NATIVITY NATIVITY after the manner of other men, though his gene- | from each other in language, manners, laws and rests, the interfering of so many contrary views, It was in a time when the world stood in need of such a Saviour, and was best prepared for receiving him. "About the time of Christ's appearance," says Dr. Robertson, "there prevailed a general opinion that the Almighty would send forth some eminent messenger to communicate a more perfect discovery of his will to mankind. The dignity of Christ, the virtues of his character, the glory of his kingdom, and the signs of his coming, were described by the ancient proIf we consider the state of the world with rephets with the utmost perspicuity. Guided by the sure word of prophecy, the Jews of that age gard to morals, it evidently appears that the concluded the period predetermined by God to be coming of Christ was at the most appropria then completed, and that the promised Messiah time. "The Romans," continues our auth would suddenly appear, Luke ii. 25 to 33. Nor" by subduing the world, lost their own liberty. were these expectations peculiar to the Jews. By their dispersions among so many nations, by their conversation with the learned men among the heathens, and the translation of their inspired writings into a language almost universal, the principles of their religion were spread all over the East; and it became the common belief that a Prince would arise at that time in Judea, who should change the face of the world, and extend his empire from one end of the earth to the other. Now had Christ been manifested at a more early period, the world would not have been prepared to meet him with the same fondness and zeal had his appearance been put off for any considerable time, inen's expectations would have begun to languish, and the warmth of desire, from a delay of gratification, might have cooled and died away. The birth of Christ was also in the fulness of time, if we consider the then political state of the world. The world, in the most early ages, was divided into small independent states, differing Many vices, engendered or nourished by preperity, delivered them over to the vilest race of tyrants that ever afflicted or disgraced human nature. The colours are not too strong which the apostle employs in drawing the character of that age. See Eph. iv. 17, 19. In this time of universal corruption did the wisdom of God mati fest the Christian revelation to the world. What the wisdom of men could do for the encourage ment of virtue in a corrupt world had been tried during several ages, and all human devices were found by experience to be of very small avail; so that no juncture could be more proper for pub lishing a religion, which, independent of human laws and institutions, explains the principles of morals with admirable perspicuity, and enforces the practice of them by most persuasive argu ments." The wisdom of God will still further appearin the time of Christ's coming, if we consider the world with regard to its religious state. Jews seem to have been deeply tinctured with "The NATURE NAZARITES 4. The law of nature is the will of God relating to human actions grounded in the moral differ ences of things. Some understand it in a more comprehensive sense, as signifying those stated orders by which all the parts of the material world are governed in their several motions and operations.-5. The light of nature does not consist merely in those ideas which heathens have actually attained, but those which are presented to men by the works of creation, and which, by the exertion of reason, they may obtain, if they be desirous of retaining God in their mind. See RELIGION.-6. By the dictates of nature, with regard to right and wrong, we understand those things which appear to the mind to be natural, fit, or reasonable.-7. The state of nature is that in which men have not by mutual engagements, implicit or express, entered into communities.8. Depraved nature is that corrupt state in which all mankind are born, and which inclines them to evil. superstition. Delighted with the ceremonial pre- | excellency, and perfections, peculiar to himself.→ scriptions of the law, they utterly neglected the 2. Human nature signifies the state, properties, moral. While the Pharisees undermined reli- and peculiarities of man.-3. Good nature is a gion, on the one hand, by their vain traditions disposition to please, and is compounded of kindand wretched interpretations of the law, the Sad-ness, forbearance, forgiveness, and self-denial.ducees denied the immortality of the soul, and overturned the doctrine of future rewards and punishments; so that between them the knowledge and power of true religion were entirely lestroyed. But the deplorable situation of the heathen world called still more loudly for an immediate interposal of the divine hand. The characters of their heathen deities were infamous, and their religious worship consisted frequently in the vilest and most shameful rites. According to the apostle's observation, they were in all things too superstitious. Stately temples, expensive sacrifices, pompous ceremonies, magnificent festivals, with all the other circumstances of show and splendour, were the objects which false religion presented to its votaries; but just notions of God, obedience to his moral laws, purity of heart, and sanctity of life, were not once mentioned as ingredients in religious service. Rome adopted the gods of almost every nation whom she had conquered, and opened her temples to the grossest superstitions of the most barbarous people. Her foolish heart being darkened, she changed the glory of the uncorruptible God into an image made like to corruptible man, and to birds, and four-footed beasts, and creeping things, Rom. i. 21, 23. No period, therefore, can be mentioned when instructions would have been more seasonable and necessary;" and no wonder that those who were looking for salvation should Joyfully exclaim, "Blessed be the Lord God of Israel, for he hath visited and redeemed his people." NAZARENES, Christians converted from Judaism, whose chief error consisted in defending the necessity or expediency of the works of the law, and who obstinately adhered to the practice of the Jewish ceremonies. The name of Nazarenes, at first, had nothing odious in it, and it was often given to the first Christians. The fathers frequently mention the Gospel of the Nazarenes which differs nothing from that of St. Matthew which was either in Hebrew or Syriac, for the use of the first converts, but was afterwards corrupted by the Ebionites. These Nazarenes preserved their first Gospel in its primitive purity, Some of them were still in being in the time of St. Jerome, who does not reproach them with any errors. They were very zealous observers of the law of Moses, but held the traditions of the Pharisees in very great contempt. The word Nazarene was given to Jesus Christ and his disciples; and is commonly taken in a sense of derision and contempt in such authors as have written against Christianity, The nativity of Christ is celebrated among us on the twenty-fifth day of December, and divine service is performed in the church, and in many places of worship among Dissenters; but, alas! the day, we fear, is more generally profaned than improved. Instead of being a season of real detotion, it is a season of great diversion. The luxury, extravagance, intemperance, obscene pleasures, and drunkenness that abound, are striking proofs of the immoralities of the age. "It is matter of just complaint," says a divine, "that NAZARITES, those under the ancient law such irregular and extravagant things are at this who made a vow of observing a more than orditime commonly done by many who call them-nary degree of purity, as Samson and John the selves Christians; as if, because the Son of God Baptist. The Nazarites engaged by a vow to was at this time made man, it were fit for men to abstain from wine and all intoxicating liquors; to make themselves beasts." Manne's Dissertation let their hair grow without cutting or shaving on the Birth of Christ; Lardner's Cred. part not to enter into any house that was polluted by i. vol. ii. p. 796, 963; Gill's Body of Divinity, having a dead corpse in it; nor to be present at on Incarnation; Bishop Law's Theory of Reli- any funeral. And if by chance any one should gum; Dr. Robertson's admirable Sermon on the have died in their presence, they began again the Situation of the World at Christ's Appearance; whole ceremony of their consecration and NazaEdwards's Redemption, p. 313, 316; Robinson's riteship.-This ceremony generally lasted eight Claude, vol. i. p. 276, 317; John Edwards's Sur- days, sometimes a month, and sometimes their vey of all the Dispensations and Methods of Re- whole lives. When the time of their Nazariteligion, chap. 13, vol. i. ship was accomplished, the priest brought the person to the door of the temple, who there offered to the Lord a he-lamb for a burnt-offering, a shelamb for an expiatory sacrifice, and a ram for a peace-offering. They offered likewise loaves and cakes, with wine necessary for the libations. After all this was sacrificed and offered to the Lord, the priest or some other person, shaved the head of the Nazarite at the door of the tabernaclo, and burnt his hair, throwing it upon the fire of NATURE, the essential properties of a thing, or that by which it is distinguished from all others. It is used also, for the system of the world, and the Creator of it; the aggregate powers of the human body, and common sense, Rom. i. 26, 27; 1 Cor. xi. 14. The word is also used in reference to a variety of other objects, which we shall here enumerate. 1. The Divine nature is not any external form or shape but his glory, NECESSITY Those that made a vow of Nazariteship out of Palestine, and could not come to the temple when their vow was expired, contented themselves with observing the abstinence required by the law, and after that, cutting their hair in the place where they were: as to the offerings and sacrifices prescribed by Moses, which were to be offered at the temple by themselves, or by others for them, they deferred this till they could have a convenient opportunity. Hence it was that St. Paul, being at Corinth, and having made a vow of a Nazarite, had his hair cut off at Cenchrea, and put off fulfilling the rest of his vow till he should arrive at Jerusalem, Acts xviii. 18. When a person found that he was not in a condition to make a vow of Nazariteship, or had not leisure to perform the ceremonies belonging to it, he contented himself by contributing to the expense of the sacrifice and offerings of those that had made and fulfilled this vow; and by this means he became a partaker in the merit of such Nazariteship. When St. Paul came to Jerusalem, in the year of Christ 53, the apostle St. James the Less, with the other brethren, said to him (Acts xxi. 23, 24,) that, to quiet the minds of the converted Jews, who had been informed that he every where preached up the entire abolition of the law of Moses, he ought to join himself to four of the faithful who had a vow of Nazariteship upon them, and contribute to the charge of the ceremony at the shaving of their heads; by which the new converts would perceive that he continued to keep the law, and that what they had heard of him was not true. NECROMANCY the altar. Then the priest put into the hand of | say, that the Anti-necessarians suppose that the the Nazarite the shoulder of the ram roasted, with doctrine of necessity charges God as the author a loaf and a cake, which the Nazarite, returning of sin; that it takes away the freedom of the will, into the hands of the priest, he offered them to the renders man unaccountable, makes sin to be no Lord, lifting them up in the presence of the Na- evil, and morality or virtue to be no good; pre zarite. And from this time he might again drink cludes the use of means, and is of the most wine, his Nazariteship being now accomplished. gloomy tendency. The Necessarians deny these to be legitimate consequences, and observe that Numb. vi.; Amos, ii. 11, 12. the Deity acts no more immorally in decreeing vicious actions, than in permitting all those irregularities which he could so easily have prevented. The difficulty is the same on each hy pothesis. All necessity, say they, doth not take away freedom. The actions of a man may be at one and the same time free and necessary too. It was infallibly certain that Judas would betray Christ, yet he did it voluntarily. Jesus Christ necessarily became man, and died, yet he acted freely. A good man doth naturally and neces sarily love his children, yet voluntarily. It is part of the happiness of the blessed to love God unchangeably, yet freely, for it would not be their happiness if done by compulsion. Nor does it, says the Necessarian, render man unaccountable, since the Divine Being does no injury to his ra tional faculties; and man, as his creature, is an That necessity doth swerable to him; besides, he has a right to do what he will with his own. not render actions less morally good, is evident; for if necessary virtue be neither moral nor praise worthy, it will follow that God himself is not a moral being, because he is a necessary one: and the obedience of Christ cannot be good, because Further, say they, necessity it was necessary. does not preclude the use of means; for means are no less appointed than the end. It was or dained that Christ should be delivered up to death; but he could not have been betrayed with out a betrayer, nor crucified without crucifiers. That it is not a gloomy doctrine, they allege, be cause nothing can be more consolatory than to believe that all things are under the direction of an all-wise Being; that his kingdom ruleth over all, and that he doth all things well. So far from its being inimical to happiness, they suppose there can be no solid true happiness without the belief of it; that it inspires gratitude, excites confidence, teaches resignation, produces bu mility, and draws the soul to God. It is also ob served, that to deny necessity is to deny the fore knowledge of God, and to wrest the sceptre frem the hand of the Creator, and to place that ca pricious and undefinable principle-the self-de termining power of man, upon the throne of the universe. Beside, say they, the Scripture places the doctrine beyond all doubt, Job xxi. 13, 1; xxxiv. 29; Prov. xvi. 4; Is. xlv. 7; Acts xii. 4"; Eph. i. 11; 1 Thess. iii. 3; Matt. x. 29, 30. xvii. 7; Luke xxiv. 26; John vi. 37. See the works of the above-mentioned writers on the subject; and articles MATERIALISTS, and PREDESTINATION NECESSARIANS, an appellation which may be given to all who maintain that moral agents act from necessity. See next article, and MATERIALISTS, NECESSITY, whatever is done by a cause or power that is irresistible, in which sense it is opposed to freedom. Man is a necessary agent, it all his actions be so determined by the causes preceding each action, that not one past action could possibly not have come to pass, or have been otherwise than it hath been, nor one future action can possibly not come to pass, or be otherwise then it shall be. On the other hand, it is asserted, that he is a free agent, if he be able at any time, under the causes and circumstances he then is, to do different things; or, in other words, if he be not unavoidably determined in every point of time by the circumstances he is in, and the causes he is under, to do any one thing he does, and not possibly to do any other thing. Whether man is a necessary or a free agent, is a question which has been debated by writers of the first eminence. Hobbes, Collins, Hume, Leinitz, Kaims, Hartley, Priestley, Edwards, Crombie, Toplady, and Belsham, have written on the sile of necessity; while Clarke, King, Law, Reid, Butler, Price, Bryant, Wollaston, Horsley, Beattie, Gregory, and Butterworth, have written against it. To state all their arguments in this place, would take up too much room; suffice it to NECROLOGY, formed of vaxes, dead, and λόγος, discourse, or enumeration; a book anciently kept in churches and monasteries, wherein were registered the benefactors of the same, the tie of their deaths, and the days of their commen ration; as also the deaths of the priors, abbots, religious canons, &c. This was otherwise called calendar and obituary. NECROMANCY, the art of revealing future events, by conversing with the dead. See Dive NATION. NEOLOGY NEONOMIANS for the general happiness of mankind, and therefore ought to be supported and taught, at least till the prevalence of philosophical morality shall render it no longer needful. NEOLOGY or NEOLOGISM, the name | talents: That he probably lived many years in this given to a system of spurious theology, which, happy retirement, and, before his death, had the within the last fifty years has sprung up in Pro-pleasure of knowing that his moral system was testant Germany, and been extensively spread by extensively received, both by Jews and by men means of the writings of many of the most dis- of other nations: That this religion, though a tinguished professors, biblical critics, and pro-human contrivance, is the best and most usefu found scholars of that country in the present age. They frequently go under the denomination of Rationalists, from their professing a great reverence for the principles of human reason in all theological speculations, and making revelation en- Such, in the main, is the system of the German tirely subordinate to the decisions of this oracle Neologists, although doubtless, there are shades within us. The outline of their scheme is this :- of difference, and modifications of belief, which That the moral contents of the Bible are a reve- it would be endless to specify; as every new canlation from God, in the same sense in which all didate for notice in the theological world usually intellectual proficiency and practical improve- begins by broaching some new hypothesis of ments are gifts of Divine Providence: That the error, equally extravagant with any thing that book of Genesis is a collection of the earliest tra- had preceded it. The most celebrated supporters ditions concerning the origin and primeval history of this system, in some or other of its forms, are of the human race, containing some facts, but believed to be, or to have been, Paulus, Eichorn, mingled with much allegory, mythology, and Eckerman, Gesenius, author of the Hebrew Lexifable: That the institutions of the Israelitish na- con, Gabler, Wegscheider, Bretschneider, Van tion were the ingenious inventions of Moses and Hemert, of Amsterdam, Schilling, the late drahis coadjutors, the claim of a divine original hav-matist, and probably Heinrichs, Niemeyer, and ing been assumed to obtain the credit and obe- Schleiermacher. These writers have certainly dience of a barbarous people: That the prophets rendered useful services to the cause of biblical were the bards and patriotic leaders of their coun-learning. In numerous dissertations, essays, try, warned with the love of virtue, roused by the treatises, and commentaries, they have contriinspiration of genius, using the name of the buted materially to the illustration of many parts Lord to arouse the torpid, and having no other of the Scriptures. Yet it is plain that men of insight into futurity than the conjectures sug- such principles are utterly unfit to be our guides in gested by deep political views and access to the the interpretation of the sacred volume. And no secrets of camps and cabinets: That Jesus was greater scourge to the cause of truth could befal one of the best and wisest of men, possessing a our country than to have their Lexicons, Schopeculiar genius, and an elevation of soul far above lia, and Hermeneutics generally adopted by the his age and nation: That seeing his countrymen younger class of theologians at the present day. sunk in ignorance and superstition, and apprized See Eclectic Review for July, 1827.—B. of the depravity of the idolatrous nations, he formed the conception of a pure, simple, and rational religion, founded on the Unity of the Godhead, enjoining universal virtue, having as few positive doctrines and outward institutions as pos- Neonomianism seems to be an essential part sible, and therefore adapted to all times and all of the Arminian system. "The new covenant countries: That in order to accomplish his pur- of grace which, through the medium of Christ's pose the more readily and safely, he entered into a death, the Father made with men, consists, actemporary compromise with the popular opinions cording to this system, not in our being justified and phraseology, assuming to be the Messiah by faith, as it apprehends the righteousness of whom the nation expected, and applying to him- Christ; but in this, that God, abrogating the exself various passages of the prophets, such as action of perfect legal obedience, reputes or acwere calculated to excite the highest veneration:cepts of faith itself, and the imperfect obedience That by superior natural science, and by dexterously availing himself of fortunate coincidences, he impressed the bulk of the people with the belief of his possessing supernatural powers; an artifice very excusable on account of its benevolent and virtuous motive: That by the envy, revenge, and selfish policy of the Jewish ecclesias- Towards the close of the seventeenth century tical leaders, he was condemned to die; that he a controversy was agitated amongst the English was fastened to a cross, but (in consequence, per- Dissenters, in which the one side, who were parhaps, of previous management by some friends in tial to the writings of Dr. Crisp, were charged power,) was not mortally hurt; that he was taken with Antinomianism, and the other, who favourdown in a swoon, and laid in a cool and secluded ed Mr. Baxter, were accused of Neonomianism. recess within a rock, where, by the skill and care Dr. Daniel Williams, who was a principal writer of his friends, animation was restored: That on what was called the Neonomian side, after when recovered, he concerted measures with his many things had been said, gives the following as confidential adherents for carrying on his noble a summary of his faith in reference to those suband generous views; that from a secure retire- jects.-1. God has eternally elected a certain dement, known only to a few of his disciples, he finite number of men whom he will infallibly save directed their operations; and that in a personal by Christ in that way prescribed by the Gospel. interview near Damascus, he had the admirable 2. These very elect are not personally justified address to conciliate Saul of Tarsus, and persuade him to join the cause with all the weight of his NEONOMIANS, so called from the Greek ves, new, and voμos, law, signifying a new law, the condition whereof is imperfect, though sincere and persevering obedience. of faith, instead of the perfect obedience of the law, and graciously accounts them worthy of the reward of eternal life."-This opinion was examined at the synod of Dort, and has been canvassed between the Calvinists and Arminians on various occasions. until they receive Christ, and yield up themselves to him, but they remain condemned whilst un NEONOMIANS NEONOMIANS "To The following objection, among others, was made by several ministers in 1692, against Dr. Williams's Gospel Truth Stated, &-c. supply the room of the moral law, vacated by him, he turns the Gospel into a new law, in keeping of which we shall be justified for the sake of Christ's righteousness, making qualifications and acts of ours a disposing subordinate righteousness, whereby we become capable of being justified by Christ's righteousness." To this, among other things, he answers, be a new law in the Socinian, Popish, or Arminian sense. This I deny. Nor, 2. Is faith, or any other grace or act of ours, any atonement for sin, satisfaction to justice, meriting qualification, or any part of that righteousness for which we are justified at God our Creator's bar. This I deny in places innumerable. Nor, 3. Whether the Gospel be a law more new than is implied in the first promise to fallen Adam, proposed to Cain, and obeyed by Abel, to the differencing him from his unbelieving brother. This I deny. 4. Nor whether the Gospel be a law that allows sin, when it accepts such graces as true, though short of perfection, to be the conditions of our personal interest in the benefits purchased by Christ. This I deny. 5. Nor whether the Gospel be a law, the promises whereof entitle the performers of its conditions to the benefits as of debt. This I deny. converted to Christ.-3. By the ministry of the Gospel there is a serious offer of pardon and glory, upon the terms of the Gospel, to all that hear it; and God thereby requires them to comply with the said terms.-4. Ministers ought to use these and other Gospel benefits as motives, assuring men that if they believe they shall be justified; if they turn to God, they shall live; if they repent, their sins shall be blotted out; and whilst they neglect these duties, they cannot have a personal interest in these respective benefits.-5. It is by the power of the Spirit of Christ freely ex-"The difference is not, 1. Whether the Gospel erted, and not by the power of free-will, that the Gospel becomes effectual for the conversion of any soul to the obedience of faith.-6. When a man believes, yet it is not that very faith, and much less any other work, the matter of that righteousness for which a sinner is justified, i. e. entitled to pardon, acceptance and eternal glory, as righteous before God; and it is the imputed righteousness of Christ alone, for which the Gospel gives the believer a right to these and all saving blessings, who in this respect is justified by Christ's righteousness alone. By both this and the fifth head it appears that all boasting is excluded, and we are saved by free grace.7. Faith alone receives the Lord Jesus and his righteousness, and the subject of this faith is a corrinced, penitent soul; hence we are justified by faith alone, and yet the impenitent are not forgiven.-8. God has freely promised that all whom he predestinated to salvation shall not only savingly believe, but that he by his power shall preserve them from a total or a final apostasy.9. Yet the believer, whilst he lives in this world, is to pass the time of his sojourning here with fear, because his warfare is not accomplished, and that it is true that, if he draw back, God will have no pleasure in him. Which with the like cautions God blesseth as means to the saints' perseverance, and these by ministers should be so urged.-10. The law of innocence, or moral law, is so in force still, as that every precept thereof constitutes duty, even to the believer every breach thereof is a sin deserving of death: this law binds death by its curse on every unbeliever, and the righteousness for or by which we are justified before God, is a righteousness (at least) adequate to that law which is Christ's alone righteousness; and this so imputed to the believer as that God deals judicially with him according thereto.--11. Yet such is the grace of the Gospel, that it promiseth in and by Christ a freedom from the curse, forgiveness of sin, and eternal life, to every sincere believer; which promise God will certainly perform, notwithstanding the threatening of the law." "The difference is, 1. Is the Gospel a law in this sense; viz. God in Christ thereby cominand eth sinners to repent of sin, and receive Christ by a true operative faith, promising that thereupon they shall be united to him, justified by his righteousness, pardoned, and adopted; and that, persevering in faith and true holiness, they shall he finally saved; also threatening that if any shall die impenitent, unbelieving, ungodly, rejecters of his grace, they shall perish without relief, and endure sorer punishments than if these offers had not been made to them?--2. Hath the Gospel a sanction, i. e. doth Christ therein enforce his commands of faith, repentance, and perseverance, by the aforesaid promises and threatenings, as motives of our obedience? Both these I affirm, and they deny; saying the Gospel in the largest sense is an absolute promise without precepts and conditions, and a Gospel threat is a bull.-3. Do the Gospel promises of benefits to certain graces, and its threats that those benefits shall be withheld and the contrary evils inflicted for the neglect of such graces, render those graces the condition of our personal title to those benefits?—This they deny, and I affirm," &c. It does not appear to have been a question in Dr. Williams maintains the conditionality of this controversy, whether God in his word comthe covenant of grace; but admits with Dr. Owen, inands sinners to repent and believe in Christ, who also uses the term condition, that "Christ un- nor whether he promises life to believers, and dertook that those who were to be taken into this threatens death to unbelievers; but whether it be covenant should receive grace enabling them to the Gospel under the form of a new law that thus comply with the terms of it, fulfil its conditions, and commands or threatens, or the moral law on ita yield the obedience which God required therein." behalf, and whether its promises to believing renOn this subject Dr. Williams further says, ders such believing a condition of the things pro "The question is not whether the first (viz. re-mised. In another controversy, however, which generating) grace, by which we are enabled to perform the condition, be absolutely given. This affirm, though that be dispensed ordinarily in a due use of means, and in a way discountenancing illeness, and fit encouragement given to the use of means." arose about forty years afterwards among the same description of people, it became a question, whether God did by his word (call it law or Gos pel) command unregenerate sinners to repent and believe in Christ, or to do any thing which is spiritually good. Of those who took the af |