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of two moral or spiritual good is beautifully described by St. things choose the greatest.-3. James," as pure, peaceable, genWhen upon due consideration no-tle, easy to be intreated, full of thing appears in the necessity of mercy and good fruits, without the case or the pointings of Pro-partiality, and without hypocrisy." vidence to make the way clear, we James iii, 17. See DEVOTION, must not hurry Providence, but RELIGION. remain in a state of suspense; or WISDOM OF GOD is that abide where we are waiting upon grand attribute of his nature by the Lord by prayer, and waiting which he knows and orders al for the Lord in the way of his pro- things for the promotion of his glovidence. In all cases, it should ry and the good of his creatures. be our perpetual concern to keep This appears in all the works of his as much as possible out of the way hands, Ps. civ, 24; in the dispenof temptation to omit any duty, sations of his providence,Ps. xcvii. or commit any sin. We should 1, 2; in the work of redemption, endeavour to keep up a reverence Eph. iii, 10; in the government for the word and providence of and preservation of his church in God upon our hearts, and to have all ages, Ps. cvii, 7. This doctrine a steady eye to his glory, and to should teach us admiration, Rev. behold God in covenant as man-xv, 3, 4; trust and confidence, Ps. aging every providential circum-ix, 10; prayer, Prov. iii, 5,6; substance in subserviency to his gracious purposes in Christ Jesus." Pike and Hayward's Cases of Conscience, p. 156.

mission, Heb. xii, 9; praise, Ps. ciii, 1 to 4. See Charnock's Works, vol. i; Saurin's Serm., vol. i., p. 157, Eng. Tran.; Gill's Divinity, vol. i, p. 93; Abernethy's Sermans, vol. i, ser. 10; Ray's Wisdom of God in Creation; Paley's Natural Theology.

WISDOM denotes a higher and more refined notion of things, immediately presented to the mind, as it were, by intuition, without the assistance of reasoning. In a WONDER, any thing which moral sense, it signifies the same causes surprise by its strangeness. as prudence, or that knowledge" It expresses," says Mr. Cogan, by which we connect the best" an embarrassment of the mind afmeans with the best ends. Some, ter it is somewhat recovered from however, distinguish wisdom from the first percussion of surprise. It prudence thus: wisdom leads us is the effect produced by an inteto speak and act what is most pro-resting subject which has been sudper; prudence prevents our speak-denly presented to the mind, but ing or acting improperly. A wise concerning which there are many man employs the most proper intricacies, either respecting the means for success; a prudent man cause or manner in which any the safest means for not being event has taken place, motives of brought into danger. extraordinary conduct, &c." How Spiritual wisdom consists in the it differs from admiration, see knowledge and fear of God. It ADMIRATION.

WORD OF GOD. See BIBLE, occupations, deceiving ourselves, REVELATION, SCRIPTURE.

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and fancying that we are not in a bad condition because others are worse than we." Fortin's Serm., vol. iii, ser. 9; Bishop Hopkins on the Vanity of the World; Dr. Stennet's Sermon on Conformity to the World; H. Moore on Education, chap. 9, vol. ii; R. Walker's Ser

WORLD, Ages of. The time preceding the birth of Christ has generally been divided into six ages. The first extends from the beginning of the world to the deluge, and comprehends one thousand six hundred and fifty-six years. The second, from the deluge to Abraham's entering the Land of Promise in 2082, comprehends four hundred and twenty-six years. The third, from Abraham's entrance into the promised land to the Exodus in 2523, four hun

WORLD, the whole system of created things. [See CREATION.] It is taken also for a secular life, the present state of existence, and the pleasures and interests which steal away the soul from God.mons, vol. iv, ser. 20. The love of the world does not consist in the use and enjoyment of the comforts God gives us, but in an inordinate attachment to the things of time and sense. " 1. We love the world too much," says Dr. Jortin, "when, for the sake of any profit or pleasure, we wilfully, knowingly, and deliberately transgress the commands of God. -2. When we take more pains about the present life than the next.-3. When we cannot be contented, patient, or resigned, under low and inconvenient circum-dred and thirty years. The fourth, stances.-4. We love the world from the going out of Egypt to the too much when we cannot part foundation of the temple by Solowith any thing we possess to those mon in 2922, four hundred and who want, deserve, and have a seventy-nine years. The fifth, right to it.-5. When we envy from Solomon's foundation of the those who are more fortunate and temple to the Babylonish captivity more favoured by the world than in 3416, four hundred and twentywe are.-6. When we honour, and one years. The sixth, from the esteem, and favour persons purely Babylonish captivity to the birth according to their birth, fortunes, of Christ, A. M. 4000, the fourth and success, measuring our judg-year before the vulgar æra, inment and approbation by their cludes five hundred and eightyoutward appearance and situation four years. in life.-7. When worldly prosperity makes us proud, and vain, and arrogant.-8. When we omit opportunity of enjoying the good things of this life; when our great and chief business is to divert ourselves till we contract an indifference forrational and manly

no

WORLD, DISSOLUTION OF. See CONFLAGRATION, DISSolution.

WORSHIP DÆMON,the worship of a class of spirits which were thought to be superior to the soul of man; but inferior to those intelligences which animated the

sire of the enjoyment of God.→ 6. Frequent and regular. Some who have acknowledged the propriety of private worship have objected to that of a public na

sun, the moon, and the planets, and to whom were committed the government of the world, particular nations, &c. Though they were generally invisible,they were not supposed to be pure disembo-ture, but without any sufficient died spirits, but to have some kind ground. For Christ attended of ethereal vehicle. They were of public worship himself, Luke iv; various orders, and according to he prayed with his disciples, Luke the situation over which they pre- ix, 28, 29. Luke xi, 1; he prosided had different names. Hence mises his presence to social wor the Greek and Roman poets talk shippers, Matthew xviii, 20. It of satyrs, dryads, nymphs, fauns, may be argued also from the con&c. &c. These different orders of duct of the apostles, Acts i, 24. intelligences which, though wor- Acts ii. Acts iv, 24. Acts vi, 4. shipped as gods or demigods, were Rom. xv, 30. 1st Cor. xiv. Acts yet believed to partake of human xxi. 2d Thess. iii, 1, 2. 1st Cor. passions and appetites, led the xi; and from general precepts, way to the deification of departed 1st Tim. ii, 2, 8. Hebrews x, 25. heroes, and other eminent benefac- Deuteronomy xxxi, 12. Psalm tors of the human race; and from c, 4. this latter probably arose the belief of natural and tutelar gods, as well as the practice of worshipping these gods through the medium of statues cut into a human figure. See IDOLATRY and POLYTHEISM. Warburton's Divine Legation; Farmer on the Worship of Damons; Gale's Court of the Gentiles.

Public worship is of great utihty, as, 1. It gives Christians an opportunity of openlyprofessing their faith in and love to Christ.-2. It preserves a sense of religion in the mind, without which society could not well exist.-3. It enlivens devotion and promotes zeal.-4. It is the mean of receiving instruction and consolation.-5. It affords an excellent example to others, and excites them to fear God, &c.

Public worship should be, 1. Solemn, not light and trifling, Ps.

WORSHIP OF GOD (cultus Dei) amounts to the same with what we otherwise call religion. This worship consists in paying a due respect, veneration, and homage to the Deity, under a sense|lxxxix, 7.-2. Simple, not pompof an obligation to him. And this ous and ceremonial, Isaiah Îxii, 2. internal respect, &c., is to be shewn-3. Cheerful, and not with for and testified by external acts; as prayers, thanksgivings, &c.

bidding aspect, Psalm c.-4. Sincere, and not hypocritical, Isaiah i, 12. Matt. xxiii, 13. John iv, 24.-5. Pure, and not superstitious, Isaiah Ivii, 15.

Private worship should be conducted with, 1. Reverence and veneration. 2. Self-abasement and confession. 3. Contemplation of We cannot conclude this article the perfections and promises of without taking notice of the shameGod-4. Supplication for our-ful and exceedingly improper selves and others.-5. Earnest de- practice of coming in late to public

WRATH OF GOD is his indignation at sin, and punishment of it, Rom. i, 18. The objects of God's anger or wrath are the ungodly,

worship. It evidently manifests a state of lukewarmness; it is a breach of order and decency; it is a disturbance to both ministers and people; it is slighting the or-whom he has declared he will pudinances which God has appointed nish. His wrath is sometimes mafor our good; and an affront to nifested in this life, and that in an God himself! How such can be awful degree, as we see in the case in a devotional frame themselves, of the old world, Sodom, and Gowhen they so often spoil the devo-morrah, the plagues of Egypt, the tions of others, I know not. Watts's punishments and captivity of the Holiness of Time and Places; King-Jews, and the many striking judghorn and Loader on Public Wor-ments on nations and individuals. ship; Parry's, Barbauld's, Simp-||But a still more awful punishment son's, andWilson's Answer to Wake-awaits the impenitent in the world field's Enquiry on the Authority, to come, for the wicked, it is said, Propriety, and Utility of Public shall go away into everlasting puWorship; Newman on early At-nishment, where the worm dieth

tendance.

WRATH, violent and permanent anger. See ANGER.

Z.

ZACHEANS, the disciples of Zacheus, a native of Palestine, who, about the year 350, retired to a mountain near the city of Jerusalem, and there performed his devotions in secret; pretending that prayer was only agreeable to God when it was preformed secretly, and in silence.

not, and the fire is not quenched. Matt. xxv, 46. Rom. ii, 8, 9. Rom. i, 18. See HELL, SIN.

and warm concern for the glory of God, and the spiritual welfare of mankind. This is generally compounded of sound knowledge, strong faith, and disinterested regard; and will manifest itself by self-denial, patient endurance, and constant exertion. The motives to true zeal are, 1. The divine command, Rev. iii, 19.-2. The example of Christ, Acts x, 38.-3. The importance of the service of Christ. 4. The advantage and pleasure it brings to the possessor.

ZEAL, a passionate ardour for any person or cause. There are various kinds of zeal, as 1. An ignorant zeal, Rom. x, 2, 3-2. A persecuting zeal, Phil. iii, 6. 3. A superstitious zeal, 1st Kings-5.The instances and honourable xviii. Gal. i, 14.-An hypocriti- commendation of it in the scripcal zeal, 2d Kings x, 16.-5. A tures: Moses, Phinehas, Caleb, contentious zeal, 1st Cor. xi, 16. David, Paul, &c., Gal. iv, 18. Rev. -6. A partial zeal, Hos. vii, 8. iii, 15, &c. Tit. ii. 14.-6. The in-7. A temporary zeal, 2d Kings calculable good effects it produces xii, and xiii. Gal. iv, 15, 16.-8. on others, James v, 20. See ReyA genuine zeal, which is a sincere,"nolds and Orton on Sacred Zeal;

Evans's Christian Temper,ser. 37; [ place of everlasting darkness and Hughes's Sermon on Zeal; Mason's Christ. Mor., ser. 25.

ZEALOT, an ancient sect of

punishment; and the angel of light, with his disciples, introduced into a state of everlasting

the Jews; so called from their pre-light and happiness; after which, tended zeal for God's law, and the honour of religion.

light and darkness shall no more interfere with each other. It is evident, from these, and various other sentiments contained in the Zend, that many parts of it are taken out of the Old Testament. Dr. Baumgarten asserts that this work contains doctrines, opinions, and

Jews, Christians, and Mahometans; whence, and from other circumstances, he concludes, that both the history and writings of this prophet were probably invented in the later ages.

ZEND, orZENDAVESTA,abook ascribed to Zoroaster, and containing his pretended revelations, which the ancient Magicians and modern Persees observe and reverence in the same manner as the Christians do the Bible, mak-facts, actually borrowed from the ing it the sole rule of their faith and manners. The Zend contains a reformed system of magianism, teaching that there is a supreme Being, eternal, self-existent, and independent, who created both light and darkness, out of which ZUINGLIANS, a branch of he made all other things; that the Reformers, so called from Zuthese are in a state of conflict, inglius, a noted divine of Switzerwhich will continue to the end land. His chief difference from of the world; that then there shall Luther was concerning the eua general resurrection and charist. He maintained that the judgment, and that just retribu-bread and wine were only signifi cations of the body and blood of Jesus Christ, whereas Luther believed in consubstantiation.

tion shall be rendered unto men according to their works; that the angel of darkness, with his followers, shall be consigned to a

FINIS

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