HOPKINSIANS HOPKINSIANS will not disappoint us, and is fixed on a sure | versal existence. Self-love is the source of all foundation.-6. Joyful, Rom. v. 2; as it produces profaneness and impiety in the world, and of al the greatest felicity in the anticipation of com- pride and ambition among men, which is nothing plete deliverance from all evil. Campbell's Plea- but selfishness, acted out in this particular way, sures of Hope; Grove's Moral Phil, vol. i. p. 381; This is the foundation of all covetousness and Gill's Body of Div. p. 82, vol. iii.; No. 471, sensuality, as it blinds people's eyes, contracts Spect.; Jay's Sermons, vol. ii. ser. 2. their hearts, and sinks them down, so that they look upon earthly enjoyments as the greatest good. This is the source of all falsehood, injus tice, and oppression, as it excites mankind by undue methods to invade the property of others. Self-love produces all the violent passions; envy, wrath, clamour, and evil speaking and every thing contrary to the divine law is briefly com prehended in this fruitful source of all iniquity, self-love. HOPKINSIANS, so called from the Rev. Samuel Hopkins, D. D., an American divine, who in his sermons and tracts has made several additions to the sentiments first advanced 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. III. That there are no promises of regene I. That all true virtue, or real holiness, consists rating grace made to the doings of the unregene In disinterested benevolence. The object of bene- rate. For as far as men act from self-love, they volence is universal being, including God and all act from a bad end: for those who have no true intelligent creatures. It wishes and seeks the love to God, really do no duty when they attend good of every individual, so far as is consistent on the externals of religion. And as the unrewith the greatest good of the whole, which is generate act from a selfish principle, they do comprised in the glory of God and the perfection nothing which is commanded: their impenitent and happiness of his kingdom. The law of God doings are wholly opposed to repentance and conis the standard of all moral rectitude or holiness. version; therefore not implied in the command This is reduced into love to God, and our neigh- to repent, &c.; so far from this, they are altobour as ourselves, and universal good-will com-gether disobenient to the command. Hence it prehends all the love to God, our neighbour and appears that there are no promises of salvation to ourselves, required in the divine law, and there-the doings of the unregenerate. fore must be the whole of holy obedience. Let IV. That the impotency of sinners, with reany serious person think what are the particular spect to believing in Christ, is not natural, but branches of true piety; when he has viewed each moral; for it is a plain dictate of common sense, one by itself, he will find that disinterested friendly that natural impossibility excludes all blame. But affection is its distinguishing characteristic. For an unwilling mind is universally considered as a instance, all the holiness in pious fear, which dis- crime, and not as an excuse, and is the very tinguishes it from the fear of the wicked, consists thing wherein our wickedness consists. That in love. Again-holy gratitude is nothing but the impotence of the sinner is owing to a disafgood-will to God and our neighbour, in which we fection of heart, is evident from the promises of ourselves are included; and correspondent affec- the Gospel. When any object of good is protion, excited by a view of the good-will and kind- posed and promised to us upon asking, it clearly ness of God. Universal good-will also implies the evinces that there can be no impotence in us with whole of the duty we owe to our neighbour, for respect to obtaining it, beside the disapprobation justice, truth, and faithfulness, are comprised in of the will; and that inability which consists in universal benevolence; so are temperance and disinclination, never renders any thing improchastity. For an undue indulgence of our appe-perly the subject of precept or command. tites and passions is contrary to benevolence, as V. That, in order to faith in Christ, a sinner tending to hurt ourselves or others; and so op- must approve in his heart of the divine conduct, posite to the general good, and the divine com- even though God should cast him off for ever; mand, in which all the crime of such indulgence which, however, neither implies love of misery, consists. In short, all virtue is nothing but bene-nor hatred of happiness. For if the law is good, volence acted out in its proper nature and perfec-death is due to those who have broken it. The tion; or love to God and our neighbour, made Judge of all the earth cannot but do right. It perfect in all its genuine exercises and ex- would bring everlasting reproach upon his go pressions. vernment to spare us, considered merely as in ourselves. When this is felt in our hearts, and not till then, we shall be prepared to look to the free grace of God, through the redemption which is in Christ, and to exercise faith in his blood, who is set forth to be a propitiation to declare God's righteousness, that he might be just, and yet be the justifier of him who believeth in Jesus. II. That all sin consists in selfishness. By this is meant an interested, selfish affection, 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 af- VI. That the infinitely wise and holy God has fection that can oppose it. It is the foundation of exerted his omnipotent power in such a manner all spiritual blindness, and therefore the source as he purposed should be followed with the exof all the open idolatry in the heathen world, and istence and entrance of moral evil into the sys false religion under the light of the Gospel; all tem.-For it must be admitted on all hands, that this is agreeable to that self-love which opposes God has a perfect knowledge, foresight, and view God's true character. Under the influence of this of all possible existences and events. If that sysprinciple, men depart from truth; it being itself tem and scene of operation, in which moral evil the greatest practical lie in nature, as it sets up should never have existed, was actually preferred that which is comparatively nothing above uni-in the divine mind, certainly the Deity is inf HOPKINSIANS nitely disappointed in the issue of his own opera- VIII. That repentance is before faith in 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 committing sins. X. That though believers are justified through Christ's righteousness, yet his righteousness is HOSPITALITY 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 be wail much in-dwelling sin and corruption.4. The Scripture represents believers as receiv ing only the benefits of Christ's righteousness in justification, or their being pardoned and accepted for Christ's righteousness sake, and this is the proper Scripture notion of imputation. Jonathan's righteousness was imputed to Mephibosheth, when David showed kindness to him for his father Jonathan's sake. The Hopkinsians warmly contend for the doctrine of the divine decrees, that of particular election, total depravity, the special influences of the Spirit of God in regeneration, justification by faith alone, the final perseverance of the saints, and the consistency between entire freedom and absolute dependence; and therefore claim it as their just due, since the world will make distinctions, to be called Hopkinsian Cal vinists. Adams's View of Religions; Hopkins on Holiness; Edwards on the Will, p. 234, 284; Edwards on Virtue; West's Essay on Moral Agency, p. 170, 181; Spring's Nature of Duty, 23; Moral Disquisitions, p. 40. HORROR, a passion excited by an object which causes a high degree of fear and detestation. It is a compound of wonder and fear.Sometimes it has a mixture of pleasure, from which, if predominant, it is denominated a pleas ing horror. Such a horror seizes us at the view of vast and hanging precipices, a tempestuous ocean, or wild and solitary places. This passion is the original of superstition, as a wise and welltempered awe is of religion. Horror and terror seem almost to be synonymous; but the former, I think, refers more to what disgusts; the latter to that which alarms us. HOSANNA, in the Hebrew ceremonies, a prayer which they rehearsed on the several days of the feast of tabernacles. It signifies "save us now;" or save us, we pray." There are divers of these hosannas; the Jews call them hoschannoth, i. e. hosannahs.-Some are rehearsed on the first day, others on the second, &c., which they call hosanna of the first day, hosanna of the second day, &c. Hosanna Rabba, or Grand Ho sanna, is a name they give to their feast of tabernacles, which lasts eight days; because, during the course thereof, they are frequently calling for the assistance of God. the forgiveness of their sins, and his blessing on the new year; and to that purpose they make great use of the prayers above mentioned. The Jews also apply the term ho sanna rabba in a more peculiar manner to the seventh day of the feast of tabernacles, because they apply themselves more immediately on that day to invoke the divine blessing, &c. HOSPITALITY, kindness exercised in the entertainment of strangers. This virtue, we find, is explicitly commanded by, and makes a part of the morality of the New Testament. Indeed, that religion which breathes nothing but charity and whose tendency is to expand the heart, and call forth the benevolent exertions of mankind, must evidently embrace this practice.-If it be HOSPITALITY HUGUENOTS kindness towards us through Christ Jesus. Let us lay all these considerations together, and then ask ourselves whether we can find it in our hearts to be selfish, parsimonious, and inhospitable?" 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 a 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 chalice. asked, of whom is this required? it is answered, that the principle is required of all, though the duty itself can only be practised by those whose circumstances will admit of it. Dr. Stennet, in his discourse on this subject (Domestic Duties, ser. 10,) justly observes, "that hospitality is a species of charity to which every one is not competent. But the temper from which it proceeds, I mean a humane, generous, benevolent temper, that ought to prevail in every breast. Some are miserably poor, and it is not to be expected that their doors should be thrown open to entertain strangers; yet the cottage of a peasant may exhibit noble specimens of hospitality. Here distress has often met with pity, and the persecuted an asylum. Nor is there a man who has a house to sleep in, but may be benevolent to strangers.But there are persons of certain characters and stations, who are more especially obliged to it; HUGUENOTS, an appellation given by way as particularly magistrates and others in civil of contempt to the reformed or Protestant Calvin offices, who would forfeit the esteem of the public, ists of France. The name had its rise in 1560, and greatly injure their usefulness, were they but authors are not agreed as to the origin and not to observe the rites of hospitality. Ministers, occasion thereof. Some derive it from the foralso, and such Christians as are qualified by their lowing circumstances:-One of the gates of the particular offices in the church, and their affluent city of Tours is called the gate of Fourgon, by circumstances, may be eminently useful in this corruption from feu Hugon, i. e. the late Hugun way. The two grand virtues which ought to be This Hugon was once count of Tours, accord studied by every one, in order that he may have ing to Eginhardus, in his life of Charles the it in his power to be hospitable, are industry and Great, and to some other historians. He was, it economy. But it may be asked again, to whom seems, a very wicked man, who by his fierce, cruel is this duty to be practised? The answer is, to temper, made himself dreadful; so that after his strangers; but here it is necessary to observe, death he was supposed to walk about in the night that the term strangers hath two acceptations. It time, beating all those he met with: this tradition is to be understood of travellers, or persons who the judicious Thuanus has not scrupled to men come from a distance, and with whom we have tion in his history. Davila and other historians little or no acquaintance; and more generally of pretend that the nickname of Huguenots was all who are not of our house-strangers, as op- first given to the French Protestants, because posed to domestics. Hospitality is especially to they used to meet in the night time in subterrabe practised to the poor: they who have no neous vaults near the gate of Hugon; and what houses of their own, or possess few of the con- seems to countenance this opinion is, that they veniences of life, should occasionally be invited were first called by the name of Huguenots at to our houses, and refreshed at our tables, Luke this city of Tours. Others assign a more illus xiv. 13, 14. Hospitality also may be practised trious origin to this name, and say that the leaguers to those who are of the same character and of gave it the reformed, because they were for keepthe same community with ourselves. As to the ing the crown upon the head of the present he various offices of hospitality, and the manner in descended from Hugh Capet; whereas they were which they should be rendered, it must be ob- for giving it to the house of Guise, as descended served, that the entertainments should be plenti- from Charles the Great. Others again derive it ful, frugal, and cordial, Gen. xviii. 6, 8; John from a French and faulty pronunciation of the xii. 3; Luke xv. 17. The obligations to this German word edignossen, signifying confede duty arise from the fitness and reasonableness of rates; and originally applied to that valiant part it; it brings its own reward, Acts xx. 35. It is of the city of Geneva, which entered into an allexpressly commanded by God, Lev. xxv. 35, 38; ance with the Swiss cantons, in order to maintain Luke xvi. 19; xiv. 13, 14; Rom. xii; Heb. xiii. their liberties against the tyrannical attempts of 1, 2; 1 Pet. iv. 9. We have many striking ex-Charles III. duke of Savoy. These confederates amples of hospitality on divine record: Abraham, were called Eignots; whence Huguenots. The Gen. xviii. 1, 8; Lot, Gen. xix. 1, 3; Job xxxi. persecution which they have undergone has scarce 17, 22; Shunamite, 2 Kings iv. 8, 10; the hos- its parallel in the history of religion. During pitable man mentioned in Judges xix. 16, 21; the reign of Charles IX., and on the 24th of David, 2 Sam. vi. 19; Obadiah, 1 Kings xviii. 4; August, 1572, happened the massacre of Bartho Nehemiah, Neh. v. 17, 18; Martha, Luke x. 38; lomew, when seventy thousand of them throughMary, Matt. xxvi. 6, 13; the primitive Christians, out France were butchered with circumstances Acts ii. 45, 46; Priscilla and Aquila, Acts xviii. of aggravated cruelty. See PERSECUTION. In 26; Lydia, Acts xiv. 15, &c. &c. Lastly, what 1598, Henry IV. passed the famous edict of should have a powerful effect on our minds is, Nantz, which secured to the Protestants the free the consideration of divine hospitality. God is exercise of their religion. This edict was regood to all, and his tender mercies are over all his voked by Louis XIV.; their churches were then works. His sun shines and his rain falls on the razed to the ground, their persons insulted by the evil as well as the good. His very enemies share soldiery, and, after the loss of innumerable lives, of his bounty. He gives liberally to all men, fifty thousand valuable members of society were and upbraids not; but especially we should re-driven into exile. In Holland they built several member the exceeding riches of his grace, in his places of worship, and had amongst them some HUMILIATION HUMILITY distinguished preachers. Among others were the reproaches cast on himself, and with the sins Superville, Dumont, Dubosc, and the eloquent and miseries of others, Heb. xii. 3; Matt. xi. 19; Saurin; the latter of whom, in one of his sermons John xi. 35; was burdened with the hidings of (ser. 9, vol. v.) makes the following fine apostrophe his Father's face, and the fears and impressions to that tyrant, Louis XIV., by whom they were of his wrath, Psal. xxii. 1; Luke xxii. 43; Heb. driven into exile: "And thou, dreadful prince, v. 7.-5. In his death, scourged, crowned with whom I once honoured as my king, and whom thorns, received gall and vinegar to drink, end yet I respect as a scourge in the hand of Al- was crucified between two thieves, Luke xxiii.; mighty God, thou also shalt have a part in my John xix.; Mark xv. 24, 25.-6. In his burial: good wishes! These provinces, which thou not only was he born in another man's house, threatenest, but which the arm of the Lord pro- but he was buried in another man's tomb; for tects; this country, which thou fillest with refu- he had no tomb of his own, or family vault to be gees, but fugitives animated with love; those interred in, Is. liii. 10, &c.; Matt. xiii. 46. The walls, which contain a thousand martyrs of thy humiliation of Christ was necessary: 1. To exemaking, but whom religion renders victorious,-all cute the purpose of God, and covenant engage these yet resound benedictions in thy favour.ments of Christ, Acts ii. 23, 24; Psal. xl. 6, 7, God grant the fatal bandage that hides the truth 8.-2. To fulfil the manifold types and prediofrom thine eyes may fall off!-May God forget tions of the Old Testament.-3. To satisfy the the rivers of blood with which thou hast deluged broken law of God and purchase eternal redemp the earth, and which thy reign hath caused to be tion for us, Isa. liii.; Heb. ix. 12, 15.-4. To shed!-May God blot out of his book the inju- leave us an unspotted pattern of holiness and pa ries which thou hast done us; and while he re-tience under suffering. Gill's Body of Div. p. wards the sufferers, may he pardon those who exposed us to suffer!-O, may God who hath made thee to us, and to the whole church, a minister of his judgments, make thee a dispenser of his favours-an administrator of his mercy." HUMANITARIANS, those who deny the proper divinity of the Son of God, and hold him to be possessed of no other than simple human nature, though far exceeding any of the race of men in every moral excellence.-B. 66. vol. ii.; Brown's Nat. and Rev. Religion, p. 357; Ridgley's Body of Div. qu. 48. HUMILITY, a disposition of mind wherein a person has a low opinion of himself and his advantages. It is a branch of internal worship, or of experimental religion and godliness. It is the effect of divine grace operating on the soul, and always characterises the true Christian. The heathen philosophers were so little acquainted with this virtue, that they had no name for it: HUMANITY, the exercise of the social and what they meant by the word we use, was meanbenevolent virtues; a fellow feeling for the dis-ness and baseness of mind. To consider this tresses of another. It is properly called humanity, because there is little or nothing of it in brutes. The social affections are conceived by all to be more refined than the selfish. Sympathy and humanity are universally esteemed the finest temper of mind; and for that reason the prevalence of the social affections in the progress of society is held to be a refinement of our nature. Kaimes's El. of Crit. p. 104. vol. i.; Robinson's Sermon on Christianity a System of Humanity; Pratt's Poem on Humanity. HUMANITY OF CHRIST, is his posBeing a true human body, and a true human soul, and which he assumed for the purpose of rendering his mediation effectual to our salvation. See JESUS CHRIST. grace a little more particularly, it may be observed, 1. That humility does not oblige a man to wrong the truth, or himself, by entertaining a meaner or worse opinion of himself than he deserves.— 2. Nor does it oblige a man, right or wrong, to give every body else the preference to himself. A wise man cannot believe himself inferior to the ignorant multitude; nor the virtuous man that he is not so good as those whose lives are vicious.3. Nor does it oblige a man to treat himself with contempt in his words or actions: it looks more like affectation than humility, when a man says such things in his own dispraise as others know, or he himself believes, to be false; and it is plain, also, that this is often done merely as a bait to catch the praises of others. Humility consists, HUMILIATION OF CHRIST, is that 1. In not attributing to ourselves any excellence or state of meanness and distress to which he volun-good which we have not.-2. In not over-rating tarily descended, for the purpose of executing his any thing we do.-3. In not taking an immodemediatorial work. This appears, 1. In his birth. rate delight in ourselves.-4. In not assuming He was born of a woman- sinful woman; more of the praise of a quality or action than bo though he was without sin, Gal. iv. 4. A poor longs to us.-5. In an inward sense of our many woman, Luke ii. 7, 24. In a poor country village, imperfections and sins.-6. In ascribing all we John i. 45. In a stable, an abject place. Of a have and are, to the grace of God. True humi nature subject to infirmities, Heb. ii 9; hunger, lity will express itself, 1. By the modesty of our thirst, weariness, pain, &c.-2. In his circum- appearance. The humble man will consider his stances; laid in a manger when he was born; age, abilities, character, function, &c. and act ac lived in obscurity for a long time; probably work-cordingly.-2. By the modesty of our pursuits. ed at the trade of a carpenter; had not a place We shall not aim at any thing above our strength, where to lay his head; and was oppressed with but prefer a good to a great name.-3. It will experty while he went about preaching the Gos-press itself by the modesty of our conversation and .-3. It appeared in his reputation: he was loaded with the most abusive railing and calumny, Is. liii.; the most false accusations, Matt. xxvi. 59, 67; and the most ignominious ridieule, Psal. xxii. 6; Matt. xxii. 68; John vii 25.-4. In his soul he was often tempted, Matt. Iv. 1, &c.; Heb. ii. 17, 18; iv. 15; grieved with behaviour: we shall not be loquacious, obstinate, forward, envious, discontented, or ambitious. The advantages of humility are numerous; 1. It is well pleasing to God, 1 Pet. iii. 4.-2. It has great influence on us in the performance of all other duties, praying, hearing, converse, &c.3. It indicates that more grace shall be given, HUSSITES James iv. 6; Ps xxv. 9. 4. It preserves the soul in great tranquillity and contentment, Ps. lxix. 32, 33.-5. It makes us patient and resigned under afflictions, Job i. 22.-6. It enables us to exercise moderation in every thing. To obtain this excellent spirit we should remember, 1. The example of Christ, Phil. ii. 6, 7, 8.-2. That heaven is a place of humility, Rev. v. 8.-3. That our sins are numerous, and deserve the greatest punishment, Lam. iii. 39.-4. That humility is the way to honour, Prov. xvi. 18.-5. That the greatest promises of good are made to the humble, Is. lvii. 15; lvi. 2; 1 Pet. v. 5; Ps. cxlvii. 6; Matt. v. 5. Grove's Mor. Phil. vol. ii. p. 286; Erans's Christian Temper, vol. i. ser. 1; Watts on Humility; Baxter's Christian Directory, vol. i. p. 496; Hale's Cont. p. 110; Gill's Body of Div. p. 151. vol. iii.; Walker's Ser. iv, ser. 3. HUSBAND, duties of. See MARRIAGE STATE. HUSSITES, a party of reformers, the followers of John Huss.-John Huss, from whom the Hussites take their name, was born in a little village in Bohemia, called Huss, and lived at Prague in the highest reputation, both on account of the sanctity of his manners and the purity of his doctrine. He was distinguished by his uncommon erudition and eloquence'; and performed at the same time the functions of professor of divinity in the university, and of ordinary pastor in the church of that city. He adopted the sentiments of Wickliffe and the Waldenses; and, in the year 1407, began openly to oppose and preach against divers errors in doctrine, as well as corruptions in point of discipline, then reigning in the church. Huss likewise endeavoured to the utmost of his power to withdraw the university of Prague from the jurisdiction of Gregory XII., whom the king of Bohemia had hitherto acknowleged as the true and lawful head of the church. This occasioned a violent quarrel between the incensed archbishop of Prague and the zealous reformer, which the latter inflamed and augmented from day to day, by his pathetic exclamations against the court of Rome, and the corruption that prevailed among the sacerdotal order. HUSSITES year 1410, before the tribunal of John XXIII. There were other circumstances that contributed to inflame the resentment of the clergy against him. He adopted the philosophical opinions of the Realists, and vehemently opposed and even persecuted the Nominalists, whose number and influence were considerable in the university of Prague. He also multiplied the number of his enemies in the year 1408, by procuring, through his own credit, a sentence in favour of the Bohemians, who disputed with the Germans concerning the number of suffrages which their respective nations were entitled to in all matters that were carried by election in this university. In consequence of a decree obtained in favour of the former, which restored them to their constitutional right of three suffrages, usurp ed by the latter, the Germans withdrew from Prague, and in the year 1409 founded a new But the cause in which this eminent man was academy at Leipsic This event no sooner hap-engaged did not die with him. His disciples ad pened, than Huss began to inveigh, with greater freedom than he had done before, against the vices and corruptions of the clergy; and to recommend in a public manner the writings and opinions of Wickliffe, as far as they related to the papal hierarchy, the despotism of the court of Rome, and the corruption of the clergy. Hence an accusation was brought against him in the hered to their master's doctrines after his death, which broke out into an open war. John Ziska, a Bohemian knight, in 1420, put himself at the head of the Hussites, who were now become a very considerable party, and threw off the des potic yoke of Sigismund, who had treated their brethren in the most barbarous manner. Ziska was succeeded by Procopius in the year 1424 |