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principal ons there were twenty-two || presence in the eucharist. However, more; the last of which, called Sophia, after the death of Luther, this absurd being desirous to arrive at the know- hypothesis was renewed, and dressed up ledge of Bythos, gave herself a great in a specious and plausible form by deal of uneasiness, which created in her Brentius, Chemnitius, and Andreas, Anger and Fear, of which was born who maintained the communication of Matter. But the Horos or Bounder the properties of Christ's divinity to his stopped her, preserved her in the Ple- human nature. It is, indeed, obvious, roma, and restored her to perfection. that every Lutheran who believes the Sophia then produced the Christ and doctrine of consubstantiation, whatever the Holy Spirit, which brought the ons he may pretend, must be an Ubiquitato their last perfection, and made every rian. one of them contribute their utmost to form a Saviour. Her Enthymese or Thought, dwelling near the Pleroma, perfected by the Christ, produced every thing that is in this world by its divers passions. The Christ sent into it the Saviour, accompanied with angels, who delivered it from its passions without annihilating it: from thence was formed corporeal matter. And in this manner did they romance concerning God, nature, and the mysteries of the Christian religion.

VATICAN MANUSCRIPT, one of the principal Greek manuscripts now extant. It contained originally the whole Greek Bible. The age of this manuscript is supposed to be no higher than the fifth century. 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 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, Ps. iv. 2; to idols, Deut. xxxii. 21; to whatever disappoints our hopes, Ps. Ix. 11. See PRIDE.

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UBIQUITARIANS, formed from ubique, every where," in ecclesiastical history, a sect of Lutherans which rose and spread itself in Germany; and whose distinguishing doctrine was, that the body of Jesus 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

UBIQUITY, omnipresence; an attribute of the Diety, whereby he is always intimately present to all things. See OMNISCIENCE.

UCKEWALLISTS, a sect which derived its denomination from UkeWalles, a native of Friesland, who published his sentiments in 1637. He entertained a favourable opinion of the eternal state of Judas and the rest of Christ's murderers. His argument was this, that the period of time which extended from the birth of Christ to the descent of the Holy Ghost was a time of deep ignorance, during which the Jews were destitute of divine light; and that, of consequence, the sins and enormities which were committed during this interval were in a great measure excusable, and could not merit the severest displays of the divine justice. This denomination strictly adhered to the doctrine of the Mennonites.

VEDAS, the sacred books of the Hindoos, believed to be revealed by God, and called immortal. They are considered as the fountain of all knowledge, human and divine, and are four in number. The principal part of them is that which explains the duties of man in methodical arrangement. The fourth book contains a system of divine ordinances. See the first volume of the Asiatic Researches.

VENERATION, an affection compounded of awe and love, and which of all others becomes creatures to bear toward their infinitely perfect Creator. See DEVOTION.

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 exists; 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 de

rived 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 language. Their sentiments were nearly the same as the Hattemists. See HATTE MISTS.

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.

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it is taken either for a communication of divine love, or for any calamity affecting a nation.

UNBELIEF, the refusing assent to testimony. It is often taken for distrust of God's faithfulness, but more particularly for the discrediting the testimony of God's 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, readiness to give credit to any other than him, inordinate love to the world, and preferVICAR, a priest of a parish, the pre- ring of the applause of men to the apdial tythes whereof are impropriate or probation of God."-"Unbelief," says appropriated; that is, belong either to a the great Charnock, "is the greatest chapter, religious house, &c. or to a lay-sin, as it is the fountain of all sin: it was man, who receives them, and only al-Adam's first sin; it is a sin against the lows the vicar the small tythes, or a Gospel, against the highest testimony; convenient salary. 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 VIRTUE, a term used in various sig- Satan, ignorance, pride, and sensuality. nifications. Some define it to be "living The danger of it is great; it hardens the according to nature;” others, “univer- || heart, fills with presumption, creates sal benevolence to being." Some, again, impatience, deceives with error, and place it “in regard to truth;" others in finally exposes to condemnation, John "the moral sense." Some place it in iii. 11. Charnock's Works, vol. ii. p. "the imitation of God;" others, "in 601; Case's Sermons, ser. 2; Rishop the love of God and our fellow-crea-Porteus's Sermons, vol. i. ser. 2; Dr. tures." Some, again, think it consists Owen's Reasons of Faith; Hannam's "in mediocrity," supposing vice to con- Compendium, vol. ii. p. 26; Churchill's sist in extremes; others have placed it || Essay on Unbelief. in "a wise regard to our own interest." UNBELIEVERS are of three sorts. Dr. Smith refers it to the principle of 1. Those who, having heard the Gossympathy; and Palcy defines it to be pel, reject it.-2. Those who verbally the doing good to mankind, in obedi- assent to it, yet know not to what they ence to the will of God, and for the assent, or why they believe.-3. They sake of everlasting happiness. Some of who, whatever knowledge they may these definitions are certainly objection-have of certain speculative points of diable. Perhaps those who place it in vinity, yet obey not the truth, but live the love of God and our fellow-crea- in sin. tures, 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' SelfLove and Virtue Reconciled, 2d vol. of his work, last edition.

VISION, the supernatural representation on 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 performed by a bishop in his diocess, to examine into the state of the church. In a divine or spiritual sense,

The following is a striking description given by Masilon of an unbeliever (Ser. i. vol. iii. Eng. trans.) "He is a man without morals, probíty, faith, or character; 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 strongest and the most fortunate have always reason on their side. Who could henceforth place any dependence on such?

They no longer fear a God; they no longer respect men; they look forward to nothing after this life: virtue and vice are merely prejudices of education in their eyes, and the consequences of popular credulity. Adulteries, revenge, blasphemies, the blackest treacheries, abominations which we dare not even name, are 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 equalise 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!"

OF

UNCHANGEABLENESS
GOD. See FAITHFULNESS and IMMU
TABILITY OF GOD.

The passage before-mentioned from St. James respecting the anointing with oil, has been a source of difficulty to some pious minds; but in order to understand it, it is necessary to observe that anointing with oil was an ordinance for the miraculous cure of sick persons (Mark vi. 13.) But since those extraordinary gifts are ceased, as being no longer necessary for the confirmation of the Gospel, of course there is no warrant now for using that ceremony.

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 things by anointing them with oil. Unctions were very frequent among the Hebrews. They anointed both their UNION TO CHRIST, that act of kings and high priests at the ceremony divine grace by which we are joined to of their inauguration. They also anoint- Christ; and is considered, 1. As virtual, ed the sacred vessels of the tabernacle or that which was formed from all eterand temple, to sanctify and consecrate nity, Eph. i. 4.-2. Vital, or spiritual, them to the service of God. In the an- formed in the moment of our regeneracient Christian church, unction accom- tion, John xvii. 26, 1 John iv. 13. It is panied the ceremonies of baptism and represented in the Scripture by the confirmation. Extreme unction, or the strongest expressions language can adanointing persons in the article of death, mit of, and even compared to the union was also practised by the ancient Chris- between the Father and the Son, John tians, in compliance with the precept of xvii. 11, 21, &c. It is also compared to St. James, chap. v. 14, 15; and this ex- the union of a vine and its branches, treme unction the Romish church has John xv. 4, 5. To the union of our food advanced to the dignity of a sacrament. with our bodies, John vi. 56, 57. To It is administered to none but such as the union of the body with the head, are affected with some mortal disease, || Eph. iv. 15, 16. To the conjugal union, or in a decrepit age. It is refused to im- Eph. v. 23, 30. To the union of a king penitent persons, as also to criminals. and his subjects, Matt. xxv. 34, 40. To The parts to be anointed are, the eyes, a building, 1 Pet. ii. 4, 5. Eph. ii. 21, the ears, the nostrils, the mouth, the 22. It is also represented by an identity hands, the feet, and the reins. The or sameness of spirit, 1 Cor. vi. 17. By laity are anointed in the palms of the an identity of body, 1 Cor. xii. 12, 27. hands, but priests on the back of it, be- By an identity of interest, Matt. xxv. cause the palins of their hands have 40. John xx. 17. This union must be been already consecrated by ordination. considered not as a mere mental union The oil with which the sick person is only in comfort or notion; nor a physianointed, represents, it is said, the cal union as between the head and the grace of God, which is poured down members; nor as an essential union, or into the soul; and the prayer used at union with the divine nature; but as a the time of anointing, expresses the re- mystical union, Eph. v. 32. Honourable mission of sins thereby granted to the union, 1 John iii. 1, 2. Supernatural sick person: for the prayer is this-"By union, 1 Cor. i. 30. Holy, 1 John iii. this holy unction, and his own most pious 24. Necessary, John xv. 4. Inviolamercy, may the Almighty God forgive ble, Rom. viii. 38, 39. Some state it thee whatever sins thou hast committed thus: 1. An union of natures, Heb. ii. by the sight," when the eyes are anoint- 11.-2. Of actions, his obedience being ed; by the hearing, when the ears are imputed to us, and our sins reckoned to anointed: and so of the other senses. him, 2 Cor. v. 21.-3. Of life, Col. iii, 4.4 F

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4. Of sentiment, 2 Cor. v. 17.-5. Of in- mediatorial kingdom to the Father, all terest, Matt. xxv. 34, &c.-6. Of affec- shall be brought to a participation of tion, 2 Cor. v. 14.-7. Of residence, John the benefits of his death, in their restoxvii. 24. The advantages of it are ration to holiness and happiness. They knowledge, Eph. i. 18. Fellowship, teach, that the wicked will receive a 1 Cor. i. 9. Security, John xv. Felicity, punishment apportioned to their crimes; 1 Pet. i. 8. Spirituality, John xv. 8. and that punishment itself is a mediatorial indeed, all the rich communications of work, and founded upon mercy; that it spiritual blessings here and hereafter, is a mean of humbling, subduing, and Col. i. 22. The evidences of union to finally reconciling the sinner to God. Christ are, light in the understanding, They suppose that the words eternal, 1 Pet. ii. 9. Affection to him, John xiv. everlasting, &c. as they sometimes apply 21. Frequent communion with him, to the things which have ended, so they 1 John i. 3. Delight in his word, ordi- cannot apply to endless misery. They nances, and people, Psal. xxvii. 4. Psal. say, this doctrine is the most consonant cxix. Submission to his will, and con- to the perfections of the Deity, most formity to his image, 1 John ii. 5. Dick-worthy of the character of Christ, and inson's Letters, let. 17; Flavel's Method of Grace, ser. 2; Polhill on Union; Brown's Compend. b. 5. ch. 1.

UNION HYPOSTATICAL, is the union of the human nature of Christ with the divine, constituting two natures in one person. Not consubstantially, as the three persons in the Godhead; nor physically, as soul and body united in one person: nor mystically, as is between Christ and believers; but so as that the manhood subsists in the second person, yet without making confusion, both making but one person. It 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.

UNITARIANS, those who confine the glory and attributes of divinity to the Father, and not allowing it to the Son or Holy Spirit. They are the same as the Socinians. See SOCINIANS.

UNITED BRETHREN. See MoRAVIANS.

UNITY OF GOD, a term made use of to denote that there is but one God or self-existent Being. The unity of God is argued from his necessary existence, self-sufficiency, perfection, independence, and omnipotence; from the unity of design in the works of nature; and from there being no necessity of having more gods than one: but the Scriptures set it beyond all doubt, Deut. vi. 4. Psalm lxxxvi. 10. Isa. xliii. 10. Mark xii. 29. John xvii. 3. Rom. iii. 30. 1 Cor. viii. 4, 6. 1 Tim. ii. 5. See POLYTHEISM; Abernethy on the Attributes of God, vol. i. ser. 5; Wilkins's Natural Religion, p. 113, 14; Howe's Works, vol. i. p. 72, 73; Gill's Divinity, vol. i. 8vo. edit p. 183; Ridgley's Div. question 8.

UNIVERSALISTS, those who suppose that, as Christ died for all, so, before he shall have delivered up his

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that the Scriptures cannot be reconciled upon any other plan. They teach their followers ardent love to God; and peace, meekness, candour, and universal love to men, they observe, are the natural result of these views.

The sentiments of the Universalists were embraced by Origen in the 3d century, and in more modern times by Chevalier Ramsay, Dr. Cheyne, Mr. Hartley, and others. But one of the greatest advocates for this doctrine was Dr. Chauncy. His arguments are these: 1. Christ died not for a select number of men only, but for mankind universally, and without exception or limitation, for the sacred Scriptures are singularly emphatical in expressing this truth, 1 Thes. v. 10. 1 Cor. xv. 3. Rom. v. 6. 1 Pet. iii. 18. John i. 29. John iii. 16, 17. 1 John ii. 2. Heb. ii. 9.-2. It is the purpose of God according to his good pleasure that mankind universally, in consequence of the death of his Son Jesus Christ, shall certainly and finally be saved, Rom. v. 12, &c. Rom. viii. 19— 24. Col. i. 19, 20. Eph. iv. 10. Eph. i. 9, 10. 2 Tim. i. 4.-3. As a mean, in order to men's being made meet for salvation, God will sooner or later, in this state or another, reduce them all under a willing and obedient subjection to his moral government, 1 John iii. 8. John i. 29. Matt. i. 21. Psalm viii. 5, 6. Heb. ii. 6, 9. Phil. ii. 9-11. 1 Cor. xv. 24— 29.-4. The Scripture language concerning the reduced or restored, in consequence of the mediatory interposition of Jesus Christ, is such as leads us into the thought, that it is comprehensive of mankind universally, Rev. v. 13.

The opponents, however, of Dr. Chauncy, and this doctrine, observe, on the contrary side, that the sacred Scriptures expressly declare that the punishment of the finally impenitent shall be eternal, Matt. xvii. 8. Matt. xxv. 41, 46. Mark ix. 43. Rev. xiv. 11. 2 Thes.

1. 9. Eph. ii. 17. Jude 13. Rev. ix. 3.
Rev. xx. 10. Matt. xii. 31, 32. Luke
xii. 10. Mark iii. 29. 1 John v. 16.
Heb. i. 4, 6. Heb. x. 26, 27. Matt. xxvi.
24. See articles DESTRUCTIONISTS,
HELL.

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specting the Urim and Thummim, and
after all we cannot determine what
they were. The use made of them was,
to consult God in difficult cases relating
to the whole state of Israel, and some-
times in cases relating to the king, the
sanhedrim, the general of the army, or
some other great personage.

URSULINES, an order of nuns,
founded originally by St. Angela, of
Brescia, in the year 1537, and so called
from St. Ursula, to whom they were
dedicated.

The title of Universalists distinguishes
those who embrace the sentiments of
Mr. Relly. See RELLYANISTS. Dr.
Joseph Huntingdon was a great advocate
also for universal salvation, as may be
seen from a posthumous work of his,
entitled, "Calvinism improved; or the
Gospel illustrated in a System of real At first, these religious did not live in
Grace issuing in the Salvation of all community, but abode separately in
Men."
This work was answered by their fathers' houses; and their em-
Mr. Nathan Strong, minister of Hart-ployment was to search for the afflicted,
ford, in Connecticut, in which he en- to comfort them; for the ignorant, to
deavours to reconcile the doctrine of instruct them; and for the poor, to re-
eternal misery with the infinite benevo-lieve them; to visit the hospitals, and
lence of God.

This doctrine of universal salvation,
or restoration, besides being generally
acknowledged by the Socinians, has
been defended in England by Mr. Win-
chester, and after him by Mr. Vidler
and others. The latter has been op-
posed by Mr. A. Fuller and Mr. C.
Jerram. Dr. Chauncy's Salvation of
all Men; White's Restoration of all
Things; Hartly on Man; Universal-
ists' Miscellany; Fuller's Letters to
Vidler; and Letters to an Universalist,
containing a Review of that Contro-
versy, by Scrutator; Mr. Spaulding's
Treatise on Universalism, published in
America.

UNPARDONABLE SIN. See SIN,

§ 8.

to attend upon the sick; in short, to be
always ready to do acts of charity and
compassion. In 1544, pope Paul III.
confirmed the institution of the Ursu-
lines. Sir Charles Borromeo brought
some of them from Brescia to Milan,
where they multiplied to the number of
four hundred. Pope Gregory XIII. and
his successors Sixtus V. and Paul V.
granted new privileges to this congre-
gation. In process of time, the Ursu-
lines, who before lived separately, be-
gan to live in community, and embrace
the regular life. The first who did so
were the Ursulines of Paris, established
there in 1604, who entered into the
cloister in the year 1614, by virtue of a
bull of pope Paul V. The foundress of
the Ursulines of France was Madame
VOW, a solemn and religious pro- Frances de Bermond, who, in 1574, en-
mise or oath. [See OATH.] It is more gaged about twenty-five young women
particularly taken for a solemn pro- of Avignon to embrace the institute of
mise made to God, in which we bind St. Angela of Brescia. The principal
ourselves to do or forbear somewhat for employ of the Ursulines, since their es-
the promoting of his glory. Under the||tablishment into a regular order, were
Old Testament dispensation, vows were
very common, Judges xi. Numbers
xxx. But in the New Testament there
is no command whatever for the obser-
vation of them. Hence it is supposed
that vows belong more to the ceremo-
nial law than to the Gospel; and that
we are to be more dependent on divine
grace to keep us, than to make resolu-
tions and vows which we do not know
that we shall be able to perform; and
we certainly ought not to vow any thing
but what we are able to perform.

URIM AND THUMMIM (light and
perfection,) among the ancient Hebrews,
a certain oracular manner of consulting
God, which was done by the high
priest, dressed in his robes, and having
on his pectoral, or breast-plate. There
have been a variety of opinions re-

to instruct young women; and their
monasteries were a kind of schools,
where young ladies of the best families
received their education.

USURY, the gain taken for the loan
of money or wares. The Jews were al-
lowed to lend money upon usury to
strangers, Deut. xxiii. 20; but were
prohibited to take usury from their
brethren of Israel, at least, if they were
poor, Exod. xxii. 25. Lev. xxv. 35, 37.
From the Scriptures speaking against
the practice of usury, some have thought
it unlawful, Psal. xv. 5. Prov. xxviii. 8.
Ezek. xviii. 8. But it is replied, that
usury there only means immoderate in-
terest, or oppression, by taking advan-
tage of the indigent circumstances of
our neighbour; and that it seems as
lawful for a man to receive interest for

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