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 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 condition. 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, palace, and attendance, all would have been as nothing, for nothing gave me comfort but the Lord by his power. I saw professors, priests, and people were whole and at ease in that condition which was my misery, and they loved that which I would have been rid of. But the Lord did stay my desires upon himself, and my care was cast upon him alone."[198]
[198] George Fox: Journal, Philadelphia, 1800, pp. 59-61, abridged.
A genuine first-hand religious experience like this is bound to be a heterodoxy to its witnesses, the prophet appearing as a mere lonely madman. If his doctrine prove contagious enough to spread to any others, it becomes a definite and labeled heresy. But if it then still prove contagious enough to triumph over persecution, it becomes itself an orthodoxy; and when a religion has become an orthodoxy, its day of inwardness is over: the spring is dry; the faithful live at second hand exclusively and stone the prophets in their turn. The new church, in spite of whatever human goodness it may foster, can be henceforth counted on as a staunch ally in every attempt to stifle the spontaneous religious spirit, and to stop all later bubblings of the fountain from which in purer days it drew its own supply of inspiration.
Unless, indeed, by adopting new movements of the spirit it can make capital out of them and use them for its selfish corporate designs! Of protective action of this politic sort, promptly or tardily decided on, the dealings of the Roman ecclesiasticism with many individual saints and prophets yield examples enough for our instruction.
