In all ages a yearning for more spiritual forms of re- ligion has driven ardent spirits into mysticism. The period heralding the approach of the Reformation was by far the most fruitful for the propagation of mystic views and life. Greatest among the Mystics of those days was Thomas h Kempis (q. v.), who in his Iloriulus Rosurum, Willis Liliorum, De Trihus Tabernaculis, and, above all, in his De Imitiitinne Chrisli, gives sufficient indication of the mystic spirit. Molinos of Saragossa, a resident of Rome from A.D. 1669, published Guida Spiritnale (A.D. 1675), of a similarly mystical cast. Father La Chaise, the confessor of Louis XLV, brought it under (he notice of the pope as a jiroduction of a kindred spirit to the Beghards of the Netherlands or Spanish Alombrados, who laid the whole work of re- ligion in silent prayer, to the neglect of external ritual. Sixty-eight heretical propositions were found in it, and the book was condemned by Innocent XI (A.D. 1677). Molinos, notwithstanding his confession of error, was confined in a Dominican cell under a tedious course of life-long penance. His followers were termed "Quiet- ists," and as the " Pietism" of Germany was copied from them, they may be considered as a link of connection be- tween Homanism and Protestantism. Pope Innocent, before the denunciation of pere La Chaise, had receivi d much edification from the work of Molinos which he aft- erwards condemned. Fenelon also, archbishop of Cam- bray (A.D. 1694), was more consistent in his apprecia- tion of the mystic principle, as shown in his liejtections and ^f (dilations on the Inner Life of the Christian. His rival, Bossiiet, bishop of ^leaiix, complained of this met- ropolitan to the king, and the matter was referred to the court of Rome, wiicre twenty-three propositions of doubtful character were declared to be erroneous. Fene- lon submitted with humility to the papal decree; him- self published the judicial bull, and proscribed his own writing. But there was nothing about him of the Prot- estant Pietist; one must be either Deist or Romanist, was rather his theory. There was also an unsuspected strain of mysticism about Pascal, tlie scourge of Jesuit- ism ; for after his death an iron belt, rough with nails, was found to encircle his body, and a folded parchment sewn within his dress — Pascal's "amulet" — on which was a figure of the cross and the following writing: "In the year of grace 1654, Monday, Nov. 23d, feast of St. Clem- ent, pope and martyr. aii<l others of tlie martyrology ; vigil of St. Chrysogoniis, martyr, and others; from about half-past ten in the evening till about half-past twelve at night, fire; God of Abraham, God of Isaac, God of Ja- cob (Ivxod. iii, C; Matt, xxii, o"2), not of wise men and philosophers. Certainty, certainty; feeling joy, peace. The God of Jesus Christ, ' My (iod and your (iod' (John xxii, 17). Thy God shall bemy (Jod (Ruth i, 16). For- getfulness of the world and of all besides. He is found only in ways taught of the (iospel. Dignity of the hu- man soul. Righteous Father, the world hath not known thee, but I have known thee (John xvii, ih). Joy, joy, joy — tears of joy. I have separated my.self from him. ' Dereliiiueriint me fontem aquae vivic' (Jer. ii, 13). O God, wilt thou forsake me? (Matt, xxvii, 46). !May I
not bo separate eternally ! ' This is true life, that they may know thee, the only true God. and Jesus Christ, whom thou hast sent.' Jesus Christ I Jesus Christ! I have separated myself from him ; I have fled from him — renounced, sacrificed. May I never be separated from him. Safety is alone in the ways taught by the Gos- pel. Self-renunciation, total and sweet; total submis- sion to Jesus Christ and my guide. Everlastingly in joy for one day of trial upon earth. 'Non obliviscas ser- mones tuos' (Psa. cxix, 16). Amen." If this be mys- ticism, it maj' find its parallel in the conversion of St. Augustine {Conf. vii, 11, 12). Both sought peace in philosophy— the father in Plato, the Jansenist in Descartes; if their respective masters could demonstrate the existence of Deity, they could not lead the soul to the Eternal; the revelation of the way, the truth, and the life was in either case attended with the same ef- fects— tears, vision, light, joy, peace. They were Mys- tics, according to Montesquieu's definition, " Les devots qui ont le ca?ur tendre."
The mediieval mysticism, in its gradual progress from a mere poetical sentiment to a speculative system, and thence to a living, practical power, led men stead- ily forward towards the Reformation. In the view of scholasticism, Christianity was an objective phenome- non, but in the view of mysticism it was an inward life. The former pointed to the Church as the only possible means of .salvation, but the latter pointed directly to God, and aimed at being one with him. The one con- cerned itself chiefly with a gorgeous hierarchy, outward forms, and necessarily efficacious sacraments; the other was mainly occupied with having Christ formed in the soul, the hope of glory. The Reformers therefore could not fail to sympathize far more deeply with the teach- ings of the iSfystics than with those of the schoolmen. Though an exceptional class, the ^lystics posses.sed, with all their extravagances, more of the truth of God than could be found within the wide domains of the Roman Church. But while Luther and bis brother Reformers karned much from the Mystics, their theology went far beyond the doctrines of mysticism. During the 15th century, indeed, the Scripture element had gradually suji- planted the mystical in the religion of the times. The Bible began to displace the schoolmen at the universi- ties. Both in (iermany and the Netherlands several able and orthodox divines had arisen, by whom the Word of God was brought into greater prominence than it had been for centuries as the standard of their teaching. No sooner was the great Protestant jirinciple announced by Luther that the Scriptures are the sufficient standard of Cliristian truth than traditionalism and mysticism alike fell before it. Oral tradition and individual intu- ition were both of them rejected as infallible guides in an inquiry after truth. But while such was the general fate of mysticism among the Reformed, it broke forth in the most extravagant forms among the Zwickau prophets and the various sects of .Anabaptists who ap- peared in the Low Countries and difierent parts of (Jer- many. Thus, as IMr. Vaughan has well said, "By the Mystic of the 14th century the way of the Reformation was in a great measure prepared; by the Mystic of the 16th century it was hindered and imperilled." The wild fanaticism of the Anabaptists was alleged to be a practical refutation of the asserted right of every man to the exercise of private judgment ; and though Luther, Melancthon, Zwingli, and Bullinger exposed the fallacy of such an objection, yet for a time the work of reform was undoubtedly retarded thereby.