By what method, sir, would it be proper for me to express my surprise at your introducing the words recorded in the 13th chapter of Ezekiel, and at the 22d verse, as a testimony against the doctrine of universal salvation? "Because with lies ye have made the heart of the righteous sad, whom I have not made sad, and strengthened the hands of the wicked that he should not turn from his wicked way by promising him life;"--Must I suppose, sir, that you believe, that the lies mentioned in this quotation were promises of life in the seed of Abraham, in whom all the families of the earth are to be blessed? I cannot believe this of a man of your understanding, and yet cannot conceive why you adduce this passage as proof that Christ is not the life of all men.
Is it not evident that those who were addressed in that text were such as promised the people life in the vain traditions which they had established, by which they made void the law? And what does the Lord say that he would finally do in this case?--See verse 23d, "Therefore ye shall see no more vanity, nor divine divinations; for I will deliver my people out of your hands, and ye shall know that I am the Lord." This is very far from saying that they should be endlessly miserable. Christ is the Lord our righteousness, and his heart was made sad by the traditions of the house of Israel and by the Rabbis who promised the people life in their vain customs which they had established for religion: and I would acknowledge this passage justly urged against the doctrine which I should vindicate, should I set up any thing but Christ and him crucified, on which to depend for life and salvation; but you leave this quotation as if you had done what you hardly meant to do, by observing that you do not intend to enter into a dispute on this subject, neither to enlarge on arguments to support your own sentiments nor to disprove mine.
You think that no good would result from the argument however temperately conducted it might be, assigning the pride of peculiarity, and the influence of party views as sufficient barriers to prevent success. In this observation may I say without offending, sir, you are inexplicit, or wanting in propriety, and premature in application.
Temperate men are not governed in their religious researches by the pride of peculiarity nor the influence of party views, and a faithful trial ought to have been made in order to convince of error before the charge of _pride of peculiarity_, or the influence of party views, could with propriety have been made. I am disposed to believe when persons are candid and temperate in an investigation, they generally obtain light and edification. I will say for myself, notwithstanding I highly prize your solemn warnings, and believe them as proceeding from the most commendable sentiments of friendship, I should have been much pleased if you had accompanied them with the best and most forcible arguments of which you are master, against the doctrine which you are disposed to say in so many words "_it not true_." The small still voice to which you recommended my attention has never told me that Christ was not the Saviour of all men.
May we not suppose that this voice is uniform in its testimony? Do tell me, sir, if that voice ever told you that it was not the will of God that all men should be saved! Is it not by the influence of the spirit of this voice that you pray for the salvation of all men? And would this small still voice tell you that it is not God's will to save all men, and then induce you to pray for all men? If I be not a stranger to this heavenly voice which teaches me to wrap myself in my mantle, the Lord my righteousness, it influences me to pray in faith, nothing doubting, for the salvation of all men.
In your truly affecting entreaty you direct my mind to the day of judgment when I am called to give an account of my stewardship, and ask what my situation must be, if the system I advocate should in final evidence, prove false? I have seriously thought on this question; and this is my conclusion: My judge will know that I am, in this instance, honest and sincere; he will know how hardly I wrestled against his written word in order to avoid believing that he would save all men, and he will know that my deception was in understanding his word as a simple, honest man would understand a plain testimony void of scholastic dress. In this case I am willing to throw myself on the mercy of the judge. On the other hand, dear sir, I have made a calculation too. Suppose I adhere to your testimony, that the doctrine I believe is not true, and abandon it as a heresy, preach it down to the utmost of my ability, and the doctrine at last, when you and I stand before that judge who knows the hearts of all men, should in final evidence of the law and prophets, prove true, of which I have not the least shadow of doubt in my mind, with what a blush must I give up my account! My judge who has suffered every thing for me, asks me, why did you deny me, forsake my cause, and use the abilities which I gave you to preach that dishonourable doctrine that I did not redeem all men, or that I would not finally reconcile all men to myself, and cause them all to love me heartily in bliss and glory? I, abashed beyond description, must answer, a man, who, I conceived was my friend and who preached that God my Saviour, never intended to save all men, told me the doctrine I preached was _not true_! O, how would my soul thrill with grief when a look, such as was cast on Peter after he denied his Lord, should accompany this question, and who told you in the first place it was true?
I appeal to the searcher of hearts for the sincerity of my soul when I say, my dear sir, I feel an uncommon desire to cultivate friendship with you, and were it possible for me to gratify you in any thing that should be consistent with my duty to my God, I think I should not shrink from the service; but should the multitude, whose hearts have been made joyful in the salvation of all men, become so blinded as to renounce the sentiments, I must remain unshaken, until more than human testimony stands against the doctrine.
I am very sensible of the propriety of the observation, that the sincerity of a belief does not prove the thing believed to be true; for though I cannot say so much as you do, viz. "that I know how far men may be deluded and deceived," yet I am sensible that men may be deceived and yet be honest; and it is on this ground, that I have charity for those who believe and preach different from me.
Towards the conclusion of your epistle, you intimate that you wish not to have me say at last, when my doctrine issues in my mourning, that you had not warned me. Be assured, sir, if I may be so much at my own disposal at the last day, that I will not say, you did not warn me; but if my doctrine be false at last, and you are asked why you did not prove from the written word to my understanding that I was in an error, will you say in answer, that it would have been such a tax upon time, that you could not afford it, that you could not or did not wish to? As the passages which you quote on your last page are designed to illustrate what I believe to be a fact, I forbear, at this time, an illustration of them, in which, the impropriety of the common mode of understanding them might be made to appear. Should you be disposed to attempt to correct my ideas in this epistle, or my doctrine in general, by turning to the great touchstone, the law and the testimony, be as ample, sir, as your inclination and opportunity will admit. Every argument shall be duly attended to with prayerful solicitude to obtain conviction, if it can be found; and whatever light I gain I will gratefully acknowledge, and wherein I do not agree with you, I will give you my reasons.
Your most obliged friend and humble servant,
HOSEA BALLOU.
Rev. J. BUCKMINSTER.
P.S. If I have been so unfortunate, in the foregoing epistle make choice of any words which indicate too much freedom, please to impute it to a frankness which perhaps I sometimes indulge to a fault, and not to any want of due respect. H.B.
LETTER III FROM THE REV. JOSEPH BUCKMINSTER TO THE REV. HOSEA BALLOU.
PORTSMOUTH, JAN. 10, 1810.
_Dear Sir_,--It was not my intention, in the letter which I sometime since addressed to you, to enter into a discussion of the subject of Universalism, much less, for reasons that were suggested, provoke a dispute upon it. I therefore endeavoured so to express myself that no reply should be necessary.
My object was to discharge what I thought a duty of friendship and affection, rendered more necessary by my personal declarations to you at my house, by stating to you with frankness and decision what I was persuaded would be the final result of that sentiment which you have embraced, and are advocating among us; and to fulfil a duty which I owe to myself, and to Him who has set me here to be a watchman, that I might use every proper precaution to appear before my Judge at last with unstained garments, preclude an occasion for a crimination and reproach, and give up my account with joy and not with grief.
I might have a secret hope that the apprehensions so seriously and candidly suggested might excite you to review your sentiments, and renewedly compare them with the only standard, and that this serious, calm and retired exercise might be accompanied with an influence from above, that might alter your views and conclusions upon the subject; but my principal design was to discharge what I thought my duty as above stated. You have thought it your duty to remark upon the address, and intimate an expectation that I should rejoin; your professions and candor have induced me for a time, to hesitate whether I ought not, in this instance, to depart from my general resolutions, and this hesitation has had influence in my delay to notice your letter. But the result of my hesitations, reflections and prayer, is a more full persuasion, that if the writings of Dr. Edwards, Dr. Strong and others who have discussed the subject, and which doubtless you have seen, have produced no hesitation or conviction in your mind, it would be vain and idle to expect it from any efforts of mine; and that it would be a misuse of time, which might be employed in more hopeful prospects of usefulness. This is a reason which I at present feel satisfied to give to God and my conscience for declining to enter upon a discussion of this subject, and I trust it will be accepted at the tribunal of God. To that tribunal I humbly and cheerfully refer the decision of the question that would be matter of dispute between us, from which decision there will be no appeal, and to which there will be no liberty to reply. I reciprocate the tender of every office of friendship consistent with what I think my duty to God and my conscience, and shall not cease to pray that those who have erred from the truth may be recovered from their errors, and being sanctified by the truth, may be saved in the day of the Lord Jesus. Your friend and well wisher.
J. BUCKMINSTER.
LETTER IV.
FROM THE REV. HOSEA BALLOU TO THE REV. JOSEPH BUCKMINSTER.
PORTSMOUTH, JAN. 11, 1810.
_Rev. Sir_,--Your favour of yesterday is acknowledged with that respectful submission which your age and experience, together with the spirit and import of your note justly impose, and with gratitude also, for an obligation which I wished to be under in being satisfied of your having received my epistle of the 1st inst. This I learn by the friendly rebuke in your first section in which you speak of my reply as unnecessary, and also by your condescending to refer to it again in your fourth section. Had I, sir, viewed your address altogether in the light which you inform me you did, or had you informed me that a reply would not be expected, I should by no means have troubled you contrary to your wishes. However, as you are an experienced judge of all such matters, so you will condescend to pardon me if in your judgment my epistle is destitute of important subjects. You are so kind as to repeat the design of your address again, certifying me that your object was to discharge the office of friendship, by stating to me with frankness and decision what you are persuaded will be the final result of that sentiment which I have embraced and am advocating. No man, sir, will ever be more ready to acknowledge a friendly office with sentiments of gratitude than your humble servant; but I am sure it cannot be expected by you, that I should receive the testimony of a man, however friendly to me, as a decision against that gospel which I did not receive of man, nor by man, but by the revelation of Jesus Christ.
Your precautions in warning me as they regard your final justification before God, I hope will be superceded by the acceptable atonement of the Lamb of God which taketh away the sins of the world; though that shall not render your faithfulness void of approbation in a subordinate sense. The secret hope which you entertained of exciting me, by your serious apprehensions to review my sentiments and renewedly to compare them with the only standard, would perhaps appear not altogether so necessary, did you know that my daily business is to study the law and the testimony, which increase their light as they are more examined, and furnish every hour I study them, new proofs of the unbounded goodness of God to the sinful race of Adam. O my dear friend! Could you but know the inexpressible consolation and peace which I enjoy in believing that he, who gave himself a ransom for all men, will finally see of the travail of his soul, and be satisfied, you could not feel concerned about the final issue of the doctrine which I believe and advocate!
I feel that my blessed Lord and kind Redeemer deserves every exertion of mine to persuade men to the knowledge of that truth which would make them free; nor can I easily forbear to express my desire that your greater experience and better abilities might be employed in shewing to poor benighted sinners the divine amplitude of gospel grace for the salvation of all mankind. I believe, dear sir, if it should please God to discover this soul rejoicing truth to you, that the angels would rejoice in heaven, and saints on earth would be made exceeding glad: yes, your church and parish would follow you with rapturous joy to the fountain which is open for Judah and Jerusalem to wash in from sin and uncleanness, and to which the fulness of the Gentiles shall be gathered.
I am not at all disposed to complain of your decision not to enter into an investigation of the doctrine against the truth of which you have opposed your testimony; though I should hardly have believed that in your judgment, such a testimony could have been thought proper unless preceded or succeeded by some colour of evidence. No man, my dear sir, is less calculated to enjoy a dry, unfruitful controversy on religious sentiments than I am--though I wish to hold myself in perpetual readiness to give an answer to every man who may ask me a reason for the hope that is within me with meekness and fear.
The arguments of Dr. Edwards and Dr. Strong being disposed to represent the divine economy of grace less extensive than the plain and positive promises of God, the testimony of the prophets, the word of life through Christ and the witnessing apostles, have declared it to be, stand forever refuted by that cloud of witnesses, as they are also by the spirit of Christ in every humble believing heart. It is far more easy for the rational lover of Christ to believe those learned doctors, deceived by the vain traditions of the schools, than to believe that the grace of God in Christ Jesus is less extensive than his word and spirit declare it to be.
If there never were a true Christian whose desires did not extend to the whole human race, that all might be brought to a saving repentance and to holy and happy life in Christ, then Jesus has never left himself without a witness in his disciples, that all the creeds of men which limit the divine favour are false. With whatsoever panics worms of the dust may have struck their fellow worms by challenging them to a decision of their weak, insignificant notions at a tribunal of an omnipotent judge, such solemn appeals can have but little effect on the humble mind who leans not to his own wisdom, and who views every thing already decided in the eternal system of that God whose tender mercies are over all the works of his hands.
The mode in which you express the circumstance of final judgment is rather indicative of what I hope you do not mean, as it intimates that too much freedom has been assumed by me in presuming to reply to your address. There is much to excite my gratitude in the assurance you give me of reciprocating offices of friendship, consistent with duty to God;--and while you, sir, give me to understand that I have an interest in your prayers, permit me to beg your supplications, that I may be faithful unto death; and to assure you of my humble desire that you may continue to be useful to your fellow pilgrims while you live, and find acceptance with God through Christ at last. Your most obliged friend and humble servant in Christ. HOSEA BALLOU.
A NOTE FROM THE REV. DR. BUCKMINSTER TO THE REV. MR. BALLOU.
FRIDAY, P. M.
It is a duty which Mr. Buckminster owes to himself to declare that the thought of intimating that it was any assumption or presumption in Mr.
Ballou to reply to his address, never once entered his mind; and he is sorry if any thing in Mr. Buckminster's communications could give ground to suspect such foolish vanity; but it confirms the correctness of the opinion, that _disputes however temperately conducted are rarely productive of any good_. All that he meant was that the decision at the tribunal of God would be final.
A NOTE FROM THE REV. MR. BALLOU TO THE REV. DR. BUCKMINSTER, IN REPLY.
SATURDAY, P. M.
Mr. Ballou is happy to acknowledge the honour done him by the Doctor's note of Friday, P. M. by which he realizes the hope expressed in his epistle of the 11th inst, that what appeared to be intimated by the Doctor's letter of the 10th inst. in relation to final judgment was not meant. In the mean time Mr. Ballou thinks it a duty which he owes to himself to point out to the Doctor the items in his letter which were misunderstood. The Doctor's expression, "I therefore endeavoured so to express myself that no reply should be necessary," was understood to intimate that the reply was unnecessary; and the Doctor's expression, "there will be no liberty to reply," was understood to intimate that liberty had been assumed unnecessarily. In confirming the opinion, that "_disputes however temperately conducted, are rarely productive of any good_." Mr. Ballou thinks his mistake has produced but little consequence, as that opinion was so confirmed before, that even a reason for an assertion could not with propriety be given.
LETTER I.
FROM THE REV. JOSEPH WALTON TO THE REV. HOSEA BALLOU.
PORTSMOUTH, Nov. 19, 1810.
_Dear Friend_,--I take this method to write to you, with a desire you would receive it as a friendly admonition. You recollect, no doubt, that I have heard you make two speeches at funerals, as they are commonly called, one at the grave and the other at the house of sorrow and mourning, upon a very solemn and singular occasion. At the grave you were short, and said, if I mistake not, viewing the grave, "this is the house appointed for all living," two or three times, and then said, "what reflection shall we make from it? is it done by an enemy?
has the Almighty suffered the government to be taken out of his hands?"--and spake as if death was originally designed by the Almighty for the good of mankind, and made it a very desirable thing. My dear sir, doth not the bible, which is the word of God, or the scriptures of truth say, "Wherefore as by one man sin entered into the world, and death by sin, and so death passed upon all men, for that all have sinned," Rom. v. 12, and Rom. vi. 23, "For the wages of sin is death."
God who is a gracious and holy sovereign "made man upright, but he sought out many inventions." By listening unto that apostate spirit, Satan, he transgressed and disobeyed his maker and sovereign, by eating the forbidden fruit. "God made man in his own image, in the image of God created he him, male and female created he them. And the Lord God took the man and put him into the garden of Eden, to dress it and to keep it; and the Lord God commanded the man, saying, of every tree of the garden thou mayest freely eat, but of the tree of knowledge of good and evil, thou shall not eat of it, for in the day thou eatest thereof, thou shall surely die." Gen. ii. 15, 17. Sin is that enemy that introduced or was the cause of death, as we may further see by considering that portion of scripture, I John. iii. 8, "He that committeth sin is of the devil, for the devil sinneth from the beginning." For this purpose the Son of God was manifested, that he might destroy the works of the devil. Sin is the work of the devil; "the soul that sins shall die." If you will read the whole chapter and seriously consider it, and pray to God through Jesus Christ to open your understanding, that you may understand the scriptures, you would not misappply and pervert them as I fear you do. In your speaking at the house of mourning, you began and spake very eloquently at first upon death; then you brought forward the same ideas, with respect to death, as you did before at the grave. I do not remember that you, at either place, spake one word of the necessity or nature of repentance.
Christ began his personal and public ministry by preaching repentance, saying, "Repent, for the kingdom of heaven is at hand"--again, "but except ye repent, ye shall all likewise perish," Luke xiii. 5. And after his resurrection from the dead he appeared to his disciples and confirmed them in the certainty of it, and chose them witnesses of the truth of it, and said "thus it is written, and thus it behoveth Christ to suffer and to rise from the dead the third day. And that repentance and remission of sins should be preached in my name among all nations, beginning at Jerusalem. And ye are witnesses of these things," Luke xxiv. 46, 47, 48. The apostles, after Christ's ascension, practised as he commanded them, as we may see by reading the Acts of the apostles, Peter in particular, in the 2d and 3d chapters; and we do not find that they ever gave any encouragement that their hearers could or should be forgiven their sins without faith and repentance. Peter says, "Repent, and be converted, that your sins may be blotted out;"
which presupposes that if they did not repent and be turned to God by converting grace their sins would not be forgiven. Thus the apostle Paul preached, see Acts xxvi. 18, 19, 20, which I entreat you to read and seriously to consider. See likewise 20th chap. of the Acts of the apostles, how he appealed to the elders of the church; in the 17th verse it is written, "And from Miletus he sent to Ephesus, and called the elders of the church; and when they were come to him he said unto them, ye know from the first day I came into Asia after what manner I have been with you at all seasons, serving the Lord with all humility of mind, and with many tears and temptations which befell me, by the lying in wait of the Jews; and how I kept back nothing that was profitable unto you, but have shewed you and have taught you publicly and from house to house, testifying both to the Jews and also to the Greeks, repentance towards God, and faith towards our Lord Jesus Christ." The apostles spake of the nature of repentance that they should bring forth fruits meet for repentance, and that Godly sorrow worked repentance to salvation, not to be repented of; but the sorrow of the world worketh death. For a minister of the New Testament to advance such doctrine as will give hopes to their hearers that all will be happy in a future state, whether they have repented or no, is not preaching as Christ and his apostles preached. If we know not God, and obey not the gospel of our Lord Jesus Christ, what will be the consequence? See 2 Thes. i. 8, 9. Ministers are directed by the inspired apostle Paul; see in his epistles to Timothy and Titus. See 2 Tim. 4th chap. from 1st to the end, the 5th verse, which I would entreat and beseech you to read and seriously consider. He, in some of those verses referred to, says to Timothy, "Reprove, rebuke, exhort, with all long suffering and doctrine; for the time will come when men will not endure sound doctrine, but after their own lusts shall they heap to themselves teachers having itching ears. And they shall turn away their ears from the truth, and shall be turned unto fables. But watch thou in all things, endure afflictions, do the work of an evangelist, make proof of thy ministry." Paul was just about to leave the world; the time of his departure was at hand; the above were his dying words to his beloved son Timothy (in the faith.) The blessed and beloved apostle had through grace kept the faith, that is, the true faith of the gospel; he had finished his course, he had fought a good fight, and henceforth he says, there is laid up for me a crown of righteousness which God the righteous judge shall give me at that day; and not only to me, but unto all them also, that love his appearing.
You, my friend, once professed the true faith of the gospel--have you kept it? I think not. I fear you have fallen from it. You are now preaching a doctrine which pleases the world, but it makes against you, according to scripture; the apostle John says, in 1st epistle, 4th chap, 5th and 6th verses, "They are of the world; therefore the world heareth them. We are of God; he that knoweth God heareth us; he that is not of God heareth not us; hereby know we the spirit of truth, and the spirit of error." I beseech you again, my friend, examine and seriously consider the first five verses of that chapter, and pray God through Jesus Christ that he would open it to your understanding: Solomon says, "My son, lean not to your own understanding." I could not but observe with what an _emphasis_ you at the grave mentioned those selected texts of scripture which you supposed would confirm your hearers in the doctrine of Universal Salvation. Would Christ or the apostles preach Universal Salvation in one place of scripture, and in another contradict it? I believe they would not. I am an _old man_, and have studied the scriptures twenty or thirty years; yea, I may say more or less from my youth up; I find it the best way of study, to compare scripture with scripture; to consider the preceding and following context; to be self-diffident; and to be much in prayer, that it would please God, by his holy spirit, to lead and guide us into all necessary truth; and I do not think it amiss to use sound authors, for as we are in some measure dependant on one another for temporal, so I think we may, under God, be for spiritual assistance; though by no means to put our trust in an arm of flesh.
We may observe how earnest David in prayer to God was in the 25th Psalm. He was a prophet as well the royal Psalmist, yet he comes in a very humble manner to God in prayer that he would shew him his ways, and teach him his paths; and in that Psalm, 8th verse, says, "good and upright is the Lord: therefore will he teach sinners in the way. The meek will he guide in judgment; and the meek he will teach his way."
But if men will undertake to explain scripture in their own strength and wisdom, what must we expect but to have them mangled and made havoc of, or explained in a mere mystical or literal sense? "The natural man receiveth not the things of the spirit of God: for they are foolishness unto him, neither can he know them, because they are spiritually discerned." See I Cor. ii. 14.
As you did not say any thing about the resurrection of the dead in either of your speeches, I began to query in my mind whether you believed it or no. I think, yea, I know, it was preached by Christ, and explained so as to confute the Sadducees. Our Lord says, "Marvel not at this, for the hour is coming in the which all that are in their graves shall hear his voice, and shall come forth; they that have done good unto the resurrection of life, and they that have done evil unto the resurrection of damnation." St. Paul in his defence before the Roman governor when accused by an orator, whom the Jews employed, as he was allowed to speak for himself, said, "they cannot prove the thing, whereof they now accuse me; but this I confess after the way which they call heresy; so worship I the God of my fathers, believing all things which are written in the law and the prophets, and have hope towards God, which they themselves also allow; that there shall be a resurrection of the dead, both of the just and unjust; and herein do I exercise myself to have always a conscience void of offence toward God, and toward man." We may observe what an influence the belief of a future state of rewards and punishments had on the blessed apostle to excite him to live a godly and self-denying life. In 2 Cor.
v. 10, 11, speaking of a day of judgment, "when every one must give an account for himself as the deeds have been done in the body, that every one may receive the things done in his body according to that he hath done whether it be good or bad;" and says, "knowing the terror of the Lord, we persuade men." My friend, is there the least room for us to believe from this scripture and many others, that the wicked who have died impenitent and in a disbelief of the gospel or without the true knowledge of God and Jesus Christ, whom God hath sent, have eternal life, in the fruition and enjoyment of God? Heaven consists in being made like God, and enjoying him: hence it is, that the pious thirst for God, the living God, saying, when shall I come and appear before him? Again, "Whom have I in heaven but thee? and there is none upon earth I desire besides thee. My flesh and heart fail me, but God is the strength of my heart and portion forever." These pious breathings are the exercises of the children of God. O may they be ours.
JOSEPH WALTON.