NORTH AMERICA.
United States.
See Canada; Mexico;
NORTH, BROWNLOW: Evangelist of the Free Church of Scotland; b. at Chelsea (a suburb of London) Jan. 6, 1810; d. at Tullichewan Castle (15 m. n.w. of Glasgow) Nov. 9, 1875. He was a grandson of Brownlow North, bishop of Winchester, and a grandnephew of Lord North. He studied at Eaton, and at Magdalen College, Oxford, and graduated from the university in 1842, with a view to holy orders, but was refused ordination. He had no settled occupation, and the most of his time was spent on the estates of relatives in Scotland. He was careless of religious duties, and known as a seeker of pleasure, until Nov., 1854, when, as he was visiting at Dallas Moors, Scotland, his whole spiritual nature underwent a radical change. For months he read nothing but the Bible, meanwhile conducting religious meetings. His success as an evangelist was rapid, and during later years he visited every important town in Scotland and some places in England. In 1859 the Free Church of Scotland formally recognized him as an evangelist. He took part in the great revivals of Ireland in 1859 and Scotland in 1860. Bibliography: K. Moody Stuart, Brownlow North, Records
and Recollections, London, 1879.
NORTH, FRANK MASON: Methodist Episcopalian; b. in New York City Mar. 3, 1850. He was educated at Wesleyan University, Middletown, Conn. (A.B. 1872), after which he held pastorates at Florida, N. Y. (1873-74), Amenia, N. Y. (1874- 1877), Cold Spring, N. Y. (1877-78), Church of the Saviour, New York City (1879-81), White Plains, N. Y. (1882-83), Calvary Church, New York City (1884-86), and Middletown, Conn. (1887-91). Since 1892 he has been corresponding secretary of the New York City Church Extension and Missionary Society of the Methodist Episcopal Church, and also editor of The Christian City. He is noted for an extended activity in the direction of church federation and in
Norton
Norway
THE NEW SCHAFF-HERZOG
the work of the Evangelical Alliance, as well as in philanthropic enterprises.
NORTON, ANDREWS: American Unitarian; b. at Hingham, Mass., Dec. 31, 1786; d. at Newport, R. I., Sept. 18, 1853. He passed in 1801 from the Derby Academy at Hingham to Harvard, where he was graduated in 1S04. He then studied theology and preached for a short time during 1809 at Augusta, Me.; in Oct., 1809, he became tutor in Bowdoin College, and in IS 11 tutor of mathematics at Harvard for a few months. Theology in New England was then in a very excited condition. In 1812 he published The General Repository, a liberal theological journal. It was too scholarly and perhaps too bold for the public and lived only two years. In 1813 he became librarian of Harvard College and lecturer on Biblical criticism and hermeneutics. In 1814 he published the writings of his deceased friend, Charles Eliot. When the Harvard Divinity School was founded in 1819 Norton was elected professor of Biblical literature; he filled that chair until 1830 and took an active part in all university matters.
After giving up the professorship he occupied himself without rest in literary and theological researches. In 1833 he issued A Statement of Reasons for not Believing the Doctrine of Trinitarians Concerning the Nature of God and the Person of Christ (Cambridge, 11th ed., 1876). In 1833 and 1834, with his friend Charles Folsom, he edited The Select Journal of Foreign Periodical Literature. In 1819 he had begun his most important work, The Evidences of the Genuineness of the Gospels (3 vols., Boston, 18.37^4; 2d ed., 1846; summary in one volume, 1807). Norton published also several addresses, including a Discourse on the Latest Form of Infidelity (Cambridge, 1839), a refutation of Strauss's views, many valuable articles in the North American Review, the Christian Examiner, and the Christian Disciple, and several hymns of no mean merit. He collected a few of his shorter writings in Tracts Concerning Christianity (Cambridge, 1852). C. E. Norton edited his unfinished Internal Evidences of the Genuineness of the Gospels (Boston, 1855).
Although he was one of the leaders of the liberal school of theology, he was opposed to the name " Unitarian " and to the founding of the " Unitarian Association." His book upon the genuineness of the Gospels is the chief work upon that subject in the nineteenth century in the English language, but the theological position of its author was largely a bar to its acceptance in several orthodox circles. He attacked Strauss with vigor as a Judas. He was with his whole heart and in all relations of life a Christian, and he devoted himself to the most unwearying study of the Scriptures, but by no means lost sight of other interests. He did much to open the treasures of foreign literatures to his countrymen. Caspar Rene Gregory. Bibliography: J. H. Allen, in American Church History
Series, x. 207-209, New York, 1894.
NORTON, JOHN : Puritan and Pilgrim divine; b. at Bishop Stratford (11 m. n. e. of Hertford), Hertfordshire, England, May 9, 1606; d. at Boston, Mass., Apr. 5, 1663. He was educated at Cambridge (B. A., 1627); became tutor in the grammar-school at Stratford, and curate; his dislike for ceremonies led
him to embrace Puritanism, and in 1635 he emigrated to America, preaching thereafter at Plymouth, and at Ipswich after 1636. He was appointed to write an answer to the questions on church government of William Appolonius of Middleberg, Holland, which resulted in his Responsio ad totam qumstionum syllogen (London, 1648). He was influential in the Cambridge Synod of 1646 which drew up the Cambridge Platform. In 1652, on the death of John Cotton, he was called to Boston, bul not installed till 1656. He was a violent opponent of the Quakers, and by appointment of the Massachusetts council wrote against them his Heart oj New England Rent at the Blasphemies of the Present Generation (" Cambridge in New England," 1659) He was also directed by the General Court of Massachusetts to refute William Pynchon's Meritorioui Price of our Redemption (1650), which resulted in his Discussion of That Great Point in Divinity, the Sufferings of Christ (1653). Besides the works already named, he wrote: A Brief .Treatise containing the Doctrine of Godlinesse (London, 1 647) ; The Orthodox Evangelical (1654); Abel Being Dead Yet Speaketh, or the Life and Death of Mr. John Cotton (1658; reprinted, with memoir, New York, 1842) ; a Brie) Catechism Containing the Doctrine of Godliness ("Cambridge, New England," 1660, new ed., 1666); and the posthumously published Three Choice and Profitable Sermons ("Cambridge, New England," 1664). His unpublished manuscript, Body of Divinity, is in the keeping of the Massachusetts Historical Society.
Bibliography: A. W. Maclure, in Lives of the Chief Fatheri of New England, ii. 175-248, Boston, 1870; J. B. Felt, Eccl. Hist, of New England, vol. i., passim, Boston, 1855; W. B. Sprague, Annals of the American Pulpit, i. 54-59, New York, 1859; W. Walker, Creeds and Platforms oj Congregationalism, New York, 1893; idem, in American Church History Series, iii. 174, 177, 216; F. H. Foster, Genetic Hist, of the New England Theology, Chicago, 1907; DNB, xli. 214-215.
NORTON, THOMAS. See Steenhold, Thomas.
NORWAY: The northernmost country ol Europe (capital Christiania), bounded on the north by the Arctic Ocean, on the east by Sweden, on the south by the Skager Rack, and on the west by the North Sea and the Atlantic Ocean; area, 124,129 square miles; population (1900) 2,239,880. After
the futile attempts of King Hakon the
Early Good (d. 961) to introduce Christianity
Christian into Norway, the two Kings Olav
Conversion. Tryggvesson (995-1000) and Olav
Haraldson, surnamed the Holy (1015- 1030), finally succeeded in establishing the new religion. Prior to this, Norway was under the control of the Vikings (or bands of warriors, who would invade neighboring countries, plundering and burning or otherwise destroying what they could not carry away), who held sway for 200 years. It was while on these crusades into the different adjacent countries that these Viking bands came in touch with Christianity, the leaders just mentioned being baptized, the first in England, the second in Normandy. Both of them set themselves the task ot Christianizing their mother country, to which end they brought back with them bishops and priests from England who preached to the people, exhorting