Biography of Rev. Hosea Ballou

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 will number 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, and faithful 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 maintain endless punishment, 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.

"It is very possible that some, who have a strong desire that nothing should be done which should tend, in the least, to endanger the harmony and cordial fellowship of Universalists, may think that prudence would, at least, plead for a delay, and suggest the propriety of deferring this publication to some future time, when it might give less offence. Such may be assured that their good wishes for the harmony and fellowship of our order are duly respected; but they cannot be ignorant of the fact that the doctrine of a future state of punishment has been disbelieved, by ministering brethren of our order, for many years, and that much has been published with a view to disprove that doctrine; and, moreover, that now that doctrine is generally disbelieved by Universalists of our connection; and yet much harmony prevails, and our fellowship remains, and is warmly cherished between brethren whose opinions disagree on the subject of this doctrine. The writer would further remark, that both age and infirmity admonish him that what he feels it his duty to do, he ought not to delay; and he cannot believe that any of his brethren can feel, in the least, wounded because their aged brother should finish his labors in accordance with the dictates of his own understanding. It is a happy circumstance, that in the denomination of Universalists, no one feels bound to defend and support the particular opinions of another, any further than he is himself convinced of their truth and importance. Our platform of faith is general, and allows individuals an extensive latitude to think freely, investigate minutely, and to adopt what particular views best comport with the honest convictions of the mind, and fearlessly to avow and defend the same."

In perusing this book, or indeed any of Mr. Ballou's numerous works, the reader cannot fail to be struck with the complete simplicity and purity of the author's style, at the same time being deeply impressed with the magnitude of the subject treated upon: he finds the book to be more like a familiar friend with whom he is conversing, than the deep logical work it really is. This is caused by the peculiar clearness and force of the style, while all is so conceived and put down as to be within scope of the humblest understanding. All his comparisons and illustrations are drawn from the most familiar objects about us, bringing our every-day life and experience to bear upon the theme; and thus his arguments were doubly forcible and plain. It was the common remark that little children could understand his sermons, and remember the moral inculcated. "If I can only make my subject so plain that children will understand me," he once said in relation to this subject, "my purpose will be gained, and I shall not be preaching in vain." Probably there never was a public speaker who possessed more fully the power of making himself perfectly and clearly understood, in every bearing of his subject, than did Mr. Ballou. This was commonly remarked of him by all, and more especially by those in his own profession of the ministry, who had learned by experience what a difficult matter it sometimes is to impress an audience with the precise idea intended by the speaker.

About this date, in Mr. Ballou's manuscript memoranda he says: – "I well remember a conversation I had with a learned doctor of divinity of this city, some years ago. It happened that we were both going into the country, and took the same stage. We had not travelled far before the doctor very politely addressed me, expressing a desire to know my opinion on a certain passage of Scripture, as he did not know how it was explained by those of my opinion in religious matters. The stage being quite full of gentlemen who were strangers to me, but to whom I was doubtless well known, I was somewhat surprised that the learned divine should introduce a scriptural subject, and especially one concerning which he supposed we entertained different views. However, I was well satisfied that he expected to see me embarrassed in presence of the passengers, whose curiosity was evidently excited. I replied that I was not unwilling, on any proper occasion, to give my views on any passage of Scripture when desired to do so, provided I was satisfied in my own mind concerning its true meaning.

"There was the most profound attention evinced, and the doctor introduced Gal. 6: 7 and 8. 'Be not deceived; God is not mocked: for whatsoever a man soweth, that shall he reap. For he that soweth to his flesh shall of the flesh reap corruption; but he that soweth to the spirit shall of the spirit reap life everlasting:' the passage being one with which many occasions had made me quite familiar. I replied immediately, as follows: 'I presume, sir, you will understand all you wish to know of my views of this text, if you hear me repeat it, and duly observe where I lay especial emphasis; – Be not deceived: God is not mocked; for whatsoever a man soweth that shall he also reap. For he that soweth to his flesh shall of the flesh reap corruption; but he that soweth to the spirit shall of the spirit reap life everlasting.' The moment I pronounced the words of the text thus, there was a smile on the countenances of all in the stage, and a movement which signified satisfaction. I merely remarked, in conclusion, that no man who should sow in one field, would think of going to another to reap. The doctor made me no reply, nor did he ask any more questions.

"The above is but a sample," continues Mr. Ballou, "of the unnumbered cases in which I have seen how utterly abortive is a liberal education, with the addition of a theological school, in freeing the human mind from religious errors. So far from effecting any such desirable end, these so highly esteemed advantages generally serve to puff up the mind and heart with pride, and close every avenue through which light might be received."

The engrossing habits of a student, and the employment of a large portion of his time in writing, brought upon Mr. Ballou the weakness in his left side, before referred to, and which was still more augmented by his continued use of the pen. This trouble became at last a seated and irreparable one, and a source of much bodily suffering to him until the close of his life, though serious attacks of it were but transient, and usually lasting but a few hours at a time. This affection was of rather a peculiar character, so that when anything occurred, of an unpleasant nature, to trouble or distress his mind, – bad news of any sort, the sudden death of a relative or friend, or any matter of this character, – it would seem to affect the weak side, and there distress him.

Mr. Ballou was often solicited, by letters from a distance, for his autograph, with which he complied in a brief line, most generally; but personal applications for this object were very frequent during his journeyings from home. Being asked for his autograph by a young lady in one of the neighboring towns, who handed him her album for the purpose, he sat down and wrote the following verses impromptu, and which have been handed to us for insertion here. They will serve to show his ready power of versification; he never studied to be a poet, nor ever labored upon a piece of poetical composition. He found little time to plant and rear flowers along his pathway of life. At an early period the soil he tilled was of too bold and rugged a character to cultivate aught save the sterling literal seeds of truth, the sweetness of whose blossoms is fragrance to the soul. If subsequently he sometimes plucked a lily or watered a rose-bud, it has been at breathing-spells between the holding of the plough and the planting of seed in his Master's vineyard. He lacked not for refinement and delicacy of taste, or for the natural promptings of the poet, but there was more important business for him to perform, and he realized too fully his responsibility to allow himself to forget for a moment the great aim and business of his mission. The poem referred to above is entitled

THE MYRTLE"Come, take the wreath I've twined for thee,'Tis wet with morning dew;And lessons rare of love and truthThese flowers shall bring to you.The half-blown rose, whose spotless leavesSpeak of thy hopes as fair,And spicy balm, with healing breath,Are mingling odors there.The sweet geranium so greenA fragrance doth impart,True as the gentle breath of love,That fills the youthful heart.But most of all I'd have thee markThe modest myrtle bough;It speaks of love that e'er will beAs pure and bright as now.For though the rose may fade and die,The balm may cease to cure,Through summer's light and winter's shadeThe Myrtle will endure.Then take the wreath I've twined for thee,'Tis wet with morning dew;And many a lesson true of loveThese flowers shall bring to you."

We find a letter among our papers, written about the period of which we now speak. It is from his pen, and bears date New York, April 21st, 1839, on the occasion of a brief visit to that city, and was addressed to the author of these pages.

"Maturin: A kind Providence brought me to this city early yesterday morning. I had a very pleasant passage hither, and the good company and kind attention of Capt. Parker. I am at the Walton House, which was Washington's head quarters during the Revolutionary war. It is now between nine and ten o'clock, Sabbath morning. My health is good as when I left home. My friends expect me to preach three sermons this day and evening. Whether I shall return on Monday to Boston, or remain another week here, I have not now the means of determining. I pray God to preserve the health of the family, and return me soon to enjoy that circle from which it is painful to be absent, though I have every attention and necessary accommodation for my comfort. Take good care of your health, and tell your mother that I shall endeavor to be careful of mine.

"Affectionately,"Hosea Ballou."

"M. M. Ballou."

This, and a private letter previously given in these pages, are not made public for any particular information they communicate, but simply to show the reader the feelings of the writer as expressed between himself and those whom he loved and in whom he confided. These letters might be greatly multiplied, but this would perhaps serve our object no better purpose. If a hundred were to be submitted to the reader, they would convey no other spirit than is evinced by the two already given. Mr. Ballou's private correspondence was never very extensive; his letters were nearly all of a domestic nature, or brief notes relating to exchanges with other brethren at a distance. The reason that his letters were so much of this nature, was, that when he transcribed his thoughts to paper it was for the press. Most men of strong and active minds are in the practice of relieving them, as it were, by writing down their thoughts, from time to time, to valued friends; it is a sort of necessary relief that some minds could not get along without. But Mr. Ballou's writings were so universally made public, and he was so constantly supplying the public press with matter, even to the very last week of his life, that his mind and pen were quite sufficiently worked in this vein, without seeking any other channel.

During the fall of 1843, Mr. Ballou, then at the age of seventy-two years, made a long journey to the West, to attend the national convention of Universalists, held at Akron, Ohio. On the route thither, in company with Rev. Thomas Whittemore and some other friends, he visited, for the first time, Niagara Falls. Mr. Whittemore, in writing home a description of their visit to his paper, the Trumpet, said: – "When we came to Table Rock, Father Ballou stood in amazement, and when we urged him to go back over the river before dark, 'Oh!' said he, 'how can I go away?' He said his thoughts were like those of Peter on one occasion: 'It is good to be here; let us build tabernacles, and dwell upon the spot.' A prism was handed to him, through which he could see the rapids in colors ineffably glorious. 'Oh! my soul! oh! glory to God!' were his exclamations."

No man had a more thorough appreciation of all that was grand and noble in nature, no one a keener eye for her myriads of charms that gladden our daily lives and illumine the pathway of life.

"We heard him, for the first time," says the editor of the American Phrenological Journal, "at a Universalist general convention, Akron, Ohio, in September, 1843, where he preached to a very large gathering, with the ablest men in the denomination preceding and following him. Many of them delivered more elaborate and carefully studied discourses, but there was no other who made the brown faces of the old farmers so fairly shine with admiration and delight as 'Father Ballou.' Many of them had heard him in New England thirty or forty years previous, and now, hearing that he was to attend the convention, had come thirty or forty miles to listen to him once again, and for the last time on earth. Though then past man's allotted period of 'threescore years and ten,' his distinctness of utterance, clearness of statement, aptness of illustration, and force of argument, might well have been taken as a model by a young preacher; and, though he spoke more than an hour, a very general regret was evident that he closed so soon. In person Mr. Ballou was tall and slight, with a bearing of unaffected meekness and humility."

In the summer of the succeeding year he made another visit to New York and Philadelphia, in accordance with the promise made some years before, to come as often and for as long a period as was convenient to him, and also in compliance with the earnest solicitations of the societies in both these cities at that time. As we have before remarked, he had formed many personal friends in both these cities, and it was, as we have heard him often declare, refreshing to his heart to meet them and enjoy their liberal and kind hospitality. He felt, too, an earnest solicitude for the spiritual welfare of those societies, before whom he had so often spoken with such satisfaction to himself and profit to them. During this journey southward, by the solicitations of the societies in Baltimore, Mr. Ballou extended his visit to that city, where he stopped for a short period, which time he improved by the delivery of sermons day and evening. On his return to Boston, he preached a sermon, we well remember, relative to the condition of the cause of Universalism, and was made glad at heart by the state in which he found it in these cities, and at being able to make such goodly report at home. It was like the husbandman going abroad in his master's vineyard, and counting the harvest of his lord, which he had himself planted.

The kind and hospitable treatment which Mr. Ballou always received, in the cities particularly of New York and Philadelphia, seems to have made a most indelible impression upon his heart. Often has he spoken of it in his family circle, until we have felt almost as though we had individually shared the delightful reunions which he described. True, it was thus wherever he visited, as it regarded making warm and lasting friends, but he has left memorandums that signify his remembrance more particularly of the societies of these cities. He says: – "In New York and Philadelphia, I have ever been made by the brethren to feel that I was at home; kind hearts and hands have ever greeted me in either place, and some of the happiest and most profitable moments of my life I think have been passed in ministering to the beloved societies in these places. Had my Heavenly Father seen fit to render my services less happy and fortunate in their result in Boston, I should have found a happy home in either New York or Philadelphia. As it is, my frequent visits to both have afforded me undiminished satisfaction, and much social enjoyment. My sincere prayers are constantly offered for their happiness, well-being, and spiritual good." The great and moving cause of his exerting such an influence by his words and manners over the minds of people in his religious teachings, as well as his private intercourse, was the spirit of sincerity that imbued every motion, while the beauty and purity of his moral character seemed to sanctify every word and action, which emanated from him. With not the slightest stain upon his character from boyhood, he was such a being as people could afford to reverence, respect, and love.

Through the whole of his long and active career, Mr. Ballou never once turned aside from the one great object and purpose of his heart, that of promulgating God's fatherly and impartial love to all mankind, as evinced in the holy Scriptures and the dispensations of Providence.

In a poem, ending with the two following verses, he has himself expressed his devoted zeal better than we can do.

"Not all thy foes on earth can sayCan turn my heart from thee away;And yet my heart is free;These wounds and scars, that men despise,Are jewels precious in thine eyes,And this is all to me."Had I ten thousand years to live,Had I ten thousand lives to give,All these should be thine own;And that foul scorn thy foes bestowStill prove a laurel to my brow,And their contempt a throne."

In this service he never wrote or uttered a single sentence that was not peculiar to himself for its plainness of purpose, yet depth of thought, and for strong logical reasoning to this grand end. He possessed for his purpose a large share of ready, manly eloquence, not nervous and startling, but cool and convincing; and this, coupled with a natural quickness in discovering the strength or weakness of an argument, ever insured him victory in religious controversy. No sarcasm, no reflection, no imputation could throw him off his guard for one moment. He was ever unruffled, yet forcible, evincing the spirit of the doctrine which he advocated at all times. It was perfectly impossible to so excite him in controversy as to lead him to say the least ungentlemanly, or even abrupt thing. He stood for years as a target for the poisoned arrows of malice, bigotry and envy, and bore all with a serene dignity of spirit, which a firm reliance in Heaven could alone have given.

In his public teachings he never indulged in abstractions, never ran away from his theme, upon abstruse and visionary ideas. He was in this respect, as in all others, eminently natural, eminently practical, eminently original. We do not find nature teaching us by adducing vague notions of facts, but rather by a display of the facts themselves. Abstractions and transcendentalisms are but thick fogs to cloud the mental vision, while plain matter-of-fact is the clear, bright view of truth, with the soft, rich perspective of wisdom. It is exceedingly questionable, when we hear a minister dilating upon the arts and sciences, or leading his hearers off in a vein of visionary philosophy, whether that man has a religion worth preaching, or that is congenial to his own heart.

"He was a man of great originality and remarkable power," says Rev. Mr. Miner. "He walked not in a beaten track. His method of interpretation was all his own; it was evolved by the new faith which inspired him, and maintained throughout a self-consistency unknown to biblical writers fifty years ago. Though his labor consisted in dealing with the most familiar statements, yet he never failed to shed upon his theme a new and diviner light, and to invest it with rare and universal interest. It is no condemnation of his method of interpretation to say that it seemed, to the perverted understanding of that time, to be forced and unnatural. The value of this circumstance may be justly estimated by the fact, that the current methods of the world have been constantly assimilating to his method, ever since it has been in conflict with them.

"It was in his style of exposition and clearness of illustration, rather than in his form of statement, that his originality consisted. It was manifested not so much by rhetorical aids, as by his vivid embodiment of the principle he would inculcate. In the early part of his ministry, he had too much hard work to do, too many open and covert foes to contend with, too many hurtful errors to overthrow, to permit him to loiter in the fields of literature for the gathering of verbal and rhetorical bouquets. He needed not these aids. His thought was rare, and burned with the truths of God. Howsoever expressed, it was sure to be remembered. The hearer might have no recollection of the dress. Whether clothed or unclothed, whether 'in the body or out of the body,' he might not be able to say. One thing, however, he could say; a new thought, glowing like the sun in the heavens, with a light all its own, had found a place in his heart. He who possesses such a power need seek no other. The trappings of literature can never do the work of truth. They may dazzle the imagination; but truth alone can warm the heart. They may lead to the admiration of man, but never to the adoration of God."