made the three vows of poverty, chastity, and obedience, without confining themselves to a monastic life. They went up and down to promote the salvation of souls, and did several other things inconsistent with the weakness and modesty of their sex. Nay, they ventured upon some things, which men of great experience, well skilled in the holy scriptures, and eminent for the purity of their lives, will hardly undertake without great circumspection. Such was the character of it as these JESUITESSES, as it appears from a brief of Urban VIII., dated in January, 1631, and printed at Rome in 1632; whereby that Pope commands his nuncio in the Lower Germany, and some bishops, to suppress that order, looking upon a thing of great moment. It is to be observed, that Urban VIII. was then angry with the Jesuits, who perhaps were not concerned in the establishment of that community."-[Memoirs of Literture, (1722,) vol. iii. p. 365.] ЕСО OBI, a superstition among the West Indian Negroes, so called. See Negroes. OBLATI, lay brothers in monasteries, who offered their services to the church, as bell-ringers, &c. They wore a religious habit, and were admitted by the ceremony of placing the bell-rope round their necks, as indicative of the service they were expected to perform.-[Broughton's Dict.] ECONOMISTS, a sect of French philosophers, of whom Dr. Duquesnai was the founder. He so ingratiated himself with Louis XV. that he used to call him his thinker and gained the affections of the people, under pretence of promoting œconomy in the state. According to the Abbé Barruel, however, the real object of the majority of the society was to subvert Christianity, by circulating the writings of Voltaire, Rousseau, and other infidels. This they did by printing extracts from these popular authors, and circulating them through the kingdom by hawkers and pedlars, who had them for little or nothing, that they might undersell all other literature. Their secret meetings, for preparing and revising these tracts, were held at Baron Halbach's. In some of these tracts their object was disguised; in others they were so bold as to avow their object under such titles as "Christianity unmasked," &c. They also attempted schools, for the avowed intention of preparing children for trade and mechanic arts, in which the same writings were read and circulated. Among the members of their secret club were, D'Alembert, Turgot, Condorcet, Diderot, La Harpe, and La Moignon, Keeper of the Seals, who, on his dismissal from that OPH office, shot himself.—[Supp. to 3d ell of Ency. Brit. vol. ii. p. 307.] CECUMENICAL, general, universalSee Councils. OPHIANS, OPHITES, or SERPENTAL ANS, (from ophis, a serpent) seems to be the name of several sects, so called from the reverence, and, in many cases, worship the serpent. Mr. Bryant thinks this alme universally prevailed in the Eastern work and names many countries which adopte it, particularly Egypt. The cause se to have had its origin in the opinio that the serpent was 66 more subtle tha any (other) beast of the field;" and th was certainly true of the Great Templ of mankind," the Old Serpent," " persuaded our first parents, that eating the forbidden fruit was the way to ma them wise. It is not difficult to accou therefore, for the serpent being an ea emblem of wisdom. It should seem there were Oph among the apostate Jews, who prefer the Tempter to the Saviour, and cur the name of Jesus. It is likely, that the borrowed their idolatry from Egypt, might have heard that Christ came "bruise the head of the serpent," they worshipped. These were Simonians, from Simon Magus, other impostor. or su accor We read of other Ophites, who were sort of mongrel Christians; and, ing to Irenæus and Theodoret, the sa with the Sethians, which see: butt Ophites, described by Origen, have been of the preceding class, who renounced Christianity. Others, perha as Dr. Lardner suggests, reverenced seem serpent as a type of Christ, (as the brazen serpent is still considered, John iii. 14, 15); and might make models of this, as their more orthodox brethren did of the cross. And if they kept a dancing serpent in a box, for some mysterious purpose, it is no more than is done in some countries to the present day; but there is no good authority for saying they suffered it to entwine the sacramental bread. The Ophites, by many authors, are considered as a kind of Gnostics. The probability seems, that different sects often assumed the same name, from agreeing in some one point--as here, a particular regard to the serpent. [Holwell's Mytholog. Dict. pp. 303-4. Lardner's Heretics, book ii. chap. 15. Bellamy's History of Religions, pp. 85-94.] All these Ophites seem to have thought, that the serpent was the instrument of human seduction, and of the Fall; but a learned writer of the present day (Dr. A. Clarke) is of opinion, that it was an "animal of the Simia or monkey species. Another learned writer, however, (Mr. Bellamy) has refuted this opinion, and endeavoured to demonstrate that it was a crocodile. Satan might certainly have notions very different from us; but a monkey and a crocodile are two of the last creatures that a man of common sense would have thought likely to tempt a woman.- -[Clarke's Comment. in Gen. iii. 1, &c. Bellamy's Opinion.] ORATORY, in its first meaning, was a house of prayer, and was applied by the early Christians to small private chapels, or even closets, set apart to private devotion. ORATORY, Priests of the. There were two Congregations of Religious which assumed this name: the one founded in Italy, by Philip de Neri, in 1548; who also founded an hospital for pilgrims to Rome, so large, that in one year (1600) it lodged successively 470,000 persons of both sexes. This same St. Philip held religious conferences, lectures, and prayer meetings, in a chamber fitted up as an Oratory, in which he was assisted by the learned Baronius, (afterwards Cardinal) and from thence they were called "Priests of the Oratory:" and it is to St. Philip's love of music, that we are indebted to that sublime species of composition called Oratorio, from the original place of performance.-[Burney's History of Music, vol. iv. p. 84.] The other congregation, called "The Oratory of Jesus," was founded in France, A. p. 1613, and its chief object was "neither learning nor theology,"-but to cultivate " the virtues of the ecclesiastical life." In short, to retrieve the church from the obloquy and disgrace, brought upon it by the increase of heresies, and a general corruption of manners. These Priests of the Oratory made great progress in France, where they had fifty-eight houses, besides some in the Low Countries; and the General of the Order resides at Paris. They are bound by no vows.— [Broughton's Dict.] ORDERS, are either clerical or monastic. The Orders of Clergy in the Church of England are only threebishops, priests, and deacons; but in the Church of Rome they amount to eight, even the lamp-lighters in their church being clergymen. See Acolythists. Monastic Orders are thus enumerated by Mr. Butler: "For many centuries, the Benedictins, and the congregations which emanated from them, and the canons of St. Augustin (or Augustine) constituted the only Monastic Orders of the West; but in the 13th century the Mendicant Orders arose. These were the Franciscans, the Dominicans, the Carmelites, and the Hermits of St. Augustin." These were again divided and subdivided, till in the 16th century arose the Jesuits, which (like Aaron's rod) nearly swallowed up all the rest. Most of these will be found noticed in their proper places in the alphabet.-[Broughton's Dict. Butler's Confessions, pp. 130-134.] ORDINATIONS in the Churches of England, Rome, &c. are performed by the archbishops and bishops only, at a particular age-not under twenty-two; and, at particular times, generally on the Sundays following the four Ember weeks, and to a particular cure. "In the establishment of Scotland, the power of Ordination is lodged in the presbytery. Among the Methodists, Ordination is performed by the sanction and assistance of their own ministers. Among the Independents and Baptists, the power of Ordination lies in the suffrage of the people. The qualification of the ministers is first known, tried, and approved, by the church;" after which, a call being given and accepted, the public acknowledgment of this is signified before several ministers—generally of the same denomination, several of whom engage in prayer, sometimes laying their hands on the head of the person ordained: one then gives a charge to the minister, and another preaches to the church and congregation. When a minister has been previously ordained to some other congregation, nearly the same order prevails; but it is called a setting apart only.--[Morison's Dict.] ORDINARY, the bishop of a diocese, the chaplain of a jail, &c. The ORIENTAL PHILOSOPHY. Oriental Philosophers endeavoured to explain the nature and origin of all things by the principle of emanation from an eternal fountain of being. The formation of this philosophy into a regular system has been attributed to Zoroaster, an antient Persian philosopher, who adopted the principle generally held by the antients, that from nothing, nothing can be produced.' He supposed spirit and matter, light and darkness, to be emanations from one eternal source. The active and passive principles he conceived to be perpetually at variance; the former tending to produce good, the latter evil: but that, through the intervention of the Supreme Being, the contest would at last terminate in favour of the good principle. According to Zoroaster, various orders of spiritual beings, gods, or demons, have proceeded from the Deity, which are more or less perfect, as they are at a greater or less distance, in the course of emanation, from the eternal fountain of intelligence. Among those, the human soul is a particle of divine light, which will return to its source, and partake of its immortality; and matter is the last emanation from the first source of being, which, on account of its distance from the fountain of light, becomes opaque and inert, and whilst it remains in that state is the cause of evil; but, being gradually refined, it will at last return to the foun tain from whence it flowed. Those who professed to believe the Oriental Philosophy, were divided into three leading sects, which were subdivided into others. Some imagined two eternal principles, from whence all things proceeded the one presiding over light, the other over matter; and, by their perpetual conflict, explaining the mixture of good and evil that appears in the universe. Others maintained, that the being which presided over matter was not an eternal principle, but a subordinate intelligence one of those which the Supreme God produced. They supposed, that this being was moved by a sudden impulse, to reduce to order the rude mass of matter which lay excluded from the mansions of the Deity, and at last to A third sect create the human race. entertained the idea of a triumvirate of beings, in which the Supreme Deity was distinguished, both from the material evil principle, and from the Creator of this sublunary world. From blending the doctrines of the Oriental Philosophy with Christianity, the Gnostic sects, which were so numeros in the first centuries, derive their origin Other denominations arose, which aime to unite Judaism with Christianity. Mary of the Pagan philosophers, who wer converted to the Christian religion, erted all their art and ingenuity to a commodate the doctrines of the gospe to their own schemes of philosophy. each age of the church new systems wer introduced, till, in process of time," find the Christian world divided into t prodigious variety of sentiment whi is exhibited in these pages.-[Moshers E. H. vol. ii. pp. 83-85. Enfield's Phil vol. ii. pp. 136-140.] ORIGENISTS, the professed followe of Origen, a Christian father of the seco century, a man of great talents, and most indefatigable student; but, having strong attachment to the Platonic Phi sophy, and a natural turn to mys and allegorical interpretations, he there greatly corrupted the simplicity of t gospel. Three circumstances, hower render it very difficult to ascertain actly what his real sentiments We 1. Being a man of unquestionable tale and high character, his genuine w were interpolated, and others written u his name, in order to forge his sancu to sentiments, of which possibly he ne heard. 2. There was another Orige the following age, [Lardner's Credibi part ii. vol. iii.] of much inferior far a disciple of Ammonias Saccas, Ammonians) and possibly the true fou of this sect, which certainly did not 2 till after the death of the first One S. Origen had many enemies, who p bably attributed to him various thi which he did not believe, in order ei to injure his fame or bring his charac under censure. The following are, ever, the sentiments attributed to sect, some of which were unquestiona held by him, though others were, no do superadded, either by mistake or des 1. A pre-existent state of human so prior to the Mosaic Creation, and perh from eternity; which souls were clot with ethereal bodies suited to their orig dignity. See Pre-existents. 2. That souls were condemned to animate mortal bodies, in order to expiate faults they had committed in a pre-existent state; for no other supposition appeared to him sufficient to account for their residence in these gross material bodies. See John ix. 2, 3. 3. That the soul of Christ was created before the beginning of the world, and united to the Divine Word in a state of pristine glory. (See Phil. ii. 5-7.) This text, he thought, must be understood of Christ's human soul, because it is unusual to propound the Deity as an example of humility in scripture. 4. That at the resurrection mankind will be again clothed with ethereal bodies: for the elements of our terrestrial composition are such as most fatally entangle us in vice, passion, and misery. The purer the vehicle the soul is united with, the more perfect is her life and operations. Besides, He who made all things assures is, he made them good at first; and, thereore, his recovery of us to our lost happiess (which is the design of the gospel) nust restore us to far better bodies. See 1 Cor. xv. 42. 2 Cor. v. 1. 5. That after long periods of time, the lamned themselves shall be released from heir torments, and restored to a new tate of probation: for the Deity has uch reserves in his gracious providence, is will vindicate his sovereign goodness and wisdom from all disparagement. Though sin has extinguished, or silenced The divine life, yet it has not destroyed the Faculties of reason and understanding, consideration and memory, which will erve the life which is most powerful. If, herefore, the vigorous attraction of the ensual nature be abated by a ceaseless ain, these powers may resume the seeds of a better life and nature.-See Univeralists. 16. That the earth, after its conflagration, hall become habitable again, and be the nansion of men and other animals, and hat in eternal vicissitudes. (See Heb. i. 10-12), where, speaking both of the heavens and earth, the inspired writer says, as a vesture shalt thou change them, and they shall be changed," &c. The fashion of the world passes away like a turning scene, to exhibit a fresh and new representation of things; and if only the present dress and appearance of things go off, the substance is supposed to remain entire. See Millennarians. Origen is also charged with Arianism; and it must be acknowledged, that his expressions were not always correct: yet the orthodox will by no means give him up, but impute those expressions, either to the corruption of heretics, or to his unhappy defect of judgment. "Had the justice of his judgment (says Mosheim) been equal to the immensity of his genius, the fervour of his piety, his indefatigable patience, his extensive erudition, and his other eminent and superior talents, all encomium must have fallen short of his merits."-[Mosheim's E. H. vol. i. pp. 245, 270-278. Turner's Hist. pp. 106-112.] ORTHODOX, sound in the faith; a term generally applied by the Established Church in every age and country to its own creed; and denied to all doctrinal dissenters from it. ORTLIBENSES, an heretical branch of the antient Waldenses, who denied the Trinity and the Resurrection, and were evidently grossly ignorant of the scriptures. -Broughton's Dict. from Gilles' History of the Waldenses.] OSIANDRIANS, adenomination among the Lutherans, founded in 1550, by Andrew Osiander, a celebrated German divine, of high Calvinistic principles, and charged with leaning to Antinomianism. One of his positions was-that believers being made partakers of Christ's divine righteousness by faith, God can behold no sin in them, though in themselves the chief of sinners. A position which, however capable of a good meaning, is also liable to much abuse.-[ Mosheim's E. H. vol. iv. pp. 336-338.] OSSEÑIANS, or OSSENS.-See Helce saites. PAG PACIFICATION, Edicts of; certain edicts of the sovereigns of France, tolerating, under certain circumstances, the Reformed religion. The first was granted by Charles IX. 1562, and repeated next year at Amboise, and again five years after in the Edict of Lonjumeau; but six months after the latter, they were all revoked, and all Protestant ministers were banished. In 1570 he again made peace with them, and yet in two years after ordered the Parisian massacre, and took part in the slaughter. Such are, the tender mercies of tyrants. In 1576, Henry III. made peace with the Protestants by such an edict, which so displeased the Guissian faction, that they formed a league in defence of popery, and obliged him to revoke it. In 1598, Henry IV. published the famous Edict of Nantz, which, after being confirmed by Louis XIII. and Louis XIV., was finally destroyed by the latter in 1685 who was the glory of despotism and of France!-[Broughton's Dict.] PAGANS, Heathens, and particularly those who worship idols. The term came into use after the establishment of Christianity, the cities and great towns affording the first converts. The Heathens were called Pagans, (from Pagus, a Village) because they were then found chiefly in remote country places; but we use the term commonly for all who do not receive the Jewish, Christian, or Mahometan religions. The Pagans may be divided into the following classes, each of which may be found in its alphabetical place in this Dictionary : 1. The antients, who worshipped the heavenly bodies, and particularly the solar fire, and its representative emblems, -as the Chaldeans, Egyptians, Persians, (or Parsees) Sabians. 2. The polished Greeks and Romans, who formed that system of elegant mythology, which appears so charming in their classical writers, and to which all the fine arts are dedicated. 3. The semi-barbarous nations, as the Chinese, Hindoos, Japanese, &c. 4. The barbarians, as the Indians, Hottentots, Negroes, and natives of the South Seas. The objects of worship among the Pagans are various and diverse, as 1. The PAG heavenly bodies, and particularly the s and moon. 2. Imaginary beings, demons, genii, &c. 3. The spirits departed princes, heroes, and philos phers; or, lastly, Almost every object the animate and inanimate creation. T more refined, indeed, considered anime or images as only the representations their gods, who were supposed to res in them, or as the medium of the worship. But the vulgar, the multit looked no farther than the mater images: and, it must be remarked, however high they might look, if not the great Supreme, they were equ idolaters, whether they worshipped sun, or Apollo, or a departed ghost; an animal, a tree, or a stone. The rites of Paganism, however, as various and ridiculous as the objec of their worship. In general, they b some idea of the necessity of an atonem for their sins; and that "without st ding of blood there is no remission In many cases, and on all emergencie they were apprehensive that the sacr must be, at least, of equal dignity with sinner; and hence, among many natio both antient and modern, from the shippers of Moloch to the South islanders, the practice (sometimes to great enormity) of human sacritice which have stained the altars of ai all the nations upon earth. cart The peculiarities of many other nati have been already noticed in these pa and others are to follow. See also articles Celts, Druids, Gaurs, Mag Sabians, Samans, &c.—[R. Adam's R. vol. i. pp. 89-157. Stilling fleet's ( Sac. Leland's Necessity and Advanta of Revelation. Apthorp's Letters.] One thing is very remarkable, that the Heathens became more refined, t became more idolatrous. St. Paul s "The world by wisdom knew not Go (1 Cor. i. 21.) and it is most certain their science never led to the unity of much less to rational notions of our du God, or love to our fellow-creatures such considered. So soon as they be to entertain reverential ideas of Divine Majesty, they supposed him great to notice us, or for us to notice and as to our fellow-creatures, they ways confined their love to family, |