"... my Text commends GOD's Works, not only for being great, but also approves of those curious and ingenious Enquirers, that seek them out, or pry into them.. And the more we pry into, and discover of them, the greater and more glorious we find them to be, the more worthy of, and the more expressly to proclaim their great Creator.
-Derham, Physico-Theology, 1786, p.427
Being a Methodist and a lover of antiquities, I am very much attracted to the writings of the early Methodists....the Wesleys, Whitfield, Fletcher, and others. Not that the 18th and 19th centuries are antiquated in any way but it is that these remarkable individuals channel for us something that goes far back to the dawn of civilisation that is quaint in a way. In technical terms I think of them as "Crossover Individuals". They "bridge" the past, present, and future for us. I was drawn especially to the renowned Methodist Bible commentator and scholar,
Adam Clarke (c1762–1832). Though as a boy he was slow in learning he quickly asserted himself as one of the foremost scholars of the 19th century. His Commentary is still widely appreciated and consulted today.
I had long been inquisitive concerning some entries in Clarke's Commentary. He has numerous references to ancient Rabbinic and Arabic writings that fascinated me. It appealed to my sense for what was ancient, esoteric and, sometimes, beyond ordinary modern understanding and consciousness. Equally interesting is his inclusion of
The Gitagovinda, a beautiful Hindu "mystical poem" in his commentary of the
Song of Songs but that is a subject for another time.
A while ago I came across a paper by Ron Heisler titled "
John Dee and the Secret Societies" that linked John Dee with Adam Clarke.
John Dee was a noted mathematician, librarian, occultist, and alchemist of the 16th Century. Heisler made the surprising statement...
Dr Adam Clarke, Hebraist, alchemist, astrologer and kabbalist, was arguably the leading Methodist intellectual of the early 19th century. Tragically, his manuscript "Mysterium Liber" seems to have utterly vanished from the face of the earth. But at least we have Clarke's note describing this fascinating effort: "N.B. As it is assembd that the six books of Mysteries transcribed from the papers of Dr. John Dee by Elias Ashmole, Esq., preserved in the Sloan Library,.... are a collection of papers relating to State Transactions between Elizabeth, her Ministers and different Foreign Powers, in which Dr. Dee was employed sometimes as an official agent openly, and at other times as a spy, I purpose to make an extract from the whole work, and endeavour, if possible, to get a key to open the Mysteries. A.C." (List of MS formerly in possession of the late Dr. Adam Clarke. Baynes & Son Sale Catalogue (1837), copy in British Library.)
(Ron Heisler - John Dee and the Secret Societies, article originally published in The Hermetic Journal, 1992.)
Clarke also alludes to these references in his comment on 1 Cor 13.1 speaking of "the tongues of angels" where he writes...
...the apostle refers to a notion that was common among the Jews, that there was a language by which angels might be invoked, adjured, collected, and dispersed; and by the means of which many secrets might be found out, and curious arts and sciences known.
There is much of this kind to be found in their cabalistical books, and in the books of many called Christians. Cornelius Agrippa’s occult philosophy abounds in this; and it was the main object of Dr. Dee’s actions with spirits to get a complete vocabulary of this language. See what has been published of his work by Dr. Casaubon; and the remaining manuscript parts in the Sloane library, in the British museum.
Hebraist, alchemist, astrologer and kabbalist? Really? Certainly a Hebraist but I had never heard Clarke being described as an occultist before. It was not the portrait of the Methodist I had read about at university and seminary. What became of Adam Clarke's
Mysterium Liber, if it ever existed? And did he ever succeed in finding the key to unlock the "six books of Mysteries"? One is naturally curious but I rather think of Clarke as a man of science.
As theologian he was not without controversy. He was a President of the Methodist Conference. What fascinated Adam Clarke so, even as a young boy? Did he encrypt some of his own esoteric interests into his commentary? A sort of "Da Clarke Code"? Perhaps we will never know unless the
Mysterium Liber comes to light one day. But we do know that his interest in arcane and esoteric subjects developed from a very early age.
Adam Clarke was very much a child of his time and conditioned, as John Wesley was, by the prevailing world views of the time. It was the dawn of the "Scientific Age". Philosophers and Theologians were still profoundly influenced by Hermetic ideas. Isaac Newton had pursued an interest in alchemy and astrology despite being one of the greatest mathematicians ever. The Occult Sciences enjoyed a status no longer popular today. Another commentator makes the point, "Just as chemistry sprung from alchemy, and even war gave rise to the Law of Nations, so ancient pagan astrology was the parent of our modern science of astronomy. But the tendency of all true science is to point the way to faith. A perception of the harmonious order of the firmament, and especially a knowledge of astronomy, would direct devout minds to Him who is the Centre of the spiritual solar system, to the creative Word, the Source of all order." (Lange, Matthew 2.1-12) Clarke says much the same where he comments on Exodus 28.3...
Who taught Newton to ascertain the laws by which God governs the universe, through which discovery a new source of profit and pleasure has been opened to mankind through every part of the civilized world? No reading, no study, no example, formed his genius. God, who made him, gave him that compass and bent of mind by which he made those discoveries, and for which his name is celebrated in the earth. When I see Napier inventing the logarithms; Copernicus, Des Cartes, and Kepler contributing to pull down the false systems of the universe, and Newton demonstrating the true one; and when I see the long list of Patentees of useful inventions, by whose industry and skill long and tedious processes in the necessary arts of life have been shortened, labor greatly lessened, and much time and expense saved; I then see, with Moses, men who are wise-hearted, whom God has filled with the spirit of wisdom for these very purposes; that he might help man by man, and that, as time rolls on, he might give to his intelligent creatures such proofs of his Being, infinitely varied wisdom, and gracious providence, as should cause them to depend on him, and give him that glory which is due to his name.
From a very young age, says Clarke's biographer, JW Etheridge, the young Adam had an unquenchable curiosity, "with a mind characteristically eager in investigation, he was not content to read such books as expounded the outward phenomena of nature, but longed to penetrate, also, the arcana of the spiritual world."
He was hardly fifteen when, says Etheridge, "He had heard that among the gypsies many vestiges of this precious lore were handed down from father to son; and, learning that a wandering party of that singular people had pitched their little camp at a distance of some miles, he sallied forth in quest of them. After some ingratiating talk, he told them what he had come for. The conversation which followed was highly satisfactory; for he found, to his great joy, that they had at least a great part of a book for a sight of which he had been devoured by desire, — the Occult Philosophy of Cornelius Agrippa. The gypsies were not disposed to part with these precious sibylline leaves, but gave him full permission to read them on the spot, and make whatever extracts he pleased."
Even as a boy he had some misgivings and questioned the expediency of these occult pursuits. "A paper he read in an odd volume of the Athenian Oracle, which he met with about that time," says Etheridge, "made a wholesome impression on his mind, and contributed to set it in a more profitable direction." He tempered his youthful curiosity with a maturing sense of reason and discernment He lived at a time of transition. It was the Age of Reason.
In the course of his life, Clarke not only met with alchemists but experimented to understand better the nature of matter. He studied "Basil Valentine, George Ripley, Philalethes, Nicholas Flammel, Artephius, Geber, Paracelsus, the Hermetical Triumph, all the writers in Ashmole’s
Theatrum Chemicum Britannicum, &c.; not with the hope of finding the philosopher’s stone," say his biographer, "but
rerum cognoscere causas, to see nature in her own laboratory." Etheridge gives an intriguing account of meetings between the Methodist scholar and a keen but mysterious alchemist from Dublin. It is a rare glimpse into the mind of the alchemist, of the arcane and magical arts and the perceptive reasoning of a very acute investigator and researcher. Etheridge's conclusion is instructive:
Mr. Clarke, in his correspondence with this honest enthusiast, did not forget to urge upon him the necessity of obtaining the true riches, “than gold and pearls more precious far,” and of seeking that wondrous transmutation of mind and heart which no power can effect but the grace of the Eternal Spirit. He warned him against the inordinate desire of wealth; and exhorted him, in a diligent attendance on the house of God, the reading of His word, and the communion of His people in class-meeting, to work out his salvation. Mr. Hand died in peace, somewhat suddenly. There was good reason to believe that his acquaintance with Mr. Clarke had led him to that “secret of the Lord,” that “knowledge of the Holy,” which is the true elixir of immortal life, the key to treasures incorruptible. These aerial excursions into the cloud-land of alchemy only gave Mr. Clarke a greater value for a standing on the solid ground of true science. (p.258ff)
Derham's Astro-Theology and Physico-Theology had a more positive impact on Clarke's mind than the many occult philosophies he studied. Even as a boy, Etheridge observes, "... the things that are seen became to him a heart-stirring momento of the everpresent Deity. The heavens at night spoke, and told him how great is God; the spheres sang; the deep down on the shore, as he stood on the rocks, was heard lifting up a voice in the great chorus. “His praise the winds, that from four quarters blew, breathed soft or loud;” and the pine-woods waved their tops, with every plant, in sign of worship. Already the future commentator was musing on that text, “The invisible things of Him from the creation of the world are clearly seen, being understood by the things that are made, even His eternal power and Godhead.” (p.30ff)
Adam Clarke explains himself in his autobiography:
He read some treatises on different parts of Chemistry, and having borrowed the use of a friend’s laboratory, he went through the process of refining silver, that he might be the better able to comprehend the meaning of those texts of scripture where this operation is referred to. He read also several Alchemistic authors, the perusal of which was recommended to him by a friend who was much devoted to such studies; and he also went through several of the initiatory operations recommended by professed adepts in that science. This study was the means of greatly enlarging his views in the operations of nature, as he saw many wonders performed by chemical agency..... This study served to divert his mind from that intensity of thought on other matters, which before was preying upon itself. (p.199)
He applies this knowledge in his Commentary for example at 1 Peter 1.25 he writes: "As the apostle, on 1Peter 1:7, mentions gold, and gold chemically examined and tried; and as this figure frequently occurs in the sacred writings; I think it necessary to say something here of the nature and properties of that metal," whereupon he proceeds with a lengthy discussion on the properties of gold.
Was Adam Clarke an "alchemist, astrologer and kabbalist"? He certainly was well versed in these matters and admitted to even going "through several of the initiatory operations" associated with such. Whether being well read in Kabbalism makes one a kabbalist is open to debate. For instance, that he was an astrologer is extremely doubtful. He expresses his view on astrology in his commentary on 1 Samuel 6.21:
After all, I need not say that the system of judicial astrology is vain, unfounded, absurd, and wicked. It in effect presumes to take the government of the world out of the hand of an all-wise God, and to abandon it to the most fortuitous and unconnected occurrences of life; for the stars have their influences according to this pretended science, conformably to the occurrences here below: e.g., if a child be born but one hour sooner or later than a particular configuration of the heavens, his destiny will be widely different from what it otherwise would have been; and as an almost infinite number of casualties may accelerate or retard a birth, consequently the whole destiny of man is influenced and ruled by these casualties: to say nothing of the absurdity, that those omnipotent stars ever can affect the infant while invested with a thin covering of flesh in the womb of its parent. But the whole science is a tissue of absurdities.
Clarke's references to the kabbalists and kabbalism are generally negative and sometimes disparaging. On 1 Corinthians 2:13 he writes...
We dare no more use the language of the Jews and the Gentiles in speaking of those glorious things, than we can indulge their spirit. The Greek orators affected a high and florid language, full of tropes and figures, which dazzled more than it enlightened. The rabbins affected obscurity, and were studious to find out cabalistical meanings, which had no tendency to make the people wise unto salvation. The apostles could not follow any of these; they spoke the things of God in the words of God; every thing was plain and intelligible; every word well placed, clear, and nervous. He who has a spiritual mind will easily comprehend an apostle’s preaching.
This much we can say with certainty: Clarke was first and foremost a Christian and a rational, thinking, enquiring one at that. He was a Christian Alchemist convinced that tarnished souls can change unto glory. As a Methodist he was persuaded that dross can be transmuted into gold. For him Christ was the Philospher's Stone, the Elixir of Life, that they who drink of this water will never thirst again.
We speak the wisdom of God in a mystery, even the hidden wisdom, which God ordained before the world unto our glory: Which none of the princes of this world knew: for had they known it, they would not have crucified the Lord of glory. But as it is written, Eye hath not seen, nor ear heard, neither have entered into the heart of man, the things which God hath prepared for them that love him. But God hath revealed them unto us by his Spirit: for the Spirit searcheth all things, yea, the deep things of God. (1Co 2:7-10)
His alchemy was that of spiritual metamorphosis,of sanctification, perfect love, and Christian perfection: "Call it by what name we please, it must imply the pardon of all transgression, and the removal of the whole body of sin and death; for this must take place before we can be like him, and see him as he is, in the effulgence of his own glory. This fitness, then, to appear before God, and thorough preparation for eternal glory, is what I plead for, pray for, and heartily recommend to all true believers..." (Adam Clarke, Christian Theology, 12.Entire Sanctification)
I am left wondering....what did become of the
Mysterium Liber? One is drawn to a good mystery and this is a great one. Where there are "gypsies" of this kind, there we will find the secret stuff of magical lore. Are we not all wanderers at heart, enquirers after the meaning and purpose of life exploring the hidden secrets of the Universe? If we find the arcane and the apocryphal so fascinating such as the books of Dan Brown would attest, then why should we not also pry more deeply into that "crowning blessedness" that Adam Clarke commends above all else, even above the veiled teachings of the Hebrew Rabbis and the Egyptian Gnostics?
For further reading:
J.W Etheridge,
The Life of the Rev. Adam Clarke, LL.D., 1858
Adam Clarke edited by Joseph Butterworth Bulmer Clarke,
An Account of the Infancy, Religious and Literary Life of Adam Clarke, LL.D., F.A.S., etc.
Wikipedia,
Christian Perfection,
http://en.wikipedia.org/wiki/Christian_Perfection
©Colin G Garvie
HomePage:
http://www.garvies.co.za
