superior to Luther.  Novalis was scarcely less ardent in his admiration.  Kahlman protested that he had learnt more from him than he could have learnt from all the wise men of his age together.[513] In England, both in the seventeenth and eighteenth centuries, he had many devoted followers and many violent opponents.  Henry More speaks of him as a good and holy man, but at the same time ‘an egregious enthusiast,’ and regrets that he ’has given occasion to the enthusiasts of this nation in our late troublesome times to run into many ridiculous errors and absurdities.’[514] J. Wesley admitted that he was a good man, but says ’the whole of Behmenism, both phrase and sense, is useless.’[515] With an absence of appreciation almost amounting to a want of candour, not uncommon in this eminent man towards those from whom he disagreed, he will not even allow that he had any ’patrons’[516] who have adorned the doctrine of Christ.  ’His language is barbarous, unscriptural, and unintelligible.’  ’It is most sublime nonsense, inimitable bombast, fustian not to be paralleled.’  Bishop Warburton also refers to him in the most unqualified[517] terms of contempt.  William Blake, most mystical of poets and painters, delighted, as might well be expected, in Behmen’s writings.[518] A far weightier testimony to their value is to be found in the high estimate which William Law—­a theologian of saintly life, and most thoughtful and suggestive in his reasonings—­formed of the spiritual treasury which he found there.  He can scarcely find words to express his thankfulness for ’the depth and fulness of Divine light and truth opened in them by the grace and mercy of God.’[519]

This extreme contrast of opinions may be easily accounted for.  To most modern readers Jacob Behmen’s works must be an intolerable trial of patience.  They will find page after page of what they may very pardonably call, as Wesley did, ‘sublime nonsense’ or unintelligible jargon.  Repetitions, obscurities, and verbal barbarisms abound in them, and the most ungrounded fancies are poured profusely forth as the most indubitable verities.  But it is like diving for pearls in a deep and turbid sea.  The pearls are there, if patiently sought for, and sometimes of rare beauty.  To Behmen’s mind the whole universe of man and nature is transfigured by the pervading presence of a spiritual life.  Everywhere there is a contest against evil, sin, and death; everywhere there is a longing after better things, a yearning for the recovery of the heavenly type.  Everywhere there is a groaning and travailing in pain until now, awaiting the adoption—­to wit, the redemption of the body.  None felt more keenly than Behmen that heaven is truly at our doors, and God not far away from every one of us.  The Holy Spirit is to him in very deed Lord and Giver of all life, and teaches all things, and leads into all truth.  He is well assured that to him who thirsts after righteousness, and hath his conversation in heaven, and knoweth God