d. at Amsterdam Mar. 9, 1754. In 1706 he began to study philosophy at Basel; then, in 1709, he changed to the study of theology. At the suggestion of Johann Ludwig Frey, he began work on the criticism of the New-Testament text. In 1714 he undertook a journey by way of Zürich, Bern, Geneva, and Lyons to Paris and thence, in Aug., 1715, to England. searching for manuscripts of the New Testament. In Cambridge he made the acquaintance of Richard Bentley, who aided him in his researches and secured for him a position as fieldchaplain in a regiment of Swiss soldiers on service in England; in 1716 Wettstein removed to Holland, where his regiment had gone in the mean time, and in 1717 was called back to Basel as assistant preacher. After three years he became diaconus at St. Leonhard and thus colleague and successor of his father, who shortly before had become preacher in the same church. He soon became exceedingly popular as a preacher. During this period he continued his studies and resolved to publish a critical edition of the Greek New Testament. During his preparatory work on this edition the report gained currency that he intended to use the work to assail the doctrine of the divinity of Christ, and in 1730 he was in consequence dismissed from his office. Wettstein then went to Amsterdam, where Johann Heinrich Wettstein, a brother of his uncle, had founded a bookseller's shop. Here he published [anonymously] a separate edition of the Prolegomena, which he had intended to add to his edition of the Greek New Testament, under the title, Prolegomena ad Novi Testamenti græci editionem accuratissimam, e vetustissimis codd. mss. denuo procurandam, in quibus agitur de codd. mss. Novi Testamenti, scriptoribus græcis, qui Novo Testamento usi sunt, versionibus veteribus, editionibus prioribus et claris interpretibus; et proponuntur animadversiones et cautiones ad examen variarum lectionum Novi Testamenti necessariæ (Amsterdam, 1730). In 1731 Wettstein was offered the position of professor of philosophy at the college of Remonstrants in Amsterdam under the condition that he should clear himself of the suspicion of holding heterodox views. He therefore went back in the same year to Basel, where his case was again investigated with the result that the government on Mar. 22, 1732, rejected its former judgment, admitting Wettstein "to the office of preaching and the administration of all spiritual functions." But his foes still pressed their case against him, and he returned to Amsterdam, where he was allowed to teach Hebrew and philosophy, but only under the conditions of not expressing Socinian views, not publishing his New Testament, of submitting such works as he desired to publish to the supervision of the Remonstrants, and of printing no apology for his cause. Wettstein submitted to these conditions. Nevertheless, his edition of the New Testament appeared in two volumes at Amsterdam, 1751-52, under the title, Novum Testamentum græcum editionis receptæ cum lectionibus variantibus codicum mss., editionum aliarum, versionum et patrum necnon commentario pleniore er scriptoribus veteribus hebræis, græcis et latinis historiam et vim verborum illustrante opera et studio Joannis Jacobi Wetstenii. It is in very beautiful, but not always correct, print.

The text chosen was [for reasons of expediency] essentially the same as that of the Elzevir edition of 1624 or 1633. The readings preferred by Wett stein stand between the text and the list of variant readings. The principal value of the edition lies in the extensive prolegomena and in the commentary which in consequence of its comparisons from classical and Jewish literature is still a rich treasury. At the same time they reveal Wettstein's inclina tion to rationalistic explanations so that Tregelles justly said of them, "While some parts are useful, others are such as only excite surprise at their appearance on the same page as the text of the New Testament (Account of the Printed Text, p. 76, London, 1854). Wettstein himself compared more than a hundred manuscripts, others compared others for him. (CARL BERTHEAU†.) BIBLIOGRAPHY: The funeral sermon by J. Krightout was printed at Amsterdam, 1754. Consult: J. G. de Chauffe' pié, Nouveau Dictionnaire, iv. 688 sqq., Amsterdam, 1756; Athena Rauricæ, pp. 379 sqq., Basel, 1778; J. D. Michaelis, Einleitung in die göttlichen Schriften des neuen Bundes, i. 805 sqq., Göttingen, 1788; K. R. Hagenbach, Die the ologische Schule Basels und ihre Lehrer, p. 65, Basel, 1860; S. P. Tregelles, Account of the Printed Text of the Greek N. T., pp. 73 sqq., London, 1854; E. G. E. Reuss, Geschichte der heiligen Schriften des Neuen Testaments, ii. 145, 5th ed., Brunswick, 1874; C. R. Gregory, Prolegomena, iii. 1, 243 sqq., Leipsic, 1884; idem, Canon and Texl of the N. T., pp. 447-448, New York, 1907; P. Schaff, Companion to the Greek Testament and the English Version, pp. 82, 247-249, ib. 1883; G. Salmon, Introduction to... N. T., pp. 488–544, London, 1892; F. H. Scrivener, Plain Introduction to the Criticism of the N. T., pp. 213–216 et passim, ib. 1894; ADB, xlii. 251.

WETZER, vet'zer, HEINRICH JOSEPH: Joint editor, with Welte, of the great Roman Catholic theological encyclopedia; b. at Anzefahr, Hessia, Mar. 19, 1801; d. in Freiburg (40 m. s. of Strasburg), Germany, Nov. 5, 1853. He studied theology at Marburg, also attending lectures on oriental philology, 1820–23, at Tübingen, and at Freiburg, 1824, where he obtained his doctorate; and, 18241825, he studied under De Sacy at Paris, where he discovered in the royal library a manuscript of the history of the Coptic Christians in Egypt, which he later translated and published. He became extraordinary professor of oriental philology in Freiburg University, 1828, and ordinary, 1830. He joined Van Ess in his translation of the Old Testa ment, Sulzbach, 1840. In 1846 he began the issue of the Kirchenlexikon (see this work, vol. i., p. xv.), with which his name and that of the coeditor, Benedikt Welte, are indissolubly connected. Wetzer put all his time, strength, and learning at the disposal of the work. The encyclopedia was authori tative, fair-minded, and impartial to a singular degree. He was the author of Restitutio veræ chronologiæ rerum ex controversiis Arianis inde ab anno 325 usque ad annum 350 exhortarum contra chronologiam hodie receptam exhibita (Frankfort, 1827). BIBLIOGRAPHY: KL, xii. 1418–1421.

WEYERMUELLER, vai'er-mül”er, FRIEDRICH: German Lutheran hymnist; b. at Niederbronn (26 m. n.w. of Strasburg) Sept. 21, 1810; d. there May 24, 1877. He received his education at the school of his native town and at the hands of the pastor, gaining an excellent knowledge of German poetry, He began early to compose, and from 1838 dedicated

his talent to the service of God and his Church, though some of his poems were polemical and had reference to the controversies of the middle of the nineteenth century. In 1852 he became an associate of the consistory of Niederbronn, and his efforts greatly aided the cause of Lutheranism, he being a strong and strict follower of that type of religious activity and thought. His poems reflected this tendency, and were often aimed against Baptists, liberals, and the like. Those which were adapted to worship found entrance over a wide range of church hymnals. (A. LIENHARD.)

BIBLIOGRAPHY: W. Homing, Lebensbild von F. T. Horning, pp. 326-341, 4th ed., Strasburg, 1885; Evangelischtutherischer Friedensbote, 1877, nos. 52-54.

WEYMOUTH, RICHARD FRANCIS: English Baptist layman and New-Testament translator; b. at Plymouth Dock (now Devonport, 2 m. w.n.w. of Plymouth), Devonshire, Oct. 26, 1822; d. at Brentwood (17 m. e.n.e. of London), Essex, Dec. 27, 1902. He was educated at University College, London (B.A., 1845; D.Lit., 1868), and after spending two years in France he was an assistant master in a private school at Leatherhead, Surrey, later founding a successful school for boys at Plymouth. In 1869 he was chosen head master of a non-conformist school for boys at Mill Hill, London, where he remained until 1886, then retiring from active life to devote himself to his translation of the New Testament into idiomatic modern English, his residence being successively at Acton (until 1891) and at Brentwood (until his death). He was an active member of the Philological Society, and to its journal and other technical periodicals he contributed a number of studies on philological and theological subjects. Besides an edition of Grosseteste's Castell off Loue for this society (London, 1864) and a translation of Cynewulf's Elene (1888), as well as a work On Early English Pronunciation with Special Reference to Chaucer (1874), he is especially noteworthy for his Resultant Greek Testament (1886), exhibiting the text on which the majority of modern editors are agreed, and containing the variant readings of the more important of these editors. He will be remembered, above all, for his New Testament in Modern Speech (1903). This work he had practically completed in the rough draft before his death, but failing health compelled him to entrust the final revision and correction to E. Hampden-Cook (q.v.).

WEXELSEN, WILHELM ANDREAS: Norwegian Lutheran clergyman, educator, and statesman; b. at Kläbu (a village near Trondhjem) June 5, 1849; d. at Trondhjem July 19, 1909. He was educated at the Cathedral School in Trondhjem (B.A., 1867) and the University of Christiania (cand. theol., 1872), and was then curate in Sparbu (1873-76) and Trondhjem (1876-77) and pastor in Kolverejd (1877-84) and Overhalden (1884-91). His efficiency as an administrator of municipal affairs led to his election to the Norwegian Storthing in 1882, and in 1891 he was appointed councilor of state and chief of the department for ecclesiastical affairs and public instruction. In 1892-93 he was connected with the Stockholm division of the council, and in 1896-97 was director of schools

in Trondhjem, being the same city's representative to the Storthing in 1896, while in 1898-1903 he was again chief of the department for ecclesiastical affairs and public instruction, succeeding Jakob Sverdrup (q.v.). From 1905 until his death he was bishop of the see of Trondhjem.

Wexelsen rendered important services to the public school system of Norway, doing much to foster the growth of the national spirit, and, through legislation, to ameliorate the conditions under which the teachers and clergy were obliged to work; and he also advocated noteworthy measures for the relief of the poor and for modifying the laws relating to marriage. JOHN O. EVJEN.

course.

WHATELY, RICHARD: Archbishop of Dublin; b. in London Feb. 1, 1787; d. in Dublin Oct. 1, 1863. He matriculated at Oriel College, Oxford, in 1805, was graduated B.A. in 1808, and took orders in due He was fellow of Oriel from 1811 till his marriage in 1821, and then held the living of Halesworth, Suffolk, till 1825, when he reLife and turned to Oxford as principal of St. Character. Alban's Hall. In 1829 he was appointed Drummond professor of political economy at Oxford, but resigned two years later to become archbishop of Dublin. He was consecrated Oct. 23, 1831, and enthroned the same day. As a child Whately was delicate and precocious, exhibiting phenomenal powers of arithmetical computation. Attendance at a school near Bristol from the age of ten strengthened his body and gave him wider intellectual interests than he had found previously in his father's library and garden, so that he entered Oxford with nothing strikingly abnormal about him. He made a few friends at Oxford, but only a few, and set conventions at scorn to a degree that made him notorious. So he went through life singularly independent and self-contained, rough and brusk in manner, outspoken, rashly regardless of popular opinions or prejudices. His biting wit spared neither friend nor foe, and his great powers of argumentation were exercised with more assiduity than judgment. Hẹ was master of a lucid expression, and as a thinker and scholar was acute and versatile, though not profound, and hampered by striking limitations. It is said he read a few favorite authors-Aristotle, Thucydides, Bacon, Shakespeare, Butler, Warburton, Adam Smith, Crabbe, Scott--and no others. For nature, music, and art, as well as for historic antiquity, he had no sense whatever. Consequently he found only fatigue in travel, and avoided it as far as possible. He never learned German, and read French with difficulty. Yet, if he thus exemplified English insularity, it should be added that he represented the type in no unworthy manner. As duties came to him he performed them well. At Oxford he proved himself a good teacher, knowing how to discover and develop the dormant capacities of his pupils, and in a short time he raised St. Alban's Hall from very low estate and made it a chosen home of reading men. He was a faithful parish priest. As archbishop he was scrupulously conscientious in the performance of his ordinary duties, and he grappled courageously and with fair success with the extraordinary difficulties of

his position. Personally unpopular, not liked as a preacher, harassed by political considerations and racial differences, he yet won his way Career as by his impartial and kindly spirit toArchbishop. ward the Roman Catholics by vigorous efforts continued for twenty years in behalf of popular education and the higher education at Trinity College, of which he was ex officio visitor, by his services in stemming the tide toward Rome, and by his interest in and self-sacrificing labor for all that tended to make Ireland better in body and soul. As primate of Ireland he sat in the house of lords and made many speeches noticeable for their independence, advocating a revision of the liturgy and the Authorized Version of the Bible, the abrogation of the prohibition to marry a deceased wife's sister, and the emancipation of Jews and Roman Catholics. His study of political economy led him to oppose the extension of the English system of outdoor relief to Ireland, even in the time of the potato famine, in which extremity he worked manfully to alleviate distress. He favored a gradual rather than a sudden emancipation of slaves, and in advocating the abolition of all legal punishment except such as was unmistakably deterrent in character, he showed himself in advance even of the early twentieth century. His efforts in this direction contributed much to the abolition of transportation.

His theology, always more or less under suspicion of heterodoxy, has been characterized as rational supernaturalism. He started with the assumption of a special revelation which makes known what reason can not discover, and it is then the function of reason to interpret revelation. The incarnation was a fact and an extraordinary act of revelation to make divinity more intelligible and to give a pattern of human perfection. The death of Christ

was sacrificial, but was not necessary, Theology though it is the only ground of our and salvation. The kingdom of Christ is Writings. a society, whose members may at the same time belong to other societies. Thus the problem of Church and State is solved. Christ has himself given the plan for the society's government, but the execution of the plan lies with the society. The essentials of Christianity are of universal importance; the minor matters are only relatively important. There is no such thing as apostolic succession in the sense of its securing the transmission of the Holy Spirit and the efficacy of the sacraments; the true apostolic succession is the maintenance of apostolic principles. He was strongly opposed to Calvinism, and in his writings ever quietly fought against tractarianism. The Sabbath, he taught, was done away with by the abrogation of the Mosaic law, for Christ himself broke the Sabbath and left it to the Church to fix the day and its observance, precisely as in the case of other festivals.

Whately wrote much, but nothing of permanent value, and little that outlived himself. His first book was Historic Doubts Relative to Napoleon Buonaparte (London, 1819), in which he aimed to reduce to absurdity Hume's doctrine concerning miracles. It is witty and brilliant rather than sound, and is not free from suspicion of unfairness, since Hume had expressly put outside of his general principles

cases in which greater improbability is involved in skepticism than in belief. For once Whately had popular prejudice on his side, and the book went through more than twelve editions during his lifetime, being reprinted as late as 1886 in Henry Morley's Universal Library (vol. xliii., London, 1886). The Use and Abuse of Party Feeling in Matters of Religion (Oxford, 1822) was the Bampton lectures for 1822. The Elements of Logic (London, 1826), and Elements of Rhetoric (1828), originally written as articles for the Encyclopædia Metropolitana, were for a time much used as text-books (9th ed. of the Logic, 1850; 7th ed. of the Rhetoric, 1840). Neither work can be called original or epoch-making, but both were admirably arranged and expressed, and the Logic revived the study of the discipline at Oxford. The Oxford lectures on political economy were pub lished at London in 1831. Other noteworthy books were The Errors of Romanism Traced to their Origin in Human Nature (1830; 5th ed., 1856; abridged edition by his daughter, E. J. Whately, London, 1878) and an edition of Bacon's Essays with notes (1856).

BIBLIOGRAPHY: Miss E. J. Whately, Life and Correspondence of Richard Whately, 2 vols, London, 1866, new ed., 1875; W. J. Fitzpatrick, Memoirs of Richard Whately, 2 vols., ib. 1864; E. W. Whately, Personal and Family Glimpses of Remarkable People, ib. 1889; J. H. Overton, The Church in England, i. 311-312, ib. 1897; E. Stock, The English Church in the 19th Century, ib. 1910; DNB, lx. 423-429, where reference is made to scattering notices.

WHEDON, DANIEL DENISON: Methodist Epispal; b. at Onondaga, N. Y., Mar. 20, 1808; d. at Atlantic Highlands, N. J., June 8, 1885. He was graduated from Hamilton College, Clinton, N. Y., 1828; studied law at Rochester and Rome, N. Y.; became a teacher in Oneida (N. Y.) Conference Seminary; a tutor in Hamilton College, 1831; professor of ancient languages and literature in Wesleyan University, Middletown, Conn., 1833; Methodist pastor, 1843; professor of rhetoric, logic, and history in the University of Michigan, Ann Arbor, 1845; again entered the pastorate at Jamaica, L. I., N. Y., 1855; was elected editor of The Methodist Quarterly Review, 1856, and reelected quadrennially until May, 1884, when his health, which had long been feeble, forbade his continuing in the position. He was a man of learning, literary ability, and great industry. He was the author of Public Addresses, Collegiate and Popular (Boston, 1856); The Freedom of the Will, as a Basis of Human Responsibility, Elugidated and Maintained in its Issue with the Necessi tarian Theories of Hobbes, Edwards, the Princeton Essayists, and other Leading Advocates (1864); Commentary on the New Testament (5 vols., 1860–75); Essays, Reviews and Discourses, with a Biographical Sketch (1887); Statements Theological and Critical (1887); and edited the first seven volumes of a Com mentary on the Old Testament (9 vols., 1880–1907). BIBLIOGRAPHY: Besides the sketch in Essays, Reviews, and Discourses, ut sup., consult J. M. Buckley, in American Church History Series, v. 386, 496, 500, New York, 1896. WHERRY, ELWOOD MORRIS: Presbyterian missionary to India; b. at South Bend, Pa., Mar. 26, 1843. He studied at Jefferson (now Washington and Jefferson) College (B.A., 1862; M.A., 1875), and Princeton Theological Seminary (graduated,

1867), having meanwhile engaged in teaching, 1862– 1864; was ordained an evangelist and went to India in 1867, being stationed at Rawal Pindi, 1868–69, and at Lodiana, 1869–83; was professor in the theological seminary at Saharanpur, 1883-88; returned to America and was district secretary of the American Tract Society in Chicago, 1889-98, for two years managing the bookstore of the society; in 1898 he resumed his work in Lodiana. He is the founder of the Nur Afshan Light Disseminator ” (1872), a weekly paper in the Hindu language, of which he was editor for twenty-one years. He also edited, in his capacity of secretary of the World's Congress of Missions at Chicago, 1893: Missions at Home and Abroad: Papers and Addresses presented at the World's Congress of Missions (New

York, 1895), as well as Woman in Missions: Papers and Addresses Presented at the Woman's Congress of Missions . . . 1893 (1894). He is the author of The Comprehensive Commentary on the Qurán (4 vols., London, 1882–86); Zainab the Panjabi (1893); Islam, or, the Religion of the Turk (1894); The Moslem Controversy (1905), and a number of lesser works on related subjects. He has also translated a number of works in English on religious subjects into the native languages of North India.

WHICHCOTE (WHITCHCOTE, WHICHCOT), BENJAMIN: One of the leaders among the Cambridge Platonists (q.v.); b. at Stoke (11 m. n.e. of Shrewsbury), Shropshire, May 4, 1609; d. at Cambridge May, 1683. He was admitted a pensioner of Emmanuel College, Cambridge, in 1626 (B.A., 1629; M.A. and fellow, 1633), and was ordained in 1636. He was appointed Sunday afternoon lecturer at Trinity College, a post which he held for twenty years, and through the work done there was best known to his contemporaries. In 1643 he was preferred to the college living of North Cadbury in Somersetshire, but in the following year was recalled to Cambridge as provost of King's. The date of this appointment may be said to mark the rise of the new movement, of a type distinct from either the Puritan or the High-church, and one which gave alarm to the Puritan leaders. There was all the more cause for this alarm in that Whichcote spoke not for himself alone, but represented, as he molded, the thought of a younger and more progressive generation. In fact, it was as a teacher that he showed his power. Though Smith and Cudworth and More looked back to him as their intellectual master, he never appeared as an author in his lifetime. In 1649 he resigned the living of North Cadbury, and was presented to that of Milton in Cambridgeshire, which he retained till his death. At the Restoration he was ejected from his headship, but adhered to the church when the Act of Uniformity (see UNIFORMITY, ACT OF) was passed, held the cure of St. Anne's, Blackfriars, from 1662 until the church was burned in the great fire of 1666, and that of St. Lawrence, Jewry, from 1668. Four volumes of his sermons were published at Aberdeen in 1751, and his Moral and Religious Aphorisms, London, 1753. Throughout these his conceptions of human nature, of religion, and of the Church are seen to be in distinct contrast to the modes of thought prevailing

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when he first formulated them; a broader and more philosophical spirit is evident in them. "God hath set up two lights to enlighten us in our way: the light of reason, which is the light of his creation; and the light of Scripture, which is after-revelation from him. Let us make use of these two lights; and suffer neither to be put out." In this one phrase he takes a higher range of thought than had been reached by any earlier English Protestant theologian, with possibly the single exception of Hooker. His Platonic temper is shown in the way in which he took up the idea of religion in its full breadth, moral and philosophical, and brought it into affinity with all the powers of humanity, showing that Christianity was unique, not in rejecting and casting aside, but in interpreting and completing what is otherwise good in man. It is in this realization of the unity of all the moral forces which govern civilization, this expansion and elevation of the whole conception of religion and of the moral rights of human nature, that Whichcote's great service to his age lay.

BIBLIOGRAPHY: The funeral sermon by Archbishop Tillotson was published London, 1683. Consult further: The literature under CAMBRIDGE PLATONISTS, especially the works of J. Tulloch and E. T. Campagnac; B. F. Westcott, in A. Barry, Masters of Theology, London, 1877; E. George, Seventeenth Century Men of Latitude, New York, 1908; DNB, lxi. 1-3.

Protestant

WHIPPLE, HENRY BENJAMIN: Episcopal bishop; b. at Adams, Jefferson County, N. Y., Feb. 15, 1822; d. at Faribault, Minn., Sept. 16, 1901. He was educated at private schools, but, prevented by ill-health from entering college, engaged in business and in politics for several years; took a theological course under W. D. Williams; became deacon, 1849; priest, 1850; was rector of Zion Church, Rome, N. Y., 1850-57; of the Church of the Holy Communion, Chicago, Ill., 1857-59; and became bishop, 1859. He was a founder of Seabury Divinity School, of St. Mary's Hall, and Shattuck Military School, at Faribault, Minn. He devoted a great deal of time and energy to the Indians, and was an authority on all Indian problems, often being called in to the aid of the government. He was the author of Five Sermons (New York, 1890); and Lights and Shadows of a Long Episcopate (1899, new ed., 1902).

BIBLIOGRAPHY: Besides the autobiographic Lights and Shadows, ut sup., consult: W. S. Perry, The Episcopate in America, p. 145, New York, 1895.

WHISTON, WILLIAM: Mathematician and Arian theologian; best known to-day as the translator of Josephus; b. at Norton (16 m. w. of Leicester), Leicestershire, Dec. 9, 1667; d. at Lyndon (20 m. e. of Leicester), Rutland, Aug. 22, 1752. He was educated by his father (a clergyman who had been converted from Presbyterianism), at a school at Tamworth and at Clare Hall, Cambridge (B.A., 1690). He was ordained deacon in 1693, and then gave private lessons at Cambridge; but because of ill-health he exchanged teaching for the position of chaplain to John Moore, bishop of Norwich, and later (1698) received from Moore the vicarage of Lowestoft-cum-Kissingland, Suffolk, where he proved himself faithful and energetic in the per

City (1867–69). In 1869 he was consecrated missionary bishop of Nevada, serving until he became bishop coadjutor of Pennsylvania in 1886. A year later (1887), on the death of Bishop Stephens, he became bishop of the diocese.

BIBLIOGRAPHY: W. S. Perry, The Episcopate in America, p. 201, New York, 1895.

WHITAKER, WILLIAM: Church of England; b. at Holme (19 m. n. of Manchester), England, 1548; d. at Cambridge Dec. 4, 1595. He studied at St. Paul's school in London, and at Cambridge (B.A., 1568; M.A., 1571; minor fellow, 1569; major fellow, 1571; B.D., Oxford, 1578); became canon of Norwich Cathedral, 1578; regius professor of divinity, 1580; chancellor of St. Paul's, London, 1580; master of St. John's College, 1586; and canon of Canterbury, 1595. He was a man of great learning, stanch in his Protestantism and Calvinism. Most of his works were polemical, among which may be mentioned Disputatio de sacra scriptura (Cambridge, 1588; Eng. transl., A Disputation on Holy Scripture against the Papists, especially Bellarmine and Stapleton, ed. for Parker Society, 1849); Responsionis ad decem illas rationes, quibus fretuo E. Campianus certamen ecclesiæ Anglicanæ ministrio obtulit in causa fidei. . . (London, 1583; Eng. transl., An Answere to the Ten Reasons of Edward Campian, the Jesuit, 1606). His Opera were collected and published in 2 vols., Geneva, 1610. See

LAMBETH ARTICLES.

BIBLIOGRAPHY: A Vita by A. Ashton with other biographic material is in the Opera, ut sup., i. 698-716; there is also An Account of the Life and Death in Whitaker's Cygnea Cantio, London, 1772. Consult further: The Life by Gataker in Fuller's Abel Redivivus, pp. 401-408, London, 1651; R. Churton, Life of A. Nowell, pp. 325334, Oxford, 1809; C. H. and T. Cooper, Athena Cantabrigienses, vol. ii., London, 1861; T. Baker, Hist. of the College of St. John, . Cambridge, ed. J. E. B. Mayor,

2 vols., Cambridge, 1869; W. H. Frere, The English Church (1558-1625), pp. 282-283, 342, London, 1904; DNB, lxi. 21-23.

WHITBY, SYNOD OF: An assembly convened by Oswy, king of Northumbria, in the spring of 664 to settle the differences between the Irish and Roman ecclesiastics in his realm concerning the date of Easter, the shape of the tonsure, and the like (see CELTIC CHURCH IN BRITAIN AND IRELAND). Oswy's marriage with Eansfled, daughter of the king of Kent, had brought the dispute to a crisis, as the king adhered to the Celtic usages brought to North England from Iona, while the southern princess, coming from the region of Canterbury, followed Roman custom and brought with her to the north a Catholic chaplain. The assembly met at Hilda's convent at Streanæshalch (Whitby, on the coast of Yorkshire, 40 m. n.n.e. of York). Oswy presided, and among those present were Alchfrid, king of Deira, Oswy's son; Agilbert, bishop of the West Saxons (a native of Gaul); Wilfrid, afterward bishop of York; Colman, bishop of Lindisfarne; Cedd, bishop of the East Saxons; and Hilda. Wilfrid spoke for the Roman party and Colman for the British. The latter claimed to follow St. John and Columba, whereupon Wilfrid asserted the supremacy of St. Peter and quoted Matt. xvi. 18, thereby convincing the king. In consequence of his defeat Colman and the Irish monks, with about thirty of

the Angles, left Northumbria. His successor, Tuda, died in a short time of the plague and Wilfrid was then chosen bishop and the see was removed to York.

BIBLIOGRAPHY: Bede, Hist. eccl., iii. 25, in Plummer's ed., i. 183–189, ii. 189–192; Haddan and Stubbs, Councils, iii. 100-105; W. Bright, Early English Church History, pp. 222-232, 3d ed., Oxford, 1897; J. H. Overton, The Church in England, i. 59-63, 73 et passim, London, 1897; W. Hunt, The English Church (597–1066), pp. 109–115, 128, ib. 1899.

WHITBY, DANIEL: Controversial writer and commentator; b. at Rushden (14 m. n.e. of Northampton), Northamptonshire, Mar. 24, 1638; d. at Salisbury Mar. 24, 1725. He entered Oxford as a commoner of Trinity College in 1653 (B.A., 1657) and was elected fellow in 1664. Four years later he was appointed chaplain to Seth Ward, bishop of Salisbury, who almost immediately made him prebendary of Yatesbury and Husborn-Tarrant, and in 1669 perpetual curate of St. Thomas' and rector of St. Edmund's, Salisbury. He was installed precentor at Salisbury in 1672, and in 1696 was given the prebend of Taunton-Regis. His first book was Romish Doctrines not from the Beginning (London, 1664), and it was followed during the next twentyfive years by ten or a dozen similar works against the Roman Catholic Church. At first his writings were well received, but in 1682, in The Protestant Reconciler Humbly Pleading for Condescension to Dissenting Brethren in Things Immaterial, he expressed opinions concerning "things immaterial," which were accounted too liberal by the High-church party, and the University of Oxford ordered the book to be burned in the quadrangle, while Bishop Ward compelled the author to retract. A "second part" was then issued urging dissenters to conform. Whitby also wrote on Christian evidences, against Calvinism, on the Fathers, and on the Trinity. On the topic last named, he began with the orthodox doctrine (cf. Tractatus de vera Christi deitate adversus Arii et Socini hæreses [Oxford, 1691]), but his view changed, and his Last Thoughts (published posthumously by his direction, ed. A. A. Sykes, London, 1727; reprinted by the Unitarian Association, 1841) reveals him as a convinced Unitarian. His magnum opus was a Paraphrase and Commentary on the New Testament (2 vols., London, 1703), the fruit of fifteen years' labor, which, combined with the work of Simon Patrick (q.v.), Richard Arnold, William Lowth (q.v.), and Moses Lowman in the popular Critical Commentary on the Old and New Testaments and Apocrypha (London, 1809), has had a longer life than it deserved (reprinted 1857). He is described as small and very thin physically, affable in manner, sincerely pious and unselfish, and possessed of a remarkable memory, which, with his other faculties (except eyesight), he retained unimpaired to the end of his life. On the day before his death he preached extemporaneously in church. He spent his life in his study, indulging in but one relaxation (tobacco), and was a child in all business matters.

BIBLIOGRAPHY: A Short Account of the Life, etc., was prefixed by Sykes to the Last Thoughts, ut sup. Consult: A. à Wood, Athenæ Oxonienses, ed. P. Bliss, iv. 671, and Fasti, ii. 198, 223, 332-333, 4 vols., London, 1813–20; DNB, lxi. 28-30,

Whitefield

WHITE, HENRY JULIAN: Church of England; b. in London Aug. 27, 1859. He received his education at Christ Church, Oxford (B.A., 1882; M.A., 1885); was made deacon, 1885, and priest, 1886; was curate of Oxted, Surrey, 1885-86; missioner of St. Andrew's, Sarum, 1886-95; chaplain and theological lecturer of Merton College, Oxford, 1895-1905; and became professor of New-Testament exegesis in King's College, London, 1905. He also filled the offices of domestic chaplain to the bishop of Salisbury, 1887; fellow of Merton College and examining chaplain to the bishop of Oxford, 1897-1905; and examiner in theology at Oxford, 1903-05. He has collaborated with J. Wordsworth, bishop of Salisbury, and W. Sanday in the production of Old Latin Biblical Texts (Oxford, 1883 sqq.); of Novum Testamentum Latine (1889 sqq.; the critical edition of the Vulgate); contributed "The Codex Amatianus and its Birthplace" to Studia Biblia et Ecclesiastica (1890); has issued also Acta Apostolorum (1890), and Merton College in College Monographs (1906).

WHITE, JOHN HAZEN: Protestant Episcopal bishop of Michigan City; b. at Cincinnati Mar. 10, 1849. He was graduated from Kenyon College, (A.B., 1872) and from Berkeley Divinity School (1875). He was ordered deacon (1875), and priest (1876); he was curate at St. Andrew's, Meriden, Conn. (1875-77); curate at St. John's, Waterbury, Conn. (1877–78), as well as vice-rector and instructor of Latin in St. Margaret's School, in the same city; he then held the rectorship at the following churches: Grace Church, Old Saybrook, Conn. (1878-81); Christ Church, Joliet, Ill. (1881–89); St. John's, St. Paul's, Minn. (1889-91); was warden of the Seabury Divinity School (1891–95), and in 1895 was consecrated bishop of Indiana. When the diocese was divided in 1899, he took the northern portion of the former see, with the title of bishop of Michigan City.

BIBLIOGRAPAY: W. S. Perry, The Episcopate in America, p. 367, New York, 1895.

WHITE, NEWPORT JOHN DAVIS: Church of England; b. at Dublin Feb. 16, 1860. He received his education at Rathmines School and Trinity College, Dublin (B.A., 1883; M.A., B.D., 1887; D.D., 1904); he was made deacon in 1885, and priest in 1886; was curate of Bowdon, Cheshire, 1885-87, and of St. John's, Birkenhead, 1888-90; private teacher of divinity in Trinity College, Dublin, 18901897; assistant lecturer in divinity and Hebrew in the same institution, 1897-1907; librarian of Archbishop Marsh's Library, Dublin, 1898; professor of Biblical Greek in Trinity College, Dublin, since 1906; and deputy for the regius professor of divinity, Dublin University, 1907. He has also been canon of St. Patrick's Cathedral, Dublin, since 1906. He has edited The Latin Writings of St. Patrick (in the Proceedings of the Royal Irish Academy, Dublin, 1905); and G. Salmon's Human Element in the Gospels. A Commentary of the Synoptic Narrative (London, 1907); contributed to The Psalms of Israel: Lectures delivered in St. Patrick's Cathedral, Dublin, 1903 (1904); Elias Bouhéreau of La Rochelle (in Proceedings of the Royal Irish Academy, 1908); and

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the commentary on the Pastoral Epistles in the Ez positor's Greek Testament (1909); together with articles in Hastings, DB and DCG.

WHITE, THOMAS: English Roman Catholic, controversial writer under various pseudonyms (Thomas Anglus, Albius, Bianchi, Blacklow, Candidus); b. probably at Hutton (20 m. e.n.e. of Lon don), Essex, 1593; d. in London July 6, 1676. He studied at the English College at St. Omer, at Val ladolid (entered 1609), and at Douai; was ordained priest at Arras 1617, taught at Douai at different times (vice-president in 1650), was president of the English college at Lisbon 1633, and also lived in Paris and Rome. His last years were spent in Eng. land in literary work. He wrote much upon philo sophical and theological questions, and developed a system of his own and applied it to religious doc trines, especially freedom, grace, and predestination, with an independence that brought him into conflict with those of his own faith; his works were put upon the index. At the same time he saw no way to solve the difficulties of Scripture except by permanent authority, and hence fell into controversy with Protestants. He ultimately submitted unreservedly to the Roman Catholic Church. He edited William Rushworth's Dialogues or the Judg ment of Common Sense in the Choice of Religion (Paris, 1654), adding a dialogue of his own, and published An Apology for Rushworth's Dialogues (2 parts, 1654), wherein his views are best set forth. Other works include Institutiones peripatetica (Lyons, 1646), and Institutiones sacræ (1652), from which twenty-two propositions were censured by the Uni versity of Douai in 1660; De medio animarum statu (Paris, 1653; Eng., 1659); The Grounds of Obedience and Government (London, 1655), in which, it was charged, he tried to flatter Cromwell to gain his favor for the Roman Catholics; Institutiones ethicæ sive stateræ morum (2 vols., 1660). BIBLIOGRAPHY: [P. Talbot], Blackloanæ hæresis hist, et com futatio, Ghent, 1675; C. Plowden, Remarks on a Book Entitled "Memoirs of Gregorio Panzani," pp. 255-273, London, 1794; C. Dodd, Church Hist. of England, Ï 285, 350-356, 5 vols., London, 1839-43; F. H. Reusch Der Index der verbotenen Bücher, ii. 384, 411, Bonn, 1885: J. Gillow, Biographical Dictionary of English Catholics, v 578-581, London, n.d.; Bayle, Dictionary, i. 338-340; DNB, lxi. 79–81; KL, i, 853–854.

WHITE, WILBERT WEBSTER: United Pres byterian; b. at Ashland, O., Jan. 16, 1863. He studied at the University of Wooster (B.A., 1881; M.A., 1884), Xenia Theological Seminary (gradu ated 1885), and Yale University (Ph.D., 1891) was pastor at Peotone, Ill., 1885-86; professor of Hebrew and Old-Testament literature in the Xenis Theological Seminary, 1890-95; taught in the Moody Bible Institute, Chicago, 1895-97; engaged in Bible work in India and England, 1897-1900; and became president of the Bible Teachers' Training School, New York City, 1900. He has writte Inductive Studies in the Twelve Minor Prophets (Chicago, 1894); Thirty Studies in the Gospel by Joke (New York, 1895); Thirty Studies in Jeremia (1895); Thirty Studies in the Revelation of Jesus Christ to John (1898); Studies in Old Testament Char acters (1900); and Thirty Studies in the Gospel bf Matthew (1903).

WHITE, WILLIAM: Protestant Episcopal bishop; b. in Philadelphia, Pa., Apr. 4, 1748; d. there July 17, 1836. He was educated in the schools and College of Philadelphia, graduating in 1765; soon began his theological studies, completed in 1770, when he sailed for England to receive orders; was ordered deacon in the Chapel Royal, Westminster, 1770, and ordained priest 1772; became assistant minister of Christ Church and St. Peter's, Philadelphia, 1772, and soon after rector of the united parishes of Christ, St. Peter's, and St. James'. Upon the outbreak of the Revolution he sided with the colonies, and was chaplain to the Continental Congress, 1787-1801. He was active during the war in trying to sustain the life of the church, and later in obtaining the episcopate essential to reorganization. In 1785 he was chosen president of the general convention in Philadelphia, and in 1786 its first bishop, being consecrated in the chapel of Lambeth Palace, England, 1787. He exercised the episcopal office until his death, being in orders more than sixtyfive years, standing at the head of the American Church nearly half a century, and consecrating about twenty-six bishops. He was a man of large and comprehensive views, and of wisdom in his administration. His works embrace Comparative View of the Controversy between the Calvinists and the Arminians (2 vols., Philadelphia, 1817); and Memoirs of the Protestant Episcopal Church in the United States of America (1820; 2d ed., with continuation, New York, 1835).

BIBLIOGRAPHY: W. B. Sprague, Annals of the American Pulpit, v. 280-292, New York, 1859; W. S. Perry, Hist. of the American Episcopal Church, 2 vols., Boston, 1885; idem, Episcopate in America, pp. xxii. sqq., 5-7, New York, 1895; C. C. Tiffany, in American Church History Series, vii. 217, 289 et passim, 564 sqq., New York, 1895; S. D. McConnell, Hist. of the American Episcopal Church, 7th ed., New York, 1897; and in general the literature under PROTESTant EpiscopaLIANS dealing with the early history of that church.

WHITEFIELD, GEORGE: Calvinistic Methodist; b. in Gloucester, England, Dec. 27, 1714; d. in Newburyport, Mass., Sept. 30, 1770. He was the son of an innkeeper. At the age of twelve he was placed in the school of St. Mary de Crypt at Gloucester, and in 1732, after a year's intermission of his studies so that he might be drawer of liquor in the inn (kept by his mother since his father's death in 1716), he entered Pembroke College, Oxford. The religious impressions which he had felt on different occasions had been deepened while he was at school the second time, and at Oxford he fell in with the Wesleys, joined the "Holy Club," and observed its rules rigorously, being the first of the Oxford Methodists to profess conversion (1735). His health being impaired, he left Oxford for a year, returning in Mar., 1736, and was ordained deacon in the following June, taking his B.A. in the same year. He now spent much time among the prisoners in Oxford, preached in London and elsewhere, and speedily rose to great prominence as a pulpit orator.

Whitefield had been requested by the Wesleys to come to them in Georgia, and he finally resolved to go, though he did not sail until the beginning of 1738. He spent several months in Georgia, preaching with great acceptance, but in the same year re

White Whitefield

turned to England to be ordained priest. Here he found many London churches closed to him because he was considered erratic and fanatical, but he preached in such as would receive him, and also visited and worked among the Moravians and other religious societies in London. Early in 1739 he held a conference with the Wesleys and other Oxford Methodists, and in February went to Bristol. Being excluded from the churches, he preached in the open air, and induced Wesley to take a similar step, thus establishing an innovation which gave opportunity to the Methodist movement. At Kingswood, near Bristol, he laid the foundations of the Kingswood School, which became so important to Methodism.

Whitefield now began his career as an itinerant evangelist. He visited Wales, and gave an impulse to the revival movement already begun by Howel Harris (q.v.); and he next traveled through Scotland, and then went through England, attracting extraordinary attention everywhere. But his arraignment of the clergy as blind guides" roused many to oppose him, and this hostile feeling preceded him to America, where some of the Anglican churches refused him their pulpits, though other churches were open to him. He preached in Philadelphia and New York, and on his way to Georgia; while during a visit to New England the revival which had begun in Northampton in 1736 was renewed. (See REVIVALS, III., 1.) Whitefield paid seven visits to America, the results of his evangelistic tours being shared by Congregationalists, Presbyterians, and Baptists from Massachusetts to Georgia; and when he was not in America he was addressing immense audiences in England, Scotland, and Wales.

He early became Calvinistic in his views, and his association with Calvinistic divines in America deepened them. He complained to Wesley because he attacked the doctrine of election, and there was a sharp controversy between them which led to a temporary alienation, though the unwillingness of either to offend the other soon brought about a reconciliation, and the two were henceforth firm friends despite the fact that their paths were different. Whitefield was nominally the head of the Calvinistic Methodists, but he left to others the work of organization. His time was divided between Great Britain and America, and he preached among all denominations. He continued in active service until the end, preaching for two hours at Exeter, Mass., the day before his death, while it was his regular custom to preach every day in the week, often three and four times daily.

[The Works of Whitefield were edited in seven volumes by J. Gillies (London, 1771-72), but this edition contains only selected sermons, letters, and tracts, with a few pieces which had not yet been published. It does not, indeed, include some of the writings of most interest in connection with Whitefield's life, such as his Journal of a Voyage from London to Savannah in Georgia (London, 1738; six other Journals of kindred content were published between 1738 and 1741; it is interesting to note that several of the Journals, as well as some of the following books, were reprinted, not only in Boston, but also