intimate that they were not harangues, 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 towards 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.

sions.

us to support it with patience. The hope of our appetites and passions is contrary to the Christian is an expectation of all neces-benevolence, as tending to hurt ourselves or sary good both in time and eternity, founded others, and so opposite to the general good, on the promises, relations, and perfections and the divine command, in which all the of God, and on the offices, righteousness, and crime of such indulgence consists. In short intercession of Christ. It is a compound of all virtue is nothing but benevolence acted desire, expectation, patience and joy, Rom. out in its proper nature and perfection; or viii. 24, 25. It may be considered, 1. As pure, love to God and our neighbour, made per1 John iii. 2, 3. as it is resident in that heartfect in all its genuine exercises and expreswhich is cleansed from sin.-2. As good, 2 Thess. ii. 16, (in distinction from the hope of the hypocrite) as deriving its origin from God, and centering in him.-3. It is called lively, 1 Pet. i. 3. as it proceeds from spiritual life, and renders one active and lively in good works.-4. It is courageous, Rom. v. 5. 1 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 will not disappoint us, and is fixed on a sure foundation.-6. Joyful, Rom. v. 2. as it produces the greatest felicity in the anticipation of complete deliverance from all evil. Campbell's pleasures of Hope. Grove's Moral Phil. vol. i. p. 381. || Gill's Body of Div. p. 82, vol. iii. No. 471, Spect. Jay's Sermons, vol. ii. ser. 2.

II. That all sin consists in selfishness. By this is meant an interested, selfish affec tion, by which a person sets himself up as supreme, and the only object of regard; and nothing is good or lovely in his view, unless suited to promote his own private interest. This self-love is in its whole nature, and every degree of it enmity against God: it is not subject to the law of God, and is the only affection that can oppose it. It is the foundation of all spiritual blindness, and therefore the source of all the open idolatry in the heathen world, and false religion under the light of the Gospel; all this is agreeable to the self-love which opposes God's true character. Under the influence of this principle, men depart HOPKINSIANS, so called from the Rev. from truth; it being itself the greatest Samuel Hopkins, D. D. an American Divine, practical lie in nature, as it sets up that who in his sermons and tracts has made which is comparatively nothing above uniseveral additions to the sentiments first ad-versal existence. Self-love is the source of vanced by the celebrated Jonathan Edwards, late president of New Jersey College.

The following is a summary of the distinguishing tenets of the Hopkinsians, together with a few of the reasons they bring forward in support of their sentiments.

all profaneness and impiety in the world, and of all pride and ambition among men, which is nothing but selfishness, acted out in this particular way. This is the foundation of all covetousness and sensuality, as it blinds people's eyes, contracts their I. That all true virtue, or real holiness, hearts, and sinks them down, so that they consists in disinterested benevolence. The look upon earthly enjoyments as the greatobject of benevolence is universal being, in- est good. This is the source of all false cluding God and all intelligent creatures. It hood, injustice, and oppression, as it excites wishes and seeks the good of every indivi- || mankind by undue methods to invade the dual, so far as is consistent with the greatest property of others. Self-love produces all good of the whole, which is comprised in the the violent passions; envy, wrath, clamglory of God, and the perfection and happi- our, and evil speaking: and every thing ness of his kingdom. The law of God is the contrary to the divine law is briefly comprestandard of all moral rectitude or holiness.hended in this fruitful source of all iniquity, This is reduced into love to God, and our self-love. neighbour as ourselves; and universal goodwill comprehends all the love of God, our neighbour, and curselves, required in the divine law, and therefore must be the whole of holy obedience. Let any serious person think what are the particular branches of true piety; when he has viewed each one by itself, he will find that disinterested friendly affections, is its distinguishing characteristic. For instance, all the holiness in pious fear, which distinguishes it from the fear of the wicked, consists in love. Again: holy gratitude is nothing but good-will to God and our neighbour, in which we ourselves are included: and correspondent affection, excited by a view of the good-will and kindness of God. Universal good-will also implies the whole of the duty we owe to our neighbour, for justice, truth, and faithfulness, are comprised in universal benevolence; so are temperance and chastity. For an undue indulgence of

III. That there are no promises of regenerating grace made to the doings of the unregenerate. For as far as men act from self-love, they act from a bad end: for those who have no true love to God, really do no duty when they attend on the externals of religion. And as the unregenerate act from a selfish principle, they do nothing which is commanded: their impenitent doings are wholly opposed to repentance and conversion: therefore not implied in the command to repent, &c. so far from this, they are altogether disobedient to the command. Hence it appears, that there are no promises of salvation to the doings of the unregenerate.

IV. That the impotency of sinners, with respect to believing in Christ, is not natural, but moral; for it is a plain dictate of common sense, that natural impossibility ex"cludes all blame. But an unwilling mind is

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universally considered as a crime, and not VIII. That repentance is before faith in as an excuse, and is the very thing wherein Christ.-By this is not intended that repentour wickedness consists. That the impo-ance is before a speculative belief of the tence of the sinner is owing to a disaffection being and perfections of God, and of the of heart, is evident from the promises of person and character of Christ; but only the Gospel. When any object of good is that true repentance is previous to a saproposed and promised to us upon asking, ving faith in Christ, in which the believer it clearly evinces that there can be no im- is united to Christ, and entitled to the potence in us with respect of obtaining benefits of his mediation and atonement. it, beside the disapprobation of the will; That repentance is before faith in this and that inability which consists in dis- sense, appears from several considerations. inclination, never renders any thing im- 1. As repentance and faith respect different properly the subject of precept or com- objects, so they are distinct exercises of the mand. heart and therefore one not only may, but V. That, in order to faith in Christ, must be prior to the other.-2. There may a sinner must approve in his heart of the be genuine repentance of sin without faith divine conduct, even though God should in Christ, but there cannot be true faith in cast him off for ever; which, however, Christ without repentance of sin; and neither implies love or misery, nor hatred since repentance is necessary in order to of happiness. For if the law is good, faith in Christ, it must necessarily be prior death is due to those who have broken it. to faith in Christ-3. John the Baptist, The Judge of all the earth cannot but do Christ and his apostles, taught that repentright. It would bring everlasting reproachance is before faith. John cried, Repent, upon his government to spare us, consid- for the kingdom of Heaven is at hand; ered merely as in ourselves. When this intimating that true repentance was neis felt in our hearts, and not till then, cessary in order to embrace the gospel of we shall be prepared to look to the free the kingdom. Christ commanded, Repent grace of God, through the redemption ye, and believe the Gospel And Paul which is in Christ, and to exercise faith preached repentance toward God, and in his blood, who is set forth to be a pro-faith toward our Lord Jesus Christ. pitiation to declare God's righteousness, that he might be just, and yet be the justifier of him who believeth in Jesus.

VI That the infinitely wise and holy God has exerted his omnipotent power in such a manner as he purposed should be followed with the existence and entrance of moral evil into the system.--For it must be admitted on all hands, that God has a perfect knowledge, foresight, and view of all possible existences and events. If that system and scene of operation, in which moral evil should never have existed, was actually preferred in the Divine mind, certainly the Deity is infinitely disappointed in the issue of his own operations. Nothing can be more dishonourable to God than to imagine that the system which is actually formed by the divine hand, and which was made for his pleasure and glory, is yet not the fruit of wise contrivance and design.

VII. That the introduction of sin is, upon the whole, for the general good. For the wisdom and power of the Deity are displayed in carrying on designs of the greatest good; and the existence of moral evil has undoubtedly occasioned a more full, perfect, and glorious discovery of the infinite perfections of the Divine nature, than could otherwise have been made to the view of creatures. If the extensive manifestations of the pure and holy nature of God, and his infinite aversion to sin, and all his inherent perfections, in their genuine fruits and effects, is either itself the greatest good, or necessarily contains it, it must necessarily follow that the introduction of sin is for the greatest good.

IX. That though men became sinners by Adam, according to a divine constitution, yet they have and are accountable for no sins but personal; for, 1. Adam's act, in eating the forbidden fruit, was not the act of his posterity; therefore they did not sin at the same time he did.-2. The sinfulness of that act could not be transferred to them afterwards, because the sinfulness of an act can no more be transferred from one person to another than an act itself.-3. Therefore Adam's act, in eating the forbidden fruit, was not the cause, but only the occasion of his posterity's being sinners. God was pleased to make a constitution, that, if Adam remained holy through his state of trial, his posterity should in consequence be holy also; but if he sinned, his posterity should in consequence be sinners likewise. Adam sinned, and now God brings his posterity into the world sinners. By Adam's sin we are become sinners, not for it; his sin being only the occasion, not the cause of our commit-ting sins.

X. That though believers are justified through Christ's righteousness, yet his righteousness is not transferred to them. For, 1. Personal righteousness can no more be transferred from one person to another, than personal sin.-2. If Christ's personal righteousness were transferred to believers, they would be as perfectly holy as Christ: and so stand in no need of forgiveness.— 3. But believers are not conscious of having Christ's personal righteousness, but feel and bewail much indwelling sin and corruption.-4. The scriptures represent believers as receiving only the benefits of Christ's

HOST, in the church of Rome, a name given to the elements used in the eucharist, or rather to the consecrated wafer, which they pretend to offer up every day, as a new host, or sacrifice for the sins of mankind. They pay adoration to the host upon a false presumption, that the elements are no longer bread and wine, but transubstantiated into the real body and blood of Christ. See TRANSUBSTANTIATION.-Pope Gregory IX first decreed a bell to be rung, as the signal for the people to betake themselves to the adoration of the host. The vessel wherein the hosts are kept is called the cibory, being a large kind of covered cha

iv. 8. 10. The hospitable man mentioned descended from the Hugh Capet; whereas in Judges xix. 16. 21. David, 2 Sam. vi. they were for giving it to the house of 19. Obadiah, 1 Kings xviii. 4. Nehemiah, Guise, as descended from Charles the Neh. v. 17, 18. Martha, Luke x 38. Mary, Great. Others again derive it from a Matt. xxvi. 6, 13. The primitive Chris- French and faulty pronunciation of the Gertians, Acts ii. 45, 46. Priscilla and Aquila, man word edignossen, signifying confedeActs xviii. 26. Lydia, Acts xvi. 15. &c. &c. rates; and originally applied to that valiant Lastly, what should have a powerful effect part of the city of Geneva, which entered on our minds, is the consideration of Divine into an alliance with the Swiss cantons, in hospitality-God is good to all, and his ten- order to maintain their liberties against the der mercies are over all his works. His tyrannical attempts of Charles III. duke of sun shines, and his rain falls on the evil as Savoy. These confederates were called well as the good. His very enemies share Eignots; whence Huguenots. The persecuof his bounty. He gives liberally to all men, tions which they have undergone has scarce and upbraids not; but especially we should its parallel in the history of religion. During remember the exceeding riches of his grace, the reign of Charles IX. and on the 24th in his kindness towards us through Christ of August, 1572, happened the massacre Jesus. Let us lay all these considerations of Bartholomew, when seventy thousand together, and then ask ourselves whether of them throughout France were butchered we can find it in our hearts to be selfish, with circumstances of aggravated cruelty. parsimonious, and inhospitable? See PERSECUTION. In 1598, Henry IV. passed the famous eidict of Nantz, which secured to the Protestants the free exercise of their religion. This edict was revoked by Lewis IV. their churches were then erased to the ground, their persons insulted by the soldiery, and, after the loss of Innumerable lives, fifty thousand valuable members of society were driven into exile. In Holland they built several places of wor ship, had amongst them some distinguished preachers. Among others were Superville, Dumont, Dubosc, and the eloquent Saurin; the latter of whom, in one of his sermons (ser. 9. vol. v.) makes the following fine apostrophe to that tyrant Lewis XIV. by whom they were driven into exile, "And HUGUENOTS, an appellation given by thou, dreadful prince, whom I once honourway of contempt to the reformed, or pro-ed as my king, and whom I yet respect as testant Calvinists of France. The name a scourge in the hand of Almighty God, had its rise in 1560, but authors are not thou also shalt have a part in my good agreed as to the origin and occasion thereof. wishes! These provinces, which thou Some derive it from the following circum-threatenest, but which the arm of the Lord stance: One of the gates of the city of protects: this country, which thou fillest Tours is called the gate of Fourgon, by with refugees, but fugitives animated with corruption from seu Heugon, i. e. the late love; those walls, which contain a thousand Hugon. This Hugon was once count of martyrs of thy making, but whom religion Tours, according to Eginhardus in his life renders victorious, all these yet resound of Charles the Great, and to some other benedictions in thy favour. God grant the historians. He was, it seems, a very wick-fatal bandage that hides the truth from ed man, who by his fierce and cruel temper made himself dreadful; so that after his death he was supposed to walk about in the night time, beating all those he met with: this tradition the judicious Thuanus had not scrupled to mention in his history. Davila and other historians pretend, that the nickname of Huguenots, was first given to the French Protestants, because they used to meet in the night time in subterraneous vaults near the gate of Hugon; and what seems to countenance this opinion is, that they were first called by the name of Huguenots, at this city of Tours. Others assign a more illustrious origin to this name, and say that the leaguers gave it to the reformed, because they were for keeping the crown upon the head of the present line

lice.