ding of
bribes, that stoppeth his ears from hearing of blood, and shutteth his
eyes from seeing evil, he shall dwell on high; his place of defence
shall be the munitions of rocks: bread shall be given unto him; his
waters shall be sure. Thine eyes shall see the King in His beauty;
they shall behold the land that is very far off.[58]"

This passage of Isaiah bears a very close resemblance to the 15th and
24th Psalms; and there are many other psalms which have been dear to
Christian mystics. In some of them we find the "_amoris
desiderium_"--the thirst of the soul for God--which is the
characteristic note of mystical devotion; in others, that longing for
a safe refuge from the provoking of all men and the strife of tongues,
which drove so many saints into the cloister. Many a solitary ascetic
has prayed in the words of the 73rd Psalm: "Whom have I in heaven but
Thee? and there is none upon earth that I desire beside Thee. My flesh
and my heart faileth: but God is the strength of my heart, and my
portion for ever." And verses like, "I will hearken what the Lord God
will say concerning me," have been only too attractive to quietists.
Other familiar verses will occur to most of us. I will only add that
the warm faith and love which inspired these psalms is made more
precious by the reverence for _law_ which is part of the older
inheritance of the Israelites.

There are many, I fear, to whom "the mystical element in the Old
Testament" will suggest only the Cabbalistic lore of types and
allegories which has been applied to all the canonical books, and with
especial persistency and boldness to the Song of Solomon. I shall give
my opinion upon this class of allegorism in the seventh Lecture of
this course, which will deal with symbolism as a branch of Mysticism.
It would be impossible to treat of it here without anticipating my
discussion of a principle which has a much wider bearing than as a
method of biblical exegesis. As to the Song of Solomon, its influence
upon Christian Mysticism has been simply deplorable. A graceful
romance in honour of true love was distorted into a precedent and
sanction for giving way to hysterical emotions, in which sexual
imagery was freely used to symbolise the relation between the soul and
its Lord. Such aberrations are as alien to sane Mysticism as they are
to sane exegesis.[59]

In Jewish writings of a later period, composed under Greek influence,
we find plenty of Platonism ready to pass i