A. True mysticism.—We have seen that there is an illumination of the minds of all believers by the Holy Spirit. The Spirit, however, makes no new revelation of truth, but uses for his instrument the truth already revealed by Christ in nature and in the Scriptures. The illuminating work of the Spirit is therefore an opening of men’s minds to understand Christ’s previous revelations. As one initiated into the mysteries of Christianity, every true believer may be called a mystic. True mysticism is that higher knowledge and fellowship which the Holy Spirit gives through the use of nature and Scripture as subordinate and principal means. “Mystic” = one initiated, from μύω, “to close the eyes”—probably in order that the soul may have inward vision of truth. But divine truth is a “mystery,” not only as something into which one must be initiated, but as ὑπερβάλλουσα τῆς γνώσεως (_Eph. 3:19_)—surpassing full knowledge, even to the believer; see Meyer on _Rom. 11:25—_“I would not, brethren, have you ignorant of this mystery.” The Germans have _Mystik_ with a favorable sense, _Mysticismus_ with an unfavorable sense,—corresponding respectively to our true and false mysticism. True mysticism is intimated in _John 16:13—_“the spirit of truth ... shall guide you into all the truth”; _Eph. 3:9—_“dispensation of the mystery”; _1 Cor. 2:10—_“unto us God revealed them through the Spirit.” Nitzsch, Syst. of Christ. Doct., 35—“Whenever true religion revives, there is an outcry against mysticism, _i. e._, higher knowledge, fellowship, activity through the Spirit of God in the heart.” Compare the charge against Paul that he was mad, in _Acts 26:24, 25_, with his self-vindication in _2 Cor. 5:13—_“whether we are beside ourselves, it is unto God.”