HERETIC reigns, we proceed to the reign of Q. Elizabeth, when the Reformation was finally established with temper and decency, unsullied with party rancour or personal resentment.-By stat. 1 Eliz. c. 1. all former statutes relating to heresy are repealed; which leaves the jurisdiction of heresy as it stood at common law, viz. as to the infliction of common censures in the ecclesiastical courts; and in case of burning the heretic, in the provincial synod only. Sir Matthew Hale is, indeed, of a different opinion, and holds that such power resided in the diocesan also: though he agrees that in either case the writ de hæretico comburendo was not demandable of common right, but grantable or otherwise merely at the king's discretion. But the principal point now gained was, that by this statute a boundary was for the first time set to what should be accounted heresy; nothing for the future being to be so determined but only such tenets which have been heretofore so declared,1. By the words of the canonical Scriptures ;-2. By the first four general councils, or such others as have only used the words of the Holy Scriptures; or,-3. Which shall hereafter be so declared by the parliament, with the assent of the clergy in convocation. Thus was heresy reduced to a greater certainty than before, though it might not have been the worse to have defined it in terms still more precise and particular; as a man continued still liable to be burnt for what, perhaps, he did not understand to be heresy, till the ecclesiastical judge so interpreted the words of the canonical Scriptures. For the writ de hæretico comburendo remained still in force, till it was totally abolished, and heresy again subjected only to ecclesiastical correction, pro salute anima, by stat. 29 Car. II. c. 9. ; when, in one and the same reign, our lands were delivered from the slavery of military tenures; our bodies from arbitrary imprisonment by the habeas corpus act; and our minds from the tyranny of superstitious bigotry, by demolishing this last badge of persecution in the English law. Every thing is now less exceptionable, with respect to the spiritual cognizance and spiritual punishment of heresy; unless, perhaps, that the crime ought to be more strictly defined, and no prosecution permitted, even in the ecclesiastical courts, till the tenets in question are by proper authority previously declared to be heretical. Under these restrictions, some think it necessary, for the support of the national religion, that the officers of the church should have power to censure heretics; yet not to harass them with temporal penalties, much less to exterminate or destroy them. The legislature has, indeed, thought it proper that the civil magistrate should interpose with regard to one species of heresy, very prevalent in modern times; for by stat. 9 and 10 W. III. c. 32. if any person, educated in the Christian religion, or professing the same, shall, by writing, printing, teaching, or advised speaking, deny any one of the persons in the Holy Trinity to be God, or maintain that there are more Gods than one, he shall undergo the. same penalties and incapacities which were inflicted on apostacy by the same statute. Enc. Brit.; Dr. Foster and Stebbing on Heresy ; Hallett's Discourses, vol. iii. No. 9. p. 358, 408; Dr. Campbell's Prel. Diss. to the Gospels. HERETIC, a general name for all such persons under any religion, but especially the Christian, as profess or teach opinions contrary to the established faith, or to what is made the standard HEXAPLA of orthodoxy. See last article, and Lardner's History of the Heretics of the first two Centuries. HERMIANI, a sect in the second century; so called from their leader Hermias. One of their distinguishing tenets was, that God is corporeal; another, that Jesus Christ did not ascend into heaven with his body, but left it in the sun. HERMIT, a person who retires into solitude for the purpose of devotion. Who were the first hermits cannot easily be known; though Paul, surnamed the hermit, is generally reckoned the first. The persecutions of Decius and Valerian were supposed to have occasioned their first rise. HERMOGENIANS, a sect of ancient heretics: denominated from their leader Hermogenes, who lived towards the close of the second century. Hermogenes established matter as his first principle; and regarding matter as the fountain of all evil, he maintained, that the world, and every thing contained in it, as also the souls of men and other spirits, were formed by the Deity from an uncreated and eternal mass of corrupt matter. The opinions of Hermogenes with regard to the origin of the world, and the nature of the soul, were warmly opposed by Tertullian. HERNHUTTERS. See MORAVIANS. HERODIANS, a sect among the Jews, at the time of our Saviour, Matt. xxii. 16; Mark iii. 6. The critics and commentators are very much divided with regard to the Herodians. St. Jerome, in his dialogue against the Luciferians, takes the name to have been given to such as owned Herod for the Messiah; and Tertullian and Epiphanius are of the same opinion. But the same Jerome, in his comment on St. Matthew, treats this opinion as ridiculous; and maintains that the Pharisees gave this appellation, by way of ridicule, to Herod's soldiers, who paid tribute to the Romans; agreeable to which the Syrian interpreters render the word by the domestics of Herod, i. e. "his courtiers." M., Simon in his notes on the 22d chapter of Matthew, advances a more probable opinion: the name Herodian he imagines to have been given to such as adhered to Herod's party, and interest, and were for preserving the government in his family, about which were great divisions among the Jews. F. Hardouin will have the Herodians and Sadducees to have been the same. Dr. Prideaux is of opinion, that they derived their name from Herod the Great and that they were distinguished from the other Jews by their concurrence with Herod's scheme of subjecting himself and his dominions to the Romans, and likewise by complying with many of their heathen usages and customs. This symbolizing with idolatry upon views of interest and worldly policy was probably that leaven of Herod, against which our Saviour cautioned his disciples. It is further probable that they were chiefly of the sect of the Sadducees; because the leaven of Herod is also denominated the leaven of the Sadducees. HETERODOX, something that is contrary to the faith or doctrine established in the true church. See ORTHODOX. HEXAPLA, a Bible disposed in six columns, containing the text and divers versions thereof, compiled and published by Origen, with a view of securing the sacred text from future corruptions, and to correct those that had been already introduced. Eusebius relates, that Origen, after his return from Rome under Caracalla, applied HIERACITES, heretics in the third century: so called from their leader Hierax, a philosopher of Egypt, who taught that Melchisedec was the Holy Ghost; denied the resurrection, and condemned marriage. HIERARCHY, an ecclesiastical establishment. The word is also used in reference to the subordination some suppose there is among the angels; but whether they are to be considered as having a government or hierarchy among themselves, so that one is superior in office and dignity to others; or whether they have a kind of dominion over one another; or whether some are made partakers of privileges others are deprived of, cannot be determined, since Scripture is silent as to this matter. HIGH CHURCHMEN, a term first given to the non-jurors, who refused to acknowledge William III. as their lawful king, and who had very proud notions of church power; but it is now commonly used in a more extensive signification, and is applied to all those who, though far from being non-jurors, yet form pompous and ambitious conceptions of the authority and jurisdiction of the church. HISTORY, ECCLESIASTICAL. See ECCLESIASTICAL HISTORY. himself to learn Hebrew, and began to collect the | served us pieces thereof, particularly St. Chryseveral versions that had been made of the sacred sostom on the Psalms, Phileponus in his Hexawritings, and of these to compose his Tetrapla meron, &c. Some modern writers have earnestly and Hexapla; others, however, will not allow endeavoured to collect fragments of the Hexahim to have begun till the time of Alexander, pla, particularly Flaminius, Nobilius, Drusius, after he had retired into Palestine, about the and F. Montfaucon, in two folio volumes, printed year 231. To conceive what this Hexapla was, at Paris in 1713. it must be observed, that, besides the translation of the sacred writings, called the Septuagint, made under Ptolemy Philadelphus, above 280 years before Christ, the Scripture had been since translated into Greek by other interpreters. The first of those versions, or (reckoning the Septuagint) the second, was that of Aquila, a proselyte Jew, the first edition of which he published in the 12th year of the emperor Adrian, or about the year of Christ 128; the third was that of Symmachus, published, as is commonly supposed, under Marcus Aurelius, but, as some say, under Septimius Severus, about the year 200; the fourth was that of Theodotion, prior to that of Symmachus, under Commodus, or about the year 175. These Greek versions, says Dr. Kennicott, were made by the Jews from their corrupted copies of the Hebrew, and were designed to stand in the place of the Seventy, against which they were prejudiced, because it seemed to favour the Christians. The fifth was found at Jericho, in the reign of Caracalla, about the year 214; and the sixth was discovered at Nicopolis, in the reign of Alexander Severus, about the year 288; lastly, Origen himself recovered part of a seventh, containing only the Psalms. Now, Origen, who had held frequent disputations with the Jews in Egypt and Palestine, observing that they always objected to those passages of Scripture quoted against them, appealed to the Hebrew text, the better to vindicate those passages, and confound the Jews, by showing that the Seventy had given the sense of the Hebrew; or rather to show, by a number of different versions, what the real sense of the Hebrew was, undertook to reduce all these several versions into a body, along with the Hebrew text, so as they might be easily confronted, and afford a mutual light to each other. He made the Hebrew text his standard; and allowing that corruptions might have happened, and that the old Hebrew copies might and did read differently, he contented himself with marking such words or sentences as were not in his Hebrew text, nor the latter Greek versions, and adding such words or sentences as were omitted in the Seventy, prefixing an asterisk to the additions, and an obelisk to the others. In order to this, he made choice of eight columns; in the first he made the Hebrew text, in Hebrew characters; in the second, the same text in Greek characters; the rest were filled with the several versions above mentioned: all the columns answering verse for verse, and phrase for phrase; and in the Psalms there was à ninth column for the seventh version. This work Origen called Eλa, Hexapla, q. d. sextuple, or work of six columns, as only regarding the first six Greek versions. St. Epiphanius, taking in likewise the two columns of the text, calls the work Octapla, as consisting of eight columns. This celebrated work, which Montfaucon imagines consisted of sixty large volumes, perished long ago; probably with the library at Cæsarea, where it was preserved in the year 653; though several of the ancient writers have pre HOFFMANISTS, those who espoused the sentiments of Daniel Hoffman, professor in the university of Helmstadt, who in the year 1598 taught that the light of reason, even as it appears in the writings of Plato and Aristotle, is adverse to religion; and that the more the human understanding is cultivated by philosophical study, the more perfectly is the enemy, supplied with weapons of defence. HOLINESS, freedom froin sin, or the conformity of the heart to God. It does not consist in knowledge, talents, nor outward ceremonies of religion, but hath its seat in the heart, and is the effect of a principle of grace implanted by the Holy Spirit, Eph. ii. 8, 10; John iii. 5; Rom. iv. 22. It is the essence of happiness and the basis of true dignity, Prov. iii. 17; iv. 8. It will manifest itself by the propriety of our conversation, regularity of our temper, and uniformity of our lives. It is a principle progressive in its operation, Prov. iv. 18; and absolutely essential to the enjoyment of God here and hereafter, Heb. xii. 14. See SANCTIFICATION; WORKS. HOLINESS OF GOD, is the purity and rectitude of his nature. It is an essential attribute of God, and what is the glory, lustre, and harmony of all his other perfection, Ps. xxvii. 4; Exod. xv. 11. He could not be God without it, Deut. xxxii. 4. It is infinite and unbounded; it cannot be increased or diminished. Immutable and invariable, Mal. iii. 6. God is originally holy; he is so of and in himself, and the author and promoter of all holiness among his creatures. The holiness of God is visible by his works; he made all things holy, Gen. i. 31. By his providences, all which are to promote holiness in the end, Heb. xii. 10. By his grace, which influences the subjects of it to be holy, Tít. ii. 10, 12. Bỷ HOLY his word, which commands it, 1 Pet. i. 15. By HOMILY rally of the neuter gender, John xiv. 26; xv. 25; xvi. 13; Eph. i. 13.-4. He appeared under the emblem of a dove, and of cloven tongues of fire, Matt. iii.; Acts ri.-5. Personal offices of an intercessor belong to him, Rom. vii. 26.6. He is represented as performing a multitude of personal acts; as teaching, speaking, witnessing, &c., Mark xiii. 11; Acts xx. 23; Rom. viii. 15, 16; 1 Cor. vi. 19; Acts xv. 28. xvi. 6, 7. &c. &c. &c. II. It is no less evident that the Holy Ghost is a divine person, equal in power and glory with the Father and Son. 1. Names proper only to the Most High God are ascribed to him; as Jehovah, Acts xxviii. 25, with Isa. vi. 9, and Heb. iii. 7, 9, with Exod. xxvii. 7; Jer. xxxi. 31, 34; Heb. x. 15, 16. God, Acts v. 3, 4. Lord, 2 Cor. iii. 17, 19. "The Lord, the Spirit."-2. Attributes proper only to the Most High God are ascribed to him; as Omniscience, 1 Cor. ii. 10, 11; Isa. xl. 13, 14. Omnipresence, Ps. cxxxix. 7; Eph. ii. 17, 18; Rom. viii. 26, 27. Omnipotence, Luke i. 35. Eternity, Heb. ix. 14.-3. Divine works are evidently ascribed to him, Gen. i. 2; Job xxvi. 13; Psa. xxxiii. 6; civ. 39.-4. Worship, proper only to God, is required and ascribed to him, Isa. vi. 3; Acts xxviii. 25; Rom. ix. 1; Rev. i. 4; 2 Cor. xiii. 14; Matt. xxviii. 19. III. The agency or work of the Holy Ghost is divided by some into extraordinary and ordiHOLY DAY, a day set apart by the church nary. The former by immediate inspiration, for the commemoration of some saint, or some re-making men prophets, the latter by his regenemarkable particular in the life of Christ. It has rating and sanctifying influences making men been a question agitated by divines, whether it be saints. It is only the latter which is now to be proper to appoint or keep any holy days (the expected. This is more particularly displayed Sabbath excepted.) The advocates for holy days in, 1. Conviction of sin, John xvi. 8, 9.-2. Consuppose that they have a tendency to impress the version, 1 Cor. xii.; Eph. i, 17, 18; 1 Cor. ii. minds of the people with a greater sense of reli- 10, 12; John iii. 5, 6.-3. Sanctification, 2 Thess. gion; that if the acquisitions and victories of ii. 13; 1 Cor. vi. 11; Rom. xv. 16.-4. Consomen be celebrated with the highest joy, how lation, John xiv. 16, 25.-5. Direction, John much more those events which relate to the sal- xiv. 17; Rom. viii. 14.-6. Confirmation, Rom. vation of man, such as the birth, death, and resur-viii. 16, 26; 1 John ii. 24; Eph. i. 13, 14. As rection of Christ, &c. On the other side it is observed, that if holy days had been necessary under the present dispensation, Jesus Christ would have observed something respecting them, whereas he was silent about them; that it is bringing us again into that bondage to ceremonial laws from which Christ freed us; that it is a tacit reflection on the Head of the Church in not appointing them; that such days, on the whole, are more pernicious than useful to society, as they open a door for indolence and profaneness; yea, that Scripture speaks against such days, Gal. iv. 9—11. Cave's Prim. Christ.; Nelson's Fasts and Feasts; Robinson's History and Mystery of Good Friday, and Lectures on Non-conformity; A Country Vicar's Sermon on Christmas Day, 1753; Brown's Nat. and Rev. Religion, p. 535; Neale's Hist. of the Puritans, vol. ii. p. 116. qu. HOLY GHOST, the third person in the Trinity. I. The Holy Ghost is a real and distinct person in the Godhead. 1. Personal powers of rational understanding and will are ascribed to him, 1 Cor. ii. 10, 11; xii. 11; Eph. iv. 3.-2. He is joined with the other two divine persons, as the object of worship and fountain of blessings, Matt. xxviii. 19, 2 Cor. xiii. 14; 1 John v. 7.3. In the Greek, a masculine article or epithet is joined to his name, Pneuma, which is natu to the gift of the Holy Spirit, says a good writer, it is not expected to be bestowed in answer to our prayers, to inform us immediately, as by a whisper, when either awake or asleep, that we are the children of God; or in any other way than by enabling us to exercise repentance and faith and love to God and our neighbour.-2. We are not to suppose that he reveals any thing contrary. to the written word, or more than is contained in it, or through any other medium.-3. We are not so led by, or operated upon by the Spirit as to neglect the means of grace.-4. The Holy Spirit is not promised nor given to render us infallible.--5. Nor is the Holy Spirit given in order that we may do any thing, which was not before our duty. See TRINITY, and Scott's Four-Sermons on Repentance, the Evil of Sin, Love to God, and the Promise of the Holy Spirit, p. 86 -89. Hawker's Sermons on the Holy Ghost; Pearson on the Creed, 8th article; Dr. Owen on the Spirit; Hurrion's 16 Sermons on the Spirit. HOLY GHOST, PROCESSION OF. See PROCESSION. HOMILY, a sermon or discourse upon some point of religion delivered in a plain manner, so as to be easily understood by the common people. The Greek homily, says M. Fleury, signifies a familiar discourse, like the Latin sermo, and discourses delivered in the church took these denomi nations, to intimate that they were not harangues, | bravery in men, and chastity in women. In every situation of life, religion only forms the trua Photius distinguishes homily from sermon, in HOPE is the desire of some good, attended with the possibility, at least, of obtaining it; and is enlivened with joy greater or less, according to the probability there is of possessing the object 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, yet we hope it will be better, and this helps us to support it with pa. tience. The hope of the Christian is an expectation of all necessary good both in time and eternitv, founded on the promises, relations, and perfections of God, and on the offices, righteousness, and intercession of Christ. It is a compound of desire, expectation, patience, and joy, Rom. viii. 24, 25. It may be considered, 1. As pure, 1 John iii. 2, 3; as it is resident in that HONOUR, a testimony of esteem or submis- heart which is cleansed from sin.-2. As good, sion, expressed by words and an exterior beha-2 Thess. ii. 16; (in distinction from the hope of viour, 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: HONESTY is that principle which makes a person prefer his promise or duty to his passion or interest. See JUSTICE. the hypocrite) as deriving its origin from God, and centering in him.-3. It is called lively, 1 Pet. i. 3; as it proceeds from spiritual life, and renders one active and lively in good works.4. It is courageous, Rom. v.5; I Thess. v. 8; because it excites fortitude in all the troubles of life, and yields support in the hour of death, Prov. xiv. 32.-5. Sure, Heb. vi. 19; because it HOPKINSIANS HOPKINSIANS will not disappoint us, and is fixed on a sure | versal existence. Self-love is the source of all foundation.-6. Joyful, Rom. v. 2; as it produces profaneness and impiety in the world, and of all the greatest felicity in the anticipation of com- pride and ambition among men, which is nothing plete deliverance from all evil. Campbell's Pleasures of Hope; Grove's Moral Phil. vol. i. p. 381; Gill's Body of Div. p. 82, vol. iii.; No. 471, Spect.; Jay's Sermons, vol. ii. ser. 2. HOPKINSIANS, so called from the Rev. Samuel Hopkins, D. D., an American 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. The following is a summary of the distinguishing tenets of the Hopkinsians, together with a few of the reasons they bring forward in support of their sentiments. but selfishness, acted out in this particular way. This is the foundation of all covetousness and sensuality, as it blinds people's eyes, contracts their hearts, and sinks them down, so that they look upon earthly enjoyments as the greatest good. This is the source of all falsehood, injustice, and oppression, as it excites mankind by undue methods to invade the property of others. Self-love produces all the violent passions; envy, wrath, clamour, and evil speaking and every thing contrary to the divine law is briefly comprehended in this fruitful source of all iniquity, self-love. III. That there are no promises of regeneI. That all true virtue, or real holiness, consists rating grace made to the doings of the unregenein disinterested benevolence. The object of bene-rate. For as far as men act from self-love, they volence is universal being, including God and all act from a bad end: for those who have no true intelligent creatures. It wishes and seeks the love to God, really do no duty when they attend good of every individual, so far as is consistent on the externals of religion. And as the unrewith the greatest good of the whole, which is generate act from a selfish principle, they do comprised in the glory of God and the perfection nothing which is commanded: their impenitent and happiness of his kingdom. The law of God doings are wholly opposed to repentance and conis the standard of all moral rectitude or holiness. version; therefore not implied in the command This is reduced into love to God, and our neigh-to repent, &c.; so far from this, they are altobour as ourselves, and universal good-will com-gether disobedient to the command. Hence it prehends all the love to God, our neighbour and appears that there are no promises of salvation to ourselves, required in the divine law, and there- the doings of the unregenerate. fore must be the whole of holy obedience. Let IV. That the impotency of sinners, with reany serious person think what are the particular spect to believing in Christ, is not natural, but branches of true piety; when he has viewed each moral; for it is a plain dictate of common sense, one by itself, he will find that disinterested friendly that natural impossibility excludes all blame. But affection is its distinguishing characteristic. For an unwilling mind is universally considered as a instance, all the holiness in pious fear, which dis- crime, and not as an excuse, and is the very tinguishes it from the fear of the wicked, consists thing wherein our wickedness consists. That in love. Again-holy gratitude is nothing but the impotence of the sinner is owing to a disafgood-will to God and our neighbour, in which we fection of heart, is evident from the promises of ourselves are included; and correspondent affec- the Gospel. When any object of good is protion, excited by a view of the good-will and kind- posed and promised to us upon asking, it clearly ness of God. Universal good-will also implies the evinces that there can be no impotence in us with whole of the duty we owe to our neighbour, for respect to obtaining it, beside the disapprobation justice, truth, and faithfulness, are comprised in of the will; and that inability which consists in universal benevolence; so are temperance and disinclination, never renders any thing improchastity. For an undue indulgence of our appe-perly the subject of precept or command. tites and passions is contrary to benevolence, as tending to hurt ourselves or others; and so opposite to the general good, and the divine command, in which all the crime of such indulgence consists. In short, all virtue is nothing but benevolence acted out in its proper nature and perfection; or love to God and our neighbour, made perfect in all its genuine exercises and expressions. 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. 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 own private interest. This self-love is, in its whole nature, and every degree of it, enmity against God: it is not subject to the law of God, and is the only af- VI. That the infinitely wise and holy God has fection that can oppose it. It is the foundation of exerted his omnipotent power in such a manner all spiritual blindness, and therefore the source as he purposed should be followed with the exof all the open idolatry in the heathen world, and istence and entrance of moral evil into the sysfalse religion under the light of the Gospel; all tem.-For it must be admitted on all hands, that this is agreeable to that self-love which opposes God has a perfect knowledge, foresight, and view God's true character. Under the influence of this of all possible existences and events. If that sysprinciple, men depart from truth; it being itself tem and scene of operation, in which moral evil the greatest practical lie in nature, as it sets up should never have existed, was actually preferred that which is comparatively nothing above uni-in the divine mind, certainly the Deity is infi |