The editor of theChristian Freeman, Rev. Sylvanus Cobb, not long since published an account of his first interview with Mr. Ballou, which we subjoin in this connection, as being applicable in placing the subject of the controversy, which is well known to have existed, between Mr. Ballou and Mr. Dean, in a proper light. In speaking of his first visit to the city of Boston, from his home in Maine, the writer says:—
"At this time the scheme was in vogue with a few brethren, among whom Brs. Turner and Dean wereconspicuous, for a division of the denomination, and the erection of a new order, which it was calculated would be the leading order, nearly swallowing up the other, to be entitled 'Restorationists.' We impute no evil motive to any one; but those on whom we called before reaching Bro. Ballou, felt it to be their privilege to make the projected scheme the chief subject of conversation, and to express much of the feeling of dissatisfaction towards Bro. Ballou. We were made to feel quite unhappy; and as we had heard of Bro. Ballou as a stern and severe man, we expected to be even more harassed with a talk of 'troubles and difficulties' when in company with him. At length we were introduced to his presence, and took his friendly hand. He sat down by us, and with much interest and affection he inquired into our labors and prospects, and into the interests of the cause in Maine. We waited to hear him introduce the subject of the 'difficulties' but we waited in vain. At length we attempted to draw him out, by asking him of the nature of the 'difficulties' among the brethren here. 'I am ignorant,' said he, 'of any real difficulties. Certain brethren are believers in a limited future punishment; but I cannot see that that is any occasion for difficulty. Certainly I know of no reason why I should have any trouble with these brethren, or esteem them any the less for their seeing cause to believe as they do. But if they require me to believe it as essential to the Christian faith, I feel that it is proper for me to call on them for the proof of the doctrine.We cannot see with each other's eyes; we must be willing to allow each other to judge for himself. I love those brethren, and wish them prosperity and happiness.' And tears started from his eyes when he spoke. We felt that he spoke from the heart. There was no envy, no scheming, no party spirit about him. He sought a knowledge of God's word, and would 'speak God's word faithfully,' and accord the same right to others.
"And such we have ever found him. We have lived in neighborhood with him twenty-four years, and have found him one of the most modest, unassuming, liberal-minded and true-hearted men we ever knew. He was always pained to see one crowding upon another. He would see all working and prospering, and rejoicing in each other's prosperity and happiness. May his spirit be with us all."
We might dilate upon the subject of this controversy, but it is not a congenial theme. Suffice it to say, then, that the shafts of envy and ambition launched forth against Mr. Ballou, were as innocent and harmless, as it regarded him, as the summer winds. It is true that they caused him anxiety of mind, and not a little annoyance, in disproving the malignant charges brought against him; but, in the end, these tests only caused his purity of character to shine out with more surpassing brilliancy.
After a peaceful and happy residence in Salem, of a little more than two years, Mr. Ballou received a cordial invitation from the Second Universalist Society of Boston to become their pastor. The invitation was accepted; and, in the forty-fifth year of his age, he removed to this city, and was installed December 15, 1817, in the church which was built with the avowed purpose of obtaining his ministerial services; and here he continued to preach to the people for over thirty-five years. His letter of acceptance, addressed to the society, is as follows:—
"Sir: The call of the Second Universalist Society, in Boston, inviting me to the labors of the Christian ministry with them, together with the liberal terms which accompany said invitation, have been duly considered; and, after weighing all the circumstances relative to the subject, so far as my limited mind could comprehend them, I have come to the conclusion that it is myduty to accept their call on the conditions therein stated. I largely participate in the 'peculiar pleasure' afforded by the consideration of the unanimity of the society, and entertain an humble hope that, with the continuance of this harmony, we may long continue to enjoy all spiritual blessings in Christ Jesus."The society's most humble servant in Christ,"Hosea Ballou.""ToJohn Brazer, Esq."
"Sir: The call of the Second Universalist Society, in Boston, inviting me to the labors of the Christian ministry with them, together with the liberal terms which accompany said invitation, have been duly considered; and, after weighing all the circumstances relative to the subject, so far as my limited mind could comprehend them, I have come to the conclusion that it is myduty to accept their call on the conditions therein stated. I largely participate in the 'peculiar pleasure' afforded by the consideration of the unanimity of the society, and entertain an humble hope that, with the continuance of this harmony, we may long continue to enjoy all spiritual blessings in Christ Jesus.
"The society's most humble servant in Christ,
"Hosea Ballou."
"ToJohn Brazer, Esq."
Rev. Thomas Whittemore, a devoted, constant, and consistent friend of Mr. Ballou, and who was also regarded by the subject of these memoirs almost like one of his own family, thus speaks of this period:—"This society had just finished their house, the present venerable structure, on School-street. They never for a moment had a thought of seeking any other pastor than the Rev. Hosea Ballou, if it were possible to obtain his services; and, accordingly, two months before the house was ready for dedication, a letter of inquiry was dispatched to him, to draw out his sentiments in regard to a removal to Boston. In the mean time the house was hurried on to completion. Rev. Messrs. Jones, of Gloucester, Turner, of Charlestown, Ballou, of Salem, and Dean, of Boston, were invited to join in the dedicatory services; Father Jones being invited to preach the sermon, and the others to arrange the remaining services at their discretion. The dedication took place on Wednesday, October 16. Mr. Ballouwas not present, as he was at the time in the country. On the following Tuesday a meeting of the proprietors was holden, and Mr. Ballou was invited to take the pastoral charge by aunanimousvote. The salary was fixed, at first, at thirteen hundred dollars per annum, to which donations of fuel were occasionally made. He was installed on December 25, 1817. Rev. Paul Dean preached, on the occasion, from Acts 20: 24. He also gave the fellowship of the churches. Rev. E. Turner, of Charlestown, made the installing prayer, and gave the charge. Rev. Joshua Flagg, who had succeeded Mr. Ballou at Salem, offered the concluding prayer.
"Thus was Mr. Ballou duly installed as pastor. The congregations that attended on his ministry were exceedingly large. He soon became widely known for his eloquence and boldness, and the novel nature of the subjects discussed by him. His preaching was of a controversial and doctrinal character. He explained, in his discourses, those texts which had been supposed to teach the doctrine of a judgment in the future state, and endless torment. He was repeatedly called on, by letter, from inquirers after truth, to preach from particular texts of this character; and, as he gave public notice of the time when he would explain such passages, his audiences were immensely large. It was usual, from Sabbath to Sabbath, to see the meeting-house filled, in the forenoon, so that it was difficult to obtain a seat. In the afternoon, many would be obliged tostand, especially in the galleries, and around the head of the stairs; and in the evening the aisles would be crowded, above and below.
"For the last six or eight years preceding the rise of the Second Universalist Society, Universalism had produced little or no excitement in Boston. The First Society remained stationary. Mr. Dean, its pastor, preached little on those subjects on which he differed from other sects. In the vicinity of Boston there was no movement in favor of Universalism. There were scarcely ten Universalist pastors in Massachusetts. The cause was evidently languid. The rise of the Second Universalist Society in Boston, and the removal of Mr. Ballou thither, produced a new state of things. There arose a commotion among the elements; but the effect was to purify the atmosphere, and give men a clearer and more extended vision. New societies, holding Mr. Ballou's sentiments, soon began to arise around Boston."
On settling in Boston, he at once found a host of true and solicitous friends, whose interest in his ministry, respect for his character, and attention to his general welfare, enlisted in their behalf his warmest feelings of regard; sentiments which were ever cherished by him to the last, and frequently recurred to at his own fireside, and in the quiet of his family circle. Exercised by a realizing sense of this fact, the more keenly when he remembers that his father can give oral form to these feelings no longer, the author of this humble biographyhas at its commencement dedicated it to the subject's cherished friends.
We have thus given a memoir of Mr. Ballou's life up to the period of his settlement in Boston, where he was destined to operate upon a more extended field of action,—where his mental and physical powers, thoroughly trained and tested as they had been, were to be taxed more heavily still; and where he was destined to build for himself a name that will live in the grateful memory of future generations, and to erect for himself a monument that points further heavenward than eastern pyramids,—the savor of a truly Christian life.
Immediately on his becoming settled in Boston, in addition to the duties of his pastoral charge, and that of writing for two or three religious periodicals, Mr. Ballou was obliged to answer the frequent demands that poured in upon him, from every quarter, to lecture and to preach in the numerous towns within ten, twenty, and often fifty miles of the city, at a time when the means of communication were, at best, but very indifferent,—rendering it necessary for him to drive his own vehicle, in order to reach the desired point without loss of time. So frequent and urgent were these demands for his services, in towns and villages of New England, that week-days, as well as Sundays, were occupied in holding forth to the people, who came from far and near to hear him. Not unfrequently were several consecutive days thus employed; portions of the night even being improved in travelling between the several places when at a great distance apart,and sleep, or rest of any sort, being but sparingly indulged in. But so zealous was he in the glorious cause that filled his whole soul,—so thoughtless of self, and so wedded to his Master's business,—that his own labors seemed to him as nothing; and neither his energies nor his spirits were wearied for a single moment. The bow of his mind and body both seemed ever strung and bent, yet never to lose their elasticity. The amount of actual physical labor which he thus performed can hardly be estimated; but certain it is that he must have been almost miraculously sustained, to have endured so much fatigue without most serious injury.
"Soon after coming to Boston," says Mr. Ballou, "opposition to my Unitarian views, and to the way in which I explained many important passages of Scripture, put on a serious aspect. Most of this opposition was exercised by professed Universalist preachers. There was much hypocrisy and low cunning set to work in order to check my success; but, though this was a source of much grief to my heart, it was the means of calling into action all my resources, which I found it necessary to put in requisition for the defence of the truth. All this resulted in good. My editorial duties, my necessarily long sermons three times on every Sabbath, giving evening lectures at home and in the neighboring towns, tried to the utmost my physical powers of endurance. With all these engagements, I was writing and publishing the two volumes of my Lecture Sermons, and my Select Sermons, which proved toomuch for my strength, and I brought on a weakness in my left side that has affected me for years."
The weakness here referred to was doubtless caused by sitting for hours together at his writing-table in his study, with only such brief intervals as were necessarily consumed in taking his frugal meals. At such times he partook very sparingly of any kind of nourishment, declaring, when solicited on this point, that his brain was clearer, his mind more vigorous, when he ate but little, than when he allowed himself fully to satisfy his appetite. During the hours devoted to writing he was never disturbed; his children never for one moment forgot that he was thus engaged; and though they might pass through his apartment, still it was with a careful step and noiseless way, that showed their constant consideration for one whom they so much venerated. When he was thus engaged, for the last thirty years, having become relieved of the immediate domestic cares of her family, his wife always sat with him, sewing, knitting, or reading, but never interrupting him. Thus they grew, year by year, when he was in the house, more and more inseparable, and the tender regard of each seemed to increase for the other as year after year whitened their venerable locks.
Concerning the period of his early settlement in Boston, Rev. Sylvanus Cobb says:—"When Mr. Ballou entered upon his labors here, benignantly warring upon the hurtful errors which enslaved and paralyzed the common mind, and elucidating those prominent gospel truths which are the bread of life to the soul, there was anextensive movement of mind in the city, and in the region round about, far and near. When the Twenty-six Lectures, published by Henry Bowen, were in the process of delivery, the church was usually filled an hour before the set time of beginning, and multitudes would be going away who could not find entrance. He had done much before this, by his ministry in other places, and the publication of his Notes on the Parables, Treatise on Atonement, and controversy with Robinson, to advance the cause of truth; but he was now providentially placed at a commanding stand-point, a central position, the commercial emporium of New England, whence his influence went out through all the land. Business men, from different parts, who had occasion to be in Boston over the Sabbath, would go in at School-street church, become convinced by the able expounder's arguments, go home, taking with them some of his publications, and commence a work in their respective neighborhoods, which, in many cases, resulted in the formation of societies."
As a sample of the spirit he was forced to encounter, and the animosity felt against Universalists generally, and their teachings, by the clergy of other persuasions, we relate the following anecdote. Being in the town of Mattapoisett, Mass., during one of his short journeys into the neighboring country to fulfil professional engagements, Mr. Ballou found that he must stop there for the night. It was soon known in the village that he was to remain for this period, and he was at once waited uponby a committee chosen for the purpose, and informed that the town's people were exceedingly anxious to hear him preach, and that permission had been obtained for him to hold forth in the Orthodox meeting-house, if agreeable to himself. Mr. Ballou cheerfully consented to their wishes, and the people were notified accordingly. It is proper to state, that several among those who invited Mr. Ballou to preach here, were themselves large share-holders in the meeting-house, and in two instances members of the church. Notwithstanding all this, when Mr. Ballou came to the meeting-house, not anticipating the least opposition to his purpose, he was met at the door by the Orthodox clergyman then officiating here, and who positively forbade his entrance. In vain did Mr. Ballou attempt calmly to reason with him; still the excited pastor insisted most vociferously that he should not enter, although fully informed of all the circumstances. Nor would he yield until at length he was absolutely dragged away forcibly by his own friends.
Erasmus, the reformer of the fifteenth century, "who stemmed the wild torrent of a barbarous age," was not more strongly opposed by the bigoted Catholics of his day, who charged him with having "laid the egg that Luther hatched," than was Hosea Ballou by the partialists of his times. Particularly was this the case during the early and middle period of his public labors. The reformation begun by Luther has been well termed "an insurrection of the human mind against the absolute power of spiritual order." Its earliest fruit was thevigorous but narrow belief of Puritanism; then followed the more liberal creeds of the subsequent period; but it seemed to be left for Mr. Ballou to strike out and illustrate the doctrine of perfect freedom through Christ, of entire impartiality and free grace, which the doctrine of universal salvation inculcates.
Relative to the bigotry and unreasonable spirit often evinced towards the subject of this biography, and the cause he advocated, we are reminded in this connection of another anecdote, which is authentic, and which the subject of these memoirs related to his family.
Not long after Mr. Ballou's settlement in Boston, he received a pressing invitation to visit the island of Nantucket. The inconvenience of communication between the island and the main land was considerable, but he consented, and passed some ten days there, preaching every successive day and evening to large and interested audiences, creating a very earnest movement in the matter of religion. On his return, arriving at New Bedford, he took the stage coach for Boston, and in it found but one other person. Scarcely had the journey commenced, when his fellow-passenger opened the conversation by saying,—
"You are just from the island, I suppose?"
"Yes, sir," was the reply.
"Well, they say old Ballou is over there, preaching his heresy. Did you see him?"
"Yes, I saw him," was the calm reply.
"Well, he's a rough old fellow. I don't like him."
"Why not?" asked Mr. Ballou.
"Because he preaches that all men will be saved and go to heaven in their sins, and no man in his senses can believe that."
"But, sir, did you ever hear him preach?"
"No; I hope not," said the man.
"Then you may be misinformed as to what he does preach," said Mr. Ballou, mildly. "Now I think he would say, if he were here, that he did not believe nor preach as you have represented."
"But what does he believe, then?" said the stranger, somewhat earnestly.
"I think he would say that sinners are to be savedfromtheir sins, notintheir sins. Christ came to save the world from sin, not in sin; and furthermore we are told in the Scriptures that 'he that is dead is free from sin,' and he that is freed from sin must surely be holy, and consequently happy."
"Sir, if I may be so bold," said the stranger, after looking for a moment somewhat critically, "where do you live when at home?"
"I live in Boston, sir."
"Whose church do you attend?"
"Mr. Ballou's church, sir."
"What is your name?"
"My name is Ballou," he replied, pleasantly.
The man was of course confounded. He stammered forth some excuse; but though he listened to Mr. Ballou's kindly-meant remarks with the utmost attention, yet hewas evidently very ill at ease, and, watching his opportunity, left the stage at the next stopping-place.
By careful study, aided by his natural quickness of conception and vigorous powers of mind, he had, without other assistance than that of books, acquired a practical knowledge of the Greek and Hebrew languages, which greatly assisted him in his profession, by enabling him to translate the most important passages from the original Scriptures, and thus to throw light upon many points that had heretofore been in some degree shrouded in mystery, by the one-sided and partial translation given in our own version of the Bible. At the present day it is well known that our common translation of the Scriptures is deficient in several instances, and this too at the most important and most critical passages. This being the case, Mr. Ballou found the power of translating for himself to be of the utmost importance as an aid to repel false argument, as well as being a matter of much personal satisfaction and enjoyment.
"At different times, and for several years," says Mr. Ballou, in reference to this subject, "I have attempted to solve peculiar passages of Scripture, which were so difficult to understand as to lead me to question the correctness of their reading from the original. In order to do this, I have studied Greek, and have had some aid from Greek scholars and Greek lexicons, and have consulted various commentators; possessed myself of the Septuagint, or Greek Testament, and other Greek works. With all these helps and efforts, I havebeen enabled to satisfy myself relative to any particular passage. I have found but little benefit from these means in regard to the Old Testament; in respect to the New, I have often been assisted, and found that my little knowledge of Greek has been more useful. For similar ends and purposes I obtained a Hebrew Bible, lexicon, grammar, etc.; but, though I have bestowed not a little labor on the Hebrew, my other avocations and cares have prevented any great degree of proficiency, though I have experienced much aid and assistance in elucidating many points. I might say about as much of my Latin Bible, lexicon, grammar, and reader. I have made some considerable use of all these books, and have given many of my leisure hours to the Hebrew, Greek and Latin languages, but I profess to know so little of them that it is hardly worth naming; though I must acknowledge I have found them of considerable use when some arrogant disputant should think to silence me by an appeal to the original. But it is a fact that I have never met with many college-learned ministers who appeared to have retained much of their Greek, if indeed they ever had much. I think it would require no little study and observation to determine the question, which amounts to the most, the benefit which the public gain by the extra learning of their clergy, or the imposition they suffer by estimating that learning above its value."
This last reference should not be misconstrued by the reader, as conveying the idea that the subject of thisbiography was opposed in any way to education, or educational movements. Those who knew him best will bear ready testimony to the contrary. Indeed, his own struggles in obtaining knowledge had given him a just estimate of the true value of such conveniences as should facilitate the dissemination of intelligence far and wide. "When I look about me," he says, "and contrast the great improvements in the means for gaining knowledge,—when I behold the youth of to-day and remember the youth of my own boyhood,—I am struck with the contrast that facts present relative to education. I am also rendered thankful to a Divine Providence, which has been pleased to advance the improvement in mental culture and the facilities for learning, in an equal degree with the surprising advancements which have been accomplished in the arts and sciences. Few are so poor or lowly now that they may not enjoy the advantages of schools and able teachers, and I may add that few there are who do not avail themselves of the rich opportunity which is offered them for storing their minds with knowledge, and thus preparing themselves for useful members of society. Half a century since, the case was very different; schools were little thought of among the poor, and children in the country could seldom be spared from home to attend those that were occasionally opened. Yet I am satisfied that the advantages which were offered at that time were even more assiduously improved than they are at this period. This, however, was but natural, under the circumstances." No man put ahigher estimate upon knowledge than he did, but it was useful, practical knowledge that he valued. He had no respect for mere titles and college honors. He had seen the eclat of a college diploma go further with many simple people than a sound argument or the possession of sterling wisdom would have done, and it is not surprising that the observation of such weakness should have led him to speak out, as we have seen him do in this connection. He may have felt the remark, too, which his opponents sometimes sneeringly made of him, that he never enjoyed a classical or collegiate education.
We have a few words to say relative to this reflection. Now, we solemnly believe, and are prepared to argue, that a collegiate education would have materially detracted from hisusefulness. A scholastic or classic course of study seems to unfit men in a great degree for active life. The practical too often becomes merged in the ideal, and the mind grows effeminate. A theoretical knowledge of human nature is imbibed, and we are led to contemplate our fellow-men through a false medium; for essayists write of men as they should be, but rarely as they are. Mr. Ballou was acknowledged by all who knew him, to possess a remarkable degree of knowledge concerning human nature, but it was gathered from men, not books, from experience,—Time's free school,—not from theory. No other kind of knowledge would have fitted him for the peculiar path he was born to pursue. A pioneer should be what he was; a follower, the roads once cleared, and the track made smooth, might, perhaps,without danger, be less practical and more imaginative. Education, to be truly useful, should be unequalled in its ability to instruct us in the things about us, and to strengthen us for the duties that lie in our path of life. The true being, end, and aim of all study should be, "to improve men in the best reason of living," while any learning that aims above the practical interests of life is comparatively unimportant. Even in the ministry,
"Church ladders are not always mounted bestBy learned clerks and Latinists professed."
"Church ladders are not always mounted bestBy learned clerks and Latinists professed."
"That learning which makes us acquainted with ourselves," says Mr. Ballou, "with the powers and faculties of the human mind, with divine truth, which is plainly revealed, with its power on the mind and heart, with the concatenations of cause and effect, and to understand our every-day duty, which grows out of our wants and the wants of those about us, is learning of a better quality than that which only enables us to call things by different names, without giving us a knowledge of their natural qualities either for good or evil."
The main characteristic of Mr. Ballou's habit of mind was that of looking at all things in a practical point of view. The importance and real value he attached to things were deduced from his estimate of theiruse. He regarded life as made up of constantly recurring duties, and his appreciation of principles, of religion or philosophy, was carefully regulated by this standard, as to the application they bore to every-day matters.
The great end of all acquirements should be the ability to discharge more effectually our duties as men and citizens. "He who is not a better neighbor, brother, friend, and citizen," says an eminent writer, "because of his superior knowledge, may very well doubt whether his knowledge is really superior to the ignorance of the unlettered many around him." Or, to state this great truth more in brief, a man knows no more to any purpose than he practises.
On the third of July, 1819, Mr. Ballou commenced the publication of the Universalist Magazine, in connection with a practical printer,—Mr. Henry Bowen. As usual in every enterprise wherein he embarked, he entered into the purpose and plan of the paper with all his heart, its avowed object being the more extended dissemination of the gospel of truth, and the elucidation of Christ and his mission on earth. It will be observed that in whatever new position we find the subject of these memoirs, it is secondary to, or rather in furtherance of, his Master's business; he could have entered into no other pursuit, could have been contented and happy in no other occupation. It was meat and drink to him, it was the very breath he drew, and the only great object and purpose of his life-long career.
The object of the Magazine, as stated in the editor's salutatory article, was to discuss the principles of doctrine, religion, and morality, and all articles calculated topromote improvement in these essential matters would be freely admitted into its columns. "The Universalist Magazine invites the sentiments of different denominations," says the editor, "to evince themselves to the best advantage, clothed in their most simple light, and shining in their purest lustre, that the mind of the reader may be able to know where to bestow a justifiable preference." Those persons laboring in their minds under difficulties and doubts concerning any passage of Scripture, were urged to communicate the same to the Magazine, where they would be publicly answered, and thus many might reap the advantage of the queries and the answer. "All articles calculated to elevate the mind to the contemplation of divine things, to reduce haughtiness, to humble pride, to exalt the Divine Being, to endear the Saviour, to cultivate piety, to admonish, to warn, or to justly rebuke, to administer comfort and consolation, will be gratefully received, and as speedily as convenient communicated to the public." These were the main objects, and this the plan of the paper, and to which the editor strictly adhered. Some of the strongest arguments in favor of universal salvation, which ever emanated from the pen of Mr. Ballou, were first printed in this paper, and the influence it exerted was too evident not to challenge the attention of both friends and foes at that period.
The Universalist Magazine was destined to attain to the most extended popularity, and proved to be of eminent service to the cause which was so ably treated uponin its columns, each number for a series of years containing an essay upon some important passage of the holy text, with the original construction as put upon it by Mr. Ballou, besides the elaborate reviewal of numerous discourses and articles which appeared in other religious magazines, opposed to Universalism. The paper was issued weekly, and drew very largely upon his time and pen. In his editorial capacity, even as early as this period, when a systematic effort in the cause of temperance had scarcely been thought of, and the subject was seldom if ever referred to in public, we find some forcible articles from him upon this subject.
This spirit was strictly in accordance with his private life and habits. Living at a period when it was universally customary to offer a guest or caller a glass of wine, let him come at what hour of the day he might, and when the decanters and glasses always stood invitingly upon the side-board, yet he never used ardent spirit as a beverage, never partook of it at all, even in after years, when perhaps a partial stimulant might have been of physical benefit to him, because of a fixed principle in his own mind concerning its pernicious effects. But, as we have before intimated, this temperate habit was by no means confined to ardent spirit alone; the same abstemiousness characterized his daily meal. He partook only of the simplest food, and of that sparingly. This excellent habit grew to be a second nature to him, and in all places and under all circumstances was always exercised.
In connection with essays, leading articles, reviews andsermons, which he furnished for the Magazine, he also contributed many fugitive poems to fill the poet's corner. It should be remembered that they were generally written at a few moments' warning in his sanctum, and in answer to the printer's call. All of them are, however, indicative and characteristic of the spirit and state of mind which possessed his heart. The following piece, taken at random, is a sample.
IMMORTALITY."That orient beam which cheers the morn,And drives the murky gloom away,Through trackless ether swiftly borne,To welcome in the infant day,Reminds me of the heavenly light,Whose rays, dispersing error's gloom,Open to man a glory bright,In a fair world beyond the tomb.Those varying scenes of beauty fair,Which welcome in the youthful spring;The blooming fields, the fragrant air,The leafy groves and birds that sing,Remind me of that promised day,When from the dead mankind shall rise,As pure as light, and wing their wayTo spring eternal in the skies."
IMMORTALITY.
"That orient beam which cheers the morn,And drives the murky gloom away,Through trackless ether swiftly borne,To welcome in the infant day,Reminds me of the heavenly light,Whose rays, dispersing error's gloom,Open to man a glory bright,In a fair world beyond the tomb.
Those varying scenes of beauty fair,Which welcome in the youthful spring;The blooming fields, the fragrant air,The leafy groves and birds that sing,Remind me of that promised day,When from the dead mankind shall rise,As pure as light, and wing their wayTo spring eternal in the skies."
For some years Mr. Ballou continued as sole editor of the Magazine, in addition to his other writings, and the ever pressing duties of his profession. After gaining a firm footing, this publication passed into the hands of Rev. Thomas Whittemore, an able and zealous man, whois still the editor and proprietor. Mr. Ballou continued to write for its columns regularly for more than thirty years. Mr. Whittemore has changed or added to its original title, so that it is now known as the Trumpet and Universalist Magazine, one of the most largely circulated and popular publications in the whole denomination.
During the year 1819 and the year preceding it, Mr. Ballou had occasion to make several replies, in pamphlet form, to reviews of his sermons which he was at that time delivering before the Second Universalist Society, and which he was induced to write out and publish, by their request. The reviews here referred to were written by the Rev. Timothy Merrit, a Methodist minister of this city. In the year 1820, Mr. Ballou published a pamphlet of some length, entitled "Strictures on a published Sermon, by Dr. Channing." During this year he also compiled a collection of hymns, for the use of the denomination generally, but more especially for the convenience of the School-street Society, with which he was connected. This collection contained aboutfiftyoriginal hymns from his own pen, and is the second book of the kind he published, the first being issued while he resided in Barnard, Vt.
It was about this period that the following incident occurred, and which we give herewith in Mr. Ballou's own words:—
"By the following anecdote it may be seen into what inconsistencies men are liable to be drawn by an intense desire to maintain favorite sentiments. I hadan appointment to preach a lecture in the town of Canton, Mass., where Universalism was quite new, and where there were but few who believed it. At the time appointed I was there, and among the many who were present as hearers, was a Methodist minister, whom before I had never seen. After our introduction, he very civilly asked me if I was willing, after I got through my discourse, that he should have the liberty of offering some remarks in relation to it. I replied that I should have no objections to his having that liberty, reserving to myself the right to reply to his remarks. To this he agreed. As I knew my hearers had assembled with an expectation of hearing the doctrine of Universalism held forth, I took for my text a passage which seemed to me a strong one in favor of the doctrine: First Tim. 2: 4,—'Who will have all men to be saved, and to come unto the knowledge of the truth.' In my discourse, I relied on the will of God as the foundation of my belief in the final salvation of all men. My sermon was lengthy, and I endeavored to strengthen my arguments, as well as I could, by many scriptures and various illustrations, but still relied on the will of God as the foundation on which stood the superstructure I raised. When I had got through, I signified to the congregation that our worthy brother, the Methodist minister, desired to make some remarks on my discourse, and that I hoped they would candidly listen to what he had to say.
"He then rose and remarked on various points ofmy arguments, allowing their justness and propriety. 'But,' said he, 'as the conclusions which have been drawn in favor of the salvation of all men rest entirely on the will of God, if we can prove that God's will is not done, in many instances which may be named, it follows necessarily that the doctrine contended for may not be true.' This he then labored to make out. Now, feeling confident that he had shaken my foundation in the minds of our hearers, he proceeded to quote passages upon which he relied to prove the endless misery of the wicked. When he had got through and sat down, I arose and told the people that I knew no better way to answer to what our brother had urged, than to allow that he had refuted the doctrine of the salvation of all men by proving the failure of God's will in many instances; and this being granted, it also must be granted that God's will in regard to the endless misery of sinners might fail of being accomplished also! This reply came so suddenly on the minds of the congregation that it brought them on their feet, and the aspect which they presented was so peculiar as to abash our brother, and induce him to say something more, which the people did not stop to hear. He then turned to me, and said that he did not mean what I had stated to the audience. I told him in reply that what I had to do with, was what he had said."
This is but an example of the various incidents, controversies, and adventures that he was constantly encountering on his frequent missions into the country;vicissitudes that taught him much of human nature, and rendered him ever prompt and ready in reply, familiarized him with various temperaments, dispositions, and phases of character, and thus enabling him to speak and act more understandingly when again assailed in a like manner, as well as to put his experience to other available use.
In the latter part of the year 1821 and the beginning of '22, Mr. Ballou passed a considerable period in the cities of New York and Philadelphia, which places he was induced to visit by the united invitation of the several societies in these two cities. While in the latter place, he delivered eleven sermons, which the societies procured a stenographer to transcribe in short-hand, as delivered extemporaneously from the pulpit. These sermons were published soon after in Philadelphia, making a book of two hundred pages, a second edition being published in Boston about ten years after. Mr. Ballou's manner of delivery was so distinct, his enunciation so clear, his language so impressive, that a practical short-hand writer could easily transcribe every word he uttered in a discourse. There was never any hurry, no impetuosity, no excitement that betrayed the speaker into undue haste, but, though all was tempered with warmth and zeal, still it was such admirably controlled earnestness as never to confuse the mind that followed his spontaneous utterance. We well remember when the book herein referred to was handed to him for the first time. "I am surprised," said he, "for this seems almost miraculous;here are my own words and thoughts literally as I uttered them, in living and indelible lines upon these pages, while my pen has never transcribed one letter of the matter. I might have improved this by reviewing it for the press, but, after all,it is as God sent it!" Reading on, he would pause now and then to say, "I should not have remembered that I said that, if it was not so literally recalled to me." These sermons being upon important doctrinal points and subjects, as indeed were nearly all his sermons, are of peculiar value. The book is also a very excellent sample of Mr. Ballou's extempore style of preaching, as these sermons were printed from the reporter's notes, unrevised by the author, who, indeed, did not see them until they were sent to him in Boston in book form. At the time these sermons were delivered, the churches were always crowded to their utmost capacity. The Sabbath was not only thus occupied, but also many days and evenings of each week, the simple announcement of a meeting being quite sufficient to ensure a large and attentive audience for the occasion. In the mean time, in private circles, Mr. Ballou was forming extensive personal acquaintance with the hospitable citizens, among whom he counted some of the warmest friends in the cherished host, who continued such with him to the closing hours of his earthly career.
"The largest audience I remember to have addressed," he says, "was in Washington Garden Saloon, Philadelphia, which my friends had procured for me, finding the meeting-houses far too small to accommodate thecrowds that thronged to our meetings. This hall, which will accommodate some six thousand people, was crowded to excess. On no former occasion did I ever feel more pressed with the weight of duty which lay upon me, nor a more sensible need of divine assistance. The attention of the audience, and the multitude of friendly hands which were extended to receive my adieu, seemed to speak a language which signified the approbation of my divine Master, which, to me, is far better than life."
One of the most marked peculiarities of Mr. Ballou's character was not only his almost inexpressible degree of simplicity, but his perfect self-possession, and unmoved and placid calmness, under any and all circumstances. When he arose to address an audience of thousands, as was the case above referred to, they awed him not; he would have spoken the same in a private dwelling of New Hampshire, before a few hastily assembled friends, or, with the same prophetic unction, in a barn;—the village school-house or the city church were all alike to him. When he arose to address an audience, whether of thousands or of scores, it was always with a heart so full of his theme, so lowly and humble before his Maker, that not a thought betrayed itself in action of a character to indicate that he consideredhimselfin the slightest degree, or that there was such a being as self in existence. And then, when he spoke, it was not with the adornments of rhetorical elegance, nor with a striving after effect; not one useless or unnecessary word fell from his lips;it was simplicity and impressiveness personified. Such preaching wasnatural; there was not an artificial element in it. No wonder that it produced such results; no wonder that he should witness the visible fruits of his labors ripening about him.
It was no spirit of fanaticism that created such a furore in the public to hear him, it was notfearfor their own good hope of salvation that brought people together in such masses; it was not excitement, that grand agent of revival meetings generally. No; it was a far worthier influence than these; it was a desire to hear the good tidings that the preacher dispensed, as he alone could do. It was to partake of the bread of life that they came, and they were filled. He was emphatically the messenger of "peace and good will to men;" and the multitudes who came to hear the words of promise from his lips, received them as the shepherds did to whom the angels bore the glad tidings as they "watched their flocks by night."
After the departure of Christ, and the death of his immediate disciples, a darkness had crept upon the hearts and souls of mankind; faith in the boundless love of the Creator had been weakened, as belief in his vengeance strengthened, and nearly all Christian creeds were gloomy, disheartening, and repulsive. To dispel these erroneous views,—to withdraw the clouds that hid the brightness of the bow of promise,—to reveal all the priceless tenderness and love of the divine nature,—to radiate the light of hope upon a darkened world, was a task as glorious as ever fell to the lot of man. What more thrilling discoveriesever dawned upon the human intellect than those which revealed themselves to, and rewarded the prayerful search of, him of whom we write? We can easily understand how the greatness of this mission strengthened and sustained him in his arduous duties, in his daily gospel labors, in his long journeyings, in his voluminous exertions with the pen and in the pulpit. Verily the hour and the man had arrived. It mattered little that he did not spare himself, that he gave himself up wholly to his vocation; it was not destined, not designed, that he should succumb in the good fight; vigor and energy were given him to support him through all his trials, up to the very verge of a long and eventful life, when the chief end of his existence had been accomplished.
Not long subsequent to his return from this journey to New York and Philadelphia, he published a series of "Lecture Sermons," in one volume of four hundred pages. This book, like every one that ever emanated from his pen, had a very extensive sale, passing through several large editions, and still finds a ready market. These "Lecture Sermons" give, like the "Treatise on Atonement," an evidence of the fact that the author was always working in new veins of thought. He was not one contented to follow in the beaten track of others; his motto from the outset wasprogress; and each new work that emanated from his pen and comprehensive mind, gave fresh token of research and discovery. Not long after the issuing of the "Lecture Sermons," he published another book, entitled "Select Sermons upon ImportantPassages," making a book of three hundred and fifty pages. Like the previous work, this book is peculiarly characteristic of its author, and treating, as it does, upon deeply interesting and doctrinal points, it has found a wide circulation. These books are distinguished alike for patient research, wise reflections, deep penetration, and the soundness of their moral influence. The last work has passed through seven editions.
Mr. Ballou was frequently heard to remark, that if we would reason in reference to the divine economy as we do concerning other matters, we should soon discard many of the false notions which do so much towards enshrouding our spirits in darkness, and thus preventing our progress towards the goal of gospel truth. In illustration of this, we subjoin the following anecdote, in his own words, as furnished for the Universalist Magazine at the time of its occurrence. It happened to him while on a journey from Boston to Watertown, New York, in the year 1824. While absent from his paper, Mr. Ballou was in the habit of supplying his editorial columns through the mail, partly made up of correspondence from the points he visited, and relating to such matters and themes as were calculated to interest a mind of his peculiar character. The following anecdote is taken from one of these letters.
"The day following, a widow belonging to Pittsfield, Mass., entered the stage in that town to go to Denmark, New York, to visit her young son, whom she had not seen for six years, and who is now about fifteen. This lady I found to be quite orthodox in her views,and disposed to question me concerning mine. At the inn in Albany where the stage stops, we had some serious conversation on the subject of the ignorance and unbelief of man. Her queries concerning this subject were directed in the usual way, and were designed to prove that in consequence of unbelief in the Saviour, the sinner is expected to be cut off forever without mercy. Having noticed in this lady an anxious desire to find her son, and perceiving that her affections were tender towards her fatherless child, I thought proper to try to open her eyes by means of appealing to her natural affection.
"'Madam, do you think your son will know you?' I asked. She, with manifest emotion, replied, 'It is so long since he saw me, that I do not think he will!' 'And should you find that he has forgotten you, so as not to recognize your person and countenance, do you think he would be in danger on that account of losing your favor?' Tears started into her eyes, and the weight of the question was sensibly manifest. She replied in the softest accents in the negative. 'Well, madam,' I continued, 'should you find that your son has forgotten your countenance, and should you inform him of the fact of which you find him ignorant, and yet he should not believe you, should you then feel unkindly towards your son?' She fully appreciated the question, and answered in the negative. I then called her attention to the remarkable passage in the forty-seventh chapter of Isaiah, in which the divinekindness is commended to exceed the compassion of a mother to her tender offspring. She signified her satisfaction, and gave me to understand that the argument had reached its object."
This anecdote, striking and beautiful in its bearings, is also particularly interesting as being so perfect an illustration of Mr. Ballou's style of argument. He always brought the subject home to the feelings and affections of his hearers, illustrating his theme by the simplest facts. His examples by way of explaining his subject were ever so aptly chosen, as to seem to have occurred almost solely for his use; these illustrations were ever drawn from every-day life, and from the most familiar subjects about us. The family circle afforded an infinite variety of bearings and illustrations, exceedingly well fitted to delineate his belief; and those who have been accustomed to hear him preach, will remember how frequently he referred to the homes of his hearers for illustrations. In this respect his discourses were a close imitation of his Master's, who spoke as never man spoke.
There lies open before us at this moment the autobiography of Rev. Abel C. Thomas, where he speaks of Mr. Ballou on the occasion of his (Mr. Thomas's) first visit to Boston, and his meeting with the subject of this biography. "No one will deem me invidious in mentioning Hosea Ballou. There he stood in the simplicity and maturity of a child-man. Was it marvellous that his heart-speech should tingle within me as the voice of a father? He stood up the taller in his manhoodfor having bowed to brotherly fellowship with a boy. There was no distinguishing grace in the act; it was his wayalway, and he was only the taller on that account. He was preaching then (O! how luminously and forcibly he was preaching!) at the age of threescore."
It was ever thus that strangers were impressed on meeting with him. They had heard, of course, much of Hosea Ballou, they had read his books, or his essays through the newspaper press; by name and reputation they had long known him. Some had imagined him proud, austere, and distant. They approached a man, for the first time, who had reached to his extended span of life, to his experience and world-wide celebrity, with some degree of awe; but his warm pressure of the hand, the tender and soft expression of his eye, the soothing and melodious voice, (that gentle, soothing, yet impressive voice, how strongly our senses recall it now!) the kind word,—these instantly dispelled any feeling of distance that might have arisen in the breast of the new comer; and he found impressed on every word he uttered, on every lineament of his features, on every sentiment of his heart, a spirit of divinesimplicity.
Arrogating nothing to himself, unassuming to the utmost degree, he counted his own services as nothing, and only aspired to be known as his Master's follower, and the servant of all men.
During the year 1831 Mr. Ballou commenced, with his nephew, Rev. Hosea Ballou 2d, the editorship of the "Universalist Expositor," a quarterly publication. He continued for two years as editor of the work, and afterwards as a regular contributor for a number of years.
In November, 1834, Mr. Ballou was again induced to make the cities of New York and Philadelphia a professional visit. He had, previous to this date, and repeatedly afterwards, been earnestly solicited to settle in New York, as well as in Philadelphia. Indeed, a systematic effort was made in the former city to obtain his services permanently, and he was offered the pecuniary consideration of several hundred dollars more per annum than he then or ever after received from the Second Universalist Society in Boston. Besides this increase in salary, there were several other important inducements offered in order to influence him to settle among them. But Mr. Ballou had, after so many years' residence and pastorshipin this city and over a society he so much loved, become deeply and ardently attached to the associations of his charge, and had formed ties of friendship and love that were almost too strong to sever. He, however, returned an answer at last to these reiterated applications and proposals, that he would lay the subject before his society, and they should decide the matter for him. The society in New York signified their willingness to have the matter thus settled; and he accordingly represented the same to the Second Universalist Society, telling them exactly his own feelings, and bidding them to decide the matter for him. There was but one voice in the society; the feelings he had expressed were entirely reciprocated; the vote that he must remain with them, was unanimous; there was not one dissenting voice. He had been tried, and found faithful. Cheerfully acquiescing in this decision, the subject was dropped,—an understanding being had, and indeed a promise given on Mr. Ballou's part, that he would visit New York professionally as often and for as long a period at a time as he could make it convenient.
The following letter was written to his wife from New York, during his visit to that city in this year. It is one in his usual style, and will show the reader the tender relationship of his domestic associations, and also the reliance in Divine Providence which ever actuated him. He never wrote the briefest letter without expressing the same religious sentiment. The letter is dated New York, October 30, 1834.
"My Dear: It is with gratitude to the kind Protector of our lives, that I inform you of our comfortable health. We had a very good passage from Boston to this city, except that the sea was quite boisterous, which caused our daughters to be quite sea-sick during the night. We arrived in this city about nine o'clock, A. M., and were kindly received by Col. Harson and family, where we are at home until to-morrow morning, when we expect to leave for Philadelphia. Clementina and Fiducia" (the two daughters with him) "rode about the city yesterday, and had a view of nearly all its beauties. We took tea with Mr. and Mrs. Sawyer last evening, where we had the pleasure of meeting with Bro. Fuller, who will supply my desk and bring you this letter. I preached in Bro. Le Fevre's church on Tuesday evening, and have an appointment in Bro. Sawyer's church for this evening. I hope that your cold has subsided, and that the family are in good health. You will remember that Bro. Fuller is a stranger in Boston, and that he will need those attentions which will make him feel at home. Give our love to all the inmates of our house, and, by the blessing of Heaven, expect us at the time appointed."Affectionately yours,"Hosea Ballou.""Ruth Ballou."
"My Dear: It is with gratitude to the kind Protector of our lives, that I inform you of our comfortable health. We had a very good passage from Boston to this city, except that the sea was quite boisterous, which caused our daughters to be quite sea-sick during the night. We arrived in this city about nine o'clock, A. M., and were kindly received by Col. Harson and family, where we are at home until to-morrow morning, when we expect to leave for Philadelphia. Clementina and Fiducia" (the two daughters with him) "rode about the city yesterday, and had a view of nearly all its beauties. We took tea with Mr. and Mrs. Sawyer last evening, where we had the pleasure of meeting with Bro. Fuller, who will supply my desk and bring you this letter. I preached in Bro. Le Fevre's church on Tuesday evening, and have an appointment in Bro. Sawyer's church for this evening. I hope that your cold has subsided, and that the family are in good health. You will remember that Bro. Fuller is a stranger in Boston, and that he will need those attentions which will make him feel at home. Give our love to all the inmates of our house, and, by the blessing of Heaven, expect us at the time appointed.
"Affectionately yours,"Hosea Ballou."
"Ruth Ballou."
We need hardly pause here to analyze this letter. The reader will at once recognize, in its composition, the affectionate husband and father, the devout Christian, and thethoughtful friend, all of which were innate qualities in the writer's heart. The address of the letter was the style he always adopted towards his wife. The commencement of the same is a perfect type of his constant acknowledgment of the Divine favor. The reference to the children who were with him, evinced the same thoughtfulness for their enjoyment and comfort that exercised his mind to his last days; his inquiry for his wife's health, hoping that her "cold" was better, was another evidence of his solicitous affection for his companion; and, finally, his recommending the bearer as he did,—"You will remember that Bro. Fuller is a stranger in Boston, and that he will need those attentions which will make him feel at home,"—are all most significant of his mind and heart.
"Immediately after my first visit to Philadelphia," says Mr. Ballou, "a second society was formed, and a large meeting-house was built in Callowhill. From this society I received a very urgent invitation to become their pastor; but, as my Boston friends felt desirous to have me stay with them, I could not think it my duty, for a few hundred dollars more remuneration for my services annually, to leave them, as my salary was at that time sufficient for my wants. So late as the year 1844, by invitation from the Callowhill society, I visited and preached for them for four weeks. While I was there, my friends proposed sending to Boston for Mrs. Ballou, with a desire that I would continue with them for an indefinite period. But my age admonished me not to undertake too much."
We may add here the following memorandum from notes which he gave the author of these pages relative to a subject before alluded to, concerning the matter of a larger pecuniary offer for his professional services:
"At one time, while I tarried in New York, the Pine-street Society presented me with a pressing invitation to settle with them, offering me some hundreds of dollars more than I was then receiving for my professional services, to induce me to remove to New York city. This official invitation, together with a very brotherly letter from the society in New York to my own in Boston, in which they endeavored to assign good reasons for my removal, I took with me to the Second Universalist Society, in School-street. I had previously given my friends in New York to understand that I would not be persuaded to leave Boston, unless my society would give their cordial consent to such a measure. After submitting this letter to my society, I was given to understand, in an official manner, that, by a unanimous vote, my society had resolved that I must remain with them. This of course ended the matter, as their wish was my guide."
We have related these circumstances more particularly to show the reader that Mr. Ballou was actuated by no mercenary motive in this matter, and indeed to prove that it was a principle altogether foreign to his character. We see that the offer of a greater pecuniary emolument (we believe the New York society offered him eight hundred dollars more than he was then receiving per annum, andalso to bear the incidental expenses attendant upon his removal) had no influence upon his mind. If his society no longer desired his services, he was ready to leave them at once. If they were still attached to him, and preferred his ministration to that of any other individual, no pecuniary inducement should part them. We may use his own words, and say that the evidence of the unabated regard of the people of his charge, of their undiminished attachment to him and his services, rendered him far happier than any amount of silver and gold could possibly have done. Indeed, there was not one spark of mercenary feeling existing in his heart; it was contrary to his very nature.
Those who knew Mr. Ballou best were well aware of his punctilious notions as it concerned money affairs. He would not himself owe any man, and he liked "short settlements," believing in the old adage that they "make long friends." He was scrupulously exact in his dealings, and would be careful not to be overpaid or underpaid in a money transaction; and these peculiarities may have, with some, led to a belief that he was penurious in his disposition, though this was by no means the case. Could we with propriety refer to his numerous private deeds of charity, to the open-handed dealing that evinced the generous nature of his disposition and the liberality of his heart, we could exhibit a list of facts that would disabuse the mind of any one of such an unfavorable impression. We feel tenacious upon this point, realizing as we do the untruth of any such deduction; and for anyone to make such a remark or inference, would be at once to expose his own personal ignorance of the man.
Mr. Ballou was not one to give injudiciously; he was not lavish in his bestowals; but what he gave to charitable purposes, more or less, he was careful to know would be productive of real benefit. Once satisfied of the worthiness of the purpose, he always gave in accordance with his means. His generosity was unostentatious, and sought such channels as run beneath the shades of domestic necessities, rather than those exhibited on hilltops, or that advertise themselves in open places. The author of these pages has witnessed from childhood a most liberal and charitable spirit as exercised by the subject of this memoir.
When he was solicited for assistance, he always listened attentively to every appeal, and carefully examined the case and its merits, when, being satisfied of its claims for aid, he not only gave himself, but took pains to interest others for the same end. At times he would call on his society, either collectively or individually, and thus do a great good by affording timely pecuniary aid, in many cases. He never asked of a person his religion before he gave him in charity; all were considered as members of the same great family, and "where want resided, he knew the door." The needy found in him a firm and judicious friend; one who was careful not to do them a harm, in the spirit of kindness, by encouraging a slothful or idle spirit, but who sent them away wiser and happier than they came to his door.
"Among the many moral duties," says Mr. Ballou, "which contribute to the mitigation of the misfortunes of human life, and to administer to the enjoyments of social beings, that of charitably bestowing a part of what a liberal Providence has put into our hands, on those who have been unfortunate in the loss of property, or by sickness, or other unavoidable visitations, should claim our earnest attention. This virtue at once combines many moral excellences, and seems to call into action some of the best qualities of our social nature. It is that, too, which seems to resemble the bountiful conduct of the Giver of every good and perfect gift; and in some degree compares with the grace of our Lord Jesus Christ, who, though he was rich, for our sake became poor, that we through his poverty might be made rich, and greatly ornaments the gospel professions of brotherly love. This, too, is a virtue which never loses sight of the good of its agent, who, being blessed with the genuine spirit of heaven-born charity, realizes that it is more blessed to give than to receive. Nor is there anything more acceptable to the Divine mind of universal goodness, than to see rational beings exerting themselves to assist one another. 'To do good and communicate, forget not, for with such sacrifice God is well pleased.'"
While Mr. Ballou was in Philadelphia during the year 1834, he preached nine sermons, which, like those delivered in the same city at the close of 1821 and the commencement of '22, were taken down by a stenographerin short-hand, and published in a volume of two hundred pages. In the preface to this volume, which, having been, like its predecessor, obtained through the reporter, was never seen by the author until in print, Rev. Abel C. Thomas, the publisher, makes the following remarks; valuable as coming from a discriminating and intelligent mind, and one which would scorn flattery as it would falsehood.
"Mr. Ballou is in the sixty-fourth year of his age, yet his eye is not dim, nor his natural force abated. His public communications are distinguished by extraordinary penetration, perfect knowledge of human nature, aptness of illustration, and closeness of reasoning. In private intercourse he manifests the feelings of a heart baptized into the spirit of the living God. It is impossible to listen to his public exhibitions of love divine without according to him the meed of sincerity and intellectual power, and it is equally impossible to mingle with him in the walks of social life without loving him from the heart."
Mr. Ballou was in the habit of making frequent use of the scriptural story of Joseph and his brethren, the parable of the Prodigal Son, the case of Saul of Tarsus, and other familiar parables, to illustrate the doctrinal points of his discourses upon the holy text. These illustrations, however, were always apt and appropriate, and any one who reads the Scriptures must very well know that these parables present almost innumerable bearings. Although he never did so without communicating some new point orbearing in the narrative, yet the frequency of these references was argued by some as an objection to his style of preaching. In reference to this subject, Rev. Abel C. Thomas, in an appendix to the book referred to, relates the following anecdote:—
"After the delivery of a certain discourse in one of our cities, by Mr. Ballou, one Universalist minister said to another, in a good-natured way, 'The old man is alwaysharpingon Joseph and his brethren, the Prodigal Son, and Saul of Tarsus.' 'Well,' said the other, 'it is a good harp, nevertheless, and Mr. Ballou knows how to play upon it. He always plays a new tune, and I could listen to him all night.'"
His book of nine sermons embraces some of the most stirring and able arguments that the author ever produced, and it has been read by more persons probably than any book of the same character in the country. The first edition was a large one, but was rapidly followed by others.
Mr. Ballou ever delighted in promoting the innocent amusement of his children in every reasonable way. He never adopted that stern and unapproachable disguise that but too often estranges the affections of the child from the parent. He was fond at times of unbending, as it were, from the extreme tension of mental effort, and entering into the childish amusements of his family circle; it was only long enough, however, to endear himself to that circle, for his time was too precious to admit of much relaxation, however grateful this might be to his feelings.
It was not with the subject of this biography as with those who wear two faces, one when at home and another when abroad; there was no deceit in him; he carried forth from his home the same face he wore there, the same aspect of mind and body, evincing precisely the same characteristics in public as he did in private. He knew no change, but was always eminently natural everywhere.
His social character was such as ardently to endear him to every member of his large family. While he maintained the dignity and authority appropriate to his general character, still he ever evinced an exuberance of good nature, and was amiable, gentle, and even playful at times, in his domestic and public intercourse.
During the year 1834, Mr. Ballou wrote and published a work entitled, "An Examination of the Doctrine of Future Retribution," contained in one volume of three hundred pages. This is affectionately dedicated to the second Universalist Society of Boston, as a token of regard, by the author, who had so long presided over this brotherhood in the most happy fellowship.
In the following extract from the preface to this book, the reader will find not only the spirit of the work referred to, but will also observe that the author states, in plain and unmistakable terms, some important points of his faith,—points wherein he differed from some respected brethren of the order, but which, however, form almost the universal belief of the mass of Universalists. Our quotation from this preface commences as follows:—
"It has always remained the fixed resolution of the writer of the following essay to keep a mind open to conviction; always active in investigating religious truth; constantly ready to profess and hold forth any opinion, however unpopular, and however opposed by divines, by the schools, or by his dearest friends, when convinced of its truth. This course has led him to give up many religious tenets which were taught him in his youth, and not a few which were embraced by the denomination to which he has from his youth belonged. Travelling this course, he early renounced the doctrine of endless punishment; the doctrine of the Trinity; that of native depravity; that of the imputation of sin and of righteousness; that of the vicarious sufferings of Christ; and, nearly eighteen years ago, the doctrine of punishment in the future state. It has been his lot to meet with much opposition on most of these points, from various denominations, and not the least strenuous from those of the denomination with which he has been happy to hold connection. For the painful travail endured from all this opposition, he has been abundantly compensated by seeing the rapid advance of the doctrines which he has embraced and endeavored to advocate.
"The object of the writer of the following pages is to place his views, respecting the doctrine of a future state of retribution, before the public, and to preserve his arguments on that subject, that when the time shall come, as he believes it will, when people in general willnumber the tenet of future punishment among those corruptions of Christianity which will then be abandoned, it may be known that the writer disbelieved it in his day; and also that the arguments with which he opposed it may then be known.
"Universalists now take a pleasure in looking back and tracing, from Origen down to our time, the progress of the doctrine which embraces the salvation of all men; and so they will doubtless continue to do in future ages.
"Some may query whether a proper regard to the opinions and feelings of honest, faithful, and affectionate brethren, who believe in the doctrine of future retribution, but yet earnestly contend for final restoration, would not incline the writer to be silent on the subject, and not to come out with this publication. To this inquiry it is replied, that such brethren, with their many commendable qualities, are warmly cherished in the affections of the writer's heart, nor are they the less regarded because they do not adopt his opinions. And he feels confident that such brethren will entertain no suspicions of his want of respect for them. They will not fail to consider that the views of the writer, on the subject of retribution, are not so wide from theirs as theirs are from the views of those authors whom they quote as authority in support of future retribution. They would doubtless sooner embrace the opinion of no future sin and misery, than defend the doctrine maintained by that good man, exemplary Christian, andfaithful minister, Elhanan Winchester, which supposed that the wicked, in the world to come, would suffer, for ages and ages, inconceivable torment in literal fire and brimstone. Such torment is now denied by our doctors, who maintainendlesspunishment, and rejected also by those who believe in a state hereafter of discipline which shall end in an entire reformation. Such brethren will also cordially respond to the assurance that the writer of the following work will never withhold a sincere fellowship from a faithful brother, because he disagrees with him on the doctrine of divine retribution.