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372.
See the whole story of the pastor Fontaine and Maria
Kummerin, in Eynard.
373.
Barratier subsequently became minister to the French church
in Halle.
374.
See Note on p. 310.
375.
Barclay’s Apology, propp. v. and vi. § 27, p. 194. Fourth
Edition, 1701.
376.
Fox’s Journal, pp. 76-83.
377.
Fox’s Journal, vol. i. p. 130.
378.
Fox’s Journal, vol. i. pp. 109, 129, 232. Vaughan’s Hist. of
England under the House of Stuart, p. 539.
379.
Journal, vol. i. p. 95.
380.
Journal, p. 89. This theopathetic mysticism is emphatically
transitive. Every inward manifestation speedily becomes a
something to be done, a testimony to be delivered. The Quaker
is ‘exercised,’ not that he may deck himself in the glory of
saintship, but to fit him for rendering service, as he supposes,
to his fellows. The early followers of Fox often caricatured the
acted symbolism of the Hebrew prophets with the most profane
or ludicrous unseemliness. Yet stark-mad as seemed the
fashion of their denunciations, their object was very commonly
some intelligible and actual error or abuse.
381.
Barclay’s Apology, propp. v. and vi. 16. Sewell’s History, p.
544. (Barclay’s Letter to Paets); also p. 646 (The Christian
Doctrine of the People called Quakers, &c., published 1693).
Compare J. J. Gurney’s Observations on the Distinguishing
Views and Practices of the Society of Friends, chap. i. p. 59.
382.
Koran.
383.
Let the reader consult his Enthusiasmus Triumphatus, or read
his caustic observations upon the Anima Magica Abscondita,
and his Second Lash of Alazonomastix. Among the high-flyers
of his day, there appear to have been some who spoke of
being ‘godded with God,’ and ‘Christed with Christ,’ much after
the manner of some of Eckart’s followers.
384.
‘But now seeing the Logos or steady comprehensive wisdom of
God, in which all Ideas and their respects are contained, is but
universal stable reason, how can there be any pretence of
being so highly inspired as to be blown above reason itself,
unlesse men will fancy themselves wiser than God, or their
understandings above the natures and reasons of things
themselves.’—Preface to the Conjectura Cabbalistica.
385.
See Norris’s Miscellanies (1699):
An Idea of Happiness: enquiring wherein the greatest
happiness attainable by Man in this Life does consist, pp. 326-
341.
386.
Miscellanies, p. 276 (in a Discourse on Rom. xii. 3), and p. 334.
387.
Norris says, in his Hymn to Darkness—
389.
See E. Swedenborg, a Biography, by J. G. Wilkinson, p. 99; a
succinct and well-written account of the man, and the best
introduction to his writings I have met with.
390.
Wilkinson, pp. 187, 118.
391.
Wilkinson, pp. 79, 130.
392.
Heaven and Hell, § 360.
393.
True Christian Religion, § 796.
394.
See the description of the heavenly palaces, of divine worship
in heaven, and of the angelic employments, Heaven and Hell,
§§ 183, 221, 387. True Christian Religion, §§ 694, 697. Also
concerning marriages in heaven, Heaven and Hell, §§ 366-
386.
395.
Heaven and Hell, §§ 329-345.
396.
True Christian Religion, chap. vi. 6, 7; Heaven and Hell, § 592.
397.
True Christian Religion, chap. ii. 1-7. I give here Swedenborg’s
idea of the evangelical theology. See especially §§ 132-135,
where he represents himself as correcting the false doctrine of
certain spirits in the other world concerning the Divine Nature.
398.
Goethe:
399.
See F. H. Jacobi, Von den Göttlichen Dingen und ihrer
Offenbarung (1811), where the principles of the Faith-
Philosophy are expounded, though after a desultory, disjointed
manner:—more especially pp. 70-93.
400.
To Schleiermacher the theology of his country owes great and
lasting obligation for having led the intellectual promise of his
time to a momentous crisis of transition. His genius at once
kindled the enthusiasm of youth, and allowed a space to its
scepticism. As much opposed as Hamann or Jacobi to the
contemptuous Rationalism which then held the scorner’s chair,
he did not, like them, couch a polemic lance against
philosophy. But real and important as was his advance beyond
the low and superficial anti-supranaturalism which preceded
him, the followers of Schleiermacher found it impossible to rest
where he did. From among his pupils have sprung the greatest
names in this generation of German divines, and they have
admitted, with scarcely an exception, that he conceded so
much for the sake of peace as to render his position untenable.
Their master led them to an elevation whence they discerned a
farther height and surer resting-place than he attained. For a
more detailed account of Schleiermacher and his theological
position, the reader is referred to an article by the Author in the
British Quarterly Review for May, 1849.
401.
The principles of the genuine Romanticism (as distinguished
from its later and degenerate form) are ably enunciated by
Tieck, in a comic drama, entitled Prince Zerbino; or, Travels in
Search of Good Taste. One Nestor, a prosaic pedant, who
piques himself on understanding everything, and on his
freedom from all enthusiasm and imaginative nonsense, is
introduced into the wondrous garden of the Goddess of Poesy.
There he sees, among others, Dante and Ariosto, Cervantes
and Sophocles. He complains of not finding Hagedorn, Gellert,
Gesner, Kleist, or Bodmer; and the Goddess then points him
out—as a true German bard—stout old Hans Sachs. Dante
appears to him a crusty old fogie; Tasso, a well-meaning man,
but weak; and Sophocles, whom he was disposed to respect
as a classic, when blamed for the obscurity of his choruses,
turns upon him like a bear. The conceited impertinence, the
knowing air, and the puzzle-headedness of the Philistine, are
hit off to admiration. This Garden of Poesy seems to him a lair
of savages, an asylum for lunatics, where all his smug
conventionalisms are trampled on, and every canon of his
criticism suffers flagrant violation. Genii take him away, and
give him something substantial to eat—earth to earth. The
tables and chairs begin to talk to him. They congratulate
themselves on being delivered from their old free life in the
woods, and cut out into useful articles of furniture, so fulfilling
the purpose of their being. He gets on much better with them
than with the poets, and thinks them (himself excepted) the
most sensible creatures in the world.
402.
See Julian Schmidt, Geschichte der Deutschen National
Literatur im 19n Jahrhundert, th. I. c. vi.
403.
Schmidt, p. 60.
404.
Novalis, Schriften, th. ii. pp. 152, 159, 221.
405.
Ibid., p. 158.
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