lam_, p. 151.

[19] Denck's _Was geredet sey, dass die Schrift_, B. 2. Pascal's
saying is: "Comfort thyself; thou wouldst not be seeking Me hadst thou
not already found Me."--Le Mystere de Jesus, sec. 2.

[19] _The Threefold Life of Man_, xiv. 72.

[20] Sterry's _Rise, Race, and Royalty of the Kingdom of God in the
Soul of Man_, p. 24.

[21] "The finite individual soul seems naturally to present a double
aspect. It looks like, on the one hand, a climax or concentration of
the nature beneath it and the community around it, and, on the other
hand, a spark or fragment from what is above and beyond it. It is
crystallized out of the collective soul of nature or society, or it
falls down from the transcendental soul of heaven or what is above
humanity. In both cases alike it has its share of divinity."--Bernard
Bosanquet, _The Value and Destiny of the Individual_ (London, 1913), p.
1.

[22] The way to the world of Perfect Reality, Socrates says in the
_Theaetetus_, consists in likeness to God, nor is there, he adds,
anything more like God than is a good man.--_Theaetetus_ 176 A and B.

[23] Schleiermacher's _Glaubenslehre_.

[24] _Republic_ vii. 518 B.

[25] Wordsworth's "Tintern Abbey."

[26] _Realm of Ends_, p. 230.

[27] _Lectures and Addresses_, p. 193.

[28] Ella Wheeler Wilcox, _Poems of Life and Moments_.

[29] Jacob Boehme, however, shows this fascination for the
super-empirical at its height and culmination. It was an attempt,
though a bungling attempt, to pass from an abstract God to a God of
_character_, and it was a circuitous way of getting round the problem
of evil.

[30] _Mystical Elements of Religion_, i. p. 26.

[31] William Dell's sermon on "The Trial of Spirits," _Works_, p. 438.

{1}

CHAPTER I

THE MAIN CURRENT OF THE REFORMATION

I

One of the greatest tragedies in Christian history is the division of
forces which occurred in the Reformation movements of the sixteenth
century. Division of forces in the supreme spiritual undertakings of
the race is of course confined to no one century and to no one
movement; it is a very ancient tragedy. But the tragedy of division is
often relieved by the fact that through the differentiation of opposing
parties a vigorous emphasis is placed upon aspects of truth which might
otherwise have been allowed to drop out of focus. This
sixteenth-century division is peculiarly tragic, because through the
split in the lines the very aspect