1848.]

Religious Opinions.

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contributing his enlightened aid in every way in which he thought he might do service. To him belongs the honor of founding the Massachusetts Historical Society. The first plan of the institution was drawn by his hand; he identified himself with all its objects; carried on an extensive correspondence over the country, to enlist prominent individuals in its design; and wrote valuable articles, the results of his own investigations, for its volumes.*

The religious opinions of Dr. Belknap were in accordance with the moderation and catholicism of his whole spirit. They were formed at a period when much was supposed to be held in common by Christians of various names, and before the distinctions which have since been insisted on with more vehemence than charity had been made. From some remarks in relation to the opinions of Dr. Watts," incorporated with the present volume, it might be inferred, that, on the subject of the Trinity, he approved of the views, essentially Unitarian, which were well known to have been entertained by that eminent divine before his death. "I do not apprehend," says he, "that it is incumbent on me to defend it [Watts's notion of the Trinity], nor am I sanguine in my opinion that it is the true one; though I confess, that, in the main, it appears to me at present to be nearer the truth than that commonly received as orthodox, which maintains three real persons, or distinct intelligent beings, in the Godhead." "As to Arians, properly so called," he afterwards remarks, "if I have any idea of their sentiments, they consider the Logos and the Holy Spirit as created beings; which I think, with Dr. Watts, is an error most manifestly repugnant to Scripture doctrine." On some disputed topics he seemed willing to adopt phraseology, as is seen particularly in his Collection of Psalins and Hymns, which would now be thought scarcely reconcilable with the general character of his faith. But Dr. Belknap had no taste for controversy; and, however much attached to his own, condemned no man for differing from him in opinion.

Among his correspondents, both for the Historical Society and for aid in his History of New Hampshire, we find Governor Wentworth, for many years the upright and honored chief-magistrate of that State, and afterwards, removing to the British Provinces, rewarded for his loyalty by being made governor of Nova Scotia. The correspondence is honorable to both parties. Governor Wentworth had a high esteem for the talents, learning, and character of Dr. Belknap, and, in a very interesting letter, preserved in this memoir, urges him to take charge of the education of a favorite nephew.

"They," said he, "who have investigated subjects of doctrinal controversy with the greatest care and impartiality will be the most ready to confess that there are difficulties on all sides, where the Scripture has not explicitly decided; and will see the greatest reason for diffidence of themselves, and candor towards one another. These are two principal lessons which I have learned from the study of more than thirty years, and these I am principally solicitous to inculcate upon others. If this publication should in any degree contribute to answer this end, I shall be thankful, though it should expose me to the censures of some good men, to whose esteem I am by no means indifferent, though their charity is much more confined than my own; and whom, whatever they may think or say of me, I will love and honor." p. 253.

At the time of Dr. Belknap's call to the church in Boston, "some person, who was apparently annoyed by the change in the church government, and by the liberal views of the chosen pastor, tried to persuade the brethren of the church that he was a Universalist and a follower of Murray; and to this end an anonymous letter was written to one of the deacons"; which, having been shown to Mr. Belknap, he immediately communicated the fact to the cominittee of the Society, and with a commendable frankness presented "a declaration of his own sentiments," from which we take a passage that will be read with interest at the present time.

"When the Chauncy controversy came abroad, which engaged every body's attention more or less, it was natural for me to incline to one side or the other. I was inclined to call in question the immortality of the wicked in a state of future punishment, though I had no doubt of the certainty of the punishment. There are difficulties attending the subject on every side in which it can be viewed; and after much thought upon the matter, I am inclined to this opinion, that the revelation which God has given us in the Scriptures is intended to regulate our present conduct in this world, and to give us to understand what will be the consequences, in the future state, of our good and bad behaviour here.

"I believe the resurrection of the just and the unjust; that the life which the just shall receive from Christ, at their resurrection, will be immortal; and that they shall never die any more; but doubt whether it can be proved from the Scriptures that the life which the wicked shall receive at their resurrection is immortal, -if it can, it will follow that their misery will never end; but am rather inclined to think that the life which they will then

1848.]

Close of Life.

85

receive will be a mortal life, that they will be subject to a series of misery and torment, which will terminate in a second death. Whether this second death is an utter extinction of being, or whether they will be delivered from it by another resurrection, are points which I cannot determine, nor do I think the Scriptures afford us full satisfaction on these subjects; so that I expect no full solution in this world, and am fully contented with believing that the surest way for us is to believe in Christ, to fear God, and work righteousness in obedience to the Gospel, and thus secure our own happiness without prying too curiously into the secret and future designs of God. The Apostles themselves declared, We know but in part, and we prophesy but in part.' If the chosen and inspired ambassadors of Jesus Christ were imperfect in their knowledge, how can we expect perfection in this life? "If, upon this declaration of my mind, you see fit to recommend to the Society to recall the invitation they have given me to settle with you, I am content." pp. 144-146.

The committee, it appears, "did not think the matters in question were so essential as to suspend their proceedings. Some of them" we give Dr. Belknap's words "said they differed from me in their apprehension of these points, but as we agreed in the main truths of Christianity, faith, repentance, and holiness, and salvation through Jesus Christ, there was no need of further debate; and then proceeded to make preparation for my instalment."

Dr. Belknap died June 19, 1798, in the fifty-fifth year of his age, and the thirtieth of his united ministries in Dover and Boston, the eleventh of the latter. He was seized suddenly with a paralytic affection, for which two previous slighter attacks had prepared him, and he regarded them as monitors to fulfil with earnestness the work appointed him. His bosom friend and companion, Dr. John Clarke, had departed with like suddenness at a still earlier age; * and some

sons.

* The most intimate friendship subsisted between these excellent perDr. Belknap, whose own readiness to bestow his literary aid on all who sought or needed it was remarkable, is understood to have been assisted in the compilation of his Psalms and Hymns by his friend. When separated, they maintained a correspondence; and on one of his journeys, Dr. Belknap's carriage having twice broken down, though with no other injury than the detention and inconvenience, Dr. Clarke, who had been faithfully informed, thus writes of the accident. Those of our readers who are familiar with his published letters and sermons may discover even in this jeu d'esprit no indistinct traces of his carefully measured style. “Our brothers are well, and do not forget you at their social meetings. Do write often, and let all your letters assure us, that, though your carriage breaks VOL. XLIV. — -4TH S. VOL. IX. NO. I.

8

traditions or remembrances are preserved of an interesting dream, in which Dr. Belknap imagined that his friend appeared to him, on a visit from the heavenly world; and that he had eagerly inquired of him as to the nature of his employments and the felicity he was enjoying. The curiosity, if thus expressed, was soon to be gratified. They who were thus pleasant in their lives were separated in their deaths by the interval of only a few short weeks, and permitted together to behold God's face in righteousness, and to enter upon a service for which their earthly ministries were but imperfect preparations.

In this brief and inadequate view we have taken of a distinguished scholar and divine, we cannot but "remember the way" through which it pleased the Great Disposer to conduct him to his eminent usefulness and honor. We have adverted to the spiritual conflicts and humility of heart with which he entered upon his ministry. We have seen that for many years of the most important period of his life he was no stranger to poverty and the depressing cares which it involves. The very works which are the monuments of his genius and the security of his fame did nothing to supply his needs. But now, after a few years have passed, New Hampshire, that witnessed his struggles while he was penning her history, claims him as one of her most honored sons. A county within her borders is called after him. The descendants of the people to whom he ministered, though too young to have known him, cherish his memory; and the stranger in Dover cannot pass through its streets or survey its buildings without seeing inscribed upon them the name of Belknap.

F. P.

THE present is emphatically an age of excitement. Inquiry is abroad in the community. Investigations, not only

down, your bones are whole; though your beds are hard, your sleep is sound; though your fare is coarse, your hunger is allayed; and though you part with your money, you keep your spirits.” — p. 234.

*

Christian Non-Resistance, in all its important Bearings, illustrated and defended. By ADIN BALLOU. Philadelphia. 1846. 12mo. pp. 240.

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Ballou's Work.

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manly and bold, but daring and reckless, are going on in the midst of us. In a country like ours, where men of all opinions and of no opinions are equally tolerated, we may naturally expect the freest inquiry, the boldest investigation, and the most extravagant theories. But while we are left free to confront error with truth, and to combat extravagance with reason, we have no occasion for alarm. Still, while we have entire confidence in the power of truth, we ought not to relax our efforts in exposing error. The great power of truth lies in the very fact, that it will so commend itself to intelligent minds, that they will make every effort to inculcate and defend it. Whenever or wherever error is advanced, it must be met by argument and be put down, not by the arm of the law, but by the power of truth. Even when the error is an old, exploded one, if it be brought forward anew, the battle must be fought over again; for many of our modern heroes will consider themselves invincible, if they are left in the quiet possession of any field. The task may be an unpleasant and a laborious one; but the advocate of truth must be willing to buckle on his armor whenever the foe appears; he must act as a minute-man, and at the same time enlist during the war; he must assail error and expose folly wherever they may appear, or whoever may be their advocates.

We have been led to these remarks by the perusal of the work before us. Mr. Ballou is one of that class of professed Christians who find little or nothing to approve either in Church or State. He is so opposed to the present organization of society, that he and a few others have in a manner withdrawn from the world, and formed themselves into a community, where their property to a certain extent is held. in common. They have no fellowship with any sect in religion, no sympathy with any party in politics; but renounce all communion with the Church, and abjure all allegiance to human governments. They are, to a certain extent, Comeouters, with reference both to religion and to politics, garding Church and State, as at present organized, as so corrupt and corrupting, that it is the duty of all good men to come out from them. They seem entirely to overlook the important fact, that the evils in the world arise, not so much from the organization of society as from the imperfections and vices of the individuals who compose it.

- re

The temper of the work before us is generally good,