is a secret to the most learned natural-They agreed in the doctrine of three ists to this present day, and probably persons in the Godhead, and differed will always continue so. But if the only in their manner of explaining what most common of God's works, with the Scriptures taught concerning the which we are the most conversant, be resurrection of the body. Philoponus in this respect incomprehensible, how maintained, that the form as well as the can men think that the modus existendi matter of all bodies was generated, and (or manner of existence) of the infinite corrupted. and that both, therefore, Creator can be level to their capacities? were to be restored in the resurrection. -The doctrine of the Trinity is indeed Conon held, on the contrary, that the a mystery, but no man hath yet shown body never lost its form; that its matter that it involves in it a real contradiction. || alone was subject to corruption and deMany have ventured to say, that it cay, and was consequently to be reought to be ranked with transubstan- stored when this mortal shall put on tiation, as equally absurd. But Arch immortality. bishop Tillotson has shown, by the most convincing arguments imaginable, that transubstantiation includes the most palpable contradictions; and that we have the evidence of our eyes, feeling, and taste, that what we receive in the Lord's supper is bread, and not the body of a man; whereas we have the testimony of our eyes alone that the words "This is my body," are at all in the Scriptures. Now this is intelligible to the meanest capacity: it is fairly made out, and perfectly unanswerable: but who ever attempted thus to prove the doctrine of the Trinity to be self-contradictory? What testimony of our senses, or what demonstrated truth, does it contradict? Yet till this be shown, it is neither fair nor convincing, to exclaim against it as contradictory, absurd, and irrational." See articles JESUSCHRIST and HOLY GHOST; also Owen, Watts, Jones, S Browne, Farcett, A. Taylor, J Scott. Simpson, and Wesley's Pieces on the Subject; Bull's Defensio Fidei Nicana; Dr. Allix's Testimonies of the Jewish Church; Dis-spite from hostilities which followed play of the Trinity by a Layman; Scott's Essays.

TRUCE OF GOD, a scheme set on foot for the purpose of quelling the violence and preventing the frequency of private wars, occasioned by the fierce spirit of the barbarians in the middle ages. In France, a general peace and cessation from hostilities took place A. D. 1032, and continued for seven years, in consequence of the methods which the bishop of Aquataine successfully employed to work upon the superstition of the times. A resolution was formed, that no man should, in time to come, attack or molest his adversaries during the seasons set apart for celebrating the great festivals of the church, or from the evening of Thursday in each week to the morning of Monday in the week ensuing, the intervening days, being consecrated as particularly holy; our Lord's passion having happened on one of those days, and his resurrection on another. A change in the dispositions of men so sudden. and which proposed a resolution so unexpected, was considered as miraculous; and the re

upon it was called the Truce of God. This cessation from hostilities during TRITHEISTS, a sect of the sixth three complete days every week, allowcentury, whose chief was John Ascued a considerable space for the passions nage, a Syrian philosopher, and at the of the antagonists to cool, and for the same time a Monophysite. This man people to enjoy a respite from the calaimagined in the Deity three natures or mities of war, and to take measures for substances absolutely equal in all re- their own security. spects, and joined together by no com TRUST IN GOD, signifies that conmon essence; to which opinion his ad-fidence in, or dependence we place on versaries gave the name of Tritheism him. This trust ought to be, 1. SinOne of the warmest defenders of this cere and unreserved, not in idols, in doctrine was John Philoponus, an Alex-men, in talents, riches, power, in ourandrian philosopher and grammarian of the highest reputation; and hence he has been considered by many as the author of this sect, whose members have consequently derived from him the title of Philoponists.

This sect was divided into two parties, the Philoponists and the Cononites; the latter of whom were so called from Conon, bishop of Tarsus, their chief.

selves part, and him part, Prov. iii. 5, 6.-2. Universal; body. soul, circumstances, 1 Peter, v. 7.-3. Perpetual, Is. xxvi. 4.-4. With a lively expectation of his blessing, Mic. vii. 7. The encouragement we have to trust in him arises, 1. From his liberality, Rom. viii. 32. Ps. lxxxiv. 11.-2. His ability, James i. 17.-3. His relationship, Ps. ciii. 13.4. His promise, Isa. xxxiii. 16.—5, H ́°

conduct in all ages to those who have figuration of the great events of man's
trusted him, Gen. xlviii. 15, 16. Ps. redemption by persons or things in the
Xxxvii. 25. The happiness of those Old Testament. Types are distinguish-
who trust in him is great, if we consi-ed into, 1. Such as were directly ap
der, 1. Their safety, Ps. cxxv. 1-pointed for that end; as the sacrifices.
2. Their courage, Ps. xxvii. 1.-3. Their-2. Such as had only a providential or.
peace. Isa. xxvi. 3.-4. Their character dination to that end; as the story of Ja-
and fruitfulness, Ps. i. 3-5. Their end, cob and Esau.--And 3. Things that fell
Ps. xxxvii. 37. Job v. 26.
out of old, so as to illustrate present
things from a similitude between them;
as the allegory of Hagar and Sarah.
Some distinguish them into real and per-

TRUTH, a term used in opposition to
falsehood, and applied to propositions
which answer or accord to the nature
and reality of the thing whereof some-sonal, by the former intending the ta
thing is affirmed or denied. Natural or
physical truth is said to be the agree-
ment of our sentiments with the nature
of things. Moral truth is the confor-
mity of our words and actions to our
sentiments. Evangelical or Gospel
truth is taken for Christ; the doctrines
of the Gospel; substance or reality, in
opposition to the shadows and ceremo-
nies of the law, John, i. 17. For this
truth we ought to be sincere in seeking,
zealous in defending, and active in pro-
pagating; highly to prize it, constantly
to rejoice in it, and uniformly to be obe-
dient to it. See LYING, SINCERITY;
Tatham's Scale of Truth; Locke on
the Understanding; Beattie on Truth;
Dr. Stennet's Sermon on propagating
the Truth; Saurin's Sermons, Eng.
trans. vol. ii. ser. 1. and 14.

TURLUPINS,a denomination which appeared about the year 1372, principally in Savoy and Dauphiny. They taught that when a man is arrived at a certain state of perfection, he is freed from all subjection to the divine law. It is said, they often went naked, and they allowed of no prayer to God but mental. They called themselves the fraternity of the poor.

TYPE, an impression, image, or representation of some medel, which is termed the antitype. In this sense we often use the word to denote the pre

bernacles, temples, and religious insti-
tutions; and under the latter, including
what are called providential and per-
sonal types. While we may justly con-
sider the death of Christ, and his resur-
rection from the dead, as events that
are typified in the Old Testament, we
should be careful not to consider every
thing mentioned in the Hebrew Scrip-
ture as a type, for this will expose the
whole doctrine of types to ridicu e: for in-
stance, what can be a greater burlesque
on the Scriptures to suppese, as sore
have done, that the extraction of Ese
from the side of Adam, while he was a
a deep sleep, was intended as a type of
the Roman soldiers' piercing cur Se
viour's side while he slept the sleep of
death? Such ideas as these,vented some-
times by novices, and sometimes by more
aged divines, give a greater proof of
the wildness of their fancies than the
correctness of their judgments. See
Mather and M'Ewen on the Types;
Ridgley's Div. quest. 35.

TYTHE, the tenth part of all fruits, &c. a revenue payable to the clergy. The tythes among the Jews were of three sorts. The first to the Levites, for their maintenance, Numb. xviii.21.-24. The second for the feasts and sacrifices, Deut. xiv, 22; and the third for the poor every third year. Deut. xiv. 28, See Supp. Papers.

29.

V & U

VALENTINIANS, a sect who, and Siege or Silence: from these sprung sprung up in the second century, and the Nous or Intelligence, which is the were so called from their leader Valen- only Son, equal to and alone capable of tinus. The Valentinians were only a comprehending the Bythes. The sister branch of the Gnostics, who realized or of Nous they called Aletheia or Truth; personified the Platonic ideas concern- and these constituted the first quaterni ing the Deity, whom they called Plero-ty of Eons, which were the source and ma, or Plenitude. Their system was this: the first principle is Bythos, i. e. Depth, which remained many ages unknown, having with it Ennoe orThought,

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

1

史

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 Eons 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

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

UCKEWALLISTS, a sect which

thing that is in this world by its divers passions. The Christ sent into it the Sa-derived its denomination from Ukeviour,accompanied with angels, who delivered it from its passions without anni hilating 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.

Walles, a native of Friesland, who pubished his sentiments in 1637. He encertained 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.

VANITY, emptiness. It is often applied to the man who wishes you to think more highly of him than what he really VEDAS, the sacred books of the Hindeserves; hence the vain man flatters in order to be flattered; is always fond doos, believed to be revealed by God, of praise, endeavours to bribe others and called immortal. They are consiinto a good opinion of himself by his dered as the fountain of all knowledge, complaisance, and sometimes even by human and divine,and are four in numgood offices, though often displayed with ber. The principal part of them is that unnecessary ostentation. The term is which explains the duties of man in melikewise applied to this world, as unsa-thodical arrangement. The fourth book tisfactory, Ecc. i. 2; to lying, Ps. iv. 2; contains a system of divine ordinances. to idols, Deut. xxxii. 21; to whatever See the first volume of the Asiatic Re disappoints our hopes, Ps. Ix. 11. See searches. PRIDE.

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 breached this error in 1560. Luther himself, in his contro versy with Zuinglius, had thrown out some unguardedexpressions 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

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

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

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 CocUNBELIEF, the refusing assent to ceius and Spinosa produced a new form testimony. It is often taken for distrust of religion, equally remarkable for its of God's faithfulness, but more partiextravagance and impiety. His disci-cularly for the discrediting the testimo

ny of God's word concerning his Son, John, iii. 18, 19. John, xvi. 9. "It includes," says Dr. Guise, "disaffec tion 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 prefer

ples 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 HATTEMISTS. VICAR, a priest of a parish, the pre-ring of the applause of men to the apdial 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.

probation 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 VICE, a fault; the opposite to virtue. terms of the Gospel. It strikes pecuVIGIL, the eve or day before any so-liarly at God; is the greatest reproach lemn feast, because then Christians were wont to watch, fast and pray in their churches.

Owen's Reasons of Faith; Hannam's
Compendium, vol. ii. p. 26; Churchill's
Essay on Unbelief.

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 fiplace it" in regard to truth;" others in nally 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; Bishop the love of God and our fellow crea-Porteus's Sermons, vol. i. ser. 2; Dr. tures." 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." UNBELIEVERS are of three sorts. Dr. Smith refers it to the principle of 1. Those who, having heard the Gos sympathy; and Paley defines it to bepel, reject it.-2. Those who verbally the doing good to mankind, in obedience to the wil of God, and for the sake of everlasting happiness. Some of these definitions are certainly objection able. 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 Sci ence,vol. ii. p. 8, 77; Dr. Watt's Self Love and Virtue Reconciled 2d vol. of his work, last edition.

assent to it, yet know not to what they assent, or why they believe.-3. They who, whatever knowledge they may have of certain speculative points of divinity, yet obey not the truth, but live in sin.

The following is a striking description given by Masilon of an unbeliever (Ser. i. vol. iii. Eng. trans.) "He is a man without morals, probity, 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 VISION, the supernatural represen- God but himself; an unnatural child; tation on an object to a man when waking, since he believes that chance alone hath as in a glass which places the visage be- given him fathers; a faithless friend, fore him. It was one of the ways in seeing he looks upon men merely as the which the Almighty was pleased to re-wretched fruits of a wild and fortuitous veal himself to the prophets, Is. i. 1. Is. concurrence to whom he is connected xxi. 2. only by transitory ties: a cruel master, VISITATION, the survey or inspec- seeing he is convinced that the strongtion performed by a bishop in his dioest and the most fortunate have always cese, to examine into the state of the reason on their side. Who could hencechurch. In a divine or spiritual sense, forth place any dependence on such?

2

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 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 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.

To

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 consecratenity, 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 Chri- 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. 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 palms 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, thecal union as between the head and the grace of 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 anoint ed; by the hearing, when the ears are anointed: and so of the other senses.

members; nor as an essential union, or union with the divine nature; but as a mystical union, Eph. v. 32. Honourable union, 1 John, iii 1, 2. Supernatural || union, 1 Cor. i. 30. Holy, i John, iii. 24. Necessary, John, xv 4. Inviola ble, Rom. viii. 38, 39. Some state it thus: 1. An 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. iii. 4.