which the fast in Lent, before Easter, is the chief. They believe the doctrine of consubstantiation, or the union of the body of Christ with the sacrament bread.

this pope Leo IX. replied; and, in his apology for the Latins, declaimed very warmly against the false doctrine of the Greeks, and interposed at the same time, the authority of his see. He like wise, by his legates, excommunicat d the patriarch in the church of Sante Sophia, which gave the last shock to th reconciliation attempted a long time after, but to no purpose; for from that time the hatred of the Greeks to the Latins, and of the Latins to the Greeks, became insuperable, insomuch that theyculous ceremonies and absurdities. The have continued ever since separated from each other's communion.

III Greek Church state and discipline of. Since the Greeks became subject to the Turkish yoke, they have sunk into the most deplorable ignorance, in consequence of the slavery and thraldom under which they groan, and their religion is now greatly corrupted. It is, indeed, little better than a heap of ridi

head of the Greek church is the patriarch of Constantinople, who is chosen II. Greck church, tenets of The fol by the neighbouring archbishops and lowing are some of the chief tenets held metropolitans, and confirmed by the by the Greek church;-They disown emperor or grand vizier. He is a perthe authority of the pope, and deny that son of great dignity, being the head and the church of Rome is the true catholic director of the Eastern church. The church. They do not baptize their chil other patriarchs are those of Jerusalem, dren till they are three, four, five, six. Antioch, and Alexandria Mr. Tourneten, nay sometimes eighteen years of fort tells us, that the patriarchates are age baptism is performed by trine im now generally set to sale, and bestowed mersion. They insist that the sacra- upon those who are the highest bidders. ment of the Lord's supper ought to be The patriarchs, metropolitans, arch. administered in both kinds, and they bishops, and bishops, are always chosen give the sacrament to children imme- from among the cal yers, or Greek diately after baptism. They grant no monks. The next person to a bishop, indulgences, nor do they lay any claim among the clergy, is an archimandrite, to the character of infallibility, like the who is the director of one or more conchurch of Rome. They deny that there vents, which are called mandren; then is any such place as purgatory; notwith-come the abbot, the arch-priest, the standing they pray for the dead, that priest, the deacon, the under-deacon, God would have mercy on them at the the chanter, and the lecturer. The segeneral judgment. They practice the cular clergy are subject to no rules, and invocation of saints; though, they say, never rise higher than high-priest. The they do not invoke them as deities, but || Greeks have few nunneries, but a great as intercessors with God. They ex- many convents of monks, who are all clude confirmation, extreme unction, priests; and (students excepted) obliand matrimony, out of the seven sacraged to follow some handicraft employments. They deny auricular confessionment, and lead a very austere life. to be a divine precept, and say it is only The Russians adhere to the doctrine a positive injunction of the church. and ceremonies of the Greek church, They pay no religious homage to the though they are now independent on the eucharist. They administer the compatriarch of Constantinople. The Rusmunion in both kinds to the laity, both sian church, indeed, may be reckoned in sickness and in health, though they the first, as to extent of empire; yet have never applied themselves to their there is very little of the power of vital confessors; because they are persuaded religion among them. The Roskolniki, that a lively faith is all which is requi-or, as they now call themselves, the site for the worthy receiving of the Starovertzi, were a sect that separated Lord's supper. They maintain that the from the church of Russia, about 1666: Holy Ghost proceeds only from the Fa- they affected extraordinary piety and ther, and not from the Son. They be devotion, a veneration for the letter of lieve in predestination. They admit of the Holy Schriptures, and would not alno images in relief or embossed work, low a priest to administer baptism who but use paintings and scultures in cop. had that day tasted brandy. They harper or silver. They approve of the mar-boured many follies and superstitions, riage of priests, provided they enter in to that state before their admission into holy orders. They condemn all fourth marriages. They observe a number of holy days, and keep four fasts in the year more solemn than the rest, of

and have been greatly persecuted; but, perhaps, there will be found among them "some that shall be counted to the Lord for a generation." Several settlements of German Protestants have been established in the Volga. The

Moravians also have done good in Livo | attendance with what is said of the stania, and the adjacent isles in the Baltic ted residence of these angels in heaven, under the Russian government. See and with Heb. i. 14. where all the anMosheim, Gregory, and Haweis' Church gels are represented as ministering to History: King's Rites and Ceremonies of the heirs of salvation: though, as there the Greek Church in Russia; The Russian is great reason to believe the number of Catechism; Secret Memoirs of the Court heavenly spirits is vastly superior to of Petersburg; Tooke's History of Russia; that of men upon earth, it is not improRicaut's State of the Greek Church; Enc. bable that they may, as it were, relieve Brit each other, and in their turns perform these condescending services to those whom the Lord of Angels has been pleased to redeem with his own blood; but we must confess that our knowledge of the laws and orders of those celestial beings is very limited, and consequently that it is the part of humility to avoid dogmatical determinations on such heads as these." See ANGEL; and Doddridge's Lectures, lec 212.

GROWTH IN GRACE. See

GRACE

GUARDIAN ANGEL "Some," says Dr. Doddridge, have thought, that not only every region but every man has so ne particular angel assigned him as a guardian, whose business it is generally to watch over that country or person; for this opinion they urge Matt. xviii. 10. Acts xii. 15. But the argument from both these places is evidently precarious; and it seems difficult to reconcile the supposition of such a continued

GUILT, the state of a person justly charged with a crime; a consciousness of having done amiss. See SIN.

| Reid on the Active Powers, p. 117; Cogan on the Passions, p. 235.

HABIT, a power and ability of doing any thing, acquired by frequent repeti tion of the same action. It is distin HÆRETICO COMBURENDO, a guished from custom. Custom respects writ which anciently lay against a hethe action; habit the actor. By custom retic, who, having once been convicted we mean a frequent reiteration of the of heresy by his bishop, and having absame act; and by habit the effect that jured it, afterwards falling into it again, Custom has on the mind or body. "Man," or into some other is thereupon comas one observes "is a bundle of habits,|| mitted to the secular power. This writ There are habits of industry, attention, is thought by some to be as ancient as vigilance, advertency; of a prompt obe the common law itself; however, the dience to the judgment occurring, or of conviction of heresy by the common law yielding to the first impulse of passion; was not in any petty ecclesiastical court, of apprehending, methodizing, reason- but before the archbishop himself, in a ing; of vanity, melancholy, fretfulness, provincial synod, and the delinquent was suspicion, covetousness, &c. In a word, delivered up to the king, to do with there is not a quality or function, either him as he pleased; so that the crown of body or mind, which does not feel the had a control over the spiritual power: influence of this great law of animated but by 2 Henry IV. cap. 15. the diocenature." To cure evil habits, we should san alone, without the intervention of a be as early as we can in our application, synod, might convict of heretical tenets; principiis obsta; to cross and mortify and unless the convict abjured his opinthe inclination by a frequent and obsti-ions, or if after abjuration he relapsed, nate practice of the contrary virtue. To form good habits, we should get our minds well stored with knowledge; associate with the wisest and best men; reflect much on the pleasure good habits are productive of; and, above all, supplicate the Divine being for direction and assistance. Kaimes' Elem. of Crit. ch. xiv. vol. 1; Grove's Mor. Phil. vol. i. p. 143; Paley's Mor. Phil, vol. i. p. 46; Jortin on Bad Habits, ser. 1. vol. iii;

||

the sheriff was bound ex officio, if requi red by the bishop, to commit the unhappy victim to the flames, without waiting for the consent of the crown. This writ remained in force, and was actually executed on two Anabaptists, in the seventh of Elizabeth, and on two Arians in the ninth of James I. Sir Edward Coke was of opinion that this writ did not lie in his time; but it is now formally taken away by statute 29 Car. II. cap. 9.

But this statute does not extend to take || ter of fact abundantly testifies; but hapaway or abridge the jurisdiction of Pro- piness consists in the enjoyment of the testant archbishops, or bishops, or any divine favour, a good conscience, and other judges of any ecclesiastical courts, uniform conduct in subordination to in cases of atheism, blasphemy, heresy, these, human happiness may be greatly or schism; but they may prove and promoted by the exercise of the social punish the same, according to his ma- affections; the pursuit of some engaging jesty's ecclesiastical laws, by excom- end; the prudent constitution of the munication, deprivation, degradation, habits; and the enjoyment of our health. and other ecclesiastical censures. not Bolton and Lucas on Happiness; Henry's extending to death, in such sort, and no Pleasantness of a Religious Life; Grove other, as they might have done before and Paley's Moral Philosophy; Barrow's the making of this act Sermons, sermon 1; Young's Centaur, 41 to 160; Wollaston's Religion of Nature, sec_2.

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

HARMONY OF THE GOSPELS, a term made, use of to denote the conCONFERcurrence or agreement of the writings of the four Evangelists; or the history of the four Evangelists digested into one continued series. By this means each story or discourse is exhibited with all its concurrent circumstances; frequent repetitions are prevented, and a multitude of seeming oppositions reconciled. Among some of the most valuable har

HAMPTON-COURT ENCE, a conterence appointed by James I. at Hampton Court, in 1603, in order to settle the disputes between the church and the Puritans. Nine bishops, and as many dignitaries of the church, appeared on one side, and four Puritan ministers on the other. It lasted for three days. Neale calls it a mock conference, because all things were pre-monies, are those of Cradock, Le Clerc, viously concluded between the king and the bishops; and the Puritans borne down not with calm reason and argument, but with the royal authority, the king being both judge and party. Thein reference to the agreement which proposals and remonstrances of the Pu ritans may be seen in Neale's History of the Puritans, chap. i. part ii.

Doddridge, Macknight, Newcombe, and
Townson's able Harmony on the concluding
Part of the Gospels; Thompson's Diatessa-
ron. The term harmony is also used

the Gospel bears to natural religion,
the Old Testament, the history of
other nations, and the works of God at
large.

HASSIDEANS, or ASSIDEANS, those Jews who resorted to Mattathias, to fight for the laws of God and the liberties of their country. They were men of great valour and zeal, having voluntarily devoted themselves to a more strict observation of the law than other men. For, after the returu of the Jews from the Babylonish captivity, there were two sorts of men in their church; those who contented themselves with that obedience only which was prescribed by the law of Moses, and who were called Zadikin, i. e. the righteous; and those who, over and above the laws, superadded the constitutions and traditions of the elders, and other rigorous observances: these latter were called the Chasidim, i. e. the pious. From the former sprang the Samaritans, Sadducees, and Caraites: from the latter, the Pharisees and the Essenes: which see.

HAPPINESS, absolutely taken, denotes the durable possession of perfect good, without any mixture of evil; or the enjoyment of pure pleasure unalloyed with pain, or a state in which all our wishes are satisfied; in which senses, happiness is only known by name on this earth. The word happy, when ap- || plied to any state or condition of human life, will admit of no positive definition, but is merely a relative term; that is, when we call a man happy, we mean, that he is happier than some others with whom we compare him; than the generality of others; or than he himself was in some other situation. Moralists justly observe, that happiness does not consist in the pleasures of sense; as eating, drinking, music, painting, theatric exhibitions, &c. &c. but these pleasures continue for a little while, by repetition lose their relish, and by high expectation often bring disappointment. Nor does happiness consist in an exemption from labour, care, business, &c. such a HATRED is the aversion of the will state being usually attended with de- to any object considered by us as evil pression of spirits, imaginary anxieties, or to any person or thing we suppose and the whole train of hypochondraical can do us harm. See ANTIPATHY. Haaffections. Nor is it to be found in great-tred is ascribed to God, but is not to be ness, rank, or elevated stations, as mat-ll considered as a passion in him as in

Acts iv. 4. Confirmation, Acts xiv 22. Acts xvi. 5. Consolation, Phil. i. 25. Isa. xl 1, 2. Isa. xxxv. 3, 4. Stennet's Parable of the Sower; Massilon's Ser. vol. ii. p. 131. Eng. Trans.; Gill's Body of Div. vol. ii. p. 340. 8vo. ed.

HEART is used for the soul, and all the powers thereof; as the understanding, conscience, will, affections, and me

man; nor can he hate any of the crea-hearing, it should be constantly, Prov. tures he has made as his creatures. Yet viii. 34. Jam. i. 24, 25. Attentively, Luke he is said to hate the wicked, Ps. v. 5; xxi. 38. Acts x. 33. Luke iv. 20. 22. and indignation and wrath, tribulation With reverence, Ps. Ixxxix. 7. With and anguish, will be upon every soul of faith, Heb. iv. 2. With an endeavour to man that does evil. See WRATH OF retain what we hear, Heb. ii. 1. Ps. cxix. GOD. 11. With an humble docile disposition, HATTEMISTS, in ecclesiastical his- Luke x. 42. With prayer, Luke xviii. tory, the name of a modern Dutch sect, The advantages of hearing are, informaso called from Pontian Van Hattem, a tion, 2 Tim. iii. 16. Conviction, 1 Cor. minister in the province of Zealand, to-xiv. 24, 25. Acts ii. Conversion, Ps xi. 7. wards the close of the last century, who, being addicted to the sentiments of Spinosa, was on that account degraded from his pastoral office. The Verschorists and Hattemists resembe each other in their religious systems, though they never so entirely agreed as to form one communion. The founders of these sects deduced from the doctrine of absolute decrees a system of fatal and uncontrol-mory. The heart of man is naturally, lable necessity; they denied the differ constantly, universally, inexpressibly, ence between moral good and evil, and openly, and evidently depraved, and inthe corruption of human nature; from clined to evil, Jer. xvii. 9. It requires a whence they farther concluded, that divine power to renovate it, and render mankind were under no sort of obliga it susceptible of right impressions, Jer. tion to correct their manners, to im- xxiv. 7. When thus renovat d, the efprove their minds, or to obey the divine fects will be seen in the temper, converlaws; that the whole of religion consist-sation, and conduct at large. See FAITH, ed not in acting, but in suffering; and that all the precepts of Jesus Christ are reducible to this one, that we bear with cheerfulness and patience the events that happen to us through the divine will, and make it our constant and only study to main-ledgment and confession of it; fr quent tain a permanent tranquillity of mind. Thus far they agreed: but the Hattemists further affirmed, that Christ made no expiation for the sins of men by his death; but had only suggested to us, by his mediation, that there was nothing in us that could offend the Deity: this, they say, was Christ's manner of justi fying his servants, and presenting them blameless before the tribunal of God It is one of their distinguished tenets,cial hardness is very seldom perceived, that God does not punish men for their sins, but by their sins. These two sects, says Mosheim, still subsist, though they no longer bear the names of their founders.

HOPE, &c. Hardness of heart is that state in which a sinner is inclined to, and actually goes on in rebellion against God. This state evidences itself by tight views of the evil of sin; partial acknow.

commission of it; pride and conceit; ingratitude; unconcern about the word and ordinances of God; inattention to divine providences; stifling convictions of conscience; shunning reproof; presumption, and general ignorance of divine things We must distinguish, however, between that hardness of heart which even a good man complains of, and that of a judicial nature. 1. Judi

and never lamented; a broken and contrite heart is the least thing such desire; but it is otherwise with believers, for the hardness they feel is always a matter of grief to them, Rom. vii. 24.-2. JuHEARING THE WORD OF GOD dicial hardness is perpetual; or, if ever is an ordinance of divine appointment. there be any remorse or relenting, it is Rom. x. 17. Prov. viii. 4, 5. Mark iv. 24. only at such times when the sinner is Public reading of the Scriptures was under some outward afflictions, or filled a part of synagogue worship, Acts xiii. with the dread of the wrath of God; 15. Acts xv. 21. and was the practice of but as this wears off or abates, his stuthe Christians in primitive times. Un- pidity returns as much or more than der the former dispensation there was a ever, Exod. ix. 27; but true believers, public hearing of the law at stated sea- when no adverse dispensations trouble sons, Deut. xxxi. 10, 13. Neh. viii. 2, 3. them, are often distressed because their It seems, therefore, that it is a duty in hearts are no more affected in holy ducumbent on us to hear, and, if sensible ties, or inflamed with love to God, Rom. of our ignorance, we shall also consider || vii. 15.—3. Judicial hardness is attended it our privilege. As to the manner of with a total neglect of duties, especially

those that are secret; but that hardness || doubting seasons, Heb. xii. 8. Is. I. 10.of heart which a believer complains of, 10. In time of opposition and suffering, though it occasions his going uncomfort- 1 Pet. iv. 12, 13.-11. The time of sickably in duty, yet does not keep him ness and death, Jer. xlix. 11. The means from it, Job xxiii. 2, 3.-4. When a per- to be made use of to keep our hearts, son is judicially hardened, he makes are, 1. Watchfulness, Mark xiii. 37.use of indirect and unwarrantable me 8. Examination, Prov.iv. 26.-3. Prayer, thods to maintain that false peace which Luke, xviii. 1.-4. Reading God's word, he thinks himself happy in the enjoy- John, v. 39.—5. Dependence on divine ment of; but a believer, when complain- grace, Ps. lxxxvi. 11. See Flavel on ing of the hardness of his heart, cannot Keeping the Heart; Jameison's Serbe satisfied with any thing short of mons on the Heart; Wright on SelfChrist, Ps ci. 2.-5. Judicial hardness possession; Ridgley's Div. qu. 29. generally opposes the interest of truth and godliness; but a good man considers this as a cause nearest his heart; and although he have to lament his lukewarmness, yet he constantly desires to promote it, Ps. lxxii. 19.