinity.
The history of the doctrine of "signatures," which is the cryptogram theory applied to medicine, is very curious and interesting, "Citrons, according to Paracelsus, are good for heart affections, because they are heart-shaped; the _saphena riparum_ is to be applied to fresh wounds, because its leaves are spotted as with flecks of blood. A species of _dentaria_, whose roots resemble teeth, is a cure for toothache and scurvy."--Vaughan, _Hours with the Mystics_, vol. ii. p.
77. It is said that some traces of this quaint superst.i.tion survive even in the modern materia medica. The alliance between medicine and Mysticism subsisted for a long time, and forms a curious chapter of history.]
[Footnote 346: Cornelius Agrippa of Nettesheim, a contemporary of Reuchlin, studied Cabbalism mainly as a magical science. He was nominally a Catholic, but attacked Rome and scholasticism quite in the spirit of Luther. His three chief works are, _On the Threefold Way of Knowing G.o.d, On the Vanity of Arts and Sciences_ (a ferocious attack on most of the professions), and _On Occult Philosophy_ (treating of natural, celestial, and religious magic). The "magician," he says, "must study three sciences--physics, mathematics, and theology."
Agrippa"s adventurous life ended in 1533.]
[Footnote 347: Theophrastus Paracelsus (Philippus Bombastus von Hohenheim) was born in 1493, and died in 1541. His writings are a curious mixture of theosophy and medical science: "medicine," he taught, "has four pillars--philosophy, astronomy (or rather astrology), alchemy, and religion." He lays great stress on the doctrine that man is a microcosm, and on the law of Divine manifestation _by contraries_--the latter is a new feature which was further developed by Bohme.]
[Footnote 348: "I saw," he says, "the Being of all Beings, the Ground and the Abyss; also, the birth of the Holy Trinity; the origin and first state of the world and of all creatures. I saw in myself the three worlds--the Divine or angelic world; the dark world, the original of Nature; and the external world, as a substance spoken forth out of the two spiritual worlds.... In my inward man I saw it well, as in a great deep; for I saw right through as into a chaos where everything lay wrapped, but I could not unfold it. Yet from time to time it opened itself within me, like a growing plant. For twelve years I carried it about within me, before I could bring it forth in any external form; till afterwards it fell upon me, like a bursting shower that killeth wheresoever it lighteth, as it will. Whatever I could bring into outwardness, that I wrote down. The work is none of mine; I am but the Lord"s instrument, wherewith He doeth what He will."]
[Footnote 349: This is from Bp. Warburton. "Sublime nonsense, inimitable bombast, fustian not to be paralleled," is John Wesley"s verdict.]
[Footnote 350: See Overton, _Life of William Law_, p. 188.]
[Footnote 351: I have omitted Bohme"s gnostical theories as to the seven _Quellgeister_ as belonging rather to theosophy than to Mysticism. The resemblance to Basilides is here rather striking, but it must be a pure coincidence.]
[Footnote 352: And of English Mysticism before the Reformation; cf. p.
208.]
[Footnote 353: From the _Spirit of Prayer_. The sect of Behmenists in Germany, unlike Law, attended no church, and took no part in the Lord"s Supper.--Overton, _Life of William Law_, p. 214.]
[Footnote 354: This stimulating doctrine, that the soul, when freed from impediments, ascends naturally and inevitably to its "own place,"
is put into the mouth of Beatrice by Dante (_Paradiso_, i. 136)--
"Non dei piu ammirar, se bene stimo, Lo tuo salir, se non come d"un rivo Se d"alto monte scende giuso ad imo.
Maraviglia sarebbe in te, se privo D"impedimento giu ti fossi a.s.siso, Com" a terra quieto fuoco vivo.
Quinci rivolce inver lo cielo il viso." ]
[Footnote 355: It may be interesting to compare the following pa.s.sage from George Fox, which dramatises the irruption of natural science, with its faith in fixed laws, into the sphere of the religious consciousness:--"One morning, while I was sitting by the fire, a great cloud came over me, a temptation beset me; and I sat still. It was said, _All things come by Nature_; and the elements and stars came over me, so that I was in a manner quite clouded by it. And as I sat still under it and let it alone, a living hope and a true voice arose in me, which said, _There is a living G.o.d who made all things_.
Immediately the cloud and temptation vanished away, and life rose over it all; my heart was glad, and I praised the living G.o.d."]
[Footnote 356: So we may fairly say, if we remember that we are speaking of what transcends time. Neither Bohme nor Law looks forward to a golden age on this earth.]
[Footnote 357: Henry More"s judgment is as follows: "Jacob Behmen, I conceive, is to be reckoned in the number of those whose imaginative faculty has the pre-eminence above the rational; and though he was a good and holy man, his natural complexion, notwithstanding, was not destroyed, but retained its property still; and, therefore, his imagination being very busy about Divine things, he could not without a miracle fail of becoming an enthusiast, and of receiving Divine truths upon the account of the strength and vigour of his fancy; which, being so well qualified with holiness and sanct.i.ty, proved not unsuccessful in sundry apprehensions, but in others it fared with him after the manner of men, the sagacity of his imagination failing him, as well as the anxiety of reason does others of like integrity with himself."]
[Footnote 358: Canon G.G. Perry, in his _Students" English Church History_, disposes of this n.o.ble group of men in one contemptuous paragraph, as a "cla.s.s of divines who were neither Puritans nor High Churchmen," and makes the astounding statement that "to the school thus commenced, the deadness, carelessness, and indifference prevalent in the eighteenth century are in large measure to be attributed." It is of these very same men that Bishop Burnet writes, that if they had not appeared to combat the "laziness and negligence," the "ease and sloth" of the Restoration clergy, "the Church had quite lost her esteem over the nation." Alexander Knox (_Works_, vol. iii. p. 199) speaks of the rise of this school as a great instance of the design of Providence to supply to the Church what had never before been produced, writers who do "full honour at once to the elevation and the rationality of Christian piety.... In their writings we are invited to ascend, by having a prospect opened before us as luminous as it is sublime.... They are such writers as had never before existed.... No Church but the English Church could have produced them." Of John Smith he says, "My value for him is beyond what words can do justice to."
The works of Whichcote, Smith, Cudworth, and Culverwel are happily accessible enough, and I beg my readers to study them at first hand. I do not believe that any Christian could rise from the perusal of the two first-named without having gained a lasting benefit in the deepening of his spiritual life and heightening of his faith.]
[Footnote 359: A writer who signs himself S.P. (probably Simon Patrick, bishop of Ely), in a pamphlet called _A Brief Account of the new Sect of Lat.i.tude Men_ (1662), vindicates their attachment to the "virtuous mediocrity" of the Church of England, as distinguished from the "meretricious gaudiness of the Church of Rome, and the squalid s.l.u.ttery of fanatic conventicles."]
[Footnote 360: Compare with these extracts the words of Leibnitz: "To despise reason in matters of religion is to my eyes certain proof either of an obstinacy that borders on fanaticism, or, what is worse, of hypocrisy."]
[Footnote 361: See Appendix C.]
[Footnote 362: The cla.s.sical reader will be reminded of Lucretius, iii. 979-1036. Smith, however, would not have relished this comparison. He devotes part of one sermon to a refutation of the Epicurean poet, in whom he sees a precursor of his _bete noire_, Hobbes!]
[Footnote 363: Compare with this the following pa.s.sage of Jean de Labadie (1610-1674), the founder of a mystical school on the Continent: "Plusieurs sont bien aises d"ouyr dire qu"ils sont justifies par Jesus-Christ, laves de leurs peches en son sang par la foi, par la repentance et par le bapteme chrestien, et volontiers ils I"embrasent comme Justificateur, comme crucifie et mort pour eux; mais peu prennent part a sa croix, a sa mort, pour se faire spirituellement mourir avec Luy, crucifier leur chair avec la sienne, et porter en eux-memes les vives marques de sa croix et de sa mort. Peu le goutent comme Justificateur au dedans par l"Esprit consacrant et immolant le vieil homme a Dieu et par une pratique vraiment sainte, laquelle dompte le peche."]
LECTURE VIII
"For nothing worthy proving can be proven, Nor yet disproven; wherefore thou be wise, Cleave ever to the sunnier side of doubt, And cling to Faith beyond the forms of Faith!
She reels not in the storm of warring words, She brightens at the clash of Yes and No, She sees the Best that glimmers through the Worst, She feels the sun is hid but for a night, She spies the summer thro" the winter bud, She tastes the fruit before the blossom falls, She hears the lark within the songless egg, She finds the fountain where they wail"d "Mirage!""
TENNYSON, _The Ancient Sage_.
"Of true religions there are only two: one of them recognises and worships the Holy that without form or shape dwells in and around us; and the other recognises and worships it in its fairest form.
Everything that lies between these two is idolatry."
GOETHE.
"My wish is that I may perceive the G.o.d whom I find everywhere in the external world, in like manner within and inside me."
KEPLER.
"Getrost, das Leben schreitet Zum ew"gen Leben hin; Von innrer Gluth geweitet Verklart sich unser Sinn.
Die Sternwelt wird zerfliessen Zum goldnen Lebenswein, Wir werden sie geniessen Und lichte Sterne sein.
"Die Lieb" ist freigegeben Und keine Trennung mehr Es wogt das volle Leben Wie ein unendlich Meer.
Nur eine Nacht der Wonne, Ein ewiges Gedicht!
Und unser Aller Sonne Ist Gottes Angesicht."
NOVALIS.
NATURE-MYSTICISM--_continued_
"The invisible things of Him since the creation of the world are clearly seen, being understood through the things that are made, even His everlasting power and Divinity."--ROM. i. 20.
In my last Lecture I showed how the later Mysticism emanc.i.p.ated itself from the mischievous doctrine that the spiritual eye can only see when the eye of sense is closed. After the Reformation period the mystic tries to look with both eyes; his aim is to see G.o.d in all things, as well as all things in G.o.d. He returns with better resources to the task of the primitive religions, and tries to find spiritual law in the natural world. It is true that a strange crop of superst.i.tions, the seeds of which had been sown long before, sprang up to mock his hopes. In necromancy, astrology, alchemy, palmistry, table-turning, and other delusions, we have what some count the essence, and others the reproach, of Mysticism. But these are, strictly speaking, scientific and not religious errors. From the standpoint of religion and philosophy, the important change is that, in the belief of these later mystics, the natural and the spiritual are, somehow or other, to be reconciled; the external world is no longer regarded as a place of exile from G.o.d, or as a delusive appearance; it is the living vesture of the Deity; and its "discordant harmony,[364]" though "for the many it needs interpreters,[365]" yet "has a voice for the wise" which speaks of things behind the veil. The glory of G.o.d is no longer figured as a blinding white light in which all colours are combined and lost; but is seen as a "many-coloured wisdom[366]" which shines everywhere, its varied hues appearing not only in the sanctuary of the lonely soul, but in all the wonders that science can discover, and all the beauties that art can interpret. Dualism, with the harsh asceticism which belongs to it, has given way to a brighter and more hopeful philosophy; men"s outlook upon the world is more intelligent, more trustful, and more genial; only for those who perversely seek to impose the ethics of selfish individualism upon a world which obeys no such law, science has in reserve a blacker pessimism than ever brooded over the ascetic of the cloister.
We shall not meet, in this chapter, any finer examples of the Christian mystic than John Smith and William Law. But these men, and their intellectual kinsmen, were far from exhausting the treasure of Nature-Mysticism. The Cambridge Platonists, indeed, somewhat undervalued the religious lessons of Nature. They were scholars and divines, and what lay nearest their heart was the consecration of the reason--that is, of the whole personality under the guidance of its highest faculty--to the service of truth and goodness. And Law, in his later years, was too much under the influence of Bohme"s fantastic theosophy to bring to Nature that childlike spirit which can best learn her lessons.
The Divine in Nature has. .h.i.therto been discerned more fully by the poet than by the theologian or the naturalist; and in this concluding Lecture I must deal chiefly with Christian poetry. The att.i.tude towards Nature which we have now to consider is more contemplative than practical; it studies a.n.a.logies in order to _know_ the unseen powers which surround us, and has no desire to bend them or make them its instruments.
Our Lord"s precept, "Consider the lilies," sanctions this religious use of Nature; and many of His parables, such as that of the Sower, show us how much we may learn from such a.n.a.logies. And be it observed that it is the normal and regular in Nature which in these parables is presented for our study; the yearly harvest, not the three years"
famine; the constant care and justice of G.o.d, not the "special providence" or the "special judgment." We need not wait for catastrophes to trace the finger of G.o.d. As for Christian poetry and art, we do not expect to find any theory of aesthetic in the New Testament; but we may perhaps extract from the precept quoted above the canon that the highest beauty that we can discern resides in the real and natural, and only demands the seeing eye to find it.
In the Greek Fathers we find great stress laid on the glories of Nature as a revelation of G.o.d. Cyril says, "The wider our contemplation of creation, the grander will be our conception of G.o.d."
And Basil uses the same language. We find, indeed, in these writers a marked tendency to exalt the religious value of natural beauty, and to disparage the function of art--a premonition, perhaps, of iconoclasm.