towards each other. Once more did the Landgrave | bound themselves to defend their religion against all endeavour to persuade the two great Reformers to opposition from whatever quarter. The Emperor recognize one another as brethren. Zwingli held Charles V. was alarmed at this union; but being out the hand of reconciliation, but Luther was inex- busily engaged in foreign wars, he left the Proorable. testants to the free exercise of their religion throughout his whole dominions. The doctrines of the Reformation had now diffused themselves throughout almost every town and village of Switzerland. A speedy and complete triumph seemed now to await the cause of truth and religious freedom. But at the very time when the hopes of success were at the highest, Zwingli commenced a course of acting which savoured more of the politician than the Reformer. He had evidently set his mind upon the overthrow of Charles V. and the substitution of a more popular sovereign in his place. With this view he listened to proposals for an alliance between Francis I., the king of France, and the Swiss republics. This line of policy began to alienate from Zwingli many of his warmest and steadiest friends. Even the Landgrave of Hesse drew towards Luther, and sought to check the Swiss Reformer. The five Romish cantons, enraged at the progress of Reformed principles, were eager to find some excuse for ridding themselves of the treaty of Cappel. Hitherto they had been restrained from The effect of the discussion upon the mind of the Landgrave was, that he gave a decided preference to the doctrines of Zwingli. In vain did both Luther and Melancthon endeavour by correspondence to convince him of the truth of consubstantiation. The diet of the empire convened at Augsburg in 1530, and while the Lutherans presented their opinions to the diet, the Zwinglians also gave in their confession of faith which had been drawn up by Martin Bucer, and was called the Tetrapolitan Confession, from the four towns, Strasburg, Constance, Meiningen, and Lindau, by which it was presented. The only point in which the two confessions differed from each other respected the doctrine of the bodily presence of Christ in the Supper; the followers of Zwingli maintaining the simply symbolic character of the elements. At the same diet the Swiss Reformer presented his own private confession, which contained these words on the subject of the Lord's Supper: "I believe that in the holy eucharist or supper of thanksgiving, the real body of Christ is present to the eye of faith, that is, to those who thank the Lord for the bene-proceeding to open violence by the superiority both fits conferred on us in Christ his Son, acknowledge that he assumed a real body, truly suffered in it, and washed away our sins in his own blood; and thus the whole that Christ has done is, as it were, present to the eye of their faith. But that the body of Christ, in substance and reality, or that his natural body is present in the Supper, and is received into our mouth, and masticated by our teeth-as the papists, and some who look back to the flesh-pots of Egypt represent that I not only deny, but unhesitatingly pronounce an error, and contrary to the Word of God." He subjoins elaborate proofs from Scripture, reason, and the Fathers, in support of these views. To this confession Eck, the Romish divine, replied; and Zwingli defended himself in a letter addressed to the Emperor and the Protestant princes. Whilst the Swiss Reformer was thus engaged in refuting the doctrine of consubstantiation as taught by Luther, his mind was much occupied in devising means for promoting the progress of the Reformation in Switzerland. Both in private and in public he was indefatigable in his labours for the advancement of the good cause. Nor were the enemies of the Reformation indifferent to the inroads which were daily making on the kingdom of darkness; but they were resolved to make a determined effort to crush the Protestant cause. The diet of Augsburg had published a decree condemning the Protestants, and also the Sacramentarians, as they called the Zwinglians, and enjoining a strict conformity to the Church of Rome in all points. In consequence of this intolerant decree, the Protestant princes of Germany assembled at Smalkald in December 1530, and in numbers and force of the Protestant cantons; but HELVETIC REFORMED CHURCHES. war in defence of the church and the holy see. Having finished their preparations accordingly, they took the field on the 6th of October 1531. Cappel, about three leagues from Zurich, was the point at which the army of the Five Cantons was concentrated. Alarmed at the intelligence of the arrival of the enemy, the militia of the canton were hastily assembled, and Zwingli accompanied them as chaplain to the scene of action. A battle ensued, fought with the utmost bravery on both sides, but the Zurichers being at length overpowered by numbers, were thrown into confusion and completely defeated. In the heat of the action Zwingli fell mortally wounded, and in a short time expired, exclaiming as he lay in the agonies of death, "What matters this misfortune? They may indeed kill the body, but they cannot kill the soul." Thus died the great Reformer of Switzerland, leaving behind him an imperishable name. This victory at Cappel was hailed by the Romanists as a sure precursor, in their view, of the restoration of the Papal authority, not in Switzerland alone, but throughout all Europe. Their expectations, however, were doomed to be disappointed; the cause of the Reformation had in it a vital energy which no opposition of man could possibly destroy. Meanwhile the Zurichers were deeply discouraged by the reverses which they had sustained; and with no other stipulation than that their faith should be preserved, they concluded a peace with the Five Cantons. The Church of Rome now succeeded in regaining the ascendency in those very parts of Switzerland where her sway had been most indignantly disowned. "The wind of adversity," says D'Aubigné, "was blowing with fury: the evangelical churches fell one after another, like the pines in the forest whose fall before the battle of the Goubel had raised such gloomy presentiments. The Five Cantons, full of gratitude to the Virgin, made a solemn pilgrimage to her temple at Einsidlen. The chaplains celebrated anew their mysteries in this desolated sanctuary; the abbot, who had no monks, sent a number of youths into Swabia to be trained up in the rules of the order, and this famous chapel, which Zwingle's voice had converted into a sanctuary for the Word, became for Switzerland, what it has remained until this day, the centre of the power and of the intrigues of the Papacy. "But this was not enough. At the very time that these flourishing churches were falling to the ground, the Reform witnessed the extinction of its brightest lights. A blow from a stone had slain the energetic Zwingle on the field of battle, and the rebound reached the pacific Ecolampadius at Basle, in the midst of a life that was wholly evangelical. The death of his friend, the severe judgments with which they pursued his memory, the terror that had suddenly taken the place of the hopes he had entertained of the future-all these sorrows rent the heart of Ecolampadius, and soon his head and his life in 27 clined sadly to the tomb. 'Alas!' cried he, that Zwingle, whom I have so long regarded as my right arm, has fallen under the blows of cruel enemies! He recovered, however, sufficient energy to defend the memory of his brother. It was not,' said he, on the heads of the most guilty that the wrath of Pilate and the tower of Siloam fell. The judgment began in the house of God; our presumption has been punished; let our trust be placed now on the Lord alone, and this will be an inestimable gain." Ecolampadius declined the call of Zurich to take the place of Zwingle. My post is here,' said he, as he looked upon Basle." เ How often in the history of the Christian church has the truth of the proverb been realized, that "man's extremity is God's opportunity." The death of Zwingli, followed by that of Ecolampadius, appeared at first as if it were the death-blow of the Swiss Reformation. But at that very moment, when all seemed to be lost, was God preparing to commence a work of Reformation in Geneva, which should so effectually operate on the whole Helvetic territory, as to revive and finally establish the Reformed church in that country. Calvin may be considered as having succeeded to the authority of Zwingli in Switzerland. When the Swiss Reformer fell on the field of Cappel, Geneva was still under the power of Rome, but scarcely a year passes when William Farel is found preaching the gospel in that ancient city with acceptance and power, and in a few years more John Calvin arrives to complete what Farel had begun. The doctrine and discipline of the Reformed communion, as modelled by Calvin, (see GENEVA, CHURCH OF,) was received by the Helvetic Reformed Church generally. Zurich and Berne for a time adhered both to the tenets and form of government which Zwingli had established; but such was the prudence and powerful influence of the French Reformer, that he succeeded in overcoming their prejudices, and in effecting a union among the Helvetic churches. The doctrine of Zwingli on the subject of the eucharist, as being nothing more than a commemorative rite, and of the presence of Christ in the sacrament, as being merely symbolical or figurative, was now abandoned, and the doctrine of Calvin received, which acknowledges a real, | though spiritual, presence of Christ in the sacrament, which is realized by the believer alone. The doctrine of predestination also, though resisted by Berne and Zurich for a time, was at length accepted by the Helvetic church, and a union effected between the Swiss churches and that of Geneva. Purity of doctrine, however, did not continue long to characterize the Reformed churches of Switzerland. Socinus, the originator of the Socinian heresy was himself a member of the Swiss church, and even professed to receive the Helvetic confession. And even during the lifetime of Calvin, Servetus, in Gereva itself, denied openly the divinity of Christ. During the last two centuries, the Helvetic Reformed Church, while it has maintained its ground against Popery, has given way to an influx of Arianism, Socinianism, and Rationalism, which has reduced its influence among the Reformed churches of the Continent far below what might have been expected from its earlier history. Irreligion and infidelity have so completely pervaded Switzerland, even in its Protestant cantons, that a recent traveller of the highest intelligence and integrity, Mr. Samuel Laing, remarks, "The Swiss people present the remarkable social phenomenon of a people eminently moral in conduct, but eminently irreligious; at the head of the moral states in Europe for ready obedience to the law, for honesty, fidelity, and sobriety-at the bottom of the scale for religious feeling, observances, or knowledge." The full extent of this description, however, is scarcely borne out by the fact, that when the local authorities of Zurich, in 1839, appointed Dr. Strauss, the infidel author of Das Leben Jesu,' to a professorship of theology, the people, assisted by some of the clergy, rose in a mass to oppose his instalment, and so violent was the tumult, that even blood was shed. Religion, it must be confessed, is at a low ebb in Switzerland generally, and although a revival is no doubt going forward at Geneva, chiefly through the influence of the Evangelical Protestant Church, this extends little farther than a few of the larger towns. The Evangelical Society of Geneva is no doubt effecting a good work in their own country, as well as in France, but much yet remains to be accomplished before the Helvetic Reformed Church will be able to assert anything like a conspicuous place among the Protestant churches of Europe. HELVETIC CONFESSION. The first Helvetic Confession was published six years after the presentation of the Lutheran and Tetrapolitan Confessions to the Diet of Augsburg. At a meeting of the Swiss divines held at Basle in 1536, it was resolved to draw up a confession, not only on the disputed point of the eucharist, but embodying the general articles of the Reformed faith. The task was committed to Bullinger, Leo Judae, and three others. That which generally receives the name of the Helvetic Confession is, however, the larger one, called 'Expositio Simplex,' drawn up at the request of the Elector Palatine, and composed by Bullinger. It was put forth, first in Latin, and afterwards in a German translation made by the author himself. It consisted of thirty chapters, and was adopted not only in Switzerland, but also in Germany and Scotland, as well as by the Polish, Hungarian, and French Reformed churches. It was translated into French by Theodore Beza. HELVIDIANS. See ANTIDICA-MARIANITES. HEMERESIA, the soothing goddess, a surname of ARTEMIS (which see), under which she was worshipped in Arcadia. its name from practising daily ablutions, which they looked upon as an essential part of religious duty. They are said to have agreed with the Pharisees in doctrine, with the single exception, that like the Sadducees they denied the resurrection. It is not improbable that those who blamed the disciples of our Lord for eating with unwashen hands (Mark vii. 1— 8), may have belonged to this sect.-The name Hemero-Baptists is also given, in consequence of their frequent washings, to the MENDEANS (which see), or Christians of St. John. HEMIPHORIUM. See COLLOBIUM. HEN, spirits among the TAOISTS in China. They are the souls of the intermediate class of men who are neither good nor evil. The Emperor puts his country under their protection, and he deposes them or degrades them if they neglect their duty. They are in general friendly to men, and though invisible they perform many good offices for him. HENOTICON, a formula of concord drawn up A. D. 482 by the Greek Emperor Zeno, through the influence of Acacius, bishop of Constantinople. This document was designed to put an end to the dissentions which the Monophysite controversy caused both in church and state. In the Henoticon, or Deed of Union, the emperor explicitly recognized the creed of the Nicene and Constantinopolitan councils as the only established and acknowledged creed of the church. This creed, he says, was received by that council of Ephesus which condemned Nestorius, whom, along with Eutyches, the emperor declares to be heretics. He also acknowledges the twelve chapters of Cyril of Alexandria to be orthodox, and declares Mary to be the mother of God, and Jesus Christ to possess two natures, in one of which he was of like substance with the Father, and in the other of the same substance with us. Thus without naming the council of Chalcedon, he fully recognized its doctrines, and called upon all true Christians to unite on this basis. In this way the emperor hoped to maintain the truth, and yet to secure peace between the contending parties. In Egypt the object of Zeno was fully gained, but the bishops of Rome opposed the Henoticon as casting a slight upon the last general council; and Pope Felix II. went so far as to excommunicate Acacius, at whose instigation the deed had been drawn up. The other patriarchs of the Eastern church sympathized with Acacius, who anathematized in his turn the Latin Pope, ordering his name to be erased from the diptychs or sacred registers of the church. Thus the Oriental and Occidental churches continued in open hostility with one another for thirty-four years, until at length the former church gave in her formal adhesion to the canons of the council of Chalcedon. HENRICIANS, a Christian sect which arose in the twelfth century, deriving their name from their leader Henry, a monk of Cluny, and a deacon, who HEMERO-BAPTISTS (Gr. Daily Baptists), a came from Switzerland. In the retirement of his Jewish sect mentioned by Epiphanius, which derived | monastery, he had devoted himself to the study of HENRICIANS. the New Testament, and drawing his knowledge of Christianity from the pure unsullied fountain of the Word of life, he imbibed an earnest desire to sally forth into the world and proclaim the truth to his fellowmen. Leaving the solitude of the cloister, therefore, he went out a preacher of repentance in the habit of a monk, and barefoot. The first scene f his missionary labours was the city of Lausanne, where, in the spirit of John the Baptist, he called upon the people to repent and turn to the Lord. After preaching here for a time, he proceeded into France, where, gathering around him a goodly num ber of earnest and devoted associates, he formed them into an apostolical society. These men, usually denominated Henricians, went before their master, bearing in their hands the banner of the cross, and calling upon men to follow the cross of Christ. For a time the preaching of Henry was limited to repentance, but waxing bolder and more zealous as he proceeded in his mission, he began unsparingly to expose the vices of the clergy and the errors of the dominant church. His preaching was so powerful and awakening, that it was said a heart of stone must have melted under it. 29 have nothing to do with them. The divine service celebrated by them was no longer attended. They found themselves exposed to the insults and gibes or the populace, and had to apply for protection to the civil arm.” The oppositions which Henry encountered from the clergy only attracted the people the more towards him. Multitudes both of the poorer and the wealthier classes took him as their spiritual guide in all things. No wonder that when Hildebert returned from his journey to Rome, he found the affections of the people of his diocese entirely alienated from him, and his episcopal blessing, which had formerly been so eagerly courted, now treated with contempt. Henry had obtained an overwhelming influence over them. The bishop, with a meekness and prudence well fitted to win respect, instead of inveighing with bitterness against this powerful rival in his people's affections, contented himself with simply directing Henry to leave his diocese and betake himself to some other field. The zealous monk made no resistance, but forthwith directing his steps southward, made his appearance in Provence, where Peter of Bruis, a monk of similar spirit, had already laboured The effect of the discourses of this remarkable before him. Here he developed still more clearly man is thus noticed by Neander: "On Ash-Wed- his opposition to the errors of the Church of Rome, nesday of the year 1116, two of Henry's spiritual and drew down upon himself the bitter hostility of society arrived with the banner of the cross at the the clergy. At length the archbishop of Arles succity of Mans; they came to inquire whether their ceeded in apprehending him. Having secured the master might visit the city as a preacher of repent-person of Henry, the Romish dignitary had him conance during the season of Lent. The people who veyed before the council of Pisa, which was held in had already heard so much of him, were now anxi-1134, under the presidency of Pope Innocent II. ously expecting the time when he would make his This council pronounced him a heretic, and conpersonal appearance. The bishop of the city at that demned him to confinement in a cell. time, Hildebert, a pupil of Berengar of Tours, one of the more discreet and pious bishops, received the two messengers in a very friendly manner, and as Henry was not known as yet to be guilty of any heresy, as only his mighty influence on the people was everywhere extolled, the bishop rejoiced at the opportunity of securing a preacher like him for his people during the Lent. And being then about to start on a journey to Rome, he gave directions to his archdeacon that he should allow Henry to preach without molestation. The latter soon won the same great influence here as he had done everywhere else. Among the clergy themselves there was a division. The higher clergy were prejudiced against him on account of his method of proceeding; the younger clergy of the lower class, who were less tied to the church system, and had nothing to fear from Henry's invectives, could not resist the impression of his discourses, and the seed of the doctrines which he scattered among them, continued to spring up for a long time after him. They became his adherents, and prepared a stage for him, on which he could be heard by the entire people. One effect of his preaching soon began to manifest itself. He chained the people to himself, and filled them with contempt and hatred towards the higher clergy. They would In a short time the reforming monk was set at liberty, when returning to the former scene of his labours in the South of France, he resumed his mis sion as a determined opponent of the reigning evils of the dominant ecclesiastical system. All classes flocked to hear him, and such was the effect of his preaching, after labouring for ten years in the districts of Toulouse and Alby, that Bernard of Clairvaux, in a letter to a nobleman urging him to put down the heretics, plainly confesses, "The churches are without flocks, the flocks without priests, the priests are nowhere treated with due reverence, the churches are levelled down to synagogues, the sacra ments are not esteemed holy, the festivals are no longer celebrated." So rapidly did the sect of the Henricians make way among the population generally, that Bernard was obliged to confess, "Women forsake their husbands, and husbands their wives, and run over to this sect. Clergymen and priests desert their communities and churches; and they have been found sitting with long beards among weavers." The alarming progress of this reforming sect did not escape the anxious notice of the See of Rome. Pope Eugene III. happening to be at this time resident in France, thought it necessary to take active measures for the suppression of the Henricians. | and Samos. On the occasion of her marriage with With this view he despatched to the districts where the king of Olympus, all the gods are represented as they chiefly abounded, a legate accompanied by the abbot Bernard, whose ability and high character might produce, it was supposed, a favourable impression upon the minds of the people. But even the holy abbot of Clairvaux utterly failed in the object of his mission; the followers of Henry successfully repelled his arguments by apposite quotations from the Sacred Scriptures. Foiled in all their attempts to reconcile these sectaries to the dominant church, the clergy had no alternative left them but to have recourse to violent measures. Henry, accordingly, was once more seized and brought before the council of Rheims, which was held in that city in 1148. The archbishop of Rheims, who was his principal accuser, being averse to proceed to extremities, dissuaded the council from inflicting capital punishment, and by his advice Henry was simply condemned to imprisonment during life, with a meagre diet, that if possible he might be brought to repentance. Soon after his committal to prison he died, and the sect which bore his name disappeared, only, however, to give place to other sects holding the same principles, and animated by a similar spirit, who, in an almost unbroken series, continued till the period of the Reformation to lift their solemn protest against the errors and corruptions of the Church of Rome. having attended, bringing with them presents in honour of the bride, and among the rest Ge presented the gift of a tree with golden apples, which was guarded by the Hesperides in a garden at the foot of Mount Atlas. By her marriage with Zeus, she was raised, according to the later writers, to the exalted honour of being the queen of Heaven, but the union is said not to have been of the happiest | description, so that she found it necessary to borrow the girdle of Aphrodite to win the love of her husband. She was the mother by Zeus of Ares, Hebe, and Hephaestus. Hera was the goddess of marriage and of childbirth. Her worship seems to have prevailed throughout Greece from a very ancient period, and she is generally believed to have been the goddess of nature. Among the Romans she was worshipped under the name of Juno. See APOSTOLICALS, PETROBRUSIANS. HEPHÆSTEA. See LAMPADEPHORIA. HEPHÆSTUS, the god of fire in the ancient Greek mythology. He was said to be the son of Zeus and Hera, and in the Roman mythology is known by the name of Vulcan. Born in Olympus, he was dropped from thence by his mother, or as is sometimes alleged, cast down by his father. An entire day was spent in passing from heaven to earth, and in the evening Hephaestus landed on the island of Lemnos in the Ægean Sea. As the deity who presided over fire, he had a palace in Olympus, which was fitted up with a smith's forge, where he constructed thunderbolts for gods, and weapons and ar mour for mortal men. Later Greek and Roman writers represent his workshop as not in Olympus, but in the interior of some volcanic island, for example, in Sicily, where he was supposed to have his forge under Mount Etna, where, assisted by the CYCLOPES (which see), he prosecuted his arduous labours. Hephaestus is represented as having taught men the arts of life, and at a very ancient period he appears to have been a household god among the Greeks, small statues to his honour being placed near the hearth. His worship was sometimes combined, as at Athens, with that of Athena, and festivals were held in honour of both on one and the same day. HERA, one of the principal goddesses of the ancient heathen mythology. Sometimes she is described as the sister, and at other times as the wife of Zeus. She was worshipped principally at Argos HERACLEIA, a festival anciently celebrated at Athens every five years, in honour of the Grecian deity HERACLES (which see). HERACLEONITES, a Christian sect which arose in the second century, professing in a modified form the doctrines of the Valentinian school of Gnostics. Clement and Origen make a number of quotations from the writings of Heracleon, from which it would appear that instead of interpreting the Gospel of John, on which he wrote a commentary, in the plain literal signification, he sought to find a profound meaning, warped, however, by his decided partiality for theosophic speculation. A specimen of the style of this Gnostic writer's expositions of Scripture is selected by Neander from Heracleon's interpretation of John iv. 5-26, containing our Saviour's conversation with the woman of Samaria: "With the simple facts of the history, Heracleon could not rest content; nor was he satisfied with a calm psychological contemplation of the Samaritan woman in her relation to the Saviour. His imagination immediately traced in the woman who was so attracted by the words and appearance of Christ, the type of all spiritual natures, that are attracted by the godlike; and hence this history must represent the entire relation of the pneumatici to the Soter, and to the higher, spiritual world. Hence the words of the Samaritan woman must have a double sense,-that of which she was herself conscious, and that which she expressed unconsciously, as representing the whole class of the pneumatici; and hence also the words of the Saviour must be taken in a two-fold sense, a higher and a lower. True, he did not fail to understand the fundamental idea contained in the Saviour's language; but he allowed himself to be drawn away from the principal point, by looking after too much in the several accompanying circumstances. The water which our Saviour gives,' says he, 'is from his Spirit and his power. His grace and his gifts are something that never can be taken away, never can be exhausted, never can pass from those who have |