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 expression that seemed to imply
a belief of the omnipresence of the body of Christ; but he became sense 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 form by Brentius,
Chemnitius, and Andraeas, 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 an Ubiquitarian.
Omnipresence; an attribute of the Diety, whereby he is always intimately present to all things. See OMNISCIENCE.
A sect which derived its denomination from Uke-Wallies, 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.
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 preferring to the applause of men to the approbation 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 condemnation, John iii. 11. Charnock's Works, vol. ii. p. 601; Case's Sermons, ser. 2; Bishop Porteus's Sermons, vol. i. ser. 2; Dr. Owen's Reasons of Faith; Hannam's Compendium, vol. ii. p. 26; Churchill's Essay on Unbelief.
Are of three sorts. 1. Those who, having heard
the Gospel, reject it.--2. Those who verbally 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 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!"
See FAITHFULNESS and IMMUTABILITY OF GOD.
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 kings and high priests
at the ceremony of their inauguration. They also anointed the sacred vessels
of the tabernacle and temple, to sanctify and consecrate them to the service
of God. In the ancient Christian church, unction accompanied the ceremonies
of baptism and confirmation. Extreme unction, or the anointing persons in
the 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 nostrils, 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 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.
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.
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.
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.
That act of divine grace by which we are joined to Christ; and is considered, 1. As virtual, or that which was formed from all eternity, Eph. i. 4.--2. Vital, or spiritual, formed in the moment of our regeneration, John xvii. 26, 1 John iv. 13. It is represented in the Scripture by the strongest expressions language can admit of, and even compared to the union between the Father and the Son, John xvii. 11, 21, &c. It is also compared to the union of a vine 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, Matt. xxv. 40. John xx. 17. This union must be considered not as a mere mental union only in comfort or notion; 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. 32. 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. 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.--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. 8. 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. Affection to him, John xiv. 21. Frequent communion with him, 1 John i. 3. Delight in his word, ordinances, and people, Psal. xxvii. 4. Psal. 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.
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 it 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.
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.
See MORAVIANS.
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, 114; Howe's Works, vol. i. p. 72, 73; Gill's Divinity, vol. i. 8vo. edit. p. 183; Ridgley's Div. question 8.
Those who suppose that, as Christ died for all,
so, before he shall have delivered up his mediatorial kingdom to the Father,
all shall be brought to a participation of the benefits of his death, in their
restoration to holiness and happiness. They teach, that the wicked will receive
a punishment apportioned to their crimes; that punishment itself is a mediatorial
work, and founded upon mercy; that it is a mean of humbling, subduing, and
finally reconciling the sinner to God. They suppose that the words eternal,
everlasting, &c. as they sometimes apply to the things which have ended,
so they cannot apply to endless misery. They say, this doctrine is the most
consonant to the perfections of the Deity, most worthy of the character of
Christ, and 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. Chryne, 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 Thess. 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 Thess. i. 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.
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 Grace issuing in the Salvation of all Men." This
work was answered by Mr. Nathan Strong, minister of Hartford, in Connecticut,
in which he endeavours to reconcile the doctrine of eternal misery with the
infinite benevolence of God.
This doctrine of universal salvation, or restoration,
besides being generally acknowledged 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. Dr. Chauncy's Salvation
of all Men; White's Restoration of all Things; Hartly on Man; Universalists'
Miscellany; Fuller's Letters to Vidler; and Letters to an Universalist, containing
a Review of that Controversy, by Scrutator; Mr. Spaulding's Treatise on Universalism,
published in America.
See SIN, &8.
(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 respecting 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 sometimes in cases relating to the king, the sanhedrim, the general of the army, or some other great personage.
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.
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 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 Frances de Bermond, who, in 1574, engaged about twenty-five young
women of Avignon to embrace the institute of St. Angela of Brescia. The principal
employ of the Ursulines, since their establishment into a regular order, were
to instruct young women; and their monasteries were a kind of schools, where
young ladies of the best families received their education.
The gain taken for the loan of money or wares. The Jews were allowed 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 interest, or oppression, by taking advantage of the indigent circumstances of our neighbour; and that it seems as lawful for a man to receive interest for money, which another takes pain with, improves, and ruins 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 husbandry.