in Persia, the see of Selucia, which the patriarch of the Nestorians has always filled, even down to our time. Barsumas also erect- || ed a school at Nisibis, from which proceeded those Nestorian doctors, who, in the fifth and sixth centuries, spread abroad their tenets through Egypt, Syria, Arabia, India, Tartary, and China,

tion or church; the patriarchs or bishops of which reside in the city of Amida, or Diarbeker, and all assume the denomination of Joseph. Nevertheless, the Nestorians in general persevere to our own times in their refusal to enter into the communion of the Romish church, notwithstanding the earnest entreaties and alluring offers that have been made by the pope's legate to conquer their inflexible constancy.

NEW JERUSALEM CHURCH. See SWEDENBORGIANS.

In the tenth century, the Nestorians in Chaldea, whence they are sometimes called Chaldeans, extended their spiritual conquests beyond Mount Imaus, and introduced the Christian religion into Tartary, properly so NEW PLATONICS, or AMMONIANS, called, and especially into that country call- so called from Ammonius Saccas, who taught ed Karit, bordering on the northern part of with the highest applause in the Alexandrian China. The prince of that country, whom || school, about the conclusion of the second the Nestorians converted to the Christian century. This learned man attempted a faith assumed, according to the vulgar tra- general reconciliation of all sects, whether dition, the name of John after his baptism, philosophical or religious. He maintained to which he added the surname of Presby- that the great praciples of all philosophical ter, from a principle of modesty; whence, and religious truth were to be found equally it is said, his successors were each of them in all sects, and that they differed from each called Prester John, until the time of Gen- other only in their method of expressing gis Khan. But Mosheim observes, that the them, in some opinions of little or no imfamous Prester John did not begin to reign portance; and that by a proper interpretain that part of Asia, before the conclusion tion of their respective sentiments they might of the eleventh century. The Nestorians easily be united in one body. formed so considerable a body of Christians, Ammonius supposed that true philosophy that the missionaries of Rome were indus- derived its origin and its consistence from trious in their endeavours to reduce them the eastern nations, that it was taught to the under the papal yoke. Innocent IV. in 1246,|| Egyptians by Hermes, that it was brought and Nicholas IV. in 1278, used their utmost from them to the Greeks, and preserved in efforts for this purpose, but without success. its original purity by Plato, who was the best Till the time of Pope Julius III. the Nesto-interpreter of Hermes and the other oriental rians acknowledged but one patriarch, who sages. He maintained that all the different resided first at Bagdad, and afterwards at religions which prevailed in the world were Mousul; but a division arising among them, in their original integrity, conformable to this in 1551, the patriarchate became divided, ancient philosophy; but it unfortunately at least for a time, and a new patriarch was happened, that the symbols and fictions under consecrated by that pope, whose successors which, according to the ancient manner, the fixed their residence in the city of Ormus, ancients delivered their precepts and docin the mountainous parts of Persia, where trines, were in process of time erroneously they still continue, distinguished by the understood, both by priests and people, in a name of Simeon; and so far down as the literal sense; that in consequence of this, seventeenth century, these patriarchs per- the invisible beings and demons whom the severed in their communion with the church Supreme Deity had placed in the different of Rome, but seem at present to have with- parts of the universe as the ministers of his drawn themselves from it. The great Nes- providence, were by the suggestions of supertorian pontiffs, who form the opposite party, stition, converted into gods, and worshipped and look with a hostile eye on this little with a multiplicity of vain ceremonies. He patriarch, have, since the year 1559, been therefore insisted that all the religions of all distinguished by the general denomination of nations should be restored to their primitive Elias, and reside constantly in the city of standard: viz. The ancient philosophy of Mouful. Their spiritual dominion is very the east: and he asserted that his project extensive, takes in a great part of Asia, and was agreeable to the intentions of Jesus comprehends also within its circuit the Christ, whom he acknowledged to be a mast Arabian Nestorians, and also the Christians excellent man, the friend of God; and affirmof St. Thomas, who dwell along the coasted that his sole view in descending on earth, of Malabar. It is observed, to the lasting was to set bounds to the reigning superstihonour of the Nestorians, that of all the tion, to remove the errors which had crept Christian societies established in the East, into the religion of all nations, but not to they have been the most careful and suc-abolish the ancient theology from which they cessful in avoiding a multitude of supersti- were derived.

tious opinions and practices that have in- Taking these principles for granted, Amfected the Greek and Latin churches.monius associated the sentiments of the About the middle of the seventeenth cen- Egyptians with the doctrines of Plato; and tury, the Romish missionaries gained over to finish this conciliatory scheme, he so into their communion a small number of Nes- terpreted the doctrines of the other philotorians, whom they formed into a congrega-sophical and religious sects, by art, invention,

and allegory, that they seemed to bear some semblance to the Egyptian and Platonic systems.

With regard to moral discipline, Ammonius permitted the people to live according to the law of their country, and the dictates of nature: but a more sublime rule was laid down for the wise. They were to raise above all terrestrial things, by the towering efforts of holy contemplation, those souls whose origin was celestial and divine. They were ordered to extenuate by hunger, thirst, and other mortifications, the sluggish body, which restrains the liberty of the immortal spirit, that in this life they might enjoy communion with the Supreme Being, and ascend after death, active and unencumbered, to the universal Parent, to live in his presence for ever.

NEW TESTAMENT. See INSPIRATION, and SCRIPTURE.

ejected from their livings by the act of Uniformity, in 1662. The number of these was about two thousand. However some affect to treat these men with indifference, and suppose that their consciences were more tender than they need be, it must be remembered, that they were men of as extensive learning, great abilities, and pious conduct, as ever appeared. Mr. Locke, if his opinion have any weight, calls them "worthy, learned, pious, orthodox divines, who did not throw themselves out of service, but were forcibly ejected." Mr. Bogue thus draws their character: "As to their public ministration," he says, "they were orthodox, experimental, serious, affectionate, regular, faithful, able, and popular preachers. As to their moral qualities, they were devout and holy; faithful to Christ and the souls of men; wise and prudent; of great liberality and kindness; and strenuous advocates for NICENE CREED. See CREED. liberty, civil and religious As to their inNICOLAITANS, heretics who assumed tellectual qualities, they were learned, emithis name from Nicholas of Antioch; who,nent, and laborious." These men were being a Gentile by birth, first embraced driven from their houses, from the society Judaism and then Christianity; when his of their friends, and exposed to the greatzeal and devotion recommended him to the est difficulties. Their burdens were greatchurch of Jerusalem, by whom he was ly increased by the Conventicle act, wherechosen one of the first deacons. Many of the by they were prohibited from meeting for any primitive writers believed that Nicholas was exercise of religion (above five in number) rather the occasion than the author of the in any other manner than allowed by the infamous practices of those who assumed his liturgy or practice of the church of England. name, who were expressly condemned by the For the first offence the penalty was three Spirit of God himself, Rev. ii 6. And, indeed, months imprisonment or pay five pounds; their opinions and actions were highly ex- for the second offence, six months imprison travagant and criminal. They allowed a ment, or ten pounds and for the third ofcommunity of wives, and made no distinction || fence, to be banished to some of the Ameribetween ordinary meats and those offered to can plantations for seven years, or pay one idols. According to Eusebius, they subsisted hundred pounds; and in case they return, but a short time; but Tertullian says, that to suffer death without benefit of clergy. they only changed their name, and that their By virtue of this act, the gaols were heresies passed into the sect of the Cainites. were quickly filled with dissenting ProtesNOETIANS, Christian heretics in the tants, and the trade of an informer was third century, followers of Noetius, a philo- very gainful. So great was the severity of sopher of Ephesus, who pretended that he these times, says Neale, that they were was another Moses sent by God, and that his afraid to pray in their families, if above brother was a new Aaron. His heresy con- four of their acquaintance, who came only sisted in affirming that there was but one to visit them, were present; some families person in the Godhead; and that the Word scrupled asking a blessing on their meat, if and the Holy Spirit were but external de-five strangers were at table. nominations given to God in consequence of different operations; that, as Creator, he is called Father; as incarnate, Son; and as descending on the apostles, Holy Ghost.

But this was not all (to say nothing of the Test act ;) in 1665, an act was brought into the House to banish them from their friends, commonly called the Oxford Five Mile Act, by which all dissenting ministers, on the penalty of forty pounds, who would not take an oath (that it was not lawful, upon any pretence whatever, to take arms against the king, &c.) were prohibited from coming within five miles of any city, town corporate, or borough, or any place where they had exercised their ministry, and from teaching any school. Some few took the oath; others could not, consequently suffer

NONCONFORMISTS, those who refuse to join the established church. Nonconformists in England may be considered of three sorts. 1. Such as absent themselves from divine worship in the established church through total irreligion, and attend the service of no other persuasion.-2. Such as absent themselves on the plea of conscience; as Presbyterians, Independents, Baptists, &c.-3 Internal Nonconformists, or unprincipled clergymen, who applaud anded the penalty. propagate doctrines quite inconsistent with several of those articles they promised on oath to defend. The word is generally used in reference to those ministers who were

In 1673, "the mouths of the high church pulpiters were encouraged to open as loud as possible. One, in his sermon before the House of commons, told them, that the

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Nonconformists ought not to be tolerated, || mists Mem. Martin's Letters on Nonconformity. Robinson's Lectures. Cornish's History of Nonconformity. Dr. Calamy's Life of Baxter. Pierce's Vindication of the Dissenters. Bogue and Bennet's History of the Dissenters.

but to be cured by vengeance. He urged them to set fire to the faggot, and to teach them by scourges or scorpions, and open their eyes with gall."

Such were the dreadful consequences of this intolerant spirit, that it is supposed near eight thousand died in prison in the reign of Charles II. It is said, that Mr. Jeremiah White had carefully collected a list of those who had suffered between Charles II, and the revolution, which amounted to sixty thousand. The same persecutions were carried on in Scotland: and there, as well as in England, many, to avoid persecution, fled from their country.

But, notwithstanding all these dreadful and furious attacks upon the Dissenters, they were not extirpated. Their very persecution was in their favour. The infamous characters of their informers and persecutors; their piety, zeal, and fortitude, no doubt, had influence on considerate minds; and, indeed, they had additions from the established church, which "several clergymen in this reign deserted as a persecuting church, and took their lot among them." In addition to this, king James suddenly altered his measures, granted a universal toleration, and preferred Dissenters to places of trust and profit, though it was evidently with a view to restore popery.

NONJURORS, those who refused to take the oaths to government, and who were in consequence under certain incapacities, and liable to certain severe penalties. It can scarcely be said that there are any Nonjurors now in the kingdom; and it is well known that all penalties have been removed both from Papists and Protestants, formerly of that denomination, as well in Scot land as in England. The members of the episcopal church of Scotland have long been denominated Nonjurors; but perhaps they are now called so improperly, as the ground of their difference from the establishment is more on account of ecclesiastical than political principles

NON-RESIDENCE, the act of not residing on an ecclesiastical benefice. Nothing can reflect greater disgrace on a clergyman of a parish, to receive the emolument without ever visiting his parishioners, and being unconcerned for the welfare of their souls; yet this has been a reigning evil in our land, and proves that there are too many who care little about the flock, so that they may but live at ease. Let such remember what an awful account they will have to give of talents misapplied, time wasted, souls neglected, and a sacred office abused.

NOVATIANS, Novatiani, a sect of ancient heretics that arose towards the close of the third century; so called from Novatian, a priest of Rome. They were called also Cathari, from xwbagos, pure, q. d. Puritans.

King William coming to the throne, the famous Toleration act passed, by which they were exempted from suffering the penalties above-mentioned, and permission given them to worship God according to the dictates of their own consciences. In the latter end of queen Anne's reign they began to be a little alarmed. An act of parliament passed, called the Occasional Conformity Bill, which prevented any per- Novatian first separated from the comson in office under the government entering munion of pope Cornelius, on pretence of into a meeting-house. Another, called the his being too easy in admitting to repentSchism Bill, had actually obtained the royalance those who had fallen off in times of assent, which suffered no Dissenters to edu- persecution. He indulged his inclination to cate their own children, but required them, severity so far, as to deny that such as had to be put into the hands of Conformists; fallen into gross sins, especially those who and which forbade all tutors and school- had apostatized from the faith under the masters being present at any conventicle persecution set on foot by Decius, were to be or dissenting place of worship; but the again received into the bosom of the church; very day this iniquitous act was to have grounding his opinion on that of St. Paul: taken place, the queen died (August 1, 1713.) "It is impossible for those who were once enBut his majesty king George I, being ful-lightened, and have tasted of the heavenly ly satisfied that these hardships were gift, &c. if they shall fall away, to renew brought upon the Dissenters for their steady them again unto repentance.' Heb. vi. adherence to the Protestant succession in 4—6. his illustrious house, against a tory and jacobite ministry, who were paving the way for a popish pretender, procured the repeal of them in the fifth year of his reign; though a clause was left that forbade the mayor or other magistrate to go into any meeting for religious worship with the ensigns of his office. See Bogue's Charge at Mr. Knight's Ordination Neale's History of the Puritans. De Laune's Plea for the Nonconformists. Palmer's Nonconfor

The Novatians did not deny but a person falling into any sin, how grievous soever, might obtain pardon by repentance; for they themselves recommended repentance in the strongest terms: but their doctrine was that the church had it not in its power to receive sinners into its communion, as having no way of remitting sins but by baptism; which once received, could not be repeated.

In process of time, the Novatians soften

ed and moderated the rigour of their mas-church, by the bishop. The virgin made a ter's doctrine, and only refused absolution to very great sinners.

The two leaders, Novatian, and Novatus, were proscribed and declared heretics, not for excluding penitents from communion, but for denying that the church had the power of remitting sins.

NUN, a woman in several Christian countries, who devotes herself, in a cloister or nunnery, to a religious life. See article MONK.

public profession of her resolution, and then the bishop put upon her the accustomed habit of sacred virgins. One part of this habit was a veil, called the sacrum velamen; another was a kind of mitre or coronet worn upon the head. At present, when a woman is to be made a nun, the habit, NOVITIATE, a year of probation ap- veil, and ring of the candidate are carried pointed for the trial of religious, whether to the altar; and she herself, accompanied or no they have a vocation, and the neces- by her nearest relations, is conducted to the sary qualities for living up to the rule, the bishop, who, after mass and an anthem observation whereof they are to bind them-(the subject of which is, "that she ought selves to by vow. The novitiate lasts a to have her lamp lighted, because the brideyear at least, in some houses more. It is groom is coming to meet her,") pronounces esteemed the bed of the civil death of a the benediction: then she rises up, and the novice, who expires to the world by pro- bishop consecrates the new habit, sprinkling fession. it with holy water. When the candidate has put on her religious habit, she presents herself before the bishop, and sings on her knees Ancilla Christi sum, &c. then she receives the veil, and afterwards the ring. by which she is married to Christ; and lastly, the crown of virginity. When she is crowned, an anathema is denounced against all who shall attempt to make her break her vows. In some few instances, perhaps, it may have happened that nunneries, monasteries, &c. may have been useful as well to morality and religion as to literature; in the gross, however, they have been highly prejudicial; and however well they might be supposed to do when viewed in theory, in fact they are unnatural and impious. It was surely far from the intention of Providence to seclude youth and beauty in a cloister, or to deny them the innocent enjoyment of their years and sex. See MONASTERY.

There were women in the ancient Christian church, who made public profession of virginity before the monastic life was known in the world, as appears from the writings of Cyprian and Tertullian. These, for distinction's sake, are sometimes called ecclesiastical virgins, and were commonly enrolled in the canon or matricula of the church. They differed from the monastic virgins chiefly in this, that they lived privately in their father's houses, whereas the others lived in communities; but their profession of virginity was not so strict as to make it criminal for them to marry afterwards, if they thought fit. As to the consecration of|| virgins, it had some things peculiar in it: it was usually performed publicly in the

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force or obligation, unless we believe that God will punish false swearing with more severity than a simple lie or breach of promise; for which belief there are the following reasons: 1. Perjury is a sin of greater deliberation.-2. It violates a superior confidence-3. God directed the Israelites to swear by his name, Deut. vi 13. Ch. x 20. and was pleased to confirm his covenant with that people by an oath; neither of which it is probable he would have done, had he not intended to represent oaths as having some meaning and effect beyond the obligation of a bare promise.

stance of the oath is repeated to the juror by the magistrate, who adds in the conclusion, So help you God.' The energy of the sentence resides in the particle so; so, that is, hac lege, upon condition of my speaking the truth, or performing this promise, and not otherwise, may God help me. The juror, whilst he hears or repeats the words of the oath, holds his right hand upon the Bible, or other book containing the four Gospels, and at the conclusion kisses the book. This obscure and elliptical form, together with the levity and frequency with which it is administered, has brought about a general inadvertency to the obligation of "Promissory oaths are not binding where oaths, which both in a religious and politica' the promise itself would not be so. See view is much to be lamented; and it merits PROMISES As oaths are designed for the public consideration," continues Mr. Paley, security of the imposer, it is manifest that whether the requiring of oaths on so many they must be interpreted and performed in frivolous occasions, especially in the cus- the sense in which the imposer intends toms, and in the qualification for petty of them." Oaths, also, must never be taken fices, has any other effect than to make but in matters of importance, nor irrevethem cheap in the minds of the people. rently, and without godly fear. Paley's A pound of tea cannot travel regularly from Moral Philosophy, chapter 16, vol. i. Gros. the ship to the consumer without costing de Jure, l. 11. c. 13 § 21. Barrow's Works. half a dozen oaths at least; and the same vol. i. sermon 15. Burnet's Exposition of security for the due discharge of their of the 39th Article of the Church of England. fice, namely, that of an oath, is required Herpot's Essay on Truths of Importance, from a church warden and an archbishop; and Doctrines of Oaths. Doddridge's Lecfrom a petty constable and the chief justice||tures, lec. 189. Tillotson's 22d Sermon. of England. Oaths, however, are lawful, Wolsely's Unreasonableness of Atheism, p. and whatever be the form, the signification || 152. is the same." It is evident that so far as Oath of allegiance is as follows: “I, A. atheism prevails, oaths can be of no use. B. do sincerely promise and swear, that I "Remove God once out of heaven, and will be faithful, and bear true allegiance to there will never be any gods upon earth. his Majesty, King George. So help me If man's nature had not something of sub- God." This is taken by Protestant dissentjection in it to a Supreme Being, and inhe-ing ministers, when licensed by the civil rent principles, obliging him how to behave magistrate; as is also the following: himself toward God and toward the rest of the world, Government could never have been introduced, nor thought of. Nor can there be the least mutual security between governors and governed, where no God is admitted. For it is acknowledging of God in his supreme judgment over the world, that is the ground of an oath, and upon which the validity of all human engagements depend." Historians have justly remarked, that when the reverence for an oath began to be diminished among the Romans, and the loose Epicurean system, which discard-realm. So help me God." ed the belief of Providence, was introduced, OBEDIENCE, the performance of the the Roman honour and prosperity from that commands of a superior. Obedience to God period began to decline. The Quakers may be considered, 1. As virtual, which refuse to swear upon any occasion, found- consists in a belief of the Gospel, of the hoing their scruples concerning the lawfulness liness and equity of its precepts, of the truth of oaths upon our Saviour's prohibition, of its promises, and a true repentance of all Swear not at all,' Matt. v. 34. But it our sins.-2. Actual obedience, which is the seems our Lord there referred to the vi- practice and exercise of the several graces cious, wanton and unauthorised swearing in and duties of Christianity.-3. Perfect obecommon discourse, and not to judicial oaths,dience, which is the exact conformity of our for he himself answered when interrogated upon oath, Matt. xxvi. 63, 64. Mark xiv. 61. The apostle Paul also makes use of expressions which contain the nature of oaths, Rom. i. 9. 1 Cor. xv. 31. 2 Cor. i. 18 Gal. i. 20. Heb. vi. 13, 17. Oaths are nugatory, that is, carry with them no proper