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and the Syllabus errorum, and in his abhorrence of all that was not connected with the Roman church, he opposed the scheme of Cardinal Newman for the erection of a Roman Catholic hall at Oxford, while with equal energy he used his influence in behalf of the choice of H. E. Manning (q.v.) as archbishop of Westminster to succeed N. P. S. Wiseman (q.v.). His latter years were passed chiefly on his estate Weston Manor, Freshwater, Isle of Wight.

The chief works of Ward, besides those already noted, were The Relation of Intellectual Power to Man's True Perfection (London, 1862), The Authority of Doctrinal Decisions which are not Definitions of Faith (1866; essays reprinted from The Dublin Review), De infallibilitatis extensione theses quædam quæstiones (1869), Essays on Devotional and Scriptural Subjects (1879), Essays on the Church's Doctrinal Authority (1880; both volumes almost entirely consisting of reprints from The Dublin Review), and Essays on the Philosophy of Theism (ed. W. Ward, 2 vols., 1884; also reprinted from the same periodical).

BIBLIOGRAPHY: The two books of highest importance are Wilfrid Ward's William George Ward and the Oxford Movement, London, 1889, and William George Ward and the Catholic Revival, ib., 1893. The literature under TRACTARIANISM should be consulted, especially the works of Browne and Mozley; also that under JoWETT, BENJAMIN; PUSEY, EDWARD BOUVERIE; and STANLEY, ARTHUR PENRHYN.

WARD, WILLIAM HAYES: Congregationalist, orientalist; b. at Abington, Mass., June 25, 1835. He was educated at Phillips Academy, Andover, Mass., and at Amherst College, Mass. (B.A., 1856); studied in Union Theological Seminary, New York City, 1856-57; in the Sheffield Scientific School, New Haven, Conn., 1857; was tutor in Beloit College, Wis., 1857-58; studied at Andover Theological Seminary, Mass., 1858-59 (graduated); was pastor at Oskaloosa and Grasshopper Falls, Kan., 1859-61; teacher in Williston Seminary, Easthampton, Mass., 1861; at Utica, N. Y., 1862-65; professor of Latin, Ripon College, Wis., 1865–67; associate editor New York Independent, 1868–70; has been superintending editor since 1870. He was director of the Wolfe expedition to Babylonia, 188485. He is the one authority on Assyrian, Babylonian, and Hittite seals. He edited (with Mrs. Lanier) Sidney Lanier's Poems (New York, 1884); has written a description of the seals in the J. P. Morgan collection (privately printed, New York, 1909); and The Seal Cylinders of Western Asia, published by the Carnegie Institution, Washington, D. C., 1910.

WARDLAW, RALPH: Scotch Congregationalist; b. at Dalkeith (6 m. s.e. of Edinburgh), Scotland, Dec. 22, 1779; d. at Easter-house, near Glasgow, Dec. 17, 1853. He was educated at the grammar-school at Glasgow, and matriculated at the university, 1791; entered the theological school in connection with the Associate Secession Church, beginning his studies at Selkirk in 1795; became a Congregationalist in 1800, joining the independent church in Glasgow; became pastor of the North Albian Street chapel of Glasgow, 1803; a larger chapel on West George Street was built in 1819, and Wardlaw continued to preach there till his death. From 1811 he was professor for many years

of systematic theology in the Glasgow Theological Academy. He was prominent in Scotland as a preacher, but his theological writings made him even more widely known; they embrace, besides his sermons and lectures on the Bible, Discourses on the Nature and the Extent of the Atonement of Christ (Glasgow, 1830); Christian Ethics, in the Congregational Lecture (London, 1834); National Church Establishment Examined Lectures. in Lon don (1839); Memoir of the Rev. John Reid: comprising Incidents of the Bellary Mission from 1880 to 1840 (Glasgow, 1845); The Headship of Christ, as Affected by National Church Establishments: a Lecture (1847); On Miracles (Edinburgh, 1852); Systematic Theology . . . ed. J. R. Campbell (3 vols., 1856-57). J. S. Wardlaw edited his Posthumous Works (8 vols., 1861-62).

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BIBLIOGRAPHY: W. L. Alexander, Memoirs of the Life and Writings of R. Wardlaw, Edinburgh, 1856; DNB, lix, 353-354.

WARE, HENRY: One of the founders of Unitarianism in America; b. at Sherburne, Mass., Apr. 1, 1764; d. at Cambridge July 12, 1845. He was graduated from Harvard College (1785); was pastor of the First Church, Hingham, Mass. (1787– 1805); was Hollis professor of divinity in Harvard College, 1805-16, and then in the divinity school, which was that year organized, until, in 1840, loss of sight compelled his resignation, though he continued to give instruction in pulpit eloquence till 1842. His significance historically, altogether apart from his own pleasing personality and scholarly attainments, lies in the fact that his election to the chair of divinity evoked a controversy which led to the separation of Unitarians from Congregationalists. His election was opposed on the ground of his "liberal" leanings, but the opposition was unsuccessful. The Rev. Dr. Jedediah Morse then published his True Reasons on which the Election of a Hollis Professor of Divinity was opposed at the Board of Overseers, which may be regarded as the commencement of the Unitarian controversy. Ware took no part in this controversy until 1820, when he wrote Letters to Trinitarians and Calvinists, occasioned by the Rev. Dr. Leonard Woods's Letters to Unitarians (Andover, 1820). This involved him in a controversy with Dr. Woods. Dr. Ware also published An-Inquiry into the Foundation, Evidences, and Truths of Religion (2 vols., Cambridge, 1842). BIBLIOGRAPHY: W. B. Sprague, Annals of the American Unitarian Pulpit, pp. 199-205, New York, 1865; J. H Allen, in American Church History Series, x. 187 sqq., ib. 1894.

WARE, HENRY, JUN.: Unitarian, son of the preceding; b. at Hingham, Mass., Apr. 21, 1794; d. at Framingham, Mass., Sept. 22, 1843. He was graduated from Harvard College (1812); taught at Phillips Academy, Exeter (1812-14); took postgraduate studies and acted as sublibrarian at Harvard (1814-16); was pastor of the Second Church in Boston (1817-30); and Parkman professor of pulpit eloquence in the divinity school at Cambridge, 1830-42. He edited The Christian Disciple, the first Unitarian organ (1819–22); and published Hints on Extemporaneous Preaching (1824), On the Formation of the Christian Character (1831), and a considerable number of poems and occasional ser

mons. Four volumes of selections from his writings were issued by C. Robbins (1846–47). He wrote a considerable number of hymns, of which perhaps the best known are, “All nature's works His praise declare,” and "Lift your glad voices in triumph on high." BIBLIOGRAPHY: J. Ware, Memoirs of Henry Ware, Jun., 2 vols., Boston, 1845 (by his brother); W. B. Sprague, Annals of the American Unitarian Pulpit, pp. 472–484, New York, 1865; J. H. Allen, in American Church History Series, x. 199–207, ib. 1894; Julian, Hymnology, p. 1233. WARFIELD, BENJAMIN BRECKINRIDGE: Presbyterian; b. at Lexington, Ky., Nov. 5, 1851. He was graduated from the College of New Jersey (A.B., 1871) and from Princeton Theological Seminary (1876); studied also at the University of Leipsic (1876-77); was supply at the First Presbyterian Church, Baltimore, Md. (1877-78); professor of New-Testament language and literature in Western Theological Seminary, Allegheny, Pa. (1878-87); and in 1887 was called to his present chair of didactic and polemic theology in Princeton Theological Seminary. In theology he belongs to the conservative school. Besides his work as editor of The Presbyterian and Reformed Review from 1890 to 1902, and of St. Augustine's Anti-Pelagian Writings (in NPNF, 1st series, New York, 1881), he has written Introduction to the Textual Criticism of the New Testament (1886); On the Revision of the Confession of Faith (1890); The Gospel of the Incarnation (1893); Two Studies in the History of Doctrine (1897); The Right of Systematic Theology (Edinburgh, 1897); The Significance of the Westminster Standards as a Creed (New York, 1898); The Acts and Pastoral Epistles (Philadelphia, 1902); The Power of God unto Salvation (sermons; 1903); and The Lord of Glory; Study of the Designations of our Lord in the N. T., with especial Reference to his Deity (New York, 1907).

WARHAM, WILLIAM: Archbishop of Canterbury; b. at Walshanger near Oakley (14 m. n.e. of Winchester) about 1450; d. at St. Stephens, near Canterbury, Aug. 23, 1532. He was educated at Winchester and at New College, Oxford (fellow, 1475; LL.D., 1488); studied particularly civil and canon law, became advocate in the court of arches, then principal of the civil law school at Oxford. He was employed in a series of important missions of state or commerce between 1490 and 1493, when he took orders and became precentor of Wells, then master of the rolls (1494); became rector of Barley, Hertfordshire, 1495, and of Cottenham, near Cambridge, 1500; meanwhile in 1497 he went to Scotland to demand of James IV. the surrender of Perkin Warbeck, and was sent also on several missions to the continent which lasted till 1502; he then became successively keeper of the great seal (1502), bishop of London (1502), lord chancellor and archbishop of Canterbury (1504), and chancellor of the University of Oxford (1506). With the accession of Henry VIII. (1509), at whose coronation he officiated, he suffered no loss of position; but the growth of Wolsey in royal favor was bitter to him, and he resigned the great seal and the chancellorship to Wolsey (1515). He again received the offer of the position after Wolsey's fall, but declined, pleading his age and other reasons.

XII.-18

Warham was possessed of great learning, skill in state-craft, dignity, and honesty. He was, for his age, singularly abstemious, and, although primate, lived in all simplicity. He was the friend of Erasmus and Colet. But he was deaf to the cries for reform, blind to the corruptions of the Church, was an opponent of the Reformation, and considered it an offense to introduce the writings of the Reformers and to translate the Bible into the vernacular. He was subservient to the king, and though appointed counsel to Catherine of Aragon, refused to act, being charged by her with giving as a reason for avoiding the task the Latin motto, ira principis mors est, a prince's wrath brings death." BIBLIOGRAPHY: Sources are: Memorials of Henry VII., ed. J. Gairdner, London, 1858; Letters and Papers. of Richard III, and Henry VII., ed. J. Gairdner, 2 vols., ib. 1861 (nos. 10 and 24 in Rolls Series); State Papers, King Henry VIII., 11 vols., London, 1830-52; Calendar of Letters, State Papers, relating to ... Spain, vols. i.-iv., ib. 1862 sqq. Consult: A. à Wood, Athenæ Oxonienses, ed. P. Bliss, ii. 738-741, 4 vols., London, 18131820; W. F. Hook, Lives of Archbishops of Canterbury, new series, vol. i., 12 vols., London, 1860 sqq.; W. Clark, The Anglican Reformation, pp. 64-73, New York, 1897; J. H. Overton, The Church in England, i. 331-370, London, 1897; J. Gairdner, English Church in the 16th Century, passim, London, 1903; Cambridge Modern History, ii. 428, 436, 439, New York, 1904; DNB, lix. 378-383.

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WARNE, FRANCIS WESLEY: Methodist Episcopalian; b. at Erin, Ont., Dec. 30, 1854. After graduation from Albert College, Belleville, Ont., he became, in 1874, a Methodist minister in Canada, where he also did missionary work in 1878-81. He then studied at Garrett Biblical Institute, Evans-. ton, Ill., being graduated in 1887. In 1887 he went to Calcutta, India, as a missionary, and after having been pastor of Thoburn Church in that city, and presiding elder of the Calcutta district, was elected, in 1900, missionary bishop to India.

WARNECK, vārʼnec, GUSTAV ADOLF: German Protestant; b. at Naumburg (24 m. s.w. of Halle) Mar. 6, 1834; d. at Halle Dec. 26, 1910. He studied at the University of Halle (1855-58); in 1862 became assistant pastor at Roitzsch; served as archdeacon in Dommitzsch (1863-70); became inspector of missions at Barmen (1870); was pastor of Rothenschirmbach (1875-96), retiring on a pension in 1896, when he became honorary professor of missions in the University of Halle. After 1879 he was president of the Saxon provincial missionary conference founded by him in that year, and from 1885 to 1901 was secretary of the committee of German missions. In theology he was a conservative. Besides editing the Allgemeine Missionszeitschrift, which he founded in 1874, he wrote: Pontius Pilatus, der Richter Jesu Christi (Gotha, 1867); Briefe über innere Mission (Halle, 1871); Die apostolische und die moderne Mission (Gütersloh, 1876); Das Studium der Mission auf der Universität (1877); Missionsstunden (2 parts, 1878–83); Die gegenseitigen Beziehungen zwischen der modernen Mission und Kultur (1879; Eng. transl. by T. Smith, Modern Missions and Culture, Edinburgh, 1882, new ed., 1888); Die christliche Mission in der Gegenwart (Halle, 1879); Abriss einer Geschichte der protestantischen Missionen von der Reformation bis auf die Gegenwart (Leipsic, 1882; Eng. transl., by T. Smith, Outline

of the History of Protestant Missions, Edinburgh, 1884, new ed., 1901); Protestantische Beleuchtung der römischen Angriffe auf die evangelische Heidenmission (Gütersloh, 1884); Die Mission in der Schule (1887); Der Romanismus im Lichte seiner Heidenmission (Leipsic, 1888); Die Aufgabe der Heidenmission und ihre Trübungen in der Gegenwart (Halle, 1891); Evangelische Missionslehre, ein missionstheoretischer Versuch (3 vols., Gotha, 1892-1903); Das Bürgerrecht der Mission im Organismus der theologischen Wissenschaft (Berlin, 1897); and Die gegenwärtige Lage der deutschen evangelischen Mission (1905).

WARNER, ZEBEDEE: United Brethren in Christ; b. in Pendleton Co., Va., Feb. 28, 1833; d. at Gibbon, Neb., Jan. 10, 1888. Educated at Clarksburg Academy, he entered the ministry of his denomination in 1854, and was presiding elder in 1862-69 and 1880–85, as well as pastor of a church at Parkersburg, W. Va., in 1869-80, and he also taught theology for eight years in the Parkersburg conference. He was a delegate to the general conference seven times, and for two years was president of the eastern Sunday-school assembly of his denomination. He wrote Christian Baptism (Parkersburg, 1864), Rise and Progress of the United Brethren Church (1865), Life and Times of Rev. Jacob Bachtel (Dayton, O., 1867), and The Roman Catholic not a True Christian Church (Parkersburg, 1868).

WARREN, HENRY WHITE: Methodist Episcopal bishop; b. at Williamsburg, Mass., Jan. 4, 1831. He was educated at Wesleyan University, Middletown, Conn. (A.B., 1853), and after teaching classics at Wilbraham (Mass.) Academy (18531855), was ordained to the ministry in 1855; he held pastorates at Worcester, Mass. (1855-57), Boston (1857-60), Lynn, Mass. (1861-63), Westfield, Mass. (1863-64), Cambridge, Mass. (1865-67), Charlestown, Mass. (1868-71), Philadelphia (18711873, 1877-79), and Brooklyn (1874-76); in 1880 he was elected bishop. In 1862-63 he was a member of the Massachusetts Legislature, and in 1881 was a delegate to the Pan-Methodist Council in London. In theology he is conservative, although "with an open eye for results of recent investigations and inspirations." Besides editing The Study from 1896 to 1900, he has written Sights and Insights: A Book of Observations and Travels (New York, 1874); The Lesser Hymnal (1876); Recreations in Astronomy (1879); The Bible in the World's Education (1892); Among the Forces (1899); and Fifty-two Memory Hymns (1908).

WARREN, WILLIAM FAIRFIELD: Methodist Episcopalian; b. at Williamsburg, Mass., Mar. 13, 1833. He was educated at Wesleyan University, Middletown, Conn. (A.B., 1853), and at the universities of Berlin and Halle (1856-58), traveling extensively in Europe and the East in 1856-58. He held pastorates at Ballardvale, Andover, Mass. (1854-56), Wilbraham, Mass. (1858-60), and Boston (1860-61); was professor of systematic theology in the Missionsanstalt, Bremen, Germany (1861-66); of systematic theology and acting president of Boston Theological Seminary (18661871); dean of the School of Theology of Boston

University (1871-73); first president of Boston University (1873-1903); and dean of the School of Theology of the same institution (since 1903). He has also been professor of the comparative history of religions, comparative theology, and the philosophy of religion in Boston University since 1873, this being the first chair of its kind in America. He has repeatedly served his church as delegate to various important conventions. In 1876 he was elected the first president of the Massachusetts Society for the University Education of Women; was a member of the university senate of the Methodist Episcopal Church (1892-1904); and of the Commission on organic law of the same denomination (1896–1900). In 1874 he negotiated reciprocity agreements between Boston University on the one hand, and the National University of Athens and the Royal University of Rome on the other, thus anticipating the similar movement of more recent years. He has written Anfangsgründe der Logik (Bremen, 1863); Allgemeine Einleitung in die systematische Theologie (1865); Paradise Found: The Cradle of the Human Race at the North Pole (Boston, 1885); The Quest of the Perfect Religion (1886); In the Footprints of Arminius (New York, 1888); The Story of Gottlieb (Meadville, Pa., 1890); The Religions of the World and the World-Religion (Boston, 1892); Constitu tional Questions before the Methodist Episcopal Church (Cincinnati, 1894); and The Earliest Cosmologies; The Universe as pictured in Thought by the ancient Babylonians, Egyptians, Greeks, Iranians, and IndoAryans (New York, 1909).

WASHBURN, GEORGE:

Congregationalist; b.

at Middleborough, Mass., Mar. 1, 1833. He was graduated from Amherst College (A.B., 1855), and Andover Theological Seminary (1860). He was treasurer of the American Board of Commissioners for Foreign Missions in Turkey (1860-68), with headquarters at Constantinople; professor of phi losophy and political economy in Robert College, Constantinople (1869-1903); acting president (1871-77), and president (1877-1903). After a year in the United States he returned to service in Robert College in 1906. Theologically he " accepts the Nicene Creed and believes that the Old and New Testaments contain a revelation from God." His belief" centers in the person of Jesus Christ and in the work of his Spirit," but he does not believe that "the work of the Divine Spirit is limited by any human creed whatsoever." He has had an important part in the religious and political development of the Balkan peninsula, and has written extensively on topics connected with the region for various important reviews and journals. He wrote Fifty Years in Constantinople and Recollections of Robert College (Boston, 1909).

WASHBURN, ROBERT HOOSICK: Methodist Episcopalian; b. at Hoosick Falls, N. Y., Apr. 9, 1869. He was educated at Union College, Schenec‐ tady, N. Y. (B.A., 1889), Drew Theological Seminary, and Boston University (S.T.B., 1892), and from 1892 to 1906 held various pastorates in New York and Vermont. Since 1906 he has been professor of Hebrew and church history in Kimball College of Theology, Salem, Ore., and in 1906-07

was also professor of philosophy in Willamette University in the same city. Theologically he is conservative, and besides being long a correspondent of The Northern Christian Advocate (Syracuse, N. Y.) has published a number of hymns and poems.

WASHINGTON, BOOKER TALIAFERRO: AfroAmerican educator; b. near Halesford, Franklin County, Va., 1858 or 1859. He was graduated from Hampton Institute, Hampton, Va., in 1875 and subsequently studied at Wayland Seminary, Washington, D. C. In 1880-81 he was a teacher at Hampton Institute, and since the latter year has been principal of the Tuskegee Normal and Industrial Institute, Tuskegee, Ala. In this position he has shown himself a master in the problem of the education and elevation of the negro race in America. He is a member of the National Municipal League, International Committee on the New Educational Movement, the American Peace Society, the Harmony Club of America, etc., and has written Future of the American Negro (Boston, 1899); Sowing and Reaping (1900); Up from Slavery (New York, 1901; new ed., 1910); Character Building (1902); Story of my Life and Work (1903); Working with the Hands (1904); Tuskegee and its People (1905); Putting the Most into Life (1906); Life of Frederick Douglass (Philadelphia, 1907); The Negro in Business (Chicago, 1907); and The Story of the Negro (New York, 1909), besides collaborating with W. E. B. Du Bois The Negro in the South (Philadelphia, 1907). WASSERSCHLEBEN, vas'er-shlê"ben, FRIEDRICH WILHELM HERMANN: German statesman and theologian; b. at Liegnitz (40 m. w.n.w. of Breslau) Apr. 22, 1812; d. at Giessen June 28, 1893. He studied at the universities of Breslau and Berlin; began to lecture at Berlin in 1838; became extraordinary professor at Breslau, 1850, and in 1850 ordinary professor at Halle, in both cases in the faculty of law; he removed to Giessen as professor in law in 1852, where he was rector in 1870-71 and chancellor, 1875-84. During life he held a State office, and so avoided unnecessary participation in political affairs, being on the commission which had supervision of the Hessian State Church. As a member of the national synod his voice had weight because of his researches into ecclesiastical law. His literary work commenced early. He published Beiträge zur Geschichte der vorgratianischen Kirchenrechtsquellen (Leipsic, 1839); Reginonis abbatis Prumiensis libri duo de synodalibus causis et disciplinis ecclesiasticis (1840); two works on PseudoIsidore (Breslau, 1841-44); the comprehensive Die Beichtordnungen der abendländischen Kirche nebst einer rechtsgeschichtlichen Einleitung (Halle, 1851); issued an edition of the Irish canons (Giessen, 1874); and besides these a host of smaller brochures dealing with various phases of church history and law. He was an advocate of entire freedom of the Church from the State (cf. his Die Parität der Konfessionen im Staate, 1871, and his Bemerkungen zu dem offiziellen Entwurf einer Verfassung der evangelischen Kirche des Grossherzogtums Hessen, also 1871); while he entered into discussion of the relation of the State to marriage and divorce. Among other works of Wasserschleben, showing the extent of the interests

which absorbed his attention, are: Das Prinzip der Successionsordnung nach deutschem, insbesondere sächsischem Rechte (Gotha, 1860); Das Prinzip der Erbenfolge nach den älteren deutschen und verwandten Rechten (Leipsic, 1870); and a collection of sources for German law in Sammlung deutscher Rechtsquellen (Giessen, 1860 sqq.). (A. B. SCHMIDT.) BIBLIOGRAPHY: J. F. von Schulte, Geschichte der Quellen des canonischen Rechts, iii. 2 and 3, p. 247; A. Schmidt, in Ludoviciana, pp. 71 sqq., Giessen, 1907; ADB, xli. 236. WATER OF JEALOUSY. See Ordeal, § 7.

WATER, CONSECRATION OF, IN THE GREEK CHURCH: The consecration of water is a custom so early that its beginnings can not be traced. Cyprian (Epist., lxix. [lxx. in Oxford ed.]; ANF, v. 376) mentions the requirement that the water of baptism be purified and sanctified by the priest, a requirement enforced by a synod at Carthage in 256; the water then became a miraculous agency. The Apostolic Constitutions (vii. 43; Eng. transl. in ANF, vii. 477) preserve a prayer of thanksgiving for the water of baptism, the ceremony corresponding to the thanksgiving preceding the Lord's Supper, though the conception hardly invaded the realm of dogmatics. Yet Ambrose and Augustine, as well as Chrysostom, held that water so blessed was restricted in its use to sacramental purposes. After the ninth century Holy Water (q.v.) became a permanent institution, the consecration of it at first taking place at the usual baptismal seasons at Easter, Whitsuntide, and Epiphany, and then later consecration for the year took place at Easter or Whitsuntide. The Greek Church used Epiphany for this ceremony, in commemoration of the baptism of Christ, and it has long been a tradition that water so treated would never become foul. The practise still continues and is accompanied with great solemnity, while the streams and sources of the water are also the objects of blessings and ceremonies in which processions have their part. The Greek Church observes a "greater" and a "lesser " sanctification of the water. The former takes place at Epiphany, either in the church porch or at the stream, and the liturgy recalls the early ecclesiastical symbolism. Homilies and sermons at this period bear upon the subject, and the mystical doctrines of the church center much on this season. The lesser consecration takes place before a vessel of water and is attended with incensing and touching of the water with a cross. The liturgy invokes the endowment of the water with power to heal soul and body. This corresponds to the employment of holy water in the Church of Rome.

(PHILIPP MEYER.) BIBLIOGRAPHY: Bingham, Origines, XI., x.; J. Goar, Euchologion, sive rituale Græcorum, pp. 353 sqq., 367, Paris, 1647; J. M. Heineccius, Abbildung der alten und neuen griechischen Kirche, ii. 244-247, Leipsic, 1711; J. C. W. Augusti, Denkwürdigkeiten, ii. 208, Leipsic, 1818; DCA, i. 777–779. WATER SUPPLY IN PALESTINE: With the exception of Galilee or the plain of Jezreel, Palestine is insufficiently supplied with water. Moreover, since the dry season lasts nearly six months, the inhabitants have ever been urgently pressed to husband their natural water supplies. The sources of supply are as follows;

(1) Artificial devices for the better economy of water, for protecting springs from choking or filth, may still be found at many places, especially since the Roman occupation. Thus, the fountain of Ras el-'Ain, near Tyre, is encompassed by a basin of masonry twenty-four and a half feet in height; thereby serving to bring the water to the proper conduit level. Similar contrivances exist in the plain of Gennesaret. The springs which feed Solomon's Pools are provided with reservoir chambers. (2) Wells (be'er) were artificial pits, in which either the surface water or that of some underground spring was stored. From the latter came the characteristic term, "wells," or fountains, of "living water" (Gen. xxvi. 19). They were frequently quite deep; thus, Jacob's well, below Mount Gerizim (John iv. 12), shows still a depth of over seventy-three feet. These wells were of more or less adequate masonry, the mouth being covered with stone slabs, while the aperture for drawing was also securely closed (Gen. xxix. 3 sqq.; cf. Ex. xxi. 33). The water was drawn up in a pitcher or bucket with a long rope, and there were troughs for the cattle (Gen. xxx. 38). Such wells were especially provided in the arid pasture country (Gen. xxix. 2 sqq.; II Chron. xxvi. 10); or about appropriate sites for caravans (Gen. xxiv. 62; Num. xxi. 16 sqq.; Deut. x. 6). The best-known among the many wells still preserved are those of Beersheba and Jacob's well. (3) Cisterns (bôr) are used for storing rain-water. They are capacious underground cavities. They existed in almost all the old cities: Megiddo, Taanach, Gezer (q.v.); and notably in Jerusalem, where, indeed, every house still has its own cistern. In earlier times, they were hewn out of the rock; later, they were also, sometimes, walled up with masonry. Natural cavities were preferred where available. Particularly renowned are the great cisterns about the square of the Temple, many of which probably date back to the time of Solomon's fortifications. The largest, called the "King's Cistern," is forty-two feet deep and 406 feet in circuit. (4) The "pools" (berekha) are uncovered artificial reservoirs. Where it was feasible, they were hewn out of rock. Topographical depressions were utilized, as, in this case, the construction was simpler, and the water more easily collected. Yet again, the pools are formed by dams made by carrying two stout stone walls across the valley, and then excavating the intervening area down to rock bottom. This was the plan of the socalled "Solomon's Pools." The dams were filled with rain-water and with spring water, if such was available. In the case of Solomon's Pools, the water was conveyed in aqueducts from three remote springs. Some idea of the size of the dams may be gained from the dimensions of the nethermost of the three "Solomon's Pools," which is 580 feet long on the lower side, 206 feet broad, and 49 feet in maximum depth. Not a few of Palestine's numerous dams antedate the Israelitish era. (5) Of the aqueducts, the oldest are the tunnel of Siloam, and "Solomon's " conduit (see JERUSALEM, II., V., § 3). The latter work is probably Herodian. To this period, in turn, belong most of the other constructions of the kind yet surviving in ruins. The Romans, and, following their example, the contem

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porary Jewish princes, expended great pains in be half of adequate water supplies. The conduits, for the most part, were above ground, merely-open gutters, which ran along the surface and often made wide détours to avoid depressions. However, the principle of the siphon was also employed with some of the older aqueducts of Jerusalem for spanning a lesser valley, a water-tight carrier being contrived by laying a line of perforated (and cemented) quarry stones across the gap. On the other hand, the Roman conduits, borne by great aqueducts, cleared larger valleys. Hezekiah's tunnel of Siloam is, of course, underground; and, all in all, a plumb level was maintained, the vertical differential between entrance and exit being about one foot.

I. BENZINGER. BIBLIOGRAPHY: C. Schick, in ZDPV, i (1878), 132–176; G. Perrot and C. Chipiez, Hist. de l'art dans l'antiquité, vol. iv., Paris, 1887; G. Ebers and H. Guthe, Palästina in Bild und Wort, i. 110–126, 150–154, Stuttgart, 1883; Benzinger, Archäologie, pp. 207–208.

WATERLAND, DANIEL:

English theologian

and apologist; b. at Walesby (20 m. s. of Hull) Feb, 14, 1682–83; d. at Twickenham (a western suburb of London) Dec. 23, 1740. He studied at Magdalene College, Cambridge (B.A., 1703; M.A., 1706; B.D., 1714; D.D., 1717); became master of his college (1713), and vice-chancellor of the univer sity (1715); chaplain to George I. (1717); rector of St. Austin and St. Faith, London (1721); chancellor of York (1722); canon of Windsor (1724); archdeacon of Middlesex and vicar of Twickenham, (1730). His significance lies in his defense of trinitarian orthodoxy against Samuel Clarke and Daniel Whitby, and in his check upon the advance of latitudinarianism within the Church of England. He was prolific as an author, his major works including: Vindication of Christ's Divinity (Cambridge, 1719; an attack upon Clarke and Whitby, ut sup.), with which is to be placed his Answer to Dr. Whitby's Reply (1720); these two works displayed his abil ity as an apologist, and led to his next work, Eight Sermons .. in Defense of the Divinity of our Lord Jesus Christ (1720; on the Lady Moyer foundation, preached at St. Paul's); Critical History of the Athanasian Creed (1723; assigns the symbol to 430–440, and makes St. Hilary of Arles its author); Impor tance of the Doctrine of the Holy Trinity Asserted (London, 1734); and Review of the Doctrine of the Eucharist as Laid down in Scripture and Antiquity (Cambridge, 1737). Besides these a considerable number of smaller publications is credited to him. In all of these there appear a learning which is deep and accurate, a style terse and vigorous, and an opposition to mysticism and philosophy which compelled him to have recourse to external evidences for his apologetics. His works were collected in 11 vols., Oxford, 1823-28, reprint in 6 vols., 1843, to which was prefixed a Life by Bishop William van Mildert. BIBLIOGRAPHY: L. Stephen, English Thought in the 18th Century, passim, New York, 1881; J. H. Overton, The Church in England, ü. 227, London, 1897; J. H. Overton and F. Relton, The English Church (1714–1800), passim, ib. 1906; C. S. Carter, English Church in the 18th Century, pp. 31-33, ib. 1910; DNB, lix. 446-448.

WATKINS, HENRY WILLIAM: Church of England; b. at Ty-newydel, Monmouthshire, Jan.

14, 1844. He was educated at King's College, London (B.A., University of London, 1868), and was ordered deacon in 1870 and ordained priest in the following year. He was curate of Pluckley, Kent (1870-72); vicar of Much Wenlock (1873-75); | after which he was connected with King's College, London, as censor, tutor, and chaplain (1875–78), professor of logic and moral philosophy (1877–79), and professor of logic and metaphysics (1879-80). During this period he was also warden of St. Augustine's College, Canterbury (1878-80), and vicar of St. Gregory the Great, Canterbury (1879-80). He was canon of Durham and archdeacon of Northumberland (1880–82); also curate of All Saints, Newcastleon-Tyne (1881-82); in 1882 he became archdeacon of Auckland, but resigned this dignity within the year. Since 1882 he has been canon and archdeacon of Durham; also professor of Hebrew in the University of Durham since 1880. He was Bampton lecturer at Oxford in 1890, and has been an honorary fellow of King's College, London, since 1872 and of St. Augustine's College, Canterbury, since 1883, examining chaplain to the bishop of Durham since 1879, and commissary to the bishop of Sydney since 1884. He has written the commentary on the Gospel of St. John for Bishop C. J. Ellicott's New Testament Commentary for English Readers (London, 1877; reprinted separately, 1879); The Church in Northumberland: A Primary Charge (1882); and Modern Criticism considered in its Relation to the Fourth Gospel (Bampton lectures; London, 1891).

WATSON, FREDERICK: Church of England; b. at York Oct. 13, 1844; d. at Cambridge Jan. 1,1906. He was educated at St. John's College, Cambridge (B.A., 1868; M.A., 1871; B.D., 1884; fellow, 1871-78). He was ordered deacon in 1871 and ordained priest in 1872; was assistant curate at Stow-cum-Quy, 1871-75, and St. Giles', Cambridge, 1875-78; rector of Starston, Norfolk, 18781886; vicar of Stow-cum-Quy, 1886-93; after 1893 he was minister of St. Edward's, Cambridge, and being reelected to his fellowship at St. John's, was also lecturer in Hebrew and theology in that college. He was Hulsean lecturer in 1883, and an honorary canon of Ely. He wrote The Ante-Nicene Apologies (Cambridge, 1870); Defenders of the Faith (1878); The Law and the Prophets (Hulsean lectures; 1883); The Book of Genesis a True History (London, 1892); and Inspiration (1906).

WATSON, JOHN ("IAN MACLAREN"): Presbyterian; b. at Manningtree (9 m. s.w. of Ipswich), Essex, Nov. 3, 1850; d. at Mt. Pleasant, Ia., May 6, 1907. He studied at the universities of Edinburgh (M.A., 1870) and Tübingen, and at New College, Edinburgh; was assistant at Barclay Church, Edinburgh (1874-85); minister of Logiealmond Free Church (1875-77); of St. Matthew's Church, Glasgow (1877-80); and Sexton Park Presbyterian Church, Liverpool (18801905). He was Lyman Beecher lecturer at Yale in 1896, and in 1906 again visited the United States, where he was taken ill and died. In theology he was a liberal evangelical. He wrote: The Upper Room (London, 1895); The Mind of the Master (1896); The Cure of Souls (Yale lectures; 1896);

The Potter's Wheel (1897); Companions of the Sorrowful Way (1898); Doctrines of Grace (1900); The Life of the Master (1901); The Homely Virtues (1903); and The Inspiration of our Faith (1905). He is most widely known, however, for his sketch of Scotch life in the series of studies which was begun with his Beside the Bonnie Briar Bush (1894), and these are marked by an intense appreciation of the peculiar qualities which have ever made the Scotch favorite subjects for literary portrayal. Humor and pathos are blended, and he was in the front rank of the successors to Dean Ramsay and Dr. John Brown. BIBLIOGRAPHY: W. R. Nicoll, "Ian Maclaren." Life of the Rev. John Watson, London, 1908-09; Sir E. Russell, in Hibbert Journal, July, 1907.

WATSON, RICHARD: The name of two English divines.

1. Bishop of Llandaff: Scientist and apologist; b. at Haversham, Westmoreland (40 m. s. of Carlisle), Aug., 1737; d. at Calgarth Park (37 m. s. of Carlisle) July 4, 1816. He studied at Trinity College, Cambridge (B.A., 1759; fellow, 1760; M.A., 1762; D.D., 1771); became professor of chemistry, 1764, having no prior knowledge of the subject, but fitting himself for the position by assiduous application and achieving a remarkable success both in teaching the subject and by his published contributions; was elected regius professor of divinity, 1771, acknowledging later that his qualifications for that chair were not great; became prebendary at Ely, 1774, and archdeacon there, 1779; rector of Northwold, Norfolk, 1779; of Knaptoft, Leicestershire, 1780; and bishop of Llandaff, 1782. Watson is especially noted for his versatility and power of concentration, for clearness in expounding scientific matters, for ingenuity in working out results, and for his interest in Biblical study as applied by the laity. He issued a number of publications dealing with chemistry, including Institutionum chemicarum, pars metallurgica (Cambridge, 1768), which were collected in Chemical Essays (5 vols., London, 1781-87). Among his theological works may be noted Apology for Christianity, . Letters to Edward Gibbon (1776; regarded as the antidote to Gibbon's fifteenth chapter, and frequently reprinted; for the character of this chapter see GIBBON, EDWARD); A Collection of Theological Tracts (6 vols., Cambridge, 1785; an assemblage ot twentyfour works by many hands, the aim being the furtherance of Biblical study); and An Apology for the Bible in a Series of Letters Addressed to Thomas Paine (London, 1796; a work which had a wide popularity both in England and in America). He also gathered sermons and other writings, charges, etc., in his Miscellaneous Tracts on Religious, Political and Agricultural Subjects (2 vols., 1815). He contributed material for his life in his Anecdotes of the Life of Richard Watson, edited by his son (1817). He was a supporter of Wilberforce in the latter's crusade against slavery, and was interested in the extension of churches in London. He was a man of great breadth of thought and charity of action.

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2. English Methodist: b. at Barton upon Humber (32 m. s.e. of York), England, Feb. 22, 1781; d. at London Jan. 8, 1833. He was educated at Lincoln Grammar School; apprenticed to a joiner at Lin

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coln in 1795; preached his first sermon 1796, and removed to Newark as assistant to Thomas Cooper, Wesleyan preacher; was received on trial at the conference of 1796, and into full connection as a traveling minister in 1801, having been stationed at Ashby-de-la-Zouche, Castle Donington, and Derby. Resenting a charge of Arianism, he withdrew from the Wesleyan connection, and joined the Methodist New Connection in 1803, being fully admitted to its ministry in 1807. He became assistant secretary of its conference in 1805, and secretary in 1807; he was first at Stockport, then from 1806 at Liverpool, where he engaged in literary work for Thomas Kaye. Resigning his ministry in 1807, he returned to the Wesleyan body, being reinstated, 1812. In 1808 he was engaged as editor of the Liverpool Courier by Kaye. In 1812 he was stationed at Wakefield, and at Hull 1814-16. In the Wesleyan movement of 1813 for foreign missions, and in particular for the evangelization of India, Watson drew up a plan of a general missionary society, which was accepted. Removed to London in 1816, and made one of the two general secretaries to the Wesleyan missions, he was resident missionary secretary in London, 1821-27, and again, 18321833. After holding an appointment at Manchester, 1827-29, he returned to London. At the request in 1820 of the conference he produced his Observations on Mr. Southey's Life of Wesley (London, 1820), and later his own Life of Rev. John Wesley (1831). Active in the antislavery movement, he was not, however, for immediate emancipation. He was a strong upholder of the connectional discipline, and desired to maintain friendly relations with the established church. In the pulpit his power lay in appeals on great occasions he had a commanding and deliberate delivery, and was noted as a platform speaker. His works embrace an exposition of St. Matthew and St. Mark (1831); A Defense of the Wesleyan Methodist Missions in the West Indies (London, 1817); Theological Institutes (3d ed., 3 vols., 1829); Conversations for the Young (1830); A Biblical and Theological Dictionary (1831); his Works, with Memoirs by T. Jackson, appeared (12 vols., 1834-37); and his Sermons and Outlines (1865). BIBLIOGRAPHY: On 1: Besides the Anecdotes, ut sup., consult: J. Hunt, Hist. of Religious Thought in England, iii. 351, London, 1873; L. Stephen, English Thought in the 18th Century, passim, New York, 1881; J. H. Overton and F. Relton, English Church (1714-1800), pp. 259-262 et passim, London, 1906; C. S. Carter, English Church in 18th Century, passim, London, 1910; DNB, lx. 24-27. On 2: Besides the Memoirs by T. Jackson, ut sup., consult: J. Bunting, Memorials of the Late Richard Watson, London, 1833; W. Willan, in Sermons and Outlines by Richard Watson, ib. 1865; DNB, lx. 27–29.

WATSON, THOMAS: Non-conformist divine; d. at Barnston (28 m. n.e. of London) 1686 (buried there July 28). He was educated at Emanuel College, Cambridge, and in 1646 was appointed to preach at St. Stephen's, Walbrook. He showed strong Presbyterian views during the civil war, with, however, an attachment for the king; because of his share in Love's plot to recall Charles II., he was imprisoned in 1651, but was released and reinstated vicar of St. Stephen's, 1652. He acquired fame as a preacher, but in 1662 was ejected at the Restoration; he continued, however, to exercise

his ministry privately. In 1672 after the declara tion of indulgence he obtained a license for Crosby Hall, where he preached for several years, till his retirement to Barnston upon the failure of his health. Watson was a man of learning, and acquired fame by his quaint devotional and expository wri tings. Of his many works may be mentioned, Aurap Kula, or the Art of Divine Contentment (London, 1653); The Saints' Delight (1657); Jerusalem's Glory (1661); The Divine Cordial (1663); The Godly Man's Picture (1666); The Holy Eucharist (1668); Heaven Taken by Storm (1669); and A Body of Practical Divinity, One Hundred Seventy Six Sermons on

the Lesser Catechism (1692). BIBLIOGRAPHY: E. Calamy, Nonconformist's Memorial, ed S. Palmer, i. 188-191, London, 1775; Walter Wilson, Hist. and Antiquities of Dissenting Churches in London, i 331-334, London, 1810; A. à Wood, Athena Oxonienses, ed. P. Bliss, iii. 982, 1001, 1235, 4 vols., London, 1813-20; W. A. Shaw, English Church under the Common wealth, 1640-60, ii. 104-107, London, 1900; DNB, lx. 37-38, WATT, vet (VADIAN), JOACHIM VON: Re former of St. Gall; b. at St. Gall Dec. 28, 1484; d. there Apr. 6, 1551. As a humanist Watt was known by the name of Vadianus. He studied at the University of Vienna, where he took his degree in 1508, and in 1517 became teacher of rhetoric and poetics there. In 1518 Watt left Vienna to become city physician of St. Gall. Following the medical profession he was also a member of the legislative council of his native town. Watt's ideas of reform emanated, much like the principles of his friend Zwingli, from Humanism, striving for a simple personal faith, instead of the traditional dogmatism of the church. He was an ardent admirer of Erasmus, whom he first met at Basel in 1522, while Zwingli in Zurich, with whom he had corresponded from 1511, exercised a leading influence over him. In 1520 he opened correspondence with Luther, and distributed his writings among friends. Watt next founded a "Biblical school" at St. Gall. His lectures in this school resulted in the publication of his relig. ious-humanistic work Epitome trium terræ partium Asia, Africa et Europa (Zurich, 1534). Meanwhile the Reformation movement had seized the city. Overstrained enthusiasm for communistic chiliasm made some reservation advisable, particularly in consequence of the wish of the conservatives to avoid a rupture with the abbey of St. Gall. This sentiment controlled the smaller, or executive, courcil, while at the same time an Anabaptist idea of the kingdom of heaven continued to grow and excite many people, influenced in part by Kessler's Bible lectures. This more conservative party gained the support of the larger or legislative council, where Watt held the leadership, and opposed the radical element. A motion proposed to the joint session, to suspend public explanation of the Bible outside of the churches, made the radicals more determined in their effort for the recognition of their ideal of freedom. Provoked at their ill success and the prefer ment which Kessler had received at the hands of the council, they became outspoken Anabaptists. They secured the personal aid of Grebel and Blaurock, and, led by Uoliman, gained control of the radical element of the St. Gall populace. Uoli man was called before the council to justify the

separatistic administration of the sacraments, but it was determined to reach a decision by a final debate, in which the cause of the Anabaptists was defeated, according to the opinion of the dominant element. Watt, to whom Zwingli had sent his treatise, Vom Tauf, Wiedertauf und Kindertauf, in 1524, was the center of this controversy and contributed a comprehensive work against the Anabaptists, which has been lost.

Watt now reorganized the church of St. Gall by measures which included the submission of the clergy to the city council. When Watt finally was elected chief magistrate of the city in 1526, the victory of the St. Gall Reformation seemed assured. The success of the disputation of Bern (1528), in which Watt was moderator, gave occasion for the enforcement of the Reformation in the country region subject to the abbey. Wearied by the disputes growing out of the question of disposal of this abbey, Watt gradually became less prominent in controversial issues. He now devoted his interests to the study of the history of his native city and the abbey to which the city owed its existence. After the battle of Kappel, in which Zwingli fell, 1531, Watt witnessed the restoration of Roman Catholicism in the abbey, and political derangement in the city. He continued his work for the welfare of the church for twenty years. To bring about an agreement concerning the views of the Eucharist, he wrote his Aphorismorum de consideratione eucharistiæ libri VI (Zurich, 1535). In his writings Pro veritate carnis triumphantis Christi and Epistola ad Zuiccium, together with the Antilogia ad Gasparis Schwenkfeldii argumenta conscripta (1540), directed against Schwenkfeld, he again defended the Swiss Christology. But the study of the historical past was of more interest to him than theological analysis. His Grosse Chronik der Aebte des Klosters St. Gallen (3 vols., St. Gall, 1575-79), a historical justification of the Reformation, may be considered one of the most important controversial works on the history of the Swiss and the German reformation.

(H. HERMELINK.)

BIBLIOGRAPHY: The German historical writings by Watt were edited by E. Götzinger, 3 vols., St. Gall, 1875-79; the Farrago is in M. Goldast, Rerum Alamannicarum scriptores, iii. 1-80, ed. H. C. Senkenberg, Frankfort, 1730. His letters were collected by E. Arbenz, for the Historischer Verein of St. Gall, Mitteilungen, vols. xxiv.-xxv., xxvii.-xxix. Other sources are Johann Kessler's Vita, revised at St. Gall, 1865, and his Sabbata, ed. E. Götzinger, for the St. Gall Verein, 1866-68, and in a new ed., St. Gall, 1901. Consult: T. Pressel, Joachim Vadian, Elberfeld, 1861; R. Stähelin, in Beiträge zur vaterländischen Geschichte, xi. 191-262, Basel, 1882; E. Arbenz, in Neujahrsblätter des historischen Vereins, St. Gall, 1886, 1895, 1905; E. Egli, Die St. Gallen Täufer, Zurich, 1887; K. Dändliker, Geschichte der Schweiz, ii. 424 sqq., Zurich, 1894; idem, Short Hist. of Switzerland, pp. 137, 154, 156, London, 1899; E. Götzinger, in Schriften des Vereins für Reformationsgeschichte, 1 (1895); W. D. McCrackan, Rise of the Swiss Republic, pp. 93, 264, 2d ed., New York, 1901; 8. M. Jackson, Huldreich Zwingli, passim, 2d ed., New York, 1903.

WATTS, ISAAC: Founder of English hymnody; b. at Southampton, England, July 17, 1674; d. at Stoke Newington (4 m. n.e. of Charing Cross, London) Nov. 25, 1748. He obtained an excellent education at Southampton grammar-school, then, joining the dissenters, he studied at an academy at

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Stoke Newington, where he acquired his accuracy of thought and habit of laborious analysis; leaving the academy in 1694, he spent two years at home, beginning his hymn-writing. He was private tutor, 1696-1701; became assistant pastor in the chapel at Mark Lane, 1699, and sole pastor, 1702; because of frequent attacks of illness, Samuel Price had assisted him from 1703 and was chosen copastor 1713; his illness increased with time, but the congregation refused to part with one who had become so famous and beloved. Watts was one of the most popular writers of his time; the Hora Lyrica (London, 1706) won him fame as a poet, but it was his hymns that so distinguished him. His poetry by giving utterance to the spiritual emotions made hymnsinging an earnest devotional power; the success of his hymns was tremendous, the two staple volumes were the Hymns (1707) and the Psalms of David (1719). The various pieces numbered about 600, of which quite a number are still in general use. His best pieces rank among the finest hymns in English. Watts was also the founder of children's hymnology, writing the Divine Songs (1715). For an estimate of his place in hymnody, see HYMNOLOGY, IX., § 3. He was opposed in 1719 to the imposition of the doctrine of the Trinity on independent ministers. He held a theory which he hoped might close the breach between Arianism and the faith of the Church; he maintained that the human soul of Christ, created before the world, had been united to the divine principle in the Godhead known as the Sophia or Logos, and that the personality of the Holy Ghost was figurative rather than literal. He held liberal views on education, and his learning and piety attracted a great many. His works, outside his hymns, embrace The Knowledge of the Heavens and the Earth Made Easy (London, 1726); An Essay towards the Encouragement of Charity Schools (1728); Reliquiæ Juveniles (1734); Philosophical Essays (3d ed., 2 pts., 1742). His Works appeared ed. D. Jennings and P. Doddridge (6 vols., London, 1753; with Memoirs by G. Burder, 6 vols., 1810-11; 9 vols., Leeds, 1810-11); and Posthumous Works (2 vols., London, 1779).

BIBLIOGRAPHY: Lives have been written by T. Gibbons, London, 1780; S. Johnson, London, 1785, 2d ed., 1791; T. Milner, London, 1834; E. Paxton Hood, London, 1875. Consult further: Walter Wilson, Hist. and Antiquities of the Dissenting Churches, 4 vols., London, 1808-14; R. E. A. Willmott, Lives of the Sacred Poets, London, 1838; F. Saunders, Evenings with the Sacred Poets, London, 1870; S. W. Duffield, English Hymns, pp. 61-64, New York, 1886; N. Smith, Hymns historically Famous, pp. 49-55, Chicago, 1901; Julian, Hymnology, pp. 349-350, 920, 12361241; DNB, lx. 67–70.

WAYLAND, FRANCIS: Baptist preacher and educator; b. in New York Mar. 11, 1796; d. at Providence, R. I., Sept. 30, 1865. He was graduated from Union College in 1813; studied medicine for three years; uniting with the Baptist church, he studied at Andover Theological Seminary, 1816-17; was tutor in Union College, 1817-21; pastor of the First Baptist Church in Boston, 1821-26; professor in Union College in 1826; president of Brown University, 1827-55; pastor of the First Baptist Church in Providence, 1855-57; and subsequently devoted himself to religious and humane work. He is widely remembered as a college officer. The text-books

which he prepared for the use of his own classes came into general use. In the reorganization, brought about by him, of the courses of study in Brown University in 1850, he did much to reform the general system of college education. By his lectures on psychology, political economy, and ethics, and by his personality he exerted great influence on his pupils; he delivered weekly chapel sermons, and gathered the students together for Bible instruction. He was one of the founders and the first president of the American Institute of Instruction, for many years presiding over and taking an active part in its deliberations. He did much to secure the founding of free public libraries.

Eminent as an educator, Wayland stands hardly less distinguished as a preacher. He was admired for his broad and deep thought, and grace of expression. Some of his discourses, as, for example, his sermon on The Moral Dignity of the Missionary Enterprise, are prominent in the annals of the American pulpit. In all his course of public service he never ceased to be an earnest and effective preacher of the Gospel.

Besides sermons, addresses, and discourses his works embrace Elements of Moral Science (New York, 1835); Elements of Political Economy (1837); | Limits of Human Responsibility (Boston, 1838); Domestic Slavery Considered as a Scriptural Institution, in a Correspondence (1845); Memoir of the Life and Labors of the Rev. Adoniram Judson (2 vols., 1853); Elements of Intellectual Philosophy (1854); Notes on the Principles and Practices of the Baptist Churches (1857); Letters on the Ministry of the Gospel (1863); and the Memoir of the Christian Labors ... of Thomas Chalmers (1864).

BIBLIOGRAPHY: The funeral sermon by G. I. Chace was published, Providence, 1866; and his Life and Labors, by his sons F. and H. L. Wayland, 2 vols., New York, 1869. WAYLAND, HEMAN LINCOLN: Baptist; b. at Providence, R. I., Apr. 23, 1830; d. at Wernersville, Pa., Nov. 7, 1898. He was graduated from Brown University 1849; studied at Newton Theological Institution, Mass., 1849-50; taught in the academy at Townshend, Vt., 1850-51; was resident graduate at Brown University, 1851-52; tutor at University of Rochester, N. Y., 1852-54; pastor of the Third Baptist Church, Worcester, Mass., 18541861; chaplain of the Seventh Connecticut Volunteers, 1861-64; missionary to the colored people at Nashville, Tenn., 1864-65; professor of rhetoric and logic in Kalamazoo College, Mich., 1865–70; president of Franklin College, Ind., 1870-72; and editor of The National Baptist, Philadelphia, from 1872. He was the author, in collaboration with his brother, of A Memoir of the Life and Labors of Francis Wayland (2 vols., New York, 1867); and independently of Charles H. Spurgeon: his Faith and Works (Philadelphia, 1892).

WAZO, wa'zō: Bishop of Liége; b. near Lobbes (a village near Charleroi, 32 m. s. of Brussels) or near Namur (34 m. s. of Brussels) between 980 and 990; d. at Liége July 8, 1048. His importance issues from his efforts in the cause of education, his relations to Emperor Henry III. of Germany, and his views on the connection between the world and the Church and on the treatment of heretics. In every

situation and practical emergency, he proved him self a man capable of independent thought and de cisive action. He received his elementary instruc tion in the cloister schools at Lobbes and Liége; taught in the latter and became its head in 1008, greatly extending its fame and influence; in 1017 he became dean of the cathedral chapter, retaining the directorship of the school until, probably, c. 1030, his resignation being due to differences be tween himself and other authorities over discipline and administration. He incurred the enmity of the peasants, and did not enjoy the protection of Bishop Reginard himself. The relaxation of strictness in the canonical life under his episcopate reacted untowardly upon the school. From these unfavorable conditions, Wazo fled to his friend, Abbot Poppo of Stablo, who procured him a call to the royal chapel of Conrad II. (1030). Here he soon won good standing in part by a brilliant victory in a debate with the emperor's Jewish physician respecting a pas sage in the Old Testament. After the death of Provost Johannes, he was himself elected provost and archdeacon, with Bishop Reginard's assent (1033); and in 1042 he was elected bishop, in which office he justified the confidence felt in his ability. During the insurrection of Duke Godfrey of Lorraine, Wazo stood faithful to the king in various crises which successively arose in the affairs of the kingdom. Yet his course did not win entire approval. At the Diet of Aix-la-Chapelle, 1046, during the consideration of the case of Archbishop Widgar of Ravenna (who had been invested by the king two years previously, but had neglected to undergo episcopal consecration), Bishop Wazo contested the competency of that assembly to pronounce in the case of an Italian bishop; and when the king reminded him of the duty of obedience, he defined his position in the pointed terms, "Obedience we owe to the pope, to you-fidelity." With this the other bishops agreed. Shortly afterward, when Wazo protested against an indiscreet transaction at a convention, and so made appeal to the fact of his anointing with holy oil, Henry III. rebuffed him with the retort, So am I anointed with holy oil, and

thereby obtained the authority to rule." Then Wazo answered the emperor, Quite a different thing is that boasted anointing of yours; for while by it you are endowed with the power to slay, we, so help us God, receive the power to make alive." It was Wazo, finally, who contested the legality of the deposition of Gregory VI. at Sutri in 1046, and the induction of Clement II., this protest occurring after the latter's death (Oct., 1047), and resting on the fundamental argument, "Certainly neither divine nor human laws allow this; we have alike the words and the writings of the holy Fathers, everywhere prescribing that the supreme pontiff is ju dicially amenable to none save God alone." Hence in Wazo the great reform party, which acquired controlling influence over the Church in the second third of the eleventh century, was beginning to embody in its schedule of operations certain definite maxims of ecclesiastical polity.

An incident moving him to evince good judgment and conscientious dealing was furnished by the question of Bishop Roger II. of Châlons, who, being

alarmed by the sudden outcropping of Neo-Manichean heresies in his diocese, asked Wazo whether they were to be combated by the edge of the secular sword or not. Wazo answered in a somewhat extended written opinion, counseling moderation and leniency. In the matter of his diocesan administration, it is worthy of note that, during the dire famine of the year 1043, Wazo had a supply of grain bought up and judiciously distributed, not only to the utterly destitute, but also to the " 'prouder poor. In like manner he tided the peasants over their straits, lest they should be constrained to sell their cattle. Moreover, he gave constant attention to the cathedral school's affairs. He won warm praise from Anselm; while the epitaph transmitted by a writer of the thirteenth century lavished upon him this lofty tribute, "Sooner doom will crack than another Wazo arise." BIBLIOGRAPHY: Anselm, Gesta episcoporum Leodiensium, ed. Köpke, in MGH, Script., vii (1846), 189-234; H. Bresslau, Jahrbücher des deutschen Reichs unter Konrad II., Leipsic, 1879-84; E. Steindorff, Jahrbücher des deutschen Reichs unter Heinrich III., vols., ib. 1874-81; A. Bittner, Wazo und die Schulen von Lüttich, Breslau, 1879; U. Chevalier, Répertoire des sources historiques du moyen âge, bio-bibliographie, p. 2332, Paris, 1887; E. Voigt, Egberts von Lüttich Fecunda ratis, pp. xxix. 899., Halle, 1889; E. Sackur, Die Cluniacenser, ii. 294 sqq., 304 sqq., ib. 1894; KL, xii. 1229-30.

CARL MIRBT.

WEAVER, JONATHAN: Bishop of the United Brethren în Christ; b. in Carroll County, O., Feb. 23, 1824; d. at Dayton, O., Feb. 6, 1901. He was educated in common schools and Hagerston Academy, O.; began preaching when twenty-one; was pastor, 1847-52; presiding elder, 1852-57; general agent for Otterbein University, 1857-65; and bishop after 1865, becoming bishop emeritus in 1893. He is recognized as one of the strong figures of his church, and assisted in carrying it through a crisis which threatened disruption. He was the author of Discourses on the Resurrection (Dayton, O., 1871); Ministerial Salary (1873); Divine Providence (1873); The Doctrine of Universal Restoration carefully Examined (1878); Practical Comment on the Confession of Faith of the Church of the United Brethren in Christ (1894); Heaven; or, that better Country (1899); and Christian Theology (1900); and edited Christian Doctrine. A comprehensive View of doctrinal and practical Theology, by thirty-seven different Writers (1889).

BIBLIOGRAPHY: H. A. Thompson, Biography of Jonathan Weaver, Dayton, 1902.

WEBB, ALLAN BECHER: Church of England; b. at Calcutta Oct. 6, 1839; d. at Salisbury June 12, 1907. He was educated at Corpus Christi College, Oxford (B.A., 1862; fellow of University College, 1863-67); was ordered deacon in 1863, and ordained priest in 1864; was curate of St. Peter'sin-the-East, Oxford (1863-64); vice-principal of Cuddesdon (1864-67); rector of Avon Dassett, Warwickshire (1867-70); was consecrated bishop of Bloemfontein (1870), and was translated to the diocese of Grahamstown (1883); he was assistant bishop of Moray and Brechin (1898-1900), as well as provost of Inverness Cathedral, and since 1901 has been dean of Salisbury. He has written Presence and Office of the Holy Spirit (London, 1881); Sisterhood Life and Woman's Work (1883);

The Minister of the True Tabernacle: Thoughts and Suggestions for the Eve of Ordination (1888); The Priesthood of the Laity in the Body of Christ (1889); Life of Service before the Throne (1897); Unveiling of the Eternal Word (1898); With Christ in Paradise (1898).

WEBB, ROBERT ALEXANDER: Presbyterian; b. at Oxford, Miss., Sept. 20, 1856. He was educated at Southwestern Presbyterian University, Clarksville, Tenn. (A.B., 1877), and at the Columbia (S. C.) Theological Seminary (graduated, 1880). After holding pastorates in his denomination at Bethel, S. C. (1882–87), Davidson, N. C. (1887-88), and Westminster Church, Charleston, S. C. (18881892), he became professor of systematic theology in Southwestern Presbyterian University (1892), and of apologetics and systematic theology (1908).

WEBB, THOMAS: Methodist pioneer, layman; b. in England about 1724; d. at Portland, England, Dec. 20, 1796. He was a man of wealth and position, and an officer in the British army; he was present at the storming of the French fort of Louisburg, Nova Scotia, in 1758, was one of the survivors of Braddock's defeat in 1755, and was present at the scaling of the Heights of Abraliam at Quebec in 1759. He was converted under the preaching of John Wesley at Bristol in 1765, united with the Methodists, and soon after became a local preacher; about 1766 he was in charge of the barracks at Albany, when an attempt was being made to found Methodism in New York; he visited the city, became exceedingly active and acceptable as a preacher, and aided financially and in other ways in securing the site for the John Street Church; visited Philadelphia and organized there a Methodist church, in 1769 contributing to the purchase of St. George's Church in that city. In the interest of religion and Methodism he visited Long Island, New Jersey, Delaware, and Maryland. In 1772 he went to England in order to secure ministers for the denomination, returning the next year with three men for work in America. On his return to England he settled at Portland, but continued active as an openair preacher, and was also known for his philanthropic efforts in behalf of French prisoners of war and for the soldiers and sailors stationed at Portsmouth. His activities were commended by John Wesley, though Charles had a less favorable opinion of his work.

BIBLIOGRAPHY: C. Atmore, Methodist Memorial, Bristol, 1801-02; A. Stevens, Hist. of the Religious Movement Called Methodism, i. 427, ii. 99, New York, 1858-61; idem, Hist. of the Methodist Episcopal Church, vol. iv., passim, ib. 1864; W. B. Sprague, Annals of the American Pulpit, vii. 5-7, ib. 1861; J. Porter, Comprehensive Hist. of Methodism, pp. 247-250, 261,. Cincinnati, 1876; J. M. Buckley, in American Church History Series, v. 103-107 et passim, New York, 1896.

WEBB, WILLIAM WALTER: Protestant Episcopal bishop of Milwaukee; b. at Germantown, Pa., Nov. 20, 1857. He was educated at the University of Pennsylvania (1877-79), Trinity College, Hartford, Conn. (A.B., 1882), and Berkeley Divinity School, Middletown, Conn. (graduated, 1885). After being curate of Trinity Church, Middletown (1885-86), and of the Church of the Evangelists, | Philadelphia (1886-89), he was rector of St. Eliza

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