Biography of Rev. Hosea Ballou

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CHAPTER VI.

BECOMES A SETTLED MINISTER

The first place in which Mr. Ballou engaged permanently as a settled minister was in the town of Dana, Mass., in 1794-5. The society here, not feeling able to pay for an engagement which should occupy him the whole time, engaged him for a portion, leaving him to supply the societies in Oxford and Charlton, Mass., also, a portion of the time. Having now become located, and his residence known, large numbers of people from a distance gathered to hear him, not only on the Sabbath, but frequently for several consecutive days of the week besides. Many there were who held his doctrine to be such damning heresy that they counted it a sin even to listen to it; while others of his religious opponents, holding that "there is no error so crooked but it hath in it some lines of truth," came and listened, and the seed not unfrequently fell into good soil, bringing forth a hundred fold.

"Often was I greeted at this time," says Mr. Ballou, "by people who would say, 'Sir, I heard you preach a sermon, a few weeks since, from such a text,' naming it, 'and I have been uneasy and anxious in my mind ever since. If your doctrine is true, I must understand and believe it. But, alas! I fear it is too good to be true; it is so different from what I have been brought up to believe that I cannot divest my mind of early prejudices sufficiently to receive it, though Heaven knows how gladly I could do so.' Then the individual would quote some passages of scripture which seemed to him to be insuperable objections to the doctrine I professed, and I would do all in my power to explain these passages to his mind, in the way I had myself already learned to interpret them. Usually, with the blessing of Divine Providence, I was successful, at least in a large degree, and on the following Sabbath I was pretty sure to find the honest seeker after truth among my congregation, and the following Sabbath he would be there again, attentively listening to the word, until, finally, he came forth and openly espoused the blessed doctrine of God's impartial grace. Thus encouraged with the growth of the seed that I strewed by the way-side, my task was a grateful one to my soul, and I was constantly gladdened by the visible fruits of my efforts in disenthralling men's minds of the dogmas and blind creeds that early prejudice and the schools had inculcated."

Let it be borne in mind that at this period he was preaching Universalism on the principle of the final restoration of the whole human family, not having satisfied himself yet that there would be no punishment in a future state of existence, or, indeed, ever thought upon this subject to any great extent. Owing to the very trifling amount of his remuneration from the society in Dana, while he resided there, besides tilling a small portion of land, he was obliged to keep school during the week, and this engagement was often broken into for lecture purposes. His keeping and teaching school was a benefit to him beyond the pecuniary consideration he received, inasmuch as it familiarized him with many branches of an English education which he would perhaps otherwise never have acquired, or at least not nearly so thoroughly as he did by this means.

Uninfluenced by the sneers of his opposers, and the poor remuneration he received for the preaching of his belief, he never for one moment wavered in a steadfast purpose, even at this early period, to preach Christ and him crucified, and the unsearchable riches of God's goodness. In this connection we are reminded of the remarks of the editor of the New Covenant, Chicago, Ill., who, in his obituary notice of the decease of Mr. Ballou, says: —

"But now we are called to mourn the departure of one who, when our cause had scarcely a name to live, – when it was the subject of the sneer of the bigot, as well as of the profane curse of the irreligious, and even its warmest friends scarcely dared to hope for its resurrection to honor and respect, – bent the energy of a giant mind to a life-long defence and promulgation of the truth, – by his unanswerable arguments turned the sneer of bigotry into a smile of hope, and the curses of the profane into blessings, – of one who has done more in this age for the liberalizing of religious sentiment than all his contemporaries combined. Strong in the faith he preached, and steadfastly believing it must at last triumph, from early youth to mature old age he has kept on his armor and fought the good fight of faith, and death even found him at his post as a faithful sentinel, and in the midnight hour he could answer, 'All is well!'"

At the age of twenty-five, and while resident in the town of Dana, he became acquainted with the family of Stephen Washburn, in the town of Williamsburg, Mass., and, after an intimate acquaintance of about a year, he married their youngest daughter, Ruth Washburn, who was some eight years younger than himself. His wife, like her husband, had been brought up to habits of industry and economy; she proved a kind, constant, and devoted help-mate through his entire life, sharing with him every joy and every burthen, and, by the influence of a naturally strong and well balanced mind, a cheerful and gentle disposition, exercising a most goodly influence upon his life and labors. She became the careful and prudent mother of a large family, nine of whom lived to rear families themselves during the life of their parents. Through their whole lives there was a remarkable oneness of feeling, and a depth of affection evinced by each for the other, that years served only to increase, and old age to cement the more closely. But of this matter we may yet speak more fully.

Mr. Ballou resided in the town of Dana for about seven years, devoting every spare hour to careful study of the Scriptures, systematizing his time by a careful division of the hours of the day, and permitting himself but a very brief portion of time for sleep.

When we say that he devoted his time so assiduously to study, we do not mean that he occupied himself in the perusal of books alone. He thought much, communed with himself alone, and even at that period accustomed himself to a degree of inward or mental communion with himself, that would seem to exclude the world about him, for the time being, from his sense of seeing or hearing. This was more observable in later years, when he often sat long in his study thus, sometimes with his eyes closed, sometimes with their pupils directed to the floor or the ceiling of the room, his lips moving, and at last, having seemingly weighed well some important matter, he would rouse again as if from a trance, and look about him with apparent satisfaction at the result he seemed to have accomplished. Sometimes these moments were followed by the use of the pen for records in his note-book of texts and sermon heads, sometimes by a reference to the Scriptures, and sometimes by a walk in the open air; then his lips would be seen to move, and he would be quite oblivious to all outward circumstances. He studied thus, carefully and deeply. At times he would walk in the fields or the woods while thus occupied; and the family never disturbed him by any remarks, or by calling his attention, while he was thus mentally absorbed. In another part of this biography, reference will be found concerning this peculiarity, as exhibited at a later period of his life, and observed by one who was an inmate of his family, and a student of divinity with him. The family were accustomed to his mood in these matters, but it usually affected a stranger, or one not familiar with him, in quite an impressive and solemn manner; it seemed so much as though he was communing with unseen spirits, and a power that was invisible to those about him or to himself, save through the powers of his mental vision.

It would seem that the little bodily rest which he allowed himself at this period must have induced physical debility; and yet it did not appear to do so. In travelling, a large portion of his short journeyings were made in the evening; sometimes at midnight even, and often before the break of day, in order to fulfil necessary appointments without encroaching upon his arrangements at home. When stopping for his horse to take rest and food, himself much fatigued, he would take his watch from his pocket, and, laying it upon a table near some place where he could find a recumbent position, he would carefully mark the time, and say distinctly to himself, "I will sleep now for just one hour, when I must awake and go on." Singular as this may seem, he has told us that he never failed to awake at the expiration of the hour, and, much refreshed, he would mount his horse and press on to fill some professional engagement, perhaps twenty or thirty miles from the stopping-place. At other times, while his horse was eating, he would deliver a sermon, and, having completed it, would, without stopping for any physical refreshment for himself, start off once more on his mission.

"In searching the Scriptures," he says, "to enable myself to preach as the divine oracles taught, I became satisfied that those who were then called Universalists had founded their doctrine on wrong principles, as well as other denominations. The doctrine of man's native depravity, of original sin, of the deserts of eternal misery, of the vicarious sufferings of Christ, by which he endured, in man's stead, the divine penalty of God's law, whereby man could escape the punishment due to his sins, was believed by those who called themselves Universalists, as well as by Calvinists: also, the doctrine of the Trinity, holding that Christ is equal to God, or, in other words, is God, being the second person in the holy Trinity. All these notions, as it appeared to me, were essential errors, constituting a mass of confusion. I soon renounced all these views, and preached only God, and one mediator between God and man, the man Christ Jesus. All my brethren in the ministry, and all our friends, stood on the old platform, and I found that I had to contend with Universalists as well as with partialists. But I went to my work in earnest, laboring, with all my skill and with all my limited talents, to convince my brethren in the ministry, and all who heard me preach, that the doctrines of the Trinity, of depravity, of eternal penalty, etc., were neither the doctrines of the Scriptures nor of reason. The opposition to my sentiments fast gave way among Universalists, though even among them I met with as bitter opposition, in some instances, as from other denominations. The first time I preached in Bro. Murray's church, in Boston, was during his absence in Philadelphia, and I then came out fully with my Unitarian views, which produced great disturbance. Some were violent in their opposition, while others, and not a few, fell in with my manner of explaining the Scriptures. I was then twenty-eight years of age."

Mr. Ballou says that his declaring his views on this occasion was the cause of "great disturbance." This disturbance was so earnest that some few of the audience, more bitter than the rest, rose in their seats and declared that the sentiments which had been uttered were not in accordance with Mr. Murray's views, etc. Whereupon Mr. Ballou simply informed them that he had been invited, without solicitation on his own part, to preach in that desk; that he came there to preach no one's convictions but his own; that he never had consulted, and never should consult, the taste of his audience as to the doctrine he preached to them; but that he should proclaim the truth, as, by the help of Heaven, he had been enabled to learn it from the Bible, and the truth only!

On the subsequent day Mr. Ballou was formally waited upon by a committee from the Society, who thanked him for the discourse, and a majority coincided also in his peculiar views.

The conclusions as to doctrine at which he arrived were based upon severe study and profound reflection; and when we consider the age at which he had elaborated and enunciated a creed of such vast importance, a creed so entirely in advance of his contemporaries, we cannot fail to be most forcibly impressed with the extraordinary originality and remarkable precocity of his intellect. Such early vigor and maturity would have been astonishing in one who had enjoyed all the advantages of early training, all the aids afforded by the best theological institutions and instructors; but in one who had passed through so many hardships, overcome so many difficulties, and was so emphatically self-taught and self-made, they can only be regarded as evidences of the highest genius, and the immediate favorable interposition of Divine Providence.

His unshaken faith and inflexibility of conviction are evinced by the fact that he stood firm, not only against the opposing sects, but against the disciples of the improved doctrine which he first preached. It requires not a little energy to confront declared foes; but to contend with friends, to risk the loss of their favor and support, is a trial which few have the boldness to sustain. But the subject of this biography knew not what temporizing meant; his whole life, his whole intellect, all his energies, were devoted to the discovery of truth, and the enunciation of the truth he discovered. Had he stood entirely alone, without one single friend, without one single proselyte, he would have spoken as he did, boldly, earnestly, candidly, the apostle and defender of his faith. The inspiration of his mission was from on high; neither applause nor opposition changed his views, or in the least affected his serene and constant equanimity.

The patient and unruffled manner in which he always held a controversy has been often remarked of him; himself the mark for all manner of personalities and low reflections, he never descended to such a mode of warfare, being fully content in the justice and power of his cause, and considering that as more than equal to low cunning, or, indeed, any trickery of those who opposed him so bitterly. Flattery would have been equally powerless in effect upon him, for he looked not to man for approval, but to his own conscience and his God. Love of applause is a most natural trait in our dispositions. The hero of a hundred battles feels his heart glow afresh at the grateful meed of praise; the politician reads the glowing accounts of his own eloquence with secret gratification; and who is there so humble that is not susceptible of flattery, who so high in worldly honors that they do not acknowledge the potency of applause? And yet we shall be sustained in the remark by all who knew the subject of these memoirs intimately, when we say, that neither ridicule nor flattery moved him in the least, the single purpose of his life being his Master's business; and he ever acknowledged himself, that he really endeavored to be (and beyond which he aspired not) the servant of all men. Few persons, with his power over the masses, and holding the position that was universally accorded to him, but that would have often brought themselves as individuals, with their personal interests and desires, before the public; self-aggrandizement will almost always discover itself more or less in prominent public men. But he knew no such incentive; he had one grand object in view, one which he never lost sight of, and which was more than paramount to everything else combined; – it was to inculcate the religion of God's impartial goodness and eternal grace.

In the thirtieth year of his age, he was induced to accept of the invitation of the towns of Woodstock, Hartland, Bethel, and Barnard, Vt., making the latter place his home. While resident here he devoted himself to ardent and constant study, and in the year 1804 produced his "Notes on the Parables," one of the most popular and useful books, even to the present day, in the Universalist library. It has passed through numerous large editions, and a new one, at this present writing, is about to be put to press. It is a book containing nearly the same amount of matter as the present memoir in the reader's hand. This book was written and published at a time when Mr. Ballou's health was really suffering from the effects of his unremitting labors, both mental and physical.

"My health," he says, "in those years which I passed in Vermont, was generally very good. I had some time, previous to removing from Dana, been gaining health and growing more corpulent, so that my uniform weight for several years was about two hundred pounds." But at the time when he wrote the "Notes," for a considerable period he had been over-tasked, and so much so as to materially affect his health. The roads about the country were of a very poor character, and being unable to use a vehicle on many of the routes over which he passed, he was frequently obliged to accomplish his journeys on horseback, which was a severe draft upon his strength. In his first preface to the edition of Notes on the Parables, the author thus refers to the subject of the book: —

"In my travels through the country in discharge of duties enjoined by the ministry of the Saviour of sinners, I have met with more opposition to the gospel preached to Abraham from false notions of the parables of the New Testament, than from any other source. Often, after travelling many miles and preaching several sermons in a day, I have found it necessary to explain various parables to some inquiring hearer, when my strength seemed almost exhausted. At such times I have thought a volume, such as the reader has in hand, might save me much labor, and I have often said to myself, If God will give me a few weeks' leisure, I will, with his assistance, employ them in writing 'Notes on the Parables.' This favor has at length been granted, though it was by depriving me of that degree of health that was necessary to the performance of the journeys which I had already appointed, yet preserving so much as to render me composed in my study."

This is undoubtedly one of the most valuable books in the Universalist library; particularly valuable from the fact of its treating, in the clearest and most forcible manner, upon those peculiar doctrinal points which, more than all others, have been the theme of contention among professed Christians. At the time when Mr. Ballou published this work, his mind was not fully made up as to the subject of punishment after death; but the matter had already resolved itself to this in his mind; that if any suffer in the future state it would be because they would be sinful there. It was not long subsequent, however, that he came to the full knowledge and conviction that the doctrine of future punishment was nowhere taught in the Bible, and this creed he thenceforth ever most assiduously preached on all occasions.

In his preface to the fifth edition the author says: – "On account of so many of the parables being used by believers in endless punishment to support and enforce that sentiment, the author of the Notes was induced to study them with special reference to the question whether they might not, with more propriety, be applied in a different manner. Of this fact he became fully satisfied; even as much so as he is now. But, though he entertained no scruples on that point, he was not so happy as to be fully satisfied, in every case, as to the true intent of the parable. In this situation he cautiously endeavored not to apply any parable to a subject which was not found to be embraced in the system of truth which the Scriptures clearly and evidently support. Little harm is done by applying a parable to a subject to which it was not intended by the author to apply, provided the subject to which it is misapplied be a truth clearly supported by either Scripture or man's experience; but to misconstrue any passage of the divine testimony so as to give support to what is not true, is unquestionably no small damage; and if the error be of magnitude, whereby our Heavenly Father is represented in an unlovely character, or our confidence in his goodness diminished, such misconstruction is not only a reprehensible violence on the Scriptures, but a dishonor to their divine Author. I am persuaded that a just knowledge of the parables is almost indispensably necessary to a knowledge of the doctrine preached by Christ, as much of his public communication was in this way. It is in the parables of Christ that we learn the nature of the two dispensations or covenants; the situation of man by reason of sin; the character of the Saviour as the seeker and savior of that which was lost; the power of the gospel as a sovereign remedy for the moral maladies of man, and its divine efficacy in reconciling and assimilating the sinner to God. It is by the parables that we learn the unprofitableness of legal righteousness in point of justification to eternal life; the absolute necessity of becoming new creatures, in order to enter the kingdom of God; the true character of the Saviour as the Lord our Righteousness, and his divine power to make all things new."

The "Notes on the Parables" have unquestionably led thousands of minds to valuable improvement in the knowledge of the Scriptures, and converted many a longing soul to the precious and joyful belief of universal salvation. At the time when these Notes were written, the light which has now become so general and evident to nearly every candid seeker after truth, – the true light of the gospel of Christ, – seemed to be but just dawning; the warm and genial sun of the true faith but faintly tinged the east; but ere long it rose steadily and majestically, until it radiated its noon-day warmth, in meridian splendor and beauty. We should remember that the author of the "Notes" enjoyed the use of no other book than the Bible in forming and promulgating his own opinions, which have since become the general belief of the Universalist order. The book is especially lucid and original in its style, and bears in its pages constant evidence of deep and careful research.

In an excellent book lately issued by the publisher of this biography, entitled a Memoir of Rev. S. R. Smith, written by Rev. Thomas J. Sawyer, D. D., of Clinton, N. Y., we find the following incident related, referring to this period of Mr. Ballou's life. It is from the pen of the subject of the memoir, Rev. Stephen R. Smith, concerning whose Christian excellence too much cannot be said.

"By what means the intelligence that Hosea Ballou would preach on the following Sunday, in a place fifteen miles distant, could have been conveyed to a very young man, who did not then know a single Universalist in the world, is not remembered. He went, however, and heard a discourse in the morning, from Zech. 6:13; and, for the first time in his life, felt that he had listened to a sermon that neither involved an absurdity nor a contradiction. The congregation was not large, and occupied a school-house in the present city of Utica, then a meagre and muddy village. A larger congregation was anticipated in the afternoon, and arrangements were made for the service in the open air, under some trees, on the bank of the Mohawk river. There, in due time, a large auditory assembled, and listened to one of Mr. Ballou's best discourses, from Deut. 33: part of the 16th with the 17th verse. It was a glorious day, early in June. The silence of Sunday was around us; the bright blue heavens above us, partly veiled by the branches of a few scattering oaks; the clear, quiet river at our side; the ruddy and healthy preacher, in all the vigor of manhood, before us, and pleading the cause of God and humanity with a group of most attentive hearers. Such a scene is not to be forgotten; and, altogether, it was one, in every respect, calculated to make the most lasting impression. And such certainly were its effects upon the mind of the writer. For, while it left him without any pretension to the knowledge or belief of Universalism, as a system of religious truth, it certainly satisfied him that it was consistent with itself, and with all that we see and know of the Deity and his moral government. It is scarcely to be doubted that similar impressions were made on many persons in that congregation."

While resident in Barnard, he wrote also his "Treatise on Atonement." This book, though written so many years since, is still as popular as when first issued from the press, and has passed, like the "Notes," through several large editions. It is contained in a volume of between two and three hundred pages, and is justly esteemed as one of the soundest productions that has ever emanated from the author's pen, and we may, perhaps, add without apparent arrogance, one of the most thoroughly philosophical and argumentative works of the age. In the Modern History of Universalism, the author, in speaking of the change of opinion generally from the ideas preached by John Murray, Winchester, and other early ministers, says that the belief in the Trinity, atonement, and kindred notions, was discarded through the influence of this book.

"The labors of Hosea Ballou, of this city," says the author, "may be regarded as one of the principal means of the change. In the 'Treatise on Atonement,' he has treated the subject at length, maintaining the subordination of the Son to the Father, the eternal and impartial love of God to all creatures, and holding forth the death of Christ not as the cause, but as the effect of this eternal principle of the divine nature. The very wide circulation of this work evinces the high estimation in which it has been held by the American Universalists."

We subjoin also the following notice of the "Treatise," because we think it a most truthful critique relative to the book, which we desire to have the readers of this biography to understand. In this review, which appeared not long since in the Evangelical Magazine, the editor says: —

"The decided manner in which the doctrine of vicarious atonement is rejected, the prominence given to the belief that Jesus was a dependent being, dependent like ourselves on a common Father and God, and that he was sent to preach the truth and illustrate its requirements, and by his exclusive influence to reconcile man to his Maker, were subjects so new, so startling, that for a time the work appears not to have been very well received. But the important object was attained. The public attention, and especially that of Universalists, was drawn to the consideration of these fundamental and momentous doctrines. The author's views were very generally adopted by the order, and the book obtained unbounded popularity. It deserves this distinction, for it doubtless wrought the great revolution that transformed Universalism from the Unitarian hypothesis, with all its concomitants, into the simple and intelligible system formed in the doctrine of the indivisible oneness of God. It is, perhaps, impossible to estimate the influence which this work has had upon the so-called Unitarian controversy in New England. But this much is quite certain, the 'Treatise' was one of the earliest publications that openly and distinctly rejected the doctrine of the Trinity, and manfully met the prevailing prejudices respecting that subject. But aside from these matters, there is not another book in the country, on the same subject, that has been read by half the number of persons, or wrought conviction of the truth of the doctrine of the Divine unity in one half so many minds, as this 'Treatise on Atonement.'"

These notices, as we have just intimated, are introduced here to give the reader, who may not be otherwise acquainted with the "Treatise," a correct and clear idea of the work. Though among the earliest of Mr. Ballou's publications, this book is far from being deficient in any point, either as to sound logical reasoning, or in force and earnestness of style. Simple, yet profound, it is within the capacity of the humblest to comprehend and fully understand, while it cannot fail to challenge the admiration of the scholar and philosopher. It is written in the plain, straightforward manner which so distinguished his after productions, and which never failed to carry conviction with it. "The 'Treatise' has been pronounced by one of the strongest minds of the age," says the publisher of the sixth edition, "to be one of the soundest arguments in the English language." Were the author's reputation to rest solely upon this work, we should feel satisfied at the manner in which his memory must be handed down to posterity.

In his preface to the first edition of the book, he says: – "Many circumstances might be mentioned, which, in their associations, have induced me to write and publish the following treatise; but I can say with propriety, that the principal object was that in which I always find the greatest happiness, namely, to do what I find most necessary in order to render myself useful to mankind."

At the time of the publication of this "Treatise," Mr. Ballou had by no means arrived at such a degree of understanding and belief upon the subject of the Scriptures as was the case in after years, and, with wise fore-thought, he thus speaks his mind in the preface to the first edition: —

"I have often been solicited to write and publish my general views on the gospel, but have commonly observed to my friends that it might be attended with disagreeable consequences, as it is impossible to determine whether the ideas we entertain at the present time are agreeable to those which we shall be under the necessity of adopting after we have had more experience; and knowing, to my satisfaction, that authors are very apt to feel such an attachment to sentiments which have been openly avowed to the world, that their prejudice frequently obstructs their further acquisition in the knowledge of the truth, and even in cases of conviction their own self-importance will keep them from acknowledging their mistake."

Though he was thus cautious (and what judgment, prudence, and cool reasoning are evinced in this paragraph), the only change that experience did bring about, in the author's mind, was, that he became even more fully convinced, as the experience of years ripened the harvest of his wisdom, of the truths of his former belief, and made still further progress (a word that he loved and lived up to), in addition to certain points that are but lightly touched upon in the work.

The following letter, relating to this and other works, was elicited by the presentation to Mr. Ballou of a set, in a new and uniform edition with some of his subsequent publications; the constant call for these books, even after several large editions had been exhausted, and a long period of years had elapsed since their first being issued, requiring this fresh publication of them. Mr. Ballou having parted with the copyright at the time of publication, they were of course in the hands of the trade. This letter is introduced here as illustrative of the humble estimate he put upon his own important labors and discoveries, and is also in style very like him. It bears date 1844, and was written, consequently, when he was seventy-three years of age. It was addressed to the editor of the Trumpet, and appeared in the editorial columns of that paper.

"Br. Whittemore: Please permit me to acknowledge with gratitude a favor I have received from Br. Abel Tompkins, consisting of four volumes of my writings: my Notes on the Parables of the New Testament; my Treatise on Atonement; my course of Lecture Sermons, and my Select Sermons. It gives me much pleasure to learn that these works have been so favorably regarded by the denomination with which I have had the happiness to hold an unbroken and uninterrupted connection for more than half a century, as to warrant this new edition. The improved style in which these volumes now appear cannot fail to give entire satisfaction to all who have a good taste, and will doubtless facilitate their sale.

"When, more than forty years ago, I wrote my 'Notes' and 'Treatise,' I had never seen any work in defence of the doctrine of the Divine unity, and the dependency of the Son upon the Father. When this circumstance is duly considered, the reader will be satisfied that the writer must have exerted the limited powers of his mind to their utmost capacity. This is all the credit he claims.

    "Hosea Ballou."

Mr. Ballou has long been allowed the credit, which is also most justly due to him, of having been the first Unitarian writer in this country; for, as he says above, he had never seen any book in defence of the doctrine of the Divine unity when he wrote in favor of those principles in the works referred to. Another evidence of the fact is, that Mr. Ballou's sentiments at that time were considered most strange and novel by all.

"In this Treatise," says Rev. Thomas Whittemore, "Mr. Ballou took the ground that God was never unreconciled to man; that man was the party who needed reconciliation, for God is love from eternity to eternity, and that God's love to sinners was the cause of Christ's being sent by the Father to redeem them. He held that Christ was not God himself, but the Son of God; a distinct being from the Father, – a created being; – a doctrine which he had believed and preached for ten years, having commenced to preach it as early as 1795. He must therefore be regarded as the earliest defender of Unitarianism the country has produced."

Mr. Ballou says, relative to the doctrine of the Trinity: – "I had preached but a short time before my mind was entirely freed from all the perplexities of the doctrine of the Trinity, and the common notion of atonement. But in making these advances, as I am disposed to call them, I had the assistance of no author or writer. As fast as these old doctrines were, by any means, rendered the subject of inquiry in my mind, they became exploded. But it would be difficult for me now to recall the particular incidents which suggested queries in my mind respecting them."

The reader will at once be prepared to admit that Mr. Ballou must have expended much time and labor in the research and study of the Scriptures, necessary to enable him to write and publish these works, in a cause, and upon a theme, wherein he was a pioneer. He steered his barque into new waters, and was obliged himself to stand ever with the "lead" in his hand, to ascertain the true soundings, and keep thus in the narrow channel of truth. Concerning this matter, he has said, in an article furnished for a work entitled "Modern History of Universalism: " —

"I never read anything on the doctrine of universal salvation before I believed it, the Bible excepted; nor did I know, that I can now recollect, that there was anything published in its vindication in the world. Nor had I ever heard a sermon on the subject, except in boyhood I once heard Brother Rich, but concerning that sermon I realized nothing."

In speaking of his advance towards the knowledge of the truth, after his conversion, he says, in a published article: —

"It may be proper for me to state one circumstance which had no small tendency to bring me over to the ground on which I have for so many years felt established. It was by reading some deistical writings. By this means I was led to see that it was utterly impossible to maintain Christianity as it had been generally believed in the church. This led me of course to examine the Scriptures, that I might determine the question, whether they did really teach that Jesus Christ died to reconcile an unchangeable God to his own children. You cannot suppose I was long in finding that, so far from teaching such absurdities, the Scriptures teach that 'God was in Christ, reconciling the world to himself.' The question concerning the Trinity was by the same means as speedily settled."

It is an interesting and curious fact that he should have been aided, as it were, by the darkness of error to find the light of truth. The obvious inconsistency in his former belief, made evident by the deist, did not win him to the faith of the latter, but rather led him to investigate for himself, and to find a religion more congenial with the native promptings of his own heart and the evidences of the Bible. His was an exploring mind; he was not content to receive this faith, or that position, because others believed it, or because it had remained so long the unchallenged and unquestioned creed of the church. He must look into the matter and understand for himself, and make all parts of a doctrine to harmonize with each other, before he could reconcile it with his own reason and convictions.

This was a trait of character not alone observable in him as it related to the subject of religion; he applied the same rule to the affairs of every-day life, to political economy and business arrangements. He was always open to conviction, to reason and evidence, but could never embrace blindly any proposition whatever. Because the political party which the nearest assimilated to his views of the proper mode of government adopted this or that policy, he did not by any means consider it his duty to coincide with them, against his sober conviction, and he never did so; on the contrary, as often criticising the measures of one political party as another, and frequently finding much excellence, and principles worthy of commendation in the national policy of both. For this reason he could not be a politician, had he experienced an inclination that way. He was too honest.

CHAPTER VII.

REMOVES TO PORTSMOUTH, N. H

After the expiration of a period of six years from the time of his first settlement in Barnard, Vt., and during which season he enjoyed an uninterrupted flow of kindness and good fellowship with the societies of his charge, he accepted the invitation of the society of Portsmouth, N. H., to become their pastor, and to devote his whole time to the good of the cause in that place. He had formed within the circle of his professional labors in Vermont a host of kind and warm-hearted friends, and it was a considerable period after the proposition had been made to him, before he could make up his mind to accept it. He did so, at last, however, influenced by several reasons.

First, the large field over which he was obliged to travel, while settled in Barnard, involved not only much physical labor and expense, but also the loss of a large amount of time, that might be devoted to more profitable pursuit. Then the pecuniary emolument offered him at Portsmouth was considerably larger than he had yet received, and his now growing family rendered such a fact to be a necessary consideration. And yet, let it not be supposed that there was any mercenary trait in his character; such was as foreign to his nature as was deceit, or guile of any sort, as the progress of this biography will show. He realized, also, that, while such a change would diminish his physical labors, it would doubtless enlarge the sphere of his usefulness, bringing him in contact with larger audiences and more miscellaneous assemblages than usually gathered to listen to his public communications in a less thickly settled district.

He says, in this connection: – "I have found throughout my life, that whatever place I have long tarried in, I have become greatly attached to, and to the people with whom I associated. This was peculiarly the case in Barnard, and among the neighboring societies, with whom I was, for a period of six years, most agreeably, and I trust profitably associated. I long weighed the proposal from my friends in Portsmouth in my mind, before I could consent to break up a connection which had afforded me so much real satisfaction. But might I not render myself more useful by accepting this call? Was it not the design of my Master to enlarge my sphere of usefulness in his service? These things I weighed carefully in my mind, and prayed for counsel and power to enable me to judge of my duty aright; until, finally, believing it to be my duty, I accepted the call of my brethren in New Hampshire, and accordingly removed to Portsmouth."

Duly weighing these matters, he deemed it his duty, as he says, to bid his brethren in Vermont farewell, and he removed to Portsmouth in the year 1807, being in the thirty-sixth year of his age. Here he was installed, Nov. 8, the sermon on the occasion being preached by Rev. Edward Turner, then of Salem. Though the pecuniary emolument, before referred to, was somewhat more than he had formerly received, yet it required an exercise of the utmost frugality and prudence to enable him to support his family comfortably. Indeed, this could not be done upon his salary as pastor of the Universalist Society alone, and therefore, in addition to his other numerous and arduous duties, he again taught school for a considerable period, while resident in this place, assisted by Hosea Ballou, 2d, now Dr. H. Ballou, of Medford. If it be true, as Lord Bacon has said, that reading makes a full man, conversation a ready man, and writing an exact man, then teaching certainly embraces the advantages to be derived from all three; and this Mr. Ballou found to be the case, as he has often said.

While resident in Portsmouth, notwithstanding the labors of the week, the necessary preparation for the Sabbath, and the earnest efforts that were required of him upon that sacred day, still he pursued a course of religious investigations into the subject of the holy text, that we are at a loss to know when he found time to consummate. It was at this period that he wrote his "Candid Review," in reply to a work by Rev. Isaac Robinson, A. M., upon some important doctrinal points. It is contained in one volume of two hundred pages, and adduces some of the strongest arguments in favor of impartial and universal grace that have ever been published, either by himself or others. This book was exceedingly popular at the time of its first appearance, and created not a little excitement among religious controversialists in New Hampshire, and, indeed, throughout the New England States.

He also wrote, while resident in Portsmouth, a series of letters addressed to the Rev. Joseph Buckminster, upon important doctrinal subjects, which was published in one volume. A Controversy with Rev. Mr. Walton was written and published here, besides one or two minor works, including a school catechism, for a long period of years in general use among the denomination. In addition to the labor necessary to produce these in connection with his regular professional duties, he was also associate editor of a religious quarterly, entitled the "Gospel Visitant," in which, however, he had no further interest than his editorial connection. His contributions to this work were copious, and marked by the same profound reasoning capacity and lucid style that have characterized every work he has produced. It was while engaged in editing this publication that he came to the full belief that there was no punishment after death, and ever after, he preached the doctrine of universal salvation in this spirit, and labored strenuously in its defence and support.

Relative to this subject Mr. Ballou has written: – "I cannot say that I was fully satisfied that the Bible taught no punishment after death, until I obtained this satisfaction by attending to the subject with Bro. Edward Turner, respecting the doctrine of the Scriptures upon this question. We agreed to do the best we could, he in favor of future punishment, and I on the contrary. Our investigations were published in a periodical called the 'Gospel Visitant.' While attending to this correspondence, I became entirely satisfied that the Scriptures begin and end the history of sin in flesh and blood, and that beyond this mortal existence the Bible teaches us no other sentient state but that which is called by the blessed name of life and immortality."

In another article relative to the same subject he says: – "The doctrine of punishment after death has, by many able writers, been contended for; some of whom have argued such punishment to be endless, and others limited. But it appears to me that they have taken wrong ground who have endeavored to support the latter, as well as those who have labored to prove the former. They have both put great dependence upon certain figurative and parabolical expressions, or passages of Scripture, which they explain so as to cause them to allude to such an event. It appears to me that they have not sufficiently attended to the nature of sin, so as to learn its punishment to be produced from a law of necessity, and not a law of penalty. Had they seen this, they would also have seen that a perpetuity of punishment must be connected with an equal continuance of sin, on the same principle that an effect is dependent upon its cause."

This brief paragraph will show the reader how Mr. Ballou was accustomed to argue upon this subject, of such vital importance to all, and which is a question still in the minds of many of our Universalist brethren, both ministry and laity.

At the expiration of six years from the date of his settlement in Portsmouth, and during which time his association with the people of his charge, and others in that place, had been not only of the most pleasant and agreeable character, but also highly profitable as it regarded their mutual spiritual advancement, up to the period of the war with Great Britain, he made his arrangements to leave Portsmouth, having received an invitation from the Universalist Society in Salem, Mass., to settle in that town, and to devote his professional services to their especial good. Mr. Ballou says of his connection with the society in Portsmouth: —

"My connection with the people of Portsmouth was very cordial and happy, until that gloomy war-cloud which brought on a conflict with England came over the land. The anti-war party was numerous, and very influential; and, as I could not consent that my country was in the wrong, a bitter spirit became manifested towards me, which so operated towards the close of the war, that I became satisfied it was my duty to stay in that place no longer; and as the society in Salem was without a pastor, I received an invitation, which I accepted, to remove to that delightful place."

This was by no means a solitary instance or evidence of the warm patriotic fire that ever burned brightly in his bosom. He was ardently attached to the republican principles of our government, and never failed, on every suitable occasion, to evince the most earnest attachment for his country. Though a constant and untiring student of divinity, yet he was by no means a novice in political economy; the basis of our institutions, and their true spirit as set forth by the constitution, the influences and natural results of our style of government, and the political soundness of the nation, were themes on which he was more than well informed, but yet he always carefully avoided mingling in party politics.

He removed to Salem in the month of June, 1815, where he found many cordial and true friends, whose memory and companionship he cherished to the close of life. While resident here he wrote a pamphlet in reply to one by John Kelley, A. M., entitled "Solemn and Important Reasons against becoming a Universalist." This review was comprised in a pamphlet of eighty pages, and is a strong and powerful argument in favor of the principles which the author believed, and which he advocated with such successful zeal. These minor publications of Mr. Ballou's, when now referred to, convey but a faint idea of the interest which they then produced. Their extended and immediate influence was evident. Vast numbers were sold; some zealous people, rejoicing at the joy unspeakable to which they had themselves attained through the author's writings and public communications from the pulpit, purchased them by wholesale, and distributed them gratis, far and near. His hearers, too, largely increased in numbers, and he was rewarded for his labors by witnessing the rich harvest that he was reaping in his Master's vineyard, and the number of souls he was leading in the paths of truth.

While resident in Salem, he also wrote a series of letters in reply to a series addressed to him by Abner Kneeland, inquiring into the authenticity of the Scriptures. The book formed of the letters referred to makes a volume of two hundred and fifty pages. The first edition was published in Salem, in 1816, the second in Boston, in 1820. The origin of these letters, which created no small degree of attention, at that period especially, was as follows: Rev. Mr. Kneeland having at various times expressed serious doubts and fears relative to the genuineness of the holy Scriptures, and the system of Divine revelation therein contained, solicited Mr. Ballou to enter into a correspondence with him upon the subject, in which Mr. Kneeland agreed to do his utmost to disprove the truth and authenticity of the Bible, while Mr. Ballou should take the opposite ground, and as strenuously defend it.

It was thought that this mode of discussion would be of mutual benefit to them, and at the time of its commencement was designed solely for their private use. But they were finally published, at the solicitation of friends, and with the hope that they might be productive of more extended good. These letters, which are somewhat lengthy, and indeed necessarily so on the part of Mr. Ballou, who assumed the laboring oar, were always written, as he has told us, at a single sitting. They are highly valuable, and were more particularly so at that period, as forming a powerful chain of evidence in favor of Christianity, and are characterized, on Mr. Ballou's part, by a vigorous accuracy and earnest desire after truth, which prepossesses the reader in their favor.

Mr. Ballou knew very well the misgivings as to the truth of the Divine revelations by which Mr. Kneeland's mind was exercised, and, notwithstanding other pressing duties and regular engagements, he consented to a discussion which must needs cost him many hours of study and labor, hoping thereby to lead one soul, at least, to a full and clear belief in the gospel of Christ. These letters reached the number of ten on either side before the correspondence was brought to a close, when Mr. Kneeland was compelled by the force of evidence frankly to acknowledge his entire satisfaction and conversion; and having found such joy in believing, such relief at being released from the iron thraldom of doubt and fear, he was exceedingly anxious to publish the entire series of letters.

It should be remembered that at the present day, when we have so many excellent books to consult, and can avail ourselves of the experience and research of so many able minds, – men who have fought the good fight of faith, – it is a very easy matter to sit down and defend the gospel against the arguments of the sceptic, the ground being already thoroughly canvassed for us pro and con, and weapons keen and bright placed in our very hands. But Mr. Ballou enjoyed none of these advantages; his tools were wrought from the native ore, and skilled after the fashion of his own mind. Every line he wrote, every opinion he advanced, was the result of deep and careful study, without the assistance of any other book save the Bible itself.

"As 1815 was the year after the war closed," says Mr. Ballou, "all kinds of provisions were extremely dear, and my salary was so poorly paid, that I could not get money enough from my friends to meet my expenses; and during the two years and four months I tarried here, I was compelled to spend about three hundred dollars more than I received, of money which I had by me when I came to Salem."

While resident in Salem, he applied himself with unremitting industry and diligence to his studies, devoting his time wholly to writing upon the subject of his faith, and the exercise of his professional duties as a minister. His labors here were particularly blessed with success, and the converts to his church were many. The Salem society under his charge vastly increased in influence and numbers, and Mr. Ballou had reason to rejoice at the very evident success of his labors with this people. When he first came to Salem, his doctrine, even by professed Universalists, was thought to be too radical, too universal, in short too good; but ere he left them, they had fallen almost unconsciously into his mode of belief, gradually, step by step, though the passage had been so easy that they had not realized the change until they found themselves already convinced.

It was not his practice to assail the unbeliever at once with blunt, open refutation of his principles, nor to stagger him by an array of unanswerable arguments, but realizing that a casual analogy often convinceth when the mind will not bear argument, he adopted an easy and soothing course of reasoning, and thus gradually and easily sought his object. Thus was many an otherwise hopeless spirit turned from the darkness of error to the light of truth. Endeared to all his acquaintances by his unostentatious character, and by his mild, patient, and prudent habits, the separation from his society in Salem was mutually a hard task.

As soon as it was understood that Mr. Ballou had been talked of as pastor of the Second Universalist Society in Boston, Rev. Paul Dean, of respectable and influential standing in the order, and settled in Boston, strove by every manner of means to defeat this purpose. He feared the bold, unflinching, and manly style of preaching, for which Mr. Ballou had already become widely celebrated. Himself a man who avoided all sectional controversy in his preaching, he foresaw that the advent of Mr. Ballou in Boston would compel him to come out openly and acknowledge either that he was a Universalist or that he was not. He was not willing to risk his popularity in the matter, and therefore strove, by letters and orally, to dissuade Mr. Ballou from coming to Boston, and finally he declared to him that if he came hither he should consider it a breach of fellowship, and should ever after treat him accordingly.

Mr. Ballou was not one to be intimidated by threats; personal fear was a quality that he never realized. He came to Boston, and the sequel shows a result that is perfectly satisfactory to his friends. Mr. Dean was not prepared to make any great sacrifice for the sake of truth; it was not at that time popular for him to preach downright Universalism. The opinions of most men are governed by circumstances, quite as much as by truthful evidence; but Mr. Ballou, with a single eye to truth, never catered for the popular taste, never asked whether the promulgation of this or that great principle of truth would be acceptable and popular; he had no such policy in his composition, but dealt only in wholesome truths, and such as his own heart had baptized in the clear, welling waters of conviction.

The editor of the Christian 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 were conspicuous, 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.

CHAPTER VIII.

SETTLES IN BOSTON

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: —