From the earlier days, however, of the Christian religion we find a select few known as the MYSTICS, steadily pursuing a peaceful course in the investigation of truth. Of them it is said, that they exercised a powerful influence both upon life and literature: and, although the inculcation of meekness and self-humiliation paralyzed active exertion, and a life devoted to emotions and sentiments occasionally produced fanaticism, yet this influence, especially in the middle ages was highly beneficial. John Tauler, of Strasbourg, Henry Suss, of Constance, and Thomas a Kempis, were active mystics, and eminent among their fraternity which was called "the brethren of the common life." Theirs was a religion of feeling, poetry, and imagination, in contrast with philosophical rules and forms of reasoning, as taught by the school-men. They excused their fanaticism, by appealing to the words of St. Paul: {85} "The spirit prays in us by sighs and groans that are unutterable." Now, if the spirit, say they, prays in us, we must resign ourselves to its motions, and be swayed and guided by its impulse, by remaining in mere inaction. Hence, passive contemplation they considered the highest state of perfection. The number of the mystics increased in the fourth century under the influence of the Grecian fanatic, who gave himself out as Dionysius, the Areopagite, a disciple of St. Paul, and probably lived about this period; and by pretending to higher degrees of perfection than other Christians, and practising greater austerities, their cause gained ground, especially in the eastern provinces in the fifth century. A copy of the pretended works of Dionysius, was sent by Balbus to Louis the Meek, in the year 824, which kindled the flame of mysticism in the western provinces, and filled the Latins with the most enthusiastic admiration of this new religion. In the twelfth century these mystics took the lead in their method of expounding Scripture; and by searching for mysteries and hidden meanings in the plainest expressions, forced the word of God into a conformity with their visionary doctrines, their enthusiastic feelings, and the system of discipline which they had drawn from the excursion of their irregular fancies. In the thirteenth century they were the most formidable antagonists of the schoolmen, and toward the close of the fourteenth many of them resided and propagated their tenets in {86} almost every part of Europe. In the fifteenth century they had many persons of distinguished merit in their number; and in the sixteenth, previously to the Reformation, it is said that the only true sparks of real piety were to be found among them.[95] Let us, then, examine the rise of confraternities attached to, and of, the Christian church, yet not necessarily more than its other laity entitled to authority which they afterward usurped.