RELIGIOUS ENCYCLOPEDIA
Hemerli Henderson
twenty years he occupied himself with studies, officiating also as protector of the cathedral there. Upon the death of Frederick II. he again ventured to publish his writings, and his commentary on the Gospel of St. John, accompanied by a Tractatus de gratia universali (Copenhagen, 1591), showed that he was no adherent of Calvin as far as the latter's teachings of predestination were concerned. In 1599, however, he wrote some Spdrgsmaal og Svar om Alter ens Sakramente (" Questions and Answers concerning the Lord's Supper "), which proved that his conceptions of the Lord's Supper were more Calvinistic than Lutheran.
(F. Nielsen).
Bibliography: E. Pontokopidan, Annates ecclesioe Danicce,
vol. iii., Copenhagen, 1747; H. Roerdam, Kjobenhavns
Universitets Historie 1537-16M, ii. 425 sqq., ib. 1869 sqq.;
J. H. Paulli, Niels Hemmingsens Pastoraltheologie, ib. 1851.
HEMPHILL, CHARLES ROBERT: Presbyterian; b. at Chester, S. O, April 18, 1852. He was educated at the University of South Carolina, the University of Virginia (B.A., 1871), and the Presbyterian Theological Seminary at Columbia, S. C. (1874). He was tutor in Hebrew there (1874-78), fellow in Greek at Johns Hopkins University (1878- 1879), professor of Greek and Latin at Southwestern Presbyterian University, Clarksville, Tenn. (1879-82), and professor of Biblical literature in Columbia Seminary (1882-85). He was pastor of the Second Presbyterian Church at Louisville, Ky. (1885-99), and from 1893 to the present time he has held a professorship in the Louisville Presbyterian (now Kentucky Presbyterian) Theological Seminary. He contributed to Moses and His Recent Critics (New York, 1889) the essay entitled Validity and Bearing of the Testimony of Christ and His Apostles to the Mosaic Authorship of the Pentateuch.
HEMPHILL, SAMUEL: Church of Ireland; b. at Clonmel (45 m. n.e. of Cork), County Tipperary, July 5, 1859. He was educated at Trinity College, Dublin (B.A., 1882), and was curate of Holy Trinity, Rathmines, Dublin (1883-88), rector of Westport, County Mayo (1888-92), and rector of Birr, King's County, since 1892. He was also professor of Biblical Greek in Trinity College, Dublin (1888-98), and select preacher to the same university in 1891-92 and 1899, and has been canon of Killaloe since 1897, in addition to being examining chaplain to the bishop of Killaloe since 1894. He has edited The Diatessaron of Tatian (London, 1888); and has written My Neighbour (London, 1897) and Immortality in Christ (1904), in addition to a translation of the " Satires " of Perseus (London, 1901).
HENDERSON, ALEXANDER: Scotch Presbyterian; b. in the parish of Creich (12 m. w. of St. Andrews), Fifeshire, 1583; d. in Ministry in Edinburgh Aug. 19, 1646. He studied Leuchars. at St. Salvator's College, St. Andrews (matriculated Dec, 1599; M.A., 1603), and taught philosophy in the university for several years. In Sept., 1611, he is known to have been an " expectant " or probationer, and soon thereafter he was presented to the church of Leuchars (a parish adjoining St. Andrews on the north and west). So unpopular was his settlement there that
the people fastened the church doors on the day of his ordination, and he had literally to enter by a window. A year or two afterward he went, perhaps out of curiosity, to hear Robert Bruce preach at a communion in the adjoining parish of Forgan. In order to be hid, he sat in a dark corner of the church; and there the sharp arrows of the king pierced his heart as Bruce read for his text, " Verily, verily, I say unto you, he that entereth not by the door into the sheepfold, but climbeth up some other way, the same is a thief and a robber."
Henderson's views on church government and worship appear to have undergone a radical change at this time, and in 1618 he opposed the " Five Articles " in the Perth Assembly (see Perth, Five Articles of). In 1619 he was charged with not having given the communion according to the prescribed order, and explained that his disobedience was due not to contempt, but to doubts of its lawfulness. For the next eighteen years he seems to have been allowed to live in Leuchars in comparative peace, storing his mind with knowledge, doing good work among his people, and educating young men boarding with him. He bought a house and lands which, with a thousand pounds Scots, he gave as an educational endowment to the parish. To the school of his native parish he bequeathed two thousand merks.
In 1636 Charles I., instigated by Archbishop Laud, tried to force upon the Church of Scotland
a book of canons, a book of ordination,
Resistance and a book of common prayer. The
to arbitrary manner in which it was sought
Episcopacy, to impose these on the Scottish Church
was perhaps more offensive than their matter. To please the king, the Scottish privy council issued a proclamation in Dec, 1636, commanding all the people to conform in public worship, and that two copies at least of the prayer-book should be procured for each parish before Easter,
1637. In June the council issued an order charging those ministers who had not already provided themselves with copies of the book to do so within fifteen days, under penalty of being considered in rebellion. An attempt to use the book in St. Giles's, Edinburgh, in July, 1637, led to the " Jenny Geddes riot " (see Geddes, Jenny). The next month Henderson and two other ministers appeared before the privy council and presented formal reasons for suspension of the letters of outlawry under which they had been charged to procure the book. Petitions, many of which are still preserved, poured in upon the council. Soon the body of the nation was embarked in the cause; and four committees were appointed to represent the noblemen, gentlemen, burgesses, and ministers. These committees, each of which contained four members, were called " the tables," and met in the parliament house. On their meetings being prohibited by royal proclamation, they resolved to renew the old covenants, and on Feb. 28,
1638, the " National Covenant," in the drafting of which Henderson had a part (see Covenanters, § 3), was sworn and subscribed by thousands in the Greyfriars' Church and Churchyard, Edinburgh. Copies were circulated through the country; and almost everywhere it was sworn with zeal and alac-
Henderson Hengel