HUTCHINSONIANS Acts of barbarity were committed on both sides; for notwithstanding the irreconcilable opposition between the religious sentiments of the contending parties, they both agreed in this one horrible principle, that it was innocent and lawful to persecute and extirpate with fire and sword the enemies of the true religion; and such they reciprocally appeared to each other. These commotions in a great measure subsided by the interference of the council of Basil, in the year 1433. 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 Evang. Biog. vol. i.; Mosheim's Eccl. Hist. HUTCHINSONIANS which, the world 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. The Hutchinsonians maintain that the great mystery of the Trinity is conveyed to our understandings by ideas of sense; and that the created substance of the air, or heaven, in its threefold agency of fire, light, and spirit, is the enigma of the one essence or one Jehovah in three persons. The unity of essence is exhibited by its unity of substance; the trinity of conditions, fire, light, and spirit. Thus the one substance of the air, or heaven in its three conditions, shows the unity HUTCHINSONIANS, the followers of in trinity; and its three conditions in or of one John Hutchinson, who was born in Yorkshire, in substance, the trinity in unity. For (says this 1674. In the early part of his life he served the denomination) if we consult the writings of the Duke of Somerset in the capacity of steward; Old and New Testament, we shall find the perand in the course of his travels from place to sons of the Deity represented under the names place, employed himself in collecting fossils. We and characters of the three material agents, fire, are told that the large and noble collection be- light, and spirit, and their actions expressed by queathed by Dr. Woodward to the University of the actions of these their emblems. The Father Cambridge was actually made by him, and even is called a consuming fire; and his judicial prounfairly obtained from him. In 1724, he pub-ceedings are spoken of in words which denote the lished the first part of his curious book, called several actions of fire, Jehovah is a consuming Moses's Principia, in which he ridiculed Dr. fire-Our God is a consuming fire, Deut. iv. 24; Woodward's Natural History of the Earth, and Heb. xii. 29. The Son has the name of light, exploded the doctrine of gravitation established in and his purifying actions and offices are described Newton's Principia. In 1727, he published a by words which denote the actions and offices of second part of Moses's Principia, containing the light. He is the true light, which lighteth every principles of the Scripture philosophy. From man that cometh into the world, John i. 9; Mal. this time to his death he published a volume every iv. 2. The Comforter has the name of Spirit; year or two, which, with the manuscripts he left and his animating and sustaining offices are debehind, were published in 1748, in 12 volumes, scribed by words, for the actions and offices of the 8vo. On the Monday before his death, Dr. material spirit. His actions in the spiritual ecoMead urged him to be bled; saying, pleasantly, nomy are agreeable to his type in the natural "I will soon send you to Moses," meaning his economy; such as inspiring, impelling, driving, studies; but Mr. Hutchinson, taking it in the leading, Matt. ii. 1. The philosophic system of literal sense, answered in a muttering tone, "I the Hutchinsonians is derived from the Hebrew believe, doctor, you will;" and was so displeased, Scriptures. The truth of it rests on these supthat he dismissed him for another physician; but positions: 1. That the Hebrew language was he died in a few days after, August 28, 1737. formed under divine inspiration, either all at once, or at different times, as occasion required; and that the Divine Being had a view in constructing it, to the various revelations which he in all suc ceeding times should make in that language: consequently, that its words must be the most proper and determinate to convey such truths as the Deity, during the Old Testament dispensation, thought it to make known to the sons of men. Further 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 deternuate 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. It appears to be a leading sentiment of this denomination, that all our ideas of divinity are formed from the ideas in nature,-that nature is a standing picture, 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, Ps. lxxxix. 5. And in short the whole system of nature in one voice of analogy, declares and gives us ideas of his glory, and shows us his handy-work. We cannot have any 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 In proof of this the Hutchinsonians argue in know sensible objects, they must be communi- this manner. The primary and ultimate design cated to us by the mediation of such things as we of revelation is indeed to teach men divinity; but already comprehend. For this reason the Scrip-in subserviency to that, geography, history, and ture is found to have a language of its own, which chronology, are occasionally introduced; all does not consist of words, but of signs or figures which are allowed to be just and authentic. taken from visible things: in consequence of There are also innumerable references to things HYPOCRISY of nature, and descriptions of them. If, then, the former are just, and to be depended on, for the same reason the latter ought to be esteemed philosophically true. Further: 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 cherubim he explains to be a hieroglyphic of divine construction, or a sacred image, to describe, as far as figures could go, the humanity united to Deity; and so he treats of several other words of similar import. From all which he concluded, that the rites and ceremonies of the Jewish dispensation were so many delineations of Christ, in what he was to be, to do, and to suffer; that the early Jews knew them to be types of his actions and sufferings; and, by performing them as such, were so far Christians both in faith and practice. The Hutchinsonians have, for the most part, een 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 piety 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, intituled, "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. 260, 273. HYPSISTARII tentionally impose upon the judgment and opinion of mankind concerning us. The name is bor rowed from the Greek tongue, in which it prime rily signifies the profession of a stage-player, which is to express in speech, habit, and action, not his own person and manners, but his whom he undertakes to represent. And so it is; for the very essence of hypocrisy lies in apt imitation and deceit; in acting the part of a member of Christ without any saving grace. The hypocrite is a double person; he has one person, which is rate ral; another, which is artificial; the first he keep to himself; the other he puts on as he doth bi clothes, to make his appearance in before men, it was ingeniously said by Basil, "that the hypocrite has not put off the old man, but put on the new upon it." Hypocrites have been divided into four sorts. 1. The worldly hypocrite, who makes a profession of religion, and pretends to be religious, merely from worldly considerations, Matt, xxiii. 5.-2. The legal hypocrite, who relin quishes his vicious practices, in order thereby to merit heaven, while at the same time he has no real love to God, Rom. x. 3.-The crangelical hypocrite, whose religion is nothing 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. xii. 20; 2 Pet. ii. 20.-4. The enthusiastic bypocrite, 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 most scandalous practices, Matt xiii. 39; 2 Cor. xi. 14. Crook on Hypocrisy Decoetlegon's Sermon on Ps. li. 6; Grore's Mor Phil. vol. ii. p. 253; South's Ser. on Job vin. 1 vol. x.; Pellamy's Relig. Del. p. 166. HYPOSTASIS, a term literally signifying substance or subsistence, or that which is put and stands under another thing, and supports it, bug its base, ground, or foundation. Thus farth is the substantial foundation of things hoped for, He xi. 1. The word is Greek, pounded of ure, sub, "under;" and stand, I exist," q. d. "subsistentia." It likewise signifies confidence, stability, firmness, 2 Co. L 4. It is also used for person, Heb. i.3. This we hold that there is but one nature or essenICE IN God, but three hypostases or persons. The w has occasioned great dissensions in the aut church, first among the Greeks, and afterwa among the Latins; but an end was put to the by a synod held at Alexandria about the you 302, at which St. Athanasius assisted; fro which time the Latins made no great scruple d saying three hypostases, nor the Greeks of re persons. The hypostatical union is the union of the human nature of Christ with the divine. constituting two natures in one person, and not two persons in one nature, as the Nestorians la lieve. See JESUS CHRIST. HYMN, a song or ode in honour of the Divine Being. St. Hilary, bishop of Poitiers, is said to have been the first who composed hymns to be be sung in churches, and was followed by St. Ambrose. 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. Wil--They adored the Most High God with the liams's. See PSALMODY. 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 in HYPSISTARII, (formed from res, highest,") a sect of heretics, in the fourth century thus called from the profession they made of shipping the Most High God. The doctrine of the Hypsistarians was an as semblage of Paganism, Judaism, and Christian. Christians, but they also revered fire and lampa with the Heathens, and observed the sabbath, and the distinction of clean and unclean things with the Jews. The Hypsistarii bore a resemblance to the Euchites, or Messalans ICONOCLASTES I. Germans, and Gauls were of opinion that images might be lawfully continued in churches; but they considered the worship of them as highly injurious and offensive to the Supreme Being, Charlemagne distinguished himself as a mediator in this controversy; he ordered four books concerning images to be composed, refuting the reasons urged by the Nicene bishops to justify the worship of images, which he sent to Adrian, the Roman pontiff, in 790, in order to engage him to withdraw his approbation of the decrees of the last council of Nice. Adrian wrote an answer; and in 1794, a council of 300 bishops, assembled by Charlemagne, at Frankfort on the Maine, confirmed the opinion contained in the four books, and solemnly condemned the worship of images. IBERIANS, a denomination of castern Chris- | notwithstanding the decree of the council, raised hans, which derive their name from Iberia, a pro- commotions in the state, were severely punished, vince of Asia now called Georgia; hence they and new laws were enacted to set bounds to the are also called Georgians. Their tenets are said violence of monastic rage. Leo IV., who was to be the same with those of the Greek church; declared emperor in 755, pursued the same meawhich see. sures, and had recourse to the coercive influence ICONOCLASTES, or ICONOCLASTE, break-of penal laws, in order to extirpate idolatry out ers of images; a name which the church of Rome of the Christian church. Irene, the wife of Leo, gives to all who reject the use of images in reli- poisoned her husband in 780; assumed the reigns gious matters. The word is Greek, formed from of the empire during the minority of her son Conv, imago, and λ, rumpere, 'to break.' stantine; and in 786 summoned a council at In this sense not only the reformed, but some of Nice, in Bithynia, known by the name of the the eastern churches, are called iconoclastes, and Second Nicene Council which abrogated the esteemed by them heretics, as opposing the wor-laws and decrees against the new idolatry, reship of the images of God and the saints, and stored the worship of images and of the cross, and breaking their figures and representations in denounced severe punishments against those who churches. maintained that God was the only object of reliThe opposition to images began in Greece,gious adoration. In this contest the Britons, under the reign of Bardanes, who was created emperor of the Greeks a little after the commencement of the eighth century, when the worship of them became common. See IMAGE. But the tumults occasioned by it were quelled by a revolution, which, in 713, deprived Bardanes of the imperial throne. The dispute, however, broke out with redoubled fury under Leo the Isaurian, who issued out an edict in the year 726, abrogating, as some say, the worship of images; and ordering all the images, except that of Christ's crucifixion, to be removed out of the churches; but, according to others, this edict only prohibited the paying to them any kind of adoration or worship. This edict occasioned a civil war, which broke out in the islands of the Archipelago, and, by the suggestions of the priests and monks, ra- In the Greek church, after the banishment of vaged a part of Asia, and afterwards reached Irene, the controversy concerning images broke Italy. The civil commotions and insurrections out anew, and was carried on by the contending in Italy were chiefly promoted by the Roman pon- parties, during the half of the ninth century, tiffs, Gregory I. and II. Leo was excommuni- with various and uncertain success. cated; and his subjects in the Italian provinces peror Nicephorus appears upon the whole to violated their allegiance, and rising in arms, either have been an enemy to this idolatrous worship. massacred or banished all the emperor's deputies His successor, Michael Curopalates, surnamed and officers. In consequence of these proceed- Rhangabe, patronised and encouraged it. But ings, Leo assembled a council at Constantinople the scene changed on the accession of Leo, the in 730, which degraded Germanus, bishop of that Armenian, to the empire, who assembled a councity, who was a patron of images; and he or- cil at Constantinople, in 812, that abolished the dered all the images to be publicly burnt, and in- decrees of the Nicene council. His successor flicted a variety of punishments upon such as Michael, surnamed Balbus, disapproved of the were attached to that idolatrous worship. Hence worship of images, and his son Theophilus treatarose two factions, one of which adopted the ado-ed them with great severity, However, the emration and worship of images, and on that account press Theodora, after his death, and during the were called iconoduli or iconolatra; and the minority of her son, assembled a council at Conother maintained that such worship was unlaw-stantinople in 842, which reinstated the decrees ful, and that nothing was more worthy the zeal of the second Nicene council, and encouraged of Christians than to demolish and destroy those image worship by a law. The council held at statues and pictures which were the occasion of the same place under Protius, in 879, and reckonthis gross idolatry; and hence they were distin-ed by the Greeks the eighth general council, conguished by the titles of iconomachi (from x,firmed and renewed the Nicene decrees. image, and I contend) and iconoclastæ. commemoration of this council, a festival was inThe zeal of Gregory II. in favour of image wor-stituted by the superstitious Greeks, called the ship was not only imitated, but even surpassed, Feast of Orthodoxy. The Latins were generally by his successor, Gregory III.; in consequence of opinion, that images might be suffered, as the of which the Italian provinces were torn from the means of aiding the memory of the faithful, and Grecian empire, Constantine, called Coprony- of calling to their remembrance the pious exploits mus, in 764, convened a council at Constanti- and virtuous actions of the persons whom they nople, regarded by the Greeks as the seventh represented; but they detested all thoughts of ecumenical council, which solemnly condemned paying them the least marks of religious Eomage the worship and usage of images, Those who, or adoration. The council of Paris, assembled in The em In HOLY his word, which commands it, 1 Pet. i. 15. By his ordinances, which he hath appointed for that end, Jer. xliv. 4, 5. By the punishment of sin in the death of Christ, Isa. liii.; and by the eternal punishment of it in wicked men, Matt. xxv. last verse. See ATTRIBUTES. HOLOCAUST, formed from 5, whole, and *, I consume with fire: a kind of sacrifice wherein the whole burnt-offering is burnt or consumed by fire, as an acknowledgment that God, the Creator, Preserver, and Lord of all, was worthy of all honour and worship, and as a token of men's giving themselves entirely up to him. It is called in Scripture a burnt-offering. Sacrifices of this sort are often mentioned by the Heathens as well as Jews. They appear to have been in use long before the institution of the other Jewish sacrifices by the law of Moses, Job i. 5; xlii. 8; Gen. xxii. 13; viii. 20. On this account, the Jews, who would not allow the Gentiles to offer on their altar any other sacrifices peculiarly enjoined by the law of Moses, admitted them by the Jewish priests to offer holocausts, because these were a sort of sacrifices prior to the law and common to all nations. During their sub on to the Romans, it was no uncommon thing for those Gentiles to offer sacrifices to the God of Israel at Jerusalem. Holocausts were deemed by the Jews the most excellent of all their sacrifices. See SACRIFICE. 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 i.-5. Personal offices of an intercessor belong to him, Rom. vii. 266. He is represented as performing a multitude of personal acts; as teaching, speaking, witnessing &c., Mark xiii. 11; Acts xx. 23; Rom. vii. 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 e 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. in. 7, 9, with Exod. xxvii. 7; Jer. xxxi. 31, 34; Heb x. 15, 16. God, Acts v. 3, 4. Lord, 2 Cor. i 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; Is 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 divided by some into extraordinary and ordi nary. The former by immediate inspiration, making men prophets, the latter by his regene rating and sanctifying influences making men saints. It is only the latter which is now to be expected. This is more particularly displayed in, 1. Conviction of sin, John xvi. 8, 9.-2. Co version, 1 Cor. xii.; Eph. i. 17, 18; 1 Cor. i 10, 12; John iii. 5, 6.—3. Sunetification, 2 Thess. ii. 13; 1 Cor. vi. 11; Rom. xv. 16.-4. Conse lation, John xiv. 16, 25.-5. Direction, John xiv. 17; Rom. viii, 14.-6. Confirmation, Rum HOLY DAY, a day set apart by the church for the commemoration of some saint, or some remarkable particular in the life of Christ. It has been a question agitated by divines, whether it be proper to appoint or keep any holy days (the Sabbath excepted.) The advocates for holy days suppose that they have a tendency to impress the minds of the people with a greater sense of religion; that if the acquisitions and victories of men be celebrated with the highest joy, how much more those events which relate to the salvation of man, such as the birth, death, and resur-viii. 16, 26; 1 John ii. 24; Eph. i. 13, 14. A 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 ceremo nia! 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. Care'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; Neule's Hist. of the Puritans, vol. ii. p. 116. qu. HOLY GHOST, the third person in the Trinity, 1. 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. 1; 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. xii. 14; 1 John v. 7.— 3. In the Greek, a masculine article or epithet s 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 as to exercise repentance and fanth 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 in fallibic.--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 Ser mons on Repentance, the Eril of Sin, Love to God, and the Promise of the Holy Spirit, p. 6 -89. Hawker's Sermons on the Holy Ghost; Pearson on the Creed, 8th article; Dr. Oe on the Spirit; Hurrion's 16 Sermons on the Spirit. HOLY GHOST, PROCESSION OF. See PROCESSION. HOMILY, a sermon or discourse upon scre 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 dis courses delivered in the church took these denomi ་ In nations, to intimate that they were not harangues, | bravery in men, and chastity in women. titude; honour rests on the judgment of the 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 expec tation of all necessary good both in time and eternit, 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 the hypocrite) as deriving its origin from God, and respect we entertain for any one, on account and centering in him.-3. It is called lively, 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. 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; 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 |