truth has burst upon them, that they have stated it too strongly; have not supplied the limitations and modifications and exceptions which would have been well, which were necessary for a complete rounding out of the statement; have taken for granted that the other side had been sufficiently emphasized before, and that their special mission to emphasize the neglected point would be recognized; hence they have said things which, by strict construction and taken in bald literalness, were not precisely true. All this can be granted without casting any serious reflection either on their character or their doctrines. Their books must be read with caution and discrimination. To persons not well balanced they might sometimes be a source of peril. But this admission is in no way incompatible with the assertion that they have conferred a very great benefit upon mankind, that their doctrines, on the whole, are sound, and that this generation could ill afford to overlook the good to be obtained by careful studies in this direction. The first Mystics were really St. John and St. Paul; and their words have full justification in what they derived from their Divine Master. Who more positively than the great Apostle to the Gentiles, “according to the wisdom given unto him,” preached a gospel that was foolishness to some, but which he continually called the wisdom and the mystery of God; a gospel which proclaims the Divine indwelling, we in Him and He in us, our bodies the temples of the Holy Ghost, believers being “in Christ” and “members one of another?” He was a man caught up into Paradise, and hearing unspeakable words which it was not lawful or possible for a man to utter. “I die daily,” he said, “I have been crucified with Christ, and it is no longer I that live, but Christ liveth in me;” “To me to live is Christ;” “I have learned the secret, I can do all things in Him;” “I fill up on my part that which is lacking of the afflictions of Christ;” “Ye died, and your life is hid with Christ in God;” “In Him we live, and move, and have our being;” “The Spirit Himself beareth witness with our spirit,”—and many other such like things there be, left on record from his pen to show clearly that he was a true Mystic. Still more, perhaps, do the Mystics look to St. John for complete authorization of their position. His Gospel is the spiritual Gospel, the charter of Christian Mysticism. It is he who tells us, “God is love,” “God is light,” “God is Spirit.” The Divine union which he sets before us is of the closest kind. “Our fellowship is with the Father, and with His Son Jesus Christ;” “Ye have an anointing from the Holy One, and ye know all things;” “The anointing which ye received of Him abideth in you, and ye need not that any teach you;” “Hereby we know that He abideth in us, by the Spirit which He hath given us;” “He that believeth on the Son of God hath the witness;” “He that dwelleth in love dwelleth in God, and God in him,” etc.