Beruflich Dokumente
Kultur Dokumente
MARGARET S LECTURES
1905
M.A., D.D.
J
ENNISMORE GARDENS; LATE FELLOW OF KING S COLLEGE, CAMBRIDGE, AND HERTFORD COLLEGE, OXFORD AUTHOR OF "CHRISTIAN MYSTICISM."
"
Noli foras
ire,
;
in te redi. et si
In interfere homine
inveneris,
habitat veritas
animam mutabilem
transcende te
ipsum."
AUGUSTINE, De Vera
Religione^ 72.
LONDON
JOHN MURRAY, ALBEMARLE STREET, W.
i
906
67/1
LIBRARY
731571
PREFACE
THESE Lectures were
of St Margaret
s,
Westminster, on Wednesday
Lent,
1905.
afternoons during
part
They cover
of
the
same ground
1
as
my Bampton
Lectures of
are discussed
899
more
Of
the
books referred
two,
The
s
is
former
is
one of the
Camden
I
Society
publications,
and the
edited
print.
latter,
understand,
soon to be
There
is
of Norwich, by Miss
Warrack
and parts of
vi
PREFACE
have recently been reprinted. Canon Overton s Life of William Law should
also
William
Law
be read by those
who
are interested in
the author of
of Prayer.
W.
R.
INGE.
CONTENTS.
I.
....
. .
.
PAGE
I
II.
38
III.
WALTER HYLTON
WILLIAM LAW
80
124
.
IV.
V. VI.
173
.
2O7
LECTURE
GOD
times
and
in
in
divers
manners.
He
fulfils
ways, lest one good custom should corrupt the world. the Revelation
Himself
many
should not
of communicating Divine truth, differing from other modes by its immediacy or externality.
The
is
antithesis
as
true, is
religion.
The
tion
antithesis of
is
not
;
"revealed,"
the classifica
with other
religion
is
facts.
But
natural,
and
religion
is
revealed,
Our
into
is
to
grow
our
and
since,
the
beautiful
for
words of
Augustine,
hearts
He
"made
us
Himself,
are unquiet
But
if
rights,
we if we say
if
they rest in Him." thus claim for our nature its royal
that our nature
is
until
to
be
like
we
comprehended in the old sayings "know and we are at once thyself" thyself,"
"be
confronted with
centred
life
is
the
paradox that
the
self-
spiritual death.
self-sufficing,
As
individuals
we
in
are
not
we
are
not
in
dependent.
Our minds
the
are no pure
mirrors
of
which
beauty
and
wisdom
the
Divine mind
for
may
shine reflected.
find
We
us.
cannot,
the
most
part,
God
unaided.
He
This
why we have
revelation.
needed, and
still
need, the
word
of
Revelation
truth
for
is
the unveiling
some Divine
discovered
it
which we could
ourselves,
not
have
but
which,
when
is
shown
to us
by others to
whom
has spoken, we can recognise as Divine. There can be no revelation which is purely
God
REVELATION
external
partly
;
such
communication
would
be
unnoticed,
and
partly
misunderstood.
within
us
that
this
is
the
voice
first
of
God
from
without,
God
through the mouth of those whom has honoured by making them His
spokesmen.
Testament,
is
"
mystery,"
in
the
New
has
this
therefore
necessary for
who
are
at the feet
of those
who have
of God.
Kingdom
may be
that
we
are
shall
Strictly
not
communicable.
What
not
the
handed on
inadequate
is
but the
symbols in which the seer tries to represent what he has experienced, to pre
serve
others.
it
possess a
in their
man
sunset.
Memory
preserves
pale
reflection of them,
such purposes, fails lamentably to reproduce even that pale reflection. Those only can understand the mind of the prophet
not
for
made
or
his
saint
who can
fire
supply what
is
lacking in
words from
from the
their
own
hearts,
glow which
fact that
to render permanent.
unshaken
God
These revela
guide and encourage and comfort us throughout our lives. They may give us
tions
may
confidence to believe
in
which
have
come
to
ourselves,
otherwise
we might
lives
hardly
dare
Moreover, their
and
their counsels
may
conditions
such revela
tell
They may
saints
us where
how
of
to look,
and what
are
to look for.
The
ology
lives
the
thus
very
Hagiin
has
fallen
into
discredit
because
RELIGIOUS BIOGRAPHY
time past it was written for edification, and not for truth. Any story that the biographer
saint,
and conducive
investigation.
"
What
more
Newman
to
called
the
riot.
"
illative
faculty
was allowed
religious
run
We
desire
no
romances of
The
strict truth is
good enough
we can
arrive at
it,
we
shall find
a reinforcement to Christian
value.
practical
faith
of enormous
For Christianity
thing.
It
is,
is
a very concrete
as
John
Smith,
life,
the
Cambridge
a
personalities
Platonist, said,
It
is
a Divine
not
Divine science.
embodied
than
in in
great
more
adequately
or
any
philosophical
It
systems
doctrinal
formulas.
found
its
complete expression
;
in the
Person
is
in the lives of
His best
we
shall
find
its
brightest
illustrations.
Those
who have
of
of
the
past
can
only be
books, or by the
books of
others about
them
will
be
and
clearly
God
is
the culminating
faculty,
even of the
Him whom,
as
unless
we
;
are
like
He
in
is
which
their
to
God,
are
developed
in
many
at
in
paths up
the
top.
though
all
meet
ditions laid
down
Only he who has clean hands and a pure heart, who is humble and sincere, charitable and upright, can ascend into the
inexorable.
hill
of the Lord, or rise up in His holy place. But the intuition of eternal truth is no
monopoly
contemplative recluse, or of the philosopher, or of the poet, or of the man of action. The perfect Christian would
of
the
cultivate
ation,
and consecrate
practical
energy,
an
harmonious
MYSTICAL STATES
manner, and would be brought near to
God
by all parts of his nature acting together. But non omnia possumus omnes. God gave
some
apostles,
evangelists,
some pastors and teachers. All these worketh one and the self-same Spirit, dividing to every
man severally as He will. The life of devotion has its when the God whom the saint
love with
all
mystical state,
has striven to
his heart
strength, for
whom
all
he has renounced
ambition, and
all
dear
domestic
reveals
ties,
pleasure,
Himself
in
mysterious intercourse to
of the
The
when
intellectual
life
has
its
mystical state,
whose thoughts
harmony which
seems
trance
to
reconciles
all
contradictions,
faculties,
even the
and
the
thinker for a
few moments
thought, goal
the
with the
ineffable
"
primal
source of
all
One.
of
the
intellect
in love
(vous
ep&v)
of Plotinus, and
the
amor
intellectualis
Dei
of Spinoza.
The poet s worship of nature has its mystical state, when in Platonic fashion the admiration of beautiful forms, either human or in God s
other handiwork, has led him up to a vision
of Divine beauty.
"The
As Spenser
sings
Him
his beautie
doth declare
faire. good Thence gathering plumes of perfect speculation, To impe the wings of thy high flying mynd, Mount up aloft through heavenly contemplation, From this darke world, whose damps the soule do blynd, And, like the native brood of eagles kynd,
s
is
that
beautifull
and
On
that bright
Sunne
of glorie
fix
thine eyes,
infirmities."
fraile
The
of
scientific
mystical state.
is
lighted throughout
by the torch
9
natural
imagination,
without
which
phenomena
less.
The
imagination
creates
religion
peopled the woods with Dryads, and saw Proteus rising from the sea," but a "old
pure,
humble,
disinterested
reverence
and
worship for the vastness and splendour and majesty of the universe. This worship may
spirit,
:
as in
Tennyson s
poem
called
Vastness
Spring and summer and autumn and winter, and old revolutions of earth,
all
these
All
change of the
tide,
What
all
if
we
all
own
the
corpse-coffins at last,
Swallow d in vastness,
lost
silence,
"
drown d
in
Or
of
it
may awaken
pre-scientific
thought
and
is
imagination
Such
the inspiration
which
cosmical
its
feeling
for
nature
receives
perhaps
grandest
B
expression.
10
First,
spirit
of
Man
boasts
of
his
conquests
"
roi."
Then
"
the Earth-spirit
la
mocks
moi
his pride
au jour
Tu
J
ai
en vas dans
cendre, et
1
je reste
aube, les fleurs, 1 amour; Je suis plus jeune apres des millions d annees."
toujours le printemps,
to insignificance,
The glorious
stars Sirius,
dim
;
light
and paltry
bird-like
cluster of attendant
planets
night,
the
comet,
stars
terror
like
of
the
speeds
past
the
;
so
many
of
Way,
the
"
spectral
worlds not
the
poet
:
eye
till
the
Infinite
"
L etre
vit
dans
mon
unite
sombre,"
Je n aurais que
de
ombre."
SOLDIER MYSTICS
II
The immanent
its
pantheism, or
it,
"
monism"
is
as
which
the creed
is
of most scientists
religion,
who
"
are religious,
a real
which only ignorance and prejudice can stigmatise as In so far as infidelity." it culminates in an immediate feeling of being
enveloped by the all-embracing Spirit of the
cosmos,
or, in
Huxley s words,
it
"
in the
sense
is
a mystical religion.
in
The sympathetic study of human character, much the same spirit in which Wordsworth
studied nature,
may
of a distinctive type, as
lecture devoted to
we
shall see in
a later
Robert Browning.
also
faith,
-
The
in
active
life
may
as
issue
in
thoroughly mystical
the
lives
may be
like
seen
of soldier
mystics
at
Colonel
Gardiner,
1745,
who was
and Charles
out
and without reproach, who fell at Khartoum. Men of this type see the hand of
fear
God
everywhere.
full
Life for
"
them
"
is
as sacra
mental, as
of
mysteries
in
the
Greek
Platonic philo-
12
But there sopher or the poet of nature. is a very striking difference in the kind of
sacramental symbolism which these two classes of mystics seek and find in the external world.
The
active,
practical
worker
demands
spiritual
happen in
activities are
in
just
as
his
own
spiritual
time.
not want
but to
their religious
different.
The
some
active
man
the
for
evidences
Divine
in
intervention
supernaturalism
form
philosopher and poet make no such demand, and the religious man of science regards belief in miracle as a kind of blasphemy. Amiel
says that
"
miracle
is
a vision of the
;
Divine Divine
nature,
behind
nature."
Yes
but
the
of
face
the
energising and
altering
of
mark on
upon
it.
no place for a discussion upon miracles, a subject which lies quite outis
This
DEFINITION OF MYSTICISM
side
13
the
scope
are
of
these
lectures
in
but
for
those
versies
who
I
interested
current
contro
light
is
thrown upon the attitude of the two parties by the considerations which I have just
suggested.
wishes to under
different
religious
varieties
think not.
recent
the following
attitude
definition.
"
Mysticism
divines and
is
that
of
mind which
moves
toward the
life,
spiritual in the
common
things of
the
not a partial and occasional operation of mind under the guidance of far-fetched
1
analogies."
The
last
clause
is
directed
among
of
the Neo-Catholic
is
littrateurs in France,
and which
illustrated
by
the
later
is
novels
Huysmans.
is
The
definition
valuable as
the
round,
p. 41.
common
14
task,
power
to
waft us upward
throne.
It
to the
is
very footstool of
God s
most
important that we should recognise the sacra mental value of mere right action, even of the
it
is
valuable
the
view
of
things
and
expression events
of our habitual
and
of
men and
view
is
ourselves.
fatally
in
|
Our
habitual
point
it
incomplete unless
action.
"The
finds
intellect
expression
habitual
by
itself
moves
j
nothing,"
as
Aristotle said.
Beautiful
thoughts hardly bring us any nearer to God until they are acted upon. No one," says can have a true idea of right, until Martineau,
" "
he does
he does
it
it
ineffable in
alacrity."
any genuine reverence for it, till often, and with cost any peace he till does it it, always and with
;
The
is
no
The
to
religious
man who
begins and
conscience,
and
not a mystic.
There
little
many
no
noble
characters
to
who have
religion.
affinity
mystical
Such
INTUITION
persons
Rossetti
"
15
will
:
echo
the
words
of
Christina
We are
Who
of those
who tremble
terrors
at thy
Word,
faltering
life,
Of mortal
by
We
are of those.
Not ours the heart thy loftiest love hath Not such as we thy lily and thy rose,
Yet,
Hope
of those
who hope
those."
We
Nevertheless
it
are of
is
habitual
presence of
God
within
that
and
around
us,
profound
conviction
communion
with
Him
an intuitive
is
essentially
We
with
the
supersensual
of
be,
world,
is
common
to
many
will
classes
minds.
The
?
next question
naturally
what
authority
do these
them
who
mischievous delusion, and that the only safe guides to Divine truth are external revelation
and common-sense.
to
be
neither
more
nor less than ascribing objective existence to the subjective creations of our own faculties,
to
ideas
and
feelings
of
the
mind
and
those
in
ideas of
its
own making,
place
in
Mill,
it
can read
the
them
what
takes
world
dry cannot the economic way, help appreciating to of an inexhaustible value, so speak,
fund of inward happiness which enriches A and accordingly without impoverishing B
;
without."
Even
however,
in
his
he recommends
"
poems.
learn
From
when
happiness,
shall
of
life
at
myself once better and happier as I came under This experience should have their influence."
And
felt
we cannot
trust
common-sense
I?
draw the
line sharply
realities,
and
infallibly
between
dreams and
when
No
doubt, as Leslie
Stephen
realities
says,
"all
mixture
of dreams and
of
facts."
involves
calls
distortion
But
what
he
dreams
the
are
not
necessarily
phantoms
of
imagination.
They may
be symbols inadequately representing a higher order of reality than the system which we call
matter of
fact.
It is
by no means
(for,
certain that
it is
of course,
only
The
the
and orders of
world.
We
do not
live
even contradictions,
may
states
are
absolutely
trustworthy.
We
pass
from one state to another without change of place. May there not be other and higher
orders of reality into which
entered in
have found
the
contradictions in
some
of
conceptions
which
form
18
space,
and
be
May
not these
contradictions
a system,} that is, which would appear unsubstantial if viewed from the standpoint of a higher reality ?
It
of
the
of
naive
sensationism
to
spiritual
as to religion.
We
machine
in
projected
faculties
by
the
ethical
or
the
aesthetic
No
science
(as
reality
molecular physics deals with the relations which atoms, if there were such
things,
would
exhausts
JVfore^
what may be
a.
^2D.JlLJ:k?--J J&ner
^especially,
spheres
it
of
is
experience;
in
man jrees^hat
him
to
And he
can
SYMBOLS
to
IQ
ideas,
express
daily
needs
it is
and common
breaks
the
down when
called
upon
the
to describe
soul.
It
deeper
experiences
find similes
of
for
struggles to
said directly.
artist
what cannot be
If the poet,
William Blake,
for instance
to use strange
To him
(as
I
the vision
very
real,
so real that
have said) it possesses him rather than is possessed by him but it is not given in words,
;
The
is
oft-repeated
not
to
be
ridiculed.
who knew
both the psychology of the schools and the psychology of the saints, shows us that so it
must be
"
E
sa
vidi cose
che redire
;
Ne
profonda tanto,
1
ire."
Che
1
retro la
Paradiso
i.
20
And
Qual e colui che somniando vede, E dopo il sogno la passione impressa Rimane, e 1 altro alia mente non riede,
Cotal son
io,
Mia
visione,
ed ancor mi
distilla
l
essa."
Nel cuor
If
it
lo dolce
che nacque da
is
we understand what the mystic tells us, largely because we have experienced
fill
up
for ourselves
what words and images only give in a blurred and dim picture. The same is true of art
also.
No
the
to
one,
think,
would
if
seen
sea.
The
finest
lyric
tedious
those
whose
emotional nature
undeveloped.
The
parallel
between the
of
artistic
and the
very both are
is
religious
significant.
representation
things
in
They
are
akin
that
essentially
unselfish.
The
art
It
is
selfish
man
re
But
memory
1
of things.
xxxiii.
values the
things of
Paradiso
21
according as they
not.
fulfil
their
proper
is
end or
Even
so religion,
which
the
negation of selfishness, views things sub specie aeternitatis, and not according as they cause
pleasure or pain to ourselves.
representation
of
reality
is
But the
subject
religious
to
more
since the
is
main end of
an element of
productions.
its
limitations.
in religious
is
But there
symbolism.
The
religious attitude
Its
reality in
sense.
tion,
own
imperfec
It
illusions.
reverences
know that they are not inadequacy. creations of our fancy, like artistic symbols, but the spontaneous projections of a deeper
faculty
We
trifle
with.
Hence
religious
comes
reluctance
to
subject
symbols to
rationalistic tests,
in
which we observe
If
everywhere
human
history.
we remember
22
we
shall find
a ready
of mysticism such as
Royce regards as
I
a fundamental contradiction.
mean
the fact
is
the
craving for immediacy in the knowledge or vision of God, is at the same time intimately
associated
with
symbolism.
Mysticism
has
no
"
love for
It rests in
no
half-lights
it
longs to
so
far
as
it
succeeds,
it
treats
the
phenomena as symbols. But the temper which makes playthings of symbols which finds an
aesthetic or fanciful pleasure in
all
them
is
above
things alien to
it.
But we are
objection.
likely
to
hear
the following
to
Before
attributing
mystical
intuitions or visions
than
belongs
to
of
the
poet,
of the
IS
MYSTICISM MORBID?
2$
should
tions
all
we
not
remember
it
have made
such experiences are pathological, being invariably found to be associated with more
less
or
morbid
conditions
of
the
mind or
and
body?
Was
New
full
symptoms
mental
loss of
Nay,
is
it
religious experience
is
wisdom
most
duction
of
this
trance
one
of
the
efficacious
such suggestions as shall secure the triumph of the dearest wishes of the human heart?
What
Bohme admit
by what would
gazing
now be
called
self-hypnotisation
made by
specialists,
24
and deserve
the
real
below.
their
true
nature to be
of,
and with what physical conditions they are associated, or by enquiring what they may
grow
truth
into,
and
to
what regions of
?
spiritual
is
they
may
conduct us
The
former
the
method of pessimism.
Lucretius,
Swift,
and Schopenhauer try to make the passion of love odious and contemptible in this way. The more a thing is good, the higher it has
risen
from
it
its
the
it
more
its
first
state,
and
with
original /orms.
essentially the
pessimistic method.
all
human endeavour
;
futile,
all
progress
illusory
merely a bait by which Nature entices us to subserve her purposes to our own
hurt
;
moral beauty
by reason of their unstable nervous system, are more completely duped than their neighbours.
But Christianity agrees with Aristotelianism
in
25
is
nature
of
of
thing
its
potentiality
to
be known
roots.
Nor can
the
and suffering
We
do not
judge poetry in this way, though eccentricity has been common enough amongst poets.
Even
if
it
religious
genius
an abnormal
that
physical
and
value
of what
revealed to us.
would not
the
other.
men
to
whom
fact,
But, in point of
the
great
saints
have
been
no more
men
of exceptional gifts
would even
Our English
and
sensible,
Those whom
in these lectures,
have
chosen as specimens
defied even a
whether
might have
mad
26
I
holding a brief for It is a type of religion which no mysticism. one would wish to see in possession of the
not altogether
am
whole
field,
and which
versions.
It
been generally treated as the religion of pure feeling, and opposed to ethical theism on the
one
side,
and
have tried
show
lative faculty
and
both have their mystical states, that both types have, in point of fact,
contributed to the literature and hagiology of But, in spite of this, the trend of mysticism.
mysticism in the direction of pure feeling has been so marked, that the name is not likely
to
be readily given to piety of another type. In modern times, it will be said, the typical
is
mystical divine
of romanticism in theology. He opposed the intellectual idealism of Hegel, disparaging as of subordinate knowledge very importance
to
faith,
and making
"
"
faith to
consist entirely
total of
religion,"
of devout feeling.
The sum
in
he
says,
is
to
feel that
its
highest unity
SCHLEIERMACHER
all
27
is
that
that
is
moves us
is
in
feeling
one
being
to
feel,
to
say,
that
our
and
living
God."
And
whole
in
religious
experience,
You
become
sense,
and
the
becomes
object.
Sense
and
object
to
is
mingle and unite, and then each returns its place, and the object rent from sense
a perception, and you rent from the object is this It are, for yourselves, a feeling.
earlier
moment
yet
mean,
never
life
which
you always
experience,
experience.
is is
it
The
constant
phenomena of your
departure and
at
all,
just
its
return.
It
scarcely in time
so
quickly
does
so
pass
little
I
it
can
it
scarcely
be
described,
does
properly exist.
fast,
Would
it
that
could hold
it
and
your
refer to
as
first
highest
of
.
.
activities.
...
life
It
is
the
the
contact
.
the
It is
universal
with
individual.
all
error
and
misunderstanding.
You
lie
directly
infinite
world.
In that
moment you
are
its
soul.
Through
28
one part of your nature you feel, as your own, In this all its powers and its endless life.
way every
life
is
living original
movement
It
is
in
your
first
conceived.
the
source of
be
very
widely accepted
as
typical
mystical teaching.
The
this
revelation of
God
and
is
in
no other way.
experience
all
is
That
would admit
mysticism, or not
I
do not
our
faculties
which
so
common
in
discussions
Men champion
Intellect,
or
the
or the
they were three rival powers contending for the supremacy over our lives. The unity of
our personality
the
purposes, and
is
often
is
lost
sight
of.
Still,
classification
convenient
use
it
for
if
certain
we may
it
we always
in
remember
that
involves
us
unreal
abstractions.
With
this caution,
we may say
WILL, INTELLECT,
that
AND FEELING
29
the
religious
It
consciousness
pure
of
feeling.
immediacy,
which
in
religious phraseology
by saying that
lends
with
God
self- revealing
consciousness.
God
that
it
us
presence a portion
at length
in
begins our
of
His eternal
it
life,
we may
make
can only become our own by passing for a while quite out of the sphere of immediate perception. Feeling must
our own.
But
pass into
will.
In
so
passing
it
does not
as feeling.
itself
And
as
Will,
will,
when
be
will
it
becomes
intelli
conscious of
gence,
passes into
to
will.
without
ceasing
The
intelli
and
has
gence
been love, knowledge recently well shown by McTaggart (Studies in Hegelian Dialectic]. This corresponds with
or
is
as
the thesis of
some mystical
the
"
theologians, that
state
is
what they
call
mixed"
But
this
"
intel
it,
love of
God,"
as Spinoza called
plane,
is
a reversion, on a
much higher
to
the
3O
pure feeling, or
has described a
into
we
The
religious experience
circle,
shown
its
to
it,
as
its
course.
simple,"
"The
says
Neo-Platonist
"the
inter
mediate are
complex."
The danger
fallen
to
is
victims
temptation to clutch at
have gone through the toilsome preparation and discipline of the will and intellect. They have
tried to live throughout in the pleasant
The
result of this
intellect
is
impatience
is
sacrificed or
remains outside the religious life. In such cases there is no check upon super
stitious beliefs,
fantastic
theosophy or magic and no check upon such excesses of emotionalism as are revivals. frequently witnessed at religious
Sometimes
starved.
it
is
is
history
PANTHEISM
j
31
nomianism and quietism, The former teaches that he who is led by the Spirit can do no
wrong, or that the sins of the body cannot stain the soul. The latter teaches that we
can
"
say most satisfactorily if we sit concerning us with folded arms. It must be admitted that
"
Lord God
will
those schools
in
of philosophy which
are most
The
is
classical
form of
philosophy
Oriental
all
pantheism,
which by obliterating
things
for
outlines
makes
all
equally
divine,
and
leaves
no room
wrong..
distinctions
between
right
and
this intoxicating
To
Where
it
cometh,
all
things are,
And
"
it
cometh everywhere.
am
Of the seven stars and the solar year, Of Caesar s hand, and Plato s brain, Of Lord Christ s heart, and Shakespeare s
strain."
Most
mystical
philosophers
have
been
determinists.
Plotinus
cannot
be considered
32
an exception
and
the
systems of
unsatisfactorily
Spinoza
by
all
who lay much stress on human Hence perhaps comes the extreme
mysticism expressed by
volition.
dislike of
many ethical theists, A especially by the German Ritschlians. form of religion which tends to mix up man and God, to break down the rigid limits of individuality, and to make evil an unreal
appearance,
injurious.
must,
they
is
think,
be
morally
But there
no
real
inconsistency
strictest ethics, or
Mysticism repudiates
moralism,
not
not
insists,
intellect,
morality.
inspiration
It
no doubt, on personal
source
as
the
of
religion.
As
Emerson says
"This
communication
is
an influx of the
It is
an ebb of
the individual rivulet before the flowing surges of the sea of life. The character and
.
.
duration
of this
state of the
individual,
which form
it
33
warms, like our household fires, all the families and associations of men, and makes society
possible."
But
it
glow rapidly becomes extinct unless kindles a flame in the will and intellect.
this
its life
in inactive \
is
a
"
failure, j
is
The God
found
not to be
unused.
to
feel
Those who
above
and enjoy their power of things communion with God, are bound to remember
that
finite
our
relation
to
God must be
that
of
and
dependent beings.
On
one side
;
we have fellowship with the Father on the other we are very far removed and even
estranged from Him. Does not this throw more light on that feature in mystical literature which seems so
self- contradictory ?
I
mean,
the
claim
to
34
And
as
I
in its
all
development
our
ask
faculties.
uses,
and
in
using hallows,
you,
In
asking
shall
you,
to
listen to
literature
our language,
in
am
not trying
dead theology. There is a great deal of dead theology most of it died at a very early age some was alive for
to
interest
you
centuries
and
is
now
dead.
They may
be forgotten, as the Theologia Germanica was forgotten but so soon as they become known
;
much
alive.
old,"
says Maeterlinck,
"by
"
anti-mysticism."
vividly depict in
felt
some
the
fashion
other
the
presence
in
of
human
natures
have a perennial charm, and are among the most precious of the treasures which the
world
I
will
not willingly
let
1
die."
after
TYPES OF MYSTICISM
35
is
said
at
the
We
need
ask,
and we could
whether
a
seldom
guess
without
asking,
paragraph
or
in
describing
the
modern
fourth
times,
in
the
north or south
The
lecture
shall
devote to the
eighteenth-century divine, William Law, who from the seclusion of a remote village issued
several treatises of a mystical type which are
unsurpassed
for
robustness of
in
thought
and
shall
take two
as
poets
subjects.
my
The
poets
have
been
our most
influential
prophets
century
;
and and
it
nineteenth
and
feeling.
36
such a variety of testimony, con verging from many sides towards one central truth, most of my hearers should be able to
Among
find
to
some message which they can take home themselves. With all of us, the range of
extremely limited.
spiritual vision is
We
are
like persons
sea.
light,
gazing at the moonlight on the Every wave and wavelet reflects the but each spectator sees only one
narrow silvery path, that which stretches to the horizon straight out from his own feet.
Only those
and
to
who
lean
entirely
on
external
of,
And
them
will
In
the
;
Kingdom
of
God
are
many
it
mansions
were, to
believe
strength,
also
to
on
it
to
repose on the
common
be from
by a necessity naturally
laid
upon them,
to
WALLACE ON MYSTICISM
see
for
it
37
is
themselves.
the
faith
Theirs
also
faith
but
is
of insight and of
ledge,
the
faith
which
is
gnosis.
know Hard
and harder things have been said of gnosis, but it cannot be too things of gnosticism
;
seen
that
the
faith
which
is
not merely
hearsay
and
dependence, but which really envisages the It does not believe on a unseen for itself.
Person;
becomes,
it
believes
in
and
into
Him:
it
by an act at once voluntary and human action impelled from without (as all
is
that
name) participant
of a force of
life
with
Him and
conduct."
through
Him
and
I
have troubled you with no definitions of But when you have heard what mysticism. the authorities whom I have selected have
to say for themselves,
I
definition you will conclude that the shortest which has ever been suggested is also one of the best. Mysticism is the love of God.
LECTURE
THE
II
of the recluse
is
and never respected. It is difficult for us to realise that it was once a career, and not the
abdication
saint
of
all
careers.
The
from
professional
almost
earlier
Middle
Ages,
however,
his
was
recognised manner of life which, austere, did not at all condemn him
however
chosen
it
to obscurity or contempt.
becomes an important figure in Church history in the half century which followed the Decian
persecution,
in
Northern
all
In ecclesiastical
circles,
any
38
rate,
it
w as
r
reputation.
Pilgrims
who
and
39
far
huts in which the hermits found shelter, spread and wide accounts of their austerities and
their miracles.
in
They
described
how some
lived
dried-up wells,
pillars.
others
among
the tombs,
others on
The
macerations to which
their abstinence they subjected themselves from food, sleep, and ablutions made them
heroes at a time
when
They were
questions.
comprehend, was on its saner side a great purity crusade, combined with a desire to cultivate to
the
else
utmost the
to
it.
spiritual life
call
is
by
for
sacrificing all
selfish
is
To
There
as
the hermits
mistake.
room
as
this
kind of
If the
specialisation
well
"
for
others.
hermits
"
produced
nothing, in
the economic
;
and sense, they consumed next to nothing even those who are most sceptical about the
value of intercessory prayer may admit that the true saint, who can bring his example and
influence to bear
tion, is
on the
genera
a useful
member
of the community.
40
It is
we cannot
ministry at a marriage
He was
no
freely
continually
in
reproached
public,
for for
practising
austerities
and
associating
with
all
classes
and with
a
both
violent
sexes.
Monkish
ethics
involved
distortion
justification
practised
in the desire to
bring to
invisible.
Their
experiences illustrate the advantage as well as the defects of a highly specialised training.
In
the Middle Ages, England
was
full
of
persons
who
in
religious vows.
and convents, there were numerous anchor for solitary women, some in the open ages country, but more in the vicinity of a church.
"
The
yard,
cell
of the
anchoress,
built against
sometimes
contained
more
than
one
41
apartment, for the recluse usually had one, or even two, servants to attend upon her. She
herself never left the walls of her
cell,
which
had no means of
Even
outside
the
curtain,
an audience
The Ancren
early English,
esses, sisters,
for
was written
for
three
anchor
who had
retired
pious exercises,
their
domestic servants or lay sisters. They were not, it seems, connected with any
religious
community.
Kaines, Dorsetshire.
the
Ancren Riwle
of Oxford
is
deacon
in
and
Bishop of
is
Salisbury
to
1297-1315.
But the
style
said
earlier, and it is more probable that it was written by Bishop Poore, who was born and buried there. The author of the Ancren Riwle was certainly a learned man he quotes
;
be
Pagan
poets,
42
just
what
it
professes to be, a
compendium
It
of rules
is
for anchoresses.
not,
document
of
mystical
of
the
Revelations
s
of Julian
Norwich,
or
Hyl ton
Scale
which
But
it
and
presently engage a very interesting treatise in itself, throws so much light on the conditions
is
will
under which
their
these
it
recluses
will
lived
and saw
not be out of place to give you some account of its contents, before proceeding to the still more attractive work
visions, that
The book
entitled
(i)
is
divided
into
eight
;
sections,
(ii)
On
Devotional Exercises
in
On
;
the
keeping the
Heart
(iv)
(v)
On
On
Confession
;
(vi)
On Penance and
or
Amendment
(viii)
(vii)
On Love
Charity
The
sisters,
I
author begins by saying My dear you have asked me for a Rule. But
:
will
One
rules the
43
and makes
it
any knot or scar of evil. This is chanty out of a pure heart, and love unfeigned. The
other
is
all
external.
It
is
bodily exercise or
says,
discipline,
little.
which,
the
is
apostle
profiteth
This rule
rule
The
of
love
as
lady,
the
rule
of
is
discipline as
handmaid.
The
rule
of love
may
be
changed and
"If
varied.
say,
you are asked to what order you belong, For it is The Order of St James.
:
St
Pure
religion
is
and
this,
undefiled
to
God and
the Father
the
fatherless
to
and widows
in
their
affliction,
and
1
the
world."
"
Then
devotions.
In the name waking say, of the Father and of the Son and of the Holy followed by the Veni Creator, kneel Ghost,
"
On
Many
offices are
enjoined
during the day, including, it must be owned, a terrible amount of vain repetition, especially
of Paternosters.
The
44
to
Holy Communion
spiritual
is
remark
and
unsuperstitious
it
of
the
Eucharist which
implies
we beseech thee, almighty God, that Him whom we see darkly, and under a different form, and on whom we feed sacramentally on earth, we may see face to face,
Grant,
and may be thought worthy to enjoy Him truly and really as He is in heaven, through
the same Jesus Christ our
Lord."
Guard of the Senses" chapter on the contains some amusing admonitions. The
"
The
are cautioned severely against out of the parlour window, like the looking
young
ladies
"
staring
they are not to be always chattering with visitors, "like the anchoresses (kakelinde cackling ancren).
anchoresses."
"
And
Silence
is
and
throughout
It
is
"
and
during
to
Holy
say
Week.
"
permissible,
to
however,
a few words
times.
But
slayeth
word than
sword."
Gossip was evidently a temptation to the recluse. People say," writes our author,
"
45
chatter to her
an anchoress has always a magpie to so that men have a proverb From miln and market, from smithy and
that
;
:
Christ knows,
"
Foxes have
holes,
and
have
true
nests,"
may
be allegorianchoresses.
applied
true
to
and
false
anchoresses are
fly
indeed birds of
sit
heaven, that
aloft
and
on the green
is,
boughs
meditate
of
singing
merrily.
That
the
they
heaven
blessedness
and
is
ever
green.
on earth
there,
on her
guard against danger. Even so should the anchoress be wary when she is obliged to
busy herself with earthly things. This pretty comparison has been also made use of by a
French poet
"
:-
Soyons comme 1 oiseau, pose pour un instant Sur des rameaux trop freles ;
Qui sent ployer la branche, et qui chante pourtant, Sachant qu il a des ailes."
46
The seven
to
the lion, envy to the and so forth. The noxious beasts serpent, all have seven, twelve, or six whelps" vices which all belong to the particular
animals,
pride
"
deadly
sin
in
question.
The
best
worth
classi
quoting of
fications
is
these
somewhat
arbitrary
bear of heavy sloth hath these whelps. Torpor is the first that is, a lukewarm heart.
The
Next
is
pusillanimity,
which
is
too
to
faint
under
God s
is
His grace.
The
third
doeth good, but with a dead and Fourth sluggish heart, he hath this whelp.
heart.
is
Who
idleness.
Whoso
he hath
stands
still,
doing
Fifth
is
no
a
is is
good
at
all,
this whelp.
Sixth grudging and grumbling heart. sorrow for anything except sin. Seventh
remembering or taking
despair,
care.
The
s
eighth
the
bear
whelp
47
and
much
mercy
and
boundless
The sow
of greediness
of,
am nought
ye
feed
sisters,
that
There
at
first,
but which
This caution, which we find enjoy always. in almost all who have written with intimate
knowledge
interest.
about
the
life
of
devotion,
of
is
psychologically
"An
and
that she
the
first
In the
"
first
years,
it
is
it
nothing but
is
ball-play."
In
the
beginning
into
love."
only
courtship,
to
draw you
expect to
but
"in
be treated with
forbearance,"
joy."
The
written
exhortation
to
sisterly
affection
is
with great
delicacy,
and
sort
of
quaint tenderness which is very charming. My dear sisters, let your dear noses
"
48
always be turned to each other with sweet love, fair semblance, and with sweet cheer,
that
ye
may be
one
united together.
While
.
you are
harm
you.
And
if
the
fiend
blow up
any resentment
between you, which may Jesus Christ forbid, until it is appeased none ought to receive
Jesus
Christ s
flesh
and blood.
But
let
forgiveness, as
if
she were
We
obtain
little
troubles
when we read special admonitions like the Be glad in your hearts if ye following
:
suffer insolence
knave,
"
who washes
dear
cat."
kitchen."
My
sisters,
ye
Lastly, the
good man
sisters,
is
distressed to find
hardly.
Dear
to
have seemed
it."
me
He
forbids
them
wear
hedgehog
AUSTERITIES FORBIDDEN
skins
as
49
haircloth,
discipline,
or
iron
or
and
the
many as They you need, both for bed and back." are allowed to wash, we are glad to find,
well
warm and
made,
as
"as
often as you please." Such are the rules and exhortations drawn
for three
up
will
young
ladies
in
the
early part
(probably)
of the
thirteenth
century.
life
They
lived
belonging
in
classes,
the
For our purposes the most Middle Ages. interesting and important of these ladies is Julian of Norwich, the author of one of
the most precious
literature.
gems
life
of mediaeval
sacred
I
To
her
and revelations
now
turn.
In
Blomefield
:
we read
"In
the
east
part
the old
church of
of
5<D
JULIAN OF NORWICH
age
in
till
the dissolution,
when
the house
was demolished,
be seen.
In
still
to attend
1472
in
1481
1510
Lady
Elizabeth;
1524
Dame Agnes
"The little
Edrygge."
church of St
Julian"
(says Miss
Warrack, whose beautiful edition of Julian s Revelations should be in the hands of all who
are
interested
rubble,
and
still
there
are
its
against
its
church
the
was assigned
of
by King
a
small
Stephen
to
nuns
Carrow,
Benedictine
the fifteenth
school.
The Lady
was commonly
given by courtesy to recluses of gentle birth) was probably a Benedictine nun belonging to
51
She was
the
when
to
in
May
revelation
was made
in narrative
lived to
we may
Visions.
trust
contemporary on an
of the
"
old
Here
by the goodness of God to a devout woman and her name is Julian, that is recluse at
Norwich, and yet
1442."
is
is
on
else
life,
Nothing
from
to
except
the
Visions
attempt
Lady
Julian
to
Lampet, of
manifestly impossible.
as
"a
describes
that
herself
simple
creature
could
the
no
letter."
Whatever
Visions, she
state
of
her education
the
time
the
was
illiterate
saw God
in
point,"
show
some
acquaintance with the theological learning of the time. The style of the narrative is very
simple, but
by no means lacking
in literary skill.
52
JULIAN OF NORWICH
The
tive
made
to
com
know
the truth.
Her
God and man is expressed in such sentences as What may make me more to
:
love
(fellow
than to see
shall
God
it
that
He
all
be saved as
"
were
learn
I
one soul
and
to
by her
certain
desire
to
assuredly as
loved,
if
it
creature
in
that
should
continue ing
is
good
living."
Particularly pleas
favours
"
which
It
was not
grace
am
many
that never
sight, but of the common teaching of Holy Church, that love God better than If we contrast Julian s Revelations
I."
with the
Visions
of
the
Nun
Gertrude,
and semi-
endearments,
we
shall
realise
how
far
JULIAN
the
NARRATIVE
rises
53
English
nature
saint
It
above
her
more
the
honoured
sister.
happy
was
much
of
assailed
cloister
by
common
and
of
sloth.
time"
"
temptation
the
"
She speaks of
as
"the
sloth
sin,
beginning of
to
my
sight,"
who have
Lord
"
with given inward beholding of His blessed goodness but there is no personal confession here.
themselves
serve our
of her
it
Visions
is
very
true that
some years
is
after
the event,
describe
time
memory.
Julian
ability.
tells
the
is
best
of
her
Absolute candour
narrative
;
a feature of the
whole
and
modern
scientific
from God.
had prayed for three The first was that she might
Julian
bear the
Passion of
that
Christ in
mind.
The
second was
a bodily
54
JULIAN OF NORWICH
at
sickness
thirty years
of age;
gift,
"the
third
was
to
to
have,
the
of
God s
she
"
three
wounds."
As
feeling,"
"
sight
her sympathies, that she might be His lovers and suffer with Him."
sight
one of
Other
I
desired
never
none,
the
the
soul
were
disparted
from
body."
The
after
sickness
she desired to be
be,
as severe
death,
short
of
that
she
might
be
purged
by
God more
petitions
if
it
"
These two
"
made
that
"
"
with a condition
I
be
Thy
will
have
it."
But
the
"three
wounds
trition,
namely, the wounds of very con of kind (i.e. natural) compassion, and
(i.e.
of wilful
purposeful,
steadfast)
for
in
longing
toward
God
knowing the
prayed request to be
for
she
absolutely,
accordance
Her prayer
age of
thirty
severe
sickness
at
the
was
fulfilled to
the
letter.
After
HER SICKNESS
received
"
55
the
last
forth"
rites
of
the
life
church
and
languored
for
between
"
and death
Being in youth as yet, I thought it great sorrow to but she was fully resigned, she says simply and said to herself: "Good Lord, may my
;
two
days afterwards.
die,"
living
no longer be to Thy
is
worship."
What
trance
follows
so
will
give
it
in
(from
Miss Warrack
"
s edition,
till
my body was dead from the middle downwards, as to my Then was I minded to be set upright, feeling.
I
Thus
dured
for to
have more
will,
at
God s
would
and
God
while
my
life
last.
My
my
ending, and
by that time when he came I had set my eyes, and might not speak. He set the Cross before
have brought thee the image of thy Maker and Saviour look there upon and comfort thee therewith. Methought
my
face
and said
was well
(i.e.
as
it
was), for
my
eyes were
I
set
trusted
56
to
JULIAN OF NORWICH
come by
I
the mercy of
God
but neverthe
less
assented to set
if
I
my
of the Crucifix,
might, and so
did.
For
methought
to
my
sight
began
in
and
it
was
dark about
me
the
chamber as
image
of
if it
had been
the
;
Cross,
whereon
beheld
common
if it
light
and
All that
to me, as
fiends.
my body
I
began
to
had any
feeling,
my
was as
whole (and specially in the upper part of I marvelled at body) as ever I was afore.
my
this
sudden change, for methought it was a privy working of God, and not of nature. And yet
by the feeling of this ease I trusted never the more to live nor was the feeling of this ease any full ease unto me for methought I had
;
;
liefer
this
world.
that
I
my mind
VISION OF
THE CRUCIFIX
57
s
wound
of our Lord
ful
gift
that
my body
might be
with
mind and
For
I
feeling of His
blessed
Passion.
my
pains,
But in this I desired never longing to God. nor bodily sight shewing of God, but com passion such as a kindred soul might have
with our
Lord
would be
desired
to
a mortal
suffer with
"
man
and therefore
Him.
moment suddenly I saw the red blood trickle down from under the garland
In this
hot and freshly and right plenteously, as it were in the time of His Passion, when the
garland of thorns was pressed on His blessed I head. conceived truly and mightily that it was Himself showed it me, without any
mean."
of
the
beginning
of
her
visions,
we
should note especially the state of hypnotism induced by steadily gazing at the Crucifix,
on which also her thoughts were fixed with ardent longing. To fix the eyes steadily on
58
JULIAN OF NORWICH
kind
of
of
trance.
Before
it
describing
the
substance
her visions,
may be
throw
which
light
on her psychical
state.
on>
this occasion her early visions was one of a landscape a sea-shore, with
Among
and
hills
valleys,
and
moss.
This seemed to
and simple, that she was some time in doubt Then more light whether it was a shewing/ was vouchsafed to her, but the pictorial image
"
seems
to
different.
have passed into something quite Another passage shows that she
in
a cataleptic state. For when she was shown a vision of Our Lord scorning the
was not
malice and setting at nought the "unmight" of the foul fiend, she "laughed mightily, and
that
made them
their
is
to
laugh
that
were about
pleasure
to
me, and
me."
laughing was a
careful
to
She
add
"by
that
she saw
leading of mine
look."
laugh."
third
"HORRIBLE SHEWING"
59
passage which is worth our attention describes how she asked for a special revelation about
the spiritual condition of one
to her,
which came
who was dear The answer her was Take it generally, graciousness of the Lord God
:
He
any
sheweth
to
to
thee
for
it
is
more
than
worship
in
God
to
behold
It
is
Him
in
all
special
thing."
also remarkable
manner of
her visions.
in
"Our
shewing mightily a wonderful example of the Lord that hath a servant which sight
full
:
in
the
the servant
in
the
one
spiritually
bodily
likeness,
part
was
shewed
more
spiritually,
bodily
likeness."
recognises to have been an ordinary nightmare. In my sleep, methought the fiend set him
"
on
putting
like
forth
visage
full
young man s, and it was long and wondrous lean I never saw none such. This horrible shewing was made
a
:
sleeping,
other."
Later on
60
JULIAN OF NORWICH
she says very definitely: "All the blessed teaching of our Lord was shewed by three
parts
;
that
it
is
say,
in
by word formed
by spiritual sight. For the bodily sight, I have said as I saw, as truly as I can and
;
Lord
shewed
sight,
spiritual
I
have
tell
told
it."
some
deal,
but
may never
an
fully
with
explanation
the visions
of
the
and the writing of the between From the time that it was shewed book.
"
Lord
meaning.
I
And
:
fifteen
in
years
after,
and more,
standing,
was answered
saying thus
s
thy
it
Lord
well.
Learn
Julian^
in
the substance of the visions exactly as they occurred to her fifteen years earlier
memory
is
it
only the
"
meaning"
that
was revealed
of
later.
Her
the absolute
candour of her
recital.
Signs
A HAPPY SAINT
61
to
appreciate
little
Julian
for
of
book
them
to
Here
can only
call
attention
some prominent
Julian
is
characteristics.
saints.
Like the
Franciscans,
who
held
it
a point of honour
lady Poverty must
my
to
be happy.
Marvellous and
solemn
is
the
place where the Lord dwelleth, and therefore He willeth that we readily entenden to His
gracious
teaching,
more
rejoicing
in
in
His
often
whole
fallings.
love
than
it
sorrowing
our
For
and
is
Him
live
of anything
that
we may
for
do,
that
love,
we
in
gladly
merrily,
His
our
penance.
that
For
seeth
He
He
s
Nature
the
longing
...
to
is
highest,
as
my
For
till
this
penance cometh
fulfilled,
never from
shall
us
we be
to
when we
have
Him
our
62
JULIAN OF NORWICH
meed.
And
therefore
He
willeth
that
is
we
to
say,
the bliss
that
we
trust."
It
is
the
enemy
of our souls
who maketh
are
afraid
"
we
to
appear
before
"our
courteous
Lord."
and
it
is
For Jesus is our blessed Friend, His will and counsel that we hold
Him homely
we be
are
;
evermore,
in
what
state
soever
for
whether we are
in
foul or clean,
we
all
one
His
loving."
be
implacable
forgiveth
against
ourselves.
For
repent
"as
God
as
we
us,
right so willeth
He
that
(
we
anent
our unskilful
= useless)
And
heaviness
dreads."
in the vision
"The
saw him
;
(the
servant)
was
failing
of comfort
for
he could not
which was
comfort
;
to
him
full
near
in
whom
his
is
full
but as a
for
man
that
was
feeble
and
unwise
to
the
time,
he
turned
his
mind
his
feeling
and endured
woe."
The
"ALL
SHALL BE
"
WELL"
63
optimistic refrain:
shall
and
all
be
well,
is
and
all
manner of thing
shall
be
It
well,"
the keynote of
much
in
of the book.
is
caught
"
paragraphs.
given,
shall
again Therefore
all
up
the
concluding
when
the
doom
is
and we be
we
clearly see in
God
us.
Then
it
shall
:
none
Lord,
full
:
had been
;
thus,
shall
then
say
all
had been
well
but
we
is
well
is
is
thus
verily that
all
thing
that
done as
anything was
Julian.
Not
all
that
sin
is
ignored by
In
the
third
shewing,
is
when
I
that
done,
all
is
saw no
and then
saw
that
well.
shewed
me
"
for
sin,
then said
He:
The
of
the
that
is
in
the
world
is
an
important as a trustworthy
test
how
far
guide.
the
64
mystics,
JULIAN OF NORWICH
perhaps none is more possible to justify than the accusation that they have an inadequate sense of the havoc wrought by
sin.
Julian
:
does
not
solve
the
problem of
it
"
evil for us
are true
and
beautiful.
stood,"
she says,
beholding
things
general,
troublously
and
with
mourning,
full
saying dread
well,
thus
*
to
our
Lord,
great
all
be
sin
come by
desired, so far
as
durst, to
then
received
was
for
of
Man had
been atoned
by the death of Christ; "and since I have made well the most harm, it is my will that
thou
that
"
know thereby
is
less."
that
shall
make
all
well
all
But the
"making
things
well that
is
God
are
come.
"There
is
a deed
shall
do
be,
in the last
shall
and how
creatures
shall
be done,
beneath
is
unknown
Christ,
of
all
that
are
and
shall
be
till
THE PROBLEM OF
SIN
65
when
it
is
done."
Julian
thus
professes
to
have no revelation on
which
central
this subject.
And
we
shall
find
in
to
hold
s
still
more
and
position
Browning
in
poetry,
which
that
may
also
be found
St Augustine,
every stumbling-block may by God s grace be turned into a stepping-stone, so that our sins, in being conquered, may bring us
nearer to God.
"
"God
shewed
me,"
that
sin
shall
be
no
shame
as
to
but
worship.
For
just
every sin
answering a pain by truth, right so, for every sin, to the same soul is given a bliss by love.
punished with diverse pains according as they be grievous, right so shall they be rewarded with diverse joys in
sins
As
diverse
are
heaven according as they have been painful and sorrowful to the soul on earth." When
the
soul
"
is
healed,
his
wounds
are
seen
before
God
shall
... So
more
joy."
failing
into
66
worshipful
JULIAN OF NORWICH
rising
;
and
grace
worketh
life."
our
sorrowful dying into holy, blissful In one curious chapter she distinctly raises
the problem as to
how
NatureGod, and consisting essentially of a Him Substance," which is ever kept one in
whole
and
safe
without
end,
can
ever be
worthy of blame and wrath. The truth on full mistily shewed this difficult matter was
"
"
to
her
we ought
"
to
distinguish between
our
"
Nature-Substance,"
which
Soul,"
is
unstained by
"as
sin,
and our
Senseis
which,
Julian
Holy Church
teacheth,"
guilty.
is
we
need not go more deeply into the speculations with which she here shows some acquaintance.
The
Self
it
Her
notion
to
gentle soul was much troubled at the of God s wrath. Methought that
"
a soul
love,
whose meaning and desire is to the wrath of God was harder than any
pain,
other
and
therefore
NO WRATH
IN
GOD
6?
that
see
part
this."
His mercy. But for nought might behold and desire I could not I saw no wrath but on man s
"
He
;
in
us.
For
wrath
nought
else
contrariness to peace
and love
and either
of failing
it
cometh of
wisdom,
failing
is
failing
of might, or
of
or
of
failing
not in
that
God
the
far
soul
into
of His
the high, marvellous goodness of and seeth that we are endlessly oned God, to Him in love, it is the most impossible
that
may
be, that
God
should be wroth.
contraries."
For
"In
God might be wroth my sight, a touch, we should never have life nor
being."
place nor
Julian
says
to
her,
that
"in
God was
part,"
immediately
three
revealed
attributes,
in
of his
effect
"in
of
all
the
These
"
and Light.
Goodness."
These
In the
properties were
in
one
68
JULIAN OF NORWICH
Gospel and First Epistle of St John these are the three attributes under which God
is
it
has been
however,
is
the
usual
order,
which
Life,
Love.
The Jacob s
ladder by which the mystic hopes to ascend to heaven begins, as we shall see in the next
lecture,
Light or illumination
love
is
Of this
Julian
well aware,
"
for, in
she says
The
in
keepeth
us
leadeth us
shall
to
Chanty and Hope, and Hope And in the end all Charity.
light is Charity
.
Faith
be Charity.
this
standing
Charity
Light,
;
The
first
is
unmade
third
the second
Charity
made
and the
is
:
Charity given.
Charity un
made
is
God
Charity
made
is
is
our soul in
God
is
virtue.
in
And
in
that
a precious
of working
which we
and ourselves
loveth,
for
God
and
the
that
which
God
God."
In
previous
chapter
69
which shineth more and more unto the perfect and so she puts Light third. The con day
;
cluding words
most
of this chapter are among the beautiful in the book. And at the
"
and
full
;
in
clearness
which
be opened, of light our sight shall be Light is God, our Maker and
shall
Holy Ghost, in Christ Jesus our Saviour. Thus I saw and understood that our faith is
our light in our night our endless day."
;
which
light
is
God,
We
of
the
more
distinctively
mystical
It
is
teaching
which we
that
well
known
is
to
human and
finite
know
ledge, desire,
may
and
thing more Divine, in God. Julian is not a stranger to this method. needeth she says, know the littleness of the
"It
us,"
"to
creatures,
and
to
to
noughten
all
thing that
is
is
made,
for
love
and
have
God
that
?O
"
JULIAN OF NORWICH
If
I
unmade."
"
is
less
than
"
God,
"ever
"
me
are
wanteth."
And
yet
the
creatures
in
kept
being by
God
despised.
is
in all
true
right
bliss
can only be ours when there nought between us and our Lord.
"
Another mystical
doctrine,
is,
already touched
upon
in this
lecture,
is
a pure spark of the Divine which always resists evil and remains in
fire
of Divine
is
life
and
lost.
unless
utterly
surely
that
in
every soul that shall be saved is a godly will that never assented unto sin, nor ever shall
which
evil,
will
is
so
good
that
it
may
it
never
will
willeth
good
It
in the sight
of
God."
through this godly will that we shall at last be united to God, though, she is careful
to add, the
Christ
as
is "needful
and speedful
in
in everything,
teacheth."
Holy Church
our faith us
"SUBSTANCE"
71
Man s
that
made
of clay
of
materials
his
gathered
from
bodily
things
but
soul
and therefore
has a natural
of
to
"
the
unmade substance
understanding
that
it
is,
God s
nature.
High
inwardly to see
and know
God, which is our Maker, dwelleth in and a higher understanding it is, our soul inwardly to see and know that our soul, which
;
is
made, dwelleth
in
God s
were
all
"
substance."
saw
no
difference
it
between
Substance, but as
our
yet
in
God
that
is
to say, that
is
God
is
God,
a creature in God.
For
almighty Truth of the Trinity is our Father, for He made us and keepeth us in
Him
is
our Mother, in
whom we
are
all
is
enclosed
our Lord,
us."
whom we
Our
faith
is
are
Nature-Substance into our Sense-Soul by the Holy Ghost in which all our virtues come
;
to
us
for without
that no
man may
receive
72
virtue."
JULIAN OF NORWICH
In
faith
Our faith cometh of the a triple origin. natural love of our soul, and of the clear
light of our reason,
which we have of
This
found
Faith
it
God
in
our
first
making."
is
an activity of our whole personality stands, as Julian says, on the natural love
is
of
our
of
soul,
our
affections
;
on
the
clear
light
our
will,
reason
mind, or
faith
parts
A
in
still
more
remarkable paragraph
insists
is
which she
of
that
the
indwelling presence
to
God
God
part
not confined
the
highest
part
of our
cometh also
in
our
sensuality"
is
that
senses;
"to
this seat
"
He
"
never remove
from
it.
God may
to
He
which
hath given
gifts
us
He,
until
dwelling in
hath enclosed in
Him
TRINITIES
the time that
soul
soul,
73
our
we be brought up unto
worketh.
as
nature
And
with
working
mercy,
into
the
Holy
Ghost
graciously
inspireth
us gifts
leading to
endless
life."
"And
thus
to
was
see
is
standing
led
of God,
that
understand,
like
our
soul
made
Trinity,
to
the
unmade
blissful
Trinity,
known
and loved from without beginning, and in the making oned to the Maker. This sight
was
full
sweet
and
marvellous
to
behold,
and
delectable."
In
this
passage,
the
"made-Trinity"
of
which our soul consists reminds us strongly of the Neo- Platonic Trinity of Soul, Intelligence,
are
that
the
beholdeth
Truth that seeth God, the Wisdom God, and the Love that
delighteth in God.
attributes
74
JULIAN OF NORWICH
Holy Ghost respectively. The sentence about either taking help of the body and soul is especially valuable, and may surprise other
"
"
us
little
in
a mediaeval writer.
It
is
the
same
thought
in
which
Robert
:
Browning has
developed
"
I strove,
made
As the
Are
now, than
flesh helps
soul
"
From
figures
cloister
the morbid
the writings of
Julian
is
many
of
mystics of the
entirely
free.
She never
as
broods
on
the
thought
Christ
soul,
the
individual
pity
for
in
though
suffering
the
Redeemer
more
life,
are
expressed
"
touching
and
tender language.
to
all
How
me
than to see
bliss,
Him
all
that
joy,
is
all
my
"
my
the
and
my
suffer
When
thought came to her that she ought rather to look up to heaven, to God the Father, than to the Cross of Christ, she
75
felt,"
well,
that
was nothing betwixt the Cross and heaven that might have harmed me," and
"there
she
all
the
might
art
of her soul,
Nay,
"For
I
I
may
not, for
liefer
Thou
to
my
in
heaven."
would
to
have been
pain
till
doomsday than
Him."
come
heaven
otherwise than by
ways
in
which,
she
tells
we ought
:
to
first,
the
He suffered second, the and third, love that made Him surfer them the joy and bliss that made Him well satisfied
hard pains which
;
to
suffer them.
In
all
this
there
is
nothing
overstrained or
unwholesome
only the
pure
Our devotion of a healthy and loving nature. relations with Christ are thus described, with
a charming echo of the language of knightly
Our courteous Lord willeth that we should be as homely with Him as heart may think or soul may desire. But beware that we take not so recklessly this homeli
"
chivalry
ness
as
to
is
leave
courtesy.
For our
Lord
Himself
as
He
is,
He
is
for
He
is
very
76
courteous.
shall
JULIAN OF NORWICH
And
in
the
blessed
creatures
that
be
will
heaven with
like
like
Him
to
without end,
in
all
He
it
have them
Himself
things.
is
We
our Lord perfectly, our very salvation and our full bliss." like to think of Julian s cell visited not
to
And
be
only by grown-up people seeking consolation or advice, but by the little children of the
She loved
them.
in
this
"
children,
as
her
understood
than
no
life
childhood,"
The end
and
love,
of this fragrant
all
little
book
is
in
character with
the
the
rest.
The same
the
faith
same
sunny confidence
it.
and
"When
doom
secret
"
given,
and we be
all
brought up above,
in
then shall
things
we
clearly see
God
to
the
us."
which
be
now
that
hid
For
in
it
charity pray
we
all."
us
is
it
is
His
will
we pray we pray.
to,
for,
and
"Thus
will
as by the under
standing that I took of His own meaning, and of the sweet words where He saith
"LOVE
WAS
I
HIS
MEANING"
77
full
merrily
am
truly
it
the
I
beseeching.
that
For
He showed
it
for
that
it
He
is
;
willeth
in
to
have
which
knowing He
and cleave
Him
to
Him.
to
For
He
beholdeth His
He
in
willeth
heavenly joy, in drawing to Him of our hearts, for sorrow and darkness which
solace
we
are
I
in.
From
s
the
time
to
that
it
was
showed
desired oftentimes
witten what
and more,
understanding,
learn
saying
Wouldst
in this
thou
thing
?
thy
it
Lord s
well
it
:
Learn
His
meaning.
Who
He
showed
thee?
thee?
Love.
For Love.
learn
shalt
Hold thee
same.
But thou
other
therein
I
learned that
meaning.
And
us
saw
loved
clearly that
ere
God made
He
?8
JULIAN OF NORWICH
;
which love was never slacked, nor ever shall be. And in this love He hath done
us
all
His works
all
and
in
this
love
;
He
in
hath
this
made
things profitable to us
life
is
and
love our
everlasting.
;
we had beginning made us was in Him from without beginning in which love we have our beginning. And all this shall we see in God, without So Julian lived for the rest of her long life
;
end."
on the sweet memory of the one revelation which came to her during her grievous sick ness, and the meaning of which became fully
plain to her fifteen
years
in
later.
There
is
a
of
the
biography
Scottish
layman of
beauty of character,
last
:
who
within
in
the
century.
"
Principal
He
how
became oppressive, and the heart longed to hear, in answer to its cry, some audible
voice.
And
:
then he added
But
I
it
has not
is
now,
am
ERSKINE OF LINLATHEN
matter of
revelation
79
memory
I
with
me.
It
was not a
new
to me.
I
After
it,
not
did not
know
of
before.
was a joy
I
for
felt
which
the power
God
is
love,
that
He
and
He
"
had spoken
to
me,
He
had
LECTURE
III
WALTER HYLTON
THE
picture of
human
life
as a spiritual Jacob s
ladder,
on which angels are for ever ascending and descending, and which we all have to
climb step by step,
is
St Benedict.
The
not in time or place, but from stage to stage of reality, leaving behind us the vain shadows
of earth, and beholding ever
more
clearly the
been mysteries of Divine truth, has always Charts of spiritual progress dear to mystics.
have been drawn up in large numbers, Romanist theology a kind in the later
till
of
geography of the
constructed,
saint s
not less
Pilgrims Progress.
of
But
to
it
is
not
a
that
sign
Protestant
prejudice
assert
the
mystical
literature
of
the
pre- Reformation
WALTER HYLTON
period
is
81
more valuable
and
edifying
than
Roman Church
I
has produced
Nor
on the Continent.
as
I
For
my own
of
I
part,
much
of
admire
the
the
philosophical
genius
Suso,
Eckhart,
poetical
fervour
and
find in the
Scale of Perfection, by Walter Hylton, Canon of Thurgarton, who died in 1396, teaching not less sound, not less not less winning,
eloquent, than the best examples of the
more
have
celebrated
German
mystics.
And
six
I
so
my
lectures to
of.
interest as
now
on the
of a
spiritual
Walter Hylton keeps his own individuality in the back ground. We can only guess that he was not
strange personal experience.
a stranger
to
some
of
L
the
Divine favours
82
WALTER HYLTON
But the book has
in
which he describes.
charm of
its
own
the
shrewd common-
from such scholastic treatises on mysticism as were written by Richard and Hugo of
it
St
Victor,
Albertus
Magnus,
and
Gerson.
never likely to be disinterred the Scale of except by a few scholars Perfection only needs to be known, in order to take high rank among the best specimens
latter are
;
These
of devotional literature.
I
shall
analysis
of
the
book,
which are of
The
is
first
knowledge of the facts of religion, which, however, is only a shadow of true contempla
tion,
because
it
may be had
without
love.
It is like
turned into wine by grace. The second part consists of mere feeling, without light in the understanding. man
"cannot
tell
it
what
a
it
is,
but he feeleth
it
is
well,
for
is
two degrees.
of
God."
83
goeth as He willeth who giveth it; "whoso hath it, let him be humble, and thank God
and keep it secret." The higher part is rest and quietness, "when all the Church s prayers
and hymns and ministrations are turned, as it were, into spiritual mirth and sweet harmony."
The
in this
may
is
begin
but in
its
fulness
reserved
for
heaven, and can only be enjoyed there. In this state is fulfilled what St Paul says to
:
the Corinthians
"He
that
is
Lord
is
one
Spirit,"
or as the
same
apostle
:
second epistle to the same church says Whether we are beside ourselves, it is unto
in his
"
God
or whether
we
it
is
unto you.
us."
In
we
are
made
like
to
His
likeness.
We
all
transformed into the same image from glory to glory, even as from the Lord the Spirit."
to
:
rapturous condition
84
WALTER HYLTON
authority of others.
"
the
As
is
gather from
;
time of
it
he
soon
after
returneth
"
bodily
feeling."
The
us
time
very
it
short";
tell
how
is
long
lasts,
on
But there
a curious consensus
among
is
by
a trance
is
about half an
hour."
St Teresa
this duration.
gift,
a special
not
is
most
fully
expect,
lead a
solitary
life,
As
state
for the
of various kinds
He
wary."
really
take place,
is
by no means easy to
determine whether they are sent by God or The best test is are a snare of the devil. ask ourselves whether they tend to distract our minds from our devotions and from good
to
actions.
If they do,
MYSTICAL PHENOMENA
85
by the Evil One, and should not be attended Here we see traces of a difficulty which to.
has
greatly
exercised
in
the
later
minds of
times.
Catholic
directors
Roman Roman
Nearly all the saints who have believed themselves to be the recipients of
special favours
have also been plagued by the wiles of the devil, who is most active and insidious in his attempts to trip up
these
The criterion recom mystics is much the same as in s advice. The vision, like other Hylton The things, must be known by its fruits.
mended by
the
"
"
mystical
are
unaccountable
or smells,
apparitions,
and a
strange feeling of burning heat in the breast. The natural causes of these phenomena,
entirely
to
We
may
86
WALTER HYLTON
a mystical treatise varies
inversely
to
of
with
these
the
importance which
it
attaches
were
formerly
ascribed
Hylton supernatural agencies. indeed. small a them place very gives The psychology of the Middle Ages was not quite in accordance with modern mental
science.
to
Memory was
a
often elevated to
the
rank
will
of
primary
faculty,
and
feeling.
But
their
the
life
faculties
and
bears a
curious
resemblance to that of
some
recent Hegelians.
in
Mr
McTaggart,
in
his Studies
the will
factors
in
which
partially
until
contradict
they
Love
and the
intellectual
So
Hylton says that a man may have virtues in reason and will, without having the love of But when, by the them in the affection.
"
grace of Jesus,
and by
spiritual
and bodily
8?
turned into
light,
and
will
in
affection."
Until
these
are
thus
turned
into
calls
affection, a
the
Of
it
is
of grace, but
into the soul.
the
means by which
comes
of
for
far
the
advanced
the
spiritual
life
who can
occupy
prayer of
in
quiet"
to
the
chief
place
their
devotions.
When
we
our thoughts
Especially
helpful
are
meditations
on
His
Passion
and
death.
We
should remember
in
how
of
was
the teaching
crucified,
St
Paul.
"We
preach Christ
unto
Jews
both
Gentiles foolishness
called,
Jews and Greeks, Christ the Power of God and the Wisdom of God
Cor.
i.
"
(i
23,
24).
88
WALTER HYLTON
normal and proper course of meditation on We the Second Person of the Trinity.
should
Christ,
begin
by
dwelling
on
the
human
for
sufferings
our redemption.
We
should
craving for philosophy, to distract our minds But our devotion from the Cross on Calvary.
is
We
in
Him
desire
their
soul s
peace.
Christ
no
the
but
is
He
no
abstract
category,
plain
highway
to contemplation
is
for
man to enter into himself, that he may know The his own soul, and the powers thereof."
result of
at
the
littleness
man
his
low
estate.
We
see
JESUS ONLY
miseries
into
89
it
by
our
sins.
We
we
We
are
not in
How,
then, are
what of right belongs to us, and has been forfeited by us ? "In one word
Jesus
thou
hast
this
all
that
thou
hast
lost.
So
But
speaks
"by
truly
evangelical
Jesus,"
Catholic.
"I
the
that
mean
all
he adds,
betokens."
He
does
name
as
a spell to
conjure with, but to find out what the really means to us and all the world.
piece of
lost in
name The
it
money
is
thy house.
That
in
is
to say, the
soul.
Divine
thy ship,
the
as
ship on
Him!"
Jesus sleeps thy once slept in the little Wake Lake of Gennesaret.
He
"
But
so,"
is
it
necessary to wake
Him?
long
"Hardly
says
Hylton.
"Thou
thee."
sleepest
oftener to
Him
is
than
not
He
to
"As
as
Jesus
findeth
thee,
thee."
He
Yes,
is
is
asleep.
We
are asleep,
He
is
awake.
We
90
are
WALTER HYLTON
abroad,
;
He
is
at
home.
He
is
always
ready
it
is
we who
are unready.
When we
in
and search
we should
cease
a time from bodily works and business, and think of nothing outside. Then, when our minds are fixed steadily on the unseen on God and our own souls what realities
shall
we
see
figure
of
but another image, a dark and ill-favoured image, the likeness of our own
Jesus, at
first,
soul,
light
of knowledge
"If
you look
"
see
all
sin."
what
St
vi.
Paul
6),
calls
the
"body
"
body
of
sin"
(Rom.
and the
death."
This
dark shadow, the body of sin and death, you What is it bear about with you always.
like?
It is like
no bodily thing;
for it is
last
if
no
real thing,
follow
as
you
will
find
It
at
is
you
real
my
;
admonitions.
is
not
thing
nought else but darkness conscience, and lack of light and love.
it
of
If
91 to
according
the
find
image
this
of
Jesus,
ugly and negative shape, this nothingness made visible, but Jesus. Until this blessed
in
seems
to
seems a hundred
in
years
of
till
some bodily delight or quest yourself, vain thought. He that cometh home and findeth nought there but dirt and smoke and
a scolding wife, will quickly run out of But do not you run out of says Hylton.
"
it."
it,"
home, and endure the pains and the Stay discomfort. For behind this nothingness,
"
at
evil,
joy."
The dark
false
image, as
it
have
said, is nothing.
It
is
be an image?
of thyself.
self-love
The body
and death
it
is
or selfishness.
Out
in
come the seven deadly sins, flowing seven channels. Thus regarded, it is not
of nothing,
altogether
but
much
that
is
bad.
92
WALTER HYLTON
will
I
"
say,
have dedicated
and
its
temptations
have
no
worldly
then, can
"Alas!"
How,
me?"
says Hylton,
in
his
;
outlets
outlets,
garden a foul cistern with many and he went and stopped up the
all
was
well."
To
the
retire
only to
stop
outlets of temptation.
within thee.
force
its
If
this is foul,
pollution will
will
tell
is
way
stop
out somehow.
you
the
how
to
up
this
spring.
Pride
and praise and other favours from men be dear to thy heart, and
principal river.
If love
if
thou
turn
as
them
it
into
vain
gladness and
thy payment and thy due, thinking seriously in thy heart that men ought to praise thy life, and attend to thy
were,
make them,
to those of other
men
and
and
way annoy
thee
93
unreasonably, thou feelest in thy heart a great malice and rising in thy heart against them,
with
unwillingness
to
suffer
any shame
;
or
disgrace in the
much
pride in that dark image of thine. Now turn the dark image, the body of sin
and death, upside down, and look well into There are two limbs, of anger and envy, it. From fastened to it, which hinder charity.
evil
things,
hatred,
evil
Among
names
the fruits
fault
he
one
under
which
prevents
his
injunctions
this
head
to
from
being
of
"a
We
are
beware
to all sinful
men, and
they
who
will
not
do
as
we
and
think
with a
great desire
eagerness,
that they
justice,
be well
sins."
common
Most
weakness
us,
good
people,
from
which few of
among
94
WALTER HYLTON
shame
to ourselves
the
glee
with which
"well
we hear
of
trans
gressors being
Aristotle
rejoice at
regards
it
grieve over the prosperity of the wicked. sympathise whole heartedly with right
justice,
To
and
every triumph of the good cause over the bad, without loss of Christian charity, is one of the most difficult
to
and
rejoice
in
moral tasks.
be
"
Thou
he
ever
so
sinful,"
says
Hylton,
"and
be."
Then
contemptuous reference to the dead bones of saints, which "can neither give nor
take
in
Eckhart
"There is
Rome
it
But
if
excellence
man
can
love
sinner
while
not
our
He knew
in
of
covetousness
and
peculations
the
COVETOUSNESS
present,
95
in
and
of
his
treason
the
near
future
Covetousness
observe
in
is
the
next
vice
that
It
we
is
the
dark image
of
sin.
Perhaps thou hast not forsaken thy covetousness, but only changed the object of it. Formerly it was a silver dish, now it
of them.
"
mind losing what you have, or whether you would be angry with him who took it. St Augustine says
instead whether you would
beautifully
God,
he
love
Thee,
with
Thee
(From
which
loves
not
for
x.
"
Thee."
"
Augustine,
knows,"
Confessions
29.)
I
But
God
says
far
more
am
This
our
teaching
humble
author,
parenthesis
characteristic
after
of
and
so
is
he has quoted
as
that
of
in
But,"
"it
he goes on would be a
I
comfort
my
heart,
if,
though
have
96
WALTER HYLTON
this
not
virtue myself,
should have
it
in
thee."
To
is
difficult,
says Hylton, because it is rooted in natural Slay unreasonable delights and necessity.
"
you have given way to any indulgence which comes under this head, pray for forgiveness, and
voluntary
sensual
pleasures.
If
then
set
about
some
other
frailty,
business
for
it
but
not
is
worth such attention, and you will not destroy This advice, indeed, may be it in this way."
applied to most kinds of temptation.
"
When
sin, fix
thy thoughts
desirest than
which thou
abhorrest."
In concluding
his treatise,
Book
I.
of the
first
part of
Hylton reminds us that parts of it pertain only to one in the contemplative (as opposed to the active) state of life. I have
chosen the precepts which are of most general
application
;
but in truth
there
is
not
much
monks.
In
Book
II.
he returns
to
the
"image
of
REFORMATION
"
IN FAITH
to
AND FEELING
97
sin
which
is
disclosed
eye.
The
in
reformation of
this
life
it
partly
life.
and
partly
the
future
As
life,
the reforma
tion
may
be
in
faith,
or
in
feeling.
The
"
but
is,
is
left
intact
in
point of feeling.
(That
give
the
commission
of
is
sin
would
still
pleasure,
though
it
of duty.)
felt in
The second
sin.
The paragraphs on
follow,
is
the
sacraments, which
are
somewhat
disappointing.
non-ethical,
There
magical
the
in
more of
superstitious,
in
doctrine,
especially
dealing
with
Eucharist,
than
The
soul
that
"reformed
in
feeling,"
to
adopt Hylton s phrase, must remember that such a state "lasteth not always." must
We
life
and
our
death
struggle
between
the
law
in
98
WALTER HYLTON
law
torn
if
members and
himself
conflict;
of
our
mind.
St Paul
was
and
tormented
by
this
and
St Paul so suffered,
how
can
The strife must any of us hope to escape? needs be for our nature is the battle-ground
;
evil
is
forces.
"
Fair
;
is
man s
man s
soul
foul without,
a beast
and
in
fair within,
like
an
angel."
the Canticles,
the soul
is
black,
but
comely."
The
is
covering of
sin.
"
Some
be good
for
it;
will
if
I
say
would
I
I
fain love
God and
could, but
I
and so
I
hope
To
that
such
answer:
"True
as you say,
you have not grace, and that therefore But it is your own you cannot be good. Men unfit fault that you have not grace.
themselves for receiving grace, and therefore
do not receive
froward, and
it,
in various ways.
Some
are
that
so sweet
they
will
They cannot
in
99
selves
for
They condemn
but do
not put
to
it.
when
also
it
comes,
assenting
There are
besides
no other
life
this.
Their maxim
for
to-morrow we
said."
die.
Of
Part
II.
Scale
of Perfection deals
without
to
Again,
industry
he
insists
that
attain
pains
and
calls
none can
what
he
faith.
man
one
step.
Why
of
do so few attain
?
to
perfection
Many
souls,
are
they
the
can
save
their
and
It
reach
is
even
dangerous to
aim
just
at
what
it
;
is
barely sufficient, as
miss
in
but
in
living
the
100
WALTER HYLTON
is
ambition
excusable.
But
to
it
is
perilous for
at to
itself
"
have arrived
faith"
reformation in
to climb
still
and be content
is
no
further.
For there
life
:
no standing
are
in the spiritual
if
we
not
going on,
are
we must be
"
going back.
It
is
So Augustine says
and
you
on,
Say
lost.
but,
sufficient,
Ever
increase,
ever
If
will
march
a
ever
advance"
man
he refuse
him again into the depths ? And how can a man have enough of God s Grace is, no doubt, the free gift of grace ?
God, but
fullest
it
is
co-operation on the
is
part
of the
"
soul.
True humility
saith,
I
Humility
nothing, I have nothing, I desire but This makes good music Jesus. nothing, in the soul. Compared with Jesus, who is
am
all,
thou art
nothing."
The
?
love
of
Jesus
is
And what
desires
Chiefly, carnal
and vain
IOI
way, desiring nothing at all except the love of When thou art tempted, the Lord Jesus.
answer the tempter alway on this wise am nothing, I have nothing, I desire nothing,
:
"I
only."
Do
what
not ransack
is
memory
to confess again
past and
gone.
Jerusalem,
goal
will
of
try
thy journey.
to
The
thee.
tempting
discourage
"Thou
They
never
thine
will
fulfil
whisper
all
in thine ear:
canst
to
these resolutions.
Return
do."
old
life
and do as others
"
Then
hope
shake
Since
was created
and
love
it,
will
I
ever
desire
When
will
discouragement has
they
it
thy resolution,
will
try
other methods.
shall
about that all thy good bring be evil-spoken of, and that whatsoever thou doest shall be taken ill. In this way
They
stir
thee up to
anger or to melancholy, or to ill-will against But do thou use this remedy. thy neighbours.
Lord Jesus into thy mind, and trouble not thyself. Think of thy lesson
the
Take
102
WALTER HYLTON
and
desirest
nothing,
Do
fear
of thine
enemies.
These enemies,
attempt
of flattery.
They
will
tell
and
try to
persuade thee, that all men praise and love and honour thee. They will not move thee
for
thou
wilt
reject
all
such
suggestions,
esteeming
the
them
to
be
mere stratagems
are,
it
of
venom
is
and have
to
none of
it,
be
with Jesus.
All
these
thee.
his
beset
suffers
will
man
as
it
thoughts
to
run
at
large,
whithersoever they choose to roam, he perceives few of these hindrances. But as soon as he
withdraws
his
thoughts
and
desires
from
worldly things, and fixes them on one thing the love of Jesus then he will feel only
many
painful
hindrances.
It
is
not a sign
A
that
all is v/ell
"GOOD
DARKNESS"
IO3
with us
if
we
feel
no hindrances.
We
ought to feel many. This desire which fills thy heart It is He who worketh it Jesus.
is
is
verily
in
thee
it
in
desireth
all,
and
in
doth
Thou
"
art
only an
out
instrument
His
hands.
send
Thy
light
and
Thy truth, that they may lead me, and bring me to Thy holy hill, and to Thy dwelling." The necessity of concentration, and the
danger of indulging freely in discursive thought which dissipates our energies and distracts
our attention, are topics which
we encounter
in
the
mystics.
"
They
is
are
the state in
darkness"
a tabula
any purely
Hylton
spiritual impression
upon
it.
"
The
good
that
darkness,"
he says,
is
when
is
so free, so gathered
up
into
itself,
it
is is
earthly thing.
"This
the soul
is
very busy
thinking of
Jesus."
"It
is
IO4
all
WALTER HYLTON
darkness or nothing, when the soul thinketh For Jesus, who is both love and thus."
"
light, is in this
darkness, whether
or
restful."
If
this
thou art in
whether thou
for itself alone.
covetest
anything
in
this
life
Ask
If
I
"
this question of
each of
to
thy
thee
five
senses.
they
make answer
nothing,
honestly,
would see
hear
have
then
my
thou
affections
art
"this
wholly
this
fixed
on
God,"
in
profitable
darkness.
entire,
Although
for
in
lasteth,
whole and
but
a short
this
time,"
profitable darkness,
by
little
the light of spiritual knowledge will arise in Then thou wilt experience the truth thee.
Isaiah
"
The
in
great light, and they who walked in darkness and in the shadow of death, upon them hath the
light
shined."
Thou
art
not
"
yet
at
but by Jerusalem, the end of thy journey some small flashes of light, which shine
;
of
the
city
walls,
thou
DELUSIONS
wilt
105
be able to see
it
to
it."
In these paragraphs Hylton has been using the common language of the mystics. The
"
Divine
darkness
"
is
familiar
idea
in
Equally familiar
against
is
the
"
false
Readers of the
Theologia
earnestly
Germanica
will
remember
how
we
are warned
against the
danger
This
of mistaking
some
how
Hylton
deals
with
"
it
But
now
beware of the
light
not
so."
mid-day fiend, that feigneth as if it came from Jerusalem, but does How shall we distinguish between
Sometimes we
the sun, but
which looks
is
like
not.
So
it
in
spiritual
things.
There
go,
are
as
far
as
externals
have forsaken the pomps and vanities of the world, and have renounced all the deadly sins, but who give no industry to examining
themselves and purging their hearts.
Then,
106
WALTER HYLTON
made
this external
renuncia
already
they
fancy
themselves begin
to to
be
holy,
and
presently
if
preach,
and
But
their
fiend,
as they
between
the
For it shines they look carefully. two black rainy clouds, of which
presumption and self-exaltation, lower undervaluing our neighbour.
is
upper
these
and the
If
feelings
itself
are
present,
"it
knowledge
fiend
if
it
be
all
it
true,
though from is
the the
comes
wit
if
of a sudden, or from a
man s own
and
all
full
preaching tends
reproof
of
and
and
discord,
and
"
divers
states
persons.
there
is
iii.
But where envying and strife is, confusion and every evil work"
16).
(James
a clear sky.
shines in
is
marked
says
believe,"
true
THE
This,
then,
is
"NEGATIVE ROAD"
to
be our safeguard,
Spirit,
if
we
of
wish
to
be
led
by the
instead
submitting ourselves to
shall
human
guidance.
fear to
We
be
be led aright,
misled by the Evil One, if we are in humility and charity. They are also tests whether
the
light
that
is
in
us
is
in
truth
light,
or
If we are something worse than darkness. we have not the or uncharitable, proud Spirit of God, and should be far safer in leading-strings,
the
darkness"
at all?
Is
it
necessary for
the
mystics
of
the
cloister
seem always
recommend?
follies
We
with the
Such a
life
is
a mere reductio
it
ad absurdum
based.
is
But
by the same fallacy that we can reach the infinite by mere negation of the finite, stripping
ourselves
bare
of
all
that
belongs
to
our
108
WALTER HYLTON
life
the
which
will
passed beyond the bourne of time and space? Is it not all part of that philosophy of dreams which teaches, with Shelley, that
"
Life, like a
dome
of many-coloured glass,
"
have
said,
in
my
introductory
is
Lecture,
to grasp at
The
error
is
a real knowledge of and communion with God is possible to men, but in supposing that it
is
The
"
strength of the
the recognition
lies just in
we must
spiritual
"
die to live
in
every part of
affections,
our
nature.
Our
natural
earthly
our appreciation
tellectual
of
beauty,
all
our
in
speculations,
must
be
baptized
They must
pass through
a transformation, they must be lost and found There must be an apparent loss, as again.
part
of
the
real
gain.
So
mysterious law of our being where the gate of life is remembered, mystical
theology
is
when
it
is
for-
LIFE
THROUGH DEATH
lOQ
themselves.
lies
This
is
under
the
Divine darkness.
The
perversions of
it
are partly
due
of
to
the
strange psychological
trance,
experience
the
blank
kind
of
mind sometimes
whom
now
but are
"
rather
of
beginners,
their
who
for
the
and weakness of
souls cannot
God."
This
is
us
encouragement to those who are just beginning to advance on the way of holiness.
A
must
soul
first
that
would know
If
spiritual
things
ourselves,
we do not know
ourselves.
Do
never find
it.
The
It is
10
WALTER HYLTON
no bodily thing, with a spatial existence, but an invisible life. It would be truer to say
that
soul
life,
the
is
body
is
in
the soul,
"
body.
the power to
know
love
the sovereign
When
goodness, which is God. thou feelest this, thou wilt feel some
self.
Seek
fully
thyself in no
The more
thinkest of the
nature and
Do
when
shape,
not form any image of a bodily thou thinkest about thy soul."
is
This caution
sciously
also
valuable.
Half-unconas
like
we do
of
often
kind
ghosts,
shadowy
creatures
It is worth while phantasms of living men. to remind ourselves that the soul, as soul, has
nothing to
and time.
The
soul
is
soul
must
in
first
know
itself.
But
it
must not
The
soul
a mirror.
Therefore
the
first
III
Hylton then proceeds to speak of the love He says that there are three kinds, of God.
or degrees, in the love of
first
is
man
to
God.
The
for
faith
only,
spiritual
without
any devout
imagination
or
knowledge.
The
second works upon us through the imagination of Jesus in His sacred humanity. The third
comes through
in
is
Godhead
humanity. worth quoting, because it shows that Hylton does not contemplate the possibility of the
the
sacred
This
classification
human Christ ever becoming unnecessary to us. The criticism has often been passed upon
the Platonising theologians of the third century,
Gnostic,"
But Hylton,
like
my
last
Lecture, knows
we can never get beyond the human Christ. Thou art my heaven," says Julian and Hylton will be more than content if he
"
112
WALTER HYLTON
can dwell with loving and clear sight upon the Godhead in the sacred humanity. Spiritual
love that comes through the understanding
better than that which
is
imagination.
All
bodily beholdings
is
but
led to this.
The
Touch me
not,"
may
"
Worship me
the later
in thine understanding."
The
play
of
Roman
Catholic mysticism
such a dominant
mystical
part
under
are
for
the
name
Hylton only tokens of inward grace, like the cloven tongues on the day of Pentecost, which were a purely
external sign.
phenomena,
Hylton begins by saying: would not by these discourses limit God s I do working by the law of my speaking.
"
In
Part
III.
God worketh
No,
I
so in a
so.
and no otherwise.
meant not
hope well also that He worketh otherwise, in ways which pass my wit and feeling."
The
soul
one
and
HYLTON S PSYCHOLOGY
one
internal,
113
through the
spiritual
senses or
The
spiritual senses or
Hylton
:
considers
to
be
four
in
number
will.
"
wit,
memory,
understanding,
and
When
in
understanding and spiritual wisdom, then the soul hath new feelings which
perfect
all
grace."
When
renewed
"
St
in
Paul
the
the
Ephesians
minds,"
reason."
to
"be
of your
he means
"
in the
higher
is
part of your
mistress,
Understanding
is
the
imagination
the
maid."
Under
standing is strong meat for men, imagination is milk for babes. Whatever psychologists
may
in
think
it is
of
Hylton
analysis
is
of
human
faculties,
plain that he
outward, and disparaging those sensible images which often float before the mental vision of
the contemplative, and which he
is
frequently
tempted
to overvalue.
We
speak sometimes of
soul."
metaphor, which
literally.
we must beware
not
the
of taking
It
is
114
WALTER HYLTON
the
firmament,
heads,
"
depths
to
of
space
above our
soul.
which opens
Jesus as
the
eye of the
The
see
to
it
falls,
by
reason of such an
this
Nevertheless,
kind of sight
who have no
invisible.
better
way
of seeing
Him who
is
place,"
and
to
repudiate
But he
probably admit that for almost all simple souls" alone, it persons, and not for is helpful and almost necessary to envisage the
"
as of time.
The
up our
to
us to
"lift
when we pray
be
resisted,
God
or praise
it
though
is
well
sometimes that
where
prayers
else,
God
is
here as
much
as
on
journey
says
to
find
Him.
"
"Spiritual
things,"
Plotinus,
are
separated from each other only by difference and antagonism of nature, not by place,"
HEAVEN
"
IS
NOT A PLACE
to
115
What
is
heaven
reasonable
God."
soul
striking
sentence, which again reminds us of Hylton s contemporary Julian. God alone is above the
whosoever seeth
is
God
seeth
;
heaven.
The
soul
no idea of
as
if
local elevation
we needed
to be transported to
some other
to
come near
to
God.
we must be
is
careful
remember
that
"within"
a mere metaphor
It
is
when used
said that
all
of spiritual things.
the soul should see
commonly
"
God
within"
things,
and
"
"
within
itself.
We
may
is
use
these
God
is
within a nut,
within a greater.
God
e.g.,
God
is
Light."
God
fire,
is
Truth
because
let
He
cleanses
the
of
soul
like
fire.
But
in
us not think
much
that
fire
the element,
try to look
We
must
not on
things
are seen,
which are
Il6
WALTER HYLTON
which are
eternal.
And
eternity
is
the
know
God, and of
beatific
Jesus Christ
whom He
relation
sent.
What
vision
is
the
between the
of
and
the
of
fruition
Divine
says
love
The
the
full
bliss
the
soul,
Hylton,
"
is
Love proceeds from sight. proceeds from knowledge, and not knowledge
love
that
from
love."
is
known, the
object
more
He
is
way
and
their
that those
affection
fully
till
companion
character
is
explored,
will
never either
of
love him.
felt
And
in the case
by man, since our knowledge must always be so small, love must come first, and know
But our author ledge follow as its reward. is here speaking of the perfect love that casteth out fear. This can only be the result
of
the
knowledge.
final
The
a
assertion
that
love
is
is
crown,
as
higher
than knowledge,
necessary
tualism.
We
IS
LOVE
117
Hylton
is
They
give knowledge
a very high place, but not the highest. "When God crowns our merits," says St
"
Augustine,
He
is
This maxim
Hylton
teaching.
is
The
greatest
boon that
God
He
the
from sinning.
soul,
that
the
eye of
Divinity of
Jesus
is
Christ,
Love
soul
makes the
forget herself.
God
mean?
ask of
gives
us
gift
is
Himself.
What
does this
The
Holy Ghost,
We
should
God
is
which
of
nothing except the gift of love, There is no gift the Holy Ghost.
God which
except this
hell,
both the giver and the gift, This alone saveth from of love.
is
child
and a
This love
slayeth
all
makes
Il8
WALTER HYLTON
soul
slays
lose
all
the
It
relish
all
for
worldly honours.
of wrath
"
easily"
the
stirrings
and envy.
do
this.
He
who
can more easily forget the wrong done to him than another man can forgive
loves
it."
The
true
lover
is
with his
forgiveness.
Love
live
all
also
slays
the
Covetousness,
in
impurity,
soul
the
where
things
Love
sets
perishable
one
price,
What
receiveth
graces
are
those
!
that
the
soul
cannot speak of them, for they are more than I am able to express but Love asketh and biddeth that I
I
;
through love
try to
do
In
so,
and
shall teach
me.
the
things
writings of holy
men we
the
rest,
find
various
spoken
purity of
fruit
of
heavenly love
peace,
spirit,
stillness,
burning
affection,
bright
light
and
use.
there are
many
other
but one
all.
meaning.
He
It
"A
MOST BUSY
REST"
119
It is
is
called rest
called
rest,
it
not because
soul
makes us
idle,
but because
softly.
"It
makes the
is
a most busy
rest."
We
do
it
;
are at rest
;
when
it
what we do
is
no exertion to us
to
when
there
makes us happy
nothing within
when
is
or
back and
tries
to stop us
from doing
of the
in
I
it.
So
the Sabbath-rest
of God, and
is
Divine
verse,
Word
"
of
God,
described
the
My
work."
behold Jesus
are
is
for
time withdrawn.
Then we
painfully
conscious of our
own
we are assailed by carnal hopes and fears. Not that we are left altogether to ourselves
in
these
states.
It
is
the
is
special,
and not
the
common
us.
is
grace, which
then withdrawn
from
It
Common
heart
is
God,
120
WALTER HYLTON
prayer does not consist of long
Spiritual
petitions.
is
it
The
in
made up
is
as
formed
sounds
in the
mouth.
utters
it
for the
in itself.
soul
is
The
for
then
asks
not
how
it
shall
pray,
eye
is
turned inwards
to
Jesus.
These
as
is
Hylton
is
wont.
prayer
in
truth
It
description.
rather of no words
to
for
communicate
our
ideas
others
but
where the barrier between persons is broken down by love and devotion, words become
as unnecessary as they are inadequate.
our souls stirred by grace, says Hylton, we need not be afraid of being deceived. Trust thy feeling fully when
feel
"
When we
it
is
spiritual
keep
it
tenderly,
thyself,
and
but
have
"
great
delicacy,
not toward
it
then grace
"
Jesus
teaching thee.
SPIRITUAL PRAYER
121
and sometimes
spiritual
as
a loving
spouse."
The
things,
shown by Jesus
all
to the soul,
may
be said to consist of
in
tained
Holy
Scripture.
But
there
are
Holy Scripture, but which Jesus shows to some of them that love Him. Such high truths,
which are
at
times
made
clear
all
by inward
"
rational souls,
of the
angels,
and of the
Trinity.
soul."
Love
and
light
go
is
together in
a pure
Hylton
that
somewhat
inconsecutive,
and
they give
"
treatment.
he
says,
"for
the soul
may
in
see
more
him.
in
an hour
book."
than
can
be written
the
longest
With
words
these words
we
leave
They
are
which
we should always
devotional
remember
when
should
we
read
literature.
We
as
it
read
we cannot understand
Unless
shall
or
by
them.
deal
ourselves,
we
122
WALTER HYLTON
Cor ad cor
loquitur ;
the hearts
of
them.
the
saint
will
to
express what
and tiresome.
I
have
given
two
lectures
these
mediaeval
doubt as to
with some
I your sympathies with their type of piety. have chosen exceptionally favourable specimens
of monkish
all
Christianity
:
but
perhaps after
"
you will say These were lonely men and What women, and theirs is a lonely religion.
dost thou desire to
of
himself.
"
"
asks St Augustine
thine
own
all."
soul.
But Nothing else ? Nothing else at we moderns desire to know some other things We desire besides God and our own souls.
to
if
know
it
may
of nature.
The
difference
views of
life
may
the
be realised by comparing a
saints
maxim which
ever
I
of the
cloister
"
are
When
return
123
of a
man
than
was
before,"
with the
(Sir
John Seeley)
all
Solitude
is
the
death
of
but
the
strongest
virtue."
Rudyard
Down
to
He
who
travels
alone."
as
But the cloistered mystics are best regarded breadth specialists, who have sacrificed
intensity.
for
In
my
last
three lectures
of
shall
mysticism with which more persons now will sympathise with that powerful and independent eighteenth:
deal
with
developments
century thinker,
moralist,
William
mystic
;
Law,
with
Non- juror,
religious
its
and
the
example
love,
in
Wordsworth
of
the
and with
life
the
mystical
conception
human
and
human
which
is
inspiration
and
LECTURE
IV
WILLIAM LAW
PROBABLY no period of English history has been so antagonistic to all that the word
mysticism stands
4<
for,
as
the
Georgian
era.
Enthusiasm
"
was
eighteenth century.
deadly
bishop
adorns,
his
controversial
is
A
the
in
praised on his
rather
for
tombstone,
Georgian which
walls
or
disfigures,
of
cathedral,
his
zeal
repressing
is
"enthusiasm."
William
this
Law, who
lived
to
in
be
the
the
subject
of
lecture,
eighteenth century, and was not ashamed to be an enthusiast. This alone would stamp
him
as
man
of
strong
originality,
and
But he
this
was,
in
fact,
something
intellectual
more
than
man
of great
124
power,
of unusual
WILLIAM LAW
force
12$
of
character,
and
the
master
style.
of
a
is
striking
and
attractive
English
He
divines. perhaps the foremost of our mystical I will give you first a short account of his and will then discuss his writings and life,
their
in
1686,
at
the
King s Cliffe, in Northamptonshire. His father was a tradesman of good standing, and he was brought up in a religious home.
village of
Conduct,
which
he drew up, it when he went to Cambridge, remind us of the austere conscientiousness which characterises
the Serious Call.
"I.
They
in
To
fix
it
deep
my mind
one
by
business
upon my hands
will of
doing the
"II.
God.
everything that relates to
To examine
it
me
in this
view, as
"
end
of
life.
III.
To
world thinks
think nothing great or desirable because the it so, but to form all my judgments of things
from the
ing to
"
infallible
Word
all
my
life
accord
it.
IV.
To
avoid
of
it,
"V.
To remember
frequently,
and impress
this life is for
it
upon my
mind
deeply, that
no condition of
enjoyment,
126
but for
trial;
WILLIAM LAW
and
all
we
have, are
all
so
that every power, ability, or advantage many talents to be accounted for to the
Judge of
"VI.
the world.
consists in
That
the greatness of this world, which is not in good actions, is perfectly beside the point. "VII. To remember often and seriously how much of
time
is inevitably thrown away, from which I can expect nothing but the charge of guilt ; and how little there may be
to
VIII.
IX.
"
such
them.
To avoid all excess in eating and drinking. To spend as little time as I possibly can among persons as can receive no benefit from me nor I from To be
always fearful of letting
fruit.
"X.
my
time
slip
away
without some
"
XI.
presence of God whenever I myself under any temptation to sin, and to have immediate recourse to prayer. XIII. To think humbly of myself, and with great charity
"XII.
find
"
of
all
"
others.
all evil
"
the
life
it
To
day,
besides
my
can
morning and evening prayers. "XVII. To keep from [a blank space] as much as
without offence.
"XVIII. To spend some time in giving an account of the day, previous to evening prayer. How have I spent What sin have I committed ? What temptations the day ?
have
withstood
Have
performed
all
my
"
duty ?
127
young man at Law was the outset of his university life. in a of Emmanuel made Fellow 1711, and
Not a bad
set
of rules for a
was
ordained
deacon
in
the
same
year.
begun
is
that
"We
see
will
all
the
opposite,
it
be
observed,
that
of
the
equally
mystical
doctrine
s
we
the
see
if
God
in all things.
Malebranche
leads
doctrine,
to
held exclusively,
of
if
logically
;
pan-nihilism
Indian
philosophy
while
the
other side,
unduly emphasised,
man
Law s
him
to
accession
intention
George
I.
He
announces his
his
of sacrificing his
fellowship to
letter
scruples in a very
his
manly
addressed to
swearers,"
brother.
"
"The
multitude of
he says,
me
their
and every
128
WILLIAM LAW
one knows no good ones can be given for people swearing the direct contrary to what
they believe. ...
I
think
I
have consulted
have done
;
my
I
best interest
by what
and
hope, upon second thoughts, you will think so too. I have hitherto enjoyed a large share
of happiness
;
and
if
come be not
is
so pleasant, the
memory
past shall
make me
It
is
thankful."
not
did,
certain
where
Law
resided,
or
during the next ten years. The reports of his having held clerical offices are difficult to reconcile with his refusal to take
what he
the
oaths,
by the absurd gossip, emanating from the same sources, that Law was gay parson, a great beau, and very sweet on the ladies."
"a
In
1717
to
the
to
Bishop
of Bangor (Hoadly),
in
answer
an exceedingly vigorous and telling attack, which raised its author to the front
;
Church
rank
us,"
of
controversialists.
"You
have
left
he
tells
the Bishop,
;
"
LAW, HOADLY,
AND MANDEVILLE
the
I2Q
Lordship given us
in
room of
for
all
these
is
advantages
the
is
Why,
only sincerity.
This
all
;
great universal
that
atonement
this
which, us
according to
to
your
will
help
the
communion
in
Lordship, of saints
hereafter,
though we are
or
communion with
Six years later denunciation of
anybody
nobody
a
here."
Law
published
s
scathing
Fable of the Bees ; or Private Mandeville s essay Vices, Public Benefits. was a clever and cynical defence of licence
Mandeville
and
selfishness.
"
flesh,
bones,
etc.,
to be a
compound of various
turns,
"The
govern him by
whether he
is
Law
replies:
it
definition
too general,
because
seems
If you would prove yourself to be no more than a brute or an animal, how much
. .
of your
at
least
life
you need alter I cannot tell but you must forbear writing against
;
virtue,
for
is
no
not
it."
Law
with
rebutting
his
opponent
theory of the
origin
of morality.
130
WILLIAM LAW
gives his own.
that
"
He
time
had no origin
is,
was never
but
it
when
it
began
to
be
as
was as
truth
and good
which are
God.
object
first
But moral
of
virtue,
if
considered as the
with the
it
was natural
feel
man
The
it
reasonableness
is
and
fitness
of
actions
themselves
is
a law to rational beings, nay, a law to which even the Divine nature
for
is
subject,
God
is
necessarily
just,
from the excellence of justice ness and it is the will of God that makes
;
moral virtue our law, and obliges us to act Here, Sir, is the noble and reasonably.
divine origin of moral virtue.
in
It
is
founded
of things, in the
perfection
and
attributes of
God, not
in
the
pride of
Away,
or the craft of cunning politicians. then, with your idle and profane fancies
!
man
about the origin of moral virtue For once, turn your eyes to heaven, and dare but own
131
a just and good God, and then you have owned the true origin of religion and moral virtue." The transition from sarcasm to noble
exhortation
is
characteristic
of
all
Law s
controversial writing.
important contribution to Practical Treatise positive theology was upon Christian Perfection, which he defines
first
But
his
as
"the
right
duties."
Of
this austere
will
say more
when
Law s
tutor
theology
is
under discussion.
In
1727
Law became
of
the
pupil
in
to
Edward
and
Gibbon,
father
great
to
historian,
accompanied
also spent
his
Cambridge.
He
s
much time
the elder
Gibbon
house at Putney, where he became a centre of an admiring circle, consisting of John Byrom, a Fellow of Trinity, Cambridge, and
John and Charles Wesley, his friendship with whom was destined to be broken by a quarrel Miss Hester Gibbon,
a sorry versifier
; ;
the
daughter of
the
for
house
Mr
Archibald
Hutcheson,
M.P.
132
WILLIAM LAW
guide
and
counsellor
in
religious
less
matters
importance.
friends
must be confessed, made and kept most easily when they were his
inferiors
:
intellectual
stiff
there
was
something
and uncompromising
about
him which
alienated
some who might have met him on As long as John Wesley was equal terms. willing to consult him and follow his advice,
went
well.
It
all
was
that
"
in
answer
to
some
question of
Wesley
:
Law
replied in the
memorable words
sophical religion
thing.
;
plain,
simple
is
We
love
Him
because
He
first
loved
us."
began
to
Law s
presentation
Law answered
was
Wesley,
for
It
politeness
which
any
his
till
friendship.
however,
of
retained writings
for
admiration
the
to
last.
much
with
Law s
of
Law
men
133
The
State
treatise
entitled,
Serious
Call
to
a Devout
the
of
is
Christians,
time.
It
a ruthless exposure of the sin and of trying to make the best of both
It
is
worlds.
leisured
especially
addressed
this
to
the
of
class,
is
among whom
type
common.
illustrate
The
his
The imaginary
with
which
are of
he draws to
teaching
profusion
delights
admirably
wit
sketched,
biting
satire
and
of
which
it
the
his
mind
the
reader while
makes
say,
conscience
ashamed.
s
We
may
by the way, that Gibbon about two of the characters that they are the heathen and meant for his two aunts,
the Christian
sister"
statement
cannot be
true.
Miss
copy
copied
Hester
"
Gibbon
but
may have
Miranda
tried
to
Miranda,"
was
not
sister.
The
134
WILLIAM LAW
all
most beautiful of
that of the
the
character-sketches,
Law
"
himself tried
and from
it.
all
far short of
Ouranius,
when he
first
entered Holy Orders, had a great contempt for all foolish and unreasonable people but
;
he has prayed
first
this
spirit
little
away.
village,
;
When
it
he
as
came
to
his
was
and every disagreeable to day seemed too tedious to be endured in so retired a place. His parish was full of poor
as a prison
him
fit
the
conversation
at
of
gentleman.
He
kept
home, writ notes upon Homer and Plautus, and sometimes thought it hard to be called to pray by any poor body, when
much
he was just in the midst of one of battles. But now his days are so
Homer s
far
from
being tedious, or his parish too great a retire ment, that he wants only more time to do
that
after.
variety
of
good which
his
soul
thirsts
... He now
the
in the parish
to
deserve
135
offices,
tenderest
he
He
is
so far
now
Kingdom
of
every soul in the parish as he loves himself, because he prays for them all as he
prays for
himself."
There
is
much more
of
the
same
a
kind.
more
winning picture of what the pastoral life was meant to be and may be. The influence of
the
Serious
Call was
both
immediate and
it
lasting.
treatise
John which
Wesley
will
describes
as
if
"a
hardly
be excelled,
it
be equalled,
of
in the
Samuel Johnson
of
called
it
"the
finest
piece
hortatory
theology
in
any
of
language,"
"
it
was the
occasion of
it
:
my
"
thinking in
earnest."
Gibbon says of
sharp
but
it
His precepts
His
satire is
is
136
WILLIAM LAW
life,
knowledge of human
portraits are not
If
and many of
his
Bruyere.
his reader s
he
piety
it
in
into a
and a philosopher must allow that he exposes, with equal severity and truth, the
flame
;
strange contradiction between the faith and Gibbon practice of the Christian world."
feels,
as
none can
fail
to
do,
the extreme
severity of
Law s
is
The book
serious
call
there
not
much
of
the joy
and peace in believing to be found in its For that very reason, at the present pages.
day,
when
divines
are
offering
us
religion
self-sacrifice,
Law s
by
all
who
It
first
was about
the
the
"
German
mystic,
sometimes
called
the
Teutonic
philosopher,"
Jacob Bohme.
all
His
the
his
JACOB BOHME
137
The
illuminated cobbler of
in
1575,
was indeed
His a religious genius of no ordinary kind. visions, which were sometimes induced by
self-hypnotisation,
Bohme gazing
through
in
fixedly
till
at
the
lost
light
shining
his
door,
he
incoherent enough
with
the
wildest
and
But
find
are
mixed
fantasies.
will
those
in
who
them, as
fullness of fancy and depth Schlegel did, of feeling, a charm of nature, simplicity, and
lectual
intel
have
place
him
very
honourable
in
the
history both of
literature.
religious
philosophy
that Sir
and of German
The
fact
Law, was
to
a student of Bohme,
preserve his
s
should be enough
name from
138
WILLIAM LAW
writers
some
But
before discussing
the time
I
Law s
fell
later
this
theology, from
when he
under
new
influence,
life.
On
or
J
739>
the death of the elder Gibbon, in 1738 tne house at Putney was broken up,
and
at the
end of 1740
of
Law
s
returned to his
native
village
King
Cliffe,
where
his
There he was
soon joined by Mrs Hutcheson, now a widow, and Miss Hester Gibbon. The three lived
together in
comfortable
house
near
the
the
precepts
of
the
Serious
Call.
The
ladies
were
rich,
the three
amounted
^3000
of
life
a year, nineto
Their manner
;
was
simple,
Law
well
furnished
Their
charities,
unfortunately,
It
discretion.
was an
light literature
139
of the Georgian age shows plainly and none of the three had much practical wisdom.
;
King s
for
saint
who
imprisoned canaries from their cages, to fall a prey to the nearest cat, was not the best
financial
adviser
for
two
rich
clear-headed
women.
at
In
all
ways
Law s
and
life
happy residence
only terminated by his death, at the age of The two ladies both seventy-five, in 1761.
and ninety.
is
now time
in
to
turn
to
Law s
he
later
theology,
virtue
of
which
holds
prominent
writers.
place
first,
among
And
philosopher,
who,
was acquainted only with the older Protestant mystics, and with the eccentric
140
WILLIAM LAW
Paracelsus
s
genius
who
is
the
subject
of
Robert Browning
characteristic
earliest great
poem.
The
feature
mysticism
was
against
"It
forensic
is
a note
worthy error of
Weigel,
the
law,
"that
false
Christians,"
says Valentine
to
they leave
another
die
;
obey
they without repentance, to avail themselves of imputed righteousness. Nay, truly, thou
desire,
to
suffer,
and
to
while
That must
not from
come from
one who
is
True
being baptized with Him, suffering, dying, and rising again with Him. Christ s death and merits are imputed to no
Christ in us
it
is
one, unless he
in himself,
and unless he
This
deeply
with
Him
to a
new
life."
moral
and
spiritual
view
of
salvation,
lations
fantastic specu
of
the
foundation
of
Bohme s
we know
is
Eckhart.
God,
the
Eternal
Father,
BOHME S THEOLOGY
described
as
141
the
Abyss,
lie
as
pure
Will,
in
which
is
all
things
unexpressed.
The Son
Father dis
Himself.
of
covers
and gives
is
birth
to
within
The Son
the
reality,
the
actualisation,
The
bosom
the
office
of the
Holy
is
of the Godhead,
as
bond between
of
Father
and
Son,
In the-
their joint
life.
manifest to
abysmal Will in the beginning divided itself, that it might have a sphere in which to
work.
This
is
the law of
things
all
existence.
"
In
Yes and No
is
all
consist."
The
"No"
a countercheck to the
"Yes,"
without which
There
is
no heat without
cold,
So
The
visible
world
is
God made
"
out of His
own
substance.
as
It
is
Goethe
says.
When
thou
lookest on
the
firmament and
142
WILLIAM LAW
earth,"
says
Bohme,
"thou
God,
be
If
in
whom
If
hast
thy
being.
this
whole
existence
image.
to
it,
not
God
foreign
Him."
Evil
is
the
necessary
of
the
activity
of
good.
that
it
Love submits
itself
the
fire
of wrath
may be
fire
of
love."
Good
Thus by a
quality,
fanciful
etymology he
(Qual)
is
says
that
determination
The path inseparable from suffering (Quaal). of salvation is the conquest and renunciation
of the self-will which
will
of
God.
We
God
desire
know nothing
further about
than what
us.
is
know
work
in
and through
his
of
religion
the
am I following account of his experiences. but not a master of literature or the arts,
a
foolish
and
simple but
man.
from
of
have
never
I
desired
strove
learning,
after
early
youth
soul,
the
salvation
my
and
BOHME S ILLUMINATION
thought
143
how
Heaven.
contrariness,
namely, the desires that belong to flesh and blood, I began to fight a hard
battle against
my
the help of
come the
inherited evil
to break
and
God
in Christ.
therefore
resolved
in
henceforth
inherited
to
regard
until
myself as dead
the
Spirit of
my
form,
God
I
Him
might conduct
my
I
life.
This
stood firmly by
my
resolution,
hard
battle
with
myself.
battling,
thus
being aided by a wonderful arose within my soul. God, light It was a light quite unlike my unruly I nature, but recognised in it the true
wrestling
and
nature
I
of
God and
before
had
never
man,
for."
Characteristic mystical sayings gleaned from his works are the following
:
"
If
you
will
self
144
you
will
WILLIAM LAW
find
that
you
yourself,
with
regard
to
your
external being, are that external world." is not I who know these things, "It
but
God knows
them
in
me."
"When
that where
thou canst throw thyself for a moment into no creature dwelleth, then thou hearest what
findeth
God
speaketh."
"He
that
love
findeth
God;
and
he
that
findeth
"
God
findeth nothing
and
all
things."
itself."
The
and
is
hell within
"The
body of a man
is
visible
world
it
world;
is
made
itself
visible."
in the
main
line
development
of
culminated in Schelling and Hegel, and also, through his insistence on Will as the con
stitutive
make him
precursor
of
Schopenhauer.
William
Law
does
not
is
He
in
spite
much wider
reading.
The
parts
of
Bohme which
attracted
him most
Atonement
is
God
love,
foreign
to
145
with
St
Paul,
;
into
closest
con
with
Christology
visible
between the
sacramental
and
invisible
view
of
life.
These doctrines
Law
believed
them
before.
for
But
the
his
in the
first
he found
exposition
of
and the
result
his teaching,
a note of ardent and rapturous emotion, which blends in the most striking manner with the
old
austerity
and
moralism.
of
the
Law s
noblest
later
books
contain
some
and
whether
in
our
own language
or in any other.
Students of
particular
Law s
and
attention
theology to a short
should
essay
give
called
The
Grounds
Reasons
the
of
author
the
Christian
Regeneration,
referred
his
which
as
himself
of
are
to
containing
heads
teaching.
The
"What
following
is
it
extracts
characteristic:
ful,
that
any thought
for
serious
man
hellish
could
wish
a
but
to
free
and
new
spirit,
self-tormenting
elements
146
WILLIAM LAW
envy,
pride,
of selfishness,
and wrath
His
own experience has shown him that nothing human can do this for him and it is so natural for him to think that God alone
;
can do
to
it,
that
accuse
God
with him.
Therefore
have
the
Son
of
redeem him by way of regeneration, by a seed of His Divine nature sown into him
must be a way of salvation highly suited to his own sense, wants and experience, because
he finds that his
essence
fore can
evil
lies
deep
in
the
very
and forms of
only be
or
his
removed by the
life
arising of
a
it.
new
is
birth
in
the
first
essences of
that
God
the
own Divine
birth in
in
it
as
human soul, has such a fitness must make every sober man with
to receive such
people have an idea of the Christian religion as if God was thereby declared so full of wrath against fallen man, that nothing
Some
GOD
IS
LOVE,
NOT WRATH
147
Son could
vengeance. Nay, some have gone such lengths of wickedness as to assert that
God
a great part of
inevitable
of
Adam
to
an
damnation,
show
justice.
forth
and
But these
and miserable reproachers of His great love and goodness in the Christian dispensation.
For God
that
is
and so
all
love
;
Him
all
mankind.
There
is
no wrath that
but what
is
stands
between
in the
God and
dark
fire
us,
awakened
nature
his
;
of our
own
fallen
and
to
quench
this
wrath,
and not
own,
be
God gave
his
made man. The His Son was not poured out to pacify no nature Himself, who in Himself had toward man but love but it was poured out
to
;
to
fire
and kindle
148
WILLIAM LAW
Regeneration does not signify only a moral Tempers and change of our inclinations.
"
inclinations
are
of
the
new-born
nature,
and
not
first
nature
itself.
Our
and
nature must
be made good,
before
its
it
root
stock must be
forth
new made,
can bring
. . .
good fruits of moral behaviour. The whole nature of the Christian religion
these two
stands upon
great
pillars,
namely,
of our redemption.
more or
he
less
of a
true
penitent,
and more
more or
son
less
truths."
"
No
of
Adam
is
without a Saviour,
or can be
lost,
but by his
own
him,
turning
away
giving himself up to the suggestions and workings of the evil nature that is in him."
"A
from
this
Saviour within
and
bare
historical
soul,
and
superficial
it
faith
but leaves
a slave
to
"
Human
is
reason
is
may
assent
the
little
or nothing
done
to the soul
by
it
the soul
149
sin
under much
the
same
power of
as
because only the notion or image or and history of the truth is taken in by it But reason of itself can take in no more.
before,
;
when
inward
faith
the
seed of the
faith
new
but
birth,
called the
in
it,
man, has
not a
awakened
a
its
strong hunger, which lays hold on Christ, puts on the divine nature, and effectually works out
is
notion,
real
our
"
salvation."
We
must
beware not
man."
to
make a
Persons
of this stamp,
Law
first
such as the
safe in
religion,
but
in
such
course as
to
leaves
or live
nothing for
upon."
corrupt
nature
feed
How
way
can a
man know
?
that
he
is
in
the
that
of regeneration
fall
Not by assurance
Such from the state of grace. confidence may be given by God to those
he cannot
it,
we want
to
that
we
are
alive
is
and growing,
secure.
our
salvation
The
ISO
WILLIAM LAW
of saints
differ
"
characters
widely.
Every
complexion of the inward man, when sanctified by humility, and suffering itself to be turned
and struck and moved by the Holy Spirit of God, according to its particular frame and
turn, helps mightily to increase that
harmony
which must
sounds, and
arise
voices."
Law
until
it
then attacks
"
assurance.
If
doctrine
gift
of
of God,
my own
me,
I
feeling
to
am
arises
self-justified,
my
and
justification
from
what
feel
declare
of
myself."
delightful
gifts of
sensations
the
God, but they should be classed with outward as such and health blessings,
"
prosperity.
in selfishness
soul
may be
as
fully
fixed
through a fondness of sensible enjoyments in spiritual things, as by a fond ness for earthly satisfactions." These inward
"
they are not perfection, but they are God s gracious allurements and calls to seek after
151
and
"
perfection."
They ought
of
God."
rather
to convince us that
we
than that
soul
is
we
are really
men
"The
its
corruption,
the power
of
sin,
all
and
its
purified,
as
it
has renounced
own
have nothing, receive nothing, and be nothing, but what the one will of God chooses for it, and does to it.
will
and
desire, to
This and
this alone
in the
is
the
"
true
Kingdom
is
of
God opened
evil, or
soul."
There
nothing
the
cause of evil
to
either
is
man
or
devil,
in
but his
own
will
there
itself,
God."
to
is
God
nor
required
is
of
others.
The
an
instant,
but
is
certain
gradual
disorder,
release
from
of
our
and
consisting
several
life,
it
stages
and
degrees,
soul
which the
can have
Jesus
must go through,
put
off
before
old
thoroughly
the
man,
152
WILLIAM LAW
is
Christ
us,
He
did for
we
are
s
do
trials
for
ourselves."
Our
Saviour
of His
greatest
:
life
this
should warn us
self-assured of our
:
own
salvation.
To sum
up our own will is our separation from God. All the disorder and malady of our
"
nature
will,
lies
in a certain fixedness of
imagination,
to
and
are
desires,
own wherein we
our
centre
live
ourselves,
act
our
own
from
and
circumference,
wholly
ourselves,
according to our
desires.
own
is
will,
imagination, and
smallest
There
not the
degree
to
because
.
we
.
are
thus
all
in
all
ourselves.
It is
enough for us to
know
we hunger and thirst after the righteous ness which is in Christ Jesus that by faith we desire and hope to be in Him new
that
;
creatures
to
know
the
most absolute resignation of our whole selves to God, is our greatest and highest
to
fitness
receive
our
greatest and
highest
purification from the hands of God." I know no better summary of the theology
153
of Christian
treatise.
mysticism with vague sentiment and luxurious emotions should reconsider their opinion in
the light of this last paragraph.
Those who
will
hunger
find
and
thirst in
after
righteousness
;
consolations
mysticism
for
those
the
who
think to embrace
its
mysticism
sake of
Entbehren
so list
sollst
entbehren"
is
the
If
watchword that
ever
on
their
lips.
we would save
surrender
our
souls,
we
must
first
them
unconditionally.
cannot refrain from quoting a magnificent outburst of moral indignation from Law s next
I
the
Folly,
Sin,
by Dr Trapp, a typical Trapp had even eighteenth-century divine. ventured to appeal to our Blessed Lord s
Righteous
Overmuch,"
example
Jesus!"
in
"
holy
life
Law
by a
should,
preacher
of
Thy Thy
Divine
Gospel,
!
be
. .
made a
154
WILLIAM LAW
Saviour, suitable to His gracious love, in
into the world, sought the conversation
Our
coming
He came
sinners
to
lost,
and because
He
were
knew
that
sanctity of the
!
holy Jesus
Thou
Thou
soughtest only
Thy Father from the beginning to the end of Thy life Thou spentest whole
the glory of
;
nights
places
;
in
head
prayer on mountains and desert Thou hadst not where to lay Thy Thy common poor fare with Thy
disciples
and
dried
fish
miraculous power never helped Thee to any dainties of refreshment, though ever so
Thy
much
yet
And
the
because
holy
sorts
Jesus
came
into
world to save
of sinners, therefore
He came
into all
places
. . .
and entered
It is
into
all
sorts of companies.
is,
there
is
much
the
more
reason
may
be
said,
that
whereever
our
or
Saviour
the
came
there
was
Temple,
Church.
As He was
"ENTHUSIASM"
155
Dr
the
Trapp,
a
who had
called
Law
an
"enthusiast"
favourite
term
of
vituperation
in
eighteenth
century
he
is
boldly
as
accepts
the
as
word.
universal,
"
Enthusiasm
as
essential
common,
angry
to
human
so
nature as
love
is.
No
in
people
as
are
with
the
kind.
religious
enthusiasts
those
who
are
deepest
He who
the
mountains to salute
dear ground that Cicero walked upon, whose noble soul would be ready to break
if
poured forth his thunder of words, may well be unable to bear the dullness of those who go on pilgrimages only
to visit the sepulchre
who grow
. .
crucifix,
because the
.
as a sacrifice thereon.
Even the poor species of fops and beaux have a right to be placed among enthusiasts, though capable of no other flame than that
156
WILLIAM LAW
is
which
Enthusiasm
it
when
is
... Every
man, as such, has an open gate to God in his soul he is always in that temple, where
;
he can worship
God
in
spirit
and
in
truth.
Every
the
Spirit,
seed of
life,
which
in
is
his call
and
qualification to be always
a state of
intercourse
inward
prayer,
faith,
and
holy
with God.
to
this
faith
and
dependence upon
the
light
and
Holy
Spirit of
finding
God
we may be
Him,
This
Spirit in
is
habituated to seek
Him
and
find
to live in
all
His
light,
Canon
passage,
Overton,
"
in
it
commenting on
possible that this
this
asks,
Is
man
"
ISOLATION OF
LAW
AS A THINKER
157
The high
for
grammarians and
the
unabashed
age rather than the generation of Warburton, Hoadly, Sherlock, and Butler. The isolation
of
Law
of
Law s
mystical
works are The Spirit of Prayer and The Spirit of Love, published between 1749 and
1752.
The
former,
however,
anti
-
is
somewhat
intellectualism
It
later philosophy.
was a reaction against the rationalism of the Deists and their opponents, who combated
Deism with
its
own weapons.
One
of the
The Spirit
of Prayer
calls
is
whom Law
to
Academicus,
describes
how when he
began
learn
that
I
to study divinity,
Hebrew, others Greek others told him Church history is the main matter; "that
begin
with
the
lives
must
of
the
first
Roman
158
"
WILLIAM LAW
Another,
emperors."
who
is
wholly bent on
that
I
me
need go
no
higher
is
than
the
;
Reformation.
...
My
very liturgical he has some suspicion that our Sacrament of the Lord s Supper is
tutor
essentially defective, for
in the wine.
.
.
want of a
last friend
little
I
water
The
consulted
advised
me
and progress of
in
heresies,
and
to
be well versed
This know
to
ledge,
he
to
said,
might be useful
"
me when
came
be a parish priest." Academicus, when he has found the true way of Divine
knowledge,"
regards
I
all
these investigations
return, at the close of
as lost labour.
this Lecture, to
must
Law s
hostile attitude
towards
human
is
reason.
in
my
opinion
the
Law s
masterpiece,
deals
with
two
objections, that
for practical
Love
is
and that the Bible represents God as a jealous and even a wrathful Being.
life,
He
in
is
"only
an eternal Will
to
all
goodness."
As
certainly as
He
is
the Creator,
THE
so certainly
thing,
ness,
is
SPIRIT OF
LOVE
159
He
and can give nothing but blessing, good and happiness from Himself, because He
has in Himself nothing else to give." This is the ground and original of the spirit of love
in
all
is,
the creature
it
is
to
it
goodness.
is
is
The
spirit of love,
its
own
it
4
God
this
in the soul.
Oh,
he exclaims,
all
"would
it
blessing of
blessings,
is
God
of love
dwelling in your soul, and killing every root of bitterness, which is the pain and torment
of every earthly, selfish love.
satisfied,
all
For
all
wants are
no
any longer a burden, every day is aday of peace, everything you meet becomes a help to you, because everything you see or
life
is
do
is
all
done
element of
love.
The
is
spirit
of love
its
only
blessing
and
It
happiness
of
wants
it."
meets
evil
160
WILLIAM LAW
Christ can never be in any creature, except as the spirit of love. Whenever, therefore,
we
we
are
actively
Christ
we do what
"We
us."
the
Jews have
did, this
when they
said,
will
not
man
to reign over
All evil
will
result of
;
man s
for
whatever
wills
this
fallen
and works with God must partake of We are all happiness and perfection.
creatures,
who
crave
and
to
strive
spirit
for
purification,
and restoration
an
the
of
love.
Then
theories
follows
exposition
of
Bohme s
body and soul, the most interesting part of which is the conclusion that "body and spirit are not two separate,
about
independent things, but are necessary to each other, and are only the inward and outward
conditions
of
like
one
this
and
the
same
the
being."
Passages
burton
explain
charge
of
"Spinozism"
with unusual heat, holding that Spinozism is nothing else but a gross confounding of
l6l
Spinozism is, of course, a great deal more than this but Law does not seem to have really studied Spinoza.
nature."
;
God and
The
life
rationalism
"
of
"
the
Deists
is
next
attacked.
Reason
soul
of
the
than
of the
body.
He
"
only
the
dead body of
soul,
Lazarus,
Come
clean."
Be thou
man
a moral philosopher.
eyes to
must not put our do the work of our hands and feet.
of love
is
We
The
spirit
spirit
of nature and
life, not a creation or discovery of the intellect. It is as surely real as health and strength, it
is
a form or state of
life.
In this paragraph
Law approaches what is now called prag matism. As against the shallow rationalism
and common-sense philosophy of the Deists,
he
is
right,
no quarrel.
is
The
God.
the necessity
to
life
of dying to
as the only
way
in
"This
man any
good.
62
WILLIAM LAW
of
is
states
life
the one
is
nature,
and the
other
God
manifested
in nature.
We
must
We
life
cannot stand
is
always bringing forth its Here speaks the author way soever it goeth.
the
of
Serious
it
Call]
is
after
much
fantastic
Behmenism,
The
Love
is
"Second
Part"
of
The
Spirit
in
the form
of a dialogue
of between
All Theogenes, Eusebius, and Theophilus. nature, says Theophilus, is what it is, for
this
unsearchable
His own
love, goodness,
and happiness
He according to their capacities. can no more become angry with His creatures,
them,
God than be angry with them at first. is not the beginning of a new temper
a
all
s
;
pity
it
is
new
manifestation
;
of
His eternal
will
to
but to suppose that God feels goodness wrath and fury, because the poor creature
WRATH AND
has
PITY
itself,
163
brought
misery upon
and absurd.
Wrath
;
is
is
disordered state
it
can no more be in
can
be
heaven.
The
experiences
wrath and misery by losing the living presence of the Spirit of God for no intelligent creature
;
can be good and happy but by partaking of a The natural life is a life of twofold life.
appetites, hungers, and wants, and cannot be anything else it can go no higher than a bare capacity for goodness, and cannot be a good and happy life, but by the life of
various
God
dwelling
in,
and
in
union with
it.
Hence
human
life,
to
the
All salvation only possible salvation for man. is, and can be nothing else, but the manifesta
tion
of
the
life
of
God
by
in
the
soul.
All
particular
dispensations,
or
the
prophets,
or
Perpetual
64
WILLIAM LAW
inspiration,
a thing as necessary to a
to animal
of goodness as
is
necessary
to confine
What
a mistake
it is
and occasions,
prophets and
apostles
and extraordinary
messengers of God! We are not all called to be apostles or prophets, but all are called
to
be holy, as
holiness
He who
of
has called us
Christian
is
is
holy.
The
it
the
nor,
not
an
occasional thing,
ever his
continually inspired.
Law
doctrine
own
the soul.
like
every man, then every man must have had originally in the inmost spirit
in
life,
His own
of his
seed of heaven, lying there as in a state of insensibility or death, out of which it could
not arise,
Christ.
but by
the
mediatorial
this
power of
seed of Christ,
165
beginning of Christ s mediatorial office could be made. For what could begin to
deny
self,
if
there
was not
different
from self?
really
in
the
soul,
in
vain
had the
man.
as
its
life,
And
unless
Christ
lay
in
the
soul,
unknown, hidden
treasure,
as a seed of
The redeeming
smothered spark
of death, the
into a
work of Christ
is
to raise the
its
of heaven out of
state
powerful governing
life
of
whole man.
need no
And
other
you,
says
Law s
but
self.
Theophilus,
deliverance,
from
It
is
the
power
of
your
that
own
earthly
your
own Cain
Daily and
murders
your
own
Abel.
is
hourly see to
within you,
whether
you.
it
is
Do
their
new
is
at
to you.
home, that always and only speaks the truth Salvation or damnation is no outward
is
thing, that
66
is
WILLIAM LAW
only
that
but
which
springs
up within
own
life.
What you
yourself,
is
is
doing
in
tion or damnation.
consists,
Your
salvation precisely
faith,
not in
any
historic
or
know
ledge of anything absent or distant from you, not in any variety of restraints, rules, and
methods
formality
of
practising
virtues,
faith
not
of opinion
about
in
and
the
sanctification,
life
but
and born again in you." The atonement of the Divine wrath, and the extinguishing of sin, are but two names
for the
same
thing.
change in the mind of God, but overcame and removed all the death and hell and
wrath and darkness, which had opened
in
itself
the nature,
birth,
and
life
of fallen man.
Law
the
is
When
it
Bible
says
that
righteousness,
or justice,
satisfied
by the atonement of
Christ,
means
167
its
righteousness or
justice
it
has
absolute
relax.
cannot
of
takes
away
the
sins
the
world by restoring to man his lost righteous He gave Himself for the Church, that ness.
He
might
sanctify
and
cleanse
it.
Man s
his
original
righteousness
has
become
tor
is
mentor,
and
must
restored to him.
for
all
our good.
"If
wanting
true
"
in severity,
He
in
love."
There
"in
is
nothing that
says
Law,
Every part of it has its ground in the workings and powers of nature, and all our redemption
is
made
is
to
be that
which
is
ought to
is
be.
There
nothing that
;
supernatural,
but
God
alone
everything
beside
Him
is
nothing supernatural in the mystery of our redemption, but the supernatural love
There
it
forth."
"The
nature;
it
has
nothing
supernatural."
68
WILLIAM LAW
to
"
naturally,
in
way
without,
or
contrary
religion
it
the
not to
has nothing
it
it
to
do with revelation
but
then
is
the
when
will
conclude
my
extracts
from
The
Spirit of Love with these words, omitting an interesting discussion upon the source of sin
and misery,
in
the
last
dialogue.
It
will
not be necessary to
writings
comment upon
last
the few
which
belong to the
last
years
of
Law s
a
life.
His
written
his
words,
indited
few
days
of
his
before
death,
"
contain
that
the
kernel
was,
theology.
All the
Christ
did,
suffered,
dying
in
flesh,
and
end
:
this sole
birth,
new life, and new light, in and by the Spirit of God restored to them, and living in them, as their support, comforter, and guide into all
was His, Lo, I am with you alway, even unto the end of the world,"
truth.
And
this
169
Law expounds
Mysticism
in
the
principles
of
peculiarly
sound
it
and
attractive form.
to
The
only defects, as
writings
are
seems
me,
in
his
later
his
adoption of
of
fantastic theories
Bohme, and
extreme anti-intellectualism.
ignores Plato and the Platonists, though he has very much in common with them. It
is
He
remarkable that an
so
little
Emmanuel man
with
his
should
show
sympathy
Cambridge
that
Platonism, of
the nursery.
in
which
John Smith, Benjamin Whichcote, Henry More, and Cudworth, Law would have found a great deal to admire
writings
the
and very little to disapprove. It Law was a High Churchman, Cambridge group were already
u
"
is
true that
while
the
nicknamed
an
Latitudinarians
this
and
"rational
theologians."
But
fatal
spirits.
to
The
well
;
seems
to
be,
that
Law was
in
acquainted with
More alone
admired
his
and
he
group character, he
"
this
inner
I/O
WILLIAM LAW
light,"
and
his
books as
"a
jumble of learned
certainly
are.
rant,"
which
some
he
of
them
In
John
Smith
in
might
have
found
to
a
his
rationalism
no
way
antagonistic
philosophy more complete and not less devout than his own, based not on the dreams of an illuminated
a religious
cobbler,
Plotinus,
own mysticism
but on
also
a scholar.
affinity
Such
as
men themselves
to
it
"
be."
He
that
with a free
judgment and a
and
of
that
shall
mind.
live
He
shall
he
shall
in truth,
in
him.
He
drink
the
waters
of
his
own
cistern,
and
be
satisfied.
He
himself
shall
in
find
satisfaction
within,
truth,
feeling
conjunction
with
though
him."
all
"
the world
should
dispute
of
all
against
fly
When men
still
most
from
is
God, they
not
better
seek after
to
Him."
"God
defined
us
by
our
under-
JOHN SMITH
standings,
"
SELECT DISCOURSES
171
than by our wills and affections." Divinity is a Divine life rather than a Divine science the fear of the Lord is the
wisdom."
beginning of
Christian
"is
The
else
soul."
true
life
of the
infant
is
nothing
in
but
"
an
Christ
formed
thing
his
Heaven
us, nor is happiness from a true conjunction of anything the mind with God." "God does not bid us
not
without
distinct
be warmed
necessities
and
which
"
filled,
and
souls call
for."
make
covering wherein to wrap our foul deformities, and when we have done, think that we are
become Heaven
our
in
own."
s darlings as
much
as
we
are
quite
;
accordance
is
Smith
the
superior
Law s Law
sentiments
in
but
his
claim that
"Reason"
source of a frigid Deism, but given its rightful Smith place in the hierarchy of our faculties.
is
far too
much
but he
is
also far
good a
is
Platonist
to
no help towards
172
WILLIAM LAW
right belief
and
right living.
who wish
know
produced.
either of our
has not
them
two militant parties to republish but they are far more worthy to live
have
been
study
A
not
of
the
Serious
s
Call,
The
Spirit
of Love,
or Smith
the
Select
Discourses,
may
or
to
make
better
reader
better
Catholic
fail
make him
LECTURE V
THE MYSTICISM OF WORDSWORTH
IN using a poet as a religious teacher, we must remember that the object of poetry is beauty, not truth or edification, and that to forget this
leads to bad criticism.
As William Watson
says
"
Forget not, brother singer, that though Prose Can never be too truthful, nor too wise,
Song
is
Upon Truth s
Still,
not Truth nor Wisdom, but the rose lips, the light in Wisdom s eyes."
our generation has chosen to go to the poets for moral teaching, even more than to its and I do not professional instructors
;
know
that
it
is
is
mistaken.
true of
What Horace
:
says of
"
Homer
Quid sit pulcrum, quid turpe, quid utile, quid non, Rectius et melius Chrysippo et Crantore dicit."
besides, less violence
is
And,
done
to a poet
174
in
seeking in him for a mystical interpretation of life, than for a scheme of morality. For
if
it
is
the essence
in
of mysticism to believe
that
everything,
being
what
it
is,
is
symbolic of something higher and deeper than itself, mysticism is, on one side, the
poetry of
life.
For poetry
;
also
consists
in
finding resemblances
is,
to
be good at metaphors
Poetry also universalises the particulars with which it deals it treats the particular thing as a microcosm, an image
;
of poetic diction.
in
little
of
"what
is."
From
poetry,"
"all
mysticism,
misrepresentation"
So Shakespeare
about
is.
makes
poetry.
Is
it
Audrey
"I
talk
to
Touchstone
poetical
?
honest
"
Is
;
it
truthfulness,
nor of
the
world.
It
is
not
the primary object of the poet to give us information, nor to preach to us.
175
poet
"as
a religious
teacher,"
no apology
in
needed
for treating
Wordsworth
in
this
way.
"
He
I
wished to be treated
this
way.
a
as
teacher,"
he
said,
"or
as
nothing."
We
is
take him
down from
in trouble
the shelf
a compli
ment which
classics.
Why
this?
Because Wordsworth
life,
and an
a
ethical
system which
principle
is
capable
of
being made a
is
of
conduct.
If
He
take
practical
counsellor.
we
will
him
as
our
at his
guide,
least
to
goal.
It
may
it
has
been proved to
some
has
people.
religion,"
The phrase
religion
"natural
or
to
"the
of
nature,"
been used
of
cover
belief.
all
different
religious
revelation in
forms
offered an extremely
1/6
crude and summary solution of the problem of evil by denying its existence. In primitive
Oriental
pantheism
"as
all
is
equally
in
divine.
God
is
full,
as
perfect,
hair
as
as
We
in
shall
see that
He
the
common
with
natural"
evidential
Paley
is
the best
apologetics
pass
sentence in
words, that
suffices
religion."
The weakness
police-court
its
is
of
this
school,
besides
its
is
extreme
made
the
universe revolves
Nor can we
find
Wordsworth
true
pre
and
and
immortal,
Dwelling
in
the
nature of God,
imparts grace
by emana-
I//
all
and
gleams
in
of
loveliness
to
;
that
it
beautiful
this
lower
this
world
and
by communion with
spiritual
essence
pure and loving hearts and chaste imaginations, that the mind of man is cleansed and sanctified
and
spiritualised,
"
the eternal
"
world of
The
perfection of
beauty,"
says Winckel"exists
mann, a devout
in
disciple of Plato,
only
in
beauty
is
elevated
proportion as it approaches the idea of God. This idea of beauty is a spiritual quintessence
extracted from created substances, as
it
were,
by an alchemy of
the
fire
and
is
produced by
to
imagination
is
endeavouring
This
conceive
what
the
as
human
of
as existing as a prototype in
is
mind
first
God."
pure Platonism,
We
in
find
my
Platonic school.
In Shelley the
greater
same note
is
the
many
to
the
to
the
invisible beauty.
We
most
elevating.
Not
the
sense
life
of
beauty,
of
an
animated
this
throughout,
and
is
obeying
in
one
law
thought,
is
which
Wordsworth.
moral
It will
the
and
this
religious
conclusions
which
con
follow from
way
of regarding and
now occupy
is
obviously
very
is,
near
what
called
pantheism.
There
however,
this
great
God
really
everything
while
in
ordinary
is
God.
This sentence
quite
truly
adds
that
we
find in
it
179
really
Divine
existence."
There
had
at
the
Renaissance,
a revival
of the
doctrine
of pan-psychism, which
It
appears
Bruno, and
in
Campanella, from
whom
:
quote a stanza in
"
Symonds
translation
Deem you
Scorned
Fool
!
that only
you have thought and sense, all its wonders, sun, and earth,
what produced you ? These things gave you birth So have they mind and God."
During
the
ascendency
of
the
mechanical
philosophy this doctrine passed under a cloud, from which it has now emerged. need not call it pantheism, for a useful distinction
We
has been expressed by the word "panentheism," or universal Divine immanence, in contrast
with pantheism, with
while
or
identity
of
is,
the
universe
God.
it
True pantheism
is
is
or must be
;
consistent,
non-ethical
or
for
if
Divine,
it
as
Divine
to be,
is
there can be
no
distinction
to be.
180
whole
be
pessimistic,
not
because
an
is
an imperfect
and, as such,
and partly
fails
false
view of
reality,
to satisfy the
It
thought
stimulating.
"
We
may compare
ill
his
;
They reckon
I
who leave me out When me they fly, I am the wings am the doubter and the doubt, And I the hymn the Brahmin
sings,"
with
"
Ne
suis-je pas
un faux accord
symphonic,
Dans
la divine la
Grace a
vorace harmonic
et qui
Qui me secoue
"
me mord ?
!
Elle est
dans
tout
C est Ou
"
noir
megere
Je suis
la plaie et le
couteau
Je suis
le soufflet et la les
joue
"
Je suis
membres
le
et la roue,
l
!
Et
la
victime et
bourreau
This
kind
of
pantheism
those
has
found
many
adherents
1
among
who
SHELLEY S PANTHEISM
trend
of natural
It
181
science
is
towards a rigid
colour.
determinism.
may
our
take a theistic
this
The
God,
irresistible
all
Power which, on
actions,
theory,
determines
as
by the
is
Stoics,
be
object of worship.
determinism
represented,
among our
poets,
by
says
Shelley,
"
not
live
We
Wordsworth.
we
are
not the
creators
of our
own
origin
and existence.
We
are
every motion of our complicated nature we are not the masters of our own imagination There is a and moods of mental being.
Power by which we are surrounded, like the atmosphere in which some motionless lyre
is
its
breath our
imperial
silent
chords at
are
will.
Our
most
qualities
the
passive
slaves
of
some
That higher and more omnipotent Power. Power is God and those who have seen
;
God
more
their
have,
in
the period
nature,
perfect
been
harmonised
by
own
will to so exquisite
a consentaneity
melody,
of power as
to
give
forth
divinest
82
when
breath of universal
frame."
Being sweeps
Samuel Taylor Coleridge, in an early poem, expresses the same view, and uses the same metaphor, in verse
over their
:
"
And what
if all
of animated nature
diversely framed,
That tremble into thought as o er them sweeps, Plastic and vast, one intellectual breeze At once the soul of each, and God of all ?
"
Wordsworth, as we
but in spiritual law
it
;
and
does
the
spiritual law,
though
but
acts
uniformly,
includes,
not
ideas
exclude,
expressly
purpose.
I
of
will
and
seek to pass from the particular to the universal in much the same manner. Tennyson, in a
familiar
if
stanza,
says that
could understand a tiny flower, peeping out of a cranny in a wall, we should know
we
is.
So Blake speaks
of
To see And
Hold
And
an
hour."
NATURE S LESSON
183
Wordsworth himself quotes, with fond approba tion, some beautiful lines of Wither, which are
nearer to his
own mind
from Blake
"
By the murmur of a spring, Or the least bough s rustelling By a daisy, whose leaves spread Shut when Titan goes to bed
; ;
11
Or a shady bush or tree She could more infuse in me Than all Nature s beauties can In some other wiser man."
"She,"
it
must be explained,
are the
is
Wither s muse,
which
these
But
what
lessons
ambitious lines refer to as capable of being drawn from the smallest natural object or the
most transitory of nature s effects ? We can only answer that men have found them almost
Perhaps the earliest feelings inspired by nature were those of awe and fear, as of some mysterious and probably malevolent
infinitely diverse.
power.
of
man s
and
nature
ruthless
destructiveness.
fleet,
Lucretius describes a
in
all
Roman
pomp
the
84
and splendour of war, bearing on board mighty and then how a storm arises, and legions
;
how
all
the general prays for help: "in vain, for none the less are carried down into the
death."
waters of
"
Nequiquam, quoniam violento turbine saepe Correptus nilo fertur minus ad vada
leti."
At
other times
in
human
history a sort
of
passionate sympathy with the seasons with the destroying and renewing forces of nature
has determined the character of a religion. All those are far from Wordsworth s mind.
Nor does
mere stock
It has taking of nature s picturesque effects. been said with much truth that there is no
scenery in Wordsworth.
scenery, and
His stage
only actors.
is
bare of
contains
We
had
had
picturesque
in
description
before
Words
worth,
perhaps, as
Sir
Walter
who observed
in his hand.
criticising
in
nature with
"
pencil
and notebook
Nature,"
said
Wordsworth,
this
method,
be made
"does
to
of
her
The
attitude
of
Words-
185
worth towards nature was neither a quest of picturesque effects, nor mere admiring admira
tion,
expression of
human
All
Wordsworth
;
was something more original something which came direct to him a revelation of the unseen
;
through
natural
objects,
whereby
into
is
he
was
of
"see
the
life,
life
(Observe that
it
the
not the
His poetry
literature
is,
think,
the best
example
in
of a
external nature.
Love,
in the
s
word bears
little
in
Browning
one
fact
poetry, contributed
But there
inspiration
about Wordsworth
strongly.
came
but
it
did not
come
It was prepared for and earned unsought. by a severe course of moral training. Let
those
who
yield
her
rest,
who
seeks
86
not from
idleness of
the busy
London
with
common
would arrive
his
at the
;
moral sense
and as
to him.
if
Moral action
is
that
experiment in which all riddles, of the most manifold appearances, explain themselves."
principle.
Volition
and self-government are everywhere apparent in his life. He was almost penurious in
husbanding
repressed
all
his
emotions.
He
shunned and
this,
as
has been truly said, was one of his most remarkable distinctions among poets, who in
spiritual things are often prodigals
thrifts.
and spend
is
The
complete.
Wordsworth
own
which he
most
characteristic
and valuable.
SELF DISCIPLINE
l8/
which
is
roused
fitful
in
boy
mind
as
he
watches the
accompany the same boy to the period between youth and manhood, when a solicitude may be awakened to the moral life
Let
us
of himself.
he could
call
Are there any powers by which to mind the same image, and
with
hang over
it
an
equal
interest
?
as
Oh, surely, if the being of the individual be under if if it be his first care his own care duty
perishing spirit
;
own
begin from the point of accountableness to our conscience, and, through that, to God and
human
of duty,
nature
all
if,
if,
the
in
them
with a melancholy
into
inward
ourselves
from thought
a steady remonstrance,
88
and a high
to solitude.
will
go
...
instead of
in
it
being propelled
admiration,
his
towards others
or
too
hasty love,
to
he makes
himself."
prime business
understand
If
any of
I
my
mystic,
this
description
of
his
own mental
I
Wordsworth was no dreamer, but an ascetic His life was one of of an unfamiliar type.
tense
mental
discipline,
involving
continual
not only by imposing self-chosen limitations in many directions, but in forgoing a little voluntarily the recognition which
self-denial,
concession
to
popular
taste
his
would
old
age.
:
have
secured
for
him before
He
what
knew
when
which worldlings of every rank and situation must be enveloped, with respect to the thoughts, feelings, and
absolute, honest ignorance in
WORLDLINESS A DISQUALIFICATION
images
189
on
which
the
life
of
I
my poems
have taken, depends. things whether from within or without, what have
that
The
they to do with routs, dinners, morning calls ? What have they to do with endless talking
for,
except as far as their own vanity is concerned, and with persons they care nothing for, but
as their vanity or selfishness are concerned
?
What have
with a
life
enjoyment
of poetry
twenty of these persons who live, or wish to live, in the broad light of the world among
those
who
make
themselves, people of consideration in society. This is a truth and an awful one, because to
human
are not
God."
There
many
calm and confident setting aside of the world s standards, such an unshrinking conviction,
displayed
190
that a
man s
life
abundance of the things that he possesseth, and that it is very small thing" to be
"a
judged by man
judgment.
life
that he
had chosen
under the most favourable conditions, Words worth chose a home in that lovely district which has ever since been associated with
name.
that
"
his
Of
there
that district
is
and a charm.
for loveliness,
It
is,
All
agencies have
itself
conspired
benign."
and ruin
has been
moreover, a
favourable
to
district
itself
human
The
some Swiss
of
"
valleys.
They
won
home
;
affections intensified
by independent strength of isolation without of an ignorance, and of a shrewd simplicity virtue which needs no hereditary support from
;
fanaticism,
1
law."
and
to
which honour
is
more than
Myers, Wordsworth.
191
live in
such
people have echoed the will lift up mine words of the Psalmist a
country.
Many
"I
eyes
unto
help."
the
hills,
from
whence
cometh
my
As
are
repentance,
forgiveness,
and by
purification
brought
the
home
to
us
watching
the
sea
great
waters
task"
never
so the
"priest-like
larger
life
of
enlightenment,
aspiration,
and
worship becomes ours for a time, when we stand upon a mountain-top, and cast our eyes around and below us. Our Lord Himself
was evidently
affected
:
He
out.
2
loved mountains
if
much poorer
work
has
And many
been
characters,
whose
assigned
among They
a
have found,
desolation
1
in the
of
snow - peak
and
precipice,
Compare,
KO.KO..
This thought
of Christ.
IQ2
bracing tonic after the distracting and unrestThe English mountains ful life of the town.
are picturesque rather than grand
;
but
lost
Words
by the Three
is
of the
feet,
Cumberland
hills.
thought, is enough to produce the effect of magnificence. To live in a place has a different effect upon the mind
thousand
he
is
case,
and
price
admiration
to
more
fervent.
Still,
be paid for living alone with Nature for many hours every day. Words
has
s
worth
conception
of
exceedingly simple. a small number of unworldly friends, belonging to his own class, and a very good type of
peasant.
He
saw very
little
of the
deeper
and more complex struggles or tragedies of human life. And, for better or worse, his interest in humanity was very impersonal.
His dreamy little romance about the Highland whose traits, as he naively confesses, he girl,
afterwards
transferred
to
his
wife,
is
an
LIMITATIONS
illustration of this.
193
The
are laid
bare in a
little
poem
of uncertain
life
:
Yes
thou
be not moved
To
That sometimes
My
"
fancy
own
creation.
Be
To
By
pleased that nature made thee feed my heart s devotion, laws to which all forms submit
air,
fit
In sky, earth,
and
ocean."
Taught too
feel
early,
as
he admits himself, to
the
self-sufficing
in
found
little
his
As
the
man had
In
many
a solitary place,
sky."
There
that
is
some excuse
for
Hazlitt s
remark
"had
universe,
Mr Wordsworth s
is."
the
voice
of
194
other years
its
leaves in
the rainbow
lifts its
mark
his progress
is
proud from
manhood
an old thorn
buried,
of associations
to
him, as he
The meanest
that
Thoughts
do often
flower that blows can give lie too deep for tears."
This
somewhat
fails
malicious the
criticism
perhaps
mark because Dorothy only Wordsworth was by her brother s side when he wrote much of his best poetry. He owns
to
hit
his
his obligation
just
what
he says that
at
it
any
rate,
his
steadfast.
many con
positively
to
templative mystics,
afraid
of
human
Desire
be
God and
of
afraid
I
the acquaintance
"I
men,"
says
all
Thomas
where
a Kempis.
was
of
company,"
"for
saw
perfectly
195
God which
afraid
me
see
myself."
Wordsworth was
is
a wasteful emotion,
but he desired, a
little
too self-consciously, to
make
But enough
is
not in the
of
human
character that
we
shall
It
is
Wordsworth s
than a
peculiar
message.
easier,
in
know man
;
general
man
in
particular
and
Wordsworth seldom
particularised men.
left
us
In
might
from
him what
it
needs more
than anything else. It is the lesson which has been taught in the prose of Ruskin not less eloquently than in the poetry of Words
worth.
"
and undisturbed
the
sight
and requited
of
these,
love,
and
the
of
the
peace
;
others and
sky above
flowers
you,
and
the
of the
earth
may
196
ing and divine, serviceable for the life that now nor, it may be, without promise of that is,
which
is
to
come."
"We
they are to
selves
that
have
they will be happy in it, and resolved to seek, not greater wealth
but simpler pleasure, not higher fortune but deeper felicity, making the first of possessions self-possession, and honouring themselves in
the
harmless
pride
and
calm
pursuits
of
peace."
goods, which we call Greek because for very shame we cannot call it Christian while we
are Christians,
is
lawless
force
which
equally
Greek.
The
anti-Napoleonic sonnets supply many examples of this feeling. The insane wickedness of
such a career was palpably evident to one who had discovered that all the best gifts
of
God
all
who
will
take them
"
The The
primal duties shine aloft like stars ; charities that soothe and heal and bless
at the feet of
Are scattered
men
like
flowers."
SPIRITUAL FRUGALITY
If
197
during
the
period
of
our
youth,
when
permanent associations are formed, we have been happy enough to delight in such things,
connecting them with the sublime and beautiful in nature, the sight of them afterwards will
recall
1 pure and noble sentiments.
This
is
Wordsworth
nature,
s
it
and
One
spiritual
other application
frugality
principle
of
must be mentioned.
Most
poets
have
;
indulged
moods
of
plaintive
melancholy
of things.
some have
may
all
account
nearly
our troubles.
has
learned to
Which
is
our
human
Of their bad
It is
influence,
and
their
good
receives."
it
works.
We
do take down our Wordsworth, sometimes, when the world goes hardly with us.
L. Stephen,
Hours in a Library,
198
of
Wordsworth among the mystics. To do this, we must show that he derived from the
contemplation of natural objects a vision of the Divine behind phenomena, of the invisible
reality
which
is
appearance.
that
this
There
no lack of evidence
experience
frequently.
"
Even
in
was
Of subtler origin how I have felt, Not seldom even in that tempestuous
Which seem,
in their simplicity, to
time,
sense,
own
An
To
intellectual
if I
charm
that
Which,
those first-born
affinities that
Our new
And
The bond
"
of union between
life
and
joy."
Those
"
first-born affinities
this is just
what
earth
Be but the shadow of heaven, and things therein Each to other like, more than on earth is thought ?
"
But
often
Wordsworth
its
experienced
that
explanation what
199
all
may,
is
times.
He
speaks of occasions,
"
When
Goes
The
invisible
world."
Or again
"
Oft in such moments such a holy calm Would overspread my soul, that bodily Were utterly forgotten, and what I saw
eyes
Appeared
like
prospect in
my
mind."
These sacred moments reveal the underlying unity in things, and make us contemptuous of
"
That
false
secondary power
By which we
Deem
That we
and not
that
we have
is
made."
The psychology
prehended The Prelude
"For
of mysticism
lines
briefly
com
in
:
some
feeling has to him imparted power That through the growing faculties of sense Doth like an agent of the one great Mind Create, creator and receiver both,
Working but
works
Which
it beholds,"
200
Quite
is
his
mention of
"
visitings
Of the Upholder
That
In glory
immutable."
The poet, however, is careful to tell us that his mode of enjoying nature changed as he grew
older.
This
calm
and
scrupulous
care
in
registering
his
own
emotions,
which
real
some
have
value,
called
egoistical,
has
scientific
and adds greatly to his usefulness as There was a time when an ethical guide.
nature was
all
in all to him,
"
when
The
tall
rock,
and gloomy wood, Their colours and their forms, were then to me An appetite a feeling and a love,
the deep
;
By thought
Then,
in
deeper music of
less
"
ecstatic
still,
but
The
sad
WANING INSPIRATION
2OI
and sometimes
"
have
felt
presence that disturbs me with the joy Of elevated thoughts ; a sense sublime
Of something far more deeply interfused, Whose dwelling is the light of setting suns,
And And
the round ocean and the living air, and in the mind of man
spirit that
all
motion and a
rolls
impels objects of
all
thought,
And
through
all
things."
The
time came
him
Which
Full early lost, and fruitlessly deplored at the moment on my waking sight
;
Appears
to shine,
by miracle restored
My soul, though yet confined to earth, Rejoices in a second birth ; Tis past, the visionary splendour fades
And
night approaches with her
shades."
In truth, the
in
them the
written in twenty years of the poet s life between 1798 and 1818. The notion that nature is animated through
out,
name
c
of Pan-psychism,
202
is
in
philosophy,
worth.
clearly
Words
"
With
bliss ineffable
I felt
O er
that
moves and
all
that
seemeth
still."
He
form,
"gave
moral to every natural even the loose stones that cover the
life"
"
highway:
quickening
the great
It
in
soul."
some kind
us even to trees and plants, as he hints in the fine poem called Nutting.
Ode upon the Intimations of Some critics have said that the
wonderful
poem
is
borrowed
but
from
Henry
gives
Vaughan, the
"Silurist";
Vaughan
and the
credit of originality
later
must
not
be withheld
from the
poet.
The
not bound up
anamnesis
theories which
Wordsworth himself
THE
"INTIMATIONS
OF
in
IMMORTALITY"
203
certainly did
not hold
is
any
definite
form.
The
subject
one
of
surpassing
interest,
because modern psychological science ascribes great importance to the racial consciousness
as
factor
in
individual
character,
and
is
Wordsworth
in treating the
Words
worth,
it
may be
disciple
been a been
of
Darwin
he would have
angels";
"on
the
side of the
but on
Man
has
which
in his
do not
arise
And, the poet present life. would add, those instincts, which appear to have a longer history than our individual life
experience
time,
be cherished with especial reverence. Further than this we shall perhaps be unwilling to
follow
him.
There seems
to
be no reason
why, as we get older, we should recede further from knowledge of Divine truth. The natural
exhilaration
of
spirits,
which
in
the child
is
is
most cases hardly worthy to be called a splendid vision and the light of common day
;
204
into
is
said to fade
is
light of
The
have
for
we
seen, only
full
effulgence
about twenty years of Wordsworth s life, are an abnormal gift, and we need not suppose
that ordinary experience follows the
same
which
laws.
What,
"
then,
are
the
lessons
the
us
"
Principal
"You
will
man
of the world,
who
Wordsworth s
himself not to
"
Wordsworth schooled
thing
but
:
there
he had the heartiest contempt for the mere man and woman of fashion; "con
exception
vinced at heart,
how
vain a correspondence
with the talking world proves to the most." we Converse with nature opens our eyes
;
cannot
real
any longer
mistake
artificialities
for
s
substance.
We
;
may
call
Wordsworth
whichever we please
UNWORLDLINESS
far
205
apart,
asunder.
The extremely
is
he cultivated
cratic.
demo
dressy
the of
What
an
our
is
Bagehot
is
called
"a
literature,
exaggerated
times,"
literature
curse
of
age which
cratic,
the
an
demo
but vulgar.
Wordsworth bids us
"bend
in reverence
it
is
due
"
such
is
the
Nature
priest
when
men.
not,
And
like
the
some
the
investigators,
stop
short
at
is
revelation
of
law and
order
which
upon the visible world (the recognition of rais and Tre/oas which Plotinus rightly insisted on as a valuable though early
impressed
lesson in the spiritual course), but will under stand the true and eternal significance of the
is
just
now
so
206
Athanasius,
not
far
from Words
"
worth
own
theological
attitude.
The
all-
powerful, all-perfect,
and
all-holy
all
Word
of the
and every where extending His own energy, and bringing to light all things, whether visible or invisible,
Father, descending upon
things,
knits
leaving
And
is
nothing a certain marvellous and Divine harmony thus veritably brought to pass by Him."
LECTURE
VI
ROBERT BROWNING was once asked by a friend whether he cared much for nature. "Yes, a
great
beings a great deal more." No reader of his poems can fail to see that this is true, and also that
deal,"
:
he replied
1
"but
for
human
"human beings,"
not
"humanity."
studied,
not
mankind, but
to
He
;
is,
therefore,
complementary
called the
Wordsworth
of
he might be
nature.
in
Wordsworth
call
human
We
of
may
in
all
rightly
him a mystic,
virtue
which
all
riddles
and
all
legitimate
"
hopes
So
in
Little else
I,
worth study
at least,
always thought
so."
207
208
satisfied.
strong hunger for eternity and perfection, combined with close and reverent a tenacious handling of the facts of life
;
grip
of the
concrete
finite
it
example,
illustrate,
with a
determination to
make
and
be
;
and
spiritual principle
method of the
true mystic,
it
and
the
concerns
human
I
character
shall
is
method of Browning.
be afraid
of
classing
in
therefore not
him with
ways
life
type
of so
humanity
opposite
which
to
his
some
seems
own.
who
them
was a mystical element in his genius and his teaching, and that this element constitutes
a very valuable part
proposition which
I
of
his
message,
is
think easy to
will
establish,
and which
hope
be acknowledged to
me
in
what
My
which
present task
I
is
more
difficult
than that
attempted
in
my
last
Lecture, because
209
poetry
is
totally destitute of
is
Browning
forgotten.
particularly
character
of
will
his
He
"
not
unlocked his
his
heart
own
key
readers
to
Once
my
breast,
There to catalogue and label What I like least, what love best
"
Only in a few poems, such as One Word More, Prospice, and perhaps Christmas Eve and Easter Day, can we be sure that he is
speaking
in his
own
person.
When
with
confidence
which
has
now
abated considerably. Few had then suspected that science could be other than materialistic,
make terms with metaphysics. The spiritualistic monism which is now embraced
or could
by many
physicists
2IO
by
their predecessors. Science at that time threatened to become what Lucretius describes
religion as being
in the
faith,
icy
love,
and
in unconditional
which
in
"
mankind."
life
Browning was swimming against the stream almost as much as Wordsworth was in the
great period of his productiveness.
He
is
inadequacy of
scientific
knowledge, and on
of
He
is
the sworn
have declared war even against the intellect. This polemical attitude must be judged with reference to the dominant tendencies of
thought at the time when he began to write.
211
old
his
age
it
pushed
protest
and
at
a time
to
when
the
opposite
be
aggressive.
Browning
is
Amiel
is
considered that
depersonalise
age."
man
the
This tendency
in
Browning.
aroused
Any
his
attempt to belittle
by comparison with
ire.
natural
"
O O O
littleness of
man
And
then, for fear the powers should punish him, grandeur of the visible universe,
littleness contrasts withal
;
Our human
sun,
sea,
Thou emblem
In
man to eat and drink and walk about, And have his little notions of his own, The while some wave sheds foam upon the
shore.
"
We
on
recognise
here
revolt
against
the
bulk,
or
universality.
Kant,
as
every one knows, bowed his head in reverence before two things the star-sown deep of
212
space,
kind.
Browning claimed a
latter,
truer
not
as
general
but
in
its
individual manifestations.
And
yet he
was no enemy
to
the
new
organic idea was grasped and utilised by him, as by few others of his
discoveries.
The
generation.
We
future,
and
or
in
the
individual
"
life
The
man
receives
life
in parts to live
in
whole."
And
"
the
"
whole,"
"
which we
also
are
tells
to
strive
to
resolutely
is
(as
Goethe
us)
live,
a whole
which
gathers
and
faulty manifesta
the fragmentary
may may
/
feel the
need of mingling, and by mingling attain their true rights and full developas
ment
persons.
in
The
doctrine
of
to
pre-
existence,
grasp,
213
\
Doubt you if, in some such moment, As she fixed me, she felt clearly,
Ages past the soul Here an age tis
existed,
resting merely
"
And hence
It stops
fleets
With some
"
Humanity
each
is
incarnated
in
each man,
so
far
but
man
is
only
realised
as
life
he
of
humanity.
Carlyle was contemptuous of the charge of
pantheism, which was brought against him as against others who have grasped the organic
view of human
it,
life
and
"
history.
He
thought
at
any
rate,
"
But pot-theism of the Calvinist. has pantheism many developments. cannot even say whether a thorough-going
called the
We
pessimism or a
interesting
to
contrast
the
gloomy
214
of Emerson,
when we
are
in
is
consider
how
of
closely
reality.
akin
they
s
their
view
Emerson
Oriental
equally
creed
in
everything
belief
in
while
Carlyle
has
very
little
any divine
of
immanence
uttering
except
as
the
voice
threats.
conscience
commands and
relation
carry with
life.
His message is his own. He stakes every thing on the non-existence of absolute evil.
tendency towards good in all men a victorious striving upward which is our natural and healthy
activity,
He
holds that
there
is
a natural
and
which
can
never
be
wholly
destroyed.
faculty
We
of syntereszs,
about which
scholastic
mystics like the Victorines and Bonaventura the divinely implanted discourse learnedly
centre of the soul which
to
sin.
Browning
cloud.
sees
lining
to
all
the
blackest
Though
times
seems dark
BELIEF IN
"
HUMAN NATURE
same
black
s
215
All the
Of absolute and
irretrievable
And
all-subduing black
soul of black
disintensify
his
reflection
His
the
men
that
which
there
evil
has
is
led
him
to
the
ill
conclusion
pure unmixed
love
for
Hence
soul,
his
dis
secting a knave
scoundrel
of view
is
it
is
some
sympathy.
worldly agnostic bishop, the the painter of medium," vulgar spiritualist Madonnas caught in low haunts, even the
"
The
bishop
who
orders
his
tomb
;
in
St Praxed
is
there
something
each of them.
He
will
rough-and-ready division
of
human beings into sheep and goats. There is much in every character which the world s
coarse
is
thumb and
It
a label on to a man,
2l6
and say
sin
is
his character.
Original
for
a defect imposed on
us
by God
our
of
final
good
"
it
is
our nature.
A
Even
wholly bad.
"is
says Plotinus,
still
human, and
itself."
is
contrary to
If
wholly bad,
in
it
would
fall
and cease
mere nothingness. Giuseppe Caponsacchi sees Guido gliding down from depth to depth
of infamy,
"Till
At the
From
Whom
straining
onward
still,
he meets
"
By a
the
merciful decree,
God
has
made
so
dissolution
penalty
of moral
evil,
that
what
is
Browning
world.
is
a firm believer
all
in teleology.
the redemption of
In
the
worth
lies."
Progress,"
all
in
Browning s generation,
to
him very
little.
He
regarded
an autonomous moral personality is to be The combatants are free will fought out.
for
and circumstance
gains what
free will
is
the
life
succeeds
in
its
the
man
he
lived
for
proportion as
able to assert
Difficulty,
in
circumstance.
may
be
factors
the
its
of
will
needful elements in
and
wholly
hopes
to
be"
(his
and lower
can
existences,
classification
be
true.
;
his
privilege
are,
to
be
imperfect
his
shortcomings
in
a sense,
"Our
present
life,"
1
"is
to be
taken in
is
its
The
discipline of
man
man
is
to be
Browning
West,
p. 257.
View
of
Life,"
in
218
earthly being.
and
limitations are
and used
made
or
to
due order.
No
anticipate
in
that
which
is
will
be.
Each
element
proper
human
its
nature
to be allowed its
its
office.
own
of
work and
advancing
own
means."
The
in
lessons
years
are
taught
Rabbi ben
Ezra
"
The
last
for
which the
first
was made
Our times
are in His
hand
I
Who
be
saith,
A whole
half;
planned,
trust
God;
see
all,
nor
to
universe.
In this he agrees with the ethics of naturalism. But he has very distinct views
to
as
what
the
laws of
their
world out
of
some one
as
constitutive principle,
which serves
an
explanation
it
of
the
;
general scheme.
With Hegel
is
reason
with Schopenhauer
LOVE AS A WORLD-PRINCIPLE
it
219
is
will
some
Nature
writers
have
regarded
the
end,
and aim of
constitutive
reciprocity
all
s activities.
is
principle
Love.
the
of
life
are
condition
necessary
expression
of
human
our
perfection.
The comparative
which
different
poverty of
as
comprehends
emotions
under one
sexual
love,
parents,
ing to
various
and love of country, enabled Brown present his constitutive principle under
aspects.
But
it
is
distinctly
epws,
sexual
aya?/
not
the
which he considers
life s
to
possess
is
key of
real
meaning.
He
not ashamed of
its
connection
instincts
with and growth out of the which we share with the lower
Its true
animals.
nature
is
not to be sought
And
the
moral
mode
self
into universal
and eternal
relations.
No
so
other poet has set himself to show, under many different aspects, the immense im
22O
going out of
our
lives
oneself,
shifting
the
centre
of
outside
[The merely
sensuality
the
sphere.
Therefore
and brutal
of
love
so far
its
from being
clothes
off,
the
reality
when
and
the
trappings
have
been
stripped
its
are
contradictory.
For
lust is
large element of
but
it
issues in a
communion
new depths
"But
of the
divine."
this
first
When we
To
human
bliss,
Love
fire
is
the
"
of
fires."
We
on,
that
burns
though
that
"
all
the
rest
grow
of
is
dark."
of
mysticism,
the
fox^s nlvrpov
Plotinus,
Funkelein
of
Eckhart,
LOVE,
221
in
opposite sex.
expressibly
many
Christian
I
mystics
To
"The
>f
Humanity, is in many ways an admirable commentary on spirit and body in man Browning s poetry,
"
book,
are
equally
;
original,
equally
to
living,
equally
in the
divine
they claim
be maintained
holiness,
"
and to be equally
Neither nature nor
"undertakes
developed."
says
the
same
writer,
to
give
man
form and
maintenance
the highest
in
as
an
individual being.
Hence
wisdom
and
for
every breast
human
beings,
companionship and love." This desire companionship and communion shows itself
our nature, and
is
in all parts of
innocent and
right in
all.
Browning
mysteries.
is
new
He
examples how love can guide us into all truth, and how those who refuse opportunities
of sharing this highest of our privileges are
222
in
I
danger of losing eternally what they lived It is a mystical philosophy, based on a for.
I
What makes sacramental view of experience. Browning such an original teacher is that
none
else has believed so whole-heartedly in
the advantages
to
reality,"
of
this
"
particular
path way
follow
ground which we
It
is
we
it.
too
much
to
expect
that
a thinker
do
which are antagonistic or even only complementary to his own. We have seen how he speaks with impatience,
justice to views
almost with contempt, of the aesthetic con templation of nature without reference to
human
he
interests.
We
must
and
now add
an
that
shows
an
excessive
increasing
means
if
it
of bringing us
to
God.
The
error,
is
an
error,
As long with his doctrine of imperfection. as life and development go on, our scheme
of ultimate truth cannot be rounded the
speculative
off.
In
thought
of
finite,
growing
ANTI-INTELLECTUALISM
beings,
223
there
must
always
be
heel
of
Achilles
fatal
to
a vulnerable point which may prove Behind our clearest the whole.
a dark chaos of tendencies and dispositions, out of which our consciousness works itself.
he thinks, to attempt to construct a system out of such imperfect material. Our in intellectual faculties, our aesthetic faculties
It is useless,
fact,
all
Love
only
trust
is
whom we may
"
implicitly.
"
The
constant
in
tendency to
nature
is
God
the
which
he finds
human
will,
not with
is
On
this
side
Browning
that
facts
an
ultra-mystic.
He
considers
discursive
without
ledge leads logically to complete scepticism, a theory which is almost crudely avowed in
late
poem,
it
Pillar of Sebzevar.
deludes
Know
us
ledge,
false
appears,
hopes.
We
pushed
off
by another,
224
which proves nowise more constant to-day s gain is to-morrow s loss knowledge the golden turns out to be only lacquered
;
ignorance
what
seemed
ore
proves
prize of
it,
The
when know
in the
ever-renewed assurance by defeat that victory may still be reached but love is victory, the
;
prize
"
itself.
Wholly
distrust thy
As wholly
And
again
"So
let
us say
not, Since
But
rather, Since
we
love,
The
go
of
no further than
contrast,
let
By way
the
of
complete
us
recall
ingredients
blessedness according to Spinoza. They are (i) knowledge of the causes of things, (2)
control of our passions, (3) sound health.
is
It
comes
in
at the
summit of the
ascent.
intellectualis Dei,
vision
for
Spinoza,
far
INTELLECTUAL PESSIMISM
"
22$
"
love allied
to
ignorance
which
Browning
intellectual
came
How
left
its
came a learned
poet,
whose
curiosity, assisted
by a wonderful
memory, has
impress on nearly every page of his writings, to pour scorn on the noblest of his
own endowments,
like
and
preach
what
looks
?
Perhaps the problem of evil has something For to the intellect evil must to do with it.
be either real or not
real.
But
if it if
it
is
is
real,
optimism
real,
is
destroyed.
is
And
not
will
morality
destroyed.
Browning
claims of either
optimism or morality.
claims,
when judged
is
by
it
the
intellect,
are
manifestly
there
incompatible
for
with
but
to
each
assert
other,
no help
is
that
the
intellect
essentially
self-stultifying.
Hence
which
to
is
Browning s
for his
this
intellectual
pessimism,
is
willing
pay But
disparagement
of
intellect
is
suicidal.
It is
226
one
while
"
wholly
distrusting"
the
other.
as rival
faculties,
is
really
almost absurd.
:
we do not know perhaps we cannot truly know what we do not love. Knowledge and love
cannot love what
not
is
We
are
two
mutually
exclusive
faculties.
Love
which knowledge is the last stage but one, and the condition of reaching the highest.
The
fact that
we cannot round
off
our
intel
system of the universe, that our theory seems always to halt at one point, is, when
lectual
rightly considered,
distrusting"
"
wholly
reason,
know why
reason
is
it
We
The
that
to
we
are
less
we
desire
comprehend.
value
of
Browning s own
the
time-process,
to
doctrine
of
the
our
knowledge. This is life eternal, says the Fourth Gospel, that we should know
imperfect
God and
Jesus Christ.
like
"
Not
"
knowledge,"
word which,
faith,"
St John studiously
22/
life
faith
side,
which
sceptical
in
on
the
intellectual
which
void
acquiesces
ignorance,
and
fills
the
is
a house
Browning, to do him
this,
justice,
as
the quotations
to think.
"quarrels
made
just
it
now would
not
s
lead us
"The
heart,"
with
is
reasons,
and
this
really
is
homage
to love
and love are two forms of experience and experience (he would probably have admitted)
is
Love
is
the purest form in which reality is presented to us, since it is not given us in shreds
in
its
essence.
is
As
the old
no
gift,
except love,
An
life
is
interesting
parallel
to
Browning s
teaching
about
the
love
as
chapter and voli reconciling principle of knowledge tion, in Mr McTaggart s Studies in Hegelian
228
Dialectic.
The
of a
life
means
one
thing
only
love."
And
he
will
Love
is
reason
life
In the perfect
knowledge and
in
volition will be
swallowed
up
itself
("
a higher reality, and love will reveal as the only thing in the universe.
Whether
;
fail
shall
shall
vanish
The
distinction
between know
ledge and volition can have no place in the absolute perfection. The true and the good, which seem now so different, can only be
harmonised
volition
"
by
emotion."
Knowledge and
both postulate an ideal which they can never reach while they remain knowledge
and
volition.
The element
both,
of
Not-Self
is
essential
to
but
is
incompatible with
their perfection.
But
contradiction
is
overcome.
love as
We
regard
the
person
whom we
we regard
ourselves.
22Q
The
that
chief
difference
here sketched
the
to
latter
and
Browning
and
to
teaching,
is
attributes only a
"
subordinate
knowledge."
place
the
intellect
And
not
"emotion,"
in
so
much
to
volition, as to override
them
both.
other great poet of the Victorian era is at one with Browning in his revolt against In a well-known stanza of intellectualism.
The
The
And
have
felt."
This
is
at
any
rate a
methods of emotionalism, which gives us heat instead of light, and vehement assertion instead
of argument.
to
be
heard
may be admitted
think that
Some may
con
Browning.
cannot
the
view.
Poems
like
230
Ancient Sage certainly show knowledge and appreciation of mysticism, and his biography
shows that he was no stranger to the mystical trance. But Tennyson s ethics are decidedly
anti-mystical.
The moral
to
of
"
his
Arthurian
not
epic
really
seems
Grail,
be
Do
pursue
the
Holy
dutiful
but
and
life."
be
In
and
active
practical
of Holy Grail do with wrecking Arthur s great scheme, as Guinevere s unfaithfulness. Browning, we may be sure, would have made
Tennyson
the quest
to
the
has as
much
It
would
the
search
for
it
the
life s
true
knights
would
have
in
done
doing
it,
their
work,
In
and
that
received,
their reward.
of
all
attainable
nobleness,
it.
and success
is
for
those
finely
who pursued
expounded
in
This doctrine
very
Colombes Birthday :
"One
Which tasks strength, wisdom, stateliness, His manhood to the height that takes the
prize
A prize
not near
lest
overlooking earth
23!
He
So that he
upon
his
shine,
And
He
The
the faint circlet prophesies the orb, sees so much as, just evolving these,
stateliness, the
To due completion, will suffice this life, And lead him at his grandest to the grave."
For
Tennyson, the
individual
is
less,
and
society more.
half of his
"
He
progress,"
as preached
by the science of
the
his
generation.
tiger
in
He
believed that
ape and
were being gradually eliminated. And this process, knowledge and improved
are
naturally
organisation
The unreasoning
and repressed
be
sternly
to
;
discouraged.
quite
is
foreign
in
Browning.
not
Progress,
in
for him,
race,
the
individual,
the
and
obedience to law means very little to him. It is better to trust our deepest and strongest
instincts than
life is
Earthly
we
While
failures
232
do not matter
matter
and even
sins
do not
is
much.
of
Browning s
teaching
as
in
danger
antinomianism,
one
or
two
poems
This
with
eyes
the Duchess
for
and The
prove.
example
is
is
chiefly apparent
when he
In
dealing
s
the
the
subject
of
is
love.
Tennyson
danger
the
gratification
of
In
Browning, the danger is that we may sacrifice an ennobling passion to the world to con
siderations
,
of
prudence
explains
life
or
his
fear
of
public
opinion.
This
admiration for
the
the
unconventional
"
of
Bohemian
of
artist.
Under
life,
the
present
is
conditions
industrial
the artist
do
"
his
best."
Moreover, the
emotional
vision."
knows
j
that
,
richness
of
life
determines
heritage of
j
Our
,/
1$
we
all
know
till
well
it
be hoarded
p. 174.
ANTINOMIAN TENDENCY
this
is
233
failure
than
the
other.
The
;
spendthrift
of his emotions
gets something
the miser of
the
soul.
his
own
very
Browning
ethics
are
thus the
To have
missed opportunities of fulness of life is a So he dares to say great matter for blame.
:
"
Let a
man contend
to the uttermost
For
be
it
what
it
will
And
the sin
impute to each
frustrate ghost
lamp and the ungirt loin, Though the end in sight was a vice, I
Is the unlit
say."
Low
next
and
these,
intellectual
arrogance.
The
in
there
is
God
the spirit of
itself
man
in
gleams
false
and
the
spirit s
true
endowments
ones."
stand
out
plainly
from
its
Even
2
234
disingenuous
to say
"
Bishop Blougram,
is
made
Just
when we
re safest, there
a sunset touch,
death,
enough
for fifty
old and
new
at
To
rap and knock and enter in our soul, there, a fantastic ring, Round the ancient idol, on his base again,
great
Perhaps."
The
But
religion
is
not
holds
to
for
him
"the
great
Perhaps."
He
come
that
assurance
and and
look
illumination
those
who
follow their
noblest
instincts
the
instincts
of
love
or
healthy activity
back.
and
never
doubt
to the last,
an optimist
was thoroughly convinced that the scheme of things means well, and that all things
must work together for good to those who love God. And, believing as he did in the for continuity of existence, he felt scorn
those
said,
who
"it
fear
this
death.
"
Death,
death,"
he
I
is
harping
on
death
that
DEATH
despise
art,
IS
NOT TERRIBLE
In
fiction,
235
so
much,
in
poetry,
in
it
in literature, the
will
us.
shadow of
death, call
what you
is
upon
is
But what
fools
who
talk thus
I
Why,
death
know
as well as
that
just
dying body
recruiting
is
new
is
forces of existence.
Without
death, which
our church-yardy, crape-like word for change, for growth, there could be
call
life.
that
am
in
dead."
The
poem
appears
the
Prospice, which perhaps gives us as clear a glimpse of the poet s inmost soul as any other and in the Epilogue, which is printed
;
as his
word of
farewell.
;
little to a Christian
and
it,
thought
in
upon
or
it,
to gloat
over
it,
grow
harp
sentimental
maudlin
about
to
upon
it,
Spinoza,
the
who
will
for
once
may be quoted on
same
side as
wise
man
236
There
one other
point
mysticism which
I
calls for
in
conclude.
fully
No
so
the
apparently
trivial.
themes
princes,
for
or
of
supernatural
find
and
Titanic
forces.
Browning can
a theme
as elevating in a
common
police-case.
Words
worth had often found thoughts too deep for tears in the meanest flower. Tennyson had
reflected that a tiny plant
contains implicitly
rarer
gift.
The
an
Ring and
the Book,
licentious
monk, a
detected swindler,
before
agnostic
priest
who
Browning
study
of
at
had
such
thought
characters
of
?
sympathetic
is
There
something
once
profoundly Christian and thoroughly scientific in his method. It belongs to his own
generation,
and
still
more
perhaps
to
the
;
younger generation whom he lived to teach but it was also, if we may say it reverently,
CONCLUSION
the method of Jesus Christ,
237
common
discerns
or
unclean.
And
in
if
mysticism
is
mind which
things,
the
spiritual
common
his
Browning may
of
the
certainly
in
be claimed as one
of
band,
virtue
manner of
regarding ordinary human nature. I think that I have now justified the state ment which I made in my opening lecture,
that the mystical type of religious thought has been well represented in our literature. I have chosen examples as widely different
from each other as could be found anywhere. No two lives could be more unlike than that
of
a mediaeval
anchoress,
and that
lived
of
the
in
nineteenth
society
century poet
who
much
and enjoyed it. But the votaries of the inner light have something in common
which
social
goes
in
deeper
than
the
accidents
habits.
of
position
and
outward
They
is
agree
looking within
in
authority
matters
the
of
this
which
makes
study
of
mysticism
and
our
many
in
238
generation.
basis
are
shall
craving
rest,
for
of
which
not
on
tradition
or
authority or historical
ascertainable
facts
it
evidence,
of
but
on
the
human
been
-
experience.
truly
said,
And
are
the
mystics,
has
the
empiricists.
"
They
"
fresh springs
to
and undeniable as
nature,"
the
so-called
to
"
forces
of
though
less
easy
explain
and
control.
the
impossible to say.
the
It
is
testimony
will
be
in
no way impaired.
faith
it
must look
for
its
needs
against
many
are
enemies.
to
is
The
their
still
religions
fall
;
of
authority
religion
tottering
but
the
of
the
Spirit
near the beginning of that triumphant course which Christ foretold for it on the last evening
of His
is
life:
"When
He, the
Spirit of Truth,
all
come,
He
will
truth.
He
will glorify
Me
for
He
will
take of Mine,
CONCLUSION
239
It
is
and
will
show
it
unto
you."
to
the
every
in
all
man
severally as
He
will,
yet works
harmoniously towards
of
the
the
Church
twentieth
;
commit
counsels
itself for
of
commission to preach or teach, but welcoming from every quarter the testimony of those
AND
11
YOUNG STREET
B1NDINC SECT.
JUN281977
UNIVERSITY OF
TORONTO
LIBRARY
BV
5077 G716