HEAVEN wards contain nothing inconsistent with the doc- | Another question has sometimes been proposed, viz. Whether the saints shall know each other in heaven? heaven, 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 use ful 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. "To this it may be replied, that if it be allowed that the saints shall know that some whom they loved on earth are not in heaven, this will give them no uneasiness: since that affection which took its rise principally from the relation which we stood in to persons on earth, or the intimacy that we have contracted with them, will cease in another world, or rather run in another channel, and be excited by superior motives: Lamely, their relation to Christ; that perfect holiness which they are adorned with; their being joined in the same blessed society, and engaged in the same employment: together with their former usefulness one to another in promoting their spiritual welfare, as made subservient to the happiness they enjoy there. And as for others, who are excluded from their society, they will think themselves obliged, out of a due regard to the jus Thus, the inhabitants of tice and holiness of God, to acquiesce in his righteous judgments. heaven are represented as adoring the divine perfections, when the vials of God's wrath were poured out upon his enemies, and saying, Thou art righteous, O Lord, because thou hast judged thus: true and righteous are thy judgments, Rev. xvi. 5, 7. "The arguments," says Dr. Ridgley, "which are generally brought in defence of it, are taken from those instances recorded in Scripture, in which persons, who have never seen one another 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 mention of them: Let us make three tabernacles; one for thee, one for Moses, and 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 ad"Another question has been sometimes asked, dressing his discourse to him. From such like arguments, some conclude that it may be inferred viz. Whether there shall be a diversity of lan that the saints shall know one another in heaven,guages in heaven, as there is on earth? This we 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. Make to yourselves friends of the mammon of unrighteousness, that, when ye fail, they may receive you into everlasting habitations; especially if by these everlasting habitations be meant cannot pretend to determine. Some think that HELL with many inconveniences. And, indeed, the apostle seems expressly to intimate as much, when he says, speaking concerning the heavenly state, that tongues shall cease, 1 Cor. xiii. 8; that is, the present variety of languages. Moreover, since the gift of tongues was bestowed on the apostles for the gathering and building up the church in the first ages thereof, which end, when it was answered, this extraordinary dispensation ceased; in like manner it is probable that hereafter the diversity of languages shall cease." HELL conjectures respecting the place of the damned. the ancients generally supposed it was a region of fire near the centre of the earth. Mr. Swinden endeavoured to prove that it is seated in the sun. Mr. Whiston advanced a new and strange hypothesis; according to him, the comets are so many hells, appointed in their orbits alternately to carry the damned to the confines of the sun, there to be scorched by its violent heat; and then to return with them beyond the orb of Saturn, there to starve them in those cold and dismal regions. But, as Dr. Doddridge observes, we must here confess our ignorance; and shall be much better employed in studying how we may avoid this place of horror, than in labouring to discover "I am sensible," says Dr. Ridgley, "there are some who object to this, that the saints' understanding all languages will be an addition to their honour, glory, and happiness. But to this it may be answered, that though it is, indeed, an accom-where it is. plishment, in this world, for a person to under- Of the nature of this punishment we may stand several languages, that arises from the sub-form some idea from the expressions made use of serviency thereof to those valuable ends that are answered thereby; but this would be entirely removed, if the diversity of languages be taken away in heaven, as some suppose it will." "There are some, who, it may be, give too much scope to a vain curiosity, when they pretend to inquire what this language shall be, or determine, as the Jews do, and with them some of the fathers, that it shall be Hebrew, since their arguments for it are not sufficiently conclusive, which are principally these, viz. That this was the language with which God inspired man at first in paradise, and that which the saints and patriarchs spake, and the church generally made use of in all ages till our Saviour's time; and that it was this language which he himself spake while here on earth; and since his ascension into heaven, he spake to Paul in the Hebrew tongue, Acts xxvi. 14. And when the inhabitants of heaven are described in the Revelations as praising God, there is one word used by which their praise is expressed, namely, Hallelujah, which is Hebrew; the meaning whereof is, Praise ye the Lord. But all these arguments are not sufficiently convincing, and therefore we must reckon it no more than a conjecture.” However undecided we may be as to this and some other circumstances, this we may be assured of, that the happiness of heaven will be eternal. Whether it will be progressive or not, and that the saints shall always be increasing in their knowledge, joy, &c. is not so clear. Some suppose that this indicates an imperfection in the felicity of the saints, for any addition to be made; but others think it quite analogous to the dealings of God with us here; and that, from the nature of the mind itself, it may be concluded. But however this be, it is certain that our happiness will be complete, 1 Pet. v. 4, 10. Heb. xi. 10. Watts's Death and Heaven; Gill's Body of Divinity, vol. ii. p. 495; Saurin's Ser. vol. iii. p. 321; Toplady's Works, vol. iii. p. 471; Bates's Works; Ridgley's Body of Divinity, question 90. HEBREWS. See JEWS. HELL, the place of divine punishment after death. As all religions have supposed a future state of existence after this life, so all have their hell, or place of torment, in which the wicked are to be punished. Even the heathens had their tartara; and the Mahometans, we find, believe the eternity of rewards and punishments; it is not, therefore, a sentiment peculiar to Christianity. There have been many curious and useless in Scripture. It is called a place of torment, Luke xvi. 21; the bottomless pít, Rev. xx. 3 to 6; a prison, 1 Pet. iii. 19; darkness, Matt. viii. 12; Jude 13; fire, Matt. xiii. 42, 50; a worm that never dies, Mark ix. 44, 48; the second death, Rev. xxi. 8; the wrath of God, Rom. ii. 5. It has been debated whether there will be a material fire in hell. On the affirmative side it is observed, that fire and brimstone are represented as the ingredients of the torment of the wicked, Rev. xiv. 10, 11; xx. 10. That as the body is to be raised, and the whole man to be condemned, it is reasonable to believe there will be some corporeal punishment provided, and therefore probably material fire. On the negative side it is alleged, that the terms above mentioned are metaphorical, and signify no more than raging desire or acute pain; and that the Divine Being can sufficiently punish the wicked, by immediately acting on their minds, or rather leaving them to the guilt and stings of their own conscience. According to several passages, it seems there will be different degrees of punishment in hell, Luke xi. 47; Rom. ii. 12; Matt. x. 20, 21; xii. 25, 32; Heb. x. 28, 29. As to its duration, it has been observed that it cannot be eternal, because there is no proportion between temporary crimes and eternal punishments; that the word everlasting is not to be taken in its utmost extent; and that it signifies no more than a long time, or a time whose precise boundary is unknown. But in answer to this it is alleged, that the same word is used, and that sometimes in the very same place, to express the eternity of the happiness of the righteous, and the eternity of the misery of the wicked; and that there is no reason to believe that the words express two such different ideas, as standing in the same connexion. Besides, it is not true, it is observed, that temporary crimes do not deserve eternal punishments, because the infinite majesty of an offended God adds a kind of infinite evil to sin, and therefore exposes the sinner to infinite punishment; and that hereby God vindicates his injured majesty, and glorifies his justice. See articles DESTRUCTIONISTS and UNIVERSALISTS. Berry St. Lec. vol. ii. p. 559, 562; Dawes on Hell, ser. x; Whiston on ditto; Swinden, Drexelius, and Edwards on ditto. A late popular writer has observed, that in the 35th sermon of Tillotson, every thing is said upon the eternity of hell torments that can be known with any certainty. HELL, Christ's Descent into. That Christ locally descended into hell, is a doctrine believed HELLENISTS not only by the papists, but by many among the reformed. 1. The text chiefly brought forward in support of this doctrine is the 1 Peter iii. 19. "By which he went and preached to the spirits in prison," but it evidently appears, that the "spirit" there mentioned was not Christ's human soul, but a divine nature, or rather the Holy Spirit (by which he was quickened, and raised from the dead;) and by the inspiration of which, granted to Noah, he preached to those notorious sinners who are now in the prison of hell for their disobedience. 2. Christ, when on the cross, promised the penitent thief his presence that day in paradise; and, accordingly, when he died, he committed his soul into his heavenly Father's hand: in heaven, therefore, and not in hell, we are to seek the separate spirit of our Redeemer in this period, Luke xxiii. 43, 46. 3. Had our Lord descended to preach to the damned, there is no supposable reason why the unbelievers in Noah's time only should be mentioned rather than those of Sodom, and the unhappy multitudes that died in sin. But it may be said, do not both the Old and New Testainents intimate this? Ps. xvi. 10; Acts ii. 34. But it may be answered, that the words "thou wilt not leave my soul in hell," may be explained (as in the manner of the Hebrew poets) in the following words: "Neither wilt thou suffer thine holy one to see corruption." So the same words are used, Ps. lxxxix. 48.-"What man is he that liveth, and shall not see death? shall he deiver his soul from the hand of the grave?" In the Hebrew (1) the word commonly rendered hell properly signifies "the invisible state," as our word hell originally did: and the other word () signifies not always the immortal soul, but the animal frame in general, either living or dead. Bishop Pearson and Dr. Barrow on the Creed; Edwards's Hist. of Redemption, notes p. 351, 377; Ridgley's Body of Div. p. 308, 3d edit.; Doddridge and Guise on 1 Pet. iii. 19. HELLENISTS, a term occurring in the Greek text of the New Testament, and which, in the English version, is rendered Grecians, Acts vi. I. The critics are divided as to the sig. nification of the word. Some observe, that it is not to be understood as signifying those of the religion of the Greeks, but those who spoke Greek. The authors of the Vulgate version render it like our Græci; but Messieurs Du Port Royal, more accurately, Juifs Grecs, Greek or Grecian Jews; it being the Jews who spoke Greek that are here treated of, and who are hereby distinguished from the Jews called Hebrews, that is, who spoke the Hebrew tongue of that time. The Hellenists, or Grecian Jews, were those who lived in Egypt, and other parts where the Greek tongue prevailed: it is to them we owe the Greek version of the Old Testament, commonly called the Septuagint, or that of the Seventy. Salmasius and Vossius are of a different sentiment with respect to the Hellenists: the latter will only have them to be those who adhered to the Grecian interests. Scaliger, is represented in the Scaligerana as asserting the Hellenists to be the Jews who lived in Greece and other places, and who read the Greek Bible in their synagogues, and used the Greek language in sacris: and thus they were opposed to the Hebrew Jews, HENRICIANS who performed their public worship in the Hebrew tongue; and in this sense St. Paul speaks of himself as a Hebrew of the Hebrews, Phil. iii. 5, 6. i. e. a Hebrew both by nation and language. The Hellenists are thus properly distinguished from the Hellenes, or Greeks, mentioned John xii. 20, who were Greeks by birth and nation, and yet proselytes to the Jewish religion. HEMEROBAPTISTS, a sect among the ancient Jews, thus called froin their washing and bathing every day, in all seasons; and performing this custom with the greatest solemnity, as a religious rite necessary to salvation. Epiphanius, who mentions this as the fourth heresy among the Jews, observes, that in other points these heretics had much the same opinion as the Scribes and Pharisees; only that they denied the resurrection of the dead, in common with the Sadducees, and retained a few other of the improprieties of these last. The sect who pass in the East under the denomination of Sabians, calling themselves Mendai liahi, or the disciples of St. John, and whom the Europeans entitle the Christians of St. John, because they yet retain some knowledge of the Gospel, is probably of Jewish origin, and seems to have been derived from the ancient Hemerobaptists; at least it is certain that John, whom they consider as the founder of their sect, bears no sort of similitude to John the Baptist, but rather resembles the person of that name whom the ancient writers represent as the chief of the Jewish Hemerobaptists. These ambiguous Christians dwell in Persia and Arabia, and principally at Bassora; and their religion consists in bodily washings, performed frequently and with great solemnity, and attended with certain ceremonies which the priests mingle with this superstitious service. HENOTICON, a famous edict of the empe ror Zeno, published A. D. 482, and intended to reconcile and re-unite the Eutychians with the Catholics. It was procured of the emperor by means of Acacius, patriarch of Constantinople, with the assistance of the friends of Peter Mongus and Peter Trullo. The sting of this edict lies here; that it repeats and confirms all that has been enacted in the councils of Nice, Constantinople, Ephesus, and Chalcedon, against the Arians, Nestorians, and Eutychians, without making any particular mention of the council of Chalce don. It is in the form of a letter, addressed by Zeno to the bishops, priests, monks, and people of Egypt and Libya. It was opposed by the Catholics, and condemned in form by pope Felix II. HENRICIANS, a sect so called from Henry, its founder, who, though a monk and hermit, undertook to reform the superstition and vices of the clergy. For this purpose he left Lausanne, in Switzerland, and, removing from difierent places, at length settled at Thoulouse, in the year 1147, and there exercised his ministerial function; till, being overcome by the opposition of Bernard, abbot of Clairval, and condenined by pope Eugenius III. at a council assembled at Rheims, he was committed to a close prison in 1148, where he soon ended his days. This refor mer rejected the baptism of infants, severely censured the corrupt manners of the clergy, treated the festivals and ceremonies of the church with HERESY the utmost contempt, and held private assemblies for inculcating his peculiar doctrines. HERACLEONITES, a sect of Christians, the followers of Heracleon, who refined upon the Gnostic divinity, and maintained that the world was not the immediate production of the Son of God, but that he was only the occasional cause of its being created by the demiurgus. The Heracleonites denied the authority of the prophecies of the Old Testament; maintained that they were mere random sounds in the air; and that St. John the Baptist was the only true voice that directed to the Messiah. HERESIARCH, an arch heretic, the founder or inventor of an heresy; or a chief of a sect of heretics. HERESY. This word signifies sect or choice; it was not, in its earliest acceptation, conceived to convey any reproach, since it was indifferently ased either of a party approved, or of one disapproved by the writer. See Acts v. 17; xv. 3. Afterwards it was generally used to signify some fundamental error adhered to with obstinacy, 2 Pet. ii. 1; Gal. v. 20. HERESY of the emperor Frederic, mentioned by Lynde wode, adjudging all persons, without distinction, to be burnt with fire, who were convicted of he resy by the ecclesiastical judge. The same emperor, in another constitution, ordained, that if any temporal lord, when admonished by the church, should neglect to clear his territories of heretics within a year, it should be lawful for good Catholics to seize and occupy the lands, and utterly to exterminate the heretical possessors. And upon this foundation was built that arbitrary power, so long claimed, and so fatally exerted by the pope, of disposing even of the kingdoms of refractory princes to more dutiful sons of the church The immediate event of this constitution serves to illustrate at once the gratitude of the holy sce, and the just punishment of the royal bigot; for, upon the authority of this very constitution, the pope afterwards expelled this very emperor Fre deric from his kingdom of Sicily, and gave it to Charles of Anjou. Christianity being thus deformed by the dæmon of persecution upon the continent, our own island could not escape its Scourge. Accordingly we find a writ de hæreAccording to the laws of this kingdom, heresy tico comburendo, i. e. of burning the heretic. See consists in a denial of some of the essential doc- that article. But the king might pardon the contrines of Christianity, publicly and obstinately vict by issuing no process against him: the writ avowed. It must be acknowledged, however, that de hæretico comburendo being not a writ of particular modes of belief or unbelief, not tending course, but issuing only by the special direction of to overturn Christianity, or to sap the foundations the king in council. In the reign of Henry IV of morality, are by no means the object of coer- when the eyes of the Christian world began to cion by the civil magistrate. What doctrines shall open, and the seeds of the Protestant religion (untherefore be adjudged heresy, was left by our old der the opprobrious name of Lollardy) took root constitution to the determination of the ecclesias in this kingdom, the clergy, taking advantage tical judge, who had herein a most arbitrary lati- from the king's dubious title to demand an intude allowed him; for the general definition of an crease of their own power, obtained an act of par heretic, given by Lyndewode, extends to the small-liament, which sharpened the edge of persecution est deviations from the doctrines of the holy to its utmost keenness. See HÆRETICO COMchurch: "Hæreticus est qui dubitat de fide ca- BURENDO. By statute 2 Henry V. c. 7. Lob tholica, et qui negligit servare ea quæ Romana lardy was also made a temporal offence, and ecclesia statuit, seu servare decreverat" or, as indictable in the king's courts, which did not the statute, Hen. IV. cap. 15, expresses it in thereby gain an exclusive, but only a concurrent English, "teachers of erroneous opinions, contra- jurisdiction with the bishop's consistory. After ry to the faith and blessed determinations of the wards, when the Reformation began to advance, holy church." Very contrary this to the usage of the power of the ecclesiastics was somewhat mo the first general councils, which defined all he- derated; for though what heresy is was not then retical doctrines with the utmost precision and precisely defined, yet we are told in some points exactness; and what ought to have alleviated the what it is not; the statute 25 Hen. VIII. c. 14. punishment, the uncertainty of the crime, seems declaring that offences against the see of Rome are to have enhanced it in those days of blind zeal not heresy; and the ordinary being thereby reand pious cruelty. The sanctimonious hypocrisy strained from proceeding in any case upon mere of the Canonists, indeed, went, at first, no farther suspicion; i. e. unless the party be accused by than enjoining penance, excommunication, and two credible witnesses, or an indictment of heresy ecclesiastical deprivation, for heresy; but after- be first previously found in the king's courts of wards they proceeded boldly to imprisonment by common law. And yet the spirit of persecution the ordinary, and confiscation of goods in pios was not abated, but only diverted into a lay chanuus. But in the mean time they had prevailed nel; for in six years afterwards, by stat. 31 Hen. upon the weakness of bigoted princes to make the VIII. c. 14. the bloody law of the six articles was civil power subservient to their purposes, by mak-made, which were "determined and resolved by ing heresy not only a temporal but even a capital offence; the Romish ecclesiastics determining, without appeal, whatever they pleased to be heresy, and shifting off to the secular arm the odium and drudgery of executions, with which they pretended to be too tender and delicate to intermeddle. Nay, they affected to intercede on behalf of the convicted heretic, well knowing at the same time they were delivering the unhappy victim to certain death. See ACT OF FAITH.-Hence the capital punishments inflicted on the ancient Donatists and Manichæans by the emperors Theodous and Justinian; hence, also, the constitution the most godly study, pain, and travail of his ma jesty; for which his most humble and obedient subjects, the lords spiritual and temporal, and the commons in parliament assembled, did render and give unto his highness their most high and hearty thanks!" The same statute established a mixed jurisdiction of clergy and laity for the trial and conviction of heretics; Henry being equally intent on destroying the supremacy of the bishops of Rome, and establishing all their other corruptions of the Christian religion. Without recapitulating the various repeals and revivals of these sanguinary laws in the two succeeding HERETIC HEXAPLA reigns, we proceed to the reign of Q. Elizabeth, | of orthodoxy. See last article, and Lardner's when the Reformation was finally established with History of the Heretics of the first two Centuries. temper and decency, unsullied with party rancour HERMIANI, a sect in the second century; or personal resentment.-By stat. 1 Eliz. c. 1. all so called from their leader Hermias. One of former statutes relating to heresy are repealed; their distinguishing tenets was, that God is cor which leaves the jurisdiction of heresy as it stood poreal; another, that Jesus Christ did not ascend at common law, viz. as to the infliction of com- into heaven with his body, but left it in the sun. mon censures in the ecclesiastical courts; and in HERMIT, a person who retires into solitude case of burning the heretic, in the provincial synod for the purpose of devotion. Who were the first only. Sir Matthew Hale is, indeed, of a different hermits cannot easily be known; though Paul, opinion, and holds that such power resided in the surnamed the hermit, is generally reckoned the diocesan also though he agrees that in either first. The persecutions of Decius and Valerian case the writ de hæretico comburendo was not were supposed to have occasioned their first rise. demandable of common right, but grantable or HERMOGENIANS, a sect of ancient hereotherwise merely at the king's discretion. But tics: denominated from their leader Hermogenes, the principal point now gained was, that by this who lived towards the close of the second censtatute a boundary was for the first time set to tury. Hermogenes established matter as his first what should be accounted heresy; nothing for the principle; and regarding matter as the fountain future being to be so determined but only such of all evil, he inaintained, that the world, and tenets which have been heretofore so declared, every thing contained in it, as also the souls of 1. By the words of the canonical Scriptures ;-2. men and other spirits, were formed by the Deity By the first four general councils, or such others from an uncreated and eternal mass of corrupt as have only used the words of the Holy Scrip- matter. The opinions of Hermogenes with retures; or,-3. Which shall hereafter be so declared gard to the origin of the world, and the nature by the parliament, with the assent of the clergy in of the soul, were warmly opposed by Tertullian. convocation. Thus was heresy reduced to a HERNHUTTERS. See MORAVIANS. greater certainty than before, though it might not HERODIANS, a sect among the Jews, al have been the worse to have defined it in terms the time of our Saviour, Matt. xxii. 16; Mark still more precise and particular; as a man con- iii. 6. The critics and commentators are very tinued still liable to be burnt for what, perhaps, much divided with regard to the Herodians. St. he did not understand to be heresy, till the eccle- Jerome, in his dialogue against the Luciferians, siastical judge so interpreted the words of the ca- takes the name to have been given to such as nonical Scriptures. For the writ de hæretico owned Herod for the Messiah; and Tertullian comburendo remained still in force, till it was to- and Epiphanius are of the same opinion. But tally abolished, and heresy again subjected only the same Jerome, in his comment on St. Matto ecclesiastical correction, pro salute anima, by thew, treats this opinion as ridiculous; and stat. 29 Car. II. c. 9. ; when, in one and the same maintains that the Pharisees gave this appellareign, our lands were delivered from the slavery tion, by way of ridicule, to Herod's soldiers, who of military tenures; our bodies from arbitrary paid tribute to the Romans; agreeable to which imprisonment by the habeas corpus act; and our the Syrian interpreters render the word by the minds from the tyranny of superstitious bigotry, domestics of Herod, i. e. "his courtiers." M. by demolishing this last badge of persecution in Simon in his notes on the 224 chapter of Matthe English law. Every thing is now less ex- thew, advances a more probable opinion: the ceptionable, with respect to the spiritual cogni- name Herodian he imagines to have been given zance and spiritual punishment of heresy; unless, to such as adhered to Herod's party, and inteperhaps, that the crime ought to be more strictly rest, and were for preserving the government in defined, and no prosecution permitted, even in his family, about which were great divisions the ecclesiastical courts, till the tenets in question among the Jews. F. Hardouin will have the Heare by proper authority previously declared to be rodians and Sadducees to have been the same, heretical. Under these restrictions, some think Dr. Prideaux is of opinion, that they derived their it necessary, for the support of the national reli- name from Herod the Great: and that they gion, that the officers of the church should have were distinguished from the other Jews by their power to censure heretics; yet not to harass them concurrence with Herod's scheme of subjecting with temporal penalties, much less to exterminate himself and his dominions to the Romans, and or destroy them. The legislature has, indeed, likewise by complying with many of their hea thought it proper that the civil magistrate should then usages and customs. This symbolizing interpose with regard to one species of heresy, with idolatry upon views of interest and worldly very prevalent in modern times; for by stat. 9 policy was probably that leaven of Herod, against and 10 W. III. c. 32. if any person, educated in which our Saviour cautioned his disciples. It is the Christian religion, or professing the same, further probable that they were chiefly of the shall, by writing, printing, teaching, or advised sect of the Sadducees; because the leaven of speaking, deny any one of the persons in the Herod is also denominated the leaven of the Holy Trinity to be God, or maintain that there Sadducees. 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 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 corrup tions, and to correct those that had been already introduced. Eusebius relates, that Origen, after his return from Rome under Caracalla, applied |