THE NEW SCHAFF-HERZCH \
Divine Revelation (2 vols., Boston, 1793); and other less important theological works. His political writings were chiefly anonymous. His noted Dialogue concerning the Slavery of the Africans, together with his Address to Slaveholders, was published in 1766. See New England Theology.
(Edwards A. PARKf.) F H. Foster.
Bibliography: A new ed. of the Works, with a Memoir, was published by E. A. Park, Boston, 1852; the Memoir was issued separately, ib. 1854 (the best work on the subject). The Autobiography was published by Stephen West in Sketches of the Life of Samuel Hopkins, Hartford, 1805. Consult: W. B. Sprague, Annals of the American Pulpit, i. 428-435, New York, 1859; A. E. Dunning, Congregationalists in America, pp. 278-281, ib. 1894; W. Walker, American Church History Series, iii. 287-292 et passim, ib. 1894; idem. New England Leaders, pp. 313-361, ib. 1901; L. W. Bacon, The Congregationalists, pp. 137- 207, ib. 1904; F. H. Foster, Genetic Hist, of the New England Theology, chaps, vi.— vii., Chicago, 1907.
HOPKINSIANISM: A system of theology which was very prominent in New England in the later eighteenth century. Its roots are embedded in the published and unpublished writings of the elder Jonathan Edwards; hence it has been called the " Edwardean Divinity." The main principles of it are either taught or implied in the writings of Samuel Hopkins, of Newport, R. I. (whence the name; see Hopkins, Samuel). Those principles which are merely implied in the system of Hopkins were unfolded and somewhat modified by his three friends Stephen West, Nathanael Emmons, and Samuel Spring (qq.v.). As logically connected with each other, and as understood by the majority of its advocates, the system contains the following principles: (1) Every moral agent choosing right has the natural power to choose wrong, and choosing wrong has the natural power to choose right. (2) He is under no obligation to perform an act, unless he has the natural ability to perform it. (3) Although in the act of choosing every man is as free as any moral agent can be, yet he is acted upon while he acts freely, and the divine providence, as well as decree, extends to all his wrong as really as to his right volitions. (4) All sin is so overruled by God as to become the occasion of good to the universe. (5) The holiness and the sinfulness of every moral agent belong to him personally and exclusively, and can not be imputed in a literal sense to any other agent. (6) As the holiness and the sin of man are exercises of his will, there is neither holiness nor sin in his nature viewed as distinct from these exercises. (7) As all his moral acts before regeneration are certain to be entirely sinful, no promise of regenerating grace is made to any of them. (8) The impenitent sinner is obligated, and should be exhorted, to cease from all impenitent acts, and to begin a holy life at once. His moral inability to obey this exhortation is not a literal inability, but is a mere certainty that, while left to himself, he will sin; and this certainty is no reason for his not being required and urged to abstain immediately from all sin. (9) Every impenitent sinner should be willing to suffer the punishment which God wills to inflict upon him. In whatever sense he should submit to the divine justice punishing other sinners, in that sense he should submit to the divine justice punishing himself. In
whatever sense the punishment of the finally obdurate promotes the highest good of the universe, in that sense he should be submissive to the divine will in punishing himself, if finally obdurate. This principle is founded mainly on the two following. (10) All holiness consists in the elective preference of the greater above the smaller, and all sin consists in the elective preference of the smaller above the greater, good of sentient beings. (11) All the moral attributes of God are comprehended in general benevolence, which is essentially the same with general justice, and includes simple, complacential and composite benevolence; legislative, retributive, and public justice. (12) The atonement of Christ consists not in his enduring the punishment threatened by the law, nor in his performing the duties required by the law, but in his manifesting and honoring by his pains, and especially by his death, all the divine attributes which would have been manifested in the same and no higher degree by the punishment of the redeemed. (13) The atonement was made for all men, the non-elect as really as the elect. See New England Theology.
(Edwards A. PARK+.) F. H. Foster.
Bibliography: F H. Foster, Genetic Hist, of the New England Theology, chaps, vi.-vii., Chicago, 1907; The Christian Examiner, xxxiii (1842), pp. 169 sqq.; K. R. Hagenbach, Hist, of Doctrine, i. 436, 438, New York, 1861; W. G. T. Shedd, Hist, of Doctrine, i. 383, 408, ii. 25, 81, 489, ib. 1865; A. E. Dunning, Congregationalists in America, pp. 278 sqq., 294, 328, ib. 1894; W. Walker, in American Church History Series, iii. 288-292, 300-301, 313, 332, 334, 337, 348-352, 355, ib. 1894; idem, Ten New England Leaders, pp. 362-365, 369-370, 374-377, 381-385, 399-405, ib. 1901; L. W. Bacon, The Congregationalists, p. 157, ib. 1904.
HORB (HORBE), JOHANN HEINRICH: German Pietist; b. at Colmar (40 m. s.s.w. of Strasburg) June 11, 1645; d. at Steinbeck (5 m. e. of Hamburg) Jan. 26, 1695. He was educated at Strasburg, receiving the degree of master in 1664, and afterward visiting several other German universities. He then accompanied some young men, as tutor, on their journeys through Holland, England, and France. During his travels he continued his studies, which included more especially dogmatics and patristics. He became court preacher at Bischweiler in 1671 and, shortly after, inspector and pastor in Trarbach, on the Moselle, where he became involved in disputes with his colleagues and was suspended. To escape further unpleasantness on account of his Pietistic tendencies he accepted a call as superintendent to Windsheim, Franconia, in Jan., 1679. But even there he was not permitted to fulfil his duties in peace; he was accused of heresy and the people were stirred up against him. At the same time both he and Spener were attacked by George Konrad Dilfeld, of Nordhausen, Spener answering by a refutation in his own defense as well as in that of Horb. He accepted a call as chief pastor of St. Nicholas, in Hamburg, and was installed on Apr. 8, 1685. Here, too, in consequence of his relation to Pietism, he experienced great annoyance and trouble. His principal opponent was Johann Friedrich Mayer (q.v.), pastor of St. James, who, thinking himself offended by Spener, now found a vent for his hatred by attacking Spener s brother-in-law, Horb. Of the pastors of the five