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 apostasy 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. Dis. to the Gospels. HÉRETIC, 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 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. 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 MORAVI ANS. HERODIANS, a sect among the Jews, at the time of our Saviour, Matt. xxii. 16. Mark ik 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 OR HERMOGENIANS, a sect of an-THODOX. cient heretics; denominated from their HEXAPLA, a Bible disposed in six ruptions 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 la Psalms there was a ninth column for the seventh version. This work Origen called 'Ezara, 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 preserv ed us pieces thereof, particularly St. Chrysostom on the Psalms, Phileponus in his Hexameron, &c. Some modern writers have earnestly endeavoured to collect fragments of the Hexapla, particularly Flaminius, Nobilius, Drusius, and F. Montfaucon, in two folio volumes printed at Paris in 1713. 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,||ter Greek versions, and adding such that Origen, after his return from Rome words or sentences as were omitted in under Caracalla, applied himself to the Seventy, prefixing an asterisk to the learn Hebrew, and began to collect the additions, and an obelisk to the others. several versions that had been made of In order to this, he made choice of eight the sacred writings, and of these to com- columns; in the first he made the Hepose his Tetrapla and Hexapla; others, brew text, in Hebrew characters; in however, will not allow him to have be- the second, the same text in Greek. gun till the time of Alexander, after he characters; the rest were filled with had retired into Palestine, about the the several versions above-mentioned; year 231. To conceive what this Hex-all the columns answering verse for apla was, it must be observed, that, be-verse, and phrase for phrase; and in the sides 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 217: and the sixth was discovered at Nicopolis, in the reign of Alex-demned marriage. ander Severus, about the year 228; 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 cor 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 con 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 significatíon, and is applied to all those E e 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. 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 from 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. vi. 22. It is the essence of happiness and the basis of true dignity, Prov. iii. 17. Prov. 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. 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 other Jewish sacrifices by the law of Moses, Job i. 5. Job xlii. 8. Gen. xxii. 13. Gen. 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 subjection 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. 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 re 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 perfections, Ps. xxvii. 4. Exod. xv. 11. He could not be God without it, Deut. xxxii. 4. It is infinite and un-surrection of Christ, &c. On the other bounded; it cannot be increased or di- side it is observed, that if holy days minished. Immutable and invariable, had been necessary under the present Mal. iii. 6. God is originally holy; he dispensation, Jesus Christ would have is so of and in himself, and the author observed something respecting them, and promoter of all holiness among his whereas he was silent about them; that creatures. The holiness of God is visi- it is bringing us again into that bondage ble by his works; he made all things to ceremonial laws from which Christ holy, Gen. i. 31. By his providences, all freed us; that it is a tacit reflection on which are to promote holiness in the the Head of the church in not appointend, Heb. xii. 10. By his grace, which ing them; that such days, on the whole, influences the subjects of it to be holy, are more pernicious than useful to soTit. ii. 10, 12. By his word, which com-ciety, as they open a door for indolence mands 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, Is. liii. and by the eternal punishment of it in wicked men, Matt. xxv. last verse. See ATTRI-on Nonconformity; A Country Vicar's BUTES. HOLOCAUST, formed from cs, "whole," and xaw, "I consume with fire;" a kind of sacrifice wherein the whole burnt offering is burnt or consumed by fire, as an acknowledgment that and profaneness; yea, that Scripture Sermon On Christmas day, 1753; 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. 1 Cor. 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 naturally of the neuter gender, John xiv. 26. xv. 26. xvi. 13. Eph. i. 13.-4. He appeared under the emblem of a dove, and of cloven tongues of fire, Matt. iii. Acts ii.-5. Personal offices of an intercessor belong to him, Rom. viii. 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. mediately, 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. II. It is no less evident that the Holy Ghost is a divine person equal in power and glory with the Father and Son. HOMILY, a sermon or discourse 1. Names proper only to the Most High upon some point of religion delivered in God are ascribed to him; as Jehovali, a plain manner, so as to be easily unActs xxviii. 25, with Is. vi. 9. and Heb. derstood by the common people. The iii. 7, 9. with Exod. xvii. 7. Jer. xxxi. Greek homily, says M. Fleury, signifies 31, 34. Heb. x. 15, 16. God, Acts v. a familiar discourse like the Latin ser3, 4. Lord, 2 Cor. iii. 17, 19. "The mo, and discourses delivered in the Lord, the Spirit."-2. Attributes pro- church took these denominations, to inper only to the Most High God are as-timate that they were not harangues, cribed 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. Ps. xxxiii. 6. Ps. civ. 30.-4. Worship, proper only to God, is required and ascribed to him, Is. vi. 3. Acts xxviii. 25. Rom. ix. 1. Rev. i. 4. 2 Cor. xiii. 14. Matt. xxviii. 19. or matters of ostentation and flourish, like those of profane orators, but familiar and useful discourses, as of a master to his disciples, or a father to his children. All the homilies of the Greek and Latin fathers are composed by bishops. We have none of Tertullian, Clemens Alexandrinus, and many other learned persons, because in the first ages none but bishops were admitted to preach. The privilege was not ordinarily allowed to priests till toward the fifth century. St. Chrysostom was the first presbyter that preached statedly, Origen and St. Augustine also preached, but it was by a peculiar licence or privilege. III. The agency or work of the Holy Ghost is divided by some into extraordinary and ordinary. The former by immediate inspiration, making men prophets, the latter by his regenerating and sanctifying influences making men saints. It is only the latter which is Photius distinguishes homily from sernow to be expected. This is more par-mon, in that the homily was performed ticularly displayed in, 1. Conviction of in a more familiar manner; the prelate sin, John xvi. 8, 9.-2. Conversion, 1 interrogating and talking to the people, Cor. xii. Eph. i. 17, 18. 1 Cor. ii. 10, and they in their turn answering and 12. John iii. 5, 6.-3. Sanctification, 2 interrogating him, so that it was proThess. ii. 13. 1 Cor. vi. 11. Rom. xv. perly a conversation; whereas the ser16-4. Consolation, John xiv. 16, 26.- mon was delivered with more form, and 5. Direction, John xiv. 17. Rom. viii. 14. in the pulpit, after the manner of the -6. Confirmation, Rom. viii. 16, 26. 1 orators. The practice of compiling John ii. 24. Eph. i. 13, 14. As to the homilies which were to be committed gift of the Holy Spirit, says a good wri- to memory, and recited by ignorant or ter, it is not expected to be bestowed in indolent priests, commenced towards answer to our prayers, to inform us im- the close of the eighth century; when Charlemagne ordered Paul, Deacon,ments; these may be found among men and Alcuin, to form homilies or discour of no real integrity, and may create conses upon the Gospels and Epistles from siderable fame; but a distinction must the ancient doctors of the church. This be made between fame and true honour gave rise to that famous collection enti- The former is a loud and noisy applause; tled the Homiliarium of Charlemagne; the latter a more silent and internal hoand which being followed as a model by mage. Fame floats on the breath of the many productions of the same kind, multitude; honour rests on the judgcomposed by private persons, from a ment of the thinking. In order, then, principle of pious zeal, contributed to discern where true honour lies, we much (says Mosheim) to nourish the must not look to any adventitious cirindolence and to perpetuate the igno- cumstance, not to any single sparkling rance of a worthless clergy. There quality, but to the whole of what forms are still extant several fine homilies a man; in a word, we must look to the composed by the ancient fathers, parti- soul. It will discover itself by a mind cularly St. Chrysostom and St. Gregory. superior to fear, to selfish interest, and -The Clementine homilies are nineteen corruption; by an ardent love to the homilies in Greek, published by Cote- Supreme Being, and by a principle of lerius, with two letters prefixed, one of uniform rectitude. It will make us neithem written in the name of Peter, the ther afraid nor ashamed to discharge other in the name of Clement, to James, our duty, as it relates both to God and bishop of Jerusalem; in which last let- man. It will influence us to be magnanter they are entitled Clement's Epitome imous without being proud; humble of the Preaching and Travels of Peter. without being mean; just without being According to Le Clerc, these homilies harsh; simple in our manners, but were composed by an Ebionite, in the manly in our feelings. This honour, second century; but Montfaucon sup- thus formed by religion, or the love of poses that they were forged long after God, is more independent and more the age of St. Athanasius. Dr. Lardner complete, than what can be acquired by apprehends that the Clementine homi- any other means. It is productive of lies were the original or first edition of higher felicity, and will be commensuthe Recognitions; and that they are the rate with eternity itself; while that same with the work censured by Euse-honour, so called, which arises from any bius under the title of Dialogues of Peter and Appion.-Homilies of the Church of England are those which were composed at the reformation to be read in churches, in order to supply the defect of sermons. See the quarto edition of the Homilies, with notes, by a divine of the church of England. HONESTY is that principle which makes a person prefer his promise or duty to his passion or interest. See JUSTICE. other principle, will resemble the feeble and twinkling flame of a taper, which is often clouded by the smoke it sends forth, but is always wasting, and soon dies totally away" Barrow's Works, vol. i. ser. 4; Blair's Sermons, vol. iii. ser. 1.; Watts's Sermons, ser. 30. vol. ii. Ryland's Cont. vol. i. p. 343; Jortin's Sermons, vol. iii. ser. 6. HOPE is the desire of some good, attended with the possibility, at least of obtaining it; and is enlivened with joy HONOUR, a testimony of esteem or greater or less, according to the probasubmission, expressed by words and an bility there is of possessing the object exterior behaviour, by which we make of our hope. Scarce any passion seems known the veneration and respect we to be more natural to man than hope; entertain for any one, on account of his and, considering the many troubles he dignity or merit. The word is also used is encompassed with, none is more nein general for the esteem due to virtue, cessary; for life, void of all hope, would glory, reputation, and probity; as also be a heavy and spiritless thing, very for an exactness in performing whatever little desirable, perhaps hardly to be we have promised; and in this last borne; whereas hope infuses strength sense we use the term, a man of ho- into the mind, and by so doing, lessens nour. It is also applied to two different the burdens of life. If our condition be kinds of virtue; bravery in men, and not the best in the world, yet we hope it chastity in women. In every situation will be better, and this helps us to supof life, religion only forms the true port it with patience. The hope of the honour and happiness of man. "It Christian is an expectation of all neces cannot," as one observes, "arise from sary good both in time and eternity, riches, dignity of rank or office, nor founded on the promises, relations, and from what are often called splendid ac- perfections of God, and on the offices, tions of heroes, or civil accomplish-righteousness, and intercession of Christ. |