A sect who sprung up in the second century, and were so called from their leader Valentinus. The Valentinians were only a branch of the Gnostics, who realized or personified the Platonic ideas concerning the Deity, whom they called Pleroma, or Plenitude. Their system was this: the first principle is Bythos, i. e. Depth, which remained many ages unknown, having with it Enroe or Thought, and Siege or Silence: from these sprung the Nous or Intelligence, which is the only Son, equal to and alone capable of comprehending the Bythos. The sister of Nous they called Aletheia or Truth; and these constituted the first quaternity of AEons, which were the source and 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 principal AEons there were twenty-two more; the last of which, called Sophia, being desirous to arrive at the knowledge of Bythos, gave herself a great deal of uneasiness, which created in her Anger and Fear, of which was born Matter. But the Horos or Bounder stopped her, preserved her in the Pleronia, and restored her to perfection. Sophia then produced the Christ and the Holy Spirit, which brought the AEons to their last perfection, and made every 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.
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.
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. lx. 11. See PRIDE.
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.
An affection compounded of awe and love, and which of all others becomes creatures to bear toward their infinitely perfect Creator. See DEVOTION.
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.
A sect that derived 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 call 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.
A priest of a parish, the predial 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.
A fault; the opposite to virtue.
The eve or day before any solemn feast, because then Christians were want to watch, fast and pray in their churches.
A term used in various significations. Some define it to be "living according to nature;" others, "universal benevolence to being." Some, again, place it "in regard to truth;" others in "the moral sense." Some place it in "the imitation of God;" others, "in the love of God and our fellow-creatures." 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." Dr. Smith refers it to the principle of sympathy; and Paley defines it to be the doing good to mankind, in obedience to the will of God, and for the sake of everlasting happiness. Some of these definitions are certainly objectionable. 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 Science, vol. ii. p. 8, 77; Dr. Watts' Self-Love and Virtue Reconciled, 2d vol. of his work, last edition.
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.
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, it is taken either for a communication of divine love, or for any calamity affecting a nation.
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 of 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 dependent 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.
a very ancient translation of the Bible, and the only one acknowledged by the church of Rome to be authentic. See BIBLE, No. 32.