Lodenstein and Labadie 755 safety of the State; but that in all other cases the State has no right to interfere with the opinions of private individuals. He was an admirer of the de Witts and the intellectual supporter of their policy. When a call came to him from the Elector Palatine Charles Lewis, brother of the Princess Elizabeth, the correspondent of Descartes, to a professorship of philosophy at Heidelberg, he refused to accept it as likely to interfere with the tranquillity of a scholar's life—and other illustrations might be added of the independence of his noble character. In religion Spinoza is the precursor of naturalistic theism, or mystical pantheism, which identifies God with the universe; and in his attempt to spiritualise nature by his theory of the Divine immanence he provides modern scientific monism with a creed. Spinoza's intellectual love of God springs from his monotheistic conception of the Divine substance, as containing all things; and from the merging of the human with the Divine mind and will he deduces the theory of moral liberty, as the practical outcome of his philosophy of religion. From him Goethe professed to have learned the lesson of renunciation at the call of duty; and the eclectic Pietism of Holland and Germany in its more philosophical aspects is traceable, in part at least, to the same source. Both Voet and Cocceius had for their pupil Jodocus van Lodenstein, who has been called the first Pietist, because he gave the first impact to the movement, as a distinct form of religious life and a development of Calvinism. Its representatives were proud of the title "die Ernstigen" (the intense), or "die Feinen" (the refined), making it their aim to displace by earnestness and devotion the existing formalism and indifferentism in the Church. They tried to rekindle the fire of holy emotion and by the spirit of self-sacrifice and austere self-immolation to restore the mystical union of the soul with God. Lodenstein, who is described as a man of great dignity and modesty, goes back to Tauler and Thomas à Kempis in his attempt to effect a union between the via illuminativa and the via purgativa sive perfectiva, that is, intellectual enlightenment with moral perfection. He remained a loyal churchman to the end and served several cures with scrupulous attention to his duties, differing in this respect from Labadie, who in his person seems to have passed biogenetically (to use a scientific phrase) through all the stages of pietistic evolution, beginning his career as a devout Romanist, and ending by becoming a Protestant schismatic. Jean de Labadie, born in 1610, the son of a Governor of Guienne, was educated by the Jesuits, and in his seventeenth year entered their Order as a novice, in opposition to his father's wish. After a time, and in consequence of a diligent study of the Bible and the writings. of St Augustine and St Bernard, he quitted the Society "by mutual consent," and became a secular priest working under the Archbishop of Bordeaux. His talent and successes drew on himself the attention of the General of the Oratorians, and he was called to Paris as a member of this Congregation. Compelled by Jesuit intrigues to leave, 756 Labadism and Quakerism he followed the invitation of the Bishop of Amiens, who appointed him to a canonry. Here, as elsewhere, he earnestly exhorted the people to study the Scriptures and to take the early Christian Church for their model. He refused to join the Jansenists; yet, again, he incurred the hostility of the Jesuits, and at their instigation Mazarin persuaded him to return to his own native province. Thither he resorted, accompanied by his associates, as St Francis was by his confraternity, and like him possessing the peculiar charm of personal attraction. After a while his position here, too, became insecure, and he found an asylum in the castle of the Vicomte de Cartets, a member of the Reformed Church. Here he applied himself to a severe study of Calvinism. He joined the Church at Montauban, and was appointed as a Protestant minister. But, becoming obnoxious to the Roman Catholics, and even to some of his congregation by reason of the rigour of his teaching, he retired temporarily to Orange. On his way to follow a call to the French Church in London, he arrived at Geneva (1659); and here he was persuaded to stay seven years, continuing his agitation against worldliness, and in his tract L'église à part advocating the utter separation of the Church from the world. By degrees his position here, too, became untenable; and he followed a call of the Walloon Church at Middelburg in Zeeland, partly at the instigation of Anna Maria von Schuurman, "the Minerva of the seventeenth century," a learned lady born at Cologne and settled at Utrecht, who entertained pietistic sentiments similar to his But the same causes which brought him into conflict with the ecclesiastical authorities elsewhere again operated here. His critical aggressiveness and impatience under discipline at last brought about what he calls his "séparation heureuse," when with about one-third of his congregation he set up the first schismatic communion in the Reformed Church. Labadie never was in want of adherents, male and female, ladies of position in particular, fascinated by his passionate eloquence, his self-confidence, the charm of his manners, and the ease and suppleness acquired in his early Jesuit training. He was followed by them from place to place, first to Herford, where they were welcomed by the Abbess, the Princess Palatine Elizabeth; and thence to Altona, where he died. His followers settled at Wieuwerd, near Leeuwarden, in Friesland; and a remnant of them seems to have ultimately found a refuge in Maryland. own. In several localities where Labadie and his followers settled they were called Quakers: partly on account of the similarity of the views and practices of the two sects, partly because Penn during his visit to Herford to the Princess Elizabeth, over whom he exercised some influence, entered into friendly relations with Labadie, with whose religious sensationalism and morose Pietism the sobriety and simplicity of Penn were, however, in strange contrast. Some resemblances no doubt existed between Quakerism and Labadism, but there were still greater differences. The followers of both believed in Calvinistic and Lutheran Pietism 757 the theory stated by Barclay "that the best and most certain knowledge of God, is not that which is attained by premises premised and conclusions deduced; but that which is enjoyed by conjunction of the mind of man with the Supreme Intellect." Both were "fighters," though the Labadists could never become a political power as did the early Quakers in England. Both were opposed to priestly assumption and ceremonial formalism; but, while the Quakers displayed considerable acuteness in temporal concerns and political sagacity (as, for example, in their relation with James II), skilfully adapted themselves to their surroundings, gradually sobered down, and therefore survived, the Labadists, from their lack of these powers, and for other reasons already stated, died out. The Pietism of the Reformed Church in Germany differed little from the Calvinistic Pietism in Holland, from which it was derived. Theodor Untereyk at Mühlheim in the duchy of Berg speaks of himself as ploughing with the oxen of Cocceius. In his Hallelujah and other writings he approached Labadie in his views on the antagonism between God and the world. Allardin, a native of Bremen, and minister at Emden in East Friesland from 1666 to 1707, followed on the same lines. Joachim Neander, rector of the Latin school under the Reformed Church at Düsseldorf, the hymnologist of the movement, in his Bundeslieder, dedicated to the merchants of Frankfort, and Nethenus, its weeping prophet, bewailing the corruptions of the Church in his Seufzendes Turteltäubchen und Zion's Thränenflagge (1676), expressed the same views. What is peculiar to this form of derived Pietism is its tendency to sectarian dissidency, because, in being transplanted from a more to a less congenial soil, it came into collision with the order and discipline of the Reformed Church of Germany, and the authority of the "godly prince" as "summus Episcopus." Friedrich Adolf Lampe, however, the solid and scholarly disciple of Voet and Cocceius, is an exception. He was a voluminous writer; and, although, like the rest, severe in his animadversions against "bürgerliches Christenthum" (middle-class Christianity), he loved to dwell on the more attractive aspects of Christianity, on the love, rather than the sovereignty, of God, and on filial affection as contrasted with the "timor filialis" of Calvinistic theology. Of Calvinistic Pietism generally it must be said that in its appeals to the imagination, the emotions, and the will, rather than to reason, in its chiliastic dreams, and in its comparative neglect of the practical aspects of religion, it failed to produce results in proportion to its efforts; much force was dissipated in negative criticism of the existing conditions in the Church and the world, which lessened its reforming influence, while from lack of cohesion among its members it failed to secure its own continuity. In the Lutheran Church, where the feeling of corporate union was stronger, Pietism was kept more strictly within the bounds of orthodoxy and the Formula Concordiae. Here lay influence and the feminine 756 Labadism and Quakerism he followed the invitation of the Bishop of Amiens, who appointed him to a canonry. Here, as elsewhere, he earnestly exhorted the people to study the Scriptures and to take the early Christian Church for their model. He refused to join the Jansenists; yet, again, he incurred the hostility of the Jesuits, and at their instigation Mazarin persuaded him to return to his own native province. Thither he resorted, accompanied by his associates, as St Francis was by his confraternity, and like him possessing the peculiar charm of personal attraction. After a while his position here, too, became insecure, and he found an asylum in the castle of the Vicomte de Cartets, a member of the Reformed Church. Here he applied himself to a severe study of Calvinism. He joined the Church at Montauban, and was appointed as a Protestant minister. But, becoming obnoxious to the Roman Catholics, and even to some of his congregation by reason of the rigour of his teaching, he retired temporarily to Orange. On his way to follow a call to the French Church in London, he arrived at Geneva (1659); and here he was persuaded to stay seven years, continuing his agitation against worldliness, and in his tract L'église à part advocating the utter separation of the Church from the world. By degrees his position here, too, became untenable; and he followed a call of the Walloon Church at Middelburg in Zeeland, partly at the instigation of Anna Maria von Schuurman, "the Minerva of the seventeenth century," a learned lady born at Cologne and settled at Utrecht, who entertained pietistic sentiments similar to his own. But the same causes which brought him into conflict with the ecclesiastical authorities elsewhere again operated here. His critical aggressiveness and impatience under discipline at last brought about what he calls his "séparation heureuse," when with about one-third of his congregation he set up the first schismatic communion in the Reformed Church. Labadie never was in want of adherents, male and female, ladies of position in particular, fascinated by his passionate eloquence, his self-confidence, the charm of his manners, and the ease and suppleness acquired in his early Jesuit training. He was followed by them from place to place, first to Herford, where they were welcomed by the Abbess, the Princess Palatine Elizabeth; and thence to Altona, where he died. His followers settled at Wieuwerd, near Leeuwarden, in Friesland; and a remnant of them seems to have ultimately found a refuge in Maryland. In several localities where Labadie and his followers settled they were called Quakers: partly on account of the similarity of the views and practices of the two sects, partly because Penn during his visit to Herford to the Princess Elizabeth, over whom he exercised some influence, entered into friendly relations with Labadie, with whose religious sensationalism and morose Pietism the sobriety and simplicity of Penn were, however, in strange contrast. Some resemblances no doubt existed between Quakerism and Labadism, but there were still greater differences. The followers of both believed in Calvinistic and Lutheran Pietism 757 the theory stated by Barclay "that the best and most certain knowledge of God, is not that which is attained by premises premised and conclusions deduced; but that which is enjoyed by conjunction of the mind of man with the Supreme Intellect." Both were "fighters," though the Labadists could never become a political power as did the early Quakers in England. Both were opposed to priestly assumption and ceremonial formalism; but, while the Quakers displayed considerable acuteness in temporal concerns and political sagacity (as, for example, in their relation with James II), skilfully adapted themselves to their surroundings, gradually sobered down, and therefore survived, the Labadists, from their lack of these powers, and for other reasons already stated, died out. The Pietism of the Reformed Church in Germany differed little from the Calvinistic Pietism in Holland, from which it was derived. Theodor Untereyk at Mühlheim in the duchy of Berg speaks of himself as ploughing with the oxen of Cocceius. In his Hallelujah and other writings he approached Labadie in his views on the antagonism between God and the world. Allardin, a native of Bremen, and minister at Emden in East Friesland from 1666 to 1707, followed on the same lines. Joachim Neander, rector of the Latin school under the Reformed Church at Düsseldorf, the hymnologist of the movement, in his Bundeslieder, dedicated to the merchants of Frankfort, and Nethenus, its weeping prophet, bewailing the corruptions of the Church in his Seufzendes Turteltäubchen und Zion's Thränenflagge (1676), expressed the same views. What is peculiar to this form of derived Pietism is its tendency to sectarian dissidency, because, in being transplanted from a more to a less congenial soil, it came into collision with the order and discipline of the Reformed Church of Germany, and the authority of the "godly prince" as "summus Episcopus." Friedrich Adolf Lampe, however, the solid and scholarly disciple of Voet and Cocceius, is an exception. He was a voluminous writer; and, although, like the rest, severe in his animadversions against "bürgerliches Christenthum" (middle-class Christianity), he loved to dwell on the more attractive aspects of Christianity, on the love, rather than the sovereignty, of God, and on filial affection as contrasted with the "timor filialis" of Calvinistic theology. Of Calvinistic Pietism generally it must be said that in its appeals to the imagination, the emotions, and the will, rather than to reason, in its chiliastic dreams, and in its comparative neglect of the practical aspects of religion, it failed to produce results in proportion to its efforts; much force was dissipated in negative criticism of the existing conditions in the Church and the world, which lessened its reforming influence, while from lack of cohesion among its members it failed to secure its own continuity. In the Lutheran Church, where the feeling of corporate union was stronger, Pietism was kept more strictly within the bounds of orthodoxy and the Formula Concordiae. Here lay influence and the feminine |