OTHER CHARACTERISTICS
365
bring with it proofs, palpable but much more subtle, of his presence
and active influence. The following description of a “led” life, by
a German writer whom I have already quoted, would no doubt
appear to countless Christians in every country as if transcribed
from their own personal experience. One finds in this guided sort of
life, says Dr. Hilty, —
“That books and words (and sometimes people) come to one’s cognizance
just at the very moment in which one needs them; that one glides over
great dangers as if with shut eyes, remaining ignorant of what would have
terrified one or led one astray, until the peril is past — this being especially
the case with temptations to vanity and sensuality; that paths on which one
ought not to wander are, as it were, hedged off with thorns; but that on
the other side great obstacles are suddenly removed; that when the time
has come for something, one suddenly receives a courage that formerly
failed, or perceives the root of a matter that until then was concealed, or
discovers thoughts, talents, yea, even pieces of knowledge and insight, in
one’s self, of which it is impossible to say whence they come; finally, that
persons help us or decline to help us, favor us or refuse us, as if they had
to do so against their will, so that often those indifferent or even unfriendly
to us yield us the greatest service and furtherance. (God takes often their
worldly goods, from those whom he leads, at just the right moment, when
they threaten to impede the effort after higher interests.)
“Besides all this, other noteworthy things come to pass, of which it is
not easy to give account. There is no doubt whatever that now one walks
continually through ‘open doors’ and on the easiest roads, with as little
care and trouble as it is possible to imagine.
“Furthermore one finds one’s self settling one’s affairs neither too early
nor too late, whereas they were wont to be spoiled by untimeliness, even
when the preparations had been well laid. In addition to this, one does them
with perfect tranquillity of mind, almost as if they were matters of no con-
sequence, like errands done by us for another person, in which case we
usually act more calmly than when we act in our own concerns. Again, one
finds that one can wait for everything patiently, and that is one of life’s great
arts. One finds also that each thing comes duly, one thing after the other,
so that one gains time to make one’s, footing sure before advancing farther.
And then everything occurs to us at the right moment, just what we ought
to do, etc., and often in a very striking way, just as if a third person were
keeping watch over those things which we are in easy danger of forgetting.
“Often, too, persons are sent to us at the right time, to offer or ask
for what is needed, and what we should never have had the courage or
resolution to undertake of our own accord.
366
THE VARIETIES OF RELIGIOUS EXPERIENCE
“Through all these experiences one finds that one is kindly and tolerant of
other people, even of such as are repulsive, negligent, or ill-willed, for they
also are instruments of good in God’s hand, and often most efficient ones.
Without these thoughts it would be hard for even the best of us always to
keep our equanimity. But with the consciousness of divine guidance, one sees
many a thing in life quite differently from what would otherwise be possible.
“All these are things that every human being knows, who has had
experience of them; and of which the most speaking examples could be
brought forward. The highest resources of worldly wisdom are unable to
attain that which, under divine leading, comes to us of its own accord.”
1
Such accounts as this shade away into others where the belief is,
not that particular events are tempered more towardly to us by a
superintending providence, as a reward for our reliance, but that by
cultivating the continuous sense of our connection with the power
that made things as they are, we are tempered more towardly for their
reception. The outward face of nature need not alter, but the expres-
sions of meaning in it alter. It was dead and is alive again. It is like
the difference between looking on a person without love, or upon
the same person with love. In the latter case intercourse springs
into new vitality. So when one’s affections keep in touch with
the divinity of the world’s authorship, fear and egotism fall away;
and in the equanimity that follows, one finds in the hours, as they
succeed each other, a series of purely benignant opportunities. It is
as if all doors were opened, and all paths freshly smoothed. We
meet a new world when we meet the old world in the spirit which
this kind of prayer infuses.
Such a spirit was that of Marcus Aurelius and Epictetus.
2
It is
that of mind-curers, of the transcendentalists, and of the so-called
1
C. H
ILTY
: Glück, Dritter Theil, 1900, pp. 92 ff.
2
“Good Heaven!” says Epictetus, “any one thing in the creation is sufficient to demon-
strate a Providence, to a humble and grateful mind. The mere possibility of producing milk
from grass, cheese from milk, and wool from skins; who formed and planned it? Ought we
not, whether we dig or plough or eat, to sing this hymn to God? Great is God, who has
supplied us with these instruments to till the ground; great is God, who has given us hands
and instruments of digestion; who has given us to grow insensibly and to breathe in sleep.
These things we ought forever to celebrate. . . . But because the most of you are blind and
insensible, there must be some one to fill this station, and lead, in behalf of all men, the
hymn to God; for what else can I do, a lame old man, but sing hymns to God? Were I a
nightingale, I would act the part of a nightingale; were I a swan, the part of a swan. But since
I am a reasonable creature, it is my duty to praise God . . . and I call on you to join the same
song.” Works, book i. ch. xvi., C
ARTER
-H
IGGINSON
translation, abridged.