ON EVANGELICAL MYSTICISM, TRANSLATED FROM THE FRENCH OF THE REV. J. FLETCHER. BY THE LATE REV. MILES MARTINDALE. SOME persons think all mysticism contrary to reason; and a work is deemed mystical if it contain truths a little more profound, or thoughts more sublime than what they are already acquainted with. A few remarks on this dangerous prejudice may not be unworthy of the serious reader's attention. The rational mysticism, found in many excellent works, both ancient and modern, is a thin veil covering the naked truth, to improve her beauty, to quicken the attention of sincere seekers, to augment the pleasure of discovery, and to conceal her charms from the prying eyes of her enemies. Poems, in general, and the sacred oracles in particular, abound with this mysticism, which consists in figures, allusions, comparisons, metaphors, types, allegories, apologues, and parables. David, for instance, simply tells us, God is attentive to the prayers of sincere seekers. Homer presents the same truth veiled in a prosopopoeia, when he says, "Prayers are the daughters of Jupiter;" and consequently of celestial origin, and their influence Divine. To this mysticism, which personifies virtues, vices, and the passions; dignifies animals with reason, and imparts life and speech to inanimate beings, our poets are indebted for the most sublime beauties of their works: had this imagery been wholly banished from my performance, I could not, with any propriety, have given it the name of a poem. When a wise mysticism veils disagreeable truths, it may be compared to leaves of gold which bitter pills are sometimes covered with. Thus the Prophet Nathan, by concealing a terrible rebuke under a well-chosen apologue, brought King David to pass a just sentence upon the seducer of Uriah's wife. Thus Fenelon, under the character of Mentor; and Racine, under the personages acting in his Esther, and Athalia, presumed to give lessons of wisdom and moderation to Lewis XIV., which would not have been received but through the prudent mysticism of the authors. In imitation of these I have sometimes introduced the apostles giving advice to Christians, at other times the feathered tribes offering instruction to the human race, but not like Fontaine, who says,— De la simple nature encontez les lecons, &c. To simple nature's sacred lore attend, Judicious mysticism enables us to speak the greatest truths with impunity, and to deliver them in the most energetic and striking manner. Man being compounded of soul and body, the language most proper for him, is that which speaks to his sense and understanding. Through the fall of the first man we are sunk in sensuality, and the language that makes the deepest impression, is that which strikes our senses in the strongest manner. Rousseau, in his Emilius, regrets the loss of energy in language, he wants action in every thing, and admires the wisdom of the man who, to recommend silence to his friend, imposed a seal on his lips. In this manner St. Paul, by rending his garments before the Pagans, who were going to offer him sacrifice, more strongly expressed his indignation at their folly than if he had given them an elaborate harangue on the subject. Shall I be criminal in imitating what is approved in other authors? If Mark Antony's policy is admired, who, to excite the Romans to revenge the death of Julius Cesar, showed the bloody robe of his murdered friend; can I be blamed for exciting my readers to praise, by setting before them, at one time, the works of the Almighty, at another the jubilant choirs of angels, or music of the feathered tribes? A moral precept divested of examples, metaphors, comparisons, actions, and images proper to seize on the senses and imagination, resembles the first sketch of a picture before the painter has animated it with colours; such a precept leaves the attention wavering and unsettled, making no lively impression; like an unsubstantial shade eluding the grasp and vanishing into empty air. The necessity of mysticism, which gives body and strength to morality, was well understood by that prince who, to engage his sons in concord, ordered them into his chamber where he lay at the point of death. He commanded them to break a bundle of arrows, which they attempted in vain; he then enjoined them to cut the band by which they were united, and break them separately, which was easily done. This plan is pursued in the following work: instead of simply telling man he ought not to squander in dissensions the time allotted for the noble purpose of advancing in the path of salvation, he is invited to observe the birds of passage, which give lessons of foresight and unanimity. The wisdom of that tender father has been admired, who, to snatch his son from the horrors of debauchery, led him to an hospital where living carcasses half consumed by the poison of vice, and terrible medicines, send forth a stench worse than sepulchres. "Go, my son," said he, "and seek thy punishment in such an infamous place as this, where these unfortunate wretches have found the beginning of punishment inseparable from vice." Does the sermon of Bourdaloue, or the treatise of Placette against impurity, give such a pointed lesson? Comformable to this, instead of declaiming against human weakness and the absurdity of pride-at one time I produce a peacock falling a victim to swelling pride, at another a Herod devoured by worms, or a Pharaoh humbled by insects more vile than worms. A wise mysticism not only gives body and weight to moral precepts, but facilitates the doctrines of the Gospel, rendering them more pleasing and impressive. Thus Jesus Christ, instead of preaching a sermon to his disciples on feebleness, another on dependence, a third on the need of close and constant union with him, a fourth on the invisible manner in which he communicates his grace, a fifth on the fruits of the Spirit, unfolds all these important truths in two words: "I am the vine," says he, "ye are the branches." "Here is mysticism," says prejudice. "Yes," replies candour, "but it is a mysticism glowing with the Divine wisdom, and shedding luminous rays on the most profound truths, a mysticism having more light and energy than all the subtle arguments of the schoolmen; in fine, a mysticism which lays the most sublime truths on a level with simple and unlearned people. Nevertheless, I allow there is an extravagant mysticism, by which violence is done to sound criticism, in quitting, without reason, the literal sense of the Scriptures, and running into ridiculous and forced allegories. The authors who incline to this error, for which Origen was reproached, are blamable. But let us distinguish between frivolous mysticism and that which cautiously penetrates the bark or veil of religion to sound its depths, and discover in the sacred oracles a spiritual and heavenly sense, though veiled with figures which, in their general acceptance, signify nothing more than common things. It would be impossible, without this wise mysticism, to understand the Scriptures, which, in many places, offer nothing but a coarse meaning, equally unworthy of the Holy Ghost, and of common sense. For instance, what literal meaning is there in these words of Moses? "Circumcise the foreskin of your hearts, and harden not your necks. The Lord will circumcise your hearts that ye may love him with all your soul.” And what literal sense can we fix to the words of David, when he says, "The Lord is my rock and my fortress, my buckler, and the horn of my salvation?" All the sacred writers may be cited to prove the neces sity of admitting mysticism in the manner it is done in the following work. To confine every thing in the Bible to a literal meaning, is sinking to a level with the carnal Jews. Jesus attacked this error, saying to Nicodemus, “Except a man be born again he cannot see the kingdom of God." The Jewish doctor replied with astonishment, "How can a man be born again when he is old? Can he enter again into his mother's womb, and be born again?" The answer of our Saviour applies not only to Nicodemus, but to all those who bury the mystical sense in the gross and literal meaning, and subjugate the spirit to the letter. The apostles themselves, during the time of their novitiate, not unfre. quently attached a ridiculous sense to the words of their Master, and by the letter slew the spirit. When Jesus Christ made an allusion to the sourness of the Pharisees' doctrine, the gall of their characters, and the bitterness of their discourses; "Beware," said he, "of the leaven of these false devotees." The apostles being severally attached to the letter, imagined our Lord meant the leaven used in fermenting bread: but calling them to the mystical sense of the words, he said, "O ye of little faith! [or of small discernment,] how is it that ye do not understand that I spake not concerning bread, when I said unto you, Beware of the leaven of the Pharisees!" This proof opened their eyes, and they perceived that the leaven of which he spake was the traditions of the Jewish doctors. A sage may smile at the disciples' error; but the crimes which flow from the same source ought to cover the Christian world with sorrow. Certain doctors require those passages to be literally understood which should be taken mystically, and some divines insist on giving a mystical turn to passages which are literal. They dispute and mutually burn to establish opposite sentiments. From these contests spring those fatal schisms which unhappily divide Christians, and must continue to divide, until they become wise enough to admit a judicious mysticism. An obstinate aversion to the spiritual sense of some mystical expressions does much injury to the Gospel, and the same obstinacy concerning certain mystical actions called sacraments, wounds both truth and Christian charity in a much more dangerous manner. For instance, do not many content themselves with the exterior of baptism, and neglect that sanctification of manners, and purity of heart, without which no man can see the Lord? The Scriptures clearly conduct us to the mys tical design of this august ceremony, when they declare, "the baptism which saves, is not the putting away the filth of the flesh, but the answer of a good conscience toward God," 1 Pet. iii, 21. But in vain does an apostle speak thus, our aversion to true mysticism being such, that, contenting ourselves with the letter that kills, we too frequently reject the Spirit that gives life. To this error must be ascribed, not only the corruption of Christianity, but the murder of Jesus Christ. The malice of the Jews vented itself against his innocence in opposing the literal meaning of his words to the mystical and spiritual sense. They demanded, "What miracles dost thou perform to prove thyself the Messiah?" and he answered them concerning the temple of his body, "Destroy this temple, and I will raise it again in three days." That is, resign myself to death, and in three days rise again. "And the elders," says St. Matthew, "sought false witnesses against Jesus to put him to death, but found none [that were proper.] At last two false witnesses came, saying, This man said, I can destroy the temple of God, and in three days rebuild it." And when he hung on the cross, those who passed by said, "Thou that destroyest the temple, and in three days rebuildest it, save thyself!" This aversion of the Jews to mysticism, contributed to the death of Jesus Christ; and it now mutilates true Christianity, which enjoins a spiritual worship, and is a reasonable service. A marked contempt for evangelical mysticism is so dangerous, that were it to become general, it would show the progress of that apostasy which is characteristic of the latter times. See what St. Paul has said on this subject, "This know, that in the last days perilous times shall come. For men shall be lovers of their own selves, covetous, boasters, proud, blasphemers, disobedient to parents, unthankful, unholy, lovers of pleasures more than lovers of God; having a form of godliness, but denying the power thercof: from such turn away." The severity of this apostolical command needs not surprise us, if we consider how much the enemies of true mysticism injure religion: they enervate the Gospel of Jesus Christ, as the Pharisees did the law of Moses; leaving only a dead carcass without a soul. The strong aversion to evangelical mysticisin manifested by some of the learned, flows from two sources equally dangerous. Extravagant mysticism appears ridiculous to the well informed and judicious, turning all into allegories, and constantly pursuing vain subtilties, and curious refinements, unworthy of the Holy Scriptures. On the other hand, the sages of this world, beholding, with indignation, these excesses of theology and metaphysics, imagine the only way to avoid them is by running to the other extreme; and being chiefly conversant with bodies, and natural philosophy, they regard the soul and metaphysics, as mere romances. But do you, judicious reader, profit by the errors of the mystics, who resolve all into spirit; and by those of the philosophers, who turn every thing into body or matter throughout the universe. Make it your care to preserve the way of truth equally distant from the precipice down which mistaken religionists tumble, and the vortex where materialists perish. This path is attempted in the following work, where man, composed of body and soul, will find the literal and spiritual sense combined in a manner agreeable to sound reason and the word of God. Those who prefer the feeble rays of their own understanding to the blazing light of the Gospel, are in general the greatest enemies to the profound meaning of the sacred writings. Yet there is nothing more reasonable than evangelical mysticism. Observe the proof. Carnal and worldly men do not comprehend spiritual things but with the greatest difficulty. The language of paradise, and of celestial devotion, were lost with the innocence of the first man; and while man continues in his natural state, he is as much embarrassed to express a spiritual and heavenly idea, as an Indian, who having for the first time beheld a fleet of ships, would be to give his compatriots an idea of navigation. "I have seen," he would say, "great houses with wings which fly, or swim on the water." Some savages, as full of vanity as of ignorance, might perhaps blame the mysticism of these expressions; but a philosopher comes who is able to give such ideas of these things as the enlightened savage wished to give his ignorant companions. All men are savages respecting the kingdom of God and his holy city. We need not therefore be surprised, if those who have some ideas of these subjects, can only express them in terms of circumlocution, which appear mysterious to carnal minds, whatever natural knowledge they possess in worldly concerns. Permission is given to poets and orators to employ metaphors, comparisons, and allegories. Why then censure a divine, who only submits through necessity to what orators do of choice, for the ornament of their works and pleasure of their auditors? Moreover, the liberty taken by the judicious divine, in this respect, is founded on the nature of things, and the essential relations they bear among themselves. These relations are so real that the unenlightened man may be conducted to the knowledge of supernatural things by the resemblance they bear to natural; as children and novices are taught sacred history by prints and figures. The reality of these relations among things visible and invisible, engaged Jesus Christ to instruct the people by parables, founded in these relations, and having a double use; that of a glass by which objects are magnified and rendered more visible to the simple; and a veil to conceal them from false sages. St. Paul has given us a key to evangelical mysticism, when he assures us, "that the invisible things of God are |