A contrast between Calvinism and Hopkinsianism

Front matter

^iiiiiifii tihvary of t:he theological ^eminarjp

PRINCETON . NEW JERSEY

Mr, Samuel Agnev/

Chapter I. Of divine revelation 10

II. Of God 14

HI. Of the divine decrees ^4..

IV. Of Creation 32

V. Of Providence 36

.VI. Of moral law, obligation, action and character 40

Note A. Of the origin of law 52

Note B. Of natural and moral ability . . 53 VII. Of divine providence, in relation to the

origin of evil, and reprobation 56

VIII. Of the apostacy and its consequences. . . 66

IX. Of atonement and justification 84

Note A. A general view of the controversy about the atonement 103

Note B A discourse in favour of an indefinite atonement 109

Note C. A critique on the foregoing sermon 116

X. Of effectual calling 128

Note A. On the application of redemption 138

Note B. On the means of grace according to the Calvinistic system 14a

Note C. On the Arminian tendency of

CONTENTS.

' Page'.

Chap. XI. Of the Christian graces 1721

Note A. On the love of being in general 192

Note B. All the Christian graces reduced to love, according to the Hopkinsian principles 196

Note C. The Christian graces distinguished: by a Calvinist 214-

Note D. A Calvinistic disquisition on

disinterested benevolence 221

XII. Of Sanctification 226

Note A. On the imperfection of good men 232

XIII. Calvinism and Hopkinsianism contrasted by

comparing each with several heresies . 255

XIV. The Conclusion 278

THE INTRODUCTION.

*'AbOUT forty years ago,** saidDr. Hopkins, in 1796 ; "there xvere but few, perhups not more than four or five, who espoused . the sentiments, which have since been called Edwardean^ and new divinity^ and since, after some improvement was made upon them, Hojikintonian and Hopkinsian sentiments. But these sentiments have so spread since that time among ministers, especially those who have siixe come on the stage, that there are now more than one hundred in the ministry who espouse the same sentiments in the United States ot America. And the number appears to be fast increasing, and these sentiments appear to be coming more and more into credit, and are better understood, and the odium which was cast on them and those who preached them, is greatly subsided.'*

" Thus I am become the head of a denomination, who have since greatly increased, and in which thoustinds are included, and a large number of ministers, who, I believe are the most sound, consistent and thorough Calvinists; and who in general sustain as good a character, as to their morality, preaching and personal religion, as any set of clergymen whatever : and are most popular where there appears to be most attention to religion : and at the same time, are most hated, opposed and spoken against, by Arminians, Deists, and persons who appear to have no religion. And I believe, though this denomination or name originated from no such design, that it has proved an advantage to truth and true religion, as it has given opportunity and been the occasion of collecting those who embrace the scheme of Christianity exhibited in the forcmentioned publications, [the works of President Edwards, Dr. Bellamy, and Dr. West of Stockbridgc] and ranking them under one standard. It has excited the attentioj^

1^ INTRODUCTION.

and promoted inquiry into the principles and doctrines which are embraced and held by those of this denomination, by which light and conviction have been spread and propagated."

Life of Hoftkins, fi. 102, 103, 97, 98.

In this manner Dr. Hopkins congratulated himself on the use of his name, which was first intended for reproach ; but which is now deemed by many more honourable than any other of human invention. Let it not be imagined, therefore, that the author of the following Contrast designs any opprobrium, when he uses the word Hopkinsianism, to denote that system of doctrine whose foundation was laid by President Edwards, whose superstructure was principally reared by Dr. Samuel Hopkins of Newport in Rhode-Island ; and whose last stone has been carried up by a multitude, shouting, " grace, grace, unto it.*' President Edwards, however, never once imagined, that such a fabric as Hopkinsianism now is, would be reared upon his corner stone of " love to being in general." Neither did Dr. Bellamy conceive of the system, which has been builded on the foundation which he assisted to lay. That gentleman and scholar, Dr. West, now venerable for age as well as piety, has lived to witness the improvements made by his learned friends Dr. Samuel Spring of Newburyport, Dr. Nathanael Emmons of Franklin in Massachusetts, and many younger divines. He has lived to assist, with his own hand, in the consummation.

It has often been demanded, " what is Hopkinsianism ? What IS Calvinism ?" Many think them the same thing. Dr. Hopkins calls his system strict Calvinis2n;* Dr. Emmons affirms that his refinements are Calvinism ;t and Dr. Spring, the Rev. Thomas Williams of Providence, with many other Hopkinsians, believe, that their sentiments are the most thrifty and prolific sprouts of Calvinism.

" It is evident that Hopkinsian sentiments are only the genuine, flourishing, and fruitful branches of the Calvinistic tree." <-^ There is no more difference between Calvinists and Hopkin-

INTRODUCTION. V

sians, than there is between a tree and its branches, or between first principles and their consequences. The broad foundation which supports our ample superstructure was long since deeply and most firmly laid in the first principles of Calvinism.'*^ " I challenge him, (Dr. Tappan,) to fetch a single article from the first principles of Calvinism, which clashes with my theory.*

Within the bounds of the Presbyterian Church of the United States, there are also many, who support either wholly or partially, the system of Hopkins, and who call themselves Calvinists.

If, however, there is no important difference of sentiment, between the persons, who are called by these two names, why should there be any distinction of appellation ? If the two systems harmonize, all should be called after the Rev. John Calvin, or after Samuel Hopkins, d. d. his American successor in the chair of theology. The teachers of religion should also use the same language, on all important and disputable subjects ; that " the hearers of the word" may not imagine a difference of opinion, where the theory is the same.

What, then, is the difference between Calvinism and Hopkinsianism ? With a desire of being able to answer this question, and of assisting the candid inquirer in his researches after truth, the author of this work has arranged the peculiarities of each system over against those of the other.

When stating the opinions of others, the writer has made use of their language, as nearly as possible, either by quoting them

* Spring's Diquisitions, p. 47, 48. It is not the design of the author to accept this challenge, in behalf of the amiable Dr. Tappan^ whose memory is precious to those who knew him best ; but the above passage was introduced to show how sincerely and firmly one, who stands second, if not first on the list of able aad pious Hopkinsians, could assert the Calvinism of his theory. It will not even be insinuated, that- Dr. Tappan was or was not a Calvinist. He considered himself one ; but, in reladon to the main doctrine of his controversy concerning the means of grace^ most Calvinistg will allow that Dr. Spring had the right side, and proved himself the strons^est in argiimpnt.

VI INTRODUCTION.

verbatim, or by giving an epitome of their sentiments, in their own expressions. To avoid the charge of misrepresentation, when any author is quoted, his ancient mode of spelling, and even his ungrammatical construction of sentences, have been retained. Lest it should be thought that the writer translated the works of Calvin and Witsius to suit his own purpose, he has used Norton's translation of the "Institution,'* and the common rendering of the « Economy of the Covenants." The quotations from " Witsii Exercitationes in Symbolum^'* were necessarily rendered into English, by the writer, because he could find no translation of that work.

In the first column of the Contrast may be found the doctrines of Calvin ; in the second, the collateral doctrines of ancient and modern confessions, or of distinguished individuals of the Culvinistic school : in the third the opinions of Hopkins, chiefly extracted from his System of Divinity : and in the fourth, the collateral propositions or reasonings of some of the most able writers, who call themselves, and are called, Hopkinsians. Calvin and his followers are arranged on the first page ; and on the next page, in opposing ranks, stand Hopkins and his adherents.

Instead of the publications of individuals, confessions of Hopkinsian churches would have been introduced, had any such public standards been found. These churches are commonly of the congregational order, and almost every pastor, if he dislikes the form of his predecessor, by the consent of his people, forms for himself a short confession of f:\ith, to be used in the admission of persons to sealing ordinances.

It is not pretended, that all the ancient confessions, which are introduced into this work, are orthodox in all points. It is sufiicient that they are Calvinistical upon the subjects, concerning which there is a debate between the friends of Calvin and Hopkins. One principal design in taking copious extracts from them, was, by exhibiting a harmony of public standards of faith, to show the extensive spread of Calvinism, and the general agreement of all the reformed churches, in all the leading doctrines of Christianity. To those who cannot procure these Con* fcssionsj it is hoped that this work will prove not only a contrast

INTRODUCTION. Vli

between truth and error, but a valuable harmony of public standards of doctrine.

So far as it was practicable, the work has been divided, not only into chapters, but sections, that the heads of agreement or opposition, might be easily distinguished. The heads of agree' menty which have found a place here, were necessary to give a connected view of each system Without an exhibition of some fundamental principles, which both parties admit, and from which one or the other wanders, it would be difficult to oppose any thing more than fragments of systems. At the bottom of many pages the reader will find explanatory notes, and at the end of the chapters, long notes, which will give him a general view of the mode of reasoning which is adopted by the opponents. Sinc^ the notes are some of them founded upon the Calvinistical system, and some of them on the Hopkinsiun theory, they will tend to make the contrast more complete.

It is proper here, to state, that no personal reflections are intended, and that the gentlemen whose works may be thought to suffer by the contrast are distinguished for talents and piety. It will not follow, however, that they may not be erroneous ; or that John Calvin, who published his Institution, when only twentyfive years of age, was not in the vigour of youth, more scriptural in doctrine than they. No disrespect is intended by the author, when he says, in the language of Elihu, whose words were not censured by the Holy One, " great men are not always wise, neither do the aged understand judgment." He would render to each his due ; and he knows that while they are opposed, they are to be respected No individual of them is charged with supporting every doctrine which appears under the caption of Hopkinsianism ; nor is the Saint of Newport made ansv;erab!e for the metaphysical speculations which have taken their origin from his writings. Hopkins would have recoiled from what is now considered the perfection of his system. In like manner, many divines who maintain one or two principles of Hopkinsianism, utterly disclaim the body of divinity with which these members are connected. At the same time, it is believed, that the first principles of Hopkinsianism being granted, he who would be consistent with himself, must subscribe to the sentiments of vni INTRODUCTION.

the Massachusetts Missionary Magazine before it was united with the Panoplist, and acknowledf^e Dr. Emmons to be the prince of philosophers.

Most reasoners do not admit all the legitimate inferences which might be drawn from their own premises. It is well they do not. The writer has no disposition to accuse those persons, whose errors are opposed, of wilfully dishonouring God and his testimony of grace. Neither would he attribute to them the inferences which they disclaim. When one of the same school, however, has taken the principles of a former writer, and openly avowed the inductions to be legitimate ; we may say, that the foundation and superstructure, in our opinion, correspond ; while one must answer for laying the corner stone, and the other, for what he has built on it.

Should any class of men say, that they are impeached in the following work ; the writer has forewarned them that he has simply charged to individuals what they have individually written. If any writer has been misrepresented, it will be a matter of regret to the author, when convinced of the fact ; and he pledges himself to make, so far as possible, reparation.

For the doctrines»which are approved in this work, the author holds himself accountable to the ecclesiastical judicatories of the church to which he belongs. If any sentiment is supported, or any doctrine condemned, contrary to the Presbyterian Standards, he refuses not to answer for his writings, and abide the decision of those brethren to whom he is bound to submit in the Lord.

The whole work is committed to the public, 'with an earnest wish that it may prove beneficial to all who shall read it ; and especially to those who think themselves either Calvinists or Hopkinsians, while they understand neither one system nor the other.

CONTRAST,

BETWEEN

AND

HOPKINSIANISM.

10 CALTINISM.

CHAPTER I.

OF DIVIJ^E REVELATIOJ^.

CALVIN, AND OTHERS.

\, God reveals to all mo- 1. The same doctrine is

?al agents, in some manner, taught in the Con. P. C. U. S,

90 much knowledge of him- Con. C. Scot, and Say, Plat, ch,

self and their duty as to ren- \,sec. 1.* Con. R. D, C. Art. 2,

der them inexcusable for their and of the Protestant French

sins. churches, A. n, 1559,

Calvin* s Institution, Book 1. ch. 2,fiassim.

2. " To attain to God the 2. A revelation is necessary- Creator, it is needful to have to give that knowledge of God, the scripture to be our guide." and of his will, which is essen- <i Therefore not in vain he hath tial to salvation, a^ded the light of his word. Con. P. C. U. S.fi.l. Con.R. that thereby he might be known D. C. Art. 2. Say. Plat. fi. 13. to salvation." and^Con. C. Scot. ch. 1. sec. \, Inst. B. 1. ch. 6. sec. 1.

S. The commonly received 3. The same doctrine is

books of the Old and New Tes- taught in the Con. P. C. U. S.

* The characters Con. P. C. U. S. are used for the Confession of tlie Presbyterian Church in the United States of America: Con. C. Scot, for the Confession of the Church of Scotland, composed by the Assembly of Divines at Westminster, A. D. 1643, and approved by the General Assembly of the Church of Scotland, A. D. 1647 ; which is now tlie standard;, so far as the articles of faith are concerned, of all the different denominations of Scotch churches in America. Say. Plat, denote the confession of faith, called the Saybrook Platform, which was adopted by the churches in Connecticut, in New-England, A. D. 1708, printed 1710, and re-printed under the inspection of the General Association, in 1810. This was a copy of the Savoy Confession, which was adopted, by a general synod, convened in Boston, A. D 1680. The Westminster Confession had been previously assented to, in 1648, by the unanimous vote of the Elders and Messengers, from the churches in Massachusetts, convened in Cambridge. Con. E. D. C. signify the Confession of the Reformed Dutch Churches, which was adopted by the Synod of Dortrecht, in 1619, and is now the standard of the Reformed JOutch Churchies i^ 4.nierica.

HOPKJLNSIANISM.

U

CHAPTER I.

OF DIVIJ^E BEVELATIOM

And

OTHERS.

1. It appears from the 61, 52, £5*53 pages. Vol. 1, of Hopkins' System of Divinity^ that he was of the same opinion.

2. " If mankind were -without all the light and advantages of a revelation, and traditions which originate from it, they would not pay any regard to an invisible, supreme being, or entertain any belief, or notion of such a being ; but would in every sense, " live without God in the world."

Syst, Vol. l./z. 55.

3. Dr. Hopkins proves the same scriptures to be divine, from the credibility of the pen-

1. " The bare light of nature discovers only the supremacy of the Creator, and the dependence of creatures.'*

Emmons^ Serfi. 27.*

2. The essential difference between virtue and vice may be known by those who are wholly ignorant of God."

Emmons^ p. 63.

" Men are capable of judging what is right or wrong, in respect to the divine character and conduct."

Emmons^ p. 65,

" Moral subjects as irresistibly obtrude upon the conscience, as visible objects do upon the eye. And a man can no more avoid seeing and believing moral truths, than he

* In all the quotations from Emmons, reference is made to his volume of sermons, " On some of the first principles and doctrines of true religion," printed at Wrentham, Massachusetts, A. D. 1800, It will be found upon a careful examination of the following pages, that Dr. Emmons is strictly Hopkinsian in most of his sentiments. He has taken the leading doctrines, which are exhibited in the system, for his guide in matters of faith ; and undauntedly pursued them, regardless of consequences. What Dr. Hopkins commenced, he has carried to perfection ; and what that excellent man taught confusedly, he has inculcated in language too plain to be misunderstood. Of the two writers, the one of Franklin is certainly to be preferred, because he is more systematical in his arrangements, more thorough in his investigations, and more precise in his language, than the we of Newport. Dr. Emmona is a metaphysician who does not flinch !

CALVINISM.

laments are the word of God, which was written under the plenary inspiration of the Holy- Ghost ; and which is proved to be of divine origin, by the antiquity, dignity, unity and excellence of the writings ; by the integrity of the writers, miracles, prophecy, history, and more especially by the inward testimony of the spirit,

Inst. B. \. ch.7 and 8. 4. The scriptures are the only rule of faith and practice.

By them we are to try every spirit. " The Spirit of Christ is given, not to guide men without the scripture, but according to the scripture." The Spirit and the written word must '^^ go hand in hand."

D OTHERS.

p. 4 a7id 5. Say. Plat. p. 15. Con.

C. Scot. fi. 28 and 29. Con. R.

D. C. Art. 3, 4, 5 and 6. Also, in the Confessions of the German Protestants in the city of Auspurge^K. D. 1530, of Basily in 1532, of the Waldenses in 1532, of Helvetia in 1566, of France in 1559, and oftheJSn^- lish Church in 1562. See " An Harmony of Confessions, print-^ ed in London, A. D. 1643.

4. " The whole counsel of God, concerning all things necessary for his own glory, man's salvation, faith and life, is either expressly set down in scripture, or by good and necessary consequence, may be deduced from scripture."

Con. P. C. U. S.fi. 6. Con. C.

Con. R. D. C. Art. 5. And all the ancient Protestant Confessions.

* Mach is said by the Hopkinsians, about the right and virong in the nature of thijigs ; but Calvin considered the coin7nand of God to be the only foundation of right. His sentiments appear to have been the same with those expressed by that distinguished philologist, John Horne TooKE, in his "Diversions of Purley.'* "Right," he says, "is no other than RECT-j^m, (regitum) the past participle of the Latin verb regere" from rego, to rule. Hence right signifies, that ivhich is ruled or ordered. ** Thus, when a man demands his right ; he asks only for that which it is ordered he shall have. A right conduct is that which is ordered.''* " The right road is, that ordered or directed to be pursued (for the object you have in view.) To do right is, to do that which is ordered to be done. To be in the right is, to be in such situation or circumstances as are ordered." In a religious view, therefore, that alone is rights which God has ordered us to perform. How then, can any pretend that the nature of things constitutes ^ight ^zid wron^? So far as the nature of things reveals what God has

HOPKINSIANISM.

AND men, profane history, miracles, prophecy, the light which the Old and New Testaments reflect on each other, the care of Jews and Christians to preserve the sacred writings, the harmony which subsists between all the parts, and the Godlike contents of the whole volume.

Stjst. Vol. l.Part. 1. ch. 1. 4. " This is a complete, unerring and perfect rule of faith and practice, and the only rule.

This being understood and believed,is sufficient to make men wise unto salvation ; and we have no warrant to believe any religious truth, unless it be revealed, or can be supported by the Holy Scriptures; and this is the only rule of our duty.**

System^ Vol. \.fi.A:5.

can avoid seeing natural objects, when both are placed before his mind with equal plainness.** Emmons^ p. 77. 3. " The divine Spirit suggested every word and thought to the holy penmen.**

Emmona* Ser. 2.

4. There is an essential difference between right and wrong in the nature of things, which does not depend upon the divine will, which God cannot destroy without destroying the nature of things; and which all moral agents are capable of discerning without a revelation : therefore, " there is a propriety in every man's judging for himself in matters of morality and religion."

Emmons^ Ser. 3.

enjoined upon man, so far it exhibits the difPerenjce between right and wrong, which are entirely dependent on the will of God. When we apply right to God, we cannot intend that he has a superior, or is com'^nandtd by the nature of his creatures. We say, " God ha-, a rights and God is rights or RiGHT-foj^i-." We intend, that he might with propriety act upon such moral principles as he has camviandeifus to regard ; or that his dealings are analogous to those which he has enjoined upon his rational creatures. He is right or RiGHT-e&w*, when he acts according to his own rule. His perfections may also be said, figuratively, to require, or command a certain course of conduct; and in this sense, the attributes of Jehovah are to him the rule of right. " Shall not the judge of all the earth do right P'* Will not God speak the truth, fulfil his promises, and do good ? Will he not obey the laws prescribed by his own character ? Will he not conform to tliose moral rules, by wliich he has required his offspring to regulate their conduct ?

CALVINISM.

AND

OTHERS.

5. The natural powers of the mind, as well as the affections of the heart are so corrupted, that men cannot savingly understand the scriptures without a divine illumination of the understanding, as well as a renovation of the heart.

6. It is our crime, that " we want natural power," to " climb up unto the pure and clear knowledge of God," by the reading Off the scriptures.

Inst. B. X.ch. S.sec, U.

y.The written revelation is now completed, and other revelations are not to be expected.

Inst. B. 1. ch.Q.

5. The same doctrine i^ taught, in the Con. C. Scot. ch. 1. sec. 6. and ch. 10. sec. 1. Say.

Plat. p. 16 and 41. Con. P. C.

Con. R. D. C. Canon 3. Jrt. I .

The latter confession of Hel^ vetia teaches, that the understanding has suffered such a depravation as to render illumination necessary to the discernment of divine truth.

6. By " a due use of the ordinary means," the learned an4 the unlearned might obtain a sufficient understanding of the scriptures.

Con. C. Scot. ch. I. sec. 7.

Con. P. C. U. S.fi. 8. Say. Plat, fi. 17.

7. The confessions say the same. Con. C. Scot. ch. 1. sec, 6. Say. Plat. fi. 1 6. Con. P. C U. S. fi, 6 and 7.

CHAPTER 11.

OF GOB.

CALVIN, AND OTHERS.

1 . " There is one indivisible 1. There is but one only, livdivine essence, which is unbe- ing and true God, say all cowgotten, absolutely of itself and fessioyis. That there is a God without beginning." we know by the creation, pre- Inst. B.l. ch,\^. sec,25, scrvation and government of

HOPKINSIANISM.

AKD

OTHERS.

5. Men are under no natural or m^Tz/a/ incapacity of savingly understanding the scriptures : they merely want a right disfiO' sition of heart to discern what they are perfectly able to understand.

Sy St. Part I. ch. 1. and Part 2. ch. 4.

6. It is our crime, that'we do not savingly understand the scriptures, because we have the natural ability, but want the disposition.

System, Part I. ch, I.

7. The same says Dr. Hopkins ;

5. " The Pagans, and even little children know the nature of virtue and vice, and are able to perceive the essential difference between truth and falsehood, justice and injustice, kindness and unkindness, obedience and disobedience, as well as their parents, or any other persons, who are acquainted with God and the re*^ velation of his will."

6. Men are criminal for not understanding the word of God ; because it is an exhibition of the difference of right and wrong in the nature of things, which difference they have natura Iconscience to perceive.

Emmons* Ser. passing

7. And Dr, Emmons, th^ same.

Chapter II. Of God

AN9

OTHERS.

1. That there is one uncreated, eternal God, may be proved, from the existence of ourselves and other things ; from the manner of our own existence and of other visible things ;

I. "The bare possibility of the world's beginning Xq exist, amounts to a demonstration, that it did begin to exist ; and the bare possibility of its beginning to exist, by a cait^e^

CAi^yiNisM.

eALVIX, AND 0THRR3.

The being of God may be the universe ; but more clearlf proved, from our own exist- by " his holy and divine word.'* cnce : J5. \. c/i. 1. sec. 1. Con. JR. B. C. Art. 2.

from the existence of all things around us : ^.1. ch. 5. sec. 1. and from his impressions on the minds of men. i?. 1. ch, 3.

2. God is immutable and without passions.

List. B.

.passim.

3. There is an excellence, a beauty and glory, in God's natural as well as moral perfections. " He hath in all his works graven certain marks of his glory." There is a glory of his fioiver and intelligence, displayed in the creation of the heavens, even to those who are ignorant of his holiness.

" Wherefore the author of the epistle to the Hebrews doth very well call the ages of the world, the spectacle of invisible things Heb. ii. 3. For that the so orderly framing of the world serveth us for a mirror, wherein we may behold God, who is otherwise invisible.

2. God is immutable, and without passions.

Say. Flat, p. 19. Con. P. C.

U. S.-fi. 12 and 160.

3. The perfection of God constitutes his excellence ; and his excellence consists in the union of all that consitutes the character of God. Jehovah is the proper object of reverence, obedience and love, because he is " infinite in being and perfection, a most pure spirit, invisible, without body, parts, or passions, immutable, immense, eternal, incomprehensible, almighty, most wise, most holy, most free, most absolute ; working all things according to the counsel of his own immutable and most righteous will, for his own glory ; most loving, gracious, merciful, long-suffering,

* Calvin treats not so much systematically, as practically of the attributes of the Godhead ; but it may be clearly gathered, that his sentiments were perfectly accordant with the Confessions of Faith in the reformed churches. In one place, or other, he speaks of every natural and moral attribute \. or of all the perfections whicli are now enumerated under these two heads . for Calvin appeal's to have worshipped the undivided diaracter- of the Godhead.

HOPKINSIANISM.

HOPKINS, AN

and from the existence of such a book as the bible.

Syst, Part. 1. c/i. 2.

2. God has no passions like those of men : no affections inponsistent with the eternal and unchanging disapprobation of -sin, and love of holiness.*

Syst. Vol. \.p. 85.

3. « The infinite excellence, beauty and glory of God, consist wholly in his moral perfections and character." These are comprehended in holiness ; and " the whole of true holiness, or the moral excellence and perfection of God, is comprehended in love ;" or in moral exercises of good will.

These exercises have their objects^ and therefore all the inorat perfection of God consists in the acts of his will, which regard himself and all other "beings, according to the nature and fitness of things. Syst.

D OTHERS.