iltlliil.:'/-; hi!i;:ii,;;::,vi:i;;i-!,::;i.:;i; '%' BX 9943 .B3 N5 1835 Ballou, Hosea, 1771-1852. Nine sermons on important doctrinal and practical Digitized by the Internet Archive in 2009 with funding from Princeton Theological Seminary Library http://www.archive.org/details/ninesermonsonimpOOball NINE SERMONS ON IMPORTANT DOCTRINAL AND PRACTICAL SUBJECTS, DELIVERED IN PHILADELPHIA, NOVEMBER, 1834. BY HOSEA BALLOU, PASTOR OF THE SECOND UNIVERSALIST SOCIETY IN BOSTON. TAKEN IN SHORT HAND. WITH A BRIEF MEMOIR OF THE AUTHOR, AND AN APPENDIX. Philadelphia: PUBLISHED BY ABEL C. THOMAS. John Richards, Printer. 1835. Entered according to Act of Congress, in the year 1834, by Abel C. Thomas, in the Clerk's Office of the District Court for the Eastern District of Pennsylvania, PREFACE. The Sermons of which this volume is composed, were delivered during- a visit of the author to Philadelphia, in the month of Novem- ber, 1834. With the exception of the second Sermon, they were taken down by an able stenographer of this city — from whom the MSS. were purchased by the publisher. The exception referred to was written out and furnished by the author, in compliance with the urgent solicitation of the undersigned. It is confidently believed that the stenographer did ample justice to the speaker. As the discourses were delivered without notes of any description, the occurrence of occasional repetitions was to have been expected. These the publisher has taken the liberty to expunge. He has also exercised the privilege of an editor, in supplying such remarks and citations as seemed required fully to express the mean- ing of the preacher. Persons who are accustomed to extemporaneous speaking, are aware, that an occasional omission of this deecription will occur in their public communications. The Sermons are all on important doctrinal and practical subjects. They cannot fail to interest and edify the reader. They are distin- guished by patient reflection, deep penetration, and sound logic. — The doctrinal features are prominently developed, and the practical influences ably delineated. In a word, the Sermons are strongly characteristic of Hosea Ballou — and every one who has attentively perused any of his productions, will understand what I mean. The discourse entitled, " Growth in Knowledge and Grace," was delivered by request of the " Young Men's Universalist Institute.'* It is a production replete with sound argument and wholesome ad- vice. The members of the association unanimously tendered to Br. Ballou the expression of their unfeigned gratitude, for his cheerful eompliance with their request. And they fervently pray, that the IV PREFACE. exliortations and instructions of that aged minister of the reconcilia- tion, may be long remembered and practically regarded by the In- stitute. The principal part of the " Memoir of the Author," is extracted from Whittemore's " Modern History of Universalism" — for which valuable and interesting work, it was specially written by Br. Ballon. The articles inserted in the Appendix, are offered in illustration of portions of some of the Sermons. The Address of the Philadel- phia Universalist Institute is specially commended to the attention of the reader. A. C. T. Philadelphia, January, 1835. CONTENTS. SERMON I. JESUS A WITNESS, LEADER AND COMMANDER. "Behold I have given him for a witness to the people, a leader and commander to the people."— /saia A Iv. 4. Page 13 SERMON II. TEST AND TRIAL OF DOCTRINES. " Prove all things : hold fast that which is good."— 1 Thess.y. 21. 2-7 SERMON III. JUDGMENT SEAT OF CHRIST. "For we must all appear before the judgment seat of Christy that every one may receive the things doiie iahis body, according to that he hath done, whether it be good or bad." — 2 Cor. v. 10, 46 SERMON IV. THE CRAFT AND CRIME OF ABSALOM. " So Absalom stole the hearts of the men of Israel." — 2 Sam. xv. 6. 65 SERMON V. INFLUENCE OF DIVINE GRACE. "What shall we say then? Shall we continue in sin, that grace may abound ? God forbid. How shall we, that are dead to sin, live any longer therein?" — Rom. vi. 1, 2. 77 SERMON VI. REFUTATION OF THE SERPENT's DOCTRINE. '*^And the serpent said unto the woman, Ye shall not surely die."— Gen, iii. 4.. 95 SERMON VII. GROWTH IN KNOWLEDGE AND GRACE. *^ But grow in grace,^^ and in the knowledge of our Lord and Savioui iesus ChristO'-^S Peter iiiv IB.. U3f VI CONTENTS* SERMON VIII. BAPTISM INTO CHRIST. " For as many of you as have been baptized into Christ have- put on Christ. There is neither Jew nor Greek, there is neither bond nor free, there is neither male nor female : for ye are all one in Christ Jesus." — Galatians iii..27, 28. 136 SERMON IX. CONSTRAINING INFLUENCE OF THE LOVE OF CHRIST. "For the love of Christ constraineth us ; because we thus judge, that if one died for all, then were all dead. And that he died for all, that they which live should not henceforth live unto them- selves, but unto him which died for them, and rose again." — 2 Cor. V. 14, 15. 147 APPENDIX. Anecdote of John Murray, - - - .163 Interesting Incident, . - , . - 164 Reasons for Preaching the Truth, - - • 165 Inducements to Holiness, . - , - - 167 Original Anecdote, . . - - - 169 Recompense of Well-doing, - - - " - 1 70 Blinding Influence of Prejudice, .... 172 Address of the Philadelphia Institute, - - - 173 Morality of Univcrsalism, - - - - 176 An Address to the Deity, ♦ - - " - 180 BRIEF MEMOIR OF THE AUTHOR. HosEA Ballou was born in the town of Richmond, N. H,, April 30, 1771. The circumstances which induced his youthful connexion with the Calvinistic church of which his father was pastor, and his subsequent advances in religious knowledge, are stated in the follow- ing auto-biographical sketch : — "As to the doctrine of Calvinism, in which my honoured father was a believer, and which doctrine he preached until nearly the end of his public labours, my acquaintance with its various tenets, while quite a youth, was by no means very limited. Owing to the pious endeavours of a parent, whose affections for his children rendered him extremely anxious for their spiritual welfare, and to an early desire of my own to understand the doctrine of Christianity correct- ly, I was well acquainted with the most common arguments which were used in support of predestination, election, reprobation, the fall of man, the penal sufferings of Christ for the elect, the justice of re. probation, and many other particulars, such as regard the moral agency of man and his inability to regenerate himself, the sovereignty and irresistibility of regenerating grace, &-c, &c. When I was in my nineteenth year, there was what was termed a reformation in the vicinity where I lived, and many of my young friends and acquaintances professed religion and joined the Baptist church, of which my father was pastor. At this time I became more specially attentive to the subject of religion, and thought it my duty to become a professor, and to join the church, which I did, in the sincerity of my heart, in the month of January, 1789. From that period to the present I have been a constant student of the sci- ence of divinity. But owing to the strongly rooted prejudices which had so early taken possession of my mind, and to circumstances which necessarily limited my means, in youth, of acquiring know- ledge, my proi^resshas been but small. Ym MEMOIR OF THE AUTHOR^ At the time I joined the Baptist church, there were in Rich>=c mond and Warwick, a few individuals, who called themselves Uni=^ versalists, and who occasionally heard Br.. Caleb Rich hold forth that doctrine. There was also an elderly gentleman by the name of Bal-. lou, a distant relation of njy father, who also occasionally preached the same doctriiie^ These individuals frequently attended the Bap^ tist meetings, find being of my acquaintance, we often conversed on, the question, whether all mankind would alike be made partakers of the salvation of God, In those conversations I frequently found that my Calvinistic tenets could be managed either to result in Universal Salvation, or to compel me to acknowledge the partiality of the divine favour. This gaye me no small inquietude of mind; as I was always unable to derive satisfaction from sentiments which I could not de- fend. Tliat which more than any thing else contributed to turn my thoughts seriously towards the belief of Universal Salvation, was the ardent desires, with wliich I found myself exercised, that sinners might be brought to repentance and salvation. I found it utterly impossible to bring the feelings of my heart to conform to tlie doc- trine of eternal reprobation; and I w^as compelled to allow, either that such feelings were sinful, or that my heavenly Father, in giving them to me, had imparted an evidence in favour of the salvation of all men, the force of which I found no means to resist. As yet I was, like young converts in general, very little acquainted with the Scriptures. But the trials which I was then undergoing led me to examine the written word, to satisfy myself on the great question which had such weight on my mind. On reading the Bible, there \i'ould now and then, here and there, a passage appear to favour the doctrine of universal, and impartial grace. But all the prejudices of my early education, in those things, w^ere arrayed against my making any advances. But in the spring following my union with the Baptist church, I left Richmond, my native place, and went with my brother Stephen, next older to myself, who joined the church a short time after me, to Hartford, in N. Y. then called Westfield, where we spent the summer. In this town there was a Baptist church and congregation, enjoying the pastoral labours of Elder Brown, on whose ministry we attended. My brother was apprehen- sive that my mind was inclined to Universalism; and told me that he had a desire that I should converse with Eider Brown on the Bubject, by which means he hoped I should become fully convinced that the doctrine was false, and be more settled in the belief in which I had made professioi). It must be here understood that I was, by no means, at that tijne settled in my faiths There was, a.%. MEMOIR OF THE AUTHOR. IX my brother's request, a conference appointed, after public service, on the Sabbath, for Elder Brown to convince me that I ought to give no heed to the doctrine which laboured in my mind. Accordingly we met. TJie Elder requested me to turn to some passage of scrip- ture which appeared to me favourable to Universalism ; promising to do iiis endeavorurs to show me the error of applying it in favour of such a doctrine. I well remember the apparent confidence which this man manifested when he took his seat, and called on me to find some scripture, that in the least favoured so dangerous an error. I opened to the 5th chapter of Romans. I had read this chapter with much attention, and was tolerably acquainted with its several parts and their relation to each other. I directed him to the 18th verse; and told him that I was unable to understand the passage, if it agreed with the doctrine of the eternal reprobation of any of the human family. He immediately began, in his way, to speak very loudly, and nothing to the subject. When he would stop, I had only to in- form him that what he had offered had no relation to the text I had produced; and by showiag him that the same all men who were under condemnation in the first member of the text, were under justification in the last, evidently confused his mind and immediate- ly turned it sour. He was no longer able to converse, with a right spirit, and prudence dictated a discontinuance. My brother now grew more uneasy, and told me that he was sorry I had conversed with Elder Brown. "For," said he, "as he could by no means answer you, and as he manifested anger, you will think you had the best of the argument, and will feel encouraged to indulge favourable tlioughts of Universalism." You cannot suppose tliat I now use the very words which were used in conversation so long ago; I am care- ful only to give you the subject. As to this Elder Brown, I am fhr from wishing to represent him in an unfavourable light. I beheve he was a worthy man. But it is a fact, that he was extremely ignorant of the subject, having had, as I presume, no acquaintance with the views of Universalists, or with their manner of arguing. — I continued my researches with no small solicitude; and by reading the Scriptures, and by conversing with those who opposed the doc- trine, before I returned the next fall, to Richmond, my mind was quite settled in the consoling belief that God will finally have mercy on all men. On my return I found that my brother, David Ballou, whose age is some over twelve years advanced of mine, had not only openly professed Universal Salvation, but had commenced preaching the doctrine. I spent most of my time with him until the fall before I was twenty-one, when I began to speak in public, beUeving and X MEMOIR OF THE AUTHOR. preaching Universal Salvation, on the Calvinistic principles of atone- ment, and imputed righteousness. — Soon after it was known that I believed in the doctrine, I was excommunicated from the Church, and was honoured with a copy of the document, carefully stating that no fault was found in me, excepting that I believed that God would finally save all men. I never read any thing on the doctrine of Universal Salvation be- fore I believed it, the Bible excepted ; nor did I know, that I now re- collect, that there was any thing published in its vindication in the world. Nor had I ever heard a sermon on the subject, except when in boyhood I heard Br. Rich — but concerning the sermon I realised nothing. It was some time after I was a preacher of the doctrine, that I be- came acquainted with Relly's peculiar system ; and if my memory serves me correctly, I had left the principles of Calvinism entirely, in relation to atonement, before I learned from Br. Murray the tenets which he received from Mr. Kelly. 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 com- mon 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 those old doctrines were, by any means, rendered the sub- jects of inquiry, in my mind, they became exploded. But it would be difficult for me now to recall the particular incidents which sug- gested queries in my mind respecting them. It may be proper for me here to state one circumstance, which, no doubt, had no small tendency to bring me on to the ground where I have for many years felt established. It was my reading some deistieal 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 creatures ? You can- not suppose that I was long in finding that so far from teaching such absurdities, the Scriptures teach that " God was in Christ re- conciling the world unto himself" The question respecting the trinity was, by the same means, as speedily settled. But I cannot say, for certainty, what year I became a Unitarian, but it was long before I wrote my Treatise on Atonement, the date of which you have. Respecting the doctrine of a future state of retribution there was, in my youth, but little said.. Universalists having obtained satisfao- MEMOIR OF THE AUTHOR. XI lion that none of the human race would suffer endless punishment, thought they had sufficient reason to rejoice with exceeding joy, and to glory in the mercy of God. 1 never made the question a subject of close investigation until lately. When I wrote my Notes on the Parables, and my Treatise on Atonement, I had travelled, in my mind, away from penal sufferings, so entirely, that I was satisfied that if any suffered in the future state, it would be because they would be sinful in that state. But I cannot say that I was fully satisfied, that the Bible taught no punishment in the future world, until I ob- tained this satisfaction by attending to the subject with Br. Edward Turner, then of Charlestown. For the purpose of satisfying ourselves respecting the doctrine of the Scriptures, on this question, we agreed to do the best we could ; he in favour of future punishment, and I the contrary. Our investigations were published in a periodical, called the Gospel Visitant. While attending to this correspondence, I be- came 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 no other sentient state but that which is called by the blessed name of life and immortality. When I sat down to reply to Br. Turner, who urged the passage in Peter, respecting the spirits in prison, I knew not by what means I could explain the text without allowing it to favour the doctrine of future sufferings. I had, at that time, no knowledge of any transla* lion of the text, but the one in our common version. But on reading the whole subject in connexion, the light broke in on my mind, and I was satisfied that Peter alluded to the Gentiles, by spirits in prison, which made the passage agree with Isaiah 42d»" Mr. Ballou's first settlement as a Universalist preacher, was irt the town of Dana, Mass. After the expiration of some years, he was induced to remove to Barnard, Vt. While resident at this place, he wrote his " Treatise on the Atonement," and " Notes on the Para- bles." Six years from the time of locating in Barnard, Mr. Ballon removed to Portsmouth, N. H. Here he remained for about six years, and then removed to Salem, Mass. In 1817, he accepted the invita- tion of the Second Universalist Society in Boston to become their Pastor, and as such he was installed on the 15th of December. He still sustains said official character. Mr. Ballou is in the 64th year of his age — yet " his eye is not dim, nor is his natural force abated.*' His public communications ar« Xll MEMOIR OP THE AUTHOR, distinguished by extraordinary penetration, perfect knowledge of hu- man nature, aptness of illustration, and closeness of reasoning. In private intercourse, he manifests the feelings of a heart baptized into the spirit of the living God. It is impossible to listen to his public exhibitions of love divine, without according to him the meed of sincerity and intellectual power; and it is equally impossible to min- gle with him in the walks of social life, without loving him from the heart. The following is a list of Mr. Ballou's works : — " Treatise on the Atonement"— "Notes on the Parables"— "XXVI Lectures"- "XXV Select Sermons" — " Candid Review" — " XI Sermons," delivered in Philadelphia in 1821-2—" Examination of Future Retribution"— " Letters in Defence of Divine Revelation" — besides many smaller publications. A. C. T. BALLOU'S NINE SERMONS. SERMON I. Delivered in the Calloiohill Street Church, Sunday Mornings November 2, 1834. JESUS A WITNESS, LEADER, AND COMMANDER. " Behold, I have given him for a witness to the people, a leader and commander to the people." — Isaiah Iv, 4. I deem it unnecessary to occupy any of your time, in proving that this is a prophecy concerning the great Messiah. The connexion in which the pas- sage is found, fully justifies this conclusion, and it is not controverted by any Christian sect. We shall therefore proceed directly to speak of the Messiah, even of Jesus, as sustaining the several characters mentioned in the text. In the first place, we shall speak of him in the character of a Witness: In the second place, in the character of a Leader: In the third place, in the character of a Comman- der. *^ Behold, I have given him for a Witness to the people, a Leader and Commander to the peo- ple." Let us inquire, in the first place, into the utility and necessity of a witness. And by attending to 2 / 14 this inquiry, we shall naturally be led to attempt the correction of some errors, which have almost imperceptibly crept into the Christian church. The office and work of a witness is, to make known the truth, not to those who already know it, but to those who are not in possession of the knowledge thereof. When a witness is called into any of your courts of justice, it is in order that he may bring to your knowledge facts and circumstances which have a bearing on the case in hand, that those who are judges in the matter may obtain the in- formation that is necessary to form correct judg- ment. A witness is not expected to make any thing true that is not true before his testimony is heard. No person supposes that the testimony of any wit- ness will make that true which is not true. A faith- ful witness testifies only to facts which are true be- fore his testimony is given. Here, then, you perceive that Christ, the Saviour of the world, in the character of a witness, makes nothing known to the children of men but what was true before he came into the world. Every point of doctrine that Jesus taught to the people, was just as true before he came, as it has been since. Every divine promise contained in the Scriptures, in relation to the gift of everlasting salvation, and in reference to being blessed of God forever, was equally true before the advent of Jesus, as it has been since, or ever will be. So far from having these views distinctly in their minds, many Christians have supposed that the truth of the Christian system began to exist about eigh- teen hundred years since ! They talk about the Gospel, and the Christian religion, and the scheme 15 of man's salvation, as though these things had their beginning at the time the Saviour entered upon his ministry! But this is not the case. All truth is coeval with the Divine existence — and consequently the doctrines above mentioned, were just as true be- fore Jesus proclaimed them to the world as they are now. '^ But," says the hearer, ^' if this be so, we do not perceive the necessity of the mission of Christ." My hearers, be not too hasty. The Messiah came in the character, and to do the work, of a witness — to make that known which was true before he came. As I have already remarked, a witness comes to manifest that which was true before his testimony is heard, and not to make something true by merely testifying to its existence. According to the views of thousands of Christians, the truth of the whole scheme of man's salvation de- pends entirely upon our believing it! This is an- other step in^rror. They seem to suppose that the thing to be believed, is not true until it is believed. Now, your common sense teaches you better than this. You know that believing a thing does not make it true, neither does disbelieving a thing make it false. Says the objector, ^' I never could see any utility in, or necessity for preaching, if your doctrine of Universal Salvation be true." And yet, my hear- ers, you readily perceive that the position we have laid down, is approved and admitted by common sense. The testimony of a witness is to confirm, and not to make a thing true by testifying to it. — Allow me to present an illustration. Suppose this congregation \vas induced to believe, that the sun 16 BALLOU'S NINE SERMONS. would never rise again. If you really thought so, you would become melancholy in a moment. You would exhibit distress and perplexity in your counte- nances; and you would probably be well nigh frighten- ed out of your senses. You would say, " What ! shall we never again behold the glorious sun — never again feel his invigorating and cheering rays!" Never, no, never. Now, the truth of the case is, as the laws of nature have established it. Would your un- belief prevent the sun from rising? Would your unbelief make any difference as to the matter ? Yes, just as much difference as it would in regard to the simple truth of the Gospel of Jesus Christ; but all the unbelief that ever existed, or ever will exist, can never make it false. The Apostle Paul has stated an important question, referring to this sub- ject: — "What if some did not believe? Shall their unbelief make the faith of God without effect? God forbid: yea, let God be true, but every man a liar." Unbelief- may beget lies by the million; but it can- not change truth into falsehood. When Jesus was brought before Pilate, he said to that magistrate, "To this end was I born, and for this cause came I into the world, that I should bear witness unto the truth." Yes, my friendly hearers, this was the great end and object of the mission of the Messiah — ^^to bear ivitness unto the truih.^^ But the truth to which he testified, was truth before he came into the world. He is spoken of as "the faithful and true witness;" and he is thus spoken of, because he was faithful in proclaiming the great truths he was sent into the world to bear witness unto. Do you still inquire, "what necessity was there for his coming?" It was that man might know 17 the truth, and rejoice in it. "Ye shall know the truth, '^ saith our Lord, '^and the truth shall make you free." Suppose I should see this congregation in the situation before referred to — all believing that the sun would never rise again, and that eternal night, in all its cheerless darkness, would cover the world. And suppose that your humble servant enjoys the converse opinion, and believes that the sun will rise again, and continue to rise, in all its beauty and loveliness. Would it not be kindness in him to at- tempt the correction of your tormenting error, and deliver you from your gloomy forebodings? And were he to succeed in his endeavours, would you not be filled with joy ? Certainly. Suppose I should succeed in convincing only one or two individuals, would they not leap with joy and gladness? And certainly if I could effect this object, it would be my duty to confer such pleasure on every one. — Do you think it would give pain and distress to a father or mother, to see a son or daughter rejoicing in the belief that the sun would rise again ? Certain- ly not. Would you not think that the heart of the parent who could in such a case treat a child with coldness and abuse, because it believed the joyful truth, was as cold and unfeeling as the earth? My friends, I am sure you would. And yet we have seen something precisely like it. How many cases have occurred, in which children have been treated with coldness, and even with cruelty, by their pa- rents, simply because those children believed and rejoiced in the Gospel of universal and efficient 18 Jesus, my hearers, came as a messenger of peace. He came to bear witness to the truth. And the truth to which he came to bear witness, was the truth of the covenant which God made with Abraham, Isaac, and Jacob. **In thee and in thy seed shall all the nations, families and kindreds of the earth be bless- ed.'' Paul, in his Epistle to the Galatians, has re- ferred to this covenant. ^'And the Scriptures, fore- seeing that God would justify the heathen through faith, preached before the Gospel to Abraham, say- ing. In thee shall all nations be blessed." And when the same Apostle was at Antioch, he said, '*And we declare unto you glad tidings, how that the pro- mise which was made to the fathers, God hath ful- filled the same unto their children, in that he hath raised up Jesus again." In another place, he says, ''Who was delivered for our offences, and raised again for our justification." And you will perceive that Jesus has borne the same testimony to the world that God proclaimed to Abraham. He proves to us, that God is love. "Ye have heard that it hath been said. Thou shalt love thy neiglihour, and hate thine enemy. [This is the old-fashioned doctrine, which Jesus came to condemn.] But I say. Love your enemies; bless them that curse you; do good to them that hate you; and pray for them that despitefully use you and per- secute you; that ye may be the children of your father which is in heaven: for he maketh his sun to rise on the evil and on the good, and sendeth rain on the just and on the unjust." Now what is the sum of all this testimony? It is, that God loves all upon whom the sun shines and the rain descends.— These things you always have before your senses. 19 And remember, when you see the sun shine, and when joy and animation are around you, that as truly as the sun shines, God loves us. And when you see the rain descend, and when with raptu- rous emotions you behold its refreshing influences, remember that as truly as the rain descends, God loves us. Until you can find partiality in the sun- shine and rain, never allow yourselves to believe that there is partiality in the love of God. This particular topic is more than sufficient to furnish matter for this discourse; but what I have already ofiered on this subject may serve as an index to point to the great matter before us; and I hope you will pursue these considerations in your private reflections. The whole that Jesus spoke and performed in the world, his death, and his resurrection to life and immortality, was but to make known that which was true before. The Scriptures declare, that *'life and immortality were brought to light through the Gos- pel." Mark the expression — '^ brought to light ^^ not created. All this was as true before the coming of Jesus, as it has been since. But "when he ascend- ed up on high, he led captivity captive, and gave gifts unto men." And as the Apostle testifies, ^^As in Adam all die, even so in Christ shall all be made alive." Most fervently may we exclaim, ^^ Glory to God in the highest; on earth peace, good will to men!" The second character of Christ, mentioned in the text, is that of a Leader. — Human society exists by certain laws; and men, as members of community, need some one to lead and go before them, in order 20 BALLOU'S NINE SERMONS. that they make suitable advances. It is necessary that it should be so. And Jesus acts in this capa- city. We are directed, by the Christian religion, to look to him. ^^Looking unto Jesus, the author and finisher of our faith; who, for the joy that was set before him, endured the cross, despising the shame, and is set down at the right hand of the throne of God." You will clearly perceive, that it is our duty, as professors of Christianity, to keep an eye upon our leader who has gone before us. Are there sufferings to be endured in promoting the cause of truth ? . Look unto Jesus, and be stimulated to your duty. He was reviled, and set at nought — he was *Mespi- sed and rejected of men." It is the Christian's duty to walk in the steps of the leader. How do your orators appeal to your feelings on occasions of public celebrations? How do they enlist your sympathies and feelings for the institutions of the country? They desire you to look at the toils, the conflicts, the la- bors, that the blessings of liberty cost your fore- fathers ! They urge upon your attention, the fact, that it is youi' duty to look to the example of the great apostles of political liberty. And shall we shrink from following our religious leader, even Jesus, because there are some inconveniences to be encountered? When you think of those who water- ed the tree of liberty with their own blood, you feel a strong enthusiasm kindling in your bosoms; and suffering would rather be courted than shunned in such a cause ! Ought Christian enthusiasm to be less ardent in the Christian's breast? My friendly hearers, we must keep our eyes steadily fixed on the great leader. Wherever he BALLOU'S NINE SERMONS. 21 went, it is safe for us to go. "He went about doing good." Do you desire to know how to think and act as Jesus thought and acted ? Look at his example, and follow in his steps. Do you meet with opposi- tion and persecution in your religious devotions ? Jesus met with the same — and he treated it with kindness and affection. And how did he treat his enemies, even in the last moments of his life? He prayed for them! "Father, forgive them; they know not what they do." Surely, this was the Son of God ! Surely in him we have a leader whom we can safely follow. Let his spirit always be ours; and let the light of his example continually direct our steps — for the Lord gave him as "a leader to the people," There is another character which Jesus sustains, to which due attention should be given. He is not only a witness and a leader — he is also a Comman- der. In this character he has authority. "He spake as one having authority, and not as the Scribes." In the character of a commander, he is vested with power. God '^gave him power over all flesh, that he might give eternal life to as many as the father had given him." He not only has authority to com- mand, but he has power to compel obedience. "Be careful," says the hearer; ^'you are in danger of going too far. In making out Universal Salvation, you may have to dispense with moral agency. You must do this, in order to prove that Christ, as a commander, will save any against their will." My hearers, I would tenderly regard the feelings of a brother, who is so unhappy as to believe that 22 BALLOU'S NINE SERMONS. human agency can finally frustrate the designs of the everlasting mercy of God; and I would not inten- tionally utter a word to wound his feelings. I enter- tain no other than friendly emotions toward such hrethren. But as all false doctrines are calculated to injure those who are deluded by them, I feel im- pelled, as a friend to my fellow creatures, to dissuade them from such views, if in my power — just as I remarked a few moments since in relation to the sun. If I can save any one from the torment of false doctrine, it would be a work of charity and love. ^•But," sa5^s the hearer, "would you have us to understand that, regardless of human agency, God has determined to effect man's everlasting salvation? and do you mean, that Christ, by his authority and power, will bring man to happiness, whether he is willing or not?" You have the difficulty plainly before you — and I now wish to inquire, whether there would be any difficulty in the case, if you knew that this commander has a means of working a will in the transgressor? All the difficulty is in this, — man has a will opposed to the will of the Sa- viour. Now suppose this heavenly commander has authority and power to work a will conformable to his own — would there be any difficulty then ? "No, certainly not,'' says the hearer. Listen, then, to this testimony: ^^For it is God who workelh in you, both to will and to do of his own good pleasure." So says the Apostle Paul. And David says, in speak- ing of the commander mentioned in the text, "Thy people shall be willing in the day of thy power, in the beauty of holiness from the womb of the BALLOU'S NINE SERMONS. 23 morning." In the light of these testimonies, it is plain, that as the Divine will is> so the will of man must eventually be. *' But that will make machines of us,'* says the ob- jector. Well, if you please, let it be so. It will make just such machines of us as God intended we should be. Let us reason together a moment. You will allow that God made man as he pleased. " Yes." Do we possess any agency, — no matter of what kind, — that God did not give us? "No." Is not God the author of it, and did he not bestow upon us all the agency we possess? *^ Certainly." Now, if he made this agency, was it not for a definite pur- pose? Our eyes w^ere made to see with — we see with them. Our ears were made to hear with — we hear with them. Just so do all the parts of the hu- man system answer the purpose designed by the Creator. The question then comes up, Does man's agency answer the purpose for which it was intend- ed? *' Certainly it must," says the hearer. And this conclusion destroys the objection. We can raise no greater objection concerning human agency, than we can concerning any other thing which God has made. Suppose a mechanic makes a clock, intending that it shall keep correct time, — but before he finishes it, he puts into it a little wheel which shall defeat the object intended to be accomplished in making the clock. What is the conclusion in 3^our mind about this mechanic? ^* Why," says the hearer, " he could not have intended the clock to keep correct time, if he put that little wheel into it in order to defeat his own purpose, or knowing at the time tliat his purpose would thus be defeated." 24 BALLOU'S NINE SERMONS. Now, my Christian friends, God never put any agency into us that shall finally frustrate his purpose in creating us. " Thou art worthy, Lord, to re- ceive blessing, and glory, and power; for thou hast created all things, and for thy pleasure they are and were created." Let us instance a case. Look at Saul of Tarsus. He preached against the church of Christ; he per- secuted the Christians even unto strange cities; and he went toward Damascus, having received authority to take men and women, and put them to death. — Now, if there ever was a hardened, self-willed trans- gressor, it was Saul. He was stopped on his journey. He fell prostrate to the earth. He heard a voice, saying in the Hebrew tongue, " Saul, Saul, why per- secutest thou me?" Avery simple question, truly! No violence was done to his agency, — no force was employed in the case, — only a plain, simple ques- tion w^as asked. And what was the reply? "Who art thou. Lord?" "I am Jesus whom thou persecu- test." Now listen to Saul's rejoinder: "Lord, what wilt thou have me to do ?" Was there any viola- tion of moral agency here ? There was not. Jesus then commanded him thus: "Rise and stand upon thy feet; for I have appeared unto thee for this pur- pose, to make of thee a minister and a witness, both of the things which thou hast seen, and of the things in which I will appear unto thee; delivering thee from the people and from the Gentiles, to whom now I send thee, to open their eyes, to turn them from darkness unto light, and from the power of satan unto God." In this language, Christ tells Saul, that he had appeared unto him to make of him a minister and a BALLOU'S NINE SERMONS. 25 witness. This infuriated persecutor, who a few mo- ments before, was breathing out slaughter and ven- geance against the Christian disciples, was convert- ed at once into a minister and a witness of the Gospel of heaven ! And yet there was no violence offered to the moral agency of Saul. The commander^ who had authority and power, worked in that persecutor a will conformable to his own. The change effect- ed was ample and complete — and Paul was willing to do whatsoever he was commanded. He was now more willing to suffer persecution in the cause of Christ, than he had previously been to make others suffer for it; and he seemed to glory and delight in the stripes and imprisonments, and the scorn and persecution, with which he met while engaged in the service of his Lord. In viewing this most interesting and instructive ease of conversion, we distinctly perceive, that di- vine love has an influence, a power, an authority over the human will, not to violate it, but to give it a proper impulse and direction. And we also per- ceive, that he who effected such an instantaneous and mighty change in Saul of Tarsus, has authority and power to mould the heart of every sinner into the same divine likeness. I deem the subjects on which we have treated this morning, to be highly important, and I hope )'ou will take them into serious consideration. Weigh the arguments in your own minds; and I desire that you may be able to bring still stronger arguments in support of Divine truth, than you have heard from your humble servant. Keep in view, that Je- sus is a Witness y a Leader , and a Commander to 3 26 BALLOU'S NINE SERMONS. the people. Duly reflect on the important truths to which he testified. You cannot disbelieve his tes- timony without mourning — you cannot believe it without rejoicing. If you refuse to walk in his foot- steps, you will tread the thorny road of iniquity — but if you follow him as your leader, he will lead you to the pastures of his love. If you disobey his commandments, you will find wretchedness and wo — but if you obey him from the heart, you will dis- cover that "the work of righteousness is peace, and the effect of righteousness quietness and'assurance forever." I conclude with the exhortation of the Apostle: *e BALLOU^S NINE SERMONS. 103 eternal death threatened in the garden. If the serpent knew all this, had he nat good authority for saying, "Ye shall not^wre/ydie?" For,according to this idea, we may eat as much forbidden fruit as we choose, and afterwards repent, and go to heaven! — You see this subject plainly. Of all men in the world to manage an accusation of the kind I have adverted to, our opposers are in the most miserable condition; for they are doing the very thing of which they accuse us. The attention of the hearer is now specially re- quested. ''The serpent said unto the woman. Ye shall not surely die.'' According to our opposers, the death here alluded to was eternal death in the world to come. Let us suppose that a day or two after the transgression, the serpent paid the woman a visit, and asked her respecting her condition, apd whether she had eaten any of the fruit? '' Yes, I ate of it." Well, are you dead? ''No, I am not dead." Has the threatened penalty come upon you? "No." — Now, would not the serpent have had a right to say to the woman, " I told you, you would not surely die! You are comfortable and well; eter- nal death has not come upon you; you are here alive; death has not come upon you!" Now, my hearefsf, be careful to remember, that God did nat say, If ye eat of this fruit, ye shall die in eter- nity; but "m the day that thou eatest thereof, thou shalt surely die." Li the day of the trans- , gression. There is nothingyV/^wre in the declara- tion. And if that death did not take place in the day of the transgression, we have no Scriptural au- thority to believe that it ever did^ or ever will takfr. place. 104 Leaving the doctrine of the serpent, and the doc- trine of our opposers, out of the question, we come directly to the subject of inquiry— What was that death, and when did it take place? — We shall not venture to be very particular, in describing that death theoretically; but we have no hesitation as to the time it was experienced. It took place in the day of transgression. I understand the text to mean precisely what it says; and I understand, too, that the language of the serpent denies what was as-^ serted by the Almighty. The question resolves itself into something that you can judge of, just as well as the speaker. I simply ask the question: Do you know any thing about the nature of transgression? Have you ever been so unhappy as to know yourself a transgressor? You will answer in the affirmative. Do you know what kind of death you died in the day of trans- gression? If you do, you know the truth of the subject — for the death that every transgressor dies,, is the death spoken of in the word of God. It is the very death that the serpent said should not take place. My hearers, you have all been little children. Let me speak to you as such. Your parents laid certain restrictions upon you, and required of you the performance of certain duties. I ask you to re- collect, if you ever disobeyed your parents? What feelings did a consciousness of wrong doing bring upon your minds? It must have produced some ef- fect. You must have felt differently from what you did before you transgressed. What, then, was the effect of transgression? You say, '^ I felt very mise- rably,, indeed, when I eam.e to consider that I liad; BALLOU'S NINE SERMONS. 105 done what my parents forbade me to do, or fail- ed to perform what they had commanded to be done." Now, my hearers, it makes no difference what name you give it — but the sensations you then experienced, the Scriptures call death. How did you feel about coming into the presence of your pa- rents, after you had transgressed? You felt unplea- santly, and gladly would you have kept out of their sight. How exactly your feelings corresponded with those of Adam and Eve, when the Lord visited them in the garden, in the cool of the day! They were afraid, and hid themselves. They were con- scious of transgression; and so every child in the community feels, after disobeying the commands of his parents. He feels a disturbed operation withia. — Well, you have grown up from childhood to man- hood and womanhood; and does transgression now induce any better feelings than it did when you were children? I fervently desire you to weigh this mat- ter seriously. Another point claims our attention. You never transgress without temptation. How does tempta- tion talk to you? Does it not always promise some- thing agreeable? Does it not tell you, that it is not a matter of certainty you will be detected and pun- ished? Let us suppose a case. Do you suppose a man would steal from his neighbours, unless he thought the thing stolen would be of some use to him? No. Would he steal if he knew he would certainly be detected and punished? No, he would not. Now you see the power and manner of tempta- tion. It promises something good, and it promises an escape from detection and punishment. And uii- 106 less a person believes these two things, he will not become a transgressor. I am now speaking of the principles on which the human mind acts. Man ne- ver transgresses unless he expects to gain something by it; and unless, also, he thinks there is some way to escape with impunity, the natural, proper penalty that belongs to the crime. It is precisely so in every situation of life. This is what produces sin. If a person can be persuaded that he will be profited by sinning, and that he can avoid punishment, he will commit sin. But if he be not persuaded to believe these two things, he will not transgress. Eve was in this condition precisely. She was told that the fruit was good, and she believed it. She was told, that if she transgressed, '^ she should not surely die.^' She believed the serpent — she ate, and died! "But,'^ says the hearer, 'Moes not the speaker know that he is talking against his own sentiments? Does he not believe that the sinner can avoid all punishment?'^ If you think so, my friends, you are under a mistake. I believe thai no individual can commit a single sin, without receiving punishment therefor. " Do you not believe," says the hearer, "that Jesus came into the world to save the world?" Yes. ^* Do you not believe that God wills the salva- tion of all men?" Yes. *^ And do you not believe it is necessary for every man to rfepent?" Yes. But I do not believe that Jesus came into the world to save mankind from being punished, if they sin. I believe that all disobedience will receive a just re- compense of reward. The Apostle says, Heb. ii. 2, 3: " For if the word spoken by angels was stead- fast^j and every transgression and disobedience re- BALLOU'S NINE SERMONS. l07 ceived a just recompense of reward; how shall we escape, if we neglect so great salvation.'' Neither under the law, nor under the gospel dispensation, is there any provision made for man to avoid the pun- ishment of sin. There is but one way to avoid pun- ishment; and that is, to avoid sin. All walk in death, so long as they walk in sin. I appeal to the experience and consciences of all, both young and old; and I ask, whether you ever did wrong with- out bringing condemnation to your souls? You will all say, that you never did. This is all I ask you to acknowledge. " But," says the hearer, ^^what do you make out by that?" Plainly, that what God said was true — '^ In the day thou eatest thereof, thou shalt surely die." When does condemnation come? Do you commit sin, and then does condem- nation come like something w^ithout either wings or legs, as though it would never overtake yo/? No. It comes like lightning. The moment you i^now yourself to be a transgressor, you feel the deadly sting; and it is impossible to commit wTong, with- out feeling the infliction of that poisonous arrow which causes death. **The wages of sin is death." Every one must die in the day of transgression. Do you not see that we hold precisely the reverse of what the serpent held, and precisely the reverse of what our accusers hold? In the way in which our accusers have explained the subject, they make out that man can live in sin, 3'ear after year, and finally never experience the death they say was threatened. Here is a great error, and I am very sorry it exists. Our accusers not only commit that error, but they have really united with, and contend in favour of the position of the serpent. They tell lOS BALLOU'S NINE SERMONS. US that if there was no such thing as eternal deaths and if there be no hell in eternity, the better way would be to continue in sin ! My friends, grave divines have told me, that if they believed there was no eternal hell, they would lie^ swear, cheat, rob, get drunk, and commit many other crimes, which decenc}^ forbids me to mention! They would do all this, if they did not believe in an eternal death! By this means they make out to tell us, that such food is good and pleasant to the taste. "Stolen waters are sweet, and bread eaten in secret is plea- sant." They confirm this proverb, in their language. They say they would commit all those wicked acts, were it not for an eternal death! Temptation speaks the same language to all, and if such deception were not believed, men would not commit sin. I regret to see those who stand in the place of preachers, and whos3 duty it is to dissuade men from transgression, use arguments which lead to sin. Such arguments have always led to sin. The doctors of the church say, that it would be better to live in sin if there was no death or condemnation hereafter. They say, that our present happiness consists in committing jsin. This is the bent of their argument; and herein is the prophet's prediction verified; They work hard to earn wages to put into a bag that has holes in it. They say, if we repent just before we die, we are just as safe, as if we repented in youth. Go into your penitentiaries, and ask the inmates of your prisons, if they do not believe in eternal death? They will say. Yes; and they will tell you their parents taught it to them. Then you will say, "Why are you so wicked?'' They will answer, **We expect to repent before we die." And such, BALLOU'S NINE SERMONS. 109 no doubt, is their expectation. You see what haste our clergy are in, when a man is put into prison for murder. Their object is to induce the murderer to repent, so that he may not be doomed to hell here- after. And they seldom fail of success. And when the man dies, they say he was forgiven! This is an awful doctrine; for this man did just as they say they would do, if they believed in no eternal death! My friendly hearers, the moment we become conscious of having done wrong, we are "dead in trespasses and sins." We should clearly understand this doctrine. Teach it to your children, and the lesson will be invaluable to them. But so long as they are taught that they can be happy while doing wrong, they will walk in disobedience. The doc- trine of truth, that misery is the immediate attendant on transgression, is the only safe doctrine for man. Be careful then, under all circumstances, and do not be deceived, when temptation says, *'Ye shall not surely die." I humbly ask you to remember what the speaker has told you this evening — that you will certainly die in the day of transgression. "But," inquires the hearer, "you say Christ came into the world to save the world; and if every sin receives a just reward, what benefit does Christ con- fer upon us?" My friends, Jesus could be of no benefit to us, if his ministry and mediation had been designed to save us from being punished for sin ! What benefit would it be to children to be saved from parental reproof and correction? It would be an evil. It is necessary to correct them, when they do wrong. In this view, punishment is a blessing. Did our Saviour come to save us from blessings? 10 110 BALLOU'S NINE SERMONS. As Christians, as Universalists, we deny that he has ever exercised any dispensation of punishment over us, which was not necessary and profitable. What, then, did Christ come to save us from, if not from eternal death? — Suppose the doctrine of eternal death was in the Bible — do you think that Christ would come to save us from it? Look at this subject. God makes a hell in the invisible world, in which to torment sinful man. Would that same God send a Saviour into this world to save sinful man from going there? No, no, my hearers; that would be building up with one hand, and pulling down with the other. What, then, did Christ come for? We believe what the angel himself says, for he was a minister pent from God out of heaven. When the birth of the Saviour was announced, the angel said to Joseph, **Thou shalt call his name Jesus,^' that is, a Saviour. A Saviour from what ? From the punishment of sin? No. From hell? No. "For he shall save his people from their sins," not from the punishment of sin, if they are sinners. ** Behold the Lamb of God, which taketh away the sin of the world,^^ not the punishment of the sin of the world. The salvation designed for man, is a salvation from all desire to commit sin. So long as men commit sin, so long they will be punished. But the moment they are saved from sin, they are saved from the death of sin. And this is the salvation of the Redeemer. Look to Jesus as your Saviour from sin. But how will he save you? 1 answer, — by commending his Father's love to you. He is the brightness of his Father's glory, and the express image of his person. If you are acquainted with him, you are acquainted BALLOU'S NINE SERMONS. Ill with the love of our Father in heaven. Look unto Jesus — for through him, the divine favour was mani- fested to a sinful world. In him you may behold a Saviour whom you can hoth admire and love. And^ my friends, you will discover that all his precepts and commandments are love, peace, joy and comfort; and if you obey them, you can say as David said, "in keeping them, there is great reward." Who- ever understands and knows the truth, the truth will make him free. Whoever is acquainted with Jesus Christ, and with his spirit and power, will love and obey him, and thus be saved from sin. This is the salvation of the gospel; it is deliverance from sin itself. Be not deceived; be not deluded. Do not believe in any salvation that will save you from being punished, if you do wrong. Do not be- lieve in any other salvation than that which saves you from sin, and which will bring you into the patli of obedience; for this is the only peaceful and happy path in which mankind can walk. "Well," says the hearer, "this is good doctrine — but it does not go beyond the confines of this world — it does not touch the world to come." What do the Scriptures say? "The gift of God is eternal life." We believe that our heavenly Father has constituted us in Christ, heirs of immortality, and eternal life. We have this by inheritance. We have peace, joy and consolation, by obedience, m the present tense. We have life and immortality by the free gift of God. How did you obtain your pre- sent existence? It was solely the gift of God. So also will be the life and inamortality brought to li^ht ift the Go5peL 112 I desire you to understand these subjects, and be careful not to bring them into confusion. You see one part of the community bringing forth good works, and another part who are not thus engaged. But let me inform you that you need good works for your comfort in this world, as much as you need business to procure you sustenance. You do not at- tend to business because you expect any thing here- after for it; but because your present necessities require it. Just as imperatively do your present necessities require that you should do right. And better would it be to go without bread for the sup- port of your bodies, than to be without that whole- some food which is freely dispensed to every one who obeys the commandments of God. I humbly submit these remarks to your attention, and I beseech you to reason and reflect coolly upon them; and I hope that, by making a practical appli- cation of them, you may reduce them to a solidity, which will remain with you, and enable you to avoid temptation and sin. Listen, listen attentively, to the monitions and commands of your heavenly Parent, and obey them; and great will be you? consolation and peace. SERMON VII. Delivered in the Lombard Street Church, Friday Evening. November 14, 1834. GROWTH IN KNOWLEDGE AND GRACE. •♦But grow in grace, and in the knowledge of our Lord and Saviour Jestts Chri8t."^2 Peter iii. 18. Having been honoured with an invitation from the << Young Men's Universalist Institute'' in this place, to deliver a lecture before them this evening. I have selected the passage just read in your hear- ing, as being appropriate to the occasion — believing it will lead to some inquiries and remarks, which may, if duly considered, contribute to the promotion of the great end and object of the institution. The language of the text, supposes that there is such a thing as growing in grace, and in the know- ledge of our Lord and Saviour Jesus Christ. And it is a remark worthy of particular notice, that the human mind is so constituted that it rarely remains long stationary; and this is the case in every stage of life. If we are not acquiring knowledge, we shall be likely to be losing it. If we are not increasing in grace, we shall be likely to be decreasing in it. If we are not engaged in the laudable enterprise of acquiring useful knowledge, it is more than probable we shall be engaged in acquiring that which is worse than useless. 10* 114 We are not to understand the Apostle as intend- ing to confine the exertion of the human intellect exclusively to the particular subject named in the text. It is unquestionably the duty of all men, and especially of young men, to acquire a knowledge of the arts and sciences, by which they can render themselves useful to themselves and to society. The Apostle, however, speaks as a minister of the gospel; and his exhortation regards the Christian religion and the Christian dispensation. It is there- fore necessary for us to improve the text, with spe- cial reference to the great subject which the Apostle had in view. And this we shall do, without sup- posing that this subject is the only one which de- serves our attention, or that it requires us, in any way or nature, to neglect the wide and extensive range of duties belonging to common life, and the interests pertaining thereunto. What does the text require? It requires us to grow in knowledge in relation to the great mission of Jesus Christ into our world. And it supposes that by growing in the knowledge of the Lord Je- sus Christ, we shall, at the same time, be growing in grace. And there is something very beautiful and instructive in this suggestion. For if there be any thing in the dispensation of the gospel — if there be any thing in the character of the Lord Jesus Christ — or if there be any thing unkind or ungra- cious tovvard the children of men in the purposes of his mission, — then, growing in the knowledge of the Lord Jesus Christ would not, at all times, and CD all subjects, increase us in grace. The supposi- tion that there is any thing in the dispensation of the gospel that is contrary to favour, or contrary tC; BALLOU^S NINE SERMONS. 115 the very nature of grace, is a mistake which has not existed in the world for centuries, without having produced its baneful and deleterious effects. Acting on this mistake, zealous professed Christians have supposed, that they were acting in conformity to the principles of the religion of Christ, when they were acting as enemies of the human race, vvith pas- sions as fiery and ungoverned as those of Saul, when he thought he ought to do many things cantrary to the name of Jesus. Acting under this mistake, Christians, through many centuries, have thought they were commissioned to exercise all cruelty and barbarity toward some of their fellow creatures. So that the knowledge which abounded with them, was the knowledge of that which did not lead them to be gracious, or to exercise favour and kindness to- wards their fellow men. But here I must not detain you. We shall ask the question again: In relation to what, may we en- deavour to grow in knowledge, so that by so doing we may at the same time be growing in grace? We must grow in the knowledge of our Lord and Sa- viour Jesus Christ. But different times and cir- eumstances vary the duty with regard to the acqui- sition of such knowledge. I will explain what I now state. When Christ commanded his disciples to preach the gospel to the lost sheep of the house of Israel, they were to confine their labours to the commonw^ealth of Israel exclusively. The great labour then to be performed, was, to convince the Jews that Jesus was the Messiah who was promised in the law and prophets. It was necessary for them ^ then, to grow in knowledge^ and ta acquire such. iL.nowledge as would ervable them to convince th^ 116 Jews that the Messiah had actually come. And if you read such of their speeches as were made to the Jews> you will find them labouring to efifect this object particularly. But when the blessed Saviour had sealed his testimony with his blood, and had arisen from the dead victorious over death and the grave, he commissioned his Apostles to go into "all the world, and preach the gospel to every creature.^^ Now, the gospel commission is enlarged. Before, it was confined to the commonwealth of Israel. It is now extended unto all nations. And when the apostles were sent to preach to the Gentiles,, it was necessary for them to be possessed of that kind of knowledge of the dispensation of the gospel, re- specting the Messiah, as would enable them to carry conviction to the understandings of both Jews and Gentiles. And this work embraced the labour of convincing the Gentiles, that their idolatry was not true worship — that tliere was one only and true God^ who had absolutely sent a messenger into our world, which messenger was Jesus Christ — and that this messenger had fulfilled the Jewish prophecies; there- by demonstrating, even to the Gentiles, that the di- vine revelation recorded in the Old Testament, was valid and good. If you will look at this subject one moment, you' will see how it was necessary that the Gentiles should understand that the Old Testament pror phecies were true. And imtil convinced of this fact, they could not be convinced that God had made a revelation to man. And until they could be con- vinced that God had made this revelation,, they eould not embrace the Messiah promised in tJie law of Moses, and spoken of by the Prophets. — Here^ BALLOU'S NINE SERMONS. 117 then, you will perceive that the wicked Jews, who were the murderers of the Lord of life and glory, unintentionally assisted in the great work of carry- ing conviction to the Gentile world, that the Scrip- tures of the Old Testament were true. How did they do it? They did it by fulfilling the prophecies; by putting Jesus to death; for if they had not put him to death, then the prophecies of the Old Tes- tament would not have been fulfilled. In this case, the apostles could not have brought this powerful ar- gument to the Gentile world, to support the dispen- sation of the gospel they were sent to preach. In relation to this particular, you will read the 11th chapter of Paul's epistle to the Romans, where are recorded these remarkable words, addressed to the Gentile believers: "For as ye in times past have not believed God, yet have now obtained mercy through their unbelief; even so have these also now not believed, that through your mercy they also may obtain mercy.'* What does he mean by the Gentiles obtaining mercy through the unbelief of the Jews? Did you ever suppose that unbelief did any good in the world? What does the Apostle mean? He means tliat the Jews, by their unbelief, and by their rejection of the Saviour, fulfilled the prophe- cies concerning him. Now when the Apostles could take the prophecies, and lay them before the Gen- tiles, and show them that the Jews, who expect- ed the Messiah, had themselves fulfilled these pro- phecies, it was next to impossible for the Gentiles to disbelieve, or have any doubt upon the subject. For the Jews had kept the prophecies in their own custody. They had fulfilled them precisely as the Pij'ophets declared they would. This entirely clear- HS BALLOU'^S NINE SERMONS* ed the way to carry the gospel to the Gentiles. And when the people proclaimed this in the hearing of the Jews and Gentiles at the same time, the Gen- tiles rejoiced in the truth. But the case is not now as it was then. We are not required to convince the Gentile world that a revelation has been made, nor that God sent his Son to be the Saviour of the world. We are not Gen- tiles — we are not Jews — but we are Christians, by birth, and education, and habit. This alters our con- dition extremely from the condition and circum- stances of the early disciples. I will introduce a supposition. Suppose we had been brought up Jews, and belonged to the syna- gogue, and were subsequently converted to Chris- tianity; we should then feel it our duty to be con- stantly engaged in jx>ssessing ourselves of knowledge by which we could convince the Jews that the gos- pel of the New Testament was valid and true. But we are not Jews, and never were. — Or let us change the supposition. Suppose we were so circumstanced that our labours were needed to convince the Ma- homedans that their religion is not the true religion. In this case, we should find it necessary to make ourselves acquainted with the Koran, and also with all the precepts of the gospel of Jesus Christ. We should also find it necessary to institute a compari- son, so as to convince the Mahomedan that the New Testament is preferable to the Koran. Though we have not this labour to perform, we have a work ta do, and knowledge to acquire, and enough use for this knowledge, in the circumstances in which we find ourselves placed. There are three classes of the community who 119 stand opposed to the doctrines of the gospel, as we understand them, and which doctrines distinguish us as a sect or denomination. Now, it is in reference to these three classes of community that it becomes us, in our time, to acquire knowledge, to enable us to meet their opinions, and convince them that their views and doctrines are not correct; and that the views we entertain, the doctrines we embrace, and which distinguish us from them, are substantially and verily true. " To what particular classes does the speaker refer?" says the hearer. I will answer this inquiry. We find a class of men in the Christian commu- nity, a denomination of professing Christians, who hold, that **God, from all eternity, elected some men and angels to everlasting life" — that he passed by other some, '< and ordained them to dishonour and wrath, to the praise of his vindictive justice" — and that the number of men and angels thus predes- tinated and foreordained, *' is so definite and cer- tain, that it cannot be either increased or diminish- ed." — This doctrine has been called, and is now called, by a very respectable and numerous deno- mination of Christians, the doctrine of Jesus Christ. And if said denomination be in the right, we, who profess to believe in God's universal, impartial, and efficient goodness, are certainly in the wrong. We believe we are right, and that they are wrong; and it is necessary for us to be possessed of such a know- ledgje of the Scriptures, such a knowledge of the gospel of Jesus Christ, of its character, and the grace it reveals, as to be successful in combating the erroneous sentiment referred to — a sentiment which 1:^0 BALLOU'S NINE SERMONS. has long exercised a mighty sway over the hurtian intellect. There is another very respectable denomination of Christians, who have repudiated the doctrine of election and reprobation, and have adopted what is distinguished as, and generally known by the term, Free Will, or Arminianism. This class, my hear- ers, believe that a day of probation has been ap^ pointed to man, and that our eternal state depends upon the right and proper use of what they term moral agency; and that we ourselves, by the use of said agency, are to decide the question, whether we shall hereafter be forever blessed in the presence of God, or sink down into interminable despair, and endure all the miseries, and all the wretchedness which is portrayed in the doctrine previously no- ticed. If this doctrine be true, it is just as certain that we are under an egregious mistake as we should be, on the supposition that the doctrine of Calvin- ism is correct. And it is necessary for us to be- come acquainted with the Scriptures, and with the doctrine and precepts of our Lord Jesus Christ, in order that we may be enabled, if possible, to carry the conviction to the understandings of our Armi- nian brethren, that they have placed our eternal destiny on a basis which the Scriptures do not place it upon; and that they have thereby taken away from the believer in Jesus, that heavenly and divine consolation, which his pure gospel is calculated to inspire. **Is there another class of community," says the hearer, **who stand opposed to Universalism? and is it our duty to be prepared to meet and convince them likewise, of the reality of the religion we BALLOU'S NINE SERMONS. 121 profess?" Yes, there is. And these, too, are our brethren — though they cannot, properly, be consi- dered brethren of the Christian community. Never- theless, they are our brethren. I allude to those who have renounced Christianity — those who, though brought up in a Christian land, have come to the conclusion that there is no truth in the doctrine of revelation — that man is a mere animal of to-day. whose career begins with his temporal existence, and closes forever when the body dies. These bre- thren sometimes carry their incredulity so far, as even to render themselves blind to the existence of a Pirst Cause, and to pride themselves in being con- sidered as, and denominated. Skeptics, I must occupy sufficient time to observe, that to- wards these different classes we cherish no feelings but such as become brethren. We believe they are all deluded; and we are satisfied that their several errors are the current errors of our time. And if we study to acquire divine knowledge, it should be with a view to avail ourselves of suitable means to meet those several opposers of the true doctrine of our Lord Jesus Christ, and to convince them of their error. I shall not make any selection out of their particular notions. I feel no disposition to give any preference to either of them — for of two absolute errors, or of three real wrongs, 1 know no good in either of them; and therefore have no de- sire to institute a comparison, believing them all to be false. I feel equally bound to exert the powers which my Father in heaven has given me, to wage war against — if you will allow the expression — to wage war against all false notions and ideas. I do not mean to be understood as waging war against 11 122 BALLOU'S NINE SERMONS. any of my fellow creatures, who have imbibed the errors adverted to. I speak in reference to opinions. Pure love to such individuals should prompt us to exert all our powers to convince them of the truth; and no other disposition should sway our feelings. For, mark well, and forget not, that while we grow in knoivledge, we must grow in grace; and the more we know about our Lord and Saviour Jesus Christ, the more gracious we shall feel towards our fellow creatures, and the stronger will be our desire to do them good. And if, by any possible means, we can remove these errors from their minds, it will be conferring a blessing upon them, and happi- ness upon ourselves. We shall do them a greater favour, than we do to the hungry when we feed them, or to the naked when we clothe them. How then shall we proceed? My friendly hear- ers, the work is ver}' easy. There is no dijfficulty in performing our duty in this respect. It is true, that study and research are required. But I will ask, what is more pleasant than to exercise our faculties and powers, in investigating important truths? It is not simply the attainment of the knowledge, or the result to which we come, that is the pleasure, — not that alone — but it is a pleasure to exercise our minds, in investigating the subject, and in discovering the truth. It is so with all sciences. How happy and pleased is a scholar, while investigating a science! Kvery moment he discovers something he did not see before! The progress of inquiry is pleasant; and when the result is obtained, the joy is increased. He who searches for water, finds indications of suc- cess as he proceeds; and soon the spring rises up, and he slakes his thirst. BALLOU'S NINE SERMONS. 123 My hearers, with Christian professors we may get along with the Bible. They who believe in election and reprobation, and they also who hold to the Aiminian scheme, all go to the Bible, and say that the Scriptures teach their doctrines respectively. How shall we meet them on this ground? I answer, — we must examine those Scriptural testimonies which treat on the subject of man's salvation, and the dispensation of the gospel; and we must be care- ful to keep two questions in our minds. The first is, Do the Scriptures which treat of man's salvation, speak in limited, or in unlimited language? That is, does the language referred to embrace all mankind^ or does it embrace only depart? The second question is, Do the Scriptures which treat of man's salvation, speak in uncertain and conditional terms, or do they speak in certain and unconditional language? These two points prepare us to meet our adversaries on both hands. For if those Scriptures which treat of man's salvation, speak m general and universal terms, then, of course, the partial doctrine of elec- tion and reprobation is refuted. Study the Bible, and you will not find in it what our opposers have in their creed. Their creed says, that ^^God from all eternity elected some to everlasting life, and passed by and ordained the rest to dishonour and wrath." This doctrine is of human invention, and is found in a human creed. And if the doctors of divinity who wrote that creed, had possessed the modesty of Christians, they would have paused be- fore they wrote the sentence above quoted. They should have inquired, whether they could put that sentiment in Bible language. The thought never struck their minds. If it had — and if they had 124 paused a moment to find said Bible language, you never would have found that doctrine in their creed! They say God elected some. Compare this state- ment with the promise of God to Abraham. **In blessing, I will bless thee, and in multiplying, I will multiply thee; and in thee, and in thy seed, shall ALL NATIONS be blessed." The Lord does not say, in thy seed shall some of the human family be blessed; but he says, "in thy seed shall all nations be blessed," — yea, "all the families and kindreds of the earth." St. Paul in his Epistle to the Gala- tians, calls the preaching of God to Abraham, the gospel. Then the simple truth of the gospel is, that in Christ, the seed of Abraham, all the nations, families and kindreds of the earth shall be blessed^- Take this one promise; look at it carefully; examine all its relations in the whole Bible; and then ask yourselves, whether there is a single word wanting to make the doctrine universal; or whether there is a single word therein 'that is calculated, in any degree, to contract or narrow it. Have we not a perfect right to call upon those who believe in the doctrine of election and reprobation, to inform us upon the subject, how it has happened, that if it was the predetermination of God, from all eternity, that millions should suffer misery forever, that he should have made such a promise of universal blessedness to Abraham? Those who believe in election and reprobation do not preach in this way. You have heard them preach, and did you ever hear them take up this subject, and dwell upon it, and insist upon it, and endeavour to enforce it upon their hearers, that God preached the gospel to Abraham in the manner before noticed? You never did. Do you BALLOU'S NINE SERMONS. 125 know why they never preach in that manner? The honest answer is, they do not believe what God preached to Abraham. If they did, they would preach it also. Let us look a little farther. Our adversaries on the other hand, are willing to grant, that the gospel is univers:il in its promises— but they contend that said promises are co7iditional^-(\cpend'ing on human agency for their fulfilment. Is this true ? "In thy seed shall all nations be blessed.'^ Is there any thing like human agency intimated in this promise? Is there any thing like human agency set up as the basis of this heavenly blessing? There is not. If endless punishment be true, God must have eternally known, that the terms of the gospel would not be complied with by the whole of the human race; and he must have known that some men would so use their agency as to render themselves forever wretch- ed. In this view of the subject, the Almighty could not with propriety have said to Abraham, "In thy seed shall all the nations of the earth be blessed.'' He could not properly have made this promise, if he intended that man's eternal destiny should rest on the use or abuse of human agency; for at the time he made the promise, he must have known what human agency would do, and what it would not do. It is impossible to reconcile the idea refer- red to with the express promises of God. We will inquire still further. The Prophet Isaiah uses these remarkable words. "And it shall come to pass in the last days, that the mountain of the Lord's house, shall be established in the top of the mountains, and shall be exalted above the hills, ancl 11* 126 all nations shall flow unto it." Now he prophecied about what should happen in an after day; and by this prophecy the same sentiment is taught as in the words, "all nations shall be blessed." By what authority could the Prophet Isaiah assert positively, without any conditions or ?*/>, and say in the name of God himself, that all nations should flow to the house of the Lord? How much do you suppose he rested on human agency in this case? Shall we use the familiarity with the Prophet, just to ask him how he knew what he said ? He gives the answer in the 25th chapter. "And in this mountain shall the Lord of hosts make unto all people a feast of fat things, a feast of wine on the lees; of fat things full of marrow, of wines on the lees well refined. And he will destroy in this mountain the face of the covering cast over all people, and the vail that is spread over all nations. He will swallow up death in victory; and the Lord God will wipe away tears from ofi" all faces; and the rebuke of his people shall he take away from ojff all the earth: for the Lord hath spoken it." How much human agency is there here? Look at it carefully, my friends, and remem- ber that this is but a specimen of the current language of the gospel in the Old and New Testaments. But the hearer will say, "Then you exclude hu- man agency altogether, and make man a mere ma- chine." We shall not pause in this place, to enter into the subtilties of metaphysics — but are there not some blessings that v/e receive from God, which are not procured by human agency? We certainly enjoy some such blessings. The blessing of existence, for instance. God has given it to us. Did this exist- ence depend on our moral agency? Certainly not. BALLOU's NINE SERMONS. 127 It is the free gift of God. Contemplate yourself, with all your faculties and powers, mental and phy- sical. Did human agency procure them? Look at the creation around you. Behold the sun, the moon, and the stars, the earth, and the rivers, and the vital air, — did human agency procure them ? No. The God of mercy and favour blessed you with them all. And the moment you were born into the world, you were born heirs of these blessings, and none of them were dependant upon human agency. I do not mean that we have no power to do something for our peace and comfort. But is there any more moral philosophy, or Christianity, in supposing that the future world depends on us, than in supposing that this world does? Where do the Scriptures say, that immortality, and glory, and eternal life, are any thing beside the free gifts of God? The great Father of our spirits, who has accompanied the gift of this existence with every thing necessary for our com- fort, will unquestionably provide the future state of existence with every thing necessary to make it a blessing. Are you afraid to trust your heavenly Father and divine Benefactor? I hope not. David ex- pressly says, " All the ends of the world shall remem- ber and turn unto the Lord; and all the kindreds of the nations shall worship before thee.'^ He did not suppose that this universal in-gathering of our hea- venly Father's children is suspended on the fickle caprices of human agency — but he rests the glorious consummation on the efiectual working of divine power and love. Time would fail me, and your patience would be exhausted, were I to take notice of the range of this subject, as it is explained and illustrated in the 128 Scriptures. Nevertheless I desire you to look at the 53d chapter of Isaiah — every verse of it seems to be designed for the purpose of directing the mind to the Lord Jesus Christ. "All we like sheep have gone astray; we have turned every one to his own way; and the Lord hath laid on him the iniquity of us all. By his stripes we are healed He shall see of the travail of his soul, and shall be satisfied; by his knowledge shall my righteous servant justify many; for he shall bear their iniquities." Do you see human agency in this? And yet I do not pre- tend that there are not duties devolving upon us. We should exert our abilities and powers, in accord- ance with the precepts and doctrine of Christ. There is enough for every one of us to do. But we contend that God himself has power to carry his purposes into effect, and that he has all the means at his dis- posal which are requisite to accomplish his will. — "Having made known unto us the mystery of his will, according to his good pleasure, which he hath purposed in himself; that in the dispensation of the fulness of times he might gather together in one all things in Christ, both which are in heaven, and which are on earth; even in him; in whom also we have obtained an inheritance, being predestinated according to the purpose of him, who worketh all things after the counsel of his own will.'' How plain this is! Not according to 7nan''s agency or counsel, but "after the counsel oihisoivn will." I deem it unnecessary to extend this subject fur- ther. But I will remark once more before I leave it, that the student in the Bible should be careful to keep these two points in his mind: How do the Scriptures read on the subject of man's salvation? BALLOU'S NINE SERMONS. 12& Do they speak in terms that embrace the whole hu- man family? or does the language thereof embrace only a part? And again. What is their language in relation to certainty or uncertainty? Do they regard human agency as the means, or in other words, as the foundation on which the divine promises rest? Is the salvation of man suspended on his own agency and his own will, or is it suspended on the will and agency of Almighty God? Take, for instance, the conversion of Saul of Tarsus to Christianity. Pe- ruse the account with attention, and with this ques- tion in your minds: Was it Paul's agency that ef- fected the conversion? or was it the power of the Lord Jesus Christ that accomplished the work? Be satisfied in relation to this case, and you may feel satisfied about all other instances. — I might appeal to the experience of many persons who are now present. I might ask you, how you became believ- ers in God's universal salvation — and many of you will inform me, that it was not by your own will that you became Universalists. How did you be- come so? ** Why, I undertook to disprove the doc- trine, and went to the Bible to obtain its assistance; and by the testimony thereof I became convinced of the truth of Universalism." And vast numbers throughout the whole country, who are now believ- ers in Universalism, became so in this way. Their choice or agency did not make them believers in the doctrine. They had no more desire to believe it, than Saul had to believe in Christianity, when he started out with his letters of authority, on the business of persecution. I have been told by indi- viduals, that in their attempts and arguments to dis- prove our doctrine, they became convinced of its 130 truth, against their own purposes and desires; and they were constrained to say, as Peter said, "What was /, that I could withstand God?'' If those who are now Universalists, could have withstood God, there would not have been a Universalist in the land — for it was a cross a few years since, and no small one, for a man to avow himself a Universalist. " But," says the hearer, " would there not be a difficulty in meeting the other class, who are gene- rally called Skeptics?^' It may be difficult to C07i- vhice them, but I am satisfied of one thing, — It is not difficult to acquire that knowledge by which we can at all times bar their arguments, and defend our- selves against their attacks. It is not unfrequently the case, that there is a great want of candour in them, and this renders it difficult to carry convic- tion to their understanding. They have not been minute in their investigations, and are consequently restless and uneasy. We may lead them in a cer- tain train or direction, and they will immediately fly into another; and thus vary their course, so as to make it difficult to get hold of their understand- ings. But I can say, with all confidence, that there are writings of Christian authors, in which you will find, if you will read them with care, overwhelm- ing evidences of the divinity of the religion we be- lieve. And for thjs purpose I would refer you to Lardner, Paley, and Chalmers, and other champions of the Christian faith. Their arguments are before the world, and are such as we think cannot be re- futed; but if there are those who think they can refute them, they are blameworthy if they do not attempt it. BALLOtJ'S NINE SERMONS. 131 I will direct your attention to the following argu- ment. Christianity is in the world. It professes to be predicated on the miracles recorded in the New Testament. Now, our brethren who oppose Chris* tianity, say that those miracles never were wrought, and that the whole history is false. As this is the position they take, they are required to inform us, how Christianity first came into the world. It is not of such ancient date, that the records of anti- quity are silent about it. — We will introduce a com- parison. Suppose the youth of the present generation ne- glect to read the history of our country, and by and by, through their neglect, the doctrines of the revolution of these states, and the way and manner whereby we obtained our independence, should be- come lost to them. But there has been a practice of celebrating the independence of the United States on the 4th day of July; and the youth are very happy on these anniversaries. By and by, one of them inquires what it means. Some old person in- forms him, that it was on the 4th of July that the independence of the United States was declared. *^ Independence of the United States! — The United States were always independent!" No, says the aged man, we were once colonies of Great Britain; and had to fight for our liberty, and thousands of lives were lost in the struggle, and we finally ob- tained it. Says the youth, ** I do not believe it. I 'believe that this celebration is a mere tradition, and that there is no real foundation for it." Well, now, the question is, how shall this person be convinced that he is in error? There loas a time when we were colonies. He must be put to the test. Let 132 him take the history of the country, and read as far back as the first celebration of the 4th of July. And if he does this candidly, he will say to the old gentlemen, **I have found no such thing as a cele- bration of the 4th of July, anterior to the indepen- dence of the United States; and I now believe that you are correct in what you told me, and that this practice is really founded on the fact that the inde- pendence of the United States was declared on that day." But if he can rebut this matter by history, and show that there was another such celebration, and prove it to have been a practice existing for centuries before Ihe date of the independence of the United States, he will do something that we think he never can do. I ask the skeptic to be honest enough to take the history of Christianity, and the institutions of Chris- tianity, and see how far back he can carry them. And if he can find them existing further back than the time of Christ, he will refute Christianity; and if he does not, he never will. This presents us with such a concatenation of evidence in proof of the re- ligion we profess, that we feel unconcerned with re- gard to all the intrigues, vain philosoph}^, sarcasm, and wit, that the skeptic makes use of. Here I shall leave these brethren, and hope that we may always treat them kindly, as Jesus himself treated unbelievers, bringing to them all the evi- dence in our power, of the truth of the religion we profess. And I wish to remark now, that growing in the knowledge of the gospel of Jesus Christ, will always increase us in grace. Let us keep this in our minds at all times, and particularly when we meet with our adversaries. The Apostle says, 133 ** Knowledge puffeth up." Men may think they know a great deal, when they know very little; and such men may feel inimical, uncharitable, and cen- sorious towards those who do not believe precisely as they do. But, my young friends, let me affec- tionately caution you against the indulgence of such feelings. For whoever grows in the knowledge of our Lord Jesus Christ, grows in grace, and in that *^ wisdom which is first pure, then peaceable, gen- tle, easy to be entreated, full of mercy and good fruits, without partiality, and without hypocrisy;" he grows in the spirit of meekness and humility, as manifested by our Lord and Saviour Jesus Christ. It is a laudable undertaking, and the object in view is a worthy one, for the youth of the land to unite for the purpose of assisting each other in in- vestigating truth. I am more than pleased that there is such an institution in this plafce, as the '* Young Men's Universalist Institute." My young brothers, will you receive a word of exhortation? Be careful, in all your researches, in all your studies, that you keep these two things together — knowledge and grace. Do not separate them. Be careful to re- member, that the grace of the gospel, the good will of the Redeemer, the mercy of God, and the love of heaven, should inspire our minds under all circum- stances; and where we are opposed, let us be care- ful to meet the opposer in the spirit of Christ. Ask yourselves the question, when you are engaged in argument. How would our divine Master advise me to speak, so as to obtain his approbation? Let love iill your hearts; and I repeat again, — while you 12 134 grow in knowledge, be careful that you also grow in grace. And, my young friends, be not discouraged at the embarrassments which lie around you. There are those who vindicate our doctrine, who have seen it in a very different state from what it is now. When your humble servant commenced his career in life, he does not know that he could count ten indivi- duals who had opened their lips on this continent, in advocating our doctrines; and there were not more than two or three regular societies formed, professing to believe as we do. What a change has he lived to see! I have been engaged in the conflict for more than forty years, and I now invite you to enter on the prosecution of the work before you. I have not met with any thing, in all the means which have been arrayed in opposition to our faith, nor in all the errors which have existed, both on the right hand and on the left, that has produced one moment's discouragement in my mind. Perfect con- fidence in the truth of God, and in the fact that truth is great and will prevail, has inspired me with courage to go forward, and prosecute the Christian warfare. Remember, my young friends, that '' we wrestle not against flesh and blood, but against principali- ties, against powers, against the rulers of the dark- ness of this world, against spiritual wickedness in high places;" and if you contend in the spirit of the Lord Jesus Christ, you shall be victors — you cannot be overcome. But if you swerve from this direction, it will not be necessary for your enemies to overcome you — you will be overcome of your- selves. 135 It becomes you, therefore, to '^be strong in the Lord, and in the power of his might. Put on the whole armour of God, that ye may be able to stand against the wiles of the devil. Stand, therefore, hav- ing your loins girt about with truth, and having on the breastplate of righteousness; and your feet shod with the preparation of the gospel of peace. Above all, taking the shield of faith, wherewith ye shall be able to quench all the fiery darts of the wicked. And take the helmet of salvation, and the sword of the Spirit, which is the Word of God.*' SERMON VIIL Delivered in the Lombard Street Church, Sunday Mornings November 16, 1834. BAPTISM INTO CHRIST. " For as many of you as have been baptized into Christ, have pui on Christ. There is neither Jew nor Greek, there is neither bond nor free, there is neither male nor female : for ye are all one in Christ Jesus." — Galatians iii. 27, 28. In reading the Epistle from which the text is se- lected, the hearer will learn, that the Apostle therein designed to dissuade his professed brethren from giving that heed and attention to the rituals of the law of Moses, which certain teachers had zealously enjoined. He expresses much concern for them, in- asmuch as he had been informed that they had, in some way, been so diverted from the spirituality of the religion of Jesus Christ, as to seek justification before God in the rites of the law. And hence he labours, at considerable length, to show them, that the law was never designed as the dispensation by which man should obtain divine justification. He endeavours to prove, that the dispensation in which man is justified before God, is that faith or covenant which was confirmed to Abraham before the law was given. And he declares, that " the law, which was four hundred and thirty years after*^ the covenant was confirmed, '^cannot disannul, that it should BALLOU'S NINE SERMONS. 137 make the promise of none eflfect." In the Sth verse of the third chapter, he is careful to mention the very gospel which was preached to Abraham: "And the Scripture, foreseeing that God would justify the heathen through faith, preached before the gospel to Abraham, saying, In thee shall all nations be blessed.^' And he is equally careful to mention what he understands by the seed of Abraham; for he ob- serves, that it was not said, ^^ oi seeds, as of many; but to \.\\y seed, which is Christ.^' In Christ, there- fore, as the promised seed, all nations shall be blessed. In this covenant, men were to seek justifi- cation — and not in the rituals of the law. You discover how this argument bears on the general subject. The Apostle was endeavouring to lead his brethren away from the delusion under which they laboured; and to this end, he desired to convince them that they should seek justification before God, by no other power or dispensation, than by that covenant which God made with Abraham four hundred and thirty years before the giving of the law. His argument is very just. A law must not be allowed to operate ex post facto, nor to dis- annul any thing which existed by promise before the law was given. It should not therefore be sup- posed, that the law covenant possessed authority to disannul the gospel covenant which was made with Abraham so many years before. The question is asked in the epistle from which the text is selected: " Wherefore then serveth the law?" And the proper answer is given, *'Itvvas added because of transgressions, until the seed should come to whom the promise was made, and it wa» ordained in the hands of a mediator." Moreover,. 12* 138 BALLOU'S NINE SERMONS. the law is called a school-master — and the purpose for which it was instituted, is thus expressed — ^' to bring us ta Christ, ^^ not to drive us away from ■him. We all understand the office and duty of a school-master. It is his duty to give your children such instruction as they may require — but he is not authorized to claim your children as his own, to keep them away from you, or to put them under such regulations that you yourselves can exercise no control over them. He has no right to say to your children, '^ If you love me, and obey my pre- cepts, you shall be heirs to the estate of your pa- rents ; but if you do not love me and obey my commandments, you shall be disinherited." The power and authority of the school-master extends not so far as this. Nor was it in the power of the law of Moses to disinherit a single individual em- braced in the covenant which God made with Abra- ham. That law was simply a ^'school-master to bring us to Christ,'^ the promised seed. Hence says the Apostle, *' But before faith came, we were kept under the law, shut up unto the faith which should afterwards be revealed." Let us look again at this faith, or covenant. It did not regard the house of Israel^ in an especial manner: it did not exclude any nation, kindred, tongue, or people, under heaven. It did not in any degree rest the promised inheritance upon the ob- servance of any outward ritual, by either Jew or Gentile — but it covered the whole race of man. "In thy seed shall all nations be blessed." And this cor- responds with the text: **For as many of you as are baptized into Christ, have put on Christ. There is neither Jew nor Greek, there is neither bond nor BALLOU'S NINE SERMONS. 139 free, there is neither male nor female: for ye are all one in Christ Jesus." There was neither Jew nor Greek, because the promise did not regard them as svch; and in the gospel covenant no such dis- tinctions can ever exist, because all mankind are therein acknowledged to be one in Christ Jesus. Having thus endeavoured to point out the Apos- tle's general theme, and to notice his general argu- ment, I will direct your attention to the particular topics of J:he text. Baptism is mentioned. This is a subject about which there has been many conflicting views, and much unprofitable controversy in the Christian church. There has, indeed, been much enmity en- gendered in the minds of those who have been en- gaged in the dispute. You are well acquainted with this fact. You know that, even in our times, seve- ral sects of professing Christians difier so widely on the subject of baptism, as to be unwilling to sit down at the same communion table. Some believe that the rite should be performed by sprinkling, some by pouring, others by immersion. Each, how- ever, contends strongly for the use of water. Some say that infants are proper subjects of baptism — others deny this position, and assert that adults only should be baptized. Upon these diflerent and con- flicting views, different denominations predicate the immunities and privileges of church membership and fellowship. But I am satisfied for myself, and I think you will be satisfied, that the subject of bap- tism, as it is stated in our text, is not taken cogni- zance of by those contending parties in the Christian church. ^^For as many o^ you as have been bap- tized into Christ, have put on Christ.*' 140 BALLOU'S NINE SERMONS. The question arises — What is meant by bein^ baptized into Christ? Is it water baptism, in any of the various forms of administering the rite? — We may investigate this matter, by inquiring as follows: Do those who believe that infants should be bap- tized, imagine that a little child is baptized into Christ, after having been sprinkled with water? Plainly not — for that child can possess no know- ledge respecting the manner or design of such bap- tism. He has no power to exercise his senses con- cerning the matter. — Let us now query with those who hold that adults only should be baptized. Do they believe that any adult person is a fit subject of immersion, until he is converted from nature's dark- ness, and introduced into marvellous light? They do not. They properly contend that a man must first be spiritually baptized. This is right. And I presume that a person thus baptized into Christ, would be no less so, should he be immersed in wa- ter; neither do I suppose he would be any more so after immersion than he was before. — I will propose another question: Are not persons sometimes im- mersed in water, and admitted into church member- ship, without knowing any thing about being bap- tized into Christ? The reply must be, *' This cir- cumstance often happens.'' And yet there are many who predicate Christian fellowship on the fact and manner of the performance of this rite! I have not introduced this subject for the purpose of standing as a mediator between the several sects of Baptists, nor to contend with either of them. My object is, to ascertain the true meaning of the expression, being baptized into Christ. And I am satisfied, that if we come to understand this subject BALLOU'S NINE SERMONS. 141 properly, we shall discover that water has nothing to do with it, and that there is no necessity what- ever for the outward element. 'ors to the perusal of such books or papers as may be at the disposal of the society. We are happy to say, that the pubhshers of the several religious periodicals published in Philadelphia, have cheerfully complied with our request for a gratuitous copy of their works. At the expiration of the first iialf-hour above referred to, the Presi- dent calls to order, and reads a chapter from the New Testament, immediately following the lesson of the preceding meeting. The APPENDIX. 175 subject is then open for remark. Each member is at liberty to offer such observations and suggestions on any part of the chapter, as may occur to him, and in this manner about an liour is usually devoted. After the subject is declared to be closed for the evening, the Presi- dent may call upon any member to read aloud such printed sermon or essay on the Evidences of Christianity, or other useful topic, as to him may appear most suitable for the occasion. The meeting is then adjourned. In addition to our stated weekly meetings, we have a regular monthly lecture delivered in our hall, by such member of the Insti- tute as may be appointed for that purpose. To the monthly lectures a general invitation is given, while to the stated weekly meetings such young men only are admitted as may be introduced by the members. We have laid the foundation for a library of useful books; and we hope in time to own a collection of Theological works, which will materially assist us in accomplishing the object contemplaled in our organization. We may here remark, that our current expenses are discharged by a stated monthly contribution from each of the members. Having thus briefly stated the primary object of our Institute, and the general manner of procedure at our meetings, it may be proper to notice a few of the advantages which must result from institutions of the same general character. Basing our faith, as we do, in the testimony of divine revelation, many benefits must result from a careful investigation of the sacred oracles. In addition to the profit immediately accruing to ourselves, there are advantages which must thence arise in reference to our op- posing brethren. We naturally feel a desire to bring others to a knowledge of the truth as it is in Jesus, to the end that we may re- joice together in the great salvation of our God. But we cannot rea- sonably hope to bring our neighbours into the light, if we ourselves are in darkness. We must know not only %Dhat we believe, but v^hy we believe; and we must know this in such a manner as will enable us to give a reason of the hope that is within us. And the only way in which we can obtain this desirable knowledge, is, by studying the Scriptures. Unity of effort will enable us to become more intimately acquainted with the subject matter of revelation, than we could rca- sonably hope for from unassisted individual investigation. Besides, in meetings of the kind referred to in this Address, young men have opportunities for improvement in public speaking. And as none but friends and acquaintances are permitted to be present when the members offer their remarks, much of tlie restraint and 176 APPENDIX. timidity experienced by those unaccustomed in this way to express Llieir thoughts, is removed. The particular advantages growing ovjt o{ this consideration, are so apparent, as to preclude the necessity for enlargement. Not among the least of tlie benefits resulting from associations cor- respondent to the general character of our Institute, is, the acquaint- ance, and consequent friendship, formed between young men of a common faith. Union is strength — but union supposes acquaintance, no less than a community of interest. Many of us can refer to a period not two years since, when we were but partially acquainted one with another, though attendants generally of the same religious meeting; and we are satisfied that the want of social intimacy has be«n, and still is, a bar to the prosperity and enjoyment of many re- ligious societies. In connexion with the primary object of our Institute, original es/tayg on moral and religious subjects are presented and read before the mem.bers by those of our number who choose thus to employ a portion of their leisure hours. The advantages of this measure are equally apparent with the particulars before adverted to: and we be- lieve that a little reflection will satisfy all our young brethren every where, of the utility of such institutions as are herein spoken of. May we not, then, confidently and afitjctionately recommend this matter to your early and energetic attention ? Wo feel fully con- rinced, that were such an Institute established by the young men attached to every Universalist Society in the land, the members would not only be promoting their own individual interests; but they would also be specially instrumental in furthering ^'the faith once delivered to the saints." Brethren think of these things; and may He of whom and whose we arc, direct our minds into the way of life, and our feet to the patka of pleasantness and peace. In behalf of the Institute. ELIJAH DALLETT, Jr. President Attest. Wm. Sayre IIeysham, Sec'y. MORALITY OF UNIVERSALISM. As the evidences which support the doctrine of Universal Salva-. tion multiply to the understanding of its opposers, and as their weight accumulates in the sober judgment of men, as is natural in all such «a3cs, efforts are made to stigmatize a doctrine, against which, neither APPENDIX. 177 Scripture nor reason can be made to bear testimony. Not unlike this kind of procedure was the conduct of tlie old Pharisees, who endea- voured to stigmatize the uncontrovertible miracles of Jesus, as being effected by the agency of Beelzebub. Affected piety, which, like Je- hu, calls on all to behold its zeal for the Lord, loudly and eloquently contends that the doctrine of Universal Salvation is dangerous to the interests of religion and morality, and that it therefore ought not to be countenanced in society, even if it is true. When learned minis- ters can find reason to justify themselves, in making sucJi declara- tions, the many who are in the habit of believing what their preach- ers say, without giving themselves the trouble of inquiring concern, ing the strict propriety of what comes from the sacred desk, are ready to give to such statements full and unreserved credit. It can be of but little use to try the power of the most convincing testimony and argument to convince people who have imbibed these notions of the truth of a doctrine, which they are confident would demolish the whole superstructure of religion and morality. People in general arc not prepared to see the cause of religion forsaken ; they cannot be persuaded to dismiss themselves from all moral obligations, for the sake of embracing a doctrine, which they believe would eventuate in such deplorable consequences. Behind such a battery as this, the clergy who oppose the doctrine of Universal Salvation, feel themselves tolerably secure; and will so continue until this refuge of lies be re- moved. The reader is now called on to consider cautiously this great and formidable objection. He is not now invited to examine the evidences in favour of this doctrine, which is supposed to be so pernicious in its effects; but to examine the objection itself, and by itself. The question is this; is it reasonable to believe, that, if the doctrine of Universal Salvation were generally received, and entire confidence placed in its divine reality, religion would disappear, and all moral obligations be disregarded? How shall we try a question of such importance? — How and where shall we make our first attack on this most formidable for- tress? Driven from every other entrenchment, our enemy has con- centrated his whole force at thi» one single point! Here then we meet him; and here we are glad to meet him; for from this, his own chosen ground, he can never retreat. If he fails here, his defeat is complete and final. Reader, if you entertain any fear, you are not in a suitable condi- tion to engage in our proposed enterprise. This very fear is all which renders our adversary formidable. Look at that huge mass. 178 APPENDIX. which appears like a mountain before you I There is no solidity there. Approach it, and it recedes ! What is religion, and in what does it consist ? It is allowed by all, that its whole substance is love to our heavenly Father and to one another. Can a belief in God's universal, unchangeaUe and effi. cicnt goodness to man prevent our loving him and one another ? — Was there ever a more gross absurdity? Go to the clergy, who oflen reiterate this objection, which we are now considering, and ask them if a belief tliat our Fatlier in heaven loves all men, and has appointed us aH to enjoy him forever, would alienate their affections from him, and from their fellow heirs of salvation? Will they ansv;er in the affirmative ? Then let them be honest, for once, and openly state tliat all the time in which they have pretended to desire the salvation of mankind, and in which they have offered up prayers to God, that he would graciously convert sinners, and sanctify them for heaven and happiness, they have acted the part of hypocrisy. If the prodi- gal's elder brother, who was angry with his father for receiving with compassion, his penitent son, had spent da3's and nights before in making supplications to his father, to have compassion on his bro- ther, his anger would have betrayed an hypocrisy similar to this which characterises our opponents. But as the comparison now ap- pears, it is much to the disadvantage of our adversaries. Let us ad- mit another comparison. Suppose that those labourers in the vine- yard who bore the burden and heat of the day, had, during their la- bours, made many petitions, even with tears, to the owner of the vmeyard, inl)chalf of those who were spending their time idly in the market places ; suppose they had expostulated with the master, and had endeavoured, by all possible persuasions, to move him to have com- passion on them, and grant them the same blessed penny which they were to receive ; their murmuring at the good man for giving them as much as they themselves received, would have restinbled the com- plaints which are necessarily embraced in the objection under con- sideration. But our modern Pharisees have added one degree to the character of hypocrisy, which was reprimanded by the parables of the Saviour. What is morality? Is it not the natural effects of our love to our Creator and to our fellow creatures ? In relation to our neighbours, shall we not be moral, if we truly love them? And if the belief that our Fatlier in heaven love them, connected with the examples of his love, will not induce us to love them, what will? If the goodness of God to ourselves, naturally alienates our hearts from him; and if the assurance of his favour to our fellow-creatures will naturally incline us to hate them, then is there validity in the objection we are con^ APPENDIX. 179 sidering; but if the reverse is true, then is the wliole objection re- moved. Let this general subject be tried by reducing it to a practical ques- tion, in a small circle. Let the parent of a family of children, father or mother, become fully persuaded that God docs, in deed and in truth, love this whole family; that Jesus Christ is in fact the Saviour of this family; and that they are all tiie blessed heirs of everlasting life; will this belief render this parent unjust, unkind, and even un- merciful to tliis family? We know that nothing can be more repug- nant to reason than such a conclusion. Though it seems impossible to see this subject in a clearer light, we may look at it in the following shape. Let an affectionate mother be persuaded to believe that the infant in her arms is the object of divine indignation, and this mothcr*s heart must either transform into the image of this indignation, or revolt from the being who is supposed to exercise it. And this evident fact leads us to reflect on what all history confirms; that the belief of eternal enmity in God. has produced perpetual enmity in man. It is a fact which no one will deny, wJio is acquainted with tlic history of the church, that its darkest ages have been the most free from the doctrine of Universal Salvation, and the most remarkable for impiety and immorality. And it is in sober faithfulness that we now assert, that the very image of hell has most manifestly appeared, in the unmerciful persecutions practised by those who believed in its strict eternity ! Those who urge the objection under consideration, are requested to name some sort of immorality, which has been unknown to the world, only when and where the doctrine of Universal Salvation ha« been believed. They are called on to hold up those impious frauds, which were never practised by a hierarchy who believed in the end- less misery of millions of human beings, but which have been invent- ed and practised by those few, who have believed and preached tlie doctrine of universal holiness and happiness. While the writer of this regrets, with deep humility, the too visible want of conf )rmity, in professed Universalists, to the pure maxims of our divine religion; he most sincerely thanks the Director of hearts, that there are so many, who profess a contrary faith, whose hves are infinitely better than the doctrine which they believe. — Universalist Magazine, vol. vii. p. 206. II. B. ISO APPENDIX. AN ADDRESS TO THE DEITY. Supreme Majesty of Heaven! wilt thou permit those sensitive pKiwers, and faculties of mind, which thou hast combined in me^ to speak in thine car? Yes, I am assured, though thou art infinite in thy glorious perfections, it is not inconsistent with thy greatness to indulge the aspirations which it is thy pleasure to awaken in the most humble being which is the production of thy hand. When I behold thee in those twinkling stars, which attract my wondering eyes, and contemplate thy wisdom, thy power and thy goodness, which are displaj'cd, in all their perfections, in those un- numbered worlds, my heart and all my affections are kindled into devotion, and my whole soul becomes one flame of grateful incense on tliine altar. O Lord, thou wilt accept it, for that flame is thine own breath. And when the curtains of the night are withdrawn, and the glory and beauty of the morning call me from sweet and refreshing slum- bers, and mine eyes are opened to behold the welcome ruler of the day, who advances, at thy command, to scatter unnumbered blessings through earth and sea, the outgoings of the morning rejoice my heart, and inspire devotions, which are as fervent and as acceptable to thee, as those of the evening. When, directed by a portion of thy wisdom, I contemplate thy varied goodness, the productions of the several seasons of the year, which are abundantly ample to supply the wants of creation, and so perfectly adapted to the constitutions and appetites of those beings who wait to receive their food from thee, my heart becomes extend- ed in gratitude, and seeks the fellowship of every living thing to assist in rendering to the giver of every good and perfect gift, the grateful homage due for such mercies. But as it has suited the counsels of thine unerring wisdom, that man shall be raised to a scale of being, which shall be free from the imperfections of his earthly nature and constitution, thou hast, in goodness, appointed, that the imperfections of the present state shall serve to bring to dissolution our present mode of existence, that the more glorious may succeed. This, thy divine favour, thou hast brought to light through the brightness of thy glory, whom thou hast appointed Lord of the ciead and of the living. When enlightened by thy word, and quickened by thy grace, I am enabled to realise these gospel truths, and connect with them thy gracious favour in the for- giveness of my transgressions, repentance, humility, gratitude, and joy unspeakable, seem to vie with each other, in a heart which now loves thee to the fulness of all its powers. Wilt thou, O my God, preserve in me these hopes and joys, and keep alive this celestial fire of sweet devotion, that by their influence the powers of temptation may be resisted, and the soul that loves thee preserved from evil. — Univ. Mag. vol. vii. p. 102. H. B. END» Seminary-Speer Libra 1 1012 01029 2805 0<'imy), ■'''iiii ill 'mm ''■yi:':^y '''",'1';' m;m