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was a member of the joint committee of the Methodist Episcopal Church, and the Methodist Episcopal Church, South, to prepare the hymnal, which was published in 1905. He has written The Life of John Wesley (New York, 1906); and A Group of English Hssayists (1910).
WINCHESTER, ELHANAN: Universalist; b. in Brookline, Mass., Sept. 30, 1751; d. in Hartford, Conn., Apr. 18, 1797. In 1769 he began to preach, and was ordained pastor of an open-communion church at Rehoboth, Mass., 1771; about a year later he became a close-communionist, and was excommunicated; residing in Charleston, 8. C., 1774— 1780, he then became pastor in Philadelphia of the First Baptist Church, and founded with a majority of his congregation a Universalist church there in 1781. From 1787 to 1794 he preached Restorationism in England. His works embrace a Collection of Psalms, Hymns and Poems (Boston, 1772); A New Book of Poems, on Several Occasions (1773); The Universal Restoration (London, 1788, and often); A Course of Lectures on the Prophecies that Remain to be Fulfilled (4 vols., 1789-90); and Progress and E'mpire of Christ (1798).
BrsuiocrapHy: Sketches of the Life are by W. Vidler, London, 1797; and E. M. Stone, Boston, 1836. Consult further R. Eddy, in American Church History Series, x. 408-413 et passim, New York, 1894; and the literature under UNIVERSALISTS.
WINCKLER, vink’ler, HUGO: German Protestant, orientalist; b. at Grafenhainichen (12 m. s.w. of Wittenberg) July 4, 1863. He was educated at the University of Berlin, where he became privatdocent for Semitic philology in the philosophical faculty, and since 1904 he has been professor of the same subject. Besides editing Mitteilungen der vorderasiatischen Gesellschaft, Das alte Orient, and Ex Oriente Lux, he has written: Die Ketlschrifttexte Sargons (2 vols., Leipsic, 1889); Untersuchungen zur altorientalischen Geschichte (1889); Der Thontafelfund von Tell el-Amarna (1889); Geschichte Babyloniens und Assyriens (1892); Alttestamentliche Untersuchungen (1892); Sammlung von Keilschrifttexten (3 parts; 1893-95); Altorientalische Forschungen (21 parts, 18938-1906); Geschichte Israels (2 vols., 1895-1900); Die Thontafeln von Tell-el- Amarna (Berlin, 1896); Kritische Schriften (6 vols., 1901-08); Die Gesetze Hammurabis (Leipsic, 1904); Kritische Schriften (Berlin, 1906); Die babylonische Geisteskultur in ihren Beziehungen zur Kulturentwicklung der Menschheit (1907); Die Panbabylonisten (Leipsic, 1907); Die im Sommer ’06 in Klein-Asien ausgefiihrten Ausgrabungen (1907); and edited with H. Zimmern the 3d ed. of E. Schrader’s Keilinschriften und das A. T. (Berlin, 1903).
WINCKLER, JOHANN: German Lutheran and defender of Philipp Jakob Spener (q.v.); b. at Gélzern, near Grimma (17 m. 8.e. of Leipsic) July 13, 1642; d. at Hamburg Apr. 5, 1705. His parents, who were poor peasants, self-sacrificingly had him educated at the school in Grimma and at St. Thomas’ in Leipsic, and at the University of Leipsic; but his poverty interrupted his university studies, and he became private tutor in Grimma, then in 1664 mas-
ter in Jena, and he delivered private lectures at Leipsic. He was with a son of Duke Philipp Ludwig of Holstein-Sonderburg at Tiibingen, 1668-71, when began that acquaintance with Philipp Jakob Spener which had a decisive influence upon his life. In 1671 he was called to his first ministerial office in Homburg vor der Hohe; in the following year he became superintendent in Braubach, and in 1676 court preacher in Darmstadt, in 1678 pastor in Mannheim, and, in 1679 superintendent in Wertheim. In 1684 he was appointed chief preacher of St. Michael’s in Hamburg, where he remained until his death. According to the unanimous testimony of his contemporaries Winckler had few equals as preacher, though his printed sermons make difficult reading because of the inserted excursuses. In several works he appears as a decided representative of the principles of Spener; but while defending in a bitter controversy at Hamburg Spener’s private conventicles, Winckler was not a blind follower, and maintained an independent position. He rendered great services to the cause of education, and several schools were on his initiative enlarged or newly founded. About 1688 he conceived the plan of a Bible society and himself took an active part in it by editing several editions of the Bible. Among his works mention may be made of: Bedenken vwber Kriegsmanns Symphonesis oder Biichlein von einzelnen Zusammenkiinften der Christen (Hanau, 1679); Antwort auf Dilfelds Griindliche Erérterung der Frage von den Privatzusammenkiinften (1681); Sendschreiben an D. Hannekenium (Hamburg, 1690); Schriftmissiges und wohlgemeintes Bedenken (1693). (CarLt BERTHEAUT.)
BrsuioGRapHy: J. A. Fabricius, Memorie Hamburgenses, iii. 351, Hamburg, 1711; J. Moller, Cimbria literata, ii. 990 sqq., Sleswick, 1687; J. Geffcken, Johann Winckler und die hamburgische Kirche in seiner Zeit, Hamburg, 1861; K. J. W. Wolters, in Gesammelte Vortrige, ed. T. Schrader, pp. 143-216, ib. 1892; ADB, xliii. 365-373.
WINDESHEIM (WINDESEM), MONASTERY OF: A celebrated establishment situated at Windesheim (4 m. s. of Zwolle), the mother-house of a number of reformed cloisters of regular canons which flourished in the beginning and middle of the fifteenth century. Its history affords a glimpse into the reforming movement which in Holland, Germany, England, France, Bohemia, and even in Italy was a promise of the real Reformation. It stands in the closest relations with the Brethren of the Common Life (see Common Lirz, BRETHREN OF THE), an organization which embodied in itself the impulses received from Geert Groote (q.v.). Jan Busch (q.v.), the author of the Chronicon Windeshemense, relates that Groote stated as his wish and counsel to his pupil and follower Florens Radewijns and his associates that they should seek to obtain in the founding of a monastery a center for the brethren and sisters who felt attracted by his (Groote’s) personality. He also recommended the order of regular canons as that most suitable for their purposes. This choice is explicable from two standpoints. The times were not ripe for an association not founded on the rules and patterns then in existence. The Evangelical spirit was not then strong enough to stand on its own feet, the Church furnished still the legal spirit and forms. Further,