knowledge, and with whom the organ of communication with God, xs the reason ; and the Mystics proper, whose object is, hfe, purity, and beatitude ; and with whom the organ of communication, or re- ^;eptivity, is the feehngs. They agree, first, in relying on the im- -nediate revelation or communication of God to the soul ; and Sec- s)ndly, that these. communications are to be attained, in the neglect ^f outward means, by quiet or passive contemplation. " The The- osophist is one who giv«s a theory of God, or of the works of God, ss'hich has not reason, but an inspii'ation of his own for its basis." ^ «' The Theosophists, neither contented with the natural light of reason, nor with the simple doctrines of Scripture understood iu their literal sense, have recourse to an internal supei*natural light superior to all other ihuminations, from which they profess to de- rive a mysterious and divine philosophy manifested only to the chosen favorites of heaven." ^
Mysticism not identical with the Doctrine of Spiritual Illumination. Mysticism, then, is not to be confounded with the doctrine of spiritual illumination as held by all evangelical Christians. The Scriptures clearly teach that the mere outward presentation of the truth in the Word, does not suffice to the Conversion or sanctifica- tion of men ; that the natural, or unrenewed man, does not receive the things of the Spirit of God, for they are foolishness unto him ; neither can he know them ; that in order to any saving knowledge of the truth, i. e., of such knowledge as produces holy affections and secures a holy life, there is need of an inward supernatural teaching of the Spirit, producing what the Scriptures call " spirit- ual discernment." This supernatural teaching our Lord promised to his disciples when He said that He would send them the Spirit of truth to dwell in them, and to guide them into the knowledge of the truth. For this teaching the sacred writers pray that it may be granted not to themselves only, but to all who heard their words or read their writings. On this they depended exclusively for their success in preaching or teaching. Hence believers were des- ignated as TTvev/xaTLKOL, a SpiritiL Dei illuminati, qui reguntur a Spiritu. And men of the world, unrenewed men, are described as those who have not the Spirit. God, therefore, does hold immedi- ate intercourse with the souls of men. He reveals himself unto his people, as He does not unto the world. He gives them the Spirit of revelation in the knowledge of himself. (Eph. i. 17.) He un-
1 Vaughan, Hours with the Mystics, vol. i. p. 45.
2 Taylor, Elements of Thought. See Fleming, word " Theosophism."
68 INTRODUCTION. [Ch. IV. — Mysticism.
folds to them his gloiy, and fills them with a joy which passes un- derstanding. All this is admitted ; but this is very different from Mysticism. The two things, namely, spiritual illumination and Mysticism, differ, firstly, as to their object. The object of the inward teaching of the Spirit is to enable us to discern the truth and excellence of what is already objectively revealed in the Bible. The illumination claimed by the Mystic communicates truth inde- pendently of its objective revelation. It is not intended to enable us to appreciate what we already know, but to communicate new knowledge. It would be one thing to enable a man to discern and appreciate the beauty of a work of art placed before his eyes, and quite another thing to give him the intuition of all possible forms of truth and beauty, independent of everything external. So there is a great difference between that influence which enables the soul to discern the things " freely given to us of God " (1 Cor. ii. 12) in his Word, and the immediate revelation to the mind of all" the conr tents of that word, or of their equivalents.
The doctrines of spiritual illumination and of Mysticism differ not only in the object, but secondly, in the manner in which that object is to be attained. The inward teaching of the Spirit is to be sought by prayer, and the diligent use of the appointed means ; the intuitions of the Mystic are sought in the neglect of all means, in the suppression of all activity inward and outward, and in a passive waiting for the influx of God into the soul. They differ, thirdly, in their effects. The effect of spiritual illumination is, that the Word dwells in us " in all wisdom and spiritual understanding" (Col. i. 9). What dwells in the mind of the Mystic are his own imaginings, the character of which depends on his own subjective state ; and whatever they are, they are. of man and not of God.
It differs from the Doctrine of the '•'- Leading of the Spirit^ Neither is Mysticism to be confounded with the doctrine of spiritual guidance. EvangeHcal Christians admit that the chiliren of God are led by tlie Spirit of God; that their convictions as to truth and duty, tlieir inward character and out^vard conduct, are moulded by his influence. They are children unable to guide themselves, who are led by an ever-present Father of infinite wis- dom and love. This guidance is partly providential, ordering their external circumstances ; partly through the Word, which is a lamp to their feet; and partly by the inward influence of the Spirit on the mind. This last, however, is also through the Word, making it intelligible and effectual ; bringing it suitably to remembrance.