or VALDENSES, a sect of reformers, who made their
first appearance about the year 1160. They were most numerous about the valleys
of Piedmont; and hence, some say, they were called Valdenses, or Vaudois,
and not from Peter Valdo, as others suppose. Mosheim, however, gives this
account of them: he says, that Peter, an opulent merchant of Lyons, surnamed
Valdensis, or Validisius, from Vaux, or Waldum, a town in the marquisate of
Lyons, being extremely zealous for the advancement of true piety and Christian
knowledge, employed a certain priest, called Stephanus de Evias, about the
year 1160, in translating, from Latin into French, the four Gospels, with
other books of holy Scripture, and the most remarkable sentences of the ancient
doctors, which were so highly esteemed in this century. But no sooner had
he perused these sacred books with a proper degree of attention, than he perceived
that the religion which was now taught in the Roman church, differed totally
from that which was originally inculcated by Christ and his apostles. Struck
with this glaring contradiction between the doctrines of the pontiffs and
the truths of the Gospel, and animated with zeal, he abandoned his mercantile
vocation, distributed his riches among the poor (whence the Waldenses were
called poor men of Lyons,) and forming an association with other pious men
who had adopted his sentiments and his turn of devotion, he began, in the
year 1180, to assume the quality of a public teacher, and to instruct the
multitude in the doctrines and precepts of Christianity.
Soon after Peter had assumed the exercise of
his ministry, the archbishop of Lyons, and the other rulers of the church
in that province, rigorously opposed him. However, their opposition was unsuccessful;
for the purity and simplicity of that religion which these good men taught,
the spotless innocence that shone forth in their lives and actions, and the
noble contempt of riches and honours which was conspicuous in the whole of
their conduct and conversation, appeared so engaging to all such as had any
sense of true piety, that the number of their followers daily increased. They
accordingly formed religious assemblies, first in France, and afterwards in
Lombardy; from whence they propagated their sect throughout the other provinces
of Europe with incredible fortitude, that neither fire nor sword, nor the
most cruel inventions of merciless persecution, could damp their zeal, or
entirely ruin their cause.
The attempts of Peter Waldus and his followers
were neither employed nor designed to introduce new doctrines into the church,
nor to propose new articles of faith to Christians. All they aimed at was,
to reduce the form of ecclesiastical government, and the manners both of the
clergy and people, to that amiable simplicity and primitive sanctity that
characterized the apostolic ages, and which appear so strongly recommended
in the precepts and injunctions of the Divine Author of our holy religion.
In consequence of this design, they complained that the Roman church had degenerated,
under Constantine the Great, from its primitive purity and sanctity. They
denied the supremacy of the Roman pontiff, and maintained that the rulers
and ministers of the church were obliged, by their vocation, to imitate the
poverty of the apostles, and to procure for themselves a subsistence by the
work of their hands. They considered every Christian as, in a certain measure,
qualified and authorised to instruct, exhort and confirm the brethren in their
Christian course; and demanded the restoration of the ancient penitential
discipline of the church, i.e. the expiation of transgressions by prayer,
fasting, and alms, which the new-invented doctrine of indulgences had almost
totally abolished. They at the same time affirmed, that every pious Christian
was qualified and entitled to prescribe to the penitent the kind or degree
of satisfaction or expiation that their transgressions required; that confession
made to priests was by no means necessary, since the humble offender might
acknowledge his sins and testify his repentance to any true believer, and
might expect from such the counsel and admonition which his case demanded.
They maintained, that the power of delivering sinners from the guilt and punishment
of their offences belonged to God alone; and that indulgences of consequence,
were the criminal inventions of sordid avarice. They looked upon the prayers
and other ceremonies that were instituted in behalf of the dead, as vain,
useless, and absurd, and denied the existence of departed souls in an intermediate
state of purification; affirming, that they were immediately, upon their separation
from the body, received into heaven, or thrust down to hell. these and other
tenets of a like nature, composed the system of doctrine propagated by the
Waldenses. It is also said, that several of the Waldenses denied the obligation
of infant baptism, and that others rejected water baptism entirely; but Wall
has laboured to prove that infant baptism was generally practised among them.
Their rules of practice were extremely austere;
for they adopted as the model of their moral discipline, the sermon of Christ
on the mount, which they interpreted and explained in the most rigorous and
literal manner; and consequently prohibited and condemned in their society
all wars, and suits of law, and all attempts towards the acquisition of wealth;
the inflicting of capital punishments, self-defence against unjust violence,
and oaths of all kinds.
During the greatest part of the seventeenth
century, those of them who lived in the valleys of Piedmont, and who had embraced
the doctrine, discipline, and worship of the church of Geneva, were oppressed
and persecuted in the most barbarous and inhuman manner by the ministers of
Rome. This persecution was carried on with peculiar marks of rage and enormity
in the years 1655, 1656, and 1696, and seemed to portend nothing less than
the total extinction of that unhappy nation. The most horrid scenes of violence
and bloodshed were exhibited in this theatre of papal tyranny; and the few
Waldenses that survived, were indebted for their existence and support to
the intercession made for them by the English and Dutch governments, and also
by the Swiss cantons, who solicited the clemency of the duke of Savoy on their
behalf.
See ACOEMETAE.
Vigilance, or care to avoid surrounding enemies
and dangers. We are to watch against the insinuations of Satan; the allurements
of the world; the deceitfulness of our hearts; the doctrines of the erroneous;
and, indeed, against every thing that would prove inimical to our best interests.
We are to exercise this duty at all times, in all places, and under all circumstances,
1 Cor. xvi. 13. Luke xii. 37.
To watch, is also to wait for and expect: thus
we are, 1. To watch the providence of God.--2. The fulfillment of the prophecies.--3.
God's time for our deliverance from troubles, Psalm cxxx.--4. We are to watch
unto prayer, Eph. vi. 18.--5. For death and judgment, Mark xiii. 37.
A sect of Anabaptists in Holland. They are thus called in distinction from the Flemingians, or Flandrians, and likewise because they consisted at first of the inhabitants of a district in North Holland, called Waterland. The Flemingians were called the fine or rigid, and the Waterlandians the gross or moderate Anabaptists. The former observe, with the most religious accuracy and veneration, the ancient doctrine and discipline of the purer sort of Anabaptists; the latter depart much more from the primitive sentiments and manners of their sect, and approach nearer to the Protestant churches. These latter, however, are divided into two distinct sects, the Waterlanders and the Frieslanders but this difference, it is said, merely respects their place of abode. Neither party have any bishops, but only presbyters and deacons. Each congregation is independent of all foreign jurisdiction, having its own court of government, composed of the presbyters and deacons. But the supreme power being in the hands of the people, nothing of importance can be transacted without their consent. The presbyters are generally men of learning; and they have a public professor at Amsterdam for instructing their youth in the different branches of erudition, sacred and profane. About 1664, the Waterlanders were split into the two factions of the Galenists and the Apostoolians. Galen, Abraham Haan, doctor of physic, and pastor of the Mennonites at Amsterdam, a man of uncommon penetration and eloquence, inclined towards the Arian and Socinian tenets, and insisted for the reception of all such into their church fellowship as acknowledged the divine authority of the Scriptures, and led virtuous lives. He and his followers renounced the designation of the Mennonites. They were with great zeal opposed by Samuel Apostool, another physician and eminent pastor at Amsterdam, who, with his followers, admitted none to their communion but such as professed to believe all the points of doctrine contained in their public Confession of Faith.
The first day of Lent, when, in the primitive church, notorious sinners were put to open penance thus: They appeared at the church door barefooted, and clothed in sackcloth, where, being examined, their discipline was proportioned according to their offences; after which, being brought into the church, the bishop singing the seven penitential psalms, they prostrated themselves, and with tears begged absolution; the whole congregation having ashes on their heads, to signify, that they were both mortal and deserved to be burnt to ashes for their sins.
A name given to the synod of divines called by parliament in the reign of Charles I. for the purpose of settling the government, liturgy, and doctrine of the church of England. They were confined in their debates to such things as the parliament proposed. Some counties had two members, and some but one. And because they would seem impartial, and give each party the liberty to speak, they chose many of the most learned episcopal divines; but few of them came, because it was not a legal convocation, the king having declared against it. The divines were men of emiment learning and godliness, ministerial abilities, and fidelity. Many lords and commons were joined with them, to see that they did not go beyond their commission. Six or seven Independents were also added to them, that all sides might be heard. This assembly first met, July 1, 1643, in Henry the Seventh's Chapel. The most remarkable hints concerning their debates are to be found in the Life of Dr. Lightfoot, before his works, in folio, and in the Preface to his Remains, in octavo. See also the Assembly's Confession of Faith; Neal's Hist. of the Puritans; and article DIRECTORY in this work. There is a publication, which is commonly but unjustly ascribed to this assembly, viz. The Annotations on the Bible. The truth is, the same parliament that called the assembly, employed the authors of that work, and several of them were members of the assembly.
Or FLAGELLANTES, a sect of wild fanatics, who
chastised and disciplined themselves with whips in public. It had its rise
in Italy in the year 1260: its author was one Rainer, a hermit; and it was
propagated from hence through almost all the countries of Europe. A great
number of persons, of all ages and sexes, made processions, walking two by
two, with their shoulders bare, which they whipped till the blood ran down,
in order to obtain mercy from God, and appease his indignation against the
wickedness of the age. They were then called the Devout; and having established
a superior, he was called General of the Devotion. Though the primitive Whippers
were exemplary in point of morals, yet they were joined by a turbulent rabble,
who were infected with the most ridiculous and impious opinions: so that the
emperors and pontiffs thought proper to put an end to this religious frenzy,
by declaring all devout whipping contrary to the divine law, and prejudicial
to the soul's eternal interest.
However, this sect revived in Germany towards
the middle of the next century, and, rambling through many provinces, occasioned
great disturbances. They held, among other things, that whipping was of equal
virtue with baptism, and the other sacraments; that the forgiveness of all
sins was to be obtained by it from God without the merits of Jesus Christ;
that the old law of Christ was soon to be abolished, and that a new law, enjoining
the baptism of blood to be administered by whipping, was to be substituted
in its place: upon which Clement VII. by an injudicious as well as unrighteous
policy, thundered out anathemas against the Whippers, who were burnt by the
inquisitors in several places: but they were not easily extirpated. They appeared
again in Thuringia and Lower Saxony in the fifteenth century, and rejected
not only the sacraments, but every branch of external worship; and placed
their only hopes of salvation in faith and whipping, to which they added other
strange doctrines concerning evil spirits. Their leader, Conrad Schmidt, and
many others, were committed to the flames by German inquisitors, in and after
the year 1414.
See BRETHREN WHITE.
A solemn festival of the Christian church, observed
on the fiftieth day after Easter, in memory of the descent of the Holy Ghost
upon the apostles in the visible appearance of fiery cloven tongues, and of
those miraculous powers which were then conferred upon them.
It is called Whitsunday or White-Sunday, because
this one of that stated times for baptism in the ancient church, those who
were baptised put on white garments, as types of that spiritual purity they
received in baptism. As the descent of the Holy Ghost upon the apostles happened
on that day which the Jews called Pentecost, this festival retained the name
of Pentecost among the Christians.
See SIN.
The followers of the famous John Wickliffe, called "the first reformer," who was born in Yorkshire in the year 1324. He attacked the jurisdiction of the pope and the bishops. He was for this twice summoned to a council at Lambeth, to give an account of his doctrines; but being countenanced by the duke of Lancaster, was both times dismissed without condemnation. Wickliffe, therefore, continued to spread his new principles as usual, adding to them doctrines still more alarming; by which he drew after him a great number of disciples. Upon this, William Courtney, abp. of Canterbury, called another council in 1382, which condemned 24 propositions of Wickliffe and his disciples, and obtained a declaration of Richard II. against all who should preach them: but while these proceedings were agitating, Wickliffe died at Lutterworth, leaving many works behind him for the establishment of his doctrines. He was buried in his own church, at Lutterworth, in Leicestershire, where his bones were suffered to rest in peace till the year 1428, when, by an order from the pope, they were taken up and burnt. Wickliffe was doubtless a very extraordinary man, considering the times in which he lived. He discovered the absurdities and impositions of the church of Rome, and had the honesty and resolution to promulgate his opinions, which a little more support would probably have enabled him to establish: they were evidently the foundation of the subsequent reformation.
A denomination in the 13th century, so called from Wilhelmina, a Bohemian woman, who resided in the territory of Milan. She persuaded a large number that the Holy Ghost was become incarnate in her person for the salvation of a great part of mankind. According to her doctrines none were saved by the blood of Jesus but true and pious Christians; while the Jews, Saracens, and unworthy Christians, were to obtain salvation through the Holy Spirit which dwelt in her, and that, in consequence thereof, all which happened in Christ during his appearance upon earth in the human nature, was to be exactly renewed in her person, or rather in that of the Holy Ghost, which was united to her.
The followers of Jemima Wilkinson, who was born in Cumberland in America. In October 1776, she asserted that she was taken sick, and actually died, and that her soul went to heaven, where it still continues. Soon after, her body was reanimated with the spirit and power of Christ, upon which she set up as a public teacher; and declared she had an immediate revelation for all she delivered, and was arrived to a state of absolute perfection. It is also said she pretended to foretell future events, to discern the secrets of the heart, and to have the power of healing diseases: and if any person who had made application to her was not healed, she attributed it to his want of faith. She asserted that those who refused to believe these exalted things concerning her, will be in the state of the unbelieving Jews, who rejected the council of God against themselves; and she told her hearers that 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.
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.
"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 apostacy; which is continually
and invaribly 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; Toplady's Historic Proof; Watts' Essay on the
Freedom of the Will; Charnock's Works, vol. ii. p. 175, and 187; Locke on
the Understanding; Reid on the Active Powers, p. 267, 291; and articles LIBERTY
and NECESSITY in this work.
The invention and practice of such expedients of appeasing or of pleasing God, as neither reason nor revelation suggest.
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 word as a 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 or 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 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.
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, RELIGION.
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, Psal. civ. 24; in the dispensations of his providence, Psal. 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, Psal. ix. 10; prayer, Prov. iii. 5, 6; submission, Heb. xii. 9; praise, Psal. ciii. 1-4. See Charnock's Works, vol. i.; Saurin's Sermons, vol. i. p. 157, Eng. Trans.; Gill's Divinity, vol. i. p. 93; Abernethey's Sermons, vol. i. ser. 10; Ray's Wisdom of God in Creation; Paley's Natural Theology.
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 16th century, and even maintained its ground with tolerable firmness till the middle of the 17th. The latest witchcraft phrensy 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. Lev. xx. 6. The inconsistency of holding such persons in estimation, or having recourse to fortune-tellers, diviners, charmers, and such like, appear 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. See Hawkin's Two Sermons on Witchcraft; Enc. Brit.; Moore's Theological Works, p. 240, 251; Hutchinson on Witchchraft.
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 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.
See BIBLE, REVELATION, SCRIPTURES.
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, 1 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. Is. iii. 3. 2 Tim. iii. 16. As to the nature and properties of good works, 1. They are imperfect, Ecc. 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, Ps. cxv. 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 Divinity, book iv. vol. iii; Ridgley's Body of Div. q. 92; Marshall on Sanctification.
The whole system of created things. (See CREATION.) It is taken also for a secular life, the present state of existence, and the pleasure 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 willfully, 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 any thing 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." See Jortin's Ser. 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 Sermons, vol. iv. ser. 20.
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 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 aera, includes five hundred and eighty-four years.
See CONFLAGRATION, DISSOLUTION.
See ETERNITY OF THE WORLD.
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, fawns &c.&c. These different orders of intelligences which, though worshipped as gods or demigods, 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 IDOLATRY and POLYTHEISM. Warburton's Divine Legation; Farmer on the Worship of Daemons; Gale's Court of the Gentiles.
(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 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. Luke, 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. Acts ii. Acts iv. 24. Acts 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. Hebrews
x. 25. Deut. xxxi. 12. Ps. 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 mean of receiving instruction and consolation.--5. It affords an
excellent example to others, and excite them to fear God, &c.
Public worship should be, 1. Solemn, not light
and trifling, Ps. lxxxix. 7.--2. Simple, not pompous and ceremonial, Isa.
lxii. 2.--3. Cheerful, and not with forbidding aspect, Ps. c.--4. Sincere,
and not hypocritical, Isaiah, i. 12. Matt. xxiii. 13. John iv. 24.--5. Pure
and not superstitious, Isaiah, 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. See Watt's Holiness
of Time and Places; Kinghorn and Louder on Public Worship; Parry's Barbauld's
Simpson's and Wilson's Answer to Wakefield's Enquiry on the Authority, Propriety,
and Utility of Public Worship; Newman on early Attendance.
Violent and permanent anger. See ANGER.
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. Rom. i. 18. See HELL, SIN.