nearest relations, is conducted to the,,nounced against all who shall attempt to bishop, who, after mass and an anthem make her break her vows. In some (the subject of which is, "that she ought few instances, perhaps, it may have to have her lamp lighted, because the happened that nunneries, monasteries, bridegroom is coming to meet her") &c. may have been useful as well to pronounces the benediction: then she morality and religion as to literature; rises up, and the bishop consecrates the in the gross, however, they have been new habit, sprinkling it with holy water. highly prejudicial; and however well When the candidate has put on her re- they might be supposed to do when ligious habit, she presents herself before viewed in theory, in fact they are unthe bishop, and sings on her knees natural and impious. It was surely far Ancilla Christi sum, &c. then she re- from the intention of Providence to seceives the veil, and afterwards the ring,clude youth and beauty in a cloister, or by which she is married to Christ; and, to deny them the innocent enjoyment lastly, the crown of virginity. When of their years and sex. See MONASshe is crowned, an anathema is de-TERY.

Doctrine of oaths; Doddridge's Lectures, lect 189; Tillotson's 22d Sermon; Wolsely's Unreasonableness of Atheism, p. 152.

Oath of allegiance is as follows: "I, A. B. do sincerely promise and swear, that I will be faithful, and bear true allegiance to his Majesty, King George. So help me God." This is taken by Protestant dissenting ministers, when licensed by the civil magistrates, as is also the following:

rent principles, obliging him how to behave 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 govern. ed, 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 Oath of Supremacy; "I, A. B. do began to be diminished among the Ro- swear, that I do from my heart abhor, mans, and the loose Epicurian system, detest, and abjure, as impious and hewhich discarded the belief of Provi- retical, that damnable doctrine and podence, was introduced, the Roman ho- sitions, that princes excommunicated or nour and prosperity from that period deprived by the Pope, or any authority began to decline. "The Quakers re- of the see of Rome, may be deposed or fuse to swear upon any occasion, found-murdered by their subjects, or any other ing their scruples concerning the law-whatsoever. And I do declare, that no fulness of oaths, upon our Saviour's foreign prince, person, prelate, state, or prohibition, "Swear not at all," Matt. potentate, hath, or ought to have, any v. 34. But it seems our Lord there re-jurisdiction; power, pre-eminence, or ferred to the vicious, wanton, and un-authority, ecclesiastical or spiritual, authorized swearing in common dis- within this realm. So help me God." course, and not to judicial oaths; for he OBEDIENCE, the performance of himself answered when interrogated the commands of a superior. Obediupon oath, Matt. xxvi. 63, 64. Mark ence to God may be considered, 1. As xiv. 61. The apostle Paul also makes virtual, which consists in a belief of the use of expressions which contain the Gospel, of the holiness and equity of its nature of oaths, Rom. i. 9, 1 Cor. xv. 31. precepts, of the truth of its promises, 2 Cor. i. 18. Gal. i. 20. Heb. vi. 13. 17. || and a true repentance of all our sins. Oaths are nugatory, that is, carry with -2, Actual obedience, which is the practhem no proper force or obligation, tice and exercise of the several graces unless we believe that God will punish and duties of Christianity.-3. Perfect false swearing with more severity than obedience, which is the exact confora simple lie or breach of promise; formity of our hearts and lives to the law which belief there are the following of God, without the least imperfection. reasons: 1. Perjury is a sin of greater deliberation.-2. It violates a superior confidence.-3. God directed the Israel. ites to swear by his name, Deut. vi. 13. 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.

This last is only peculiar to a glorified state. The obligation we are under to obedience arises, 1. From the relation we stand in to God as creatures, Psalm xcv. 6-2. From the law he hath revealed to us in his word, Psalm cxix. 3. 2 Peter, i. 5. 7.-3. From the blessings of his providence we are constantly receiving, Acts, xiv. 17. Psalm cxlv.4. From the love and goodness of God in the grand work of redemption, 1. Cor. "Promissary oaths are not binding vi. 20. As to the nature of this obedi where the promise itself would not be so. ence, it must be, 1. Active, not only See PROMISES. As oaths are designed avoiding what is prohibited, but perfor the security of the imposer, it is forming what is commanded, Col. iii. 8. manifest that they must be interpreted 10-2. Personal; for though Christ has and performed in the sense in which the obeyed the law for us as a covenant of imposer intends them." Oaths, also, works, yet he hath not abrogated it as must never be taken but in matters of a rule of life, Rom. vii. 22. Rom. iii. 31. importance, nor irreverently, and with--3. Sincere, Psalm li 6. 1 Tim. i. 5.— out godly fear. Paley's Mor. Phil. ch. 4. Affectionate, springing from love, and 16. vol. i. Grot. de Jure, 1. 11. c. 13. § not from terror, 1 John v. 19. 1 John 21; Barrow's Works, vol. i. ser. 15; ii. 5. 2 Cor. v. 14.-5. Diligent, not Burnet's Exposition of the 39th Article slothfully, Gal. i. 16. Psalm xviii. 44. of the Church of England; Herport's Rom. xii. 11.-6. Conspicuous and open Essay on Truths of Importance, and Phil. ii.15. Matt. v. 16.-7. Universa

OBLIGATION, is that by which we are bound to the performance of any action. 1. Rational obligation is that which arises from reason, abstractly taken, to do or forbear certain actions.-2. Au

from the commands of a superior, or one who has a right or authority to prescribe rules to others-3. Moral obligation is that by which we are bound to perform

not one duty, but all must be performed, 2. Pet. i. 5. 10.-8. Ferpetual, at all times, places, and occasions, Rom. ii. 7. Gal. vi. 9. The advantages of obedience are these, 1. It adorns the Gospel, Tit. ii. 10.-2. It is evidential of grace, 2 Cor.thoritative obligation is that which arises v. 17.-3. It rejoices the hearts of the ministers and people of God, 3 John 2, 2 Thess. i. 19, 20-4. It silences gainsayers, 2 Pet. i. 11, 12.-5. Encourages the saints, while it approves the luke-that which is right, and to avoid that warm, Matt. v. 16.-6. Affords peace to which is wrong. It is a moral necessity the subject of it, Psalm xxv. 12, 13. of doing actions or forbearing them; Acts xxiv. 16.-7. It powerfully recom- that is, such a necessity as whoever mends religion, as that which is both de- breaks through it, is, ipso facta, worthy lightful and practicable, Col. i. 10.-8. It of blame for so doing. Various, however, is the forerunner and evidence of eternal have been the opinions concerning the glory, Rom. vi. 22. Rev. xxii. 14. See ground of moral obligation, or what it HOLINESS, SANCTIFICATION: Char-arises from. One says, from the moral nock's Works, vol. xi. p. 1212; Tillotson's Sermons, ser. 122, 123′; Saurin's Sermons vol. i. ser 4; Ridgly's Body of Divinity, qu. 92.

fitness of things; another, because it is conformable to reason and nature; another, because it is conformable to truth; and another, because it is expedient, and promotes the public good. A late writer has defined obligation to be "a state of mind perceiving the reasons for acting, or forbearing to act." But I confess this has a difficulty in it to me; because it carries with it an idea that if a man should by his habitual practice of iniquity be so hardened as to lose a sense of duty, and not perceive the reasons why he should act morally, then he is under no obligation, And thus a depraved man might say he is under no obligation to obey the laws of the land, because, through his desire of living a licentious

OBEDIENCE OF CHRIST is generally divided into active and passive. His active obedience implies what he did: his passive what he suffered. Some divines distinguish these. They refer our pardon to his passive, and our title to glory to his active obedience: though, Dr. Owen observes, that it cannot be clearly evinced that there is any such thing in propriety of speech as passive obedience obeying is doing, to which passion or suffering doth not belong. Of the active obedience of Christ the Scriptures assure us that he took upon him the form of a servant, and really be-life, he is led to suppose that there came one, Is. xlix. 3. Phil. ii. 5. Heb. viii. He was subject to the law of God, "He was made under the law;" the judicial or civil law of the Jews; the ceremonial law, and the moral law, Matt. xvii. 24. 27. Luke ii. 22. Psalm xl. 7. 8. He was obedient to the law of nature; he was in a state of subjection to his parents; and he fulfilled the commands of his heavenly Father as it respected the first and second table. His obedience, 1. Was voluntary, Psalm xl. 6.-2. Complete, 1 Peter, ii. 22.-3. Wrought out in the room and stead of his people, Rom. x. 4. Rom. v. 19.-gation to virtue is eternal and immuta4. Well pleasing and acceptable, in the sight of God. See ATONEMENT; Death and Sufferings of Christ.

OBLATI, secular persons who devoted themselves and their estates to some monastery, into which they were admitted as a kind of lay-brothers. The form of their admission was putting the bell-ropes of their church round their necks, as a mark of servitude. They wore a religious habit, but different from that of the monks.

should be none. In my opinion, a difference should be made between obligation and a sense of it. Moral obligation, I think, arises from the will of God, as revealed in the light and law of nature, and in his word. This is binding upon all men, because there is no situation in which mankind have not either one or the other of these. We find, however, that the generality of men are so far sunk in depravity, that a sense of obligation is nearly or quite lost. "Still, however, their losing the sense does not render the obligation less strong. "Obli

ble, but the sense of it is lost by sin." See Warburton's Legation, vol. i.‍p. 38. 46, &c. Paley's Moral philosophy, p. 54, vol. i. Robinson's Preface to the Fourth Volume of Saurin's Sermons; Mason's Christian Morals, ser 23, p. 256, vol. ii. Doddridge's Lect. lect. 52; Grove's Phil. vol. ii. p. 66.

OBSERVATION. See MIND.

ECONOMY. See DISPENSATION. ECONOMISTS, a sect of philosophers in France, who have made a great

OMNIPOTENCE OF GOD is his almighty power. This is essential to his nature as an infinite, independent, and perfect being. The power of God is divided into absolute, and ordinate or

noise in Europe, and are generally sup posed to have been unfriendly to religion. The founder of this sect was Dr. Duquesnoi, who had so well insinuated himself into the favour of Louis XV. that the king used to call him his Think-actual. Absolute is that whereby God er. The sect was called Economists, is able to do that which he will not do, because the economy and order to be but is possible to be done. Ordinate is introduced into the finances, and other that whereby he doeth that which he means of alleviating the distresses of the hath decreed to do. The power of God people, were perpetually in their mouths. may be more especially seen, 1. In creaThe abbe Barruel admits that there maytion, Rom. i. 20. Genesis, i.-2. In the have been some few of them who direct-preservation of his creatures, Heb. i. 3. ed their speculations to no other object; Col. i. 16, 17. Jeb, xxvi.-3. In the rebut he brings very sufficient proof that demption of men by Christ, Luke, i. the aim of the majority of the sect was 35, 37. Eph. i. 19.-4. In the converto distribute the writings of Voltaire, sion of sinners, Psal. cx. 3. 2 Cor. iv. 7. Diderot, and others, and thus to eradicate from the minds of the people all reverence for divine revelation. See PHILOSOPHISTS.

Rom, i. 16.-5, In the continuation and success of the Gospel in the world, Matt. xiii. 31. 32-6. In the final perseverance of the saints, 1 Pet. i. 5.-7. In OFFERING, or OBLATION, denotes the resurrection of the dead, 1 Cor. xv. whatever is sacrificed or consumed in-8. In making the righteous happy for the worship of God. For an account of ever, and punishing the wicked, Phil. the various offerings under the law, theiii. 21. Matt. xxv, 34, &c. See Gill's reader is referred to the book of Leviticus. See also SACRIFICE. OFFICERS CHURCH See CHURCH, DEACON, ELDER.

Body of Div. vol. i, oct. edit. p. 77;
Charnock's Works, vol, i. p. 423; Sau-
rin's Sermons, vol. i. p. 157; Tillotson's
Sermons, ser. 152.

OFFICES OF CHRIST are geneOMNIPRESENCE OF GOD, is rally considered as threefold. 1. A pro- his ubiquity, or his being present in phet to enlighten and instruct, John, vi. every place. This may be argued from 14. John, iii. 2.-2. a priest to make his infinity, Ps. cxxxix. his power, atonement for his people, Isaiah, liii.which is every where, Heb. i. 3; his Heb. viii.-3. A king to reign in, and providence, Acts, xvii. 27, 28, which suprule over them, Zech. xi. 9. Psal. ii. 6. || plies all. As he is a Spirit, he is so omSee articles INTERCESSSION, MEDIA-nipresent as not to be mixed with the TOR, &c. creature, or divided, part in one place, OMEN is a word which, in its pro-and part in another; nor is he multiper sense, signifies a sign or indication plied or extended, but is essentially preof some future event, especially of an sent every where. From the considera alarming nature. Against the belief of tion of this attribute we should learn to omens it is observed, that it is contrary fear and reverence God, Psal. Ixxxix. to every principle of sound philosophy; 7. To derive consolation in the hour of and whoever has studied the writings of distress, Is. xliii, 2. Ps. xlvi. 1. To be ac. St. Paul must be convinced that it is in- tive and diligent in holy services, Psal. consistent with the spirit of genuine cxix. 168. See Charnock's Works, vol. Christianity. We cannot pretend to i. p. 240; Abernethy's Sermons, ser. 7; discuss the subject here, but will pre-Howe's Works, vol. i. p. 108, 110; Sausent the reader with a quotation on the other side of the question. "Though it be true," says Mr. Toplady, "that all omens are not worthy of observa- OMNISCIENCE OF GOD is that tion, and though they should never be so perfection by which he knows all things, regarded as to shock our fortitude, or and is, 1. Infinite knowledge, Ps. cxlvii. diminish our confidence in God, still 5.-2. Eternally, generally called fore. they are not to be constantly despised. knowledge, Acts, xv. 18. Isa xlvi. 10, Small incidents have sometimes been Eph. i. 4. Acts, ii. 23.-3. Universal, prelusive to great events; nor is there extending to all person, times, places, any superstition in noticing these appa- and things, Heb. iv. 13. Psalm 1. 10. &c. rent prognostications, though there may-4. Perfect, relating to what is past, be much superstition in being either too present, and to come. He knows all by indiscriminately or too deeply swayed his own essence, and not derived from by them."-Toplady's Works, vol. iv. any other; not successively, as we do, p. 192. but independently, distinctly, infallibly,

rin's Sermons, vol. i. ser. 3; Gill's Bo dy of Div. b. i: Spect. vol. viii. No. 565, 571; Tillotson's Sermons, ser. 154.

ing that they were in being in the days of Julian, commonly called the apostate, and that this emperor himself consulted them; nay, farther, say they, history makes mention of several laws publish

and perpetually, Jer. x. 6, 7. Rom. xi. 33.-5. This knowledge is peculiar to himself, Mark, xiii. 32. Job, xxxvi. 4. and not communicable to any creature. -6. It is incomprehensible to us how God knows all things, yet it is evidented by the Christian emperors. Theodothat he does; for to suppose otherwise is to suppose him an imperfect being. and directly contrary to the revelation he has given of himself, 1 John, iii. 20. Job xxviii. 24. Job, xxi. 22. See Charnock's Works, vol. i. p. 271: Abernethy's Sermons, vol. i. p. 290, 306; Howe's Works, vol. i. p. 102, 103; Gill's Div. vol. i. p. 85, oct.

OPHITES. See SERPENTINIANS. OPINION is that judgment which the mind forms of any proposition, for the truth or falsehood of which there is not sufficient evidence to produce absolute belief.

sius, Gratian, and Valentinian, to punish persons who interrogated them, even in their days; and that the Epicureans were the first who made a jest of this superstition, and exposed the roguery of its priests to the people.

vour to invalidate, may equally give up the most respectable traditions and relations of every kind.

But on the other side it is observed, 1. That the question, properly stated, is not, Whether oracles became extinct immediately upon the birth of Christ, or from the very moment he was born; but, Whether they fell gradually into disesteem, and ceased as Christ and his Gospel became known to mankind? And that they did so is most certain ORACLE, among the Heathens, was from the concurrent testimonies of the the answer which the gods were sup-fathers, which whoever would endeaposed to give to those who consulted them upon any affair of importance. It is also used for the god who was thought to give the answer, and for 2dly, But did not Julian the apostate the space where it was given. Learn- consult these oracles? We answer in ed men are much divided as to the source the negative: he had, indeed, recourse of these oracles. Some suppose that to magical operations, but it was because they were only the invention of priests; oracles had already ceased; for he bewhile others conceive that there was a wailed the loss of them, and assigned diabolical agency employed in the busi- pitiful reasons for it; which St. Cyril ness. There are, as one observes, se- has vigorously refuted, saying, that he veral circumstances leading to the for-never could have offered such, but from mer hypothesis: such as the gloomy solemnity with which many of them were delivered in caves and subterraneous caverns; the numerous and disagreeable ceremonies enjoined, as sometimes 3dly, The Christian emperors do, insleeping in the skins of beasts, bathing, deed, seem to condemn the superstition and expensive sacrifices; the ambigu-|| and idolatry of those who were still for ous and unsatisfactory answers fre- consulting oracles; but the edicts of quently returned: these look very much those princes do not prove that oracles like the contrivances of artful priests to actually existed in their times, any disguise their villany; the medium of more than that they ceased in consepriests, speaking images, vocal groves,quence of their laws. It is certain that &c. seem much to confirm it. On the other hand, if we may credit the relation of ancient writers, either among Heathens or Christians, this hypothesis will hardly account for many of the instances they mention. And since it cannot be proved either impossible or unscriptural, is it not probable that God might sometimes permit an intercourse with infernal spirits, with a design, in the end, to turn this and every other circumstance to his own glory?

an unwillingness to acknowledge, that, when the world had received the light of Christ, the dominion of the devil was at an end.

they were for the most part extinct before the conversion of Constantine,

4thly, Some Epicureans might make 4 jest of this superstition; however, the Epicurean philosopher Celsus, in the second century of the church, was for crying up the excellency of several ora. cles, as appears at large from Origen's seventh book against him.

Among the Jews there were several sorts of real oracles. They had, first, oracles that were delivered viva voce; Respecting the cessation of these ora- as when God spake to Moses face to cles, there have been a variety of opin-face, and as one friend speaks to ano. ions. It has been generally held, indeed, that oracles ceased at the birth of Jesus Christ; yet some have endeavour ed to maintain the contrary, by show

ther, Numb. xii. 8. Secondly, Prophetical dreams sent by God; as the dreams which Gods ent to Joseph, and which "foretold his future greatness, Gen. xxvii.