or forbear somewhat for the promoting || four hundred. Pope Gregory XIII. and his of his glory. Under the Old Testament successors, Sixtus V. and Paul V., grantdispensation, vows were very common, ed new privileges to this congregation. Judges xi. Numb. xxx. But in the New In process of time, the Ursulines, who be Testament there is no command whatever fore lived separately, began to live in for the observation of them. Hence it is community, and embrace the regular life. supposed that vows belong more to the The first who did so were the Ursulines ceremonial law than to the Gospel; and of Paris, established there in 1604, who that we are to be more dependent on di- entered into the cloister in the year 1614, vine grace to keep us, than to make reso- by virtue of a bull of pope Paul V. The lutions and vows, which we do not know foundress of the Ursulines of France was that we shall be able to perform; and we Madame Frances de Bermond, who, in certainly ought not to vow any thing but 1574, engaged about twenty-five young what we are able to perform. women of Avignon to embrace the insti URIM AND THUMMIM (light and tute of St. Angela of Brescia. The prin perfection,) among the ancient Hebrews, a cipal employ of the Ursulines since their certain oracular manner of consulting God, establishment into a regular order, were which was done by the high-priest, dress to instruct young women; and their mo ed in his robes, and having on his pectoral, nasteries were a kind of schools, where or breast-plate. There have been a vari-young ladies of the best families received ety of opinions respecting the Urim and their education. Thummim, and after all, we cannot determine what they were. The use made of them was, to consult God in difficult cases relating to the whole state of Israel, and sometimes in cases relating to the king, the sanhedrim, the general of the army, or some other great personage. URSULINES, an order of nuns, founded originally by St. Angela, of Brescia, in the year 1537, and so called from St. Ursula, to whom they were dedicated. At first, these religious did not live in community, but abode separately in their fathers' houses; and their employment was to search for the afflicted, to comfort them; for the ignorant, to instruct them; and for the poor, to relieve them; to visit the hospitals, and to attend upon the sick; in short, to be always ready to do acts of charity and compassion. In 1544, pope Paul III. confirmed the institution of the Ursulines. Sir Charles Borromeo brought some of them from Brescia to Milan, where they multiplied to the number of USURY, the gain taken for the loan of money or wares. The Jews were allowed to lend money upon usury to strangers, Deut. xxiii. 20; but were prohibited to take usury from their brethren of Israel, at least, if they were poor, Exod. xxii. 25. Lev. xxv. 35. 37. From the Scriptures speaking against the practice of usury, some have thought it unlawful, Psal. xv. 5. Prov. xxviii. 8. Ezek. xviii. 8. But it is replied, that usury there only means im moderate interest, or oppression, by taking advantage of the indigent circumstances of our neighbour; and that it seems as lawful for a man to receive interest for 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 acknow. ledged by the church of Rome to be authentic. See BIBLE, No. 32. W WALDENSES, or VALDENSES, a sect of true piety and Christian knowledge, em reformers who made their first appear- ployed a certain priest, called Stephanus ance about the year 1160. They were de Evisa, about the year 1160, in translat most numerous about the valleys of Pied-ing, from Latin into French, the four Gos mont; and hene, some say, they were called Valdenses, or Vaudois, and not from Peter Valdo, as others suppose. Mos heim, 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 pels, with other books of Holy Scripture, and the most remarkable sentences of the ancient doctors, which were so highly es teemed in this century. But no sooner had he perused these sacred books with a proper degree of attention, than he per ceived that the religion which was now taught in the Roman church differed to tally from that which was originally incul, cated by Christ and his apostles. Struck, of the church, i. e. the expiation of trans with this glaring contradiction between gressions by prayer, fasting, and alms, the doctrines of the pontiffs and the which the new-invented doctrine of indul truths of the Gospel, and animated with gences had almost totally abolished. They zeal, he abandoned his mercantile voca- at the same time affirmed, that every pious tion, distributed his riches among the poor Christian was qualified and entitled to pre(whence the Waldenses were called poor scribe to the penitent the kind or degree men of Lyons,) and forming an association of satisfaction or expiation that their transwith other pious men who had adopted gressions required; that confession made his sentiments and his turn of devotion, to priests was by no means necessary, since he began, in the year 1180, to assume the the humble offender might acknowledge quality of a public teacher, and to instruct his sins and testify his repentance to any the multitude in the doctrines and pre- true believer, and might expect from such cepts of Christianity. the counsel and admonition which his case demanded. They maintained, that the power of delivering sinners from the guilt and punishment of their offences belong 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 exist 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.ed to God alone; and that indulgences, of However, their opposition was unsuccess. ful; 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 conspic-ence of departed souls in an intermediate uous in the whole of their conduct and state of purification; affirming, that they conversation, appeared so engaging to all were immediately, upon their separation such as had any sense of true piety, that from the body, received into heaven, or the number of their followers daily in- thrust down to hell. These and other tecreased. They accordingly formed reli- || nets of a like nature, composed the system gious assemblies, first in France, and after of doctrine propagated by the Waldenses. wards in Lombardy; from whence they It is also said, that several of the Waldenpropagated their sect throughout the other ses denied the obligation of infant baptism, provinces of Europe with incredible rapi-and that others rejected water baptism endity, 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. tirely; 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 The attempts of Peter Waldus and his their moral discipline, the sermon of Christ followers were neither employed nor de- on the mount, which they interpreted and signed to introduce new doctrines into explained in the most rigorous and literal the church, nor to propose new articles of manner; and consequently prohibited and faith to Christians. `All they aimed at was, condemned in their society all wars and to reduce the form of ecclesiastical go- suits of law, and all attempts towards the vernment, and the manners both of the acquisition of wealth; the inflicting of ca clergy and people, to that amiable sim-pital punishments, self-defence against unplicity and primitive sanctity, that charac- just violence, and oaths of all kinds. terized the apostolic ages, and which ap- During the greatest part of the sevenpear so strongly recommended in the pre-teenth century, those of them who lived cepts and injunctions of the Divine Author in the valleys of Piedmont, and who had of our holy religion. In consequence of embraced the doctrine, discipline, and this design, they complained that the Ro- worship of the church of Geneva, were man church had degenerated, under Con- || oppressed and persecuted in the most bar stantine the Great, from its primitive pu- barous and inhuman manner by the minis. rity and sanctity. They denied the supre- ters of Rome. This persecution was carmacy of the Roman pontiff, and maintained ||ried on with peculiar marks of rage and that the ministers and rulers of the church enormity in the years 1655, 1656, and were obliged, by their vocation, to imitate 1696, and seemed to portend nothing less the poverty of the apostles, and to procure than the total extinction of that unhappy for themselves a subsistence by the work nation. The most horrid scenes of vioof their hands. They considered every lence and bloodshed were exhibited in Christian as, in a certain measure, quali- this theatre of papal tyranny; and the few fied and authorized to instruct, exhort, Waldenses that survived were indebted and confirm the brethren in their Chris- for their existence and support to the intian course; and demanded the restora. tercession made for them by the English tion of the ancient penitential discipline and Butch governments, and also by the Swiss cantons, who solicited the clemency | by Samuel Apostool, another physician and of the duke of Savoy on their behalf. WATCHERS. See AcOMETE. 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 x i. 37. eminent pastor at Amsterdam, who, with his followers, admitted none to their com munion, but such as professed to believe || all the points of doctrine contained in their public Confession of Faith. WEDESDAY, ASH. The first day of Lent, when, in the primitive church, noorious sinners were put to open penance thus: They appeared at the church door barefooted, and clothed in sackcloth, where, being examined, their discipline was proportioned according to their offences; after which, being brought into the church, the bishop singing the seven pe nitential psalms, they prostrated them To watch, is also to wait for and expect: thus we are, 1. To watch the providence of God.-2. The fulfilment of the prophe-selves, and with tears begged absolution; cies.-3. God's time for our deliverance from troubles, Ps. cxxx.-4. We are to watch unto prayer, Eph. vi. 18.-5. For death and judgment, Mark xiii. 37. 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. WATERLANDIANS, a sect of Ana- WESTMINSTER ASSEMBLY, a name baptists in Holland. They are thus called given to the synod of divines called by in distinction from the Flemingians, or parliament in the reign of Charles I. for Flandrians, and likewise because theythe purpose of settling the government, consisted at first of the inhabitants of a liturgy, and doctrine of the church of Engdistrict in North Holland, called Waterland. They were confined in their debates land. The Flemingians were called the to such things as the parliament proposed. fine or rigid, and the Waterlandians the Some counties had two members, and gross or moderate Anabaptists. The former some but one. And because they would observe, with the most religious accuracy seem impartial, and give each party the and veneration, the ancient doctrine and liberty to speak, they chose many of the discipline of the purer sort of Anabaptists; most learned 'episcopal divines; but few the latter depart much more from the pri- of them came, because it was not a legal mitive sentiments and manners of their convocation, the king having declared sect, and approach nearer to the Protest against it. The divines were men of emiant churches. These latter, however, are nent learning and godliness, ministerial divided into two distinct sects, the Water- abilities, and fidelity, Many lords and landers and the Frieslanders: but this difcommons were joined with them, to see ference, it is said, merely respects their that they did not go beyond their commisplace of abode. Neither party have any sion Six or seven Independents were bishops, but only presbyters and deacons. also added to them, that all sides might Each congregation is independent of all be heard This assembly first met July foreign jurisdiction, having its own court 1, 1643, in Henry the Seventh's Chapel. of government, composed of the presby- The most remarkable hints concerning ters and deacons. But the supreme power debates are to be found in the Life of Dr. being in the hands of the people, nothing| Lightfoot, before his works, in folio, and of importance can be transacted without in the Preface to his Remains, in octavo. their consent. The presbyters are gene. See also the Assembly's Confession of Faith; rally men of learning, and they have a Neal's History of the Puritans; and article public professor at Amsterdam for instruct- DIRECTORY in this work. There is a pub. ing their youth in the different branches lication which is commonly, but unjustly of erudition, sacred and profane. About ascribed to this assembly, viz. The Anno1664, the Waterlanders were split into tations on the Bible. The truth is, the the two factions of the Galenists and the same parliament that called the assembly, Apostoolians. Galen, Abraham Haan, doc-employed the authors of that work, and tor of physic, and pastor of the Mennonites several of them were members of the asat Amsterdam, a man of uncommon pene- sembly. tration and eloquence, inclined towards WHIPPERS, or FLAGELLANTES, a sect the Arian and Socinian tenets, and insisted of wild fanatics, who chastised and discifor the reception of all such into their plined themselves with whips in public. church fellowship, as acknowledged the || It had its rise in Italy, in the year 1260: divine authority of the Scriptures, and led its author was one Rainer, a hermit; and virtuous lives. He and his followers re-it was propagated from hence through alnounced the designation of the Mennon-most all the countries of Europe. A great ites. They were with great zeal opposed number of persons, of all ages and sexes, WICKLIFFITES, the followers of the famous John Wickliffe, called "the first reformer," who was born in Yorkshire, in the year 1324 He attacked the jurisdic tion of the pope and the bishops. He was for this twice summoned to a council at Lambeth, to give an account of his doctrines; but being countenanced by the duke of Lancaster, was both times dismissed without condemnation. Wickliffe, therefore, continued to spread his new made processions, walking two by two, with their shoulders bare, which they whip. ped till the blood ran down, in order to obtain mercy from God, and appease his indignation against the wickedness of the age. They were then called the Devout; and having established a superior, he was called General of the Devotion. Though the primitive Whippers were exemplary in point of morals, yet they were joined by a turbulent rabble, who were infected with the most ridiculous and impious opin-principles as usual, adding to them docions: so that the emperors and ponuffs thought proper to put an end to this religious frenzy, by declaring all devout whipping contrary to the divine law, and prejudicial to the soul's eternal interest. trines still more alarming; by which he drew after bim great number of disciples. Upon this, William Courtney, abp. of Canterbury, called another council in 1382, which condemned 24 propositions However, this sect revived in Germany of Wickliffe and his disciples, and obtaintowards the middle of the next century, ed a declaration of Richard II. against all and, rambling through many provinces, oc- who should preach them; but while these casioned great disturbances. They held, proceedings were agitating, Wickliffe among other things, that whipping was of did at Lutterworth, leaving many works equal virtue with baptism and the other behind him for the establishment of his sacraments; that the forgiveness of all sins doctrines. He was buried in his own was to be obtained by it from God with church, at Lutterworth, in Leicestershire, out the merits of Jesus Christ; that the where his bones were suffered to rest in old law of Christ was soon to be abolished, peace till the year 1428, when, by an or and that a new law, enjoining the baptism der from the pope, they were taken up of blood to be administered ty whipping, and burnt. Wickliffe was doubtless a very was to be substituted in its place: upon extraordinary man, considering the times which Clement VII. by an injudicious, as in which he lived. He discovered the abwell as unrighteous policy, thundered out surdities and impositions of the church of anathemas against the Whippers, who Rome, and had the honesty and resolution were burnt by the inquisitors in several to promulgate his opinions, which a little places: but they were not easily extirpa- more support would probably have enated. They appeared again in Thuringia bled him to establish: they were evidentand Lower Saxony in the fifteenth centu-ly the foundation of the subsequent reforry, and rejected not only the sacraments, but every branch of external worship; and placed their only hopes of salvation in faith and whipping, to which they added other strange doctrines, concerning evil spirits. Their leader, Conrad Schmidt, and many others, were committed to the flames by German inquisitors in and after the year 1414. WHITE BRETHREN. See BRETHREN WHITE. WHITSUNDAY, a solemn festival of the Christian church, observed on the fif tieth day after Easter, in memory of the descent of the Holy Ghost upon the apostles in the visible appearance of fiery cloven tongues, and of those miraculous powers which were then conferred upon them. It is called Whitsunday, or White-Sunday, because this being one of the stated times for baptism in the ancient church, those who were baptized put on white garments,.. as types of that spiritual purity they received in baptism. As the descent of the Holy Ghost upon the apostles happened on that day which the dews called Pentecost, this festival retained the name of Pentecost among the Christians. WICKEDNESS. See SIN. mation. WILHELMINIANS, a denomination in the 13th century; so called from Wilhel mina, a Bohemian woman, who resided in the territory of Milan. She persuaded a large number that the Holy Ghost was become incarnate in her person for the salvation of a great part of mankind According to her doctrines, none were saved by the blood of Jesus but true and pious Christians; while the Jews, Saracens, and unworthy Christians, were to obtain salvation through the Holy Spirit which dwelt in her; and that, in consequence thereof, all which happened in Christ during his appearance upon earth in the human nature was to be exactly renewed in her person, or rather in that of the Holy Ghost, which was united to her. WILKINSONIANS, the followers of Jemima Wilkinson, who was born in Cum. berland, in America. In October 1776, she asserted that she was taken sick, and actually died, and that her soul went to heaven, where it still continues. Soon || after her body was re-animated with the spirit and power of Christ, upon which she set up as a public teacher; and declared she had an immediate revelation contradictory to the revelation of God." See Edwards on the Will; Theological Mis cellany, vol iv. p. 391; Gill's Cause of God and Truth; Toplady's Historic Proof: Watts' Essay on the Freedom of the Will; Locke on the Understanding; Reid on the Charnock's Works, vol. ii. p. 175 and 187; Active Powers, p. 267. 291; and articles LIBERTY and NECESSITT in this work. practice of such expedients of appeasing for all she delivered, and was arrived to a state of absolute perfection. It is also said, she pretended to forete! future events, to discern the secrets of the heart, and to have the power of healing diseases; and if any person who had made application to her was not healed, she attributed it to his want of faith. She asserted that those who refused to believe these exalted things concerning her, will be in the state of the unbelieving Jews, who rejected the counsel of God against themselves; and she told her hearers that was the eleventh hour, and the last call of mercy that ever should be granted them: for she heard an which he has from all eternity determinWILL OF GOD is taken, 1. For that inquiry in heaven, saying, "Who will goed, which is unchangeable, and must cer 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. tainly come to pass: this is called his se cret 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 consi dered. 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 par ticular circumstance, whether temporal or WILL, that faculty of the soul by which knowledge of that which is proper and spiritual? Now, in order to come at the it chooses or refuses any thing offered to needful for us to be acquainted with, we it. When man was created, he had liberty and power to do what was pleasing in the make use of, 1. Deliberation.-2. Consult Are taught by prudence and conscience to sight of God, but by the fall, he lost all ation.-3. Supplication; but, 1. We should ability of will to any spiritual good; nor has he any will to that which is good until conduct.-2. We should not make our not make our inclinations the rule of our divine grace enlightens the understanding particular frames the rule of our judgment and changes the heart. "The nature of and determination.-3. We are not to be the will, indeed, is in itself indisputably || guided by any unaccountable impulses and free. Will, as will, must be so, or there impressions. - 4. We must not make the is no such faculty; but the human will, be- event our rule of judgment. 1. Unless ing finite, hath a necessary bound, which something different from our present situ. indeed so far may be said to confine it, ation offer itself to our serious considera. because it cannot act beyond it; yet with- tion, we are not to be desirous of changing in the extent of its capacity it necessarily our state, except it is unprofitable or un is and ever will be spontaneous. stance, is proposed to us, or Providence lawful-3. When an alteration of circumlays two or more things before our eyes, we should endeavour to take a distinct view of each case, compare them with one another, and then determine by such max. ims as these :-Of two natural evils choose ther; of two moral or spiritual good things the least; of two moral evils choose neichoose the greatest.-3. When, upon due consideration, nothing appears in the ne. cessity of the case or the leadings of Providence to make the way clear, we must not hurry Providence, but remain in a state of suspense; or abide where we are waiting upon the Lord by prayer, and waiting for the Lord in the way of his providence. In all cases, it should be our perpetual concern to keep as much as possible out of the way of temptation to omit any duty, or commit any sin. We "should endeavour to keep up a reverence "The limits of the will, therefore, do not take away its inherent liberty. The exercise of its powers may be confined, as it necessarily must, in a finite being; but where it is not confined, that exercise will correspond with its nature and situation. "This being understood, it is easy to perceive that man in his fallen state can only will according to his fallen capacities; and that, however freely his volitions may flow within their extent, he cannot possibly overpass them. He, therefore, as a sinful, carnal, and perverse apostate, can will only according to the nature of his apostacy, which is continually and invariably evil, without capacity to exceed its bounds into goodness, purity, and truth; or otherwise he would will contrary to or beyond his nature and situation, which is equally impossible in itself, and |