and she told her hearers that it was the eleventh hour, and the last call of mercy that ever should be granted them: for she heard an inquiry in heaven, saying,-"Who will go and preach to a dying world?" or words to that import: and she said she answered, "Here am I-send me ;" and that she left the realms of light and glory, and the company of the heavenly host, who are continually praising and worshipping God, in order to descend upon earth, and pass through many sufferings and trials for the happiness of mankind. She assumed the title of the universal friend of mankind; hence her followers distinguished themselves by the name of Friends. WILL, that faculty of the soul by which it chooses or refuses any thing offered to it. When man was created, he had liberty and power to do what was pleasing in the sight of God; but by the fall, he lost all ability of will to any spiritual good; nor has he any will to that which is good, until divine grace enlightens the understanding and changes the heart. The nature of the will, indeed, is in itself indisputably free. Will, as will, must be so, or there is no such faculty; but the human will, being finite, hath a necessary bound, which indeed so far may be said to confine it, because it cannot act beyond it; yet within the extent of its capacity it necessarily is and ever will be spontaneous. The limits of the will, therefore, do not take away its inherent liberty. The exercise of its powers may be confined, as it necessarily must, in a finite being; but where it is not confined, that exercise will correspond with its nature and situation. word as the rule of duty; this is called his revealed will. A question of very great importance respecting our duty, deserves here to be considered. The question is this: "How may a person who is desirous of following the dictates of Providence in every respect, know the mind and will of God in any particular circumstance, whether temporal or spiritual? Now, in order to come at the knowledge of that which is proper and needful for us to be acquainted with, we are taught by prudence and conscience to make use of, 1. Deliberation. 2. Consultation. 3. Supplication; but, 1. We should not make our inclinations the rule of our conduct. 2. We should not make our particular frames the rule of our judgment and determination. 3. We are not to be guided by any unaccountable impulses and impressions. 4. We must not make the event our rule of judgment. 1. Unless something different from our present situation offer itself to our serious consideration, we are not to be desirous of changing our state, except it is unprofitable or unlawful. 2. When an alteration of circumstance is proposed to us, or Providence lays two or more things before our eyes, we should endeavour to take a distinct view of each case, compare them with one another, and then determine by such maxims as these: - Of two natural evils choose the least; of two moral evils choose neither; of two moral or spiritual good things choose the greatest. 3. When, upon due consideration, nothing appears in the necessity of the case of the leadings of Providence to make the way clear, we must not hurry Providence, but remain in a state of suspense; or abide where we are, waiting upon the Lord by prayer, and waiting for the Lord in the way of his providence. In all cases, it should be our perpetual concern to keep as much as possible out of the way of temptation to omit any duty, or commit any sin. We should endeavour to keep up a reverence for the word and providence of God upon our hearts, and to have a steady eye to his glory, and to behold God in covenant as managing every providential circumstance in subserviency to his gracious purposes in Christ Jesus." Pike and Hayward's Cases of Conscience, p. 156. This being understood, it is easy to perceive that man in his fallen state can only will according to his fallen capacities; and that however freely his volitions may flow within their extent, he cannot possibly overpass them. He, therefore, as a sinful, carnal, and perverse apostate, can will only according to the nature of his apostasy, which is continually and invariably evil, without capacity to exceed its bounds into goodness, purity, and truth; or otherwise he would will contrary to or beyond his nature and situation, which is equally impossible in itself, and contradictory to the revelation of God. See Edwards on the Will; Theol. Misc., vol. iv. p. 391; Gill's Cause of God and Truth; Top-gests. lady's Historic Proof; Watts's Essay on the Freedom of the Will; Charnock's Works, vol. ii. pp. 175, 187; Locke on the Understanding; Reid on the Active Powers, pp. 267, 291; and articies LIBERTY and NECESSITY, in this work. WILL OF GOD is taken, 1. For that which he has from all eternity determined, which is unchangeable; and must certainly come to pass; this is called his secret will. 2. It is taken for what he has prescribed to us in his WILL WORSHIP, the invention and practice of such expedients of appeasing or of pleasing God, as neither reason nor revelation sug WISDOM denotes a high and refined notion of things, immediately presented to the mind, as it were by intuition, without the assistance of reasoning. In a moral sense, it signifies the same as prudence, or that knowledge by which we connect the best means with the best ends. Some, however, distinguish wisdom from prudence thus: wisdom leads us to speak and act what is most proper; prudence prevents our speaking or acting improperly. A wise man employs the most proper means for success; a prudent man the safest means for not being brought into danger. Spiritual wisdom consists in the knowledge and fear of God. It is beautifully described by St. James, "as pure, peaceable, gentle, easy to be entreated, full of mercy and good fruits, without partiality, and without hypocrisy." James iii. 17. See DEVOTION, RE LIGION. WISDOM OF GOD is that grand attribute of his nature by which he knows and orders all things for the promotion of his glory and the good of his creatures. This appears in all the works of his hands, Ps. civ. 24; in the dispensations of his providence, Ps. xcvii. 1, 2; in the work of redemption, Eph. iii. 10; in the government and preservation of his church in all ages, Ps. cvii. 7. This doctrine should teach us admiration, Rev. xv. 3, 4; trust and confidence, Ps. ix. 10; prayer, Prov. iii. 5, 6; submission, Heb. xii. 9; praise, Ps. ciii. 1, 4. See Charnock's Works, vol. 1; Saurin's Sermons, vol. i. p. 157, Eng. trans.; Gill's Divinity, vol. i. p. 93; Abernethy's Sermons, vol. i. ser. 10; Ray's Wisdom of God in | Creation; Paley's Natural Theology. suddenly presented to the mind, but concerning which there are many intricacies, either respecting the cause or manner in which any event has taken place, motives of extraordinary conduct," &c. How it differs from admiration, see ADMIRATION. WORKS, GOOD, are those actions which are conformable to truth, justice, or propriety; whether natural, civil, relative, moral, or religious. The circumstances requisite to a good work are, 1. That it be according to the will of God. 2. That it spring from love to God. 1 Tim. i. 5. 3. It must be done in faith, Rom. xiv. 23. 4. It must be done to the glory of God, I Cor. x. 31; Phil. i. 11. The causes of good works are, 1. God himself, Heb. xiii. 21. 2. By union to Christ, Eph. ii. 10. 3. Through faith, Heb. xi. 4, 6. 4. By the word and Spirit, Luke viii. 15; Isa. iii. 3; 2 Tim. iii. 16. As to the nature and properties of good works, 1. They are imperfect, Eccl. vii. 20; Rev. iii. 2. 2. Not meritorious, Tit. iii. 5; Luke xvii. 10. 3. Yet found only in the regenerate, Matt. vii. 17. The necessary uses of good works, 1. They show our gratitude, Psa. cxvi. 12, 13. 2. Are an ornament to our profession, Tit. ii. 10. 3. Evidence our regeneration, Job xv. 5. 4. Profitable to others, Titus iii. 8. See HOLINESS, OBEDIENCE, SANCTIFICATION; Gill's Body of Div., vol. iii. book iv.; Ridgley's Body of Div., q. 92; Marshall on Sanctifi WORKS OF GOD. See BIBLE, RevelaTION, SCRIPTURE. WITCHCRAFT, a supernatural power which persons were formerly supposed to obtain the possession of, by entering into a compact with the devil. Witchcraft was universally believed in Europe till the sixteenth century, and even maintained its ground with tolerable firmness till the middle of the seventeenth.cation. The latest witchcraft frenzy was in New England, in 1692, when the execution of witches became a calamity more dreadful than the sword or the pestilence. Some have denied the existence of witchcraft altogether. That such persons have been found among men seems, however, evident from the Scriptures, Deut. xviii. 10; Exod. xxii. 18; Gal. v. 20; Lev. xix. 13; xx. 6. The inconsistency of holding such persons in estimation, or having recourse to fortune-tellers, diviners, charmers, and such like, appears in this, 1. It is imitating the heathens, and giving countenance to the foolish superstition and absurd practices of pagans. 2. Such characters are held in abhorrence by the Lord, and their very existence forbidden. Lev. xx. 6; Exod. xx. 18.-3. He threatens to punish those who consult them, Lev. xx. 6.-4. It is wrong to have any thing to do with them, as it is setting an awful example to others. 5. It is often productive of the greatest evils, deception, discord, disappointment, and incredible mischief. Hawkins's Two Sermons on Witchcraft; Ency. Brit.; Moore's Theological Works, pp. 240, 251; Hutchinson on Witchcraft. WONDER, any thing which causes surprise by its strangeness. "It expresses," says Mr. Cogan, "an embarrassment of the mind after it is somewhat recovered from the first percussion of surprise. It is the effect produced by an interesting subject which has been 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. 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 circumstances. 4. We love the world too much when we cannot part with anything we possess to those who want, deserve, and have a right to it. 5. When we envy those who are more fortunate and more favoured by the world than we are. 6. When we honour, and esteem, and favour persons purely according to their birth, fortunes, and success, measuring our judgment and approbation by their outward appearance and situation in life. 7. When worldly prosperity makes us proud, and vain, and arrogant. 8. When we omit no opportunity of enjoying the good things of this life; when our great and chief business is to divert ourselves till we contract an indifference for rational and manly occupations, deceiving ourselves, and fancying that we are not in a bad condition because others are worse than we."-Jortin's Serm., vol. iii. ser. 9; Bishop Hopkins on the Vanity of the World; Dr. Stennet's Sermon on Conformity to the World; H. More on Education, vol. ii. chap. 9; R. Walker's Sermons, vol. iv. ser. 20. sense of an obligation to him. And this internal respect, &c. is to be shown and testified by external acts; as prayers, thanksgivings, &c. Private worship should be conducted with, 1. Reverence and veneration. 2. Self-abasement and confession. 3. Contemplation of the perfections and promises of God. 4. Supplication for ourselves and others. 5. Earnest desire 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 nature, but without any sufficient ground. For Christ attended public worship himself, Luke iv.; he prayed with his disciples, Luke ix. 28, 29; xi. 1; he pro 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 fiftysix years. The second, from the deluge to Abraham's entering the Land of Promise in 2082, comprehends four hundred and twenty-mises his presence to social worshippers, Matt. six years. The third, from Abraham's entrance into the promised land to the Exodus in 2323, four hundred and thirty years. The fourth, from the going out of Egypt to the foundation of the temple by Solomon in 2992, four hundred and seventy-nine years. The fifth, from Solomon's foundation of the temple to the Babylonish captivity in 3416, four hundred and twenty-one years. The sixth, from the Babylonish captivity to the birth of Christ, A. M. 4000, the fourth year before the vulgar era, includes five hundred and eightyfour years. xviii. 20. It may be argued also from the conduct of the apostles, Acts i. 24; ii.; iv. 24; vi. 4; Rom. xv. 30; 1 Cor. xiv.; Acts xxi.; 2 Thess. iii. 1, 2; 1 Cor. xi. ; and from general precepts. 1 Tim. ii. 2, 8; Heb. x. 25; Deut. xxxi. 12; Psa. c. 4. Public worship is of great utility, as, 1. It gives Christians an opportunity of openly professing 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 means of receiving instruction and WORLD, DISSOLUTION OF. See CONFLA- consolation. 5. It affords an excellent exGRATION, DISSOLUTION. ample to others, and excites them to fear WORLD, ETERNITY OF. See ETERNITY God, &c. OF THE WORLD. WORSHIP, DEMON, 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 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 disembodied spirits, but to have some kind of ethereal vehicle. They were of various orders, and according to the situation over which they presided, had different names. Hence the Greek and Roman poets talk of satyrs, dryads, nymphs, fauns, &c. &c. These different orders of intelligences, which, though worshipped as gods, or demi-gods, were yet believed to partake of human passions and appetites, led the way to the deification of departed heroes, and other eminent benefactors of the human race; and from this latter probably arose the belief of natural and tutelar gods, as well as the practice of worshipping these gods through the medium of statutes 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. 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 Public worship should be, 1. Solemn, not light and trifling, Psa. lxxxix. 7. 2. Simple, not pompous and ceremonial, Isa. lxii. 2. 3. Cheerful, and not with forbidding aspect, Psa. c. 4. Sincere, and not hypocritical, Isa. i. 12; Matt. xxiii. 13; John iv. 24. 5. Pure, and not superstitious, Isa. lvii. 15. We cannot conclude this article without taking notice of the shameful and exceedingly improper practice of coming in late to public 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 ordinances which God has appointed for our good: and an affront to God himself! How such can be in a devotional frame themselves, when they so often spoil the devotions of others, I know not. Watts's Holiness of Time and Places; Kinghorn and Loader on Public Worship; Parry's, Barbauld's, Simpson's, and Wilson's Answer to Wakefield's Inquiry on the Authority, Propriety, and Utility of Public Worship; Newman on Early Attendance. WRATH, violent and permanent anger. See ANGER. 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, whom he has declared he will punish. His wrath is sometimes manifested in this life, and that in an awful degree, as we see in the case of the old world, Sodom and Gomorrah, the plagues of Egypt, the punishment and captivity of the Jews, and the many striking judgments on nations and individuals. But a still more awful punishment awaits the im ZABIANS, see SABEANS. ZACHEANS, the disciples of Zachens, 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 performed secretly, and in silence. Z. penitent in the world to come; for the wicked, it is said, shall go away into everlasting punishment, where the worm dieth not, and the fire is not quenched. Matt. xxv. 46; Rom. ii. 8, 9; i. 18. See HELL, SIN. of darkness, with his followers, shall be consigned to a place of everlasting darkness and punishment; and the angel of light, with his disciples, introduced into a state of everlasting light and happiness; after which, 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 facts, actually borrowed from the Jews, Christians, and Mohammedans; whence, and from other circumstances, he concludes, that both the history and writings of this prophet were probably invented in the later ages. 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, 1 Kings xviii.; Gal. i. 14. 4. An hypocritical zeal, 2 Kings x. 16. 5. A contentious zeal, 1 Cor. xi. 16. 6. A partial zeal, Hos. vii. 8. 7. A temporary zeal, 2 Kings xii. and xiii.; Gal. iv. 15. 8. A genuine ZOHARITES, SO called from their attachment zeal, which is a sincere and warm concern for to the book Zohar, are properly to be rethe glory of God, and the spiritual welfare of garded as a continuation of the sect formed mankind. This is generally compounded of by the famous Sabbathi Tzevi. Their creed sound knowledge, strong faith, and disinter- is briefly as follows:-1. They believe in all ested regard; and will manifest itself by self- that God has ever revealed, and consider it denial, patient endurance, and constant exer- their duty constantly to investigate its meantion. The motives to true zeal are, 1. The ing.-2. They regard the letter of Scripture divine command, Rev. iii. 19. 2. The ex- to be merely the shell, and that it admits of ample of Christ, Acts x. 38. 3. The import-a mystical and spiritual interpretation. — 3. ance of the service of Christ. 4. The advantage and pleasure it brings to the possessor. 5. The instances and honourable commendation of it in the Scriptures: Moses, Phineas, Caleb, David, Paul, &c., Gal. iv. 18; Rev. iii. 15, &c.; Tit. ii. 14. 6. The incalculable good effects it produces on others, James v. 20. See Reynolds and Orton on Sacred Zeal; Evans's Christian Temper, ser. 37; Hughes's Sermon on Zeal; Mason's Christ. Mor. ser. 28. ZEALOTS, an ancient sect of the Jews, so called from their pretended zeal for God's law, and the honour of religion. ZEND, or ZENDAVESTA, a book ascribed to Zoroaster, and containing his pretended revelations, which the ancient Magi and modern Parsees observe and reverence in the same manner as the Christians do the Bible, making 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 he made all other things; that these are in a state of conflict, which will continue to the end of the world; that then there shall be a general resurrection and judgment, and that just retribution shall be rendered unto men according to their works; that the angel They believe in a Trinity of Parzufim, or persons, in Elohim.-4. They believe in the incarnation of God; that this incarnation took place in Adam, and that it will again take place in the Messiah.-5. They do not believe that Jerusalem will ever be rebuilt.-6. They believe that it is vain to expect any temporal Messiah; but that God will be manifested in the flesh, and in this state atone, not only for the sins of the Jews, but for the sins of all throughout the world who believe in him. This sect was revived about the year 1750, by a Polish Jew, of the name of Jacob Frank, who settled in Podolia, and enjoyed the protection of the Polish government, to which he was recommended by the bishop of Kamenetz, in whose presence he held disputes with the orthodox Jews, and who was astonished at the approximation of his creed to the principles of Christianity. On the death of the bishop, he and his adherents were driven into the Turkish dominions; and being also persecuted there by the Rabbinists, they resolved to conform to the rites of the Catholic Church. Frank at last found a place of rest at Offenbach, whither his followers flocked by thousands to visit him, and where he died in 1791. Their numbers do not appear to have increased much of late; but they are to be met with in different parts of Hungary and Poland. ZUINGLIANS, a branch of the Reformers, so called from Zuinglius, the celebrated Swiss divine, whose life we have given in the following article. His chief difference from Luther was concerning the eucharist. He maintained that the bread and wine were only significations of the body and blood of Jesus Christ, whereas Luther believed in consubstantiation. ZOROASTER, an ancient Oriental philoso-ful and agreeable companion. He had resided pher, respecting whom little is known with four years at Basel, when the burghers of certainty. He is generally regarded as the Glaris, the chief town of the canton of that Zerdusht of the Persians, who reformed the name, chose him for their pastor. He accepted religion of the Magi, and wrote the Zenda- this situation, which brought him nearer to vesta, which contains its principles. his family; and repaired thither, after receiving holy orders. In order that he might perform with advantage the duties of the Christian ministry intrusted to him, Zuinglius thought he stood in need of deeper and more extensive learning than he already possessed. He accordingly resolved to recommence his theological studies. An assiduous perusal of the New Testament preceded his new researches. In order to render himself more familiar with Paul's Epistles, he copied the Greek text with his own hand, adding in the margin a multitude of notes, extracted from the fathers of the church, as well as his own observations. The attention of Zuinglius was now directed to the passages of Scripture cited in the canon of the mass, and to those which serve as a basis to the most essential precepts of the Catholic Church. After endeavouring to explain the text of the gospel by itself, Zuinglius also made himself acquainted with the interpretations given by other theologians, especially by the fathers of the church. From the fathers Zuinglius went on to the obscure authors of the middle ages; their rude style and absurd opinions ZUINGLIUS, ULRICUS, or ULRIC ZUINGLE, was born on the 1st of January, 1484, at Wildhous, a village of the county of Tokenburg, in Switzerland. His father was a simple peasant, but was much and generally esteemed. The early manifestations which young Ulric gave of superior genius, determined his father to consecrate him to the church. With this intention, he sent him first to Basel and then to Bern, where a school of polite literature had been lately founded. The instructions he there received were principally in Latin. The Dominicans at that time exerted great influence in the city of Bern. Eager to preserve the authority they enjoyed, they sought to entrap into their errors and superstitions, amongst others, young Zuinglius; and pro-would soon have discouraged him, had he not fiting by the indiscretion of a youth left to his own guidance, they prevailed upon him to come and reside in their convent till he should have attained the age requisite for entering upon the noviciate. Zuinglius's father greatly disapproved of this step, and ordered him to quit Bern, and repair to Vienna, the university of which city enjoyed great celebrity. Zuinglius obeyed; arrived at his new place of destination, and applied to the study of philosophy. After two years passed at Vienna, Zuinglius returned to his father's house, but did not long remain there. The knowledge that he had already acquired was not sufficient for him; he was desirous both of adding to his store, and of applying what he already possessed. He therefore repaired a second time to Basel. The situation of a teacher having become vacant, it was intrusted to Zuinglius, who was scarcely then eighteen years of age, and he laboured with success to facilitate and encourage the study of the ancient languages. The duties of his situation by no means absorbed the whole active mind of Zuinglius, and therefore he continued to learn as well as to teach. In the meantime, he did not neglect the studies peculiar to the profession for which he was designed by his father. At Basel, Zuinglius took the degree of master of arts. In the midst of the most assiduous application, and the most serious kinds of employment, Zuinglius was a cheer wished to become minutely informed of the |