fond of thus showing his contempt for the logic of identity. When, therefore, Harnack says that "Mysticism is nothing else than rationalism applied to a sphere above reason," he would have done better to say that it is "reason applied to a sphere above rationalism.[32]" For Reason is still "king.[33]" Religion must not be a matter of _feeling_ only. St. John's command to "try every spirit" condemns all attempts to make emotion or inspiration independent of reason. Those who thus blindly follow the inner light find it no "candle of the Lord," but an _ignis fatuus_; and the great mystics are well aware of this. The fact is that the tendency to separate and half personify the different faculties--intellect, will, feeling--is a mischievous one. Our object should be so to _unify_ our personality, that our eye may be single, and our whole body full of light. We have considered briefly the three stages of the mystic's upward path. The scheme of life therein set forth was no doubt determined empirically, and there is nothing to prevent the simplest and most unlettered saint from framing his conduct on these principles. Many of the mediæval mystics had no taste for speculation or philosophy;[34] they accepted on authority the entire body of Church dogma, and devoted their whole attention to the perfecting of the spiritual life in the knowledge and love of God. But this cannot be said of the leaders. Christian Mysticism appears in history largely as an intellectual movement, the foster-child of Platonic idealism; and if ever, for a time, it forgot its early history, men were soon found to bring it back to "its old loving nurse the Platonic philosophy." It will be my task, in the third and fourth Lectures of this course, to show how speculative Christian Mysticism grew out of Neoplatonism; but we shall not be allowed to forget the Platonists even in the later Lectures. "The fire still burns on the altars of Plotinus," as Eunapius said.