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!" 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. 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 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, 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 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 quointed: and so of the other senses. 50* union, 1 John iii. 1, 2. Supernatural 4 F 4. Of sentiment, 2 Cor. v. 17.-5. Of in- mediatorial kingdom to the Father, 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 res xvii. 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 commun.cations 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. that the Scriptures cannot be recun ciled upon any other plan. They teach their followers ardent love to God; and peace, meekness, candour, and univer sal 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 trath, 1 Thes. v. 10. 1 Cor. xv. 3. Rom. v. 6. 1 UNITARIANS, those who confine Pet. iii. 18. John i. 29. John iii. 16, 17. the glory and attributes of divinity to the 1 John ii. 2. Heb. ii. 9.-2. It is the Father, and not allowing it to the Son or purpose of God according to his good Holy Spirit. They are the same as the pleasure that mankind universally, in Socinians. See SOCINIANS. consequence of the death of his Son JeUNITED BRETHREN. See Mo-sus Christ, shall certainly and finally be RAVIANS. saved, Rom. v. 12, &c. Rom. viii. 1924. Col. i. 19, 20. Eph. iv. 10. Eph. i. 9, 10. 2 Tim. i. 4.-3. As a mean, in or der 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. 2429.-4. The Scripture language concerning the reduced or restored, in co sequence 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. 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 1xxxvi. 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 Matural Religion, p. 113, 14; Howe's The opponents, however, of Dr. ks, vol. i. p. 72, 73; Gill's Divini-Chauncy, and this doctrine, observe, an ol. i. 8vo. edit p. 183; Ridgley's the contrary side, that the sacred ScripJuestion 8. tures 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 IVERSALISTS, those who suphat, as Christ died for all, so, bere he shall have delivered up his 1. 9. Eph. ii. 17. Jude 13. Rev. ix. 3. specting the Urim and Thummim, and URSULINES, an order of nuns, The title of Universalists distinguishes This doctrine of universal salvation, UNPARDONABLE SIN. See SIN, 8. VOW, a solemn and religious pro- URIM AND THUMMIM (light and to comfort them; for the ignorant, to USURY, the gain taken for the loan money, which another takes pain with, improves, and runs the hazard of in trade, as it is to receive rent for our land which another takes pain with, improves, but runs the hazard of in húsbandry. VULGATE, a very ancient transtion of the Bible, and the only one at knowledged by the church of Rome to be authentic. See BIBLE, NO. 32. : W. spicuous in the whole of their conduct and conversation, appeared so engaging to all such as had any sense of true piety, that the number of their followers daily increased. They accordingly formed religious assemblies, first in France, and afterwards in Lombardy; from whence they propagated their sect throughout the other provinces of Europe with incredible rapidity, and with such invincible fortitude, that neither fire nor sword, nor the most cruel inventions of merciless persecution, could damp their zeal, or entirely ruin their cause. WALDENSES, or VALDENSES, a sect of reformers, who made their first appearance about the year 1160. They were most numerous about the valley's of Piedmont; and hence, some say, they were called Valdenses, or Vaudois, and not from Peter Valdo, as others suppose. Mosheim, however, gives this account of them he says, that Peter, an opulent merchant of Lyons, surnamed Val- || densis, or Validisius, from Vaux, or Waldum, a town in the marquisate of Lyons, being extremely zealous for the advancement of true piety and Christian knowledge, employed a certain priest, called Stephanus de Evisa, about the year 1160, in translating, from Latin into French, the four Gospels, with other books of holy Scripture, and the most remarkable sentences of the ancient doctors, which were so highly esteemed in this century. But no sooner had he perused these sacred books with a proper degree of attention, than he perceived that the religion which was now taught in the Roman church, differed totally from that which was originally inculcated by Christ and his apostles. Struck with this glaring contradiction between the doctrines of the pontiffs and the truths of the Gospel, and animated with zeal, he abandoned his mercantile vocation, distributed his riches among the poor (whence the Waldenses were called poor men of Lyons,) and forming an association with other pious men who had adopted his sentiments and his turn of devotion, he began, in the year 1180, to assume the quality of a public teacher, and to in-hands. They considered every Chris struct the multitude in the doctrines and precepts of Christianity. Soon after Peter had assumed the exercise of his ministry, the archbishop of Lyons, and the other rulers of the church in that province, vigorously opposed him. However, their opposition was unsuccessful; for the purity and simplicity of that religion which these od men taught, the spotless innothat shone forth in their lives and and the noble contempt of and honours which was con The attempts of Peter Waldus and his followers were neither employed nor designed to introduce new doctrines into the church, nor to propose new 21ticles of faith to Christians. All they aimed at was, to reduce the form of ecclesiastical government, and the manners both of the clergy and people, to that amiable simplicity and primitive sanctity that characterized the apostolic ages, and which appear so strongly recommended in the precepts and injunctions of the Divine Author of our holy religion. In consequence of this design, they complained that the Roman church had degenerated, under Constantine the Great, from its primitive purity and sanctity. They denied the supremacy of the Roman pontiff, and maintained that the rulers and ministers of the church were obliged, by their vocation, to imitate the poverty of the apostles, and to procure for themselves a subsistence by the work of their tian as, in a certain measure, qualified and authorised to instruct, exhort and confirm the brethren in their Christian course; and demanded the restoration of the ancient penitential discipline of the church, i. e. the expiation of transgressions by prayer, fasting, and alms, which the new-invented doctrine of in dulgences had almost totally abolished. They at the same time affirmed, that every pious Christian was qualified and entitled to prescribe to the penitent the kind or degree of satisfaction or expia WATCHERS. See AcoEMETE WATCHFULNESS, vigilance, or care to avoid surrounding enemies and dangers. We are to watch against the insinuations of Satan; the allurements of the world; the deceitfulness of our hearts; the doctrines of the erroneous; and, indeed, against every thing that would prove inimical to our best interests. We are to exercise this duty at all times, in all places, and under all circumstances, 1 Cor. xvi. 13. Luke xii. 37. tion that their transgressions required; that confession made to priests was by no means necessary, since the humble offender might acknowledge his sins and testify his repentance to any true believer, and might expect from such the counsel and admonition which his case demanded. They maintained, that the power of delivering sinners from the guilt and punishment of their offences belonged to God alone; and that indulgences of consequence, were the criminal inventions of sordid avarice. They looked upon the prayers and other To watch, is also to wait for and exceremonies that were instituted in be-pect: thus we are, 1. To watch the half of the dead, as vain, useless, and absurd, and denied the existence of departed souls in an intermediate state of purification; affirming, that they were immediately, upon their separation from the body, received into heaven, or thrust down to hell. These and other tenets of a like nature, composed the system of doctrine propagated by the Waldenses. It is also said, that several of the Waldenses denied the obligation of infant baptism, and that others rejected water baptism entirely; but Wall has laboured to prove that infant baptism was generally practised among them. providence of God.-2. The fulfilment of the prophecies.-3. God's time for our deliverance from troubles, Psalm cxxx.-4. We are to watch unto prayer, Eph. vi. 18.-5. For death and judgment, Mark xiii. 37. WATERLANDIANS, a sect of Anabaptists in Holland. They are thus called in distinction from the Flemin gians, or Flandrians, and likewise because they consisted at first of the inhabitants of a district in North Holland, called Waterland. The Flemingians were called the fine or rigid, and the Waterlandians the gross or moderate Their rules of practice were extreme- Anabaptists. The former observe, with ly austere; for they adopted as the mo- the most religious accuracy and veneradel of their moral discipline, the sermon tion, the ancient doctrine and discipline of Christ on the mount, which they in- of the purer sort of Anabaptists; the terpreted and explained in the most ri- latter depart much more from the prigorous and literal manner; and conse-mitive sentiments and manners of their quently prohibited and condemned in sect, and approach nearer to the Protheir society all wars, and suits of law, testant churches. These latter, howand all attempts towards the acquisition ever, are divided into two distinct sects, of wealth; the inflicting of capital pu- the Waterlanders and the Frieslandnishments, self-defence against unjusters; but this difference, it is said, merely violence, and oaths of all kinds. During the greatest part of the seventeenth century, those of them who lived in the valleys of Piedmont, and who had embraced the doctrine, discipline, and worship of the church of Geneva, were oppressed and persecuted in the most barbarous and inhuman manner by the ministers of Rome. This persecution was carried on with peculiar marks of rage and enormity in the years 1655, 1656, and 1696, and seemed to portend nothing less than the total extinction of that unhappy nation. The • most horrid scenes of violence and bloodshed were exhibited in this theatre of papal tyranny; and the few Waldenses that survived, were indebted for their existence and support to the intercession_made for them by the English and Dutch governments, and also by the Swiss cantons, who solicited the clemency of the duke of Savoy on their behalf. respects their place of abode. Neither party have any bishops, but only presbyters and deacons. Each congregation is independent of all foreign jurisdiction, having its own court of government, composed of the presbyters and dea cons. But the supreme power being in the hands of the people, nothing of importance can be transacted without their consent. The presbyters are generally men of learning; and they have a public professor at Amsterdam for instructing their youth in the different branches of erudition, sacred and profane. About 1664, the Waterlanders were split into the two factions of the Galenists and the Apostoolians. Galen, Abraham Haan, doctor of physic, and pastor of the Mennonites at Amsterdam, a man of uncommon penetration and eloquence, inclined towards the Arian and Socinian tenets, and insisted for the reception of all such into their church fellowship as acknowledged the divine authority |