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But this statute does not extend to take || ter of fact abundantly testifies; but hapaway or abridge the jurisdiction of Pro-piness consists in the enjoyment of the testant archbishops, or bishops, or any divine favour, a good conscience, and other judges of any ecclesiastical courts, uniform conduct. In subordination to in cases of atheism, blasphemy, heresy, these, human happiness may be greatly or schism; but they may prove and promoted by the exercise of the social punish the same, according to his ma- affections; the pursuit of some engaging jesty's ecclesiastical laws, by excom- end; the prudent constitution of the ha munication, deprivation, degradation, bits; and the enjoyment of our health. and other ecclesiastical censures, not Bolton and Lucas on Happiness; extending to death, in such sort, and no Henry's Pleasantness of a Religious other, as they might have done before Life; Grove's and Paley's Mor. Phil. the making of this act. Barrow's Ser. ser. 1. Young's Centaur, 41 to 160; Wollaston's Religion of Nature, sec. 2.

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

HARMONY OF THE GOSPELS, a term made use of to denote the con

HAMPTON-COURT CONFER-currence or agreement of the writings

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ENCE, a conference appointed by of the four Evangelists; or the history James I. at Hampton-Court, in 1603, in of the four Evangelists digested into one order to settle the disputes between the continued series. By this means each church and the Puritans. Nine bishops, story or discourse is exhibited with all and as many dignitaries of the church, its concurrent circumstances; frequent appeared on one side, and four Puritan repetitions are prevented, and a multiministers on the other. It lasted for tude of seeming oppositions reconciled. three days. Neale calls it a mock con- Among some of the most valuable harference, because all things were pre-monies, are those of Cradock, Le Clerc, viously concluded between the king and Doddridge, Macknight, Newcombe, and the bishops; and the Puritans borne Townson's able Harmony on the condown not with calm reason and argu- cluding Part of the Gospels; Thomp ment, but with the royal authority, the son's Diatessaron. The term harmony king being both judge and party. The is also used in reference to the agreeproposals and remonstrances of the Pu- ment which the Gospel bears to natural ritans may be seen in Neale's History religion, the Old Testament, the histoof the Puritans, chap. i. part. ii. ry 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 expecta- || tion 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 ANTIFATHY. Haaffections. 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 prescribed 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.

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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. Luke x. 42. With frayer, Luke xviii. 11. With an humble docile disposition, The advantages of hearing are, information, 2 Tim. iii. 16. Conviction, 1 Cor. xiv. 24, 25. Acts ii. Conversion, Ps. xi. 7. Acts iv. 4. Confirmation, Acts xiv. 22. Acts xvi. 5. Consolation, Phil. i. 25. Is. xl. 1, 2. Is. xxxv. 3, 4. Stennet's Parable of the Sower; Massilon's Ser. vol. ii. p. 131. Eng. trans. Gill's Body of Div. vol. iii. p. 340. oct. ed.

HATTEMISTS, in ecclesiastical history, the name of a modern Dutch sect, .so called from Pontian Van Hattem, a minister in the province of Zealand, towards the close of the last century, who, being addicted to the sentiments of Spinosa, was on that account degraded from his pastoral office. The Verschorists and Hattemists resemble each other in their religious systems, though they never so entirely agreed as to form one communion. The founders of these sects HEART is used for the soul, and all deduced from the doctrine of absolute ing, conscience, will, affections, and methe powers thereof; as the understanddecrees a system of fatal and uncontrol- mory. lable necessity; they denied the differ- constantly, universally, inexpressibly, The heart of man is naturally, ence between moral good and evil, and openly, and evidently depraved, and inthe corruption of human nature; from clined to evil, Jer. xvii. 9. It requires a whence they farther concluded, that divine power to renovate it, and render mankind were under no sort of obliga- it susceptible of right impressions, Jer. tion to correct their manners, to im- xxiv. 7. When thus renovated, the efprove their minds, or to obey the divine fects will be seen in the temper, converlaws; that the whole of religion consist- sation, and conduct at large. See FAITH, ed not in acting, but in suffering; and HOPE, &c. Hardness of heart is that that all the precepts of Jesus Christ are state in which a sinner is inclined to, reducible to this one, that we bear with and actually goes on in rebellion against cheerfulness and patience the events God. This state evidences itself by light that happen to us through the divine views of the evil of sin; partial acknowwill, and make it our constant and only || ledgment and confession of it; frequent study to maintain a permanent tran- commission of it; pride and conceit: inquillity of mind. Thus far they agreed: gratitude; unconcern about the word but the Hattemists further affirmed, and ordinances of God; inattention to that Christ made no expiation for the divine providences; stifling convictions sins of men by his death; but had only of conscience; shunning reproof; presuggested to us, by his mediation, that sumption, and general ignorance of dithere was nothing in us that could offend vine things. We must distinguish, howthe Deity: this, they say, was Christ's ever, between that hardness of heart manner of justifying his servants, and which even a good man complains of, presenting them blameless before the and that of a judicial nature. 1. Juditribunal of God. It was one of their dis- cial hardness is very seldom perceived, tinguished tenets, that God does not and never lamented; a broken and conpunish men for their sins, but by their trite heart is the least thing such desire; sins. These two sects, says Mosheim, but it is otherwise with believers, for still subsist, though they no longer bear the hardness they feel is always a matthe names of their founders. dicial hardness is perpetual; or, if ever ter of grief to them, Rom. vii. 24.-2. Juthere 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 stupidity returns as much or more than 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

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. Under 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

those that are secret; but that hardness || doubting seasons, Heb. xii. 8. Is. 1. 10.— of heart which a believer complains of, 10. In time of opposition and suffering, though it occasions his going uncomfor- 1 Pet. iv. 12, 13.-11. The time of sicktably in duty, yet does not keep him ness and death, Jer. xlix. 11. The means from it, Job xxiii. 2, 3.-4. When a per- to be made use of to keep our hearts, son is judicially hardened, he makes are, 1. Watchfulness, Mark xiii. 37.use of indirect and unwarrantable me- 2. Examination, Prov. iv. 26.-3. Prayer, thods to maintain that false peace which Luke xviii. 1.-4. Reading God's word, he thinks himself happy in the enjoy- John v. 39.-5. Dependence on divine ment of; but a believer, when complain- grace, Ps. lxxxvi. 11. See Flavel on. ing of the hardness of his heart, cannot Keeping the Heart; Jameison's Serbe satisfied with any thing short of mons on the Heart; Wright on SelfChrist, Ps. ci. 2.-5. Judicial hardness possession; Ridgley's Div. qu. 20. 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.

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 absays 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- countrymen. 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. ií. 8. Isa. xlii. 6, 7. disorders, 2 Chron. xxxii. 26.-3. Ear- Ps. lxxii. Isaiah lx. 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 Testaizing of God's presence with us, and set- ment was translated into Greek, the ting him before us, Ps. xvi. 8. Gen. xvii. most common language of the heathen; 1. This is, 1. The hardest work; heart and a rumour of the Saviour's appearwork is hard work, indeed.-2. Constant ance 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. lxvi. 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. Ixiii. 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. thon; 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-1x. 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

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

manifestation of his glory, than in the other parts of the universe.

wiser sort of heathens, who have only had the light of nature to guide them. If we examine the human mind, it is also evident that there is a natural desire after happiness in all men; and, which is equally evident, is not attained in this life. It is no less observable, that in the present state there is an unequal distribution of things, which makes the providences of God very intricate, and which cannot be solved without supposing a future state. Revelation, however, puts it beyond all doubt. The Divine Being hath promised it, 1 John ii. 25. 1 John v. 11. James i. 12; hath given us some intimation of its glory, 1 Pet. iii. 4. 22. Rev. iii. 4. declares Christ hath taken possession of it for us, John xiv. 2, 3. and informs us of some already there, both as to their bodies and souls, Gen. v. 24. 2 Kings ii.

some have absolutely denied it, upon the authority of those texts which universally require faith in Christ; but to That there is a state of future happithis it is answered, that those texts re- ness, both reason and Scripture indigard only such to whom the Gospel cate; a general notion of happiness comes, and are capable of understand-after death has obtained among the ing the contents of it. The truth, says Dr. Doddridge, seems to be this; that none of the heathens will be condemned for not believing the Gospel, but they are liable to condemnation for the breach of God's natural law: nevertheless, if there be any of them in whom there is a prevailing love to the Divine Being, there seems reason to believe that, for the sake of Christ, though to them unknown, they may be accepted by God; and so much the rather, as the ancient Jews, and even the apostles, during the time of our Saviour's abode on earth, seem to have had but little notion of those doctrines, which those who deny the salvability of the heathens are most apt to imagine, Rom. ii. 10-22. Acts x. 34, 35. Matt. viii. 11, 12.. Mr. Grove, Dr. Watts, Saurin, and Mr. Newton, favour the same opinion; the latter of whom thus observes: "If we suppose à heathen brought to a sense of his misery; to a conviction that he cannot be happy without the favour of the great Lord of the world; to a feeling of guilt, and desire of mercy, and that, though he has no explicit knowledge of a Saviour, he directs the cry of his heart to the unknown Supreme, to have mercy upon him; who will prove that such views and desires can arise in the heart of a sinner, without the energy of that Spirit which Jesus is exalted to bestow? Who will take upon him to say, that his blood has not sufficient efficacy to redeem to God a sinner who is thus disposed, though he have never heard of his name? Or who has a warrant to affirm, that the supposition I have made is in the nature of things impossible to be realized?" Newton's Messiah; Dr. Watts's Strength and Weakness of Human Reason, p. 106; Saurin's Sermons, vol. ii. p. 314; Grove's Mor. Phil. vol. i. p. 128; Turret Loc. vol. i. quæst. 4. fi, 2, 17; Doddridge's Lectures, lec. 240, vol. ii. 8vo. edit. Bellamy's Religion Delineated, p. 105; Ridgley's Body of Div. qu. 60; Gale's Court of the Gentiles; Considerations on the Religious Worship of the Heathen; Rev. W. Jones's Works, vol. xii.

HEAVEN is considered as a place in some remote part of infinite space, in which the omnipresent Deity is said to afford a nearer and more immediate view of himself, and a more sensible

Heaven is to be considered as a place as well as a state: it is expressly so termed in Scripture, John xiv. 2, 3: and the existence of the body of Christ, and those of Enoch and Elijah, is a further proof of it. Yea, if it be not a place, where can these bodies be? and where will the bodies of the saints exist after the resurrection? Where this place is, however, cannot be determined. Some have thought it to be beyond the starry firmament; and some of the ancients imagined that their dwelling would be in the sun. Others suppose the air to be the seat of the blessed. Others think that the saints will dwell upon earth when it shall be restored to its paradisaical state; but these suppositions are more curious than edifying, and it becomes us to be silent where divine revelation is so.

Heaven, however, we are assured, is a place of inexpressible felicity. The names given to it are proofs of this: it is called paradise, Luke xxiii. 43. Light, Rev. xxi. 23. A building and mansion of God, 2 Cor. v. 1. John xiv. 2. A city, Heb. xi. 10, 16. A better country, Heb. xi. 16. An inheritance, Acts xx. 32. A kingdom, Matt. xxv. 34. A crown, 2 Tim. iv. 8. _Glory, Ps. lxxxiv. 11. 2 Cor. iv. 17. Peace, rest, and joy of the Lord, Is. lvii. 2. Heb. iv. 9. Matt. xxv. 21, 23. The felicity of heaven will consist in freedom from all evil, both of soul and body, Rev. vii. 17; in the enjoyment of God as the Dd

chief good, in the company of angels and [[ tion of them: Let us make three tabersaints; in perfect holiness, and exten-nacles; one for thee, one for Moses, and sive knowledge.

It has been disputed whether there are degrees of glory in heaven. The arguments against degrees are, that all the people of God are loved by him with the same love, all chosen together in Christ, equally interested in the same covenant of grace, equally redeemed with the same price, and all predestinated to the same adoption of children; to suppose the contrary, it is said, is to eclipse the glory of divine grace, and carries with it the legal idea of being rewarded for our works. On the other side it is observed, that if the above reasoning would prove any thing, it would prove too much, viz. that we should all be upon an equality in the present world as well as that which is to come; for we are now as much the objects of the same love, purchased by the same blood, &c. as we shall be hereafter. That rewards contain nothing inconsistent with the doctrine of grace, because those very works which it pleaseth God to honour are the effects of his own operation. That all rewards to a guilty creature have respect to the mediation of Christ. That God's graciously connecting blessings with the obedience of his people, serves to show not only his love to Christ and to them, but his regard to righteousness. That the Scriptures expressly declare for degrees, Dan. xii. 3. Matt. x. 41, 42. Matt. xix. 28, 29. Luke xix. 16, 19. Rom. ii. 6. 1 Cor. iii. 8. 1 Cor. xv. 41, 42. 2 Cor. v. 10. Gal. vi. 9.

one for Elias, 4th ver. though he had never seen them before. Again, our Saviour, in the parable, represents the rich man, as seeing Abraham afar off, and Lazarus in his bosom, Luke xvi. 23, and speaks of him as addressing his discourse to him. From such like arguments, some conclude that it may be inferred that the saints shall know one another in heaven, when joined together in the same assembly.

"Moreover, some think that this may be proved from the apostle's words, in 1 Thess. ii. 19, 20. What is our hope or joy, or crown of rejoicing? Are not even ye in the presence of our Lord Jesus Christ at his coming? for ye are our glory and joy; which seems to argue, that he apprehended their happiness in heaven should contribute, or be an addition to his, as he was made an instrument to bring them thither; even so, by a parity of reason, every one who has been instrumental in the conversion and building up others in their holy faith, as the apostle Paul was with respect to them, these shall tend to enhance their praise, and give them occasion to glorify God on their behalf. Therefore it follows that they shall know one another; and consequently they who have walked together in the ways of God, and have been useful to one another as relations and intimate friends, in what respects more especially their spiritual concerns, these shall bless God for the mutual advantages which they have received, and consequently shall know one another. Again; some prove this from that expression of our Saviour in Luke xvi. 9. "The arguments," says Dr. Ridgley, Make to yourselves friends of the mam"which are generally brought in de- mon of unrighteousness, that, when ye fence of it, are taken from those in- fail, they may receive you into everlaststances recorded in Scripture, in which ing habitations; especially if by these persons who have never seen one an-everlasting habitations be meant heaother before, have immediately known each other in this world, by a special immediate divine revelation given to them, in like manner as Adam knew that Eve was taken out of him; and therefore says, This is now bone of my bone, and flesh of my flesh: she shall be called woman, because she was taken out of man, Gen. ii. 23. He was cast into a deep sleep, when God took out one of his ribs, and so formed the woman, as we read in the foregoing words; yet the knowledge hereof was communicated to him by God. Moreover, we read that Peter, James, and John, knew Moses and Elias, Matt. xvii. as appears from Peter's making a particular men

Another question has sometimes been proposed, viz. Whether the saints shall know each other in heaven?

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ven, as many suppose it is; and then the meaning is, that they whom you have relieved, and shown kindness to in this world, shall express a particular joy upon your being admitted into heaven; and consequently they shall know you, and bless God for your having been so useful and beneficial to them.

“To this it is objected that if the saints shall know one another in heaven, they shall know that several of those who were their intimate friends here on earth, whom they loved with very great affection, are not there; and this will have a tendency to give them some uneasiness, and a diminution of their joy and happiness.

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