Knight's Ordination; Neale's History of the Puritans; De Laune's Plea for the Nonconformists; Palmer's Nonconformists' 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. 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 Scotland 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, than 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 also called Cathari, from xatapos, pure, q. d. Puritans. Novatian first separated from the communion of pope Cornelius, on pretence of his being too easy in admitting to repentance those who had fallen off in times of persecution. He indulged his inclination to severity so far, as to deny that such as had fallen into gross sins, especially those who had apostatized from the faith under the persecution set on foot by Decius, were to be again received into the bosom of the church; grounding his opinion on that of St. Paul: "It is impossible for those "who were once enlightened, and have "tasted of the heavenly gift, &c. if they "shall fall away, to renew them again unto repentance," Heb. vi. 4 to 6. 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 softened and moderated the rigour of their master'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. NOVITIATE, a year of probation appointed for the trial of religious, whether or no they have a vocation, and the necessary qualities for living up to the rule, the observation whereof they are to bind themselves to by vow The novitiate lasts a year at least; in some houses more. It is esteemed the bed of the civil death of a novice, who expires to the world by profession. NUN, a woman, in several Christian countries, who devotes herself, in a cloister or nunnery, to a religious life. See article MONK. 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 church by the bishop. The virgin made a 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 valamen; 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, veil, and ring of the candidate are carried to the altar: and she herself, accompanied by her nearest relations, is conducted to the bishop, who, after mass and an anthem (the subject of which is "that she ought to have her lamp lighted, because the bridegroom is coming to meet her") pronounces the benediction: then she rises up, and the bishop consecrates the new habit, sprinkling 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 de nounced 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 MONAS TERY. 0. OATH, a solemn affirmation, wherein we appeal to God as a witness of the truth of what we say, and with an imprecation of his vengeance, or a renun- || ciation of his favour, if what we affirm be false, or what we promise be not performed. frequently the substance 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 pro"The forms of oaths," says Dr. Paley, mise, and not otherwise, may God help "like other religious ceremonies, have|| me. The juror, whilst he hears or rein all ages been various; consisting, peats the words of the oath, holds his however, for the most part, of some bo- right hand upon the Bible, or other book dily action, and of a prescribed form of containing the four Gospels, and at the words. Amongst the Jews, the juror conclusion kisses the book. This obheld up his right hand towards heaven, scure and eliptical form, together with Psal. cxliv. 8. Rev. x. 5. (The same the levity and frequency with which it form is retained in Scotland still.) is administered, has brought about a Amongst the Jews, also, an oath of fi- general inadvertency to the obligation delity was taken by the servant's put- of oaths, which both in a religious and ting his hand under the thigh of his ford, || political view is much to be lamented: Gen. xxiv. 2. Amongst the Greeks and and it merits public consideration," Romans, the form varied with the sub- continues, Mr. Paley, "whether the reject and occasion of the oath: in pri- quiring of oaths on so many frivolous vate contracts, the parties took hold of occasions, especially in the customs, and each other's hand, whilst they swore to in the qualification for petty offices, has the performance; or they touched the any other effect than to make them altar of the god by whose divinity they cheap in the minds of the people. A swore. Upon more solemn occasions it pound of tea cannot travel regularly was the custom to slay a victim, and the from the ship to the consumer without beast being struck down, with cer- costing half a dozen oaths at least; and tain ceremonies and invocations, gave the same security for the due discharge birth to the expressions, TERVEI Opov, ferire of their office, namely, that of an oath, pactum; and to our English phrase is required from a churchwarden and translated from these, of 'striking a an archbishop, from a petty constable, bargain. The forms of oaths in Chris- and the chief justice of England. Oaths, tian countries are also very different; however, are lawful; and, whatever be but in no country in the world worse the form, the signification, is the same.” contrived, either to convey the meaning, It is evident that so far as atheism preor impress the obligation of an oath vails, oaths can be of no use. "Remove than in our own. The juror with us God once out of heaven, and there will after repeating the promise or affirma- never be any gods upon earth. If man's tion which the oath is intended to con- nature had not something of subjection firm, adds, 'So help me God;' or more in it to a Supreme Being, and inhe rent principles, obliging him how to Doctrine of Oaths; Doddridge's Lecbehave himself toward God and toward tures, lect. 189; Tillotson's 22d Serthe rest of the world, government could mon Wolsely's Unreasonableness of never have been introduced, nor thought || Atheism, p. 152. 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 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- sition, 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 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, unless we believe that God will punish false swearing with more severity than a simple lie or breach of premise; 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 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. 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 magistrate; as is || also the following: within this realm. So help me God." tice and exercise of the several graces and duties of Christianity.-3. Perfect obedience, which is the exact conformity of our hearts and lives to the law of God, without the least imperfection. 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. Promissory oaths are not binding vi. 20. As to the nature of this obediwhere 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. í. Grot. de Jure, 1. 11. c. 13. § 21; Barrow's Works, vol. i. ser. 15; Burnet's Exposition of the 39th Article of the Church of England; Herport's Essay on truths of importance, and not from terror, 1 John v. 19. 1 John ii. 5. 2 Cor. v. 14.-5. Diligent, not slothfully, Gal. i. 16. Psalm xviii. 44. Rom. xii. 11.-6. Conspicuous and open, Phil. ii. 15. Matt. v. 16.-7. Universal; not one duty, but all must be performed, 2 Pet. i. 5, 10.-8. Perpetual, 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. 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 reproves the lukewarm, Matt. v. 16.-6. Affords peace to the subject of it, Psalm xxv. 12, 13. Acts xxiv. 16.-7. It powerfully recommends religion, as that which is both delightful and practicable, Col. i. 10.-8. It is the forerunner and evidence of eternal glory, Rom. vi. 22. Rev. xxii. 14. See HOLINESS, SANCTIFICATION; Charnock'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. 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. Authoritative obligation is that which arises 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 that which is right, and to avoid that which is wrong. It is a moral necessity of doing actions or forbearing them; that is, such a necessity as whoever breaks through it, is, ipso facto, worthy of blame for so doing. Various, however, have been the opinions concerning the ground of moral obligation, or what it arises from. One says, from the moral 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 life, he is led to suppose that there 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. "Obligation to virtue is eternal and immuta 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 became 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. 19.4. Well pleasing and acceptable in the||ble, but the sense of it is lost by sin." 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 the church round their necks, as a mark of servitude. They wore a religious habit, but different from that of the monks. See Warburton's Legation, vol. i. p. 38, 46, &c. Paley's Mor. Phil. 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. OBSERVATIONS. See MIND. CECONOMY. See DISPENSATION. ECONOMISTS, a sect of philosophers in France, who have made a great noise in Europe, and are generally supposed 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 Thinker. The sect was called Economists, because the economy and order to be introduced into the finances, and other means of alleviating the distresses of the people, were perpetually in their mouths. The abbe Barruel admits that there may have been some few of them who directed their speculations to no other object; but he brings very sufficient proof that the aim of the majority of the sect was to distribute the writings of Voltaire, Diderot, and others, and thus to eradicate from the minds of the people all reverence for divine revelation. See PHILOSOPHISTS. OFFERING, or OBLATION, denotes whatever is sacrificed or consumed in the worship of God. For an account of the various offerings under the law, the reader is referred to the book of Leviticus. See also SACRIFICE. OFFICERS CHURCH. See CHURCH, DEACON, ELder. OFFICES OF CHRIST are generally considered as threefold. 1. A prophet to enlighten and instruct, John vi. 14. John iii. 2.-2. A priest to make atonement for his people, Isaiah liii. Heb. vii.-3. A king to reign in, and rule over them, Zech. xi. 9. Psal. ii. 6. See articles INTERCESSION, MEDIATOR, &c. 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 actual. Absolute, is that whereby God is able to do that which he will not do, but is possible to be done. Ordinate is that whereby he doeth that which he hath decreed to do. The power of God may be more especially seen, 1. In creation, Rom. i. 20. Genesis i.-2. In the preservation of his creatures, Heb. i. 3. Col. i. 16, 17. Job xxvi.-3. In the redemption of men by Christ, Luke i. 35, 37. Eph. i. 19.-4. in the conversion of sinnners, Psal. cx. 3. 2 Cor. iv. 7. 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 the resurrection of the dead, 1 Cor. xv.-8. In making the righteous happy for ever, and punishing the wicked, Phil. iii. 21. Matt. xxv. 34, &c. See Gill's Body of Div. vol. i. oct. edit. p. 77; Charnock's Works, vol. i. p. 423; Saurin's Sermons, vol. i. p. 157; Tillotson's Sermons, ser. 152. OMNIPRESENCE OF GOD, is his ubiquity, or his being present in every place. This may be argued from his infinity, Ps. cxxxix. his power, which is every where, Heb. i. 3; his providence, Acts xvii. 27, 28. which supplies all. As he is a spirit, he is so omnipresent as not to be mixed with the creature, or divided, part in one OMEN is a word which, in its pro- place, and part in another; nor is he mulper sense, signifies a sign or indication tiplied or extended, but is essentially of some future event, especially of an present every where. From the considealarming nature. Against the belief ration of this attribute we should learn to of omens it is observed, that it is con- fear and reverence God, Psal. lxxxix. trary to every principle of sound phi- 7. To derive consolation in the hour of losophy; and whoever has studied the distress, Is. xliii. 2. Ps. xlvi. 1. To be acwritings of St. Paul must be convinced tive and diligent in holy services, Psal. that it is inconsistent with the spirit of cxix. 168. See Charnock's Works, vol. genuine Christianity. We cannot pre-i. p. 240; Abernethy's Sermons, ser. 7; tend to discuss the subject here, but will present 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 ob- OMNÍSCIENCE OF GOD is that servation, and though they should never perfection by which he knows all things, be so regarded as to shock our fortitude, and is, 1. Infinite knowledge, Ps. cxlvi. or diminish our confidence in God, still 5.-2. Eternal, generally called forethey 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 persons, 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, Howe's Works, vol. i. p. 108, 110; Saurin's Sermons, vol. i. ser. 3; Gill's Body of Div. b. i; Spect. vol. viii. No. 565, 571; Tillotson's Sermons, ser. 154. |