UNITARIANS, those who confine the glory and attributes of divinity to the Father, and not allowing it to the Son or Holy Spi

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

ence being imputed to us, and our sins reckoned to him, 2d Cor. v, 21.-3. Of life, Col. iii, 4.-4. Of sentiment, 1st Cor. v, 17.-5. Of interest, Matt. xxv, 34, &c.-rit. They are the same as the So6. Of affection, 2d Cor. v, 14.- cinians. See SOCINIANS. 7. Of residence, John xvii, 24. The advantages of it are knowledge, Eph. i, 18. Fellowship, 1st Cor. i, 9. Security, John xv. Felicity, 1st Pet. i, 8. Spirituality, Jo. xv, 8. and, indeed, all the rich communications of spiritual blessings here and hereafter, Col. 1, 27. The evidences of union to Christ are, light in the understand-of design in the works of nature: ing, 1st Pet. ii, 9. Affection to him, John xiv, 21. Frequent communion with him, 1st John i, 3. Delight in his word, ordinances, and people, Ps. xxvii, 4. Ps. cxix. Submission to his will, and conformity to his image, 1st John ii, 5. Dickinson's Letters, let. 17: Flavel's Method of Grace, ser. 2; Polhill on Union; Brown's Com-Natural Religion, p. 113, 114; pend., book 5, ch. 1. Howe's Works, vol. i, p. 72, 73;

and from there being no necessity of having more gods than one; but the scriptures set it beyond all doubt, Deut. vi, 4. Ps. lxxxvi, 10. Is. xliii, 10. Mark xii, 29. John xvii, 3. Rom. iii, 30. 1st Cor. viii, 4, 6. 1st Tim.ii, 5. See PoLYTHEISM; Abernethy on the Attributes of God, vol. i, ser. 5; Wilkins's

UNION HYPOSTATICAL Gill's Divinity, vol. i, svo. edition, p. 183; Ridgley's Div., question 8.

is the union of the human nature of Christ with the divine, constitu- UNIVERSALISTS, those ting two natures in one person. Not who suppose that, as Christ died consubstantially, as the three per- for all, so, before he shall have delisons in the Godhead;norphysically, vered up his mediatorial kingdom as soul and body united in one per- to the Father, all shall be brought son; nor mystically, as is between to a participation of the benefits Christ and believers; but so as of his death, in their restoration that the manhood subsists in the to holiness and happiness. They second person, yet without making teach, that the wicked will reconfusion, both making but one ceive a punishment apportioned person. It was miraculous, Luke i. to their crimes; that punishment 34, 35. Complete and real: Christ itself is a mediatorial work, and took a real human body and soul, founded upon mercy: that it is a and not in appearance. Insepa-mean of humbling, subduing, and rable, Heb. vii, 25. For the rea-finally reconciling the sinner to sons of this union, see article God. They suppose that the words MEDIATOR. eternal, everlasting, &c., as they

sometimes apply to the things ii, 9 to 11. 1st Cor. xv, 24 to 29. which have ended, so they can--4. The scripture language con

cerning 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.

ix, 43. Rev. xiv. 11. 2d Thess. i, 9. Eph. ii, 17. Jude 13. Rev.ix. 3. Rev. xx, 10. Matt. xii, 31, 32. Luke xii, 10. Mark iii, 29. 1st John v, 16. Heb. i, 4, 6. Heb. x, 26, 27. Matt. xxvi, 24. See arti

not apply to endless misery. They say, this doctrine is the most consonant to the perfections of the Deity, most worthy the character of Christ, and that the scriptures cannot be reconciled upon any other plan. They teach their fol- The opponents, however, of Dr. lowers ardent love to God; and Chauncy, and this doctrine, obpeace, meekness, candour,and uni-serve, on the contrary side, that the versal love to men,they observe,are sacred scriptures expressly declare the natural result of these views. that the punishment of the finally The sentiments of the Univer-impenitent shall be eternal, Matt. salists were embraced by Origen xvii, 8. Matt. xxv, 41, 46. Mark in the 3d century, and in more modern times by Chevalier Ram- || say, 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 num-cles DESTRUCTIONISTS, HELL. ber of men only, but for mankind The title of Universalists disuniversally,and without exception tinguishes those who embrace the or limitation, for the sacred scrip- sentiment of Mr. Relly. See RELtures are singularly emphatical in LYANISTS. Dr. Joseph Huntingexpressing this truth, 1st Thess. v, don was a great advocate also for 10. 1st Cor. xv, 3. Rom. v, 6. 1st universal salvation,as may be seen Pet. iii, 18. John i, 29. John iii, from a posthumous work of his, 16, 17, 1st John ii, 2. Heb. ii, 9. entitled, "Calvinism improved; -2. It is the purpose of God ac- or the Gospel illustrated in a Syscording to his good pleasure that tem of real Grace issuing in the mankind universally, in conse- Salvation of all Men." This quence of the death of his Son Je-work was answered by Mr. Nasus Christ, shall certainly and final-than Strong, minister of Hartford, ly be saved, Rom. v, 12, &c. Rom. in Connecticut; in which he enviii, 19 to 24. Col. i, 19, 20. Eph.deavours to reconcile the doctrine iv, 10. Eph. i, 9, 10. 2d Tim. i,of eternal misery with the infinite ch. 4 ver.-3. As a mean, in order benevolence of God. 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 tohis moral government 1st John iii, 8. John i, 29. Matt. i, 21. Ps. viii, 5, 6. Heb. ii, 6, 9. Phil.

This doctrine of universal salvation, or restoration, besides being generallyacknowledged by the Socinians, has been defended in England by Mr. Winchester, and after him by Mr.Vidler and others. The latter has been opposed by

Mr. A. Fuller and Mr. C.Jerram. the whole state of Israel, and Dr. Chauncy's Salvation of all sometimes in cases relating to the Men; White's Restoration of all king, the sanhedrim, the general Things; Hartley on Man; Univer- of the army, or some other great salists' Miscellany; Fuller's Let-personage.

ters to Vidler; and Letters to an URSULINES, an order of Universalist, containing a Review nuns, founded originally by St.Anof that Controversy, by Scrutator.gela, of Brescia, in the year 1537, UNPARDONABLE SIN. and so called from St. Ursula, to whom they were dedicated.

See SIN, § 8.

VOW, a solemn and religious promise or oath [See OATH.] It is more particularly taken for a solemn promise made to God, in which we bind ourselves to do or forbear somewhat for the promoting his glory. Under the Old Testament dispensation,vows were very common, Judges xi. Numbers xxx. But in the New Testament there is no command whatever for the observation of them. Hence it is supposed that vows belong more to the ceremonial law than to the Gospel; and that we are to be more dependant on Divine grace to keep us than to make resolutions 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.

At first, these religious did not live in community, but abode separately in their fathers' houses; and their employment was to search for the afflicted, to comfort them: for the ignorant, to instruct them; and for the poor, to relieve them; to visit the hospitals, and 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 Ursulines. 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 congregation. In process of time, the Ursulines, who before lived separately, began to live in community, and embrace the regular life. The first who did so were the Ur

URIM AND THUMMIM (Light and Perfection,) among the ancient Hebrews, a certain oracu-sulines of Paris, established there lar manner of consulting God, in 1604,who entered into the cloiswhich was done by the high priest, ter in the year 1614, by virtue of dressed in his robes,and having on a bull of pope Paul V. The his pectoral, or breast-plate. There foundress of the Ursulines of have been a variety of opinions France was Madame Frances de respecting the Urim and Thum- Bermond, who, in 1574, engamim, and after all we cannot de-ged about 25 young women of termine what they were. The Avignon to embrace the institute use made of them was, to consult of St. Angela of Brescia. The God in difficult cases relating to principal employ of the Ursu

lines, since their establishment in- || 8. But it is replied, that usury to a regular order, were to instruct there only means immoderate inyoung women; and their monaste-terest, or oppression, by taking adries were a kind of schools, where vantage of the indigent circumyoung ladies of the best families stances of our neighbour; and that received their education. it seems as lawful for a man to reUSURY, the gain taken for theceive interest for money, which loan of money or wares. The another takes pain with, improves, Jews were allowed to lend money but runs the hazard of in trade, as upon usury to strangers. Deut. it is to receive rent for our land, xxiii, 20; but were prohibited to which another takes pain with, imtake usury from their brethren of proves, but runs the hazard of in Israel, at least if they were poor, husbandry. Exod. xxii, 25. Lev. xxv, 35, 37. From the scriptures speaking against the practice of usury, some have thought it unlawful, Psalm xv, 5. Prov. xxviii. 8. Ezek. xviii,

VULGATE, a very ancient translation of the Bible, and the only one acknowledged by the church of Rome to be authentic. See BIBLE, No. 32.

W

WALDENSES, or VALDEN- sentences of the ancient doctors, SES, a sect of reformers who made which were so highly esteemed their first appearance, about the in this century. But no sooner had year 1160. They were most nu- he perused these sacred books merous about the vallies of Pied- with a proper degree of attention, mont; and hence, some say, they than he perceived that the reliwere called Valdenses, or Vaudois, gion which was now taught in and not from Peter Valdo, as the Roman church differed toothers suppose. Mosheim, how-tally from that which was originever, gives this account of them:ally inculcated by Christ and his he says, that Peter, an opulent apostles. Struck with this glaring merchant of Lyons, surnamed contradiction between the docValdensis,or Validisius,from Vaux, trines of the pontiffs and the truths or Waldum, a town in the mar- of the Gospel, and animated with quisate of Lyons, being extremely zeal, he abandoned his mercantile zealous for the advancement of vocation, distributed his riches true piety and Christian know-among the poor (whence the Walledge, employed a certain priest, denses were called poor men of called Stephanus de Evisa, about Lyons), and, forming an associathe year 1160, in translating, from tion with other pious men who had Latan into French, the four Gos-adopted his sentiments and his pels, with other books of holy turn of devotion, he began, in scripture, and the most remarkable the year 1180, to assume the qua

lity of a public teacher, and to commended in the precepts and instruct the multitude in the doc-injunctions of the Divine Author trines and precepts of Christianity. of our holy religion. In conseSoon after Peter had assumed quence of this design, they comthe exercise of his ministry, the plained that the Roman church archbishop of Lyons, and the had degenerated, under Constanother rulers of the church in that tine the Great, from its primitive province, vigorously opposed him. purity and sanctity. They denied However, their opposition was un- the supremacy of the Roman pon. successful; for the purity and sim- tiff, and maintained that the rulers plicity of that religion which these and ministers of the church were good men taught, the spotless in-obliged, by their vocation, to iminocence that shone forth in their tate the poverty of the apostles, lives and actions, and the noble and to procure for themselves contempt of riches and honours a subsistence by the work of their which was conspicuous in the hands. They considered every whole of their conduct and con-Christian as, ia a certain measure, versation, appeared so engaging to qualified and authorised to inall such as had any sense of true struct, exhort, and confirm the piety, that the number of their brethren in their Christian course; followers daily increased. They and demanded the restoration accordingly formed religious as- of the ancient penitential discisemblies, first in France, and pline of the church, i. e. the exafterwards in Lombardy; from piation of transgressions by praywhence they propagated their secter, fasting, and alms, which the throughout the other provinces of new-invented doctrine of indulEurope 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.

gences had almost totally abolished. They at the same time affirm. ed, that every pious Christian was qualified and entitled to prescribe to the penitent the kind or degree of satisfaction or expiation that their transgressions required; that The attempts of Peter Waldus confession made to priests was by and his followers were neither em- no means necessary, since the ployed nor designed to introduce humble offender might acknownew doctrines into the church, ledge his sins and testify his renor to propose new articles of pentance to any true believer, and faith to Christians. All they aim- might expect from such the couned at was, to reduce the form of sel and admonition which his ecclesiastical government, and the case demanded. They maintainmanners both of the clergy and ed, that the power of delivering people, to that amiable simpli- sinners from the guilt and punishcity and primitive sanctity that ment of their offences belonged characterised the apostolic ages, to God alone; and that induland which appear so strongly re-gences, of consequence, were the