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hef 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.

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, Psal. xcv, 6.—2. From the law he hath revealed to us in his word, Ps. cxix, 3. 2d Peter i, 5, 7.-3. From the blessings of his providence we are constantly receiving, Acts xiv, 17. Psal. cxlv.-4. From the love and goodness of God in the grand work of redemption, 1st Cor. vi, 20. As to the nature of this obedience, it must be, 1. Active, not only avoiding what is prohibited, but performing what is commanded, Col. iii, 8, 10.-2. Personal; for though Christ has obeyed the law for us as a covenant of works, yet he hath not abrogated it as a rule of life, Rom. vii, 22. Rom. iii, 31. -3. Sincere, Psal. li, 6. 1st Tim. i, 5.-4. Affectionate, springing from love, and not from terror, 1st John v, 19. 1st John ii, 5. 2d Cor. v, 14.-5. Diligent, not sloth

"Promissory ouths are not binding where the promise itself would not be so. See PROMISES. AS oaths are designed for the security of the imposer, it is manifest that they must be interpreted and performed in the sense in which the imposer intends them." Oaths, also, must never be taken but in matters of importance, nor irre- || verently, and without godly fear. || Paley's Mor. Phil., ch. 16, vol. i; 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 Im-fully, Gal. i, 16. Psal. xviii, 44. portance, and Doctrine of Oaths; Doddridge's Lectures, lect. 189; Tillotson's 22d Sermon.

Rom. xii, 11.-6. Conspicuous and open, Phil. ii, 15. Matt. v, 16.7. Universal; not one duty, but all must be performed, 2d Pet. i, 5. 10.-8. Perpetual at all times, places, and occasions, Rom. ii, 7. Gal. vi, 9. See HOLINESS, SANCTIFICATION; Charnock's Works, vol. xi, p. 1212; Tillotson's Sermons, ser. 122, 123; Saurin's Sermons, vol. i, ser. 4; Ridgley's Body of

OBEDIENCE, the performance of the commands of a superior. Obedience to God may be considered, 1. As virtual, which consists in a belief of the Gospel, of the holiness and equity of its precepts, of the truth of its promises, and a true repentance of all our sins.-2. Actual obedience,|| Div., qu. 92. which is the practice and exercise of the several graces and duties of is generally divided into active and Christianity. 3. Perfect obedience, passive. His active obedience im

OBEDIENCE OF CHRIST

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,

plies what he did; his passive what || he suffered, 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 un-such a necessity as whoever breaks der the law;" the judicial or civil through it, is, ipso facto, worthy law of the Jews; the ceremonial of blame for so doing. Various, law, and the moral law, Matt. xvii, || however, have been the opinions 24, 27. Luke ii, 22. Ps. xl, 7, 8. concerning the ground of moral He was obedient to the law of na-obligation, or what it arises from. ture; he was in a state of subjec-One says, from the moral fitness tion to his parents; and he fulfill- of things; another, because it is ed the commands of his heavenly conformable to reason and nature; Father as it respected the first another, because it is conformable and second table. His obedience, to truth; and another, because it 1. Was voluntary, Psal. xl, 6.-2. is expedient, and promotes the Complete, 1st Pet. ii, 22.-3. public good. A late writer has deWrought out in the room and fined obligation to be "a state of stead of his people, Rom. x, 4. mind perceiving the reasons for Rom. v, 19.-4. Well pleasing and acting, or forbearing to act." But acceptable in the sight of God. I confess this has a difficulty in it See ATONEMENT; Death and Sufto me; because it carries with it ferings 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.

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. OBLIGATION is that by In my opinion, a difference should which we are bound to the perfor-be made between obligation and a mance of any action. 1. Rational sense of it. Moral obligation, I

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 Di

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 vine revelation. See PHILOSOthe other of these. We find, how-PHISTS. ever, that the generality of men OFFERING, or OBLATION, are so far sunk in depravity, that denotes whatever is sacrificed or a sense of obligation is nearly or consumed in the worship of God. quite lost. Still, however, their || For an account of the various oflosing the sense does not render ferings under the law, the reader the obligation less strong. "Ob-is referred to the book of Levitiligation to virtue is eternal and cus. See also SACRIFICE. immutable, but the sense of it is lost by sin." 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., lec. 52; Grove's Phil., vol. ii, p. 66. OBSERVATION. See MIND. CECONOMY. See DISPEN

SATION.

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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.

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OMEN is a word which, in its proper sense, signifies a sign or indication of some future event, especially of an alarming nature. Against the belief of omens, it is observed, that it is contrary to

CECONOMISTS, 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 insinuat-every principle of sound philosoed 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 abbé Barruel admits that there may have been some few of them who directed their specu-not worthy of observation, and lations to no other object; but he though they should never be so brings very sufficient proof that regarded as to shock our fortitude,

VOL. II.

Dd

phy; and whoever has studied the writings of St. Paul must be convinced that it is inconsistent with the spirit of genuine Christianity. We cannot pretend 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

or diminish our confidence in God, || in every place. This may be an still they are not to be constantly gued from his infinity, Ps. cxxxix; despised. Small incidents have his power, which is every where, sometimes been prelusive to great Heb. i, 3; his providence, Acts events; nor is there any supersti-xvii, 27, 28, which supplies all. tion in noticing these apparent As he is a spirit, he is so omnipreprognostications, though there sent as not to be mixed with the may be much superstition in being creature, or divided part in one either too indiscriminately or too place, and part in another; nor is deeply swayed by them."-Top-he multiplied or extended, but is lady's Works, vol. iv, p. 192.

essentially present every where. From the consideration of this at tribute, we should learn to fear and reverence God, Ps. lxxxix, 7. To derive consolation in the hour of distress, Is. xliii, 2. Ps. xlvi, 1. To be active and diligent in holy services, Psalm cxix, 168. See Charnock's Works, vol. i, p. 240; Abernethy's Sermons, ser. Howe's Works, vol. i, p. 108, 110; Saurin's Sermons, vol. i, ser. 3; Gill's Body of Div., b. 1; Spect. vol. viii, No. 565, 571; Tillotson's Sermons, ser. 154.

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, 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 doth 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. OMNISCIENCE OF GOD i, 16, 17. Job xxvi.-3. In the re- is that perfection by which he demption of men by Christ, Luke knows all things, and is, 1. Infinite i, 35, 37. Eph. i, 19.-4. In the knowledge, Ps. cxlvii, 5.-2. Eter conversion of sinners, Psal. cx, 3. nal, generally called foreknow 2d Cor. iv, 7. Rom. i, 16.-5. In ledge, Acts xv, 18. Isa. xlvi, 10. the continuance and success of the Eph. i, 4. Acts ii, 23.-3. UniGospel in the world. Matt. xiii, 31, versal, extending to all persons, 32.-6. In the final perseverance times, places, and things, Heb. iv, of the saints, 1st Pet. i, 5.-7. In 13. Psalm 1, 10, &c.-4. Perfect, the resurrection of the dead, 1st relating to what is past, present, Cor. xv.-8. In making the righte- and to come. He knows all by his ous happy for ever, and punishing own essence, and not derived from the wicked, Phil. iii, 21. Matt. any other; not successively as we xxv, 34, &c. See Gill's Body of do, but independently, distinctly, Div., vol. i, oct. edit., p. 77; Char- infallibly, and perpetually, Jer. x, nock's Works, vol. i, p. 423; Sau- 6, 7. Rom. xi, 33.-5. This knowrin's Sermons, vol. i, p. 157; Til-ledge is peculiar to himself, Mark lotson's Sermons, ser. 152. xiii, 62. Job xxxvi, 4., and not communicable to any creature. 6. It is incomprehensible by us

OMNIPRESENCE OF GOD is his ubiquity, or his being present

how God knows all things, yet it ||look very much like the contriv is evident that he does; for toances of artful priests to disguise suppose otherwise is to suppose their villany; the medium of him an imperfect Being, and di-priests, speaking images, vocal rectly contrary to the revelation groves, &c., seem much to conhe has given of himself, 1st John firm it. On the other hand, if we iii, 20. Job xxviii, 24. Job xxi, 22. may credit the relation of anSee Charnock's Works, vol. i, p.cient writers, either among Hea271; Abernethy's Sermons, vol. i,thens or Christians, this hypothepage 290, 306; Howe's Works, vol.sis will hardly account for many i, p. 102, 103, Gill's Divinity, vol. of the instances they mention. i, p. 85, oct. and since it cannot be proved eiOPHITES. See SERPENTINI-ther impossible or unscriptural, is

ANS.

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.

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?

of opinions. It has been generally held, indeed, that oracles ceased at the birth of Jesus Christ; yet some have endeavoured to main

Respecting the cessation of these ORACLE, among the Hea-oracles there have been a variety thens, was the answer which the gods were supposed to give to those who consulted them upon any affair of importance. It is also used for the god who was thoughttain the contrary, by shewing that to give the answer, and for the they were in being in the days of place where it was given. Learned Julian, commonly called the apos men are much divided as to the tate, and that this emperor himself source of these oracles. Some sup-consulted them nay, farther, say pose that they were only the inven- they, historykes mention of tion of priests; while others con- several laws published by the ceive that there was a diabolical Christianrops, Theodosius, agency employed in the business. Gratian, and Valentinian, to puThere are, as one observes, seve-nish persons who interrogated ral circumstances leading to the them, even in their days; and former hypothesis; such as the that the Epicureans were the first gloomy solemnity with which ma- who made a jest of this superstiny of them were delivered in cavestion, and exposed the roguery of and subterraneous caverns; the nu- its priests to the people.

merous and disagreeable ceremo- But on the other side it is obnies enjoined, as sometimes sleep-served, 1st, That the question, ing in the skins of beasts, bathing, properly stated, is not, Whether and expensive sacrifices; the am-oracles became extinct immediatebiguous and unsatisfactory an-ly upon the birth of Christ, or from swers frequently returned: these the very moment he was born?

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