Difference between revisions of "Mystics"

<p> who have also been sometimes called Quietists, are those who profess a pure and sublime devotion, accompanied with a disinterested love of God, free from all selfish considerations; and who believe that the [[Scriptures]] have a mystic and hidden sense, which must be sought after, in order to understand their true import. Under this name some comprehend all those who profess to know that they are inwardly taught of God. The system of the [[Mystics]] proceeded upon the known doctrine of the Platonic school, which was also adopted by [[Origen]] and his disciples, that the divine nature was diffused through all human souls; or that the faculty of reason, from which proceed the health and vigour of the mind, was an emanation from God into the human soul, and comprehended in it the principles and elements of all truth, human and divine. They denied that men could, by labour or study, excite this celestial flame in their breasts; and, therefore, they disapproved highly of the attempts of those who, by definitions, abstract theorems, and profound speculations, endeavoured to form distinct notions of truth, and discover its hidden nature. On the contrary, they maintained that silence, tranquillity, repose, and solitude, accompanied with such acts as might tend to attenuate and exhaust the body, were the means by which the hidden and internal word was excited to produce its latent virtues, and to instruct men in the knowledge of divine things. They reasoned as follows: "Those who behold, with a noble contempt, all human affairs, who turn away their eyes from terrestrial vanities, and shut all the avenues of the outward senses against the contagious influence of a material world, must necessarily return to God, when the spirit is thus disengaged from the impediments which prevented that happy union. And, in this blessed frame, they not only enjoy inexpressible raptures from that communion with the supreme Being, but also are invested with the inestimable privilege of contemplating truth undisguised and uncorrupted in its native purity, while others behold it in a vitiated and delusive form." The number of the Mystics increased in the fourth century, under the influence of the [[Grecian]] fanatic, who gave himself out for [[Dionysius]] the Areopagite, a disciple of St. Paul, and who probably lived about this period; and, by pretending to higher degrees of perfection than other Christians, and practising great austerities, their cause gained ground, especially in the eastern provinces, in the fifth century. A copy of the pretended works of Dionysius was sent by Balbus to Lewis the meek, A.D. 824, which kindled the holy flame of [[Mysticism]] in the western provinces, and filled the Latins with the most enthusiastic admiration of this new system. In the twelfth century, these Mystics took the lead in their method of expounding the Scriptures. In the thirteenth, they were the most formidable antagonists of the schoolmen; and, toward the close of the fourteenth, many of them resided and propagated their tenets in almost every part of Europe. They had, in the fifteenth century, many persons of distinguished merit in their number. In the sixteenth, previously to the reformation, if any sparks of real piety subsisted under the despotic empire of superstition, they were chiefly to be found among the Mystics; and in the seventeenth, the radical principle of Mysticism was adopted by the Behmists, Bourignonists, and Quietists. </p> <p> The Mystics propose a disinterestedness of love, without other motives, and profess to feel, in the enjoyment of the temper itself, an abundant reward; and passive contemplation in the state of perfection to which they aspire. They lay little or no stress upon the outward ceremonies and ordinances of religion, but dwell chiefly upon the inward operations of the mind. It is not uncommon for them to allegorize certain passages of Scripture; at the same time they do not deny the literal sense, as having an allusion to the inward experience of believers. Thus, according to them, the word Jerusalem, which is the name of the capital of Judea, signifies, allegorically, the church militant; morally, a believer; and mysteriously, heaven. That sublime passage also in Genesis, "Let there be light, and there was light," which is, according to the letter, corporeal light, signifies, allegorically, the Messiah; morally, grace; and mysteriously, beatitude, or the light of glory. All this appears to be harmless; yet we must be careful not to give way to the sallies of a lively imagination in interpreting Scripture. Woolston is said to have been led to reject the Old [[Testament]] by spiritualizing and allegorizing the New. </p> <p> The Mystics are not confined to any particular denomination of Christians, but may be found in most countries, and among many descriptions of religionists. Among the number of Mystics may be reckoned many singular characters, especially Behmen, a shoemaker at Gorlitz, in Germany; Molinos, a Spanish priest, in the seventeenth century; Madam Guion, a French lady who made a great noise in the religious world; and the celebrated Madame Bourignon, who wrote a work entitled, "The Light of the World," which is full of Mystic extravagancies. Fenelon, also, the learned and amiable archbishop of Cambray, favoured the same sentiments, for which he was reprimanded by the pope. His work entitled, "An Explication of the Maxims of the Saints," which abounds with Mystical sentiments was condemned; and to the pope's sentence against him, the good archbishop quietly submitted, and even read it publicly himself in the cathedral of Cambray. In this whole affair, his chief opponent is said to have been the famous Bossuet, bishop of Meaux. Mr. [[William]] Law, author of the "Serious Call," &c, degenerated in the latter part of his life, into all the singularities of Mysticism. In the best sense, Mysticism is to be regarded as an error arising out of partial views of the truth, or truth made erroneous, as being put out of its proper relation to, and connection with, other truths. As it respects the inward life of religion, its tendency is to a species of fanaticism, and to induce a contempt for divinely appointed ordinances. In many, however, it has been happily tempered by good principles; and too frequently has all Scriptural Christianity, in its inward influence, been branded with the name of Mysticism. </p>

<p> A sect distinguished by their professing pure, sublime, and perfect devotion, with an entire disinterested love of God, free from all selfish considerations. </p> <p> The authors of this mystic science, which sprung up towards the close of the third century, are not known; but the principles from which it was formed are manifest. Its first promoters proceeded from the known doctrine of the Platonic school, which was also adopted by Origen and his disciples, that the divine nature was diffused through all human souls; or that the faculty of reason, from which proceed the health and vigour of the mind, was an emanation from God into the human soul, and comprehended in it the principles and elements of all truth, human and divine. They denied that men could, by labour or study, excite this celestial flame in their breasts; and therefore they disapprove highly of the attempts of those who, by definitions, abstract theorems, and profound speculations, endeavoured to form distinct notions of truth, and to discover its hidden nature. On the contrary, they maintained that silence, tranquillity, repose, and solitude, accompanied with such acts as might tend to extenuate and exhaust the body, were the means by which the hidden and internal word was excited to produce its latent virtues, and to instruct man in the knowledge of divine things. For thus they reasoned: </p> <p> Those who behold with a noble contempt all human affairs; who turn away their eyes from terrestrial vanities, and shut all the avenues of the outward senses against the contagious influence of a material world, must necessarily return to god when the spirit is thus disengaged from the impediments that prevented that happy union; and in this blessed frame they not only enjoy inexpressible raptures from their communion with the [[Supreme]] Being, but are also invested with the inestimable privilege of contemplating truth undisguised and uncorrupted in its native purity, while others behold it in a vitiated and delusive form. The number of the Mystics increased in the fourth century, under the influence of the Grecian fanatic, who gave himself out for Dionysius the Areopagite, disciple of St. Paul, and probably lived about this period; and by pretending to higher degrees of perfection than other Christians, and practising greater austerity, their cause gained ground, especially in the eastern provinces, in the fifth century. </p> <p> A copy of the pretended works of Dionysius was sent by Balbus to Lewis the Meek, in the year 824, which kindled the only flame of mysticism in the western provinces, and filled the Latins with the most enthusiastic admiration of this new religion. In the twelfth century these Mystics took the lead in their method of expounding the Scriptures. In the thirteenth century they were the most formidable antagonists of the schoolmen; and towards the close of the fourteenth, many of them resided and propagated their tenets almost in every part of Europe. They had, in the fifteenth century, many persons of distinguished merit in their number; and in the sixteenth century, previous to the reformation, if any sparks of real piety subsisted under the despotic empire of superstition, they were only to be found among the Mystics. The celebrated Madame Bourignon, and the amiable Fenelon, archbishop of Cambray, were of this sect. Dr. Haweis, in speaking of the Mystics' Church History, vol.liii. p. 47, thus observes: "Among those called Mystics, I am persuaded some were found who loved God out of a pure heart fervently; and though they were ridiculed and reviled for proposing a disinterestedness of love without other motives, and as professing to feel in the enjoyment of the temper itself an abundant reward, their holy and heavenly conversation will carry a stamp of real religion upon it." as the late [[Reverend]] William Law, who was born in 1687, makes a distinguished figure among the modern Mystics, a brief account of the outlines of his system may, perhaps be entertaining to some readers. </p> <p> He supposed that the material world was the very region which originally belonged to the fallen angels. At length the light and Spirit of God entered into the chaos, and turned the angels' ruined kingdom into a paradise on earth. God then created man, and placed him there. He was made in the image of the Triune God, a living mirror of the divine nature, formed to enjoy communion with Father, Son, and [[Holy]] Ghost, and live on earth as the angels do in heaven. He was endowed with immortality, so that the elements of this outward world could not have any power of acting on his body; but by his fall he changed the light, life, and Spirit of God for the light, life, and spirit of the world. He died the very day of his transgression to all the influences and operations of the Spirit of God upon him, as we die to the influences of this world when the soul and operations of the elements of this life were open in him, as they were in any animal, at his birth into this world; he became an earthly creature, subject to the dominion of this outward world, and stood only in the highest rank of animals. </p> <p> But the goodness of God would not leave man in this condition: redemption from it was immediately granted, and the bruiser of the serpent brought the light, life, and spirit of heaven, once more into the human nature. All men, in consequence of the redemption of Christ, have in them the first spark, or seed, of the divine life, as a treasure his in the centre of our souls, to bring forth, by degrees, a new birth of that life which was lost in paradise. No son of Adam can be lost, only by turning away from the [[Saviour]] within him. The only religion which can save us, must be that which can raise the light, life, and Spirit of God in our souls. Nothing can enter into the vegetable kingdom till it have the vegetable life in it, or be a member of the animal kingdom till it have the animal life. Thus all nature joins with the [[Gospel]] in affirming that no man can enter into the kingdom of heaven till the heavenly life is born in him. Nothing can be our righteousness or recovery but the divine nature of Jesus Christ derived to our souls. Law's Life; Law's Spirit of [[Prayer]] and Appeal; Law's Spirit of Love, and on Regeneration. </p>