wherewith the Popish constitution || impieties therein perpetrated, Rev. was formed, and has been supported; xvii. 5. 2 Thess. ii. 7.* and horrid are the scenes of secret God and of the Father and of Christ, Coloss. ii. 2. the mystery of the faith, 1 Tim. iii. 9. it is so denominated" in reference to the silence or concealment under which it was kept." The Greek word rendered mystery, is something that does not lie open to common view, but is hid or concealed, not wholly but in some certain respects; so that men can have only dark and imperfect views of it; whether the darkness or imperfection of their views arise from the nature of the thing itself, or from some obscurity in the manner of revealing it. Agreeably to this explanation of the word myste-understand the expression as signifying 7, we offer the following observations. But the apostle says, great is the mystery of godliness, not, great was the mystery formerly. When Paul speaks of acknowledging the mystery of God and of the Father and of Christ, how unnatural and absurd is it to that Christians should acknowledge that 1. It cannot be justly said that a thing is there was formerly, but not now, a mystery altogether unknown, while it is a mystery of God and of the Father and of Christ! Thus it was a mystery under the Old Tes- Or, when he speaks of keeping the mystery tament dispensation, that God would call of the faith, to understand him as speaking the Gentiles and receive them into his of what is now no mystery at all, however church, Eph. iii. 4, 5, 6. yet it was not much it might be so under the Old Testawholly unknown under that dispensation: ment dispensation! The word as it is used it was plainly revealed in the Old Testa- in these texts suggests the notion of a thing ment that God would give the Heathen to which as to the being of it is certainly the Messiah for his inheritance and that in known; but which as to the manner of its his name the Gentiles should trust, Psal. being, and as to the degree of its perfection ii. 8. Isai, xi. 10. See Isai. xlii. 1, 4, 6. and excellency is still unknown. Thus though Jerem. xvi. 19. Mal. i. 11. and other places. the things revealed in the gospel, such as, It cannot be conceived, that such clear pre- that the Father and the Son are one, that dictions would not be understood under the the same Divine Person is both the root Old Testament dispensation. When the and the offspring of Jesse, that true believapostle, therefore, says, that the calling of ers dwell in Christ and he in them, are in the Gentiles was a mystery hid or not made one respect clearly revealed; yet in another known to the sons of men, we must under- respect they are still mysteries, res clause, stand the expression not absolutely, but ac- arcane, vel abscondite, things hidden or uncording to the import of the particle as, known; not only because human reason with which the apostle introduces his re- could never have discovered them, had not striction or explication; as it is now reveal-|| God been pleased to reveal them; but also ed unto his holy apostles and prophets by the because, even when they are revealed, huSpirit, that is, it was not known with regard man reason cannot of itself truly appreto the manner and circumstances of it; hend, much less fully comprehend them, such as, the miracles performed by the and because even those, to whom they are apostles; their rapid progress in the con- made known by Divine and supernatural version of the Gentiles; the clear mani- illumination, have still but very dark and festation of those gospel truths which had imperfect views of them; they are still been seen, but obscurely, under the Old unable to comprehend the manner of them; Testament dispensation; the great know- unable to answer all objections and to solve ledge of these truths and the eminent piety || all difficulties, that may be raised concernthat were to be attained by many Gentile ing them. The calling of the Gentiles converts; the rejection of the Jews and seems one of the plainest instances of what the subversion of their polity; and the has been contended for as the only scriptriumph of the gospel over the ancient hea- tural acceptation of the word mystery. And then idolatry. yet the apostle found the calling of the gentiles, as connected with the rejection of the Jews, even after it was openly revealed, to have much in its nature, dark and inconceivable; and therefore when discoursing of it, he cries out, O the depth of the riches both of the wisdom and knowledge of God! how unsearchable are his 2. It cannot be justly said of what is called a mystery, that, when revealed, it is a mystery, in a scriptural sense of the word, no longer. Thus it is revealed, that God was manifest in the flesh; but is still a mystery of Godliness. It has been said, that, when the gospel is called the mystery of N NAA TAAMAN, the general of BENHADAD the Syrian's army. He was highly esteemed by his master, because he had saved Syria from ruin, probably in the battle where Ahab gave Benhadad his last defeat, or at the siege of Ramoth-gilead, when Ahab was slain: but he was sore afflicted with a leprosy. An Hebrew captive, who served in his family, happened to say to her mistress, that if Naaman would apply to Elisha the prophet in Israel, he would quickly cure him. On this hint, Naaman resolved to make a trial; and Benhadad imagining that Jehoram king of Israel had the prophets under his direction, wrote him a letter, to see that he got his general cured of his distemper. Elisha soon eased Jehoram of his perplexity, by bidding him send Naaman to him, and the power of God of Israel should be discovered in his cure. Naaman, with his chariots and train, presented himself at the door of Elisha. That Elisha might maintain a due distance from lepers, and might mortify Naaman's pride, and manifest that the cure was wholly of God, he only sent him forth orders to go wash himself seven times in Jordan. Enraged that Elisha marked so little regard for him, and that he came not forth, and by prayer and stroaking of his body, cured him, Naaman intended N. NAA to pour contempt on his orders; and the rather, that he thought Abana and Pharpar, rivers of Damascus, were preferable to all the rivers of Israel. His servants begged him to think how chearfully he would have done or undergone the most difficult operation to get rid of his disease, had the prophet commanded it; and why should he then stick at a thing so very simple and easy? Naaman was persuaded and in conformity to the seven-fold sprinkling of the leper, washed himself seven times in Jordan, and was perfectly cured. He returned to Elisha, and offered him a present; but it was not accepted. He then professed his faith in the God of Israel as the only true God, and craved two mules burden of Israelitish earth, to build an altar for sacrificing to him alone; and asked the forgiveness of his bowing of him self in the house of Rimmon, the idol of Syria, as he attended his master to the temple. Elisha granted him his desired quantity of earth, and bid him go in peace. Some imagine, he asked indulgence in future idolatry, which he thought his office of supporting the king obliged him to act; but it is perhaps as just to understand the text, of forgiveness of what he had done; for it may be read, When my master went to the house of Rimmon-he leaned on my hand, and I bow mentioned plainly and without any figure or emblem is said to be a mystery. Such is the mystery of God manifested in the flesh. Such is the mystery of God, and of the Father and of Christ. In this case, though the object be in some respect revealed; yet in another respect, it is hidden; it is still a mystery. In this sense, the different articles of evangelical doctrine, however plainly deciared, are still mysteries. Such are the mysteries of which gospel-ministers are Stewards, 1 Cor. iv. 1. 2 D NABAL, a rich, but very churlish man, of the tribe of Judah, and race of Caleb: he had numerous flocks, which had their pasture about South Carmel, near Maon. David, in his exile, lurked in the neighbouring wil ed down myself in the house of Rim- || with the money you got; but, to pumon, the Lord pardon thy servant nish your covetousness, falsehood, concerning this thing. Naaman went and treachery, the leprosy of Naaman off very joyful; but Gehazi, Elisha's shall cleave to you and your posterity. servant, displeased with his master We suppose Naaman soon after eifor refusing his present soon overtook ther died, or quited his post in the him. Naaman humbly alighted from Syrian army, that he might not lead it his chariot, and asked him what was against the Hebrews, and Hazael behis desire. He falsely told him, that came general in his room, 2 Kings v. two young prophets from mount Luke iv. 27...... Ephraim were just come to his master, who were in necessitous circumstances, and needed each a suit of clothes and some money. Naaman was so touched with gratitude, that he never once considered how unlikely it was that Elisha would ask a talent of sil-derness of Paran. He and his men ver for two young scholars, urged Gehazi to take two talents instead of one, which were about $ 3041 67 cents, and sent his servants to carry them as far as Gehazi would permit. Whenever Gehazi had laid this present up as secretly as he could, he presented himself before Elisha, who asked him where he had been. He denied that he had been any where out of the way. Elisha told him, that by the discoveries of God's Spirit, he saw him, when Naaman turned back to meet him; and added, you, at this season, so very improper, intend to buy fields, vineyards, and oliveyards, not only did no hurt to Nabal's flocks, but protected them from the Arabs, and from wild beasts, and assisted the herdsmen in every thing they could. When Nabal held his shearing-feast, David, in the most discreet manner, sent to desire a present of what part of the provision he pleased. Nabal, in the most harsh and surly manner, told David's messengers, that he knew better things than to give his servants provision to a contemptible. fellow who had run away from his master, and to his partisans. Informed of this rudeness, David rashly resolved immediately to put Nabal, and * The following reflections of Mr. Hen- and not except any house of Rimmon. 2. ry on Naaman's reservation are of more Though we are encouraged to pray for the value than a great deal of cold criticism. sins we have committed; yet if we ask a "Naaman," says he, "reserved himself a dispensation to go on ir any sin for the faliberty to bow in the house of Rimmon, inture, we mock God and deceive ourselves. complaisance to the king bis master and 3. Those that know not how to quit a place according to the duty of his place; in this at court, when they cannot keep it withthing he must be excused. He owns heout siuning against God and wronging ought not to do it, but that he cannot otherwise keep his place; protests his bowing is not, nor ever shall be, as it had been, in honour to the idol, but only in honour to the king; and therefore he hopes God will forgive him. Perhaps, all things considered, this might be excusable in Naaman, though not justifiable but as to us, I am sure, 1. If, in covenanting with God, we make a reservation for any known sin, which we will continue to indulge our selves in, is a defeasance of his covenant. We must cast away all our transgressions, their consciences, do not rightly value the Divine favour. 4. Those that truly hate evil, will make conscience of abstaining from all appearances of evil. The prophet, though he cannot approve his dissembling of his religion, yet because his promise to offer no sacrifice to any god but the God of Israel only, and by asking pardon in this matter he shewed such a degree of conviction and ingenuity as gave hopes of improvement, the prophet took fair leave of him, and bade him go in peace. Young converts must be tenderly dealt with." all that he had, to the sword, as a means of deterring others from using him in like manner. Abigail, by her prudent behaviour, disarmed David's rage, and won his affection. As soon as Nabal her husband was sober, she told him into what danger his conduct had brought himself and family. The poor creature was so terrified, that he fell sick, and in ten days after died, as stupidly as he had lived; and not long after, Abigail was espoused to David, 1 Sam. xxv. NABOTH, an Israelite of the city of Jezreel. He had a fine garden hard by Ahab's palace; Abab required him either to sell it to him, or to|| exchange it with another. Naboth, attentive to the divine law, which prohibited the alienation of inheritances without necessity, or to sell them irredeemably, refused to sell or exchange the inheritance of his fathers. Ahab having taken the refusal extremely ill, Jezebel his wife bade him make himself easy, and she would get him the vineyard: she wrote letters in Ahab's name, and sealed them with his ring, requiring the magistrates of Jezreel to hold a fast, or perhaps rather a general court, and to suborn two or three wretched fellows to bear false witness against Naboth, that he had blasphemed God and the king, and thus condemn and put him to death. The abandoned inagistrates directly executed her orders. Naboth was stoned to death as a blasphemer, and Ahab took possession of the vineyard; but the vengeance of Heaven pursued him and his family, for the covetousness, hypocrisy, perjury, and murder committed in this affair, 1 Kings xxi. 2 Kings ix. 10. NADAB See AARON; JEROBOAM. NAHASH. See AMMON, JABESH. NAHOR, the son of Terah, grandson of another Nahor, and brother of Abraham. He fixed his residence at Haran in Mesopotamia, and which was sometimes called by his name. He married Milcha the daughter of his brother Haran, who was already deceased. By her he had eight sons, viz. Huz, or Uz, the father of the Ausites, on the west of the Euphra tes, in the land of Uz; Buz the father of the Buzites, of whom Elihu was descended; Kemuel, the father of the Camelites, and the Arameans, or Syrians; and Chesed, the father of at least one tribe of the Chaldeans; and Hazo, whom some carry into Persia, and make the father of the Hazoye, or Huzzans in Chusistan, or the Chosseans: and Pildash, whom Dr. Hyde seems fond of making the father of the Persians; Jidlaph, and Bethuel, the father of Laban and Rebekah. By a concubine called Reumah, Nahor had other four sons, viz. Tebah, Gaham, Thahash, and Maachah, Gen. xi. 22, 24, 26. and xxii. 20, 21, 22, and xxiv. 10. NAHUM; a prophet of the city of Elkosh, or Elkoshai, in Galilee. As he speaks of the Assyrian ravages of Egypt, and the destruction of No, as a thing past, and represents the Assyrian king as imagining an evil thing against the Lord, it is probable he prophesied just as either Sennacherib or Esarhaddon was returning from the ravage of Egypt, with an intention to destroy the kingdom of Judah, Nah. iii. 8, 9, 10. andi. 9. 11. Af ter a lofty description of God, the great subject of his short prophecy is the ruin of NINEVEH and the Assyrian empire. This he describes in a manner so pathetic and picturesque, and yet so plain, as is not to be exceeded by the greatest masters of oratory. Had Herodotus written his history of the Assyrians, or had it come to our hands, with what pleasure should we have seen the exact fulfilment of these predictions! NAIL; (1.) A horny substance on the point of men's fingers or toes, Deut. xxi. 12. (2.) A nail of iron, brass, or the like, for fixing boards together, or hanging things on, Judg iv. 21. Eliakim, and Jesus Christ, as prefigured by him, are likened to a 1 nail in a sure place, for hanging of ves- || divine favour and protection, and rea sels on. God made Eliakim the Jew-dy to be a prey to their enemies, ish minister of state, and on him did Exod. xxxii. 25. 2. Chron. xxviii. the subordinate rulers and the people 19. Before the fall, there was no sindepend. God established Jesus in ful, shameful, or hurtful nakedness: the office of Mediator, and on him as there was no sinful dispositions, no do all the persons of the elect, and part of the human body was improall their privileges, graces and duties,per for view; but sin entering, they and all the oracles of God, and ordi-knew they were naked; that they nances and government of the church, were become unholy and unrighteous; depend, Isa. xxii. 23, 2, 25. The and that they needed a covering for nail that came forth of Judah, is ei-these parts of their body, afterwards ther Zerubbabel, Nehemiah, or the called nakedness, Gen. iii, 7, 10, 11. Maccabees, who established the Jew-and ix. 22. The nakedness of the ish state; or rather Jesus Christ, who connects and establishes his church, and bears her and all her concerns, Zech. x. 4. The words of the wise are as nails fastened; the truths of God fixed in the heart, remain there perpetually, and make the soul cleave to Jesus and his church and ordinances, Eccl. xii. 14. The nails of brass which Daniel's fourth beast had, denotes the covetous robbery and ravage of the Romans, and their power to retain their conquered provinces, Dan. vii. 19. Christ's nailing of the ceremonial law to his Cross, imports, that by his death he fulfilled the sig-mentioned in the scripture, were nification thereof, and has abolished its binding force, Col. ii. 14. NAIN, or NAIM: a city where our Saviour restored the son of a widow to life, as they were carrying him out to his burial. It is generally said, that this place was near Endor, and about two miles south of Tabor;|| but Maundrell seems to think it was situated near the foot of mount Hermon, Luke vii. 8-11. NAIOTH. See RAMAH. || soul lies in being without holiness and righteousness imputed and inherent, but corrupt and guilty before God, Rev. iii. 18. The nakedness of the land, is the poverty, weakness, and ruinous condition thereof, or its shameful wickedness, Ezek. xvi. 8, 36, 37-Going naked, or almost so, was an emblem of distress, and of deprivation of comfort, Isa. xx. 3. Mic. i. 8. NAME, is properly that whereby a person or thing is called, to distinguish it from another. A great many of the names of persons and places founded on, and express some particular reason. These that begin or end in EL, or begin with JE, JEHO, Or end in IAH, bear a relation to God. As multitudes of persons and things had different names, it is no wonder to find them sometimes called by one name, and sometimes by the other. So Moses's father-in-law was called Reuel and Jethro; Isaac's younger son, Jacob and Israel; Jehoshaphat's grandson, Jehoahaz, Ahaziah, and Azariah, &c. &c. Some letters tou, especially vowels, E for A, &c. are altered in spelling of the same name, as Gashmu or Geshem, Achan or Achar, Sc. NAKED: (1.) Altogether unclothed or uncovered, Gen. ii. 25. (2.) Having few clothes on, 1 Sam. xix. 24. John xxi. 7. (3.) Clearly seen, and fully known, Job xxvi. 6. Heb. iv. 13. (4.) Destitute of worldly Name, when ascribed to God or good things, Joh i. 21. (5.) Destitute, Christ, comprehends whatever he of innocency, holiness, and righte-makes himself known by. The name ousness inherent or imputed, and of God signifies, ('.) Himself, Psal. hence exposed to shame and misery, xxix. 2. and xxxiv. 3. and Ixi. 5. Rev. iii. 17, 18. (6.) Deprived of the (2.) His titles, Exod. iii. 13, 14. and |