Part 8

It is a painful example of the arguing of an enlightened conscience with a conscience shackled and enslaved by superstition. She imagined the Lord would have her salute His Mother, and her heart answered "Never." And at last she resolved the difficulty by the belief that in doing that which she was unwilling to do, rather than that which would have satisfied her heart, she was pleasing the Lord Himself.

It is useful for us to follow these conflicts of a heart devoted to Christ, with the awful power of generally accepted evil teaching. The spirit of the age is not at any time the Spirit of God. How much power does the spirit of unbelief, of lukewarmness, of corrupted Christianity, exercise upon us?

It matters little that the errors are of a different order. If Mary stood in the way of Christ in the days of Gertrude, is there nothing that amongst "enlightened Protestants" stands now between the soul and the Saviour? Is there nothing believed and taught amongst us which blinds the eyes of lost and helpless sinners to their need of a Saviour? nothing which blinds the guilty to their need of the Atoning Blood? nothing which turns the eyes from Christ, the Coming One, to look for a millennium, not of His Presence, but rather a time when grapes grow on thorns, and figs on thistles?

To return to Gertrude, groping her way from the dim twilight around her to the glorious Gospel day. She was once told that there was to be an indulgence of many years proclaimed to those who were willing to sacrifice their riches to buy it. For a moment Gertrude wished she had "many pounds of gold and silver." But the Lord spoke to her heart and said, "Hearken! By virtue of My authority receive thou perfect and full forgiveness of all thy sins and shortcomings." And she saw at that moment that her soul in the eyes of God was whiter than snow.

When, some days later, this confidence still filled her with joy, she began to fear lest she had deceived herself. "For," she thought, "if the Lord really gave me that white raiment, surely I must have stained it many times since then by my many faults." But the Lord comforted her, saying, "Is it not true that I always retain in My hand a greater power than I bestow upon My creatures? Hast thou not seen how the sun by the power of its heat draws out the spots and stains from the white linen that it bleaches, and makes it whiter than it was before? How much more can I, the Creator of the sun, keep in stainless whiteness the soul upon whom I have had mercy, pouring forth upon it the warmth of my burning love?"

Here, again, we see that Gertrude arrived at the right sense of perfect forgiveness, though it was rather the Love of Christ than His bloodshedding which gave her this assurance. She no doubt had an unclouded belief in the expiation made by His blood, as we see from other passages in her book. But in resting her assurance on His love, if that were (as happily it was not) the whole ground of her confidence, she would have failed in the possession of unchanging peace. She would have rejoiced at the moments when she realised His great love, and have feared and trembled when the sense of it was overclouded by sin and infirmity. The Christian taught of God looks back to see how Christ once bore his sins in His own body on the cross, and looks up to see Christ in glory as the proof that those sins are for ever put away. He rests upon these unchangeable facts--all _the more_, therefore, realising the marvellous love of the Divine Saviour who died for him, and rose again for his justification.

Gertrude did seek and find this solid foundation. "The longing for certainty," writes Preger, "characterises her inner life. Her powerful mind could only be satisfied in the firm grasping of evident truth. This led her to feel the necessity of immediate intercourse with God." And when she had the assurance of knowing the will of God, she acted, therefore, with an extraordinary decision and promptness. The sisters were astonished at the suddenness of her determinations, and the speed with which she carried them out. They suspected at first that she was self-willed, but they came afterwards to the conclusion that she was carrying out the will of God.

In the last years of her life her longing to depart and to be with Christ became so intense, that she fought against it as a mark of an impatient spirit. "But," says Preger, "to what clearness and assurance of Divine truth she had been led, we see from the joyful confidence with which she looked forward to death and judgment." In the last chapters of her book of prayers, before mentioned, we find a passage with which it is well to conclude the history of her spiritual life.

"O Truth, Thou hast for Thine inseparable companions Justice and Equity. In number, measure, and weight Thy judgment stands firm. That which Thou weighest, Thou weighest in a perfect balance. Woe is me, a thousandfold woe, if I fall into Thine hands and there should be found no substitute to take my place.

"O Love Divine, Thou wilt provide the substitute. Thou wilt answer for me. Thou wilt undertake my cause, that I may live because of Thee.

"I know what I will do. I will take the cup of salvation. The Cup, which is Jesus, I will place in the empty scale. Thus--thus all my deficiency will be made up, all my sin covered, all my ruin restored, and all my imperfection will become more than perfect.

"Lord, at this hour (six o'clock) Thy Son Jesus was brought to judgment. Thou didst lay upon Him the sin of the whole world, upon Him who was sinless, but who was called to render account for my sin and my guilt. Yea, O my God, I receive Him from Thine hand as my companion in the judgment; I receive Him, the Most Innocent, the Most Beloved, Him who was condemned and slain for love to me, and now Thy gift, O my loving God, to me.

"O blessed Truth, to come before Thee without my Jesus would be my fear and terror, but to come with Him is joy and gladness. O Truth, now mayest Thou sit down on the judgment-seat and bring against me what Thou wilt. I fear nothing. I know--I know that Thy glorious face will have no terror for me, for He is with me, who is all my hope and all my assurance. I would ask, how canst Thou now condemn me when I have my Jesus as mine, that dearest, that truest Saviour, who has borne all my sin and misery that He might win for me eternal pardon.

"My beloved Jesus, blessed Pledge of my redemption, Thou wilt appear before the judgment-seat for me. By Thy side do I stand there. Thou the Judge, and Thou the Substitute also. Then wilt Thou recount what Thou didst become for love of me, how tenderly Thou hast loved me, how dearly Thou hast bought me, that I through Thee might be righteous before God.

"Thou hast betrothed me to Thyself; how could I be lost? Thou hast borne my sins. Thou hast died, that to all eternity I might never die. All that is Thine Thou hast freely given me, that I through Thy deserving might be rich. Even so, in the hour of death, I shall be judged according to that innocence, according to that purity, which Thou hast freely given me, when Thou didst pay the whole debt for me by giving Thyself. Thou wert judged and condemned for my sake, that I, poor and helpless as I am, might be more than rich in all the wealth that is Thine, and mine through Thee."

The Voice that for ever Speaks.

Thus to the ear that listens for the One beloved Voice, come from those old times the familiar tones, the household words of the family of God. These souls, so misled, so darkened by the mists of evil teaching, yet by the power of the Holy Ghost saw the Son and believed on Him, and had everlasting life. His sheep followed Him, for they knew His voice, and their souls were filled with love and praise.

Did they not often mistake for His voice the imaginations of their own hearts? Yes, often they did so, and perhaps we do it less often, because less often do we listen for His voice. He speaks and we are deaf, and we go on our way expecting no word from His lips, and therefore there is nothing which we suppose to be that Voice, and our delusions are altogether of another nature.

Our delusion in these days is that there is no immediate, daily, hourly communication between the soul and God. We do not mistake by regarding false coin as true; our mistake is that the true coin has ceased to exist since the days when John and Paul spoke to the Lord and He answered them, and the Holy Spirit spoke, and they listened.

Yet still as of old there are those whose eyes have been anointed with eye-salve and they see Him, and their ears unstopped and they hear Him, and they can bear witness to the truth that the Comforter abides with us for ever, and takes still of the things of Jesus and shows them unto us; and these can recognise in the old histories of the saints of God the same voice and the same teaching, and can trace it back to the written Word, to which it answers as the stamp to the seal.

It is well for us also to bear in mind the delusions, and, to us, inconceivable errors which were mistaken in past ages for the voice of God. That the chief work of Satan has been from the beginning to counterfeit the work of God, we know from revelation. Nor have we to be on our guard against Satanic power alone. The tremendous force of early education, of the general opinion of the world around us, do not act less powerfully upon us than upon those in former days.

It is true that the course of this age is "according to the prince of the power of the air, the spirit that now worketh in the children of disobedience." The course of each age since Adam sinned has been thus shaped. But mere natural tendency to receive what we call truths, without taking the trouble to think, and to form opinions, as well as courses of action, by habit simply and only, can lead us far enough astray without any other misleading force.

The convent of Hellfde is a remarkable proof of the power of Satan, and of the distortion of our nature, acting upon those who were true-hearted believers in the Lord Jesus Christ, true children of God, and truly taught by Him in the midst of many delusions. Had they applied the test of Holy Scripture to all which they believed to be the voice of God, a very small part of it would have stood the test, in the case of the sister, for example, who wrote four of the five parts of the _Gertrude Book_. The remarkable difference of the second book written by Gertrude herself from the four others, remains as a proof of the fact that the "entrance of the Lord's Word giveth light and understanding to the simple."

But in the case of communications regarded as the voice of God, and _not_ standing in opposition to His Word, must not a further distinction be made? Even then the mind may possibly be exercised in simply recalling passages of Scripture, and may be influenced by them as in the case of ordinary writings. Is there nothing more than this which is meant by the statements of the Lord Jesus Christ when speaking of the intercourse between the soul and Himself?

"Why do ye not understand My speech? even because ye cannot hear My word." There is, then, a hearing of which the unbelieving man is incapable. "He that is of God heareth God's words. Ye therefore hear them not, because ye are not of God." Thus there are those who "hear indeed and understand not, and see indeed but perceive not." On the other hand, there are the sheep of Christ, "who follow Him, for they know His voice." "My sheep hear My voice, and I know them, and they follow Me."

How, then, was it that the true sheep of Christ in the convent of Hellfde followed at times the voice of strangers, and mistook it for His own?[12] Should we therefore conclude that _all_ they received as His was but the working of their own minds, or a snare of the evil one?

If so, the Lord Himself is no longer the Truth. He has solemnly declared to us, that for ever He would hold intercourse with His saints by the power of the Holy Ghost. He has given us the plain assurance, "Lo, I am with you always, even unto the end of the world (the age)." The saints of all ages have claimed these promises, and have found them true.

But the world cannot receive the Spirit of Truth, because it seeth Him not, neither knoweth Him. Nevertheless "_Ye_ know Him, for He dwelleth with you, and shall be in you. I will not leave you comfortless, I will come to you. Yet a little while _the world_ seeth Me no more; but ye see Me: because I live ye shall live also. At that day ye shall know that I am in My Father, and ye in Me, and I in you." And again, "He that loveth Me shall be loved of My Father, and I will love him, and will manifest Myself to him."

Thus in spite of delusions caused by the false teaching of the corrupted Church, in spite of the hallucinations caused by unnatural bodily conditions, the Lord was true to His word, and made to His servants that revelation of His love that passeth knowledge, which marks their testimony.

And because it passeth knowledge, and all that it is possible for the heart of man to conceive, we recognise it as His revelation to the soul. The God of Catholicism was a Judge, awful and terrible. Even the thought that the righteous anger of the Father needed to be appeased by the merciful intervention of the Son, gave place in time to the thought that the Son also was but a righteous Judge, in whom was justice without mercy. Therefore it was necessary that His mother should be the hope and refuge of sinners, and that her intercession should incline His heart to pity. And there followed in due time a host of other mediators between God and man, to whom the sinful and the suffering should turn rather than to the great and dreadful God.

And it was in the face of this teaching that those who knew His voice had the absolute assurance of His immeasurable and unspeakable love. They passed, as it were, through the host of mediators and intercessors to cast themselves at His feet, and to wash them with their tears, and anoint them with the love which the Holy Spirit of God had shed abroad in their hearts.

Nor had they, as some Protestants in our days, the strange delusion that there is a something called "religion" to which, if they turn in their last days, they may perhaps be fit for heaven. They knew, and we know, if we will look into our hearts, that this is not the answer to our need.

Can "religion" love us? We need love. We need a living heart who can love us with a love utterly unchangeable and eternal. And we find it in Him whose name is Love; in Him who is absolutely just, but who is also the justifier of him that believeth in Jesus. "The Just God and the Saviour"--well may it be added, "there is none besides Me." No God has ever been invented by the thoughts of man who can be at once the Just One and the Saviour, in whom "Mercy and Truth are met together, in whom Righteousness and Peace have kissed each other."

We find this revelation of Himself all through the ages, and it is thus that He is now revealed to every soul whose eyes have been opened to see Him, whose ears have been unstopped to hear that marvellous Voice, which is as clear and distinct to the soul now, as will be the shout, and the voice of the Archangel, and the trumpet of God in the day that is to be.

Is it not by the teaching of God Himself, through His Word and Spirit, that we find the solid path upon which to walk, day by day, in all circumstances of our ordinary life? He thus becomes wisdom to the foolish, and strength to the weak. He directs the path of those who in all their ways acknowledge Him. We find a safer guide than our own understanding, than the "common-sense" of the natural heart, which may mislead, and will mislead, those who have no better teacher, as dreams and visions misled the true-hearted servants of God in former days.

The guidance and teaching of Him who is the Wisdom of God, and who hears and answers the prayers of those who seek Him, will assuredly not lead us to commit acts of folly; but the common-sense will be more fully exercised, because all existing facts will then be taken into account.

The greatest and most universal failure in common-sense must be the leaving out of God in all our thoughts; and therefore is it written of the natural man, not only "there is none that doeth good, no not one," but also, "there is none that understandeth, there is none that seeketh after God."

[1]Described in her own words in "Trees Planted by the River" (Nisbet).

[2]This pope was Gregory X.

[3]The Latin translation of Matilda's book appears to have been published very early, as it does not contain the seventh book, probably, therefore, considerably earlier than the year 1300. We know that the 6th and 7th Cantos of the _Purgatorio_ were written between 1308 and 1313; the 24th Canto after the year 1314. If Dante passed through Cologne in his wanderings, as appears probable from his reference to Cologne in the _Inferno_, xxiii. 63, he may there have seen the book. It was, however, no doubt widely circulated before the end of the thirteenth century. The supposition that Matilda of Hackeborn was the origin of Dante's Matilda is disproved by the later date of the _Mechthilden Buch_, which could scarcely have been published before the year 1310.

[4]In his lecture on Dante's Matilda, delivered at a later period, Preger raises the question whether the book of the Beguine is of such a nature as to have attracted in so considerable a measure the appreciation of a Dante. "I must here only repeat," he says, "that which I have formerly written with regard to the spirit and poetical power of this work, as it appears in Morel's edition. I think I may say that amongst all the known works of this nature up to the end of the thirteenth century, there is none that attains to the importance of this work. Only the second part of the book of the Nun Gertrude, written by herself, can be placed in any point of view in comparison with it. It is evident that the Beguine Matilda was of sufficient significance to make an impression on Dante, and to be used by him as a type of that form of contemplation which I have described under the name of practical mysticism."

[5]The contents of the seven books may be thus summarised:--

1. Disconnected passages--visions, or parables related as visions.

2. Disconnected parables, visions, and prophecies. With regard to one of these visions Matilda remarks, "That this so happened is not to be understood literally, but spiritually; it was that which the soul saw, and recognised, and rejoiced in. The words sound human, but the natural mind can but partly receive that which the higher sense of the soul perceives of spiritual things."

Commendations of the preaching friars of the order of S. Dominic.

References to passing events and contemporary persons, or persons lately departed.

3. Refers chiefly to ecclesiastical matters. Contains prophecies of the last days, of the Antichrist, of the return of Enoch and Elijah. In these prophecies occur passages reproduced in the _Divine Commedia_.

4. The book of love, between God and the soul.

5. Practical.

6. Descriptions of hell (the City of Eternal Hate) and Purgatory, with which the _Divine Commedia_ may be compared.

Preparation for death.

7. Various and disconnected. References to contemporary persons and events.

[6]Author of the "Psalter of the Blessed Virgin."

[7]See _Purgatoria_, Canto xxxi. 129.

"My soul was tasting of the food that while It satisfies us, makes us hunger for it."

[8]See Isaiah lx. 19, 20, as explaining this thought: "The sun shall be no more thy light by day; neither for brightness shall the moon give light unto thee: but the Lord shall be unto thee an everlasting light, and thy God thy glory. Thy sun shall no more go down; neither shall thy moon withdraw itself: for the Lord shall be thine everlasting light, and the days of thy mourning shall be ended."

[9]In which the Church, the Body of Christ, is spoken of as existing not only before His death and resurrection, but before He became Incarnate.

[10]"Why did I thus pray?" she writes. "Because I find that I am still just as despicable and unworthy as I was thirty years ago when I began to write. But the Lord showed me that He had healing roots stored, as it were, in a little sack, and with them should the sick be refreshed, and the healthy strengthened, and the dead raised, and the godly sanctified."

[11]Matilda the Beguine's own words relating to the death of a friend may better describe her own--

"He laid him down upon the breast of God In measureless delight, Enfolded in the tenderness untold, The sweetness infinite."

The account given by Matilda of Hackeborn is but an evidence of the unreal state of those who were for ever craving for some fresh revelations to supplement the Word of God; who unconsciously to themselves were walking, so far, by sight, and not by faith, and by the sight, moreover, of a disordered body.

[12]In general no doubt their delusions arose from the fact that the falsehood presented itself in the form of authorised teaching. They were not on their guard against those whom they had learnt from their cradles to reverence--who represented to them the Apostles of Christ. And these delusions, acting upon over-strained and ill-taught minds and half-starved bodies, kept up a state of mental disease, in which clear and reasonable thought was at times obliterated. It was a spiritual alcohol or opium that was constantly measured out by the accredited teachers of the Church.

THE END.

_Printed by_ Ballantyne, Hanson & Co. _Edinburgh and London_

Transcriber's Notes

--Silently corrected a handful of typos: mostly missing quotation marks.