맥클린톡-스트롱 백과

Wurtemberg, The Kingdom Of has, according to the censums of 1880, a population of 1,971,255 souls, of whom 1,361,412 are Protestants, 590,405 Roman Catholics, 13,326 Jews, etc. The constitution of the Protestant Church is consistorial. The highest legislative and administrative authority is, so far as regards purely ecclesiastical matters, vested in the consistory, composed of a president, a legal councillor, and seven ordinary councillors (five laymen and two ecclesiastics), who are all appointed by the king. Since 1848, however, there has been established alongside the consistsory, and acting in unison with it, a series of parish councils, diocesan synods, and annual synods- general, to which the membership is elective. The territory of the Church is divided into six superintendencies, each with a "prelate" at the head. These prelates superintend 49 deaneries, comprising 906 parishes, with 1021 pastors. Each prelate has to visit his diocese every three years. The general synod meets every four years, and is composed of fifty-six members, viz., of forty-nine members representing the different deaneries, one representing the theological faculty of Tubingen, and six nominated directly by the king. The University of Tubingen has a faculty of Protestant theology, consisting of five ordinary professors, besides professors extraordinary and "Privatdocenten." The Roman Catholics in Wurtemberg form the episcopal diocese of Rottenbuirg, which comprises 672 parishes and 946 priests, paid by the state. The University of Tubingen has also a faculty of Roman Catholic theology, consisting of six professors. The diocese of Rottenburg belongs to the ecclesiastical province of Freiburg, to which its relations have been arranged by the papal bull *Provida solersque, *of August 11, 1821. The present incumbent of the episcopal see at Rottenburg is the famous Church historian Hefele. Besides the Catholic facility, there is also a clerical seminary at Rottenburg, with three professors. The relations of the Jews are regulated by the law of April 25, 1825. The territory of the synagogue is divided into twelve rabbinates which are governed by an ecclesiastical council, consisting of the chief rabbi of Stuttgart and five laymen, who are responsible to the ministry for ecclesiastical affairs. See Schmid-Sonneck, *Die evangelische Diaspora Wurtenberg's nach Entstehung und gegenwartigem Bestand *(Stuttgart, 1879); Helfferich, *Chronik der evangelischen Kirche Wurtemberg's vom Jahre *1879 (ibid. 1880); *Hof- und Staats-Handbuch des Konigreichs Wurtemberg *(1881); Lichtenberger, *Encyclop. des Sciences Religieuses, *s.v.; Herzog, *Real-Encyklop. *s.v. (B.P.)

Wurzburg (or Wurtzburg), Council Of *(Concilium Herbipolense). *Wurzburg is a fortified city of Bavaria, capital of the circle of Lower Franconia, one hundred and forty miles north-west of Munich, on the right bank of the Main. An ecclesiastical council was held there March 18, 1287, in the presence of the emperor Rudolph, by the legate, John, bishop of Tuseclum, assisted by four archbishops, viz. those of Mayence, Cologne, Salzburg, and Vienna, some of their suffragans, and many abbots. Forty-two canons were published. The first five relate to the moral conduct and manner of life of clerks, enjoining them not to frequent taverns, nor play with dice, and to dress according to their calling. **7. **Forbids to celebrate two masses in one day, except in a case of necessity. **8. **Orders that the Body of our Lord shall be carried with proper solemnity to the sick, and to women near the time of their delivery. **10. **Forbids to holds two vicarages. **14. **Orders those who have received investiture at the hands of laymen to resign their benefices into the bishop's hands, to whom the collation properly belongs. **15. **Forbids any fee for the nuptial benediction and for funerals. **28. **Forbids to fortify a church without the bishop's consent. **29. **Forbids to excommunicate wives or mothers on account of their deceased husband's or children's debts, except they have succeeded to their property. See Mansi, *Concil. *11:1318; Landon, *Manual of Councils, *page 696, 697.

Wustan *SEE WODAN*.

Wuttke, Karl Friedrich Adolph a Protestant theologian and philosopher of Germany, was born at Breslau, November 10, 1819. Here he studied theology and philosophy, and lectured from 1843 as a private teacher on philosophy. In 1854 he was called as professor of theology to Berlin, and in 1861 as ordinary professor to Halle, where he died, April 12, 1870. He wrote, *Abhandlung uber die Cosmogonie der heidnischen Volker vor der Zeit Jesu u. der Apostel, *a prize essay (Hague, 1850): — *Geschichte des heidenthums in Bezug auf Religion, Wissen, Kunst, Sittlichkeit und Staatsleben *(Breslau, 1851-53, 2 volumes): — *Der deutsche Volksaberglaube der Gegenwart *(Hamburg, 1850; 2d ed. 1869): — *Handbuch der christlichen Sittenlehre *(Berlin, 1861-62, 2 volumes; Engl. transl. by J.P. Lacroix, *Christian Ethics, *N.Y., 1873, 2 volumes). After his death was published *Zur Vorgeschichte der Bartholomausnacht von Dr. S. MillerFrauenstein *(Leipsic, 1879). Besides these works he published some minor writings. See *Literarischer Handweiser, *1870, page 489; *Theologisches Universal lexikon, *s.v.; Zuchold, *Bibl. Theol. *2:1478. (B.P.)

Wyasa in Hindu philosophy, is probably a generic name of the founders of the Vedanta (q.v.).

Wyatt, Christopher B., D.D. a Protestant Episcopal clergyman, graduated from the General Theological Seminary, N.Y. He was ordained deacon in 1846 and presbyter in 1849; became rector of a church in San Francisco, California, which he served until about 1856; in 1858 of St. Thomas's Church, New Windsor; N.Y.; in 1862 of Mount Calvary Church, Baltimore, Maryland; in 1864 of Trinity Church, San Francisco, California, whence he removed, in 1869 or 1870, to New York city, where he resided until 1872, and then became rector of St. Peter's Church, Westchester, N.Y., in which office he remained until his death, November 8, 1879, at the age of fifty-four years. See *Prot. Episc. Almanac, *1880, page 172.

Wyatt, William E., D.D. a clergyman of the Protestant Episcopal Church, a native of New York city, was ordained deacon in 1810, and priest shortly after. In 1811 he was pastor of St. John's Parish, Newtown, R.I.; in 1814 he became associate rector of St. Paul's Parish, Baltimore, subsequently succeeding to the rectorship, which he retained until the close of his life. He died June 24,1864, aged seventy-six years. Through all this period he was a member of the Standing Committee of his diocese; was delegate to every General Convention; and during thirty years was president of the Lower House. In 1820 he was professor of theology in the University of Maryland He published .a volume of *Family Prayers: — a *volume of *Bishop Kemp's; Sermons: *— the *Christian Altar: — *and a number of pamphlets, tracts, etc. See *American Quar. Church Rev. *Oct. 1864, p. 483.

Wyckhoff, William H., LL.D. a minister of the Baptist denomination, was born in the city of New York, Sept. 10,1807, and was a graduate of Union College in the class of 1828. After leaving college, he was for several years the principal of the classical department of a collegiate school in New York. In 1839 he became the editor of *The Baptist Advocate, *now *The Examiner and Chronicle, *which was started by him, and has exerted a wide influence in the denomination. Of this paper he had the editorial charge until 1846, in which year he was ordained as a minister of the Gospel by the Laight Street Baptist Church of New York. For several years he was the President of the Young Men's. City Missionary Society, of the Baptist Domestic Mission Society, and - was one of the originators of the American and Foreign Bible Society, formed in 1835. Of this society he was the corresponding secretary from 1846 to 1850. In 1850 he aided in the formation of the American Bible Union, of which, for a time, he was the secretary. He died in Brooklyn. N.Y., Nov. 2, 1876. Among his published writings are *The Bible Question; or, The American Bible Society and the Baptists: — The Bible, its Excellence: — Rollin's Ancient History, Condensed. *(J. C. S.)

Wyckoff Theodore Frelinghuysen a (Dutch) Reformed minister, son of the above, was born at Catskill, N.Y., in 1820. He graduated at Rutgers College in 1839, and at New Brunswick Theological Seminary in 1842; was pastor of the Second Reformed Church of Ghent, N.Y., from 1843 to 1844; of the South Reformed Church, West Troy, from 1845 to 1854; and ministered at St. Thomas, W. I., in 1854-55. He died of yellow fever, Jan. 19 of the latter year, only a few weeks after his arrival in St. Thomas. He was a young man of cultivated mind and manners, a careful student, scholarly in his tastes and refined in accomplishments; he wrote much and well for the periodical press. His sermons were ornate in -style, evangelical in matter and spirit, and full of promise. (W. J. R. T.)

Wyckoff, Isaac Newton, D.D. a (Dutch) Reformed minister, was born near Millstone, N. J., in 1792. He graduated at Queen's College in 1813, and at New Brunswick Seminary in 1817. He was settled as pastor of the Reformed Church, Catskill, N.Y., from 1817 to 1836, and of the Second Reformed Church, Albany, from 1836 to 1866. He retired from active duty after forty-nine years of arduous clerical labor, about three years before his death, which occurred in 1869. Four new churches were organized by him in his first field of labor. At Albany more than one thousand persons were added to the communion of his Church during his ministry of thirty years. He was fond of books and study, and of literary and theological culture. But he was pre-eminently a *pastor. *He seemed to know everybody in his flock, and almost in the whole city. Young men found him a genial, sympathizing, and loving helper, for he never lost his youthful buoyancy. He was gifted with a wonderful flow of animal spirits. His presence was sunshine. His conversation overflowed with wit and humor, with irresistible drollery, and yet with a pious fervor which sanctified the whole man. To the emigrant Hollanders, who always stopped at Albany on their way to the Michigan Colony, he was for years a father and a priest. He conversed, read, and could preach in the Dutch language with great fluency. In every benevolent institution, in the boards of the Church, in all kinds of public assemblies where his influence could be well used, he was a representative speaker and actor. Among the sick, the anxious, the unconverted, the young and the aged alike, his personal and pastoral tact and power were universally admitted. His home was a Bethel, his hospitality unbounded, and his social intercourse entertaining and profitable. He was full of music, an art which he cultivated delightfully and skillfully, with voice and instrument. His piety was a flowing stream, sparkling, clear, unceasing, joyous, and refreshing to himself and to his people and friends. The spontaneity of his faith precluded the indulgence of mere cant. The light of the cross was on his brow; the breath of Olivet animated his speech. To hear him pray in his family circle was to be borne up to the Mount of Vision." His religion was a life, never a burden, never a mere robe, but a principle in active operation — "a well of water in him springing up to everlasting life." His charity was wonderful, in thoughts, feelings, speech, gifts and deeds of love for Christ's sake. In ecclesiastical assemblies he was a peace-maker. His olive branch never withered in the heat of controversy. With nearly all the great movements of his Church for half-a century he was prominently identified. He was a frequent speaker at the great May anniversaries in New York, and a number of his sermons are printed in the *National Preacher, etc. *His person was of medium size, slender, wiry, agile, and tough. His face was radiant with cheerfulness and goodness. His voice was large, fill, sonorous, and he used it often with great oratorical effect. His mental ingenuity and: freshness of thought and expression proclaimed him an original character. He was perfectly unique, always himself, and never much like other-folks. He thought and talked, and preached and prayed, in his own peculiar way. He used many big words; he often made words and combinations of words that gave great point' and pith to his sentences. His aim was direct; his sermons Biblical and expository; his style picturesque, homely, imaginative, instructive, tender, and evangelical. In mortuary discourses he excelled. Some of his memorial and funeral sermons, published in pamphlet form, and especially his many contributions to Dr. Sprague's *Annals of the American Pulpit,* are choice specimens of his descriptive and analytical sketches of character. Down to his old age he retained his youthful appearance and manner, with fresh complexion, and hair curling and unchanged in color. "His eye was not dim nor his natural strength abated" until his last illness laid its wasting hand upon him. See Porter [Dr. E. S.], *Memorial Sermon. *(W. J. R. T.)

Wycliffe, John the first translator of the entire Bible into English., and "the morning-star of the Reformation," was also eminent as a scholar, a diplomatist, and a preacher. There seem to have been three other persons of the same name contemporaneous with him; one a seneschal of Merton College in 1356 (probably the author of a weak chiliastic treatise entitled *The Last Age of the Church, *usually attributed to the Reformer [ed. Todd, Dublin, 1840]), another who was master of Balliol College in 1340, and still another who was vicar of Mayfield from 1361 to 1380. **I. ***Antecedents. — *The career and work of Wycliffe cannot well be appreciated without a brief review of some of the literary and ecclesiastical, and especially the Biblical, circumstances of the times. **1. **The midnight of the Dark Ages had been broken by the establishment of high-schools, whose light was sensibly felt along the pathways of scientific and religious inquiry. Europe was emerging from the semi-barbarism which the northern hordes had poured over the older seats of civilization, and the invaders themselves, now Christianized and educated, were sending back streams of missionary and literary culture to their fatherlands. England was foremost in realizing these ameliorating influences. From the times of the Roman sway she had enjoyed pre-eminent advantages through contact with Latin Christianity, which then embodied all the learning and piety of the Western empire; and the displacement of the Britons by the Anglo-Saxons, and the subjugation of these in turn by the Normans, had added successively elements of refinement to her originally wild strength, as the compound English language itself attests today. At the period of which we write the French tongue was still used in courts of law, a vestige of which exists in many of the commonest legal terms to the present day; and side- by-side was the Latin as the medium of literary intercourse, which likewise is yet indicated by other legal titles of well-known processes. The English universities, established about two centuries prior to Wycliffe's graduation, and a little later than those of Italy and Paris, but some three centuries before the oldest of Germany, were originally divinity schools, or, at least, were conducted by divines and largely for sacred learning. In fact, theology was the chief and almost the sole science of that early day, and the only other forms of knowledge that took a scholastic form were languages and philosophy, both of which then had a decidedly theological aim and coloring. Moreover, the students were almost exclusively novitiates of some of the various monastic ranks with which at that time all parts of Europe particularly swarmed. Wycliffe himself, while in college, was a candidate for holy orders, and his own studies of course lay in that direction, as doubtless did those of most of his pupils. **2. **The Lollards, as all the predecessors of Protestantism in England were called, had already begun a comparison of the glaring corruptions of Rome with the simple truths and practices of early Christianity, as well as with the obvious laws of morality and social decency; and in this discussion, which usually was rather indirectly than ostensibly carried on, the Bible, and especially the New Test., was of course continually appealed to as an authority against the papal dogmas, ecclesiastical traditions, and priestly denominations. These latter were especially open to the shafts of ridicule, and, as in the Reformation afterwards, the wits of Wycliffe's day, including Chaucer and Gower, were not slow in pointing out Romish inconsistencies to the public eye.' The mass of the people were thoroughly awake to the religious questions thus raised, and every educated person who mingled freely with them, as Wycliffe did, had constant occasion to ascertain their feelings and apprehend their necessities. **3. **The political condition of the country at the time greatly stimulated these debates, which had not yet been nationally agitated elsewhere. One century before Wycliffe was born, the English barons had extorted from the violent and vacillating king John the famous *Magna Charta, *which, although quickly denied by that prince, and denounced by the pope, who claimed the vassalage of the realm, yet, renewed by the next and confirmed by the subsequent sovereign, has remained to this day the substantial basis and bulwark of British constitutional libert. From that document definitely dates the great struggle between the Romish and the secular arm, on the one side, and the aristocratic and the popular rights, on the other, which has characterized English as well as Continental history ever since. The reign of Henry III, who followed John upon the throne of England, was a but a series of contests between the king and the newly instituted House of Commons; which after a lull during the reign of Edward I, who was the next prince, but who was chiefly occupied in settling the Scottish succession, broke out afresh under Edward II, and culminated in his dethronement and horrid death. All these fluctuations of civil power the Roman pontiff watched at a safe distance, like a vulture snuffing the field of battle, ever ready to pounce upon the weak or the wounded of either side. Edward III, who came to the throne at the-age of fourteen, three years after the above-assumed date of Wycliffe's birth, soon engaged in wars with Scotland and France, which occupied his entire reign; but he nevertheless resisted the claims of Rome, and Parliament supported him in statutes declaring the independence of the English clergy. The effect of all these political turmoil's was to create and foster a spirit of free inquiry into human rights, both civil and ecclesiastical. The seeds of the English Reformation of a later age were widely and deeply sown by these public measures and private experiences. **4. **It must be borne in mind, however, that the art of printing had not yet been discovered. All books, being in MS., had to be laboriously copied by hand, and were therefore rare and costly. This was especially true of the Bible, from its large size and the dead languages in which it was written. The Latin Vulgate was the authorized, or rather, as we shall presently see, the only accessible form and this the common people, of course would not understand, nor even read. Hence, Wycliffe, in his familiar intercourse with the populace, for which, as we shall *see, *his earliest public appearance was distinguished, must have orally translated for their benefit such passages of Scripture as he had occasion to cite in their hearing. The inconvenience and indirectness of this process seem to have induced in him the determination from his very college days to furnish a more adequate text than then existed for popular religious instruction. This purpose his whole career afterwards confirmed. The only professed or real versions of any part of the Bible in English proper before Wycliffe's were those of the Psalms, made nearly simultaneously by William of Shoreham and Richard Rolle in the early part of Wycliffe's century. They were both made from the Latin were exceedingly crude, fragmentary, and encumbered with notes in most copies, and never had any great celebrity or circulation. The earlier efforts: at translation in English were mere poetical paraphrases of portions of Scripture, such as the *Ormrulum, *a versification of the narrative of the Gospels and Acts, belonging probably to the former part of the preceding century; the Biblical poem entitled *Souleele, *dating about the same' period; a rhymed rehearsal of the principal events of Genesis and Exodus of a somewhat later date; and apparently contemporalleous with the last named, a metrical version of the Psalms, which existed with many variations in different MSS. The Anglo-Saxon versions that had preceded namely, Catnon's historical poem in the 7th century, Aldhelm's and Guthlac's Psalter of about the same date, "the Venerable" Bede's Gospel of John in A.D. 735, Aldred's "Durham Book," and Owen and Farmen's "Rushworth Gloss," about the middle of the 10th century; Elfric's abstracts from the historical books and Job a little later; besides king Alfred's attempts and a few other imperfect glosses on the Psalms; Proverbs, Canticles, etc. — were altogether sporadic; moreover their language was quite unintelligible to Wycliffe's generation. The Anglo-Norman dialect which intervened was partially represented by a series of versions, or rather revisions, of these scattered elements, covering probably most of the Bible, and certainly the Gospels, the Psalter, the Canticles, and the historical books of the Old Test.; but these were of a mongrel character, and: scarcely attained the authority or currency even of the Anglo-Saxon relics. There was an obvious and urgent need of a new and truly English version adapted to the actual condition and vernacular of the people. **I. ***Life. — *Wycliffe's name (spelled also *Wiclif De Wyklef, *etc.) is thought by Vaughan (*John de WycliTe, *[1853,]. p. 4) to have been originally *Wye- cliffe, i.e. Wafterclyfe. *referring to a rocky hill on the banks of the Tees about eleven miles north of the city of Richmond, in Yorkshire, where the family mansion was located. The estate has since passed into the possession of the Roman Catholic families of the Tonstalls and Constables; but the parish church adjoining is still known by the old name of Wycliffe. Of the Reformer's immediate parentage and early education nothing is recorded, nor is the exact date of his birth known. From the fact that he entered while yet a youth as one of the-first commoners of Queen's College, Oxford, which was founded in 1340, he is generally believed to have been born in 1324. Somewhat later he became a probationer, and apparently also a fellow, of Merton College, and at the period of his first introduction to notice he was associated with some of the best scholars of the university, Chaucer being said to have been at one time his pupil. His hours were doubtless chiefly occupied, like those of an English college tutor of the present day, with private instruction to the undergraduates; and his intervals of recreation appear to lave, been largely spent in social rambles among the peasantry in the neighborhood. His scholastic culture, warmed by a genial temper, gave him great influence as well as ready access in thus acting the rare function of a link between the literary aristocracy and the sturdy populace of a collegiate borough. Hence he was enabled to sympathize with the wants and sentiments of the lower classes, and to meet them with the higher qualifications and views-of a Christian student. In person considerably above the medium height, straight, slender, but wiry, with features indicating penetration and refinement, a thin aquiline nose, firm month, smooth forehead, and clear though somewhat deep-set eyes; his expression at once frank and cautious, bland but well bred, intellectual and yet sympathetic, Wycliffe was a man to rivet attention and secure respect at the first glance. In 1360 Wycliffe became known as a public opponent of the mendicant friars who infested England, interfering with the school discipline as well as with domestic relations; and to this date his tracts on 'that subject are accordingly' assigned. This was an effort in behalf no less of the people, who were weary with the obtrusive sanctimony and beggarly squalor of these *church fleas, *than of the university authorities, who were equally sick of their impertinent ignorance and proselyting usurpation. It won him such popularity that in 1361 he was made warden (or master) of. Balliol Hall (afterwards Balliol College), an office for which he was well qualified by his eminent diligence and reputation as a student of civil and canon law, and especially by his skill in philosophical and theological dialectics. This preferment gave both a wider scope to his scholastic abilities, and greater prestige to his popular discussions. In the same year he was made rector of Fillingham, in Lincolnshire, a position which he exchanged in 1368 for that of Ludgershall in the same diocese. These livings did not require his removal from Oxford, yet afforded him a clerical function and' a pastoral opportunity to come still more closely than before into communion with the common people, and that in a rustic neighborhood. In 1365 archbishop Islip of Canterbury appointed Wycliffe master of his new college of Canterbury Hall (afterwards merged in that of Christ Church) at Oxford but soon after the accession of Langham to the see in 1366 the monks who-formed a majority of the members of the college, induced that prelate to eject Wycliffe, on the ground of some informality in the appointment, and the pope (Urban V) being appealed to, sided of course against Wycliffe by a special bull issued in 1370, of which the monks purchased the royal confirmation in 1372. How little heed Wycliffe, although still professing to be a faithful son of the Romish Church, paid to the papal order of silence accompanying the bull-since it was not only gratuitous, but illegal under the Parliamentary statutes above mentioned we may judge from his tract in defense of the national policy against the pope, published about this time, This production doubtless contains the substance of his argument be., fore the court, in reply to the same pontiff's summons to the king to pay the homage due from the time of John to the see of Rome-a demand which, as we have seen, Edward had refused to acknowledge, and now openly resisted. Thus introduced to the royal favor, Wycliffe acted as the king's chaplain, and was presented (Nov. 6, 1375) to the prebend of Aust, in the diocese of Worcester; and through the duke of Lancaster he was compensated (about 1376) for the loss of his college mastership by being made rector of Lutterworth where he had full scope for the reformatory principles which he now began to, avow more pointedly., He had already (in 1372) been created "doctor in theology by the University of Oxford, then a not a mere honorary title, but an official one, authorizing him to lecture publicly before the students; and he used the privilege to expose the venality and superstitions of the monkish orders with a vigor of reasoning and a keenness of satire which are conspicuous in his published tracts on the subject. These abuses had come to be such a public burden, especially the occupancy of benefices by aliens, that in 1373 the king appointed a commission, and next year renewed it, with Wycliffe as a prominent member, to confer with the papal authorities for the abrogation of the evil. An arrangement was finally made, but the pope soon violated the compact, and Parliament again took action against the Roman usurpations. These developments more fully opened .Wycliffe's eyes to the intolerant corruption of- the Romish see, and he henceforth began to argue and preach, and teach and write, boldly and without reserve. As with Luther in a later age, the hierarchy was alarmed and exasperated; by a formal convocation they summoned him to answer, Feb. 19, 1377 (Lewis erroneously says 1378), to accusations of erroneous doctrine. The trial opened regularly in St. Paul's on the day appointed; but an unfortunate altercation of a personal nature, arising between the bishop of 'London and the duke of Lancaster, threw the assembly into an uproar, and even led to a popular tumult outside. In the melee, Wycliffe was carried off in safety by. his friends. The pope (Gregory XI) was now induced to take up the matter. Formal articles were prepared against Wycliffe, and in five papal bulls, three of them dated simultaneously (May 22, 1377), he was cited to answer to the charges of insubordination and heresy. Before these summonses arrived, Edward III died, and Richard II was crowned; and the new Parliament was slow to surrender Wycliffe for a trial at Rome, or even to suffer his imprisonment at home. However, in February of the following year (1378), the archbishop of Canterbury and the bishop of London, to whom one or more of the bulls had been addressed, ordered a second trial, which was accordingly held in Lambeth Palace in April. Wycliffe responded by a formal paper; but the proceedings were again abruptly, although not violently, ended by the interference of the populace in mass and the command of the king's mother; the prelatical judges retired in confusion with a pusillanimous injunction of silence upon Wycliffe, to which, of course, he paid no respect. The prosecution shortly expired with the death of Gregory, and a schism occurred by the election of two popes as his rival successors. This gave Wycliffe fresh opportunity of exposing the corruption of the papacy, and, at the same time, a season of quiet for the prosecution of his cherished design of translating the Scriptures, somewhat like that of Luther at the castle in the heart of the Thuringian Forest. We rapidly pass over the residue of Wycliffe's life. Early in 1379 he had a severe fit of sickness, during which he was visited by the papal emissaries, who urged him to recant; but he soon recovered to denounce them more vigorously than ever. In 1382 a court constituted by the pope, with the aid of the new archbishop of Canterbury, controverted certain propositions of Wycliffe, who had begun to question the, doctrine of transubstantiation; and as his patron, the duke of Lancaster, withheld his support, now that the Reformer ventured upon doctrinal ground, Wycliffe's position was eventually condemned, and the king was induced to remove him from the university. It is probable that the odium of Wat Tyler's insurrection in 1381 fell upon Wycliffe, as it was supposed by his enemies to have been fomented by the "poor priests," whom he sent out as itinerants to propagate his own views. The Wycliffites, as his numerous followers were called, were subjected to much persecution; but Wycliffe himself continued, unmolested, to preach at Lutterworth. On. Dec. 29, 1384, he was seized with a second fit of paralysis, while (as some say) in the act of celebrating the Lord's supper, and died on the last day of that year. The Council of Constance (May 5,1415) condemned his doctrines, and in 1428 his remains were dug up and burned; the ashes were cast into the adjoining Swift, which, as Fuller prosaically, and Wordsworth poetically, remark, conveyed them through the Avon and the Severn into the sea, and thus disseminated them over the world. His doctrines, carried into Bohemia by the members of Queen Anne's retinue, originated the Hussite movement. The celibacy of the clergy being then a universal custom, Wycliffe died unmarried; his, flock was his family, and the English Bible his heirloom to posterity. **II. ***Writings. — *Wycliffe's literary productions are very numerous (Shirley *[List of the Original Works of John Wycliffe *(*Oxf. *1865)] enumerates more than two hundred, chiefly tracts, many of them still unpublished); some of them are in Latin, others in English, and nearly all are on the religious questions of the day. Many of them still remain in MS.. The most important, by far, is his *New Testament, which *appears to have been published about 1378, and again in 1380; the first printed edition was by John Lewis (Lond. 1731, fol.), the next by Henry H. Baber (ibid. 1810,4to), and the latest at the Clarendon Press (Oxf. 1879,12mo); it is also contained in Bagster's *Hexapla *(ibid. 1841,4to), and, in part, in Bosworth's *Anglo-Saxon Gospels *(ibid. 1868, 8vo). It was likewise printed from a considerably different MS. by Pickering (ibid. 1848, 4to). Wycliffe also translated, either in person or by assistants, the entire Old Testament, including the Apocrypha, which seems to have been completed shortly before his death. His whole Bible has been accurately printed from a collection of 170 MSS., with valuable dissertations, etc., by Forshall and Madden (Oxf. 1850,4 vols. 4to). Wycliffe translated directly from the-Latin Vulgate, not deeming himself competent to use the Hebrew and Greek originals as a basis. His version is quite literal and plain, but stiff and Latinized; yet less so than many of Wycliffe's other writings. It has, of course, little critical value; but its influence, at the time, was immense, and has since been incalculable. It can hardly be considered the foundations of our present English Bible, but rather its precursor; and, no, doubt, Tyndale largely used it in his translation from the original tongues. Wycliffe's Bible was revised, about 1388 by John Purvey, who had been his curate; and it is Purvey's edition, rather than Wycliffe's own, that has generally passed as Wycliffe's Bible. (so in Lewis's, Baber's, the Clarendon, and Bagster's text). Both are printed in parallel columns by Forshall and Madden. *SEE AUTHORIZED VERSION*. See Lechler's ed. of Wycliffe's *Trialogus *(Oxf. 1869); also id. *De Oficio Pastoralli *(Leips. 1863), and Wycliffe's *Wiciet *(Oxf. 1612); — Arnold, *Select English Works of Wycliffe *(Lond. 1869-71,3 vols.).; Vaughan, *Tracts and Treatises of John Wycliffe *(ibid. 1854); *Lives of Wycliffe, *by Lewis (Oxf. 1820), Tyter. (Edinb. 1826), Murray (Lond. 1829), Vaughan (ibid. 1828, 1831, 1853), Le Bas (ibid. 1832), Lechler (Leips. 1873; - transl. by Lorimer, Lond. 1878).

Wycliffites the followers of John Wycliffe (q.v.). For their history and doctrines, *SEE LOLLARDS*.

Wylie, Andrew, D.D. a Protestant Episcopal clergyman and professor, was 'born at Washington in 1789. He was educated in the Presbyterian Church, and passed A.B. at Jefferson College, Canonsburgh, Pa., in 1810. He was licensed by the Presbytery of Ohio in 1812, and soon after installed pastor of Miller's Run Church. He was subsequently chosen president of Jefferson and Washington colleges, and extended his services as a preacher to Ten Mile and West Liberty, till his removal to Pigeon Creek, where his memory is still cherished. In 1828 he was elected president of Indiana College, and removed to Bloomington, where he joined the Episcopal Church. Twice he represented the diocese in General Convention, and was president of the Standing Committee in 1851. He died Nov. 11, 1851. Dr. — Wylie was regarded as one of the ablest teachers in the West. He published an *English Grammar *(1822): — *A Eulogy on Lafayette *(1834): — a pamphlet entitled *Sectarianism is Heresy, *etc. (1840): *— The Individual a Baccalaureate *(*1851*)*: — Sermons *and *Addresses: — a *work on rhetoric: — and an *Advice to Young Men *(left ready for publication). See Sprague, *Annals of the Amer. Pulpit, *5, 779; *Amer. Quar. Church Rev. *1852, p. 640.

Wylie, Samuel Brown, D.D., LL.D. a Reformed Presbyterian divine and author, was born at Moalarg, near Ballymena, County of Antrim, Ireland, May 21,1773. He graduated at the University of Glasgow in 1797; emigrated to Philadelphia the same year; taught a school at Cheltenham, Pa., until the fall of' 1798, when he was appointed a tutor in the University, of Pennsylvania; was licensed to preach June 25, 1799; ordained June 25, 1800; was pastor of the First Reformed Presbyterian Church, Philadelphia, from 1801 to 1852; professor in the Theological Seminary of the Reformed Presbyterian Church from 1809 to 1851; professor of, ancient languages in the University of Pennsylvania from 1828 to 1845, and emeritus professor from 1845 to 1852; vice- provost of the University of Pennsylvania from 1838 to 1845; and died in Philadelphia, Oct. 13, 1852. Mr. Wylie was the author. of, *The Faithful Witness fair Magistracy and Ministry upon a Scriptural Basics *(Phila. 1804; Paisley, Scotland, 1806; other eds.): *Covenanting *(Greensburgh, Pa., *1803*)*: — First Annual Address before the Religious historical Society *(Phila. 1818. *8vo*)*: — Greek Grammar *(1838, 8vo): *— Life of the Rev. Alexander McLeod, D.D. *(N. Y. i855, 8vo)9 posthumous. He was co- editor of the *Presbyterian Magazine *(1821-22, 2 vols. 8vo), and also contributed to periodicals. "Few men have ranked higher than Dr. Wylie in classical literature and theological attainments, as a successful teacher; a good pastor, or a practical Christian" (Blake, *Biog. Dict. *s.v.). See Allibone, *Dict. of Brit and Amer. Authors, *s.v.; Sprague, *Annals of the Amer. Pulpit, *9:34; McMaster, *Discourse on his Life and Character *(Phila. 1852, 8vo);. McLeod, *Discourse, *etc. (N.Y. 1852, 8v); Wilson, *Presb. Hist. Almanac *1860, p.177. (J. L. S.)

Wylie, Samuel, D.D. a Reformed Presbyterian minister, was born in Ireland about 1792, and came to the United States when a boy. He was educated under the supervision of his uncle, the Reverend S.B. Wylie, D.D., of Philadelphia. He graduated from the University of Pennsylvania and at the theological seminary of the Reformed Presbyterian Church, and was ordained in 1818. He acted as a home missionary until 1820, when he was settled as pastor of a church at Sparta, Illinois, where he remained until his death, March 20, 1872. He exerted a wide influence in his field of labor, above a dozen churches having been formed from the nucleus of his original congregation.

Wylie, William Howie an English Baptist minister and journalist, was born at Kilmarnock, Scotland, in 1833. He early became connected with journalistic work, serving on the *Kilmarnock Journal, *the *Ayr Advertiser, *the *North British. Mail, Pall-Mall Gazette, *and many others. In 1855 he was a student in Edinburgh University, and in 1857 in Regents Park College. He served Ramsey Hunts, Blackburn Road, Acrington, and Blackpool as pastor. His health giving way he returned to journalism in 1876. In 1882 he became editor and later sole proprietor of the *Christian Leader. *He was the author of *Thomas Carlyle: The Man and His Books. *He died August 5, 1891. See (Lond.) *Baptist Hand-book, *1892.

Wylie, William, D.D. a Presbyterian minister, was born in Washington County, Pennyslvania, July 10, 1776. He studied at various schools; became pastor of Upper and Lower Sandy and Fairfield Church, Kentucky, in 1802; in 1805 of Rehoboth and Round Hill; in 1810 preached at Uniontown, Pennsylvania; in 1823 became pastor at Wheelbig, Virginia; in 1830 at Newark, Ohio, where he continued twenty years, and died at Wheeling, May 9, 1853. See Nevin, *Presbyterian Encyclop. *s.v.

Wymnundus a Scotch prelate, was consecrated bishop of the Isles in the 12th century. He was deprived about 1151. See Keith, *Scottish Bishops, *page 297.

Wynne, John, D.D. an English clergyman, was sometime fellow of Jesus College, Oxford. He became Margaret professor of divinity at Oxford in 1705; prebendary of Worcester in 1706; principal of Jesus College, Oxford, in 1712; bishop of St. Asaph in 1715, and of Bath and Wells in 1727; and died in 1743. See Allibone, *Dict. of Brit and Amer. Authors, *s.v.

Wynne, Robert, D.D. an English clergyman, became prebendary of St. Asaph in 1691 (or 1692), and afterwards chancellor of St. Asaph. See Allibone, *Dict. of Brit and Amer. Authors, *s.v.

Wyntown (Wynton, or Winton), Andrew Of a Scotch ecclesiastic and poet, was a canon regular of the priory of St. Andrews, and in or before 1395 was elected prior of St. Serf's Inch, Lochleven. He was prior at least as late as 1413, and records the death of Robert, duke of Albany, which occurred in 1420. But the dates of his own birth and death are unknown. He is the third of the early Scotch poets whose works are extant. Of his writings we have *De Orygynale Cronykil of Scotland, be Andrew of Wyntown, Priour of Sanct Serfis Ynche, in Loch Levyn; now first published, with Notes, etc., by David Macpherson *(1795). See Mackenzie, *Scotch Writers; *Irving, *Scotch Poets; *Allibone, *Dict. of Brit. and Amer. Authors, *s.v.

Wytembogard *SEE UYTENBOGAERT*.

Wyttenbach, Daniel one of the most prominent theologians of the Reformed Church of the 18th century, was born at Worb, near Berne, June 26, 1706. He studied in Switzerland, Germany, Holland, and France. In 1746 he was appointed professor at Berne, and in 1756 was called to Marburg, where he also received the degree of doctor of divinity. He died June 29, 1779. He is the author of, *Praelectio de Iis, quae Observanda sunt circa Theologiam et Dogmaticam et Eleuchticim Docendam *(Berne, 1747): — *De Principiis Statuum Evangelicorum circa Res Ecclesiasticas *(Marburg, 1756): — *Testament Theologiae Dognmaticae Methodo Scientifica Pertractafae *(Berne, 1741-47, 3 volumes): — *Compendium Theol. Dognaticae et Moralis *(Frankfort, 1754), etc. See Curtius, *Memoria D. Wyttenbachii *(Marburg, 1779 ); Bang, *Elogium in D. Wyttenbachium *(Berne, 1781); Strieder, *Hess. Gell.-Geschichte, *17:322 sq.; Heppe, *Geschichte der theol. Facultat zu Marburg *(Marburg, 1873 ); *Theol. Universallexikon, *s.v.; Furst, *Bibl. Jud. *3:538. (B.P.)

Wyttenbach, Thomas chronologically the first of Swiss reformers, is supposed to have been born in 1472 of an ancient family at Biel. He is known to have been a student at Tübingen, where Gabriel Biel and the learned Hebraist Konrad Pellican were the professors. About 1505 he habilitated himself at Basle as *artium lib. magister *and *sanctae theologiae baccal. biblicus. *He expounded the sentences of Peter Lombard and several books of Scripture, and taught the dogmas of Rome in disputations, as is attested by his pupils Leo Judah and Ulric Zwingli. In 1507 he was appointed to the town church of Biel, and confirmed in that charge by the bishop of Lausanne on Aug. 26. In the course of his early ministry he was employed by the town authorities to conduct negotiations with Rome respecting the permission to use a milk diet in Lent and the obtaining of indulgences for the citizens of Biel. He was also zealous in defending the independence of the town priest against the abbot of the neighboring convent of St. John, and the rights of the town church against the civil authorities. In 1515 he sojourned at Basle, and obtained the degree of theological doctor, besides being made canon and custos of St. Vincent's, while retaining his previous office at Biel; but five years later he had resigned all his dignities at Basle and resumed his place at Biel altogether. He persistently preached against indulgences and the mass, kept a watchful eye upon the abbot of St. John and the town council, and ventured; to attack the celibacy of priests. In 1524 he married, and was accordingly dismissed from his charge. He thereupon preached in the open air and other available places, visited his assailants and discussed the questions at issue with them, and by different methods gained many friends to his side. His life had been a constant struggle with poverty from the beginning, and was now more than ever wretched from this cause. But appeals to the council for support, in recognition of the services of eighteen years which he had given to the town, produced no effect; aid when, in 1525, the temper of the community had changed, and resolutions were adopted by the citizens asking that Wyttenbach be allowed to preach, and that a suitable support be assured hill, the council first evaded the demand and then invoked the intervention of the bishop of Lausanne. An episcopal admonition was accordingly addressed to Biel, Nov. 11, 1525. A protracted agitation followed, the result of which was that Wyttenbach was thrown aside by all parties, and refused employment of any kind by his native town. A pension amounting to twelve florins annually was after a time granted him as remuneration for the losses incurred in the contest with the abbot of St. John; but he did not live to enjoy even this beggarly provision. He died in 1526. Two years afterwards the reformation of Biel was an accomplished fact. No literary remains of sufficient extent to afford a proof of Wyttenbach's scholarly abilities are in existence. A *few Letters, *mostly contained in the archives of Biel, are extant, which show him to have been a man of convictions and a courageous defender of truth and, right. See Scheulrer, *Mausoleum *(largely incorrect),; pt. 1; Kuhn, *Reformatoren Berns; *Blosch, *Gesch.. d. Stadt Biel, *etc., and particularly:the section *Manuale Dominorum Collegii St. Vincentii Bernensis *from A.D. 1488 to the Reformation; Haller to Zwingli in 1523, in Zwingli's *Opp. *1, 294. — Herzog, *Real-Encyklop. *s.v.