Charlemagne ordered Paul, Deacon, || ments; these may be found among men and Alcuin, to form homilies or discour of no real integrity, and may create conses upon the Gospels and Epistles from siderable fame, but a distinction must the ancient doctors of the church. This be made between fame and true honour. gave rise to that famous collection enti- The former is a loud and noisy applause; tled the Homiliarium of Charlemagne; the later a more silent and internal hoand which being followed as a model by mage. Fame floats on the breath of the many productions of the same kind, multitude: honour rests on the judgcomposed by private persons, from a ment of the thinking. In order, then, principle of pious zeal, contributed to discern where true honour lies, we much (says Mosheim) to nourish the must not look to any adventitious cirindolence and to perpetuate the igno- cumstance, not to any single sparkling rance of a worthless clergy. There quality, but to the whole of what forms are still extant several fine homilies a man; in a word, we must look to the composed by the ancient fathers, parti- soul. It will discover itself by a mind cularly St. Chrysostom and St. Gregory.superior to fear, to selfish interest, and -The Clementine homilies are nineteen corruption; by an ardent love to the homilies in Greek, published by Cote- Supreme Being, and by a principle of lerius, with two letters prefix d. one of uniform rectitude. It will make us neithem written in the name of Peter, the ther afraid nor ashamed to discharge other in the name of Clement, to James, our duty, as it relates both to God and bishop of Jerusalem; in which last let- man. It will influence us to be magnanter they are entitled Clement's Epitome imous without being proud; humble of the Preaching and Travels of Peter. without being mean; just without being According to Le Clerc, these homilies harsh; simple in our manner, but were composed by an Ebionite, in the|| manly in our feelings. This honour, second century; but Montfaucon sup- thus formed by religion, or the love of poses that they were forged long after God, is more independent and more the age of St. Athanasius. Dr. Lardner complete, than what can be acquired by apprehends that the Clementine homi- any other means. It is productive of lies were the original or first edition of higher felicity, and will be commensuthe Recognitions; and that they are the rate with eternity itself; while that same with the work censured by Euse-honour, so called, which arises from any bius under the title of Dialogues of Peter and Appion.-Homilies of the Church of England are those which were composed at the reformation to be read in churches, in order to supply the defect of sermons. See the quarto edition of the Homilies, with notes, by a divine of|| the Church of England.

HONESTY is that principle which makes a person prefer his promise or duty to his passion or interest. See JUSTICE.

other principle, will resemble the feeble and twinkling flame of a taper, which is often clouded by the smoke it sends forth, but is always wasting, and soon dies totally away." Barrow's Works, vol. i. ser. 4; Blair's Sermons, vol. iii. ser. 1: Watts's Sermons, ser. 30. vol. ii. Ryland's Cont. vol. i. p. 343; Jortin's Sermons, vol. iii. ser. 6.

HOPE is the desire of some good, attended with the possibility, at least of obtaining it; and is enlivened with joy HONOUR, a testimony of esteem or greater or less, according to the probasubmission, expressed by words and an|bility there is of possessing the object exterior behaviour, by which we make known the veneration and respect we entertain for any one, on account of his dignity or merit. The word is also used in general for the esteem due to virtue, glory, reputation, and probity; as also for an exactness in performing whatever we have promised; and in this last sense we use the term, a man of honour. It is also applied to two different kinds of virtue, bravery in men, and chastity in women. In every situation of life, religion only forms the true honour and happiness of man.." It cannot," as one observes, "arise from riches, dignity of rank or office, nor from what are often called splendid actions of heroes, or civil accomplish

of our hope. Scarce any passion seems to be more natural to man than hope; and, considering the many troubles he is encompassed with, none is more necessary; for life, void of all hope, would be a heavy and spiritless thing, very little desirable, perhaps hardly to be borne; whereas hope infuses strength into the mind, and by so doing, lessens the burdens of life. If our condition be not the best in the world, vet we hope it will be better, and this helps us to support it with patience. The hope of the Christian is an expectation of all necessary good both in time and eternity, founded on the promises, relations, and perfections of God, and on the offices, righteousness, and intercession of Christ.

II. That all sin consists in selfishness. By this is meant an interested, selfish affection, by which a person sets himself up as supreme, and the only object of regard; and nothing is good or lovely in his view, unless suited to promote his HOPKINSIANS, so called from the own private interest. This self-love is Rev. Samuel Hopkins, D. D. an Ame-in its whole nature, and every degree of rican divine, who in his sermons and tracts has made several additions to the sentiments first advanced by the celebrated Jonathan Edwards, late president of New Jersey College.

God, really dono duty when they attend on the externals of religion. And as the unregenerate act from a selfish principle, they do nothing which is commanded: their impenitent doings are wholly opposed to repentance and conversion; therefore not implied in the command to repent, &c. so far from this, they are altogether disobedient to the command. Hence it appears that there are no promises of salvation to the doings of the unregenerate.

IV. That the impotency of sinners, with respect to believing in Christ, is not natural, but moral; for it is a plain dictate of common sense, that natural impossibility excludes all blame. But an unwilling mind is universally considered as a crime, and not as an excuse, and is the very thing wherein our wickedness consists. That the impotence of the sinner is owing to a disaffection of heart, is evident from the promises of the Gospel. When any object of good is proposed and promised to us upon asking, it clearly evinces that there can be no impotence in us with respect to obtaining it, besides the disapprobation of the will: and that inability which consists in disinclination, never renders any thing improperly the subject of precept or command.

V. That, in order to faith in Christ, a sinner must approve in his heart of the divine conduct, even though God should cast him off for ever; which, however, neither implies love of misery, nor hatred of happiness. For if the law is good, death is due to those who have broken it. The Judge of all the earth cannot but do right. It would bring everlasting reproach upon his government to spare us, considered merely as in ourselves. When this is felt in our hearts, and not till then, we shall be prepared to look to the free grace of God, through the redemption which is in Christ, and to exercise faith in his blood, who is set forth to be a propitiation to declare God's righteousness, that he might be just, and yet be the justifier || of him who believeth in Jesus.

the issue of his own operations. Nothing can be more dishonourable to God than to imagine that the system which is actually formed by the divine hand, and which was made for his pleasure and glory, is yet not the fruit of wise contrivance and design.

VII. That the introduction of sin is, upon the whole, for the general good. For the wisdom and power of the Deity are displayed in carrying on designs of the greatest good; and the existence of moral evil has undoubtedly occasioned a more full, perfect, and glorious discovery of the infinite perfections of the divine nature, than could otherwise have been made to the view of creatures. If the extensive manifestations of the pure and holy nature of God, and his infinite aversion to sin, and all his inherent perfections, in their genuine fruits and effects, is either itself the greatest good, or necessarily contains it, it must necessarily follow that the introduction of sin is for the greatest good.

VIII. That repentance is before faith in Christ.-By this is not intended, that repentance is before a speculative belief of the being and perfections of God, and of the person and character of Christ; but only that true repentance is previous to a saving faith in Christ, in which the believer is united to Christ, and entitled to the benefits of his mediation and atonement. That repentance is before faith in this sense, appears from several considerations. 1. As repentance and faith respect different objects, so they are distinct exercises of the heart; and therefore one not only may, but must be prior to the other. 2. there may be genuine repentance of sin without faith in Christ, but there cannot be true faith in Christ without repentance of sin; and since repentance is necessary in order to faith in Christ, it must necessarily be prior to faith in Christ.-3. John the Baptist, Christ and his apostles, taught that repentance is before faith. John cried, Repent, for the kingdom of heaven is at hand; intimating that true repentance was necesVI. That the infinitely wise and holy sary in order to embrace the Gospel of God has exerted his omnipotent power the kingdom. Christ commanded, Rein such a manner as he purposed should pent ye, and believe the Gospel. And be followed with the existence and en-Paul preached repentance toward God, trance of moral evil into the system.- and faith toward our Lord Jesus For it must be admitted on all hands, Christ. that God has a perfect knowledge, foresight, and view of all possible existences and events. If that system and scene of operation, in which moral evil should never have existed, was actually preferred in the divine mind, certainly the Deity is infinitely disappointed in

IX. That though men became sinners by Adam, according to a divine constitution, yet they have and are accountable for no sins but personal; for, 1. Adam's act, in eating the forbidden fruit, was not the act of his posterity; therefore they did not sin at the same

time he did.-2, The sinfulness of that || predominant, it is denominated a pleasact could not be transferred to them ing horror. Such a horror seizes us at afterwards, because the sinfulness of an the view of vast and hanging precipices, act can no more be transferred from a tempestuous ocean, or wild and solione person to another than an act itself. tary places. This passion is the original -3. Therefore Adam's act, in eating of superstition, as a wise and well temthe forbidden fruit, was not the cause, pered awe is of religion. Horror and but only the occasion of his posterity's terror seem almost to be synonymous; being sinners. God was pleased to but the former, I think, refers more to make a constitution, that, if Adam re what disgusts; the latter to that which mained holy through his state of trial, alarms us. his posterity shouid in consequence be holy also; but if he sinned, his posterity should in consequence be sinners likewise. Adam sinned, and now God brings his posterity into the world sinners. By Adam's sin we are become sinners, not for it; his sin being only the occasion, not the cause of our commit-hearsed on the first day, others on the ting sins.

X. That though believers are justified through Christ's righteousness; yet his righteousness is not transferred to them. || For, 1. Personal righteousness can no more be transferred from one person to another, than personal sin.-2. If Christ s personal righteousness were transferred to believers, they would be as perfectly holy as Christ; and so stand in no need of forgiveness.-3. But believers are not conscious of having Christ's personal righteousness, but feel and bewail much indwelling sin and corruption.-4. The Scripture represents believers as receiving only the benefits of Christ s righteousness in justification, or their being pardoned and accepted for Christ's righteousness sake: and this is the proper Scripture notion of imputation. Jonathan's righteousness was imputed to Mephibosheth when David showed kindness to him for his father Jonathan's sake.

HOSANNA, in the Hebrew ceremonies, a prayer which they rehearsed on the several days of the feast of tabernacles. It signifies, 66 save us now:" or save us, we pray." There are divers of these hosannas; the Jews call them hoschannoth, i. e. hosannahs.-Some are re

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second, &c. which they call hosanna of the first day, hosanna of the second day, &c. Hosanna Rabba, or Grand Hosanna, is a name they give to their feast of tabernacles, which lasts eight days; because during the course thereof, they are frequently calling for the assistance of God, the forgiveness of their sins, and his blessing on the new year; and to that purpose they make great use of the prayers above mentioned. The Jews also apply the terms hosanna rabba in a more peculiar manner to the seventh day of the feast of tabernacles, because they apply themselves more immediately on that day to invoke the divine blessing, &c.

HOSPITALITY, kindness exercised in the entertainment of strangers. This virtue, we find, is explicitly commanded by, and makes a part of the morality of the New Testament. Indeed, that religion which breathes nothing but charity, and whose tendency is to expand the The Hopkinsians warmly contend heart, and call forth the benevolent exfor the doctrine of the divine decrees, ertions of mankind, must evidently emthat of particular election, total depra-brace this practice.-If it be asked, of vity, the special influences of the Spirit whom is this required? it is answered, that of God in regeneration, justification by the principle is required of all, though the faith alone, the final perseverance of duty itself can only be practised by those the saints, and the consistency between whose circumstances will admit of it. Dr. entire freedom and absolute depen- Stennet, in his discourse on this subdence, and therefore claim it as their ject (Domestic Duties, ser. 10,) justly just due, since the world will make dis-observes, "that hospitality is a species tinctions, to be called Hopkinsian Calvinists. Adam's View of Religions; Hopkins on Holiness; Edwards on the Will, p. 234, 282, Edwards on Virtue; West's Essay on Moral Agency, p. 170, 181; Spring's Nature of Duty, 23; Moral Disquisitions, p. 40.

HORROR, a passion excited by an object which causes a high degree of fear and detestation. It is a compound of wonder and fear.-Sometimes it has a mixture of pleasure, from which, if

of charity to which every one is not competent. But the temper from which it proceeds, I mean a humane, generous, benevolent temper, that ought to prevail in every breast. Some are miserably poor, and it is not to be expected that their doors should be thrown open to entertain strangers; yet the cottage of a peasant may exhibit noble specimens of hospitality. Here distress has often met with pity, and the persecuted an asylum. Nor is there a man who