r could the soul behold God if it
were not Godlike." Lotze (_Microcosmus_, and cf. _Metaphysics_, 1st
ed., p. 109) falls foul of Plotinus for this argument. "The reality of
the external world is utterly severed from our senses. It is vain to
call the eye sunlike, as if it needed a special occult power to copy
what it has itself produced: fruitless are all mystic efforts to
restore to the intuitions of sense, by means of a secret identity of
mind with things, a reality outside ourselves." Whether the subjective
idealism of this sentence is consistent with the subsequent dogmatic
assertion that "nature is animated throughout," it is not my province
to determine. The latter doctrine is held by a large school of
mystics: the acosmistic tendency of the former has had only too much
attraction for mystics of another school.]

[Footnote 9: This distinction is drawn by Origen, and accepted by all
the mystical writers.]

[Footnote 10: Faith goes so closely hand in hand with love that the
mystics seldom try to separate them, and indeed they need not be
separated. William Law's account of their operation is characteristic.
"When the seed of the new birth, called the inward man, has faith
awakened in it, its faith is not a notion, but a real strong essential
hunger, an attracting or magnetic desire of Christ, which as it
proceeds from a seed of the Divine nature in us, so it attracts and
unites with its like: it lays hold on Christ, puts on the Divine
nature, and in a living and real manner grows powerful over all our
sins, and effectually works out our salvation" (_Grounds and Reasons
of Christian Regeneration_).]

[Footnote 11: R.L. Nettleship, _Remains_.]

[Footnote 12: "Nescio si a quoquam homine quartus (gradus) in hac vita
perfecte apprehenditur, ut se scilicet diligat homo tantum propter
Deum. Asserant hoc si qui experti sunt: mihi (fateor) impossibile
videtur" (_De diligendo Deo_, xv.; _Epist_. xi. 8).]

[Footnote 13: From a sermon by Smith, the Cambridge Platonist.
Plotinus, too, says well, [Greek: ei tis allo eidos edones peri ton
spoudaion bion zetei, ou ton spoudaion bion zetei] (_Ennead_ i. 4.
12).]

[Footnote 14: From Smith's sermons.]

[Footnote 15: Pindar's [Greek: genoio oios essi mathon] is a fine
mystical maxim. (_Pyth._ 2. 131.)]

[Footnote 16: Strictly, the unitive road (_via_) leads to the
contemplative life (_vita_). Cf. Benedict, xiv., _De Servorum Dei
beatific_., iii. 26, "Perfecta haec mystica un