THE NEW SCHAFF-HERZOG
by Benjamin Franklin in Philadelphia); A Short Account of God’s Dealings with ...G.W... . from his Infancy to the Time of his Entering into Holy Orders (1740); The Full Account, ete. (1747) and A Further Account, etc. (1747); The Christian History; or, A General Account of the Progress of the Gospel in England, Wales, Scotland, and America, so far as Mr. W., his Fellow-Labourers, and Assistants are Concerned (1747); and The Two First Parts of his Life, with his Journals, Revised, Corrected, and Abridged (1756). The Journals, Short Account, and Further Account were reissued at London, 1905. Whitefield also compiled a Collection of Hymns for Social Worship, which by 1790 had run through thirty-three editions (revised by M. Wilks, London, 1798, and again by J. Campbell, London, 1837), but ii is doubtful whether any of the hymns ascribed to him are really original, while his alterations of the hymns of the Wesleys were such as to cayse John Wesley to speak of them in somewhat biting terms. He preached his sermons over and over again. Much of his success depended upon his dramatic delivery, for the sermons which have come down seem somewhat tame and not to rise above the commonplace.] H. K. Carrouu. BrBiioGRAPHY: The principal sources are his own Journals, Short Account, Full Account, Further Account, etc. The fullest and most nearly exhaustive life is that by L. Tyerman, 2 vols., London, 1876-77; a good one for general use is J. P. Gladstone’s Life and Travels of George Whitefield, ib. 1871; cf. his George Whitefield, . . . Field Preacher, ib. 1901; excellent in its original form is J. Gillies, Memoirs of . . . G. Whitefield, ib. 1772, often reedited and republished. Consult further: R. Philip, Life and Times of . . . G. Whitefield, London, 1832; D. Newell, Life of Rev. G. Whitefield, New York, 1846; J. Stoughton, The Pen, the Palm, and the Pulpit, London, 1858; D. A. Harsha, Life of Rev. G. Whitefield, Albany, 1866; J. C. Ryle, Christian Leaders of the Last Century, London, 1868; J. B. Wakeley, Anecdotes of Rev. G. Whitefield, ib. 1879, new ed., 1900; J. Macaulay, Whitefield Anecdotes, ib. 1886; Cambridge Modern History, vi. 82 sqq., New York, 1909; DNB, lxi. 85-92; and the literature under Meruopists dealing with the history of that movement. See also under Rryivats, and the literature on the Wesleys.
WHITEHEAD, CORTLANDT: Protestant Episcopal bishop of Pittsburg; b. in New York City Oct. 30, 1842. He was graduated from Yale College (A.B., 1863) and the Philadelphia Divinity School (1867); was ordered deacon (1867), and ordained priest (1868); he served as missionary at Blackhawk, Central City, and Georgetown (1867— 1870); was rector of the Church of the Nativity at Bethlehem, Pa. (1870-82), and in 1882 he was consecrated bishop of Pittsburg. He has edited Bishop aa Coxe’s Thoughts on the Services (New York,
WHITEHOUSE, OWEN CHARLES: English Congregationalist; b. at Palamkotta (5 m. s.e. of Tinnevelli), Tinnevelli, Madras Presidency, India, Nov. 15, 1849. He was educated at University College, London (B.A., University of London 1870), Cheshunt College, Herts (1872-74), and the University of Bonn (1876-77); was professor of classics and Hebrew in Cheshunt College, Herts (1877-95); principal and professor of Biblical exegesis and theology there (1895-1905). Since 1905 when Cheshunt College was removed to Cambridge, he has been its senior theological tutor. He was a
member of the board of theological studies and of oriental Janguages in London University in 1901- 1906, and examiner on Hebrew in the same institution in 1903-07. . “ In Old-Testament criticism he accepts the main conclusions of Kuenen and Wellhausen as definitely established, but adopts an attitude of reserve toward more recent theories of Cheyne, Marti, and others; in dogmatic theology he regards with*‘sympathy the views of Ritschl and Hermann; in New-Testament criticism he agrees in the main with Harnack, although adopting a somewhat conservative attitude, regarding with disfavor the conclusions of Schmiedel and Van Manen.” Besides contributing the commentary on Isaiah to The Century Bible (1902) and on Ezekiel to The Temple Bible (1905), he has translated E. Schrader’s Cuneiform Inscriptions and the Old Testament (London, 1889) and has written Primer of Hebrew Antiquittes (1895).
WHITFIELD, EDWARD ELIHU: Plymouth Brother; b. at Newcastle-upon-Tyne Nov. 5, 1848. He was educated at Oriel College, Oxford (B.A., 1874), and the University of Heidelberg, and after being a private tutor at Oxford, was modern language master at Sir Joseph Williamson’s School, Rochester (1889-99), lecturer in the School of Commerce at University College, Liverpool (1899-1901), and modern language master at Rutlish School, Merton, Surrey (1901-04) and King Edward VII.’s School, King’s Lynn, Norfolk (1904-05). In 1905 he retired from active life. Besides editing J. N. Darby’s English version of the Old Testament (4 parts, London, 1883-89) and W. Kelly’s expositions of Mark and John (2 vols., 1907-08), he has written Outlines of Old Testament Study, Historical and Critical (1888).
WHITGIFT, JOHN: Archbishop of Canterbury; b. at Great Grimsby (30 m. n.e. of Lincoln), England, in 1530 (1533?); d. at Lambeth (2 m. s. of Charing Cross, London) Feb. 29, 1604. He studied at Queen’s College and at Pembroke Hall, Cambridge (B.A., 1553-54; M.A., 1557; B.D., 1563); was fellow of Peterhouse, Cambridge, 1555-67; took holy orders, 1560; was rector of Teversham, Cambridgeshire, 1560-72; became chaplain to the bishop of Ely, 1560; was Lady Margaret professor of divinity, 1563-67; master of Pembroke Hall, 1567; master of Trinity College, 1567-77; regius professor of divinity, 1567-69; became prebendary of Ely, 1568; dean of Lincoln, 1571; prebendary of Nassington in the church of Lincoln, and rector of Laceby, Lincolnshire, 1572; bishop of Worcester, 1577; and in 1583 was raised to the primacy. He headed the prelatical party, and for years carried on a controversy with Thomas Cartwright, the great champion of Puritanism. When raised to the primacy, Whitgift was in position to carry out repressive measures against the Puritan party. Agreeing to identify himself absolutely with the cause of uniformity, he obtained a free hand from Elizabeth. In the stifling of Puritanism and in the administration of a coercive policy he was determined. In 1583 he drew up a series of stringent articles which, among other things, required, for the exercise of ecclesiastical functions, a pledge of fidelity to the
Book of Common Prayer, and of acceptance of the Thirty-nine Articles. In 1584 he drew up his interrogations, to be administered to any of the clergy whom the amended court of high commission saw fit to question. Although this evoked strong protest and remonstrance, Whitgift refused to show greater moderation, and followed up his policy with the Star-chamber decree of 1586, prohibiting any manuscript from being set up in type until it had been read and licensed by the archbishop or the bishop of London. He was the object, later, of a series of attacks printed secretly by the Puritans. In 1595 he drew up the Lambeth Articles (q.v.), which adopted unqualifyingly the Calvinist views of predestination and election. These were the result of a request, from the Calvinist leaders of Cambridge, for him to pronounce authoritatively in their favor at Cambridge. He won the favor of James VI. of Scotland (James I. of England) and the confidence of the officers of State. Whitgift’s character stood high in the esteem of his contemporaries; he was not self-indulgent, despite the pomp of his palace at Lambeth, and he was said to be pious and earnest in his labors. But the animosities aroused by his policy of coercion lived long after him, causing his better qualities to be overlooked. His Works appeared, edited for the Parker Society by John Ayre (3 vols., Cambridge, 1851-54). BrsiioGRApHy: Illustrative documents are reproduced in Gee and Hardy, Documents, pp. 481 sqq. Consult: J. Strype, Life and Acts of John Whitgift, 2 parts, Oxford, 1718, new ed., 1822; G. Paule, Life . . . of John Whitgift, London, 1612; Life of John Whitgift, added to D. W. Garrow, Hist. and Antiquities of Croyden, Croyden, 1818; W. Maskell, Hist. of the Marprelate Controversy, London, 1845; C. Wordsworth, Ecclesiastical Biography, 4 vols., London, 1853; W. F. Hook, Lives of the Archbishops of Canterbury, vol. v., 12 vols., London, 1860-76; C. H. and T. Cooper, Athene Cantabrigienses, vol. ii., London, 1861; E. Arber, Introductory Sketch to the Martin Marprelate Controversy, London, 1879; W. Clark, The Anglican Reformation, New York, 1879; J. H. Overton, The Church in England, i. 467, 472-475 et passim, vol. ii. passim, London, 1897; W. H. Frere, The English Church (1558— 1625), London, 1904; Cambridge Modern History, ii. 161, 592, 597, New York, 1904; DNB, Ixi. 129-137. WHITMAN, MARCUS: Congregational missionary and pioneer; b. at Rushville, N. Y., Sept. 4, 1802; d. at Waiilatpu, Ore., Nov. 29, 1847. He was educated privately and then studied medicine at Pittsfield, Mass., after which he practised as a physician in Canada for four years, removing in 1828 to Wheeler, N. Y. In 1835 he went, with a missionary named Samuel Parker, to study Ameriican Indian conditions west of the Mississippi and the Rocky Mountains, with a view to introducing Christianity among them; and so favorable were the prospects among Flathead and Nez Perces tribes in what is now Wyoming that Whitman returned to New York to organize a mission, while Parker continued his way in search of sites for missionary stations. Early in 1836 Whitman and his companions set out, reaching Walla Walla in September, and making his first center at Waiilatpu, near that post. In 1842 he was transferred by the American Board of Commissioners for Foreign Missions to a missionary station near Fort Colville, but he almost immediately started on a return journey to the east, wishing to obtain helpers in view of the rapid immigration into Oregon and of the Roman Catholic