The term, it is true, has come to be widely regarded with suspicion, and used, more or less vaguely, as a word of reproach. With many, perhaps with most, it carries an unpleasant, offensive suggestion. Its associations in their minds are with that which is misty or recondite, visionary and unintelligible; also with that which is fanatical, extravagant, unreasonable, and somewhat dangerous. That there is some ground for this impression can not be denied, because under the general name of Mysticism much has been included, in the long sweep of the centuries, which can not be admired or defended; much which does not commend itself to that level-headed common sense according to whose dictates we like to think that our religion can be and should be squared. But we are persuaded that this extreme objectionable development, or manifestation, of the Mystic spirit has been much less frequent than is commonly supposed, and has no sufficient claim to be identified with it in the public mind anywhere near as largely as it usually is. There is a true Mysticism, and a false Mysticism. There are Mystics every way worthy of highest honor, and there are those not at all points deserving imitation. It surely is a mistake to lay the chief stress on the latter, as is so frequently done, and thus to stamp a stigma upon all. Christian Mysticism is something of which no one can afford to be ignorant. The Church which neglects it or despises it, whether through misapprehension or some less honorable cause, is certain to be a large loser.