mystici, a kind of religious sect, distinguished by their professing pure, sublime, and perfect devotion, with an entire disinterested love of God, free from all selfish considerations. The mystics, to excuse their fanatical ecstacies, appeal to that passage of St Paul, where he says, "The spirit prays in us by sighs and groans that are unutterable." Now, if the spirit, say they, pray in us, we must resign ourselves to its motions, and be swayed and guided by its impulse, by remaining in a state of mere inaction. Hence passive contemplation is that state of perfection to which the mystics all aspire. The authors of this mystical science, which sprung up towards the close of the third century, are not known; but the principles from which it was formed are manifest. Its first promoters proceeded upon the known doctrine of the Platonic school, which was also adopted by Origen and his disciples, that the divine nature was infused through all human souls; or that the faculty of reason, from which proceed the health and vigour of the mind, was an emanation from God into the human soul, and comprehended in it the principles and elements of all truth, human and divine. They denied that man could by labour or study excite this celestial flame in their breasts; and therefore they disapproved highly of the attempts of those who, by definitions, abstract theorems, and profound speculations, endeavoured to form distinct notions of truth, and to discover its hidden nature. On the contrary, they maintained that silence, tranquillity, repose, and solitude, accompanied with such acts as might tend to exhaust and exhaust the body, were the means by which the hidden and internal word was excited to produce its latent virtues, and to instruct men in the knowledge of divine things. They reasoned in this manner. Those who behold with a noble contempt all human affairs, who turn away their eyes from terrestrial vanities, and shut all the avenues of the outward senses against the contagious influences of a material world, must necessarily return to God when the spirit is thus disengaged from the impediments which prevented that happy union. And in this blessed frame they not only enjoy inexpressible raptures from their communion with the Supreme Being, but are also invested with the inestimable privilege of contemplating truth undisguised and uncorrupted in its native purity, whilst others behold it in a vitiated and delusive form. The number of the mystics increased in the fourth century, under the influence of the Grecian fanatic, who gave himself out as Dionysius the Areopagite, disciple of St Paul, and probably lived about this period; and, by pretending to higher degrees of perfection than other Christians, and practising greater austerity, their cause gained ground, especially in the eastern provinces, in the fifth century. A copy of the pretended works of Dionysius was sent by Balbus to Louis the Meech in the year 824, which kindled the holy flame of mysticism in the western provinces, and filled the Latins with the most enthusiastic admiration of this new religion. In the twelfth century, these mystics took the lead in their method of expounding Scripture; and, by searching for mysteries and hidden meanings in the plainest expressions, forced the word of God into a conformity with their visionary doctrines, their enthusiastic feelings, and the system of discipline which they had drawn from the excursions of their irregular fancies. In the thirteenth century they were the most formidable antagonists of the schoolmen, and towards the close of the fourteenth many of them resided and propagated their tenets in almost every part of Europe. In the fifteenth century they had many persons of distinguished merit in their number; and in the sixteenth, previously to the Reformation, if any sparks or remains of piety subsisted under the despotic empire of superstition, they were only to be found amongst the mystics.