profess a pure and sublime devotion, accompanied with a disinterested
love of God, free from all selfish considerations; and who believe that
the Scriptures have a mystic and hidden sense, which must be sought
after, in order to understand their true import. Under this name some
comprehend all those who profess to know that they are inwardly taught
of God. The system of the Mystics proceeded upon the known doctrine of
the Platonic school, which was also adopted by Origen and his disciples,
that the divine nature was diffused 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 men 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 discover its hidden
nature. On the contrary, they maintained that silence, tranquillity,
repose, and solitude, accompanied with such acts as might tend to
attenuate 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 as follows: 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 influence 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 that communion
with the supreme Being, but also are invested with the inestimable
privilege of contemplating truth undisguised and uncorrupted in its
native purity, while 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 for Dionysius the
Areopagite, a disciple of St. Paul, and who probably lived about this
period; and, by pretending to higher degrees of perfection than other
Christians, and practising great austerities, 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 Lewis the meek, A. D.
824, which kindled the holy flame of Mysticism in the western provinces,
and filled the Latins with the most enthusiastic admiration of this new
system. In the twelfth century, these Mystics took the lead in their
method of expounding the Scriptures. In the thirteenth, they were the
most formidable antagonists of the schoolmen; and, toward the close of
the fourteenth, many of them resided and propagated their tenets in
almost every part of Europe. They had, in the fifteenth century, many
persons of distinguished merit in their number. In the sixteenth,
previously to the reformation, if any sparks of real piety subsisted
under the despotic empire of superstition, they were chiefly to be found
among the Mystics; and in the seventeenth, the radical principle of
Mysticism was adopted by the Behmists, Bourignonists, and Quietists.
The Mystics propose a disinterestedness of love, without other motives,
and profess to feel, in the enjoyment of the temper itself, an abundant
reward; and passive contemplation in the state of perfection to which
they aspire. They lay little or no stress upon the outward ceremonies
and ordinances of religion, but dwell chiefly upon the inward operations
of the mind. It is not uncommon for them to allegorize certain passages
of Scripture; at the same time they do not deny the literal sense, as
having an allusion to the inward experience of believers. Thus,
according to them, the word Jerusalem, which is the name of the capital
of Judea, signifies, allegorically, the church militant; morally, a
believer; and mysteriously, heaven. That sublime passage also in
Genesis, Let there be light, and there was light,” which is, according
to the letter, corporeal light, signifies, allegorically, the Messiah;
morally, grace; and mysteriously, beatitude, or the light of glory. All
this appears to be harmless; yet we must be careful not to give way to
the sallies of a lively imagination in interpreting Scripture. Woolston
is said to have been led to reject the Old Testament by spiritualizing
and allegorizing the New.
The Mystics are not confined to any particular denomination of
Christians, but may be found in most countries, and among many
descriptions of religionists. Among the number of Mystics may be
reckoned many singular characters, especially Behmen, a shoemaker at
Gorlitz, in Germany; Molinos, a Spanish priest, in the seventeenth
century; Madam Guion, a French lady who made a great noise in the
religious world; and the celebrated Madame Bourignon, who wrote a work
entitled, The Light of the World,” which is full of Mystic
extravagancies. Fenelon, also, the learned and amiable archbishop of
Cambray, favoured the same sentiments, for which he was reprimanded by
the pope. His work, entitled, An Explication of the Maxims of the
Saints,” which abounds with Mystical sentiments was condemned; and to
the pope’s sentence against him, the good archbishop quietly submitted,
and even read it publicly himself in the cathedral of Cambray. In this
whole affair, his chief opponent is said to have been the famous
Bossuet, bishop of Meaux. Mr. William Law, author of the Serious Call,”
&c, degenerated in the latter part of his life, into all the
singularities of Mysticism. In the best sense, Mysticism is to be
regarded as an error arising out of partial views of the truth, or truth
made erroneous, as being put out of its proper relation to, and
connection with, other truths. As it respects the inward life of
religion, its tendency is to a species of fanaticism, and to induce a
contempt for divinely appointed ordinances. In many, however, it has
been happily tempered by good principles; and too frequently has all
Scriptural Christianity, in its inward influence, been branded with the
name of Mysticism.
NAAMAN, general of the army of Benhadad, king of Syria, mentioned 2
Kings v. He appears to have been a Gentile idolater; but being
miraculously cured of his leprosy by the power of the God of Israel, and
the direction of his Prophet Elisha, he renounced his idolatry, and
acknowledged this God to be the only true God: Behold, now I know that
there is no God in all the earth, but in Israel,” 2 Kings v, 15, and
promised, for the time to come, that he would worship none other but
Jehovah, verse 17. He also requested the prophet, that he might have two
mules’ load of earth to carry home with him from the land of Israel,
most probably intending to build an altar with it in his own country;
which seems, indeed, to be implied in the reason with which he enforces
his request: “Shall there not, I pray thee, be given to thy servant two
mules’ burden of earth; for thy servant will henceforth offer neither
burnt-offering nor sacrifice to other gods but unto Jehovah.” He farther
says, In this the Lord pardon thy servant, that when my master goes into
the house of Rimmon, to worship there, and he leaneth upon my hand, and
I bow myself in the house of Rimmon; when I bow down in the house of
Rimmon, the Lord pardon thy servant in this thing,” verse 18; which some
understand to be a reserve, denoting that he would renounce idolatry no
farther than was consistent with his worldly interest, with his prince’s
favour, and his place at court. But, if so, the prophet would hardly
have dismissed him with a blessing, saying, Go in peace,” verse 19.
Others, therefore, suppose, that in these words he begs pardon for what
he had done in times past, not for what he should continue to do. They
observe, that השתחויתי, though rendered in the future tense by the
Targum, and by all the ancient versions, is really the preterperfect;
and they, therefore, understand it,--“when I have bowed myself,” or,
because I have bowed myself” in the house of Rimmon, the Lord pardon thy
servant. With this sense Dr. Lightfoot agrees, and it is defended by the
learned Bochart in a large dissertation on the case of Naaman. Yet it
does not seem very probable, that, if he meant this for a penitential
acknowledgment of his former idolatry, he should only mention what he
had done as the king’s servant, and omit his own voluntary worship of
the idol. The more probable opinion, therefore, is, that he consulted
the prophet, whether it was lawful for him, having renounced idolatry,
and publicly professed the worship of the true God, still, in virtue of
his office, to attend his master in the temple of Rimmon, in order that
he might lean upon him, either out of state, or perhaps out of bodily
weakness; because, if he attended him, as he had formerly done, he could
not avoid bowing down when he did. To this the prophet returns no direct
answer; making no other reply than, Go in peace;” putting it, probably,
upon his conscience to act as that should dictate, and not being willing
to relieve him from this trial of his recent faith.
After this we have no farther mention of Naaman. But in the following
account of the wars between Syria and Israel, Benhadad seems to have
commanded his army in person; from whence Mr. Bedford infers, that
Naaman was dismissed from the command for refusing to worship Rimmon.
But the premises are not sufficient to support the conclusion; for it
appears that Benhadad had commanded his army in person twice before;
once in the siege of Samaria, 1 Kings xx, 1, and once at Aphek, verse
26. Yet, from the total silence concerning Naaman, it is probably enough
conjectured, that he either died, or resigned, or was dismissed, soon
after his return.
NABOTH, an Israelite of the city of Jezreel, who lived under Ahab, king
of the ten tribes, and had a fine vineyard near the king’s palace. Ahab
coveted his property; but Naboth, according to the law, Lev. xxv, 23,
24, refused to sell it: and beside, it was a disgrace for a Hebrew to
alienate the inheritance of his ancestors. Ahab, returning into his
house, threw himself on his bed, and refused to eat, when Jezebel, his
wife, took upon herself to procure the vineyard. She wrote letters in
Ahab’s name, and sealed them with the king’s seal, and sent them to the
elders of Jezreel, directing them to publish a fast, to place Naboth
among the chief of the people, suborn against him two sons of Belial, or
two false witnesses, who might depose, that Naboth had blasphemed God
and the king. Accordingly, Naboth was condemned and stoned for the
supposed crime, which brought upon Ahab and Jezebel the severest
maledictions, 1 Kings xxi. See AHAB.
NADAB, son of Aaron, and brother to Abihu. He offered incense to the
Lord with strange fire, that is, with common fire, and not with that
which had been miraculously lighted upon the altar of burnt-offerings.
Therefore, he was slain by the Lord, together with his brother Abihu,
Lev. x, 1, &c.
NAHOR, son of Terah, and brother of Abraham, Gen. xi, 26. Neither the
year of his birth nor of his death is exactly known. Nahor married
Milcah, the daughter of Haran, by whom he had several sons, namely, Huz,
Buz, Kemuel, Chesed, Hazo, Pildash, Jidlaph, and Bethuel. Nahor fixed
his habitation at Haran, which is therefore called the city of Nahor,
Gen. xi, 29; xxii, 20–22; xxiv, 10.
NAHUM is supposed to have been a native of Elcosh or Elcosha, a village
in Galilee, and to have been of the tribe of Simeon. There is great
uncertainty about the exact period in which he lived; but it is
generally allowed that he delivered his predictions between the Assyrian
and Babylonian captivities, and probably about B. C. 715. They relate
solely to the destruction of Nineveh by the Babylonians and Medes, and
are introduced by an animated display of the attributes of God. Of all
the minor prophets, says Bishop Lowth, none seems to equal Nahum in
sublimity, ardour, and boldness. His prophecy forms an entire and
regular poem. The exordium is magnificent and truly august. The
preparation for the destruction of Nineveh, and the description of that
destruction, are expressed in the most glowing colours; and at the same
time the prophet writes with a perspicuity and elegance which have a
just claim to our highest admiration.
NAIL. The nail of Jael’s tent with which she killed Sisera, is called
יתד; it was formed for penetrating earth, or other hard substances, when
driven by sufficient force, as with a hammer, &c; it includes the idea
of strength. The orientals, in fitting up their houses, were by no means
inattentive to the comfort and satisfaction arising from order and
method. Their furniture was scanty and plain; but they were careful to
arrange the few household utensils they needed, so as not to encumber
the apartments to which they belonged. Their devices for this purpose,
which, like every part of the structure, bore the character of
remarkable simplicity, may not correspond with our ideas of neatness and
propriety; but they accorded with their taste, and sufficiently answered
their design. One of these consisted in a set of spikes, nails, or large
pegs fixed in the walls of the house, upon which they hung up the
movables and utensils in common use that belonged to the room. These
nails they do not drive into the walls with a hammer or mallet, but fix
them there when the house is building; for if the walls are of brick,
they are too hard, or if they consist of clay, too soft and mouldering,
to admit the action of the hammer. The spikes, which are so contrived as
to strengthen the walls, by binding the parts together, as well as to
serve for convenience, are large, with square heads like dice, and bent
at the ends so as to make them cramp irons. They commonly place them at
the windows and doors, in order to hang upon them, when they choose,
veils and curtains, although they place them in other parts of the room,
to hang up other things of various kinds. The care with which they fixed
these nails, may be inferred, as well from the important purposes they
were meant to serve, as from the promise of the Lord to Eliakim: And I
will fasten him as a nail in a sure place,” Isa. xxii, 23. It is evident
from the words of the prophet, that it was common in his time to suspend
upon them the utensils belonging to the apartment: Will men take a pin
of it to hang any vessel thereon?” Ezek. xv, 3. The word used in Isaiah
for a nail of this sort, is the same which denotes the stake, or large
pin of iron, which fastened down to the ground the cords of their tents.
These nails, therefore, were of necessary and common use, and of no
small importance in all their apartments; and if they seem to us mean
and insignificant, it is because they are unknown to us, and
inconsistent with our notions of propriety, and because we have no name
for them but what conveys to our ear a low and contemptible idea. It is
evident from the frequent allusions in Scripture to these instruments,
that they were not regarded with contempt or indifference by the natives
of Palestine. Grace has been shown from the Lord our God,” said Ezra, to
leave us a remnant to escape, and to give us a nail in his holy place,”
Ezra ix, 8; or, as explained in the margin, a constant and sure abode.
The dignity and propriety of the metaphor appear from the use which the
Prophet Zechariah makes of it: Out of him cometh forth the corner, out
of him the nail, out of him the battle bow, out of him every oppressor
together,” Zech. x, 4. The whole frame of government, both in church and
state, which the chosen people of God enjoyed, was the contrivance of
his wisdom and the gift of his bounty; the foundations upon which it
rested, the bonds which kept the several parts together, its means of
defence, its officers and executors, were all the fruits of
distinguishing goodness: even the oppressors of his people were a rod of
correction in the hand of Jehovah, to convince them of sin, and restore
them to his service.
NAIN, a city of Palestine, in which Jesus Christ restored the widow’s
son to life, as they were carrying him out to be buried. Eusebius says,
that this was in the neighbourhood of Endor, and Scythopolis, two miles
from Tabor, toward the south.
NAKEDNESS, NUDITY. These terms, beside their ordinary and literal
meaning, sometimes signify void of succour, disarmed. So, after
worshipping the golden calf, the Israelites found themselves naked in
the midst of their enemies. Nakedness of the feet” was a token of
respect. Moses put off his shoes to approach the burning bush. Most
commentators are of opinion, that the priests served in the tabernacle
with their feet naked; and afterward in the temple. In the enumeration
that Moses makes of the habit and ornaments of the priests, he no where
mentions any dress for the feet. Also the frequent ablutions appointed
them in the temple seem to imply that their feet were naked. To uncover
the nakedness of any one, is commonly put for a shameful and unlawful
conjunction, or an incestuous marriage, Lev. xx, 19; Ezek. xvi, 37.
Nakedness is sometimes put for being partly undressed; _en déshabillé_.
Saul continued naked among the prophets; that is, having only his under
garments on. Isaiah received orders from the Lord to go naked; that is,
clothed as a slave, half clad. Thus it is recommended to clothe the
naked; that is, such as are ill clothed. St. Paul says, that he was in
cold, in nakedness; that is, in poverty and want of raiment. Naked is
put for discovered, known, manifest. So Job xxvi, 6: Hell is naked
before him.” The sepulchre, the unseen state, is open to the eyes of
God. St. Paul says, in the same sense, Neither is there any creature
that is not manifest in his sight; but all things are naked and open
unto the eyes of him with whom we have to do,” Heb. iv, 13.