V and U

VALENTINIANS, a sect that sprung || sometimes even by good offices, though

often displayed with unnecessary ostentation. The term is likewise applied to this world, as unsatisfactory, Ecc. i. 2; to lying, Psa. iv. 2; to idols, Deut. xxxii. 21; to whatever disappoints our hopes, Psa. ||lx. 11. See PRIDE.

Christ is every where, or in every place.

Brentius, one of the earliest reformers, is said to have first broached this error in 1560. Luther himself, in his controversy with Zuinglius, had thrown out some unguarded expressions that seemed to imply a belief of the omnipresence of the body of Christ; but he became sensible afterwards that this opinion was attended with great difficulties, and particularly that it ought not to be made use of as a proof of Christ's corporeal presence in the eucharist. However, after the death of Luther, this absurd hypothesis was renewed, and dressed up in a specious and plausible

up in the second century, and were so called from their leader Valentinus. The Valentinians were only a branch of the Gnostics, who realized or personified the Platonic ideas concerning the Deity, whom they called Pleroma, or Plenitude. Their system was this: the first principle UBIQUITARIANS, formed from ubique, is Bythos, i. e. Depth, which remained "every where," in ecclesiastical history, a many ages unknown, having with it En- sect of Lutherans which rose and spread noe or Thought, and Siege or Silence: itself in Germany; and whose distinguishfrom these sprung the Nous or Intelli-ing doctrine was, that the body of Jesus gence, which is the only Son, equal to and alone capable of comprehending the Bythos. The sister of Nous they called Aletheia or Truth; and these constituted the first quaternity of Eons, which were the source and original of all the rest; for Nous and Aletheia produced the world and life, and from these two proceeded man and the church. But, besides these eight principal Æons, there were twentytwo more; the last of which, called Sophia, being desirous to arrive at the knowledge of Bythos, gave herself a great deal of uneasiness, which created in her Anger and Fear, of which was born Matter. But the Horos or Bounder stopped her, pre-form by Brentius, Chemnitius, and Anserved her in the Pleroma, and restored her to Perfection. Sophia then produced the Christ and the Holy Spirit, which brought the Eons to their last perfection, and made every one of them contribute their utmost to form a Saviour. Her En thymese or Thought, dwelling near the UBIQUITY, omnipresence; an attri Pleroma, perfected by the Christ, produ-bute of the Deity, whereby he is always ced every thing that is in this world by its || intimately present to all things. See Oмdivers passions. The Christ sent into it the Saviour accompanied with angels, who UCKEWALLISTS, a sect which derived delivered it from its passions without an- its denomination from Uke-Walles, a nanihilating it: from thence was formed cor- tive of Friesland, who published his sentiporeal matter. And in this manner didments in 1637. He entertained a favoura they romance concerning God, nature, and the mysteries of the Christian religion.

||dræas, who maintained the communication of the properties of Christ's divinity to his human nature. It is, indeed, obvious, that every Lutheran who believes the doctrine of consubstantiation, whatever he may pretend, must be a Ubiquitarian.

NISCIENCE.

ble opinion of the eternal state of Judas, and the rest of Christ's murderers. His VATICAN MANUSCRIPT, one of the argument was this, that the period of time principal Greek manuscripts now extant. which extended from the birth of Christ It contained originally the whole Greek to the descent of the Holy Ghost was a Bible. The age of this manuscript is sup- time of deep ignorance, during which the posed to be no higher than the fifth cen-Jews were destitute of divine light; and tury. See No. 29, article BIBLE.

VANITY, emptiness. It is often applied to the man who wishes you to think more highly of him than what he really deserves; hence the vain man flatters in order to be flattered; is always fond of praise, endeavours to bribe others into a good opinion of himself by his complaisance, and

that, of consequence, the sins and enor. mities which were committed during this interval were in a great measure excusable, and could not merit the severest displays of the divine justice. This denomi nation strictly adhered to the doctrine of the Mennonites.

VEDAS, the sacred books of the Hin

the sake of everlasting happiness. Some of these definitions are certainly objectionable. Perhaps those who place it in the love of God and our fellow-creatures may come as near to the truth as any. See Edwards and Jameson on Virtue; Grove's and Paley's Moral Phil. Cumberland's Law of Nature, cap. 1. § 4; Beattie's Elements of Moral Science, vol. ii p. 8. 77; Dr. Watts' Self Love and Virtue Reconciled, 28 vol. of his work. last edition.

VISION, the supernatural representa. tion of an object to a man when waking, as in a glass which places the visage before him. It was one of the ways in which the Almighty was pleased to reveal himself to the prophets, Is. i. 1. Is. xxi. 2. VISITATION, the survey or inspection

examine into the state of the Church. In a divine or spiritual sense, it is taken either for a communication of divine love, or for any calamity affecting a nation.

VERACITY OF GOD is his truth, or an exact correspondence and conformity between his word and his mind. Moses says, “He is a God of truth." He is true in and of himself; he truly and really ex-performed by a bishop in his diocess, to ists; he is the true and living God: all his perfections are true and real; truth is essential to him; it is pure and perfect in him; it is the first and original in him; he is the fountain of truth; all his works in creation, providence, and grace, are according to truth.See FAITHFULNESS OF GOD. VERSCHORISTS, a sect that derived its denomination from Jacob Verschoor, a native of Flushing, who in the year 1680, out of a perverse and heterogeneous mixture of the tenets of Cocceius and Spinosa, produced a new form of religion, equally remarkable for its extravagance and impiety. His disciples and followers were called Hebrews, on account of the zeal and assiduity with which they all, without distinction of age or sex, applied themselves to the study of the Hebrew lan guage. Their sentiments were nearly the same as the Hattemists. See HATTEMISTS.

VICAR, a priest of a parish, the predial tythes whereof are impropriate or appropriated; that is, belong either to a chapter, religious house, &c. or to a layman, who receives them, and only allows the vicar the small tythes, or a convenient salary.

VICE, a fault; the opposite to virtue. VIGIL, the eve or day before any solemn feast, because then Christians were wont to watch, fast, and pray in their churches.

UNBELIEF, the refusing assent to tes timony. It is often taken for distrust of God's faithfulness, but more particularly for the discrediting the testimony of Gods word concerning his Son, John iii. 18, 19. John xvi. 9. “It includes," says Dr. Guise, "disaffection to God, disregard to his word, prejudices against the Redeemer, readi. ness to give credit to any other than him, inordinate love to the world, and preferring of the applause of men to the appro bation of God.”—“ Unbelief,” says the great Charnock, "is the greatest sin, as it is the fountain of all sin: it was Adam's first sin; it is a sin against the Gospel, against the highest testimony; a refusal to accept of Christ upon the terms of the Gospel. It strikes peculiarly at God; is the greatest reproach of him, robs him of his glory, a contradiction to his will, and a contempt of his authority.". The causes of unbelief are Satan, ignorance, pride, and sensuality. The danger of it is great; it hardens the heart, fills with presumption, creates impatience, deceives with error, and finally exposes to condem. nation, John iii. 11. Charnock's Works, vol. ii. p. 601; Case's Sermons, ser. 2; Bishop Portius Serm. vol, i. ser. 2; Dr. Owen's Reasons of Faith; Hannam's Compendium, vol. ii. p. 26; Churchill's Essay on Unbelief.

UNBELIEVERS are of three sorts. 1. Those who, having heard the Gospel, re.

VIRTUE, a term used in various significations. Some define it to be "living according to nature;" others, "universal benevolence to being." Some, again, place it, "in regard to truth;" others in "the moral sense." Some place it in "theject it.-2. Those who verbally assent to imitation of God;" others, "in the love of God and our fellow-creatures." Some, again, think it consists "in mediocrity," supposing vice to consist in extremes; others have placed it in "a wise regard to our own interest." Dr. Smith refers it to The following is a striking description the principle of sympathy; and Paley de- given by Masilon of an unbeliever (Ser. fines it to be the doing good to mankind,i. vol. iii. Eng. trans.) "He is a man in obedience to the will of God, and for "without morals, probity, faith, or charac

it, yet know not to what they assent, or why they believe.-S. They who, what ever knowledge they may have of certain speculative points of divinity, yet obey not the truth, but live in sin.

God, which is poured down into the soul; and the prayer used at the time of anointing expresses the remission of sins thereby granted to the sick person: for the prayer is this-"By this holy unction, and his own most pious mercy, may the Almighty God forgive thee whatever sins thou hast committed by the sight," when the eyes are anointed; by the hearing, when the ears are anointed: and so of the other senses.

ter; who owns no rule but his passions, no law but his iniquitous thoughts, no master but his desires, no check but the dread of authority, no God but himself; an unnatural child, since he believes that chance alone hath given him fathers; a faithless friend, seeing he looks upon men merely as the wretched fruits of a wild and fortuitous concurrence, to whom he is connected only by transitory ties; a cruel master, seeing he is convinced that the The passage before-mentioned from St. strongest and most fortunate have always James respecting the anointing with oil reason on their side Who could hence has been a source of difficulty to some forth place any dependence on such pious minds; but in order to understand They no longer fear a God; they no long. it, it is necessary to observe that anointing er respect men; they look forward to no with oil was an ordinance for the miracuthing after this life: virtue and vice are lous cure of sick persons (Mark vi. 13.) merely prejudices of education in their || But since those extraordinary gifts are eyes, and the consequences of popular ceased, as being no longer necessary for credulity. Adulteries, revenge, blasphe- the confirmation of the Gospel, of course mies, the blackest treacheries, abomina there is no warrant now for using that cetions which we dare not even name, are remony. no longer in their opinion but human prohibitions established through the policy of legislators. According to them the most horrible crimes or the purest virtues are all equally the same, since an eternal annihilation shall soon equalize the just and the impious, and for ever confound them both in the dreary mansion of the tomb. What monsters, then must such be upon

the earth."

UNCHANGEABLENESS OF GOD. See FAITHFULNESS and IMMUTABILITY OF God.

UNDERSTANDING, the faculty of perceiving things distinctly; or that power of the mind by which we arrive at a proper idea or judgment of things. See JUDGMENT, MIND, SOUL,

UNIFORMITY, regularity; a similitude or resemblance between the parts of a whole. The word is particularly used for one and the same form of public prayers, administration of sacraments, and other rites, &c. of the church of England, prescribed by the famous stat. 1 Eliz. and 13, 14 Carol. II. cap. 4. called the Act of Uniformity.

UNCTION, in matters of religion, is used for the character conferred on sacred UNION TO CHRIST, that act of divine things by anointing them with oil. Unc-grace by which we are joined to Christ; tions were very frequent among the He- and is considered, 1. As virtual, or that brews. They anointed both their kings which was formed from all eternity, Eph. and high priests at the ceremony of their i. 4.-2. Vital, or spiritual, formed in the inauguration. They also anointed the sa- moment of our regeneration, John xvii. cred vessels of the tabernacle and temple, 26. 1 John iv. 13. It is represented in to sanctify and consecrate them to the ser- the Scripture by the strongest expresvice of God. In the ancient Christian sions language can admit of, and even church, unction accompanied the ceremo- || compared to the union between the Fanies of baptism and confirmation. Extreme ther and the Son, John xvii. 11. 21, &c. unction, or the anointing persons in theIt is also compared to the union of a vine article of death, was also practised by the ancient Christians, in compliance with the precept of St. James, chap. v. 14, 15; and this extreme unction the Romish church has advanced to the dignity of a sacrament. It is administered to none but such as are affected with some mortal disease, or in a decrepit age. It is refused to impenitent || persons, as also to criminals. The parts to be anointed are, the eyes, the ears, the nostriis, the mouth, the hands, the feet, and the reins. The laity are anointed in the palms of the hands, but priests on the back of it, because the palms of their hands have been already consecrated by ordination.

The oil with which the sick person is anointed represents, it is said, the grace of

and its branches, John xv. 4, 5. To the union of our food with our bodies, John vi. 56, 57. To the union of the body with the head, Eph. iv. 15, 16. To the conjugal union, Eph. v. 23. 30. To the union of a king and his subjects, Matt. xxv. 34. 40. To a building, 1 Pet. ii. 4, 5. Eph. ii 21, 22. It is also represented by an identity or sameness of spirit, 1 Cor. vi. 17. By an identity of body, 1 Cor. xii. 12. 27. By an identity of interest, Matth, xxv. 40. John xx. 17. This union must be considered not as a mere mental union only in comfort or potion: nor a physical union as between the head and the members; nor as an essential union, or union with the divine nature; but as a mystical union, Eph. v. 33. Honourable union, 1

John iii. 1, 2. Supernatural union, 1 Cor. i. 30. Holy, 1 John iii. 24. Necessary, John xv. 4. Inviolable, Rom. viii. 38, 39 Some state it thus: 1. A union of natures, Heb. ii. 11.-2. Of actions, his obedience being imputed to us, and our sins reckoned to him, 2 Cor. v. 21.-3. Of life, Col. ii. 4.-4. Of sentiment, 2 Cor. v. 17.-5. Of interest, Matt. xxv. 34, &c.-6. Of affection, 2 Cor. v. 14.-7. Of residence, John xvii. 24. The advantages of it are knowledge, Eph. i. 18. Fellowship, 1 Cor. i. 9. Security, John xv. Felicity, 1. Pet. i. 3. Spirituality, John xv. 8. and, indeed, all the rich communications of spiritual blessings here and hereafter, Col. i. 22. || The evidences of union to Christ are, light in the understanding, 1 Pet. ii. 9. Affec tion to him, John xiv. 21. Frequent com. munion with him, 1 John i. 3. Delight in his word, ordinances, and people, Psalm xxvii. 4. Psalm cxix. Submission to his will, and conformity to his image, 1 John ii. 5. Dickinson's Letters, let. 17; Flavel's Method of Grace, ser. 2; Polhill on Union; Brown's Compend. b. 5. ch. 1.

John iv. 24-the energy, operation, or influence of God; or those miraculous pow. ers which were peculiar to the apostles and first Christians. They ascribe every good and perfect gift to the Father of Lights, and look for his blessing in the use of the means which he has appointed.

by several distinguished writers, among Their opinions have been ably defended whose works may be mentioned, Dr. Lardner's Letter on the Logos; Dr. Priestley's History of the Conceptions of Christianity; History of Early Opinions respecting Jesus Christ, and Small Tracts; Mr. Lindsey's Apology and Sequel; Mr. Yates' Answer to Mr. Wardlaw; The Unitarian Miscellany, published at Baltimore, &c. &c.

ANS

UNITED BRETHREN. See MORAVI

to denote that there is but one God, or UNITY OF GOD, a term made use of Self-existent being. The unity of God is argued from his necessary existence, selfsufficiency, perfection, independence, and omnipotence; from the unity of design in UNION HYPOSTATICAL, is the union no necessity of having more gods than the works of nature: and from there being of the human nature of Christ with the one: but the Scriptures set it beyond all divine, constituting two natures in one doubt, Deut vi. 4. Ps. lxxxvi. 10. Isa. xliii. person. Not consubstantially, as the three 10. Mark xii. 29. John xvii. 3. Rom. iii. persons in the Godhead; nor physically, as || 30. 1 Cor. viii. 4. 6. 1 Tim. ii. 5. See Posoul and body united in one person: nor mystically, as is between Christ and belie- God, vol. i. ser. 5. Wilkins' Natural ReliLYTHEISM. Abernethy on the Attributes of vers; but so as that the manhood subsists gion, p. 113, 114. Howe's Works, vol. i. p. in the second person, yet without making 72, 73. Gill's Divinity, vol. i. 8vo. edít. confusion, both making but one person. It p. 183. Ridgley's Divinity, quest. 8. was miraculous, Luke i. 34, 35. Complete and real: Christ took a real human body and soul, and not in appearance. Inseparable, Heb. vii, 25. For the reasons of this union, see article MEDIATOR.

lieve in the final holiness, and consequent UNIVERSALISTS. All those who behappiness of all rational intelligences, notwithstanding they differ in some other reUNITARIANS, believers in the Father lation: They believe that, as Christ died spects, may be included under this appelas the only True God, and the only pro- for all, so, before he shall have delivered per object of religious worship. Respect up his mediatorial kingdom to the Father, ing the Lord Jesus, some of them admit all shall be brought to a participation of bis pre-existence and miraculous birth, the knowledge and enjoyment of that and others are of opinion that he was in truth, which maketh free from the bondage all things like unto his brethren; a man approved of God, &c. Acts ii. 22 of sin and death. They contend that the common with other Christians, they con- to their crimes; that punishment itself is In wicked receive a punishment proportioned fess that he is the Christ, the Son of the disciplinary, and not inconsistent with Living God; and in one word, they believe mercy, it being a means of humbling and all that the writers of the New Testament, subduing the stubborn will, and preparing particularly the four Evangelists, have sta- the mind to receive a manifestation of the ted concerning him.-By the Holy Ghost, goodness of God, which leadeth the sinHoly Spirit, or Spirit of God, they under- ner to true repentance. They contend stand is either meant, the Spirit of the that the words rendered for ever, for ever Father; i. e. God himself, who is a Spirit, and ever, everlasting, and eternal, do not words are very often used in a limited prove an endless duration, because, these sense, and because the original root, wICHT, being often used in the plural as well as

This article has been written express. ly for this work, by a professed Unitarian; and it is published to the exclusion of the original article (consisting only of four lines) in which it was said, "They," Unitarians, "are the same as Socinians. See SOCINIANS."

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of the Universalists in general, the follow ing is inserted, which (as it is thought) will come nearer to what is now believed by that denomination of Christians.

singular number, clearly demonstrates that the period, though indefinite, is limited in its very nature. They say, this doctrine is the most consonant to the perfections of the Deity, most worthy the character of Universalists, those who believe God to Christ, and that the Scriptures cannot be be the same just, kind, merciful, and proreconciled upon any other plan. They pitious Being, from eternity unto eternity, teach their followers ardent love to God; without the least "variableness or shadow and peace, meekness, candour, and uni- || of turning." That he created only to bless, versal love to men, they observe, are the and to make happy in the enjoyment of natural result of these views. himself, in a greater or less degree, acThe sentiments of the Universalists were cording to the capacity of his creatures. embraced by Origen in the third century,|| That he never stood in need of any to and in more modern times by Chevalier || suffer in order to appease his wrath, or to Ramsey, Dr.Cheyne, Mr. Hartly, and others. open a way whereby it could be consistent But one of the greatest advocates for this for him to be gracious; as he never was doctrine was Dr. Chauncy. His arguments ungracious, neither was it ever inconsistare these: 1. Christ died for all mankind || ent for him to be merciful. That the gift of universally, 1 Thess. v. 10. 1 Cor. xv. 3. his Son, Jesus Christ, embracing his life, Rom. v. 6. 1 Pet. iii. 18. John i. 29. iii. miracles, ministry, death, resurrection, 16, 17. 1 John ii. 2. Heb. ii. 9.-2. It is and ascension into glory, was a commend the purpose of God, according to his good ation of divine love; (Rom. v. 8.) and pleasure, that mankind universally shall || therefore could not have been designed certainly and finally be saved, Rom. v. 12, to procure that of which it was a commend&c. viii. 10-24. Col. i. 19, 20. Eph. i. 9,||ation; i. e. the love of God to sinners. That 10. iv. 10. 2 Tim. i. 4.-3. As a mean, in natural death, although it may be, and oforder to men's being made meet for sal- ten is, occasioned by sin, yet it is not the vation, God will sooner or later, in this effect of sin, nor is it a penalty due to state or another, reduce them all under a transgression; but is the natural effect of willing and obedient subjection to his mo- a mortal constitution, in which man stood, ral government, 1 John iii. 8. John i. 29. || even before he sinned That the death Matt. i. 21. Psal. viii. 5, 6. Heb. ii. 6. 9. which is the "wages of sin," is moral, in Phil. ii. 9-11. 1 Cor. xv. 24-29-4. The which state all sinners are now supposed Scripture language concerning the re to be until they are quickened and made deemed, is such as leads us into the alive by the Gospel, i. e. by the life-giving thought, that it is comprehensive of all power of divine truth; hence the Gospel mankind universally, Rev. v. 13. was designed to save sinners from a state The title of Universalists distinguishes which they are now in; (i. e. from their those who embrace the sentiments of Mr. sins;) and not from any punishment due Relly. [See RELLIANISTS.] Dr. Joseph to their sins, and much less, from divine Huntingdon also advocated the doctrine justice or any supposed wrath in God. of universal salvation, in a posthumous That the creature man, being thus made work of his, entitled, "Calvinism Im-subject to vanity, shall be delivered from the proved; or, the Gospel Illustrated in a bondage of corruption into the glorious liber. System of real Grace, issuing in the sal-ty of the children of God: and that in the vation of all men." This work was an resurrection, they are children of God, being swered by Mr. Nathan Strong, minister of children of the resurrection. And that, as Hartford, in Connecticut; who was re- God will have all men to be saved, and plied to by Mr. Dan Foster, minister of come unto the knowledge of the truth; as Charlestown, in New Hampshire. he sent his Son to be the Saviour of the world; so they believe in the salvation of all men; i. e. in the salvation of the world. See Eph. i. 9, 10. ii. 1, 4, 5. Rom. viii. 20. 1 Tim. ii. 4. Col i. 20. See also, Ballou on Atonement; Notes on Parables; Ballou's Sermons; Kneeland's Lectures; Phil. Univ. Magazine. These works have never been The doctrine of Universalism, as advo- answered, although some of them, particated by these men, though warmly op-cularly the two first, have been published posed, has never been overturned; yet it about twenty years, and have gone through has been thought that these advocates several editions. have all admitted some things in their writings not essential to the doctrine, and which cannot be easily harmonized with the Scriptures. As the above, therefore, does not fully embrace the present views

The doctrine of universal salvation has been defended in England by Mr. Winchester, and after him by Mr. Vidler and others. Dr. Chauncy's Salvation of all Men; White's Restoration of all things; Hartley on Man; Winchester's Dialogues; Universalists' Miscellany.

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UNPARDONABLE SIN. See SIN, § 8. VOW, a solemn and religious promise or oath. [See OATH] It is more particu larly taken for a solemn promise made to God; in which we bind ourselves to do