ambitious. The advantages of humility are numerous: 1. It is well pleasing to God, 1 Pet. iii. 4.-2. It has great influence on us in the performance of all other duties, praying, hearing, converse, &c.-3. It indicates that more grace shall be given, James iv. 6. Ps. xxv. 9.

v. 1. p. 496; Hale's Cont. p. 110; Gill's Body of Div. p. 151, vol. iii. Walker's Ser. iv. ser. 3.

HUSBAND, duties of. See MARRIAGE STATE.

sary, 1. To execute the purpose of God, and covenant engagements of Christ, Acts ii. 23, 24. Psal. xl. 6, 7, 8.-2. To fulfil the manifold types and predictions of the Old Testament.-3. To satisfy the broken law of God, and purchase eternal redemption for us, Isa. liii. Heb. ix. 12, 15.-4. To leave us an unspotted-4. It preserves the soul in great tranpattern of holiness and patience under quillity and contentment, Ps. Ixix. 32, suffering. Gill's Body of Div. p. 66, 33.-5. It makes us patient and resignvol. ii. Brown's Nat. and Rev. Religion, ed under afflictions, Job i. 22.-6. It enp. 357; Ridgley's Body of Div. qu. 48. ables us to exercise moderation in every HUMILITY, a disposition of mind thing. To obtain this excellent spirit wherein a person has a low opinion of we should remember, 1. The example himself and his advantages. It is a of Christ, Phil. ii. 6, 7, 8.-2. That heabranch of internal worship, or of experi- ven is a place of humility, Rev. v. 8.-3. mental religion and godliness. It is the That our sins are numerous, and deserve effect of divine grace operating on the the greatest punishment, Lam. iii. 39.— soul, and always characterises the true 4. That humility is the way to honour, Christian. The heathen philosophers Prov. xvi. 18-5. That the greatest were so little acquainted with this vir- promises of good are made to the humtue, that they had no name for it: what ble, Is. lvii. 15. Ivi. 2. 1 Pet. v. 5. Ps. they meant by the word we use, was cxlvii. 6. Matt. v. 5. Grove's Mor. meanness and baseness of mind. To Phil. vol. ii. p. 286; Evans's Christian consider this grace a little more parti- Temper, vol. i. ser. 1; Watts on Hucularly, it may be observed, 1. That humility; Baxter's Christian Directory, mility does not oblige a man to wrong the truth, or himself, by entertaining a meaner or worse opinion of himself than he deserves.-2. Nor does it oblige a man, right or wrong, to give every body else the preference to himself. A wise man cannot believe himself inferior to the ignorant multitude; nor the virtuous man that he is not so good as those whose lives are vicious.-3. Nor does it oblige a man to treat himself with contempt in his words or actions: it looks more like affectation than humility, when a man says such things in his own dispraise as others know, or he himself believes, to be false: and it is plain, also, that this is often done merely as a bait to catch the praises of others. Humility consists, 1. In not attributing to ourselves any excellence or good which we have not.-2. In not over-rating any thing we do.-3. In not taking an immoderate delight in ourselves.-4. In not assuming more of the praise of a quality or action than belongs to us.-5. In an inward sense of our many imperfections and sins.-6. In ascribing all we have and are to the grace of God. True humility will express itself, 1. By the modesty of our appearance. The humble man will consider his age, abilities, character, function, &c. and act accordingly.-2. By the modesty of our pursuits. We shall not aim at any thing above our strength, but prefer a good to a great name.-3. It will express itself by the modesty of our conversation and behaviour: we shall not be loquacious, obstinate, forward, envious, discontented, or ||

HUSSITES, a party of reformers, the followers of John Huss.-John Huss, from whom the Hussites take their name, was born in a little village in Bohemia, called Huss, and lived at Prague in the highest reputation, both on account of the sanctity of his manners and the purity of his doctrine. He was distinguished by his uncommon erudition and eloquence; and performed at the same time the functions of professor of divinity in the university, and of ordinary pastor in the church of that city. He adopted the sentiments of Wickliffe and the Waldenses; and, in the year 1407, began openly to oppose and preach against divers errors in doctrine, as well as corruptions in point of discipline, then reigning in the church. Huss likewise endeavoured to the utmost of his power to withdraw the university of Prague from the jurisdiction of Gregory XII. whom the king of Bohemia had hitherto acknowledged as the true and lawful head of the church. This occasioned a violent quarrel between the incensed archbishop of Prague and the zealous reformer, which the latter inflamed and augmented from day to day, by his pathetic exclamations against the court of Rome, and the corruption that prevailed among the sacerdotal order.

There were other circumstances that contributed to inflame the resentment

The Hussites, who were divided into two parties, viz. the Calixtines and the Taborites, spread over all Bohemia, and Hungary, and even Silesia and Poland; and there are, it is said, some remains of them still subsisting in those parts. Broughton's Dict. Middleton's Evan. Biog. vol. i. Mosheim's Ecc. Hist.

commotions in a great measure subsided ideas of his glory, and shows us his by the interference of the council of Ba-handy-work. We cannot have any sil, in the year 1433. ideas of invisible things till they are pointed out to us by revelation: and as we cannot know them immediately, such as they are in themselves, after the manner in which we know sensible objects, they must be communicated to us by the mediation of such things as we already comprehend. For this reason the Scripture is found to have a language of its own, which does not consist of words, but of signs or figures taken from visible things: in consequence of which the world which we now see becomes a sort of commentary on the mind of God, and explains the world in which we believe. The doctrines of the Christian faith are attested by the whole natural world: they are recorded in a language which has never been confounded; they are written in a text which shall never be corrupted.

HUTCHINSONIANS, the followers of John Hutchinson, who was born in Yorkshire in 1674. In the early part of his life he served the duke of Somerset in the capacity of steward; and in the course of his travels from place to place employed himself in collecting fossils. We are told that the large and noble collection bequeathed by Dr. Woodward to the University of Cambridge was actually made by him, and even unfairly obtained from him. In 1724, he published the first part of his curious book, The Hutchinsonians maintain that the called Moses's Principia, in which he great mystery of the trinity is conveyed ridiculed Dr. Woodward's Natural His- to our understandings by ideas of sense; tory of the Earth, and exploded the and that the created substance of the doctrine of gravitation established in air, or heaven, in its three-fold agency Newton's Principia. In 1727, he pub-of fire, light, and spirit, is the enigma of lished a second part of Moses's Prin- the one essence or one Jehovah in three cipia, containing the principles of the persons. The unity of essence is exhiScripture philosophy. From this timebited by its unity of substance; the trito his death he published a volume nity of conditions, fire, light, and spirit. every year or two, which, with the Thus the one substance of the air, or manuscripts he left behind, were pub-heaven in its three conditions, shows the lished in 1748, in 12 volumes, 8vo. On the Monday before his death, Dr. Mead urged him to be bled; saying, pleasantly, "I will soon send you to Moses," meaning his studies; but Mr. Hutchinson taking it in the literal sense, answered in a muttering tone, "I believe, doctor, you will;" and was so displeased, that he dismissed him for another physician; but he died in a few days after, August 28, 1737.

unity in trinity; and its three conditions in or of one substance, the trinity in unity. For (says this denomination) if we consult the writings of the Old and New Testament, we shall find the persons of the Deity represented under the names and characters of the three material agents, fire, light, and spirit, and their actions expressed by the actions of these their emblems. The Father is called a consuming fire; and his judicial It appears to be a leading sentiment proceedings are spoken of in words of this denomination, that all our ideas which denote the several actions of fire, of divinity are formed from the ideas in Jehovah is a consuming fire-Our God nature, that nature is a standing pic-is a consuming fire, Deut. iv. 24. Heb. ture, and Scripture an application of the several parts of the picture, to draw out to, as the great things of God, in order to reform our mental conceptions. To prove this point, they allege, that the Scriptures declare the invisible things of God from the formation of the world are clearly seen, being understood by the things which are made; even his eternal power and Godhead, Rom. i. 20. The heavens must declare God's righteousness and truth in the congregation of the saints, Psal. Ixxxix. 5. And in short the whole system of nature, in one voice of analogy, declares and gives us

xii. 29. The Son has the name of light, and his purifying actions and offices are described by words which denote the actions and offices of light. He is the true light, which lighteth every man that cometh into the world, John i. 9. Mal. iv. 2. The Comforter has the name of Spirit; and his animating and sustaining offices are described by words, for the actions and offices of the material spirit. His actions in the spiritual economy are || agreeable to his type in the natural economy; such as inspiring, impelling, driving, leading, Matt. ii. 1. The philosophic system of the Hutchinsonians

is derived from the Hebrew Scriptures. | bim he explains to be a hieroglyphic of The truth of it rests on these supposi- divine construction, or a sacred image, tions. 1. That the Hebrew language to describe, as far as figures could go, was formed under divine inspiration, the humanity united to Deity: and so either all at once, or at different times, he treats of several other words of sias occasion required; and that the Di-milar import. From all which he convine Being had a view in constructing cluded, that the rites and ceremonies of it, to the various revelations which he the Jewish dispensation were so many in all succeeding times should make in delineations of Christ, in what he was that language: consequently, that its to be, to do, and to suffer; that the words must be the most proper and de- early Jews knew them to be types of terminate to convey such truths as the his actions and sufferings; and, by perDeity, during the Old Testament dis- forming them as such, were so far pensation, thought fit to make known to Christians both in faith and practice. the sons of men. Farther than this: that the inspired penmen of those ages at least were under the guidance of heaven in the choice of words for recording what was revealed to them: therefore that the Old Testament, if the language be rightly understood, is the most determinate in its meaning of any other book under heaven.-2. That whatever is recorded in the Old Testament is strictly and literally true, allowing only for a few common figures of rhetoric: that nothing contrary to truth is accommodated to vulgar apprehensions.

The Hutchinsonians have, for the most part, been men of devout minds, zealous in the cause of Christianity, and untainted with heterodox opinions, which have so often divided the church of Christ. The names of Romaine, Bishop Horne, Parkhurst, and others of this denomination, will be long esteemed, both for the picty they possessed, and the good they have been the instruments of promoting amongst mankind.-Should the reader wish to know more of the philosophical and theological opinions of Mr. Hutchinson, he may consult a work, entitled "An Abstract of the Works of John Hutchinson, Esq. Edinburgh, 1753." See also Jones's Life of Bishop Horne, 2d edit. Jones's Works; Spearman's Inquiry, p. 260273.

In proof of this the Hutchinsonians argue in this manner. The primary and ultimate design of revelation is indeed to teach men divinity; but in subserviency to that, geography, history, and chronology, are occasionally intro- HYMN, a song or ode in honour of duced; all which are allowed to be just the Divine Being. St. Hilary, bishop of and authentic. There are also innume- Poictiers, is said to have been the first rable references to things of nature, and who composed hymns to be sung in descriptions of them. If, then, the for-churches, and was followed by St. Ammer are just, and to be depended on, for the same reason the latter ought to be esteemed philosophically true. Farther: they think it not unworthy of God, that he should make it a secondary end of his revelation to unfold the secrets of his works; as the primary was to make known the mysteries of his nature, and the designs of his grace, that men might thereby be led to admire and adore the wisdom and goodness which the great Author of the universe has displayed throughout all his works. And as our minds are often referred to natural things for ideas of spiritual truths, it is of great importance, in order to conceive aright of divine matters, that our ideas of the natural things referred to be strictly just and true.

Mr. Hutchinson found that the Hebrew Scriptures had some capital words, which he thought had not been duly considered and understood; and which, he has endeavoured to prove, contain in their radical meaning the greatest and most comfortable truths. The cheru

brose. Most of those in the Roman breviary were composed by Prudentius. The hymns or odes of the ancients generally consisted of three sorts of stanzas, one of which was sung by the band as they walked from east to west; another was performed as they returned from west to east; the third part was sung before the altar. The Jewish hymns were accompanied with trumpets, drums, and cymbals, to assist the voices of the Levites and the people. We have had a considerable number of hymns composed in our own country. The most esteemed are those of Watts, Doddridge, Newton, and Hart. As to selections, few are superior to Dr. Rippon's and Dr. Williams's. PSALMODY.

See

HYPOCRISY is a seeming or professing to be what in truth and reality we are not. It consists in assuming a character which we are conscious does not belong to us, and by which we intentionally impose upon the judgment and opinion of mankind concerning us.

The name is borrowed from the Greek |nifying substance or subsistence, or that tongue, in which it primarily signifies which is put and stands under another the profession of a stage player, which thing, and supports it, being its base, is to express in speech, habit, and ac- ground, or foundation. Thus faith is tion, not his own person and manners, the substantial foundation of things but his whom he undertakes to repre- hoped for, Heb. xi. 1. The word is sent. And so it is; for the very essence Greek, úrooracis, compounded of of hypocrisy lies in apt imitation and de- sub, under; and form, "sto," I stand, ceit; in acting the part of a member of I exist, q. d. "subsistentia. It likewise Christ without any saving grace. The signifies confidence, stability, firmness, hypocrite is a double person; he has 2 Cor. ix. 4. It is also used for person, one person, which is natural; another, Heb. i. 3. Thus we hold that there is which is artificial: the first he keeps to but one nature or essence in God, but himself; the other he puts on as he three hypostases or persons. The word doth his clothes, to make his appear- has occasioned great dissensions in the ance in before men. It was ingeniously ancient church, first among the Greeks, said by Basil, “that the hypocrite has and afterwards among the Latins; but not put off the old man, but put on the an end was put to them by a synod held new upon it." Hypocrites have been at Alexandria about the year 362, at divided into four sorts. 1. The worldly which St. Athanasius assisted; from hypocrite, who makes a profession of which time the Latins made no great religion, and pretends to be religious, scruple of saying three hypostases, nor merely from worldly considerations, the Greek of three persons. The hyMatt. xxiii. 5.-2. The legal hypocrite, postatical union is the union of the huwho relinquishes his vicious practices, man nature of Christ with the divine: in order thereby to merit heaven, while constituting two natures in one person, at the same time he has no real love to and not two persons in one nature, as God, Rom. x. 3.-3. The evangelical the Nestorians believe. See JESUS hypocrite, whose religion is nothing CHRIST. more than a bare conviction of sin; who rejoices under the idea that Christ died for him, and yet has no desire to live a holy life, Matt. xiii. 20. 2 Pet. ii. 20.-4. The enthusiastic hypocrite, who has an imaginary sight of his sin, and of Christ; talks of remarkable impulses and high feelings; and thinks himself very wise and good while he lives in the host scandalous practices, Matt. xiii. 39. 2 Cor. xi. 14. Craok on Hypocrisy; Decoetlegon's Sermon on Ps. li. 6. Grove's Mor. Phil. vol. ii. p. 253. South's Ser. on Job viii. 13. vol. 10; Bellamy's Relig. Del. p. 166.

HYPOSTASIS, a term literally sig

HYPSISTARII, (formed from votes, "highest,") a sect of heretics in the fourth century; thus called from the profession they made of worshipping the Most High God.

The doctrine of the Hypsistarians was an assemblage of Paganism, Judaism, and Christianity. They adored the Most High God with the Christians; but they also revered fire and lamps with the Heathens, and observed the sabbath, and the distinction of clean and unclean things, with the Jews. The Hypsistarii bore a near resemblance to the Euchites, or Messalians.

I & J.

JACOBITES, a sect of Christians in || with respect to purgatory, and prayers Syria and Mesopotamia; so called, either from Jacob, a Syrian, who lived in the reign of the emperor Mauritius, or from one Jacob, a monk, who flourished in the year 550.

The Jacobites are of two sects, some following the rites of the Latin church, and others continuing separated from the church of Rome. There is also a division among the latter, who have two rival patriarchs. As to their belief, they hold but one nature in Jesus Christ:

for the dead, they are of the same opinion with the Greeks and other eastern Christians. They consecrate unleavened bread at the eucharist, and are against confession, believing that it is not of divine institution.

JANSENISTS, a sect of the Roman Catholics in France who followed the opinions of Jansenius (bishop of Ypres, and doctor of divinity of the universities of Louvain and Douay,) in relation to grace and predestination.