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 statues cut into a human figure. See InoLATRY and POLYTHEISM. Warburton's Divine Legation; Farmer on the Worship of Dæmons; 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 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 yeneration. 2. Selfabasement 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 promises his presence to social worshippers, Matt. 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; Psal. 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 so

ciety could not well exist. 3. It enlivens devotion and promotes zeal. 4. It is the means 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, Psal. lxxxix. 7. 2. Simple, not pompous and ceremonial, Isa. lxii. 2. 3. Cheerful, and not with forbidding aspect, Psal. 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 impenitent 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.

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

ZANCHIUS, JEROME, was born in 1516, at Alanzo, and became a member of the congregation of canons regular of St. Giovanni di Laterano, when only fifteen years of age; and while in that society, he formed a close intimacy with the celebrated Peter Martyr, who was also an associate of their community. The conversation and example of this distinguished convert to the reformed church made a powerful impression upon Zanchius, as well as upon many of his brethren, which was further increased by the lectures which Peter subsequently delivered at Lucca. The result, though not immediate, was decisive; and Zanchius, after having worn the monastic habit nearly twenty years, at length threw it off, in conjunction with eighteen of his companions, and openly seceded from the Romish communion. This abjuration necessarily induced him to quit Italy; and accordingly, in 1550, he took refuge at Geneva, where he remained two years, and then, declining an invitation to England, he proceeded to Strasburg. Here he obtained the theological professorship, and read lectures both in divinity and in the Aristotelian philosophy, with great reputation, till 1563, when he removed to Chiavenna, in the Grisons, in the capacity of pastor to a reformed congregation there. The divinity chair at Heidelberg becoming vacant in 1568, he was induced to accept of it, and settled there under the immediate patronage of Frederick the Third, elector palatine, at whose recommendation he composed his great work against Antinomianism. The death of this prince, in 1578, occasioned his resignation of the professorship: but although he took up his abode after this event, for a short period, at Neustadt, he returned to Heidelberg in 1585, and there passed the remainder of his days. Zanchius was the author of a great variety of controversial treatises, of which one "On

translated into our language, by the late Mr. Augustus Toplady. The whole of his polemical and devotional writings, his Commentary on the Apostolic Epistles, &c. were collected and printed, in nine volumes, folio, at Geneva, in 1619. The author died at Heidelberg in 1590.

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 zeal, which is a sincere 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 selfdenial, 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. 5. The instances and honourable commendation of it in the Scriptures: Moses, Phineas, Caleb, David, Paul, &c., Gal. iy. 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.

ZEALOT, 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 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.

ZOHARITES, so called from their attachment to the book Zohar, are properly to be regarded as a continuation of the sect formed by the famous Sabbathi Tzevi. Their creed is briefly as follows: -1. They believe in all that God has ever revealed, and consider it their duty constantly to investigate its meaning.2. They regard the letter of Scripture to be merely the shell, and that it admits of a mystical and spiritual interpretation. -3. 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.

ZUINGLIUS, ULRICUS, OR ULRIC ZUINGLE, was born on the 1st of January, 1484, at Wildhaus, 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 profiting 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 cheerful and agreeable companion. He had resided four years at Basel, when the burghers of Glaris, the chief town of the canton of that name, chose him for their pastor. He accepted this situation, which brought him nearer to 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 rnde style, and absurd opinions would soon have discouraged him, had he not wished to become minutely informed of the state of Christianity during these ages of ignorance. It was not from mere curiosity that Zuinglius undertook these long and painful studies, but for the sake of fixing his faith on a solid and immovable foundation. The result of this examination was very different from what he expected. It now appeared to him that many Catholic interpretations of the Holy Scriptures were incorrect, and that the primitive mode of worship had also undergone

considerable changes. The nearer he traced Christianity to its sources, the less he found it encumbered with the multitude of observances in which his contemporaries made the essence of religion to consist. In the eyes of Zuinglius, also, the almost unbounded power of the priests appeared contrary to gospel principles. He was sufficiently aware that the clerical body now required a different organization from that of the first ages; but he thought that the servants of the altar, far from seeking to withdraw themselves from the jurisdiction of the temporal magistrate, ought to have afforded the example of constant submission to the established power. However just these reflections appeared to Zuinglius, he was in no haste to make them known, and he only allowed himself to submit them to the examination of some learned men, with whom he maintained an active correspondence. Zuinglius followed this course, during his ten years' abode at Glaris. During his residence at Glaris, Zuinglius was twice ordered, by his government, to accompany the troops of the canton, in the capacity of chaplain. The reputation of Zuinglius having gained high celebrity, he was sent for to Zurich, and created preacher in the cathedral, to which office he was installed December 1518, deeply regretted by the parishioners whom he quitted. In 1522 he published a tract "On the Observation of Lent." This work, the first that Zuinglius published, much irritated the popish party against him. Zuinglius caused an assembly to be called, for the purpose of composing the difference in religion, by the senate of Zurich, on the 29th of January, 1523. He had drawn his doctrines into thirty-seven propositions, which, he was fully persuaded, were agreeable to the gospel. When the consultation was over, the assembly passed an edict greatly in favour of Zuinglius; and, in fact, the whole proceeding reflected great honour on his principles. After the publication of this edict, the doctrine of Zuinglius became general throughout the whole canton of Zurich, under the name of Evangelical truth.

Zuinglius was, however, determined to perfect his design of introducing the reformed doctrine into Switzerland, and therefore engaged the senate to call a new assembly. They assembled, accordingly, on the 26th of October, 1523; the

disputations were concerning the worship of images. The resolution of this conference was, that no images were to be allowed among Christians. In the next conference, they discoursed about the mass, which Zuinglius maintained was no sacrifice. They accordingly passed the like sentence upon the mass. About this time Zuinglius wrote several books in defence of his doctrine. A council was assembled at Baden. The decisions were not adopted, however, throughout all Switzerland; the cantons of Bern, Glaris, Basel, Schaffhausen, and Appenzel, refused to admit them. Thus the efforts of the assembly of Baden, far from weakening the party of the reformer, rather gave it fresh strength. In the year 1527 several municipalities of the canton of Bern addressed the senate for the abolition of the mass, and the introduction of the worship established at Zurich. In the mean time preparations were making at Bern to give the assembly the greatest possible solemnity. Haller was earnestly desirous of the presence of Zuinglius. Zuinglius was by no means disposed to lose an opportunity of unfolding his doctrine before a numerous auditory, which appeared to be disposed in his favour. He therefore repaired to Bern, accompanied by several Swiss and German theologians, who all assembled at Zurich towards the end of the year 1527. As soon as Zuinglius arrived at Bern, the convocation began its sittings, at which the great council assisted in a body. The Ten Theses, composed by Haller, containing the essential points of Zuinglius's doctrine, were successively discussed. Zuinglius, and those of his party, defended them with so much success, that they gained over a great number of the clergy to

their doctrines. The conference at Bern was very serviceable to the cause of reform, from the splendour reflected on it by the union of so many celebrated men. The town adopted the reformed worship, and, in the space of four months, all the municipalities of the canton followed the example. In 1525 Zuinglius published his book, "De vera et falsa Religione."

In the year 1531 a civil war broke out in Switzerland, between the five cantons who still adhered to the errors of the Roman Catholic religion, and the cantons of Zurich and Bern, who strongly supported the cause of the reformation, when the latter were defeated in their own territories, with the loss of four hundred men. Zuinglius, who accompanied the army of the reformers, in the capacity of chaplain (as it was the custom of the Swiss to send their head pastor to war, as chaplain), was killed, in the forty-seventh year of his age; and, while dying, was heard to repeat these words:" Can this be considered as a calamity? Well, they are able, indeed, to slay the body; but they are not able to kill the soul." His body being found by the Roman Catholics, they burnt it to ashes.

Zuinglius was a man of uncommon learning; his mind was stored with useful knowledge; and his zeal for the cause of religion was tempered with prudence and moderation. His pure and discriminating mind early led him to seek the paths of that evangelical truth, which he maintained till death, with consistent firmness. To Switzerland is due the honour of having produced many such men as the noble and worthy reformer Zuinglius, to whom posterity will ever be indebted.