this pope Leo IX. replied; and, in his | apology for the Latins, declaimed very warmly against the false doctrine of the Greeks, and interposed at the same time, the authority of his see. He likewise, by his legates, excommunicated the patriarch in the church of Santa Sophia, which gave the last shock to the reconciliation attempted a long time after, but to no purpose; for from that time the hatred of the Greeks to the Latins, and of the Latins to the Greeks, became insuperable, insomuch that they have continued ever since separated from each other's communion.

which the fast in Lent, before Easter, is the chief. They believe the doctrine of consubstantiation, or the union of the body of Christ with the sacrament bread. III. Greek church, state and discipline of. Since the Greeks became subject to the Turkish yoke, they have sunk into the most deplorable ignorance, in consequence of the slavery and thraldom under which they groan; and their religion is now greatly corrupted. It is, indeed, little better than a heap of ridiculous ceremonies and absurdities. The head of the Greek church is the patriarch of Constantinople, who is chosen by the neighbouring archbishops and metropolitans, and confirmed by the emperor or grand vizier. He is a person of great dignity, being the head and director of the Eastern church. The other patriarchs are those of Jerusalem, Antioch, and Alexandria. Mr. Tournefort tells us, that the patriarchates are now generally set to sale, and bestowed upon those who are the highest bidders. The patriarchs, metropolitans, archbishops, and bishops, are always chosen from among the caloyers, or Greek monks. The next person to a bishop, among the clergy, is an archimandrite, who is the director of one or more convents, which are called mandren; then comes the abbot, the arch-priest, the priest, the deacon, the under-deacon, the chanter, and the lecturer. The secular clergy are subject to no rules, and never rise higher than high-priest. The Greeks have few nunneries, but a great many convents of monks, who are all priests; and (students excepted) obliged to follow some handicraft employment, and lead a very austere life.

II. Greek church, tenets of. The following are some of the chief tenets held by the Greek church:-They disown the authority of the pope, and deny that the church of Rome is the true catholic church. They do not baptize their children till they are three, four, five, six, ten, nay, sometimes eighteen years of age: baptism is performed by trine immersion. They insist that the sacrament of the Lord's supper ought to be administered in both kinds, and they give the sacrament to children immediately after baptism. They grant no indulgences, nor do they lay any claim to the character of infallibility, like the church of Rome. They deny that there is any such place as purgatory; not withstanding they pray for the dead, that God would have mercy on them at the general judgment. They practise the invocation of saints; though, they say, they do not invoke them as deities, but as intercessors with God. They exclude confirmation, extreme unction, and matrimony, out of the seven sacraments. They deny auricular confession to be a divine precept, and say it is only The Russians adhere to the doctrine a positive injunction of the church. and ceremonies of the Greek church, They pay no religious homage to the though they are now independent of the eucharist. They administer the com- patriarch of Constantinople. The Rusmunion in both kinds to the laity, both sian church, indeed, may be reckoned in sickness and in health, though they the first, as to extent of empire; yet have never applied themselves to their there is very little of the power of vital confessors; because they are persuaded religion among them. The Roskolniki, that a lively faith is all which is requi- or, as they now call themselves, the site for the worthy receiving of the Starovertzi, were a sect that separated Lord's supper. They maintain that the from the church of Russia, about 1666: Holy Ghost proceeds only from the Fa- they affected extraordinary piety and ther, and not from the Son They be- devotion, a veneration for the letter of lieve in predestination. They admit of the Holy Scriptures, and would not alno images in relief or embossed work, low a priest to administer baptism who but use paintings and sculptures in cop- had that day tasted brandy. They harper or silver. They approve of the mar-boured many follies and superstitions, riage of priests, provided they enter into that state before their admission into holy orders. They condemn all fourth marriages. They observe a number of holy days, and keep four fasts in the year more solemn than the rest, of

and have been greatly persecuted; but, perhaps, there will be found among them "some that shall be counted to the Lord for a generation." Several settlements of German Protestants have been established in the Wolga. The

Moravians also have done good in Livo-attendance with what is said of the stania, and the adjacent isles in the Baltic ted residence of these angels in heaven, under the Russian government. See and with Heb. i. 14, where all the anMosheim, Gregory, and Hawies's gels are represented as ministering to Church History; King's Rites and the heirs of salvation: though, as there Ceremonies of the Greek Church in is great reason to believe the number of Russia; The Russian Catechism; Se-heavenly spirits is vastly superior to cret Memoirs of the Court of Petersburgh; Tooke's History of Russia; Ricaut's State of the Greek Church; Enc. Brit.

GROWTH IN GRACE. See

GRACE.

GUARDIAN ANGEL. "Some," says Dr. Doddridge, "have thought, that not only every region but every man has some particular angel assigned him as a guardian, whose business it is generally to watch over that country or person; for this opinion they urge Matt. xviii. 10. Acts xii. 15. But the argument from both these places is evidently precarious; and it seems difficult to reconcile the supposition of such a continued

that of men upon earth, it is not improbable that they may, as it were, relieve each other, and in their turns perform these condescending services to those whom the Lord of Angels has been pleased to redeem with his own blood; || but we must confess that our knowledge of the laws and orders of those celestial beings is very limited, and consequently that it is the part of humility to avoid dogmatical determinations on such heads as these." See ANGEL; and Doddridge's Lectures, lect. 212.

GUILT, the state of a person justly charged with a crime; a consciousness of having done amiss. See SIN.

H.

Cogan on the Passions, p. 235.

HABIT, a power and ability of doing || iii; Reid on the Active Powers, p. 117; any thing, acquired by frequent repetition of the same action. It is distin- HÆRETICO COMBURENDO, a guished from custom. Custom respects writ which anciently lay against an hethe action; habit the actor. By custom retic, who, having once been convicted we mean a frequent reiteration of the of heresy by his bishop, and having absame act; and by habit the effect that jured it, afterwards falling into it again, custom has on the mind or body. "Man," or into some other, is thereupon comas one observes, "is a bundle of habits. mitted to the secular power. This writ There are habits of industry, attention, is thought by some to be as ancient as vigilance, advertency; of a prompt obe- the common law itself; however, the dience to the judgment occurring, or of conviction of heresy by the common law yielding to the first impulse of passion; was not in any petty ecclesiastical court, of apprehending, methodizing, reason- but before the archbishop himself, in a ing; of vanity, melancholy, fretfulness, provincial synod, and the delinquent was suspicion, covetousness, &c. In a word, delivered up to the king, to do with there is not a quality or function, either him as he pleased; so that the crown of body or mind, which does not feel the had a controul over the spiritual power: influence of this great law of animated but by 2 Henry IV. cap. 15. the diocenature." To cure evil habits, we should san alone, without the intervention of a be as early as we can in our application, synod, might convict of heretical tenets; principiis obsta; to cross and mortify and unless the convict abjured his opithe inclination by a frequent and obstí- nions, or if after abjuration he relapsed, nate practice of the contrary virtue. To the sheriff was bound ex officio, if requiform good habits, we should get our red by the bishop, to commit the unhapminds well stored with knowledge; as-py victim to the flames, without waiting sociate with the wisest and best men; reflect much on the pleasure good habits are productive of; and, above all, supplicate the Divine Being for direction and assistance. Kaimes's Elem. of Crit. ch. xiv. vol. 1; Grove's Mor. Phil. vol. i. p. 143; Paley's Mor. Phil. vol. i. p. 46; Jortin on Bad Habits, ser. 1. vol.

for the consent of the crown. This writ remained in force, and was actually executed on two Anabaptists, in the seventh of Elizabeth, and on two Arians in the ninth of James I. Sir Edward Coke was of opinion that this writ did not lie in his time; but it is now formally taken away by statute 29 Car. II. cap. 9.

But this statute does not extend to take away or abridge the jurisdiction of Protestant archbishops, or bishops, or any other judges of any ecclesiastical courts, in cases of atheism, blasphemy, heresy, or schism; but they may prove and punish the same, according to his majesty's ecclesiastical laws, by excommunication, deprivation, degradation, and other ecclesiastical censures, not extending to death, in such sort, and no other, as they might have done before the making of this act.

HAGIOGRAPHIA, a name given to part of the books of the Scriptures, called by the Jews cetuvim. See article BIBLE, Sec. 1.

HAMPTON-COURT CONFERENCE, a conference appointed by James I. at Hampton-Court, in 1603, in order to settle the disputes between the church and the Puritans. Nine bishops, and as many dignitaries of the church, appeared on one side, and four Puritan ministers on the other. It lasted for three days. Neale calls it a mock conference, because all things were previously concluded between the king and the bishops; and the Puritans borne down not with calm reason and argument, but with the royal authority, the king being both judge and party. The proposals and remonstrances of the Puritans may be seen in Neale's History of the Puritans, chap. i. part ii.

ter of fact abundantly testifies; but happiness consists in the enjoyment of the divine favour, a good conscience, and uniform conduct. In subordination to these, human happiness may be greatly promoted by the exercise of the social affections; the pursuit of some engaging end; the prudent constitution of the habits; and the enjoyment of our health. Bolton and Lucas on Happiness; Henry's Pleasantness of a Religious Life; Grove's and Paley's Mor. Phil. Barrow's Ser. ser. L. Young's Centaur, 41 to 160; Wollaston's Religion of Nature, sec. 2.

HARMONY OF THE GOSPELS, a term made use of to denote the concurrence or agreement of the writings of the four Evangelists; or the history of the four Evangelists digested into one continued series. By this means each story or discourse is exhibited with all its concurrent circumstances; frequent repetitions are prevented, and a multitude of seeming oppositions reconciled. Among some of the most valuable harmonies, are those of Cradock, Le Clerc, Doddridge, Macknight, Newcombe, and Townson's able Harmony on the concluding Part of the Gospels; Thompson's Diatessaron. The term harmony is also used in reference to the agreement which the Gospel bears to natural religion, the Old Testament, the history of other nations, and the works of God at large.

HASSIDEANS,

HAPPINESS, absolutely taken, denotes the durable possession of perfect good, without any mixture of evil; or the enjoyment of pure pleasure unalloyed with pain, or a state in which all our wishes are satisfied; in which senses, happiness is only known by name on this earth. The word happy, when applied to any state or condition of human life, will admit of no positive definition, but is merely a relative term; that is, when we call a man happy, we mean that he is happier than some others with whom we compare him; than the generality of others; or than he himself was in some other situation. Moralists justly observe, that happiness does not consist in the pleasures of sense; as eating, drinking, music, painting, theatric exhibitions, &c. &c. for these pleasures continue but a little while, by repetition lose their relish, and by high expectation often bring disappointment. Nor does happiness consist in an exemption from labour, care, business, &c. such a HATRED is the aversion of the will state being usually attended with de- to any object considered by us as evil, pression of spirits, imaginary anxieties, or to any person or thing we suppose and the whole train of hypochondriacal can do us harm. See ANTIPATHY. Ha'affections. Nor is it to be found in great-tred is ascribed to God, but is not to be ness, rank, or elevated stations, as mat- considered as a passion in him as in

or ASSIDEANS, those Jews who resorted to Mattathias, to fight for the laws of God and the liberties of their country. They were men of great valour and zeal, having voluntarily devoted themselves to a more strict observation of the law than other men. For, after the return of the Jews from the Babylonish captivity, there were two sorts of men in their church; those who contented themselves with that obedience only which was prescibed by the law of Moses, and who were called Zadikin, i. e. the righteous; and those who, over and above the laws, superadded the constitutions and traditions of the elders, and other rigorous observances; these latter were called the Chasidim, i. e. the pious. || From the former sprang the Samaritans, Sadducees, and Caraites: from the latter, the Pharisees and the Essenes; which see.

man; nor can he hate any of the creatures he has made as his creatures. Yet he is said to hate the wicked, Ps. v. 5; and indignation and wrath, tribulation and anguish, will be upon every soul of man that does evil. See WRATH OF GOD.

hearing, it should be constantly, Prov viii. 34. Jam. i. 24, 25. Attentively, Luke xxi. 38. Acts x. 33. Luke iv. 20, 22. With reverence, Ps. lxxxix. 7. With faith, Heb. iv. 2. With an endeavour to retain what we hear, Heb. ii. 1. Ps. cxix. 11. With an humble docile disposition, HATTEMISTS, in ecclesiastical his- Luke x. 42. With prayer, Luke xviii. tory, the name of a modern Dutch sect, The advantages of hearing are, inforso called from Pontian Van Hattem, amation, 2 Tim. iii. 16. Conviction, 1 Cor. minister in the province of Zealand, to- xiv. 24, 25. Acts ii. Conversion, Ps. xi.7. wards the close of the last century, who, Acts iv. 4. Confirmation, Acts xiv. 22. being addicted to the sentiments of Spi- Acts xvi. 5. Consolation, Phil. i. 25. Is. nosa, was on that account degraded from xl. 1, 2. Is. xxxv. 3, 4. Stennet's Parahis pastoral office. The Verschorists ble of the Sower; Massilon's Ser. vol. and Hattemists resemble each other in ii. p. 131. Eng. trans. Gill's Body of their religious systems, though they Div. vol. iii. p. 340. oct. ed. never so entirely agreed as to form one communion. The founders of these sects deduced from the doctrine of absolute decrees a system of fatal and uncontrollable necessity; they denied the difference between moral good and evil, and the corruption of human nature; from whence they farther concluded, that mankind were under no sort of obligation to correct their manners, to improve their minds, or to obey the divine laws; that the whole of religion consist- || ed not in acting, but in suffering; and that all the precepts of Jesus Christ are reducible to this one, that we bear with cheerfulness and patience the events that happen to us through the divine will, and make it our constant and only study to maintain a permanent tranquillity of mind. Thus far they agreed: but the Hattemists further affirmed, that Christ made no expiation for the sins of men by his death; but had only suggested to us, by his mediation, that there was nothing in us that could offend the Deity: this, they say, was Christ's manner of justifying his servants, and presenting them blameless before the tribunal of God. It was one of their distinguished tenets, that God does not punish men for their sins, but by their sins. These two sects, says Mosheim, still subsist, though they no longer bear the names of their founders.

||

HEART is used for the soul, and all the powers thereof; as the understanding, conscience, will, affections, and memory. The heart of man is naturally, constantly, universally, inexpressibly, openly, and evidently depraved, and inclined to evil, Jer. xvii 9. It requires a divine power to renovate it, and render it susceptible of right impressions, Jer. xxiv. 7. When thus renovated, the effects will be seen in the temper, conversation, and conduct at large. See FAITH, HOPE, &c. Hardness of heart is that state in which a sinner is inclined to, and actually goes on in rebellion against God. This state evidences itself by light views of the evil of sin; partial acknowledgment and confession of it; frequent commission of it; pride and conceit: ingratitude; unconcern about the word and ordinances of God: inattention to divine providences; stifling convictions of conscience; shunning reproof; presumption, and general ignorance of divine things. We must distinguish, however, between that hardness of heart which even a good man complains of, and that of a judicial nature. 1. Judicial hardness is very seldom perceived, and never lamented; a broken and contrite heart is the least thing such desire; but it is otherwise with believers, for the hardness they feel is always a matter of grief to them, Rom. vii. 24.-2. Judicial hardness is perpetual; or, if ever there be any remorse or relenting, it is only at such times when the sinner is under some outward afflictions, or filled with the dread of the wrath of God; but as this wears off or abates, his stu

HEARING THE WORD OF GOD, is an ordinance of divine appointment. Rom. x. 17. Prov. viii. 4, 5. Mark iv. 24. Public reading of the Scriptures was a part of synagogue worship, Acts xiii. 15. Acts xv. 21. and was the practice of the Christians in primitive times. Un-pidity returns as much or more than der the former dispensation there was a public hearing of the law at stated seasons, Deut. xxxi. 10, 13. Neh. viii. 2, 3. It seems, therefore, that it is a duty incumbent on us to hear, and, if sensible of our ignorance, we shall also consider it our privilege. As to the manner of

ever, Exod. ix. 27; but true believers, when no adverse dispensations trouble them, are often distressed because their hearts are no more affected in holy duties, or inflamed with love to God, Rom. vii. 15.-3. Judicial hardness is attended with a total neglect of duties, especially

those that are secret; but that hardness of heart which a believer complains of, though it occasions his going uncomfortably in duty, yet does not keep him from it, Job xxiii. 2, 3.-4. When a person is judicially hardened, he makes use of indirect and unwarrantable methods to maintain that false peace which he thinks himself happy in the enjoyment of; but a believer, when complaining of the hardness of his heart, cannot be satisfied with any thing short of Christ, Ps. ci. 2.-5. Judicial hardness generally opposes the interest of truth and godliness; but a good man considers this as a cause nearest his heart; and although he have to lament his lukewarmness, yet he constantly desires to promote it, Ps. lxxii. 19.

doubting seasons, Heb. xii. 8. Is. 1. 10.10. In time of opposition and suffering, 1 Pet.iv. 12, 13.-11. The time of sickness and death, Jer. xlix. 11. The means to be made use of to keep our hearts, are, 1. Watchfulness, Mark xiii. 37.2. Examination, Prov.iv. 26.-3 Prayer, Luke xviii. 1.-4. Reading God's word, John v. 39.-5. Dependence on divine grace, Ps. lxxxvi. 11. See Flavel on Keeping the Heart; Jameison's Sermons on the Heart; Wright on Selfpossession; Ridgley's Div. qu. 20.

HEATHEN, pagans who worship false gods, and are not acquainted either with the doctrines of the Old Testament or the Christian dispensation. For many ages before Christ, the nations at large were destitute of the Keeping the heart, is a duty enjoined true religion, and gave themselves up in the sacred Scriptures. It consists, to the grossest ignorance, the most ab says Mr. Flavel, in the diligent and con- surd idolatry, and the greatest crimes. stant use and improvement of all holy Even the most learned men among the means and duties to preserve the soul heathens were in general inconsistent, from sin, and maintain communion with and complied with or promoted the God; and this, he properly observes, vain customs they found among their supposes a previous work of sanctifica- country men. It was, however, divinely tion, which hath set the heart right by foretold, that in Abraham's seed all giving it a new bent and inclination. nations should be blessed; that the hea1. It includes frequent observation of then should be gathered to the Saviour, the frame of the heart, Ps. lxxvii. 6.- and become his people, Gen. xxii. 18. 2. Deep humiliation for heart evils and Gen. xlix. 10. Ps. ii. 8. Isa. xlii. 6, 7. disorders, 2 Chron. xxxii. 26-3. Ear- Ps. lxxii. Isaiah 1x. In order that these nest supplication for heart purifying and promises might be accomplished, vast rectifying grace, Ps. xix. 12.-4. A con- numbers of the Jews, after the Chalstant holy jealousy over our hearts, dean captivity, were left scattered Prov. xxvii. 14.-5. It includes the real- among the heathen. The Old Testament ising of God's presence with us, and set- was translated into Greek, the most ting him before us, Ps. xvi. 8. Gen. xvii. common language of the heathen; and 1. This is, 1. The hardest work; heart a rumour of the Saviour's appearance work is hard work, indeed.-2. Constant in the flesh was spread far and wide work, Exod. xvii. 12.-3. The most im- among them. When Christ came, he portant work, Prov. xxiii. 26. This is a preached chiefly in Galilee, where there duty which should be attended to, if we were multitudes of Gentiles. He asconsider it in connection with, 1. The sured the Greeks that vast numbers of honour of God, Is. Ixvi. 3.-2. The sin- the heathen should be brought into the cerity of our profession, 2 Kings x. 31. church, Matt. iv. 23. John xii. 20, 24. Ezek. xxxiii. 31, 32.-3. The beauty of For 1700 years past the Jews have been our conversation, Prov. xii. 26. Ps. xlv. generally rejected, and the church of 1.-4. The comfort of our souls, 2 Cor. God has been composed of the Genxiii. 5.-5. The improvement of our tiles. Upwards of 480 millions (nearly graces, Ps. lxiii. 5, 6.-6. The stability half the globe,) however, are supposed of our souls in the hour of temptation, 1 to be yet in pagan darkness. ConsiderCor. xvi. 13.-The seasons in which we able attempts have been made of late should more particularly keep our hearts years for the enlightening of the heaare, 1. The time of prosperity, Deut. vi. then; and there is every reason to be10, 12.-2. Under afflictions, Heb. vii. 5, lieve good has been done. From the 6.-3. The time of Sion's troubles, Ps. aspect of Scripture prophecy, we are xlvi. 1, 4.—4. In the time of great and led to expect that the kingdoms of the threatened dangers, Is. xxvi. 20, 21.-heathen at large shall be brought to the 5. Under great wants, Phil. iv. 6, 7.- light of the Gospel, Matt. xxiv. 14. Isa. 6. In the time of duty, Lev. x. 3.-7. Un-lx. Ps. xxii. 28, 29. Ps. ii. 7, 8. It has der injuries received, Rom. xii. 17, &c. -8. In the critical hour of temptation, Matt. xxvi. 41.-9. Under dark and

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been much disputed whether it be possible that the heathen should be saved without the knowledge of the Gospel: