THE VALUE OF SAINTLINESS
261
I am well aware of how anarchic much of what I say may sound.
Expressing myself thus abstractly and briefly, I may seem to despair
of the very notion of truth. But I beseech you to reserve your
judgment until we see it applied to the details which lie before us.
I do indeed disbelieve that we or any other mortal men can attain
on a given day to absolutely incorrigible and unimprovable truth
about such matters of fact as those with which religions deal. But I
reject this dogmatic ideal not out of a perverse delight in intel-
lectual instability. I am no lover of disorder and doubt as such.
Rather do I fear to lose truth by this pretension to possess it already
wholly. That we can gain more and more of it by moving always
in the right direction, I believe as much as any one, and I hope to
bring you all to my way of thinking before the termination of these
lectures. Till then, do not, I pray you, harden your minds irrevo-
cably against the empiricism which I profess.
I will waste no more words, then, in abstract justification of my
method, but seek immediately to use it upon the facts.
In critically judging of the value of religious phenomena, it is
very important to insist on the distinction between religion as an
individual personal function, and religion as an institutional, corpor-
ate, or tribal product. I drew this distinction, you may remember,
in my second lecture. The word “religion,” as ordinarily used, is
equivocal. A survey of history shows us that, as a rule, religious
geniuses attract disciples, and produce groups of sympathizers. When
these groups get strong enough to “organize” themselves, they
become ecclesiastical institutions with corporate ambitions of their
own. The spirit of politics and the lust of dogmatic rule are then
apt to enter and to contaminate the originally innocent thing; so
that when we hear the word “religion” nowadays, we think inevit-
ably of some “church” or other; and to some persons the word
“church” suggests so much hypocrisy and tyranny and meanness
and tenacity of superstition that in a wholesale undiscerning way
they glory in saying that they are “down” on religion altogether.
Even we who belong to churches do not exempt other churches
than our own from the general condemnation.
But in this course of lectures ecclesiastical institutions hardly
concern us at all. The religious experience which we are studying
is that which lives itself out within the private breast. First-hand
262
THE VARIETIES OF RELIGIOUS EXPERIENCE
individual experience of this kind has always appeared as a heretical
sort of innovation to those who witnessed its birth. Naked comes
it into the world and lonely; and it has always, for a time at least,
driven him who had it into the wilderness, often into the literal
wilderness out of doors, where the Buddha, Jesus, Mohammed,
St. Francis, George Fox, and so many others had to go. George Fox
expresses well this isolation; and I can do no better at this point
than read to you a page from his Journal, referring to the period of
his youth when religion began to ferment within him seriously.
“I fasted much,” Fox says, “walked abroad in solitary places many days,
and often took my Bible, and sat in hollow trees and lonesome places
until night came on; and frequently in the night walked mournfully about
by myself; for I was a man of sorrows in the time of the first workings of
the Lord in me.
“During all this time I was never joined in profession of religion with
any, but gave up myself to the Lord, having forsaken all evil company,
taking leave of father and mother, and all other relations, and traveled
up and down as a stranger on the earth, which way the Lord inclined my
heart; taking a chamber to myself in the town where I came, and tarrying
sometimes more, sometimes less in a place: for I durst not stay long in
a place, being afraid both of professor and profane, lest, being a tender
young man, I should be hurt by conversing much with either. For which
reason I kept much as a stranger, seeking heavenly wisdom and getting
knowledge from the Lord; and was brought off from outward things, to
rely on the Lord alone. As I had forsaken the priests, so I left the separate
preachers also, and those called the most experienced people; for I saw
there was none among them all that could speak to my condition. And
when all my hopes in them and in all men were gone so that I had nothing
outwardly to help me, nor could tell what to do; then, oh then, I heard a
voice which said, “There is one, even Jesus Christ, that can speak to thy
condition.” When I heard it, my heart did leap for joy. Then the Lord let
me see why there was none upon the earth that could speak to my condi-
tion. I had not fellowship with any people, priests, nor professors, nor any
sort of separated people. I was afraid of all carnal talk and talkers, for I
could see nothing but corruptions. When I was in the deep, under all shut
up, I could not believe that I should ever overcome; my troubles, my
sorrows, and my temptations were so great that I often thought I should
have despaired, I was so tempted. But when Christ opened to me how he
was tempted by the same devil, and had overcome him, and had bruised
his head; and that through him and his power, life, grace, and spirit, I
should overcome also, I had confidence in him. If I had had a king’s diet,