money, which another takes pain with,| improves, and runs the hazard of in trade, as it is to receive rent for our land which another takes pain with, improves, but runs the hazard of in husbandry. VULGATE, a very ancient translation of the Bible, and the only one acknowledged by the church of Rome to be authentic. See BIBLE, No. 32. W. spicuous in the whole of their conduct and conversation, appeared so engaging to all such as had any sense of true piety, that the number of their followers daily increased. They accordingly formed religious assemblies, first in France, and afterwards in Lombardy; from whence they propagated their sect throughout the other provinces of Eu rope with incredible rapidity, and with such invincible fortitude, that neither fire nor sword, nor the most cruel inventions of merciless persecution, could damp their zeal, or entirely ruin their cause. WALDENSES, or VALDENSES, a sect of reformers, who made their first appearance about the year 1160. They were most numerous about the valley's of Piedmont; and hence, some say, they were called Valdenses, or Vaudois, and not from Peter Valdo, as others suppose. Mosheim, however, gives this account of them he says, that Peter, an opulent merchant of Lyons, surnamed Valdensis, or Validisius, from Vaux, or Waldum, a town in the marquisate of Lyons, being extremely zealous for the advancement of true piety and Christian knowledge, employed a certain priest, called Stephanus de Evisa, about the year 1160, in translating, from Latin into French, the four Gospels, with other books of holy Scripture, and the most remarkable sentences of the ancient doctors, which were so highly esteemed in this century. But no sooner had he perused these sacred books with a proper degree of attention, than he perceived that the religion which was now taught in the Roman church, differed totally from that which was originally inculcated by Christ and his apostles. Struck with this glaring contradiction between the doctrines of the pontiffs and the truths of the Gospel, and animated with zeal, he abandoned his mercantile vocation, distributed his riches among the poor (whence the Waldenses were called poor men of Lyons,) and forming an association with other pious men who had adopted his sentiments and his turn of devotion, he began, in the year 1180, to assume the quality of a public teacher, and to in-hands. They considered every Chrisstruct the multitude in the doctrines and precepts of Christianity. Soon after Peter had assumed the exercise of his ministry, the archbishop of Lyons, and the other rulers of the church in that province, vigorously opposed him. However, their opposition was unsuccessful; for the purity and simplicity of that religion which these good men taught, the spotless innocence that shone forth in their lives and actions, and the noble contempt of riches and honours which was con The attempts of Peter Waldus and his followers were neither employed nor designed to introduce new doctrines into the church, nor to propose new articles of faith to Christians. All they aimed at was, to reduce the form of ecclesiastical government, and the manners both of the clergy and people, to that amiable simplicity and primitive sanctity that characterized the apostolic ages, and which appear so strongly recommended in the precepts and injunctions of the Divine Author of our holy religion. In consequence of this design, they complained that the Roman church had degenerated, under Constantine the Great, from its primitive purity and sanctity. They denied the supremacy of the Roman pontiff, and maintained that the rulers and ministers of the church were obliged, by their vocation, to imitate the poverty of the apostles, and to procure for themselves a subsistence by the work of their tian as, in a certain measure, qualified and authorised to instruct, exhort and confirm the brethren in their Christian course; and demanded the restoration of the ancient penitential discipline of the church, i. e. the expiation of transgressions by prayer, fasting, and alms, which the new-invented doctrine of indulgences had almost totally abolished. They at the same time affirmed, that every pious Christian was qualified and entitled to prescribe to the penitent the kind or degree of satisfaction or expia tion that their transgressions required;| that confession made to priests was by no means necessary, since the humble offender might acknowledge his sins and testify his repentance to any true believer, and might expect from such the counsel and admonition which his case demanded. They maintained, that the power of delivering sinners from the guilt and punishment of their offences belonged to God alone; and that indulgences of consequence, were the criminal inventions of sordid avarice. They looked upon the prayers and other ceremonies that were instituted in behalf of the dead, as vain, useless, and absurd, and denied the existence of departed souls in an intermediate state of purification; affirming, that they were immediately, upon their separation from the body, received into heaven, or thrust down to hell. These and other tenets of a like nature, composed the system of doctrine propagated by the Waldenses. It is also said, that several of the Waldenses denied the obligation of infant baptism, and that others rejected water baptism entirely; but Wall has laboured to prove that infant baptism was generally practised among them. Their rules of practice were extremely austere; for they adopted as the model of their moral discipline, the sermon of Christ on the mount, which they interpreted and explained in the most rigorous and literal manner; and consequently prohibited and condemned in their society all wars, and suits of law, and all attempts towards the acquisition of wealth; the inflicting of capital punishments, self-defence against unjust violence, and oaths of all kinds. During the greatest part of the seventeenth century, those of them who lived in the valleys of Piedmont, and who had embraced the doctrine, discipline, and worship of the church of Geneva, were oppressed and persecuted in the most barbarous and inhuman manner by the ministers of Rome. This persecution was carried on with peculiar marks of rage and enormity in the years 1655, 1656, and 1696, and seemed to portend nothing less than the total extinction of that unhappy nation. The most horrid scenes of violence and bloodshed were exhibited in this theatre of papal tyranny; and the few Waldenses that survived, were indebted for their existence and support to the intercession made for them by the English and Dutch governments, and also by the Swiss cantons, who solicited the clemency of the duke of Savoy on their behalf. WATCHERS. See ACOEMETÆ. WATCHFULNESS, vigilance, or care to avoid surrounding enemies and dangers. We are to watch against the insinuations of Satan; the allurements of the world; the deceitfulness of our hearts; the doctrines of the erroneous; and, indeed, against every thing that would prove inimical to our best interests. We are to exercise this duty at all times, in all places, and under all circumstances, 1 Cor. xvi. 13. Luke xii. 37. To watch, is also to wait for and expect: thus we are, 1. To watch the providence of God.-2. The fulfilment of the prophecies.-3. God's time for our deliverance from troubles, Psalm cxxx.-4. We are to watch unto prayer, Eph. vi. 18.-5. For death and judgment, Mark xiii. 37. WATERLANDIANS, a sect of Anabaptists in Holland. They are thus called in distinction from the Flemingians, or Flandrians, and likewise because they consisted at first of the inhabitants of a district in North Holland, called Waterland. The Flemingians were called the fine or rigid, and the Waterlandians the gross or moderate Anabaptists. The former observe, with the most religious accuracy and veneration, the ancient doctrine and discipline of the purer sort of Anabaptists; the latter depart much more from the primitive sentiments and manners of their sect, and approach nearer to the Protestant churches. These latter, however, are divided into two distinct sects, the Waterlanders and the Frieslanders; but this difference, it is said, merely respects their place of abode. Neither party have any bishops, but only presbyters and deacons. Each congregation is independent of all foreign jurisdiction, having its own court of government, composed of the presbyters and deacons. But the supreme power being in the hands of the people, nothing of importance can be transacted without their consent. The presbyters are generally men of learning; and they have a public professor at Amsterdam for instructing their youth in the different branches of erudition, sacred and profane. About 1664, the Waterlanders were split into the two factions of the Galenists and the Apostoolians. Galen, Abraham Haan, doctor of physic, and pastor of the Mennonites at Amsterdam, a man of uncommon penetration and eloquence, inclined towards the Arian and Socinian tenets, and insisted for the reception of all such into their church fellowship as acknowledged the divine authority of the Scriptures, and led virtuous lives. He and his followers renounced the designation of the Mennonites. They were with great zeal opposed by Samuel Apostool, another physician and eminent pastor at Amsterdam, who, with his followers, admitted none to their communion but such as professed to believe all the points of doctrine contained in their public Confession of Faith. WHIPPERS, or FLAGELLANTES, a sect of wild fanatics, who chastised and disciplined themselves with whips in public. It had its rise in Italy in the year 1260: its author was one Rainer, a hermit; and it was propagated from hence through almost all the countries of Europe. A great number of persons, of all ages and sexes, made processions, walking two by two, with their shoulders bare, which they whipped till the blood ran down, in order to obtain mercy from God, and appease his indignation agains the wickedness of the age. They were then called the Devout; and having established a superior, he was called Ge neral of the Devotion. Though the primitive Whippers were exemplary in WEDNESDAY, ASH. The first day of Lent, when, in the primitive church, notorious sinners were put to open penance thus: They appeared at the church door barefooted, and clothed in sackcloth, where, being examined, their discipline was proportioned according to their offences; after which, being brought into the church, the bi-point of morals, yet they were joined by shop singing the seven penitential psalms, they prostrated themselves, and with tears begged absolution; the whole congregation having ashes on their heads, to signify, that they were both mortal and deserved to be burnt to ashes for their sins. a turbulent rabble, who were infected with the most ridiculous and impious opinions: so that the emperors and pontiffs thought proper to put an end to this religious frenzy, by declaring all devout whipping contrary to the divine law, and prejudicial to the soul's eternal in terest. However, this sect revived in Germany towards the middle of the next century, and, rambling through many provinces, occasioned great disturbances. They held, among other things, that whipping was of equal virtue with baptism, and the other sacraments; that the forgiveness of all sins was to be obtained by it from God without the merits of Jesus Christ; that the old law of Christ was soon to be abolished, and that a new law, enjoining the baptism of blood to be administered by whipping, was to be substituted in its place: upon which Clement VII. by an injudicious as well as unrighteous policy, thundered out anathemas against the Whippers, who were burnt by the inquisitors in several places: but they were not easily extirpated. They appeared again in Thuringia and Lower Saxony in the fifteenth century, and rejected not only the sacraments, but every branch of external worship; and placed their only hopes of salvation in faith and whipping, to which they added other strange doctrines concerning evil spirits. Their leader, Conrad Schmidt, and many others, were committed to the flames by German inquisitors, in and after the WESTMINSTER ASSEMBLY, a name given to the synod of divines called by parliament in the reign of Charles I. for the purpose of settling the government, fiturgy, and doctrine of the church of England. They were confined in their debates to such things as the parliament proposed. Some counties had two members, and some but one. And because they would seem impartial, and give each party the liberty to speak, they chose many of the most learned episcopal divines; but few of them came, because it was not a legal convocation, the king having declared against it. The divines were men of eminent learning and godliness, ministerial abilities, and fidelity. Many lords and commons were joined with them, to see that they did not go beyond their commission. Six or seven Independents were also added to them, that all sides might be heard. This assembly first met, July 1, 1643, in Henry the Seventh's Chapel. The most remarkable hints concerning their debates are to be found in the Life of Dr. Lightfoot, before his works, in folio, and in the Preface to his Remains, in octavo. See also the Assembly's Confession of Faith; Neal's Hist. of the Puritans; and article DIRECTORY in this work. There is a pub-year 1414. lication, which is commonly but unjustly ascribed to this assembly, viz. The Annotations on the Bible. The truth is, the same parliament that called the assembly, employed the authors of that work, and several of them were members of the assembly. WHITE BRETHREN. See BRETHREN WHITE. WHITSUNDAY, a solemn festival of the Christian church, observed on the fiftieth day after Easter, in memory of the descent of the Holy Ghost upon the apostles in the visible appearance of fiery cloven tongues, and of those mi- || Jews, Saracens, and unworthy Chris raculous powers which were then con- tians, were to obtain salvation through ferred upon them. the Holy Spirit which dwelt in her, and that, in consequence thereof, all which happened in Christ during his appearance upon earth in the human nature, was to be exactly renewed in her person, or rather in that of the Holy Ghost, which was united to her. It is called Whitsunday or WhiteSunday, because this being one of the stated times for baptism in the ancient church, those who were baptised put on white garments, as types of that spiritual purity they received in baptísm. As the descent of the Holy Ghost upon the apostles happened on that day which the Jews called Pentecost, this festival retained the name of Pentecost among the Christians. WICKEDNESS. See SIN. WILKINSONIANS, the followers of Jemima Wilkinson, who was born in Cumberland in America. In October 1776, she asserted that she was taken sick, and actually died, and that her soul went to heaven, where it still conWICKLIFFITES, the followers of tinues. Soon after, her body was rethe famous John Wickliffe, called "the animated with the spirit and power of first reformer," who was born in York- Christ, upon which she set up as a pubshire in the year 1324. He attacked lic teacher; and declared she had an the jurisdiction of the pope and the bi- immediate revelation for all she delivershops. He was for this twice summoned ed, and was arrived to a state of absoto a council at Lambeth, to give an ac- lute perfection. It is also said she precount of his doctrines; but being countended to foretel future events, to distenanced by the duke of Lancaster, was cern the secrets of the heart, and to both times dismissed without condem- have the power of healing diseases: nation. Wickliffe, therefore, continued and if any person who had made applito spread his new principles as usual, cation to her was not healed, she attriadding to them doctrines still more buted it to his want of faith. She assertalarming; by which he drew after him ed that those who refused to believe a great number of disciples. Upon these exalted things concerning her, this, William Courtney, abp. of Can- will be in the state of the unbelieving terbury, called another council in 1382, Jews, who rejected the council of God which condemned 24 propositions of against themselves; and she told her Wickliffe and his disciples, and obtain- hearers that was the eleventh hour, and ed a declaration of Richard II. against the last call of mercy that ever should all who should preach them: but while be granted them: for she heard an inthese proceedings were agitating, Wick-quiry in heaven, saying, "Who will go liffe died at Lutterworth, leaving many works behind him for the establishment of his doctrines. He was buried in his own church, at Lutterworth, in Leicestershire, where his bones were suffered to rest in peace till the year 1428, when, by an order from the pope, they were taken up and burnt. Wickliffe was doubtless a very extraordinary man, considering the times in which he lived. He discovered the absurdities and impositions of the church of Rome, and had the honesty and resolution to promulgate his opinions, which a little more support would probably have enabled him to establish: they were evidently the foundation of the subsequent reformation, WILHELMINIANS, a denomination in the 13th century, so called from Wilhelmina, a Bohemian woman, who resided in the territory of Milan. She persuaded a large number that the Holy Ghost was become incarnate in her person for the salvation of a great part of mankind. According to her doctrines none were saved by the blood of Jesus but true and pious Christians; while the and preach to a dying world?" or words to that import; and she said she answered, "Here am I-send me ;" and that she left the realms of light and glory, and the company of the heavenly host, who are continually praising and worshipping God, in order to descend upon earth, and pass through many sufferings and trials for the happiness of mankind. She assumed the title of the universal friend of mankind; hence her followers distinguished themselves by the name of Friends. WILL, that faculty of the soul by which it chooses or refuses any thing offered to it. When man was created, he had liberty and power to do what was pleasing in the sight of God; but by the fall, he lost all ability of will to any spiritual good; nor has he any will to that which is good until divine grace enlightens the understanding changes the heart. "The nature of the will, indeed, is in itself indisputably free. Will, as will, must be so, or there is no such faculty; but the human will, being finite, hath a necessary bound, which indeed so far may be said to con and fine it, because it cannot act beyond it; yet within the extent of its capacity it necessarily is and ever will be sponta neous. "The limits of the will, therefore, do not take away its inherent liberty. The exercise of its powers may be confined, as it necessarily must, in a finite being; but where it is not confined, that exercise will correspond with its nature and situation. We are not to be guided by any unaccountable impulses and impressions.— 4. We must not make the event our rule of judgment. 1. Unless something different from our present situation offer itself to our serious consideration, we are not to be desirous of changing our state, except it is unprofitable or unlawful.-2. When an alteration of circumstance is proposed to us, or Providence lays two or more things before "This being understood, it is easy to our eyes, we should endeavour to take a distinct view of each case, compare perceive that man in his fallen state can only will according to his fallen capaci- them with one another, and then deties, and that, however freely his voli- || termine by such maxims as these:-Of tions may flow within their extent, he two natural evils choose the least; of cannot possibly overpass them. He, two moral evils choose neither; of two therefore, as a sinful, carnal, and per- || moral or spiritual good things choose verse apostate, can will only according the greatest.-3. When upon due conto the nature of his apostacy, which is sideration, nothing appears in the necontinually and invariably evil, without cessity of the case or the leadings of capacity to exceed its bounds into good- Providence to make the way clear, we ness, purity, and truth; or otherwise he must not hurry Providence, but remain would will contrary to or beyond his in a state of suspense; or abide where nature and situation, which is equally we are, waiting upon the Lord by prayimpossible in itself, and contradictory er, and waiting for the Lord in the way to the revelation of God. See Ed- of his providence. In all cases, it should wards on the Will; Theol. Misc. vol. be our perpetual concern to keep as iv. p. 391; Gill's Cause of God and much as possible out of the way of Truth; Toplady's Historic Proof; temptation to omit any duty, or commit Watts Essay on the Freedom of the any sin. We should endeavour to keep Will; Charnock's Works, vol. ii. p. 175, up a reverence for the word and proand 187; Locke on the Understanding; || vidence of God upon our hearts, and to Reid on the Active Powers, p. 267, 291; have a steady eye to his glory, and to and articles LIBERTY and NECESSITY behold God in convenant, as managing in this work. every providential circumstance in subserviency to his gracious purposes in Christ Jesus." Pike and Hayward's Cases of Conscience, p. 156. WILL WORSHIP, the invention and practice of such expedients of appeasing or of pleasing God, as neither reason nor revelation suggest. WILL OF GOD is taken, 1. For that which he has from all eternity determined, which is unchangeable, and must certainly come to pass; this is called his secret will.-2. It is taken for what he has prescribed to us in his word as a rule of duty: this is called his revealed will. A question of very great importance respecting our duty deserves here to be considered. The question is this: "How may a person who is desirous of following the dictates of Providence in every respect, know the mind and will of God in any particular circumstance, whether temporal or spiritual? Now, in order to come at the knowledge of that which is proper and needful for us to be acquainted with, we are taught by prudence and conscience to make use of, 1. Deliberation.-2. Consultation.-3. Supplication; but, 1. We should not make our inclinations the rule of our conduct.-2. We should not make our particular frames the rule of our judgment and determination.-3. WISDOM denotes a high and refined notion of things, immediately presented to the mind, as it were, by intuition, without the assistance of reasoning. In a moral sense, it signifies the same as prudence, or that knowledge by which we connect the best means with the best ends. Some, however, distinguish wisdom from prudence thus: wisdom leads us to speak and act what is most proper; prudence prevents our speaking or acting improperly. A wise man employs the most proper means for success; a prudent man the safest means for not being brought into danger. Spiritual wisdom consists in the knowledge and fear of God. It is beautifully described by St. James, "as pure, peaceable, gentle, easy to be entreated, full of mercy and good fruits, without partiality, and without hypocrisy." James iii. 17. See DEVOTION, RE |