A Series of Letters In Defence of Divine Revelation

H >> Hosea Ballou >> A Series of Letters In Defence of Divine Revelation

Pages:
1 | 2 | 3 | 4 | 5 | 6 | 7 | 8 | 9 | 10 | 11 | 12 | 13 | 14 | 15 | 16 | 17 | 18 | 19 | 20 | 21 | 22 | 23 | 24

I am not at all disposed to complain of your decision not to enter
into an investigation of the doctrine against the truth of which you
have opposed your testimony; though I should hardly have believed that
in your judgment, such a testimony could have been thought proper
unless preceded or succeeded by some colour of evidence. No man, my
dear sir, is less calculated to enjoy a dry, unfruitful controversy on
religious sentiments than I am--though I wish to hold myself in
perpetual readiness to give an answer to every man who may ask me a
reason for the hope that is within me with meekness and fear.

The arguments of Dr. Edwards and Dr. Strong being disposed to
represent the divine economy of grace less extensive than the plain
and positive promises of God, the testimony of the prophets, the word
of life through Christ and the witnessing apostles, have declared it
to be, stand forever refuted by that cloud of witnesses, as they are
also by the spirit of Christ in every humble believing heart. It is
far more easy for the rational lover of Christ to believe those
learned doctors, deceived by the vain traditions of the schools, than
to believe that the grace of God in Christ Jesus is less extensive
than his word and spirit declare it to be.

If there never were a true Christian whose desires did not extend to
the whole human race, that all might be brought to a saving repentance
and to holy and happy life in Christ, then Jesus has never left
himself without a witness in his disciples, that all the creeds of men
which limit the divine favour are false. With whatsoever panics worms
of the dust may have struck their fellow worms by challenging them to
a decision of their weak, insignificant notions at a tribunal of an
omnipotent judge, such solemn appeals can have but little effect on
the humble mind who leans not to his own wisdom, and who views every
thing already decided in the eternal system of that God whose tender
mercies are over all the works of his hands.

The mode in which you express the circumstance of final judgment is
rather indicative of what I hope you do not mean, as it intimates that
too much freedom has been assumed by me in presuming to reply to your
address. There is much to excite my gratitude in the assurance you
give me of reciprocating offices of friendship, consistent with duty
to God;--and while you, sir, give me to understand that I have an
interest in your prayers, permit me to beg your supplications, that I
may be faithful unto death; and to assure you of my humble desire that
you may continue to be useful to your fellow pilgrims while you live,
and find acceptance with God through Christ at last. Your most obliged
friend and humble servant in Christ. HOSEA BALLOU.

* * * * *

A NOTE FROM THE REV. DR. BUCKMINSTER TO THE REV. MR. BALLOU.

FRIDAY, P. M.

It is a duty which Mr. Buckminster owes to himself to declare that the
thought of intimating that it was any assumption or presumption in Mr.
Ballou to reply to his address, never once entered his mind; and he is
sorry if any thing in Mr. Buckminster's communications could give
ground to suspect such foolish vanity; but it confirms the correctness
of the opinion, that _disputes however temperately conducted are
rarely productive of any good_. All that he meant was that the
decision at the tribunal of God would be final.

* * * * *

A NOTE FROM THE REV. MR. BALLOU TO THE REV. DR. BUCKMINSTER,
IN REPLY.

SATURDAY, P. M.

Mr. Ballou is happy to acknowledge the honour done him by the Doctor's
note of Friday, P. M. by which he realizes the hope expressed in his
epistle of the 11th inst, that what appeared to be intimated by the
Doctor's letter of the 10th inst. in relation to final judgment was
not meant. In the mean time Mr. Ballou thinks it a duty which he owes
to himself to point out to the Doctor the items in his letter which
were misunderstood. The Doctor's expression, "I therefore endeavoured
so to express myself that no reply should be necessary," was
understood to intimate that the reply was unnecessary; and the
Doctor's expression, "there will be no liberty to reply," was
understood to intimate that liberty had been assumed unnecessarily. In
confirming the opinion, that "_disputes however temperately conducted,
are rarely productive of any good_." Mr. Ballou thinks his mistake has
produced but little consequence, as that opinion was so confirmed
before, that even a reason for an assertion could not with propriety
be given.

LETTER I.

FROM THE REV. JOSEPH WALTON TO THE REV. HOSEA BALLOU.

PORTSMOUTH, Nov. 19, 1810.

_Dear Friend_,--I take this method to write to you, with a desire you
would receive it as a friendly admonition. You recollect, no doubt,
that I have heard you make two speeches at funerals, as they are
commonly called, one at the grave and the other at the house of sorrow
and mourning, upon a very solemn and singular occasion. At the grave
you were short, and said, if I mistake not, viewing the grave, "this
is the house appointed for all living," two or three times, and then
said, "what reflection shall we make from it? is it done by an enemy?
has the Almighty suffered the government to be taken out of his
hands?"--and spake as if death was originally designed by the Almighty
for the good of mankind, and made it a very desirable thing. My dear
sir, doth not the bible, which is the word of God, or the scriptures
of truth say, "Wherefore as by one man sin entered into the world, and
death by sin, and so death passed upon all men, for that all have
sinned," Rom. v. 12, and Rom. vi. 23, "For the wages of sin is death."
God who is a gracious and holy sovereign "made man upright, but he
sought out many inventions." By listening unto that apostate spirit,
Satan, he transgressed and disobeyed his maker and sovereign, by
eating the forbidden fruit. "God made man in his own image, in the
image of God created he him, male and female created he them. And the
Lord God took the man and put him into the garden of Eden, to dress it
and to keep it; and the Lord God commanded the man, saying, of every
tree of the garden thou mayest freely eat, but of the tree of
knowledge of good and evil, thou shall not eat of it, for in the day
thou eatest thereof, thou shall surely die." Gen. ii. 15, 17. Sin is
that enemy that introduced or was the cause of death, as we may
further see by considering that portion of scripture, I John. iii. 8,
"He that committeth sin is of the devil, for the devil sinneth from
the beginning." For this purpose the Son of God was manifested, that
he might destroy the works of the devil. Sin is the work of the devil;
"the soul that sins shall die." If you will read the whole chapter and
seriously consider it, and pray to God through Jesus Christ to open
your understanding, that you may understand the scriptures, you would
not misappply and pervert them as I fear you do. In your speaking at
the house of mourning, you began and spake very eloquently at first
upon death; then you brought forward the same ideas, with respect to
death, as you did before at the grave. I do not remember that you, at
either place, spake one word of the necessity or nature of repentance.
Christ began his personal and public ministry by preaching repentance,
saying, "Repent, for the kingdom of heaven is at hand"--again, "but
except ye repent, ye shall all likewise perish," Luke xiii. 5. And
after his resurrection from the dead he appeared to his disciples and
confirmed them in the certainty of it, and chose them witnesses of the
truth of it, and said "thus it is written, and thus it behoveth Christ
to suffer and to rise from the dead the third day. And that repentance
and remission of sins should be preached in my name among all nations,
beginning at Jerusalem. And ye are witnesses of these things," Luke
xxiv. 46, 47, 48. The apostles, after Christ's ascension, practised as
he commanded them, as we may see by reading the Acts of the apostles,
Peter in particular, in the 2d and 3d chapters; and we do not find
that they ever gave any encouragement that their hearers could or
should be forgiven their sins without faith and repentance. Peter
says, "Repent, and be converted, that your sins may be blotted out;"
which presupposes that if they did not repent and be turned to God by
converting grace their sins would not be forgiven. Thus the apostle
Paul preached, see Acts xxvi. 18, 19, 20, which I entreat you to read
and seriously to consider. See likewise 20th chap. of the Acts of the
apostles, how he appealed to the elders of the church; in the 17th
verse it is written, "And from Miletus he sent to Ephesus, and called
the elders of the church; and when they were come to him he said unto
them, ye know from the first day I came into Asia after what manner I
have been with you at all seasons, serving the Lord with all humility
of mind, and with many tears and temptations which befell me, by the
lying in wait of the Jews; and how I kept back nothing that was
profitable unto you, but have shewed you and have taught you publicly
and from house to house, testifying both to the Jews and also to the
Greeks, repentance towards God, and faith towards our Lord Jesus
Christ." The apostles spake of the nature of repentance that they
should bring forth fruits meet for repentance, and that Godly sorrow
worked repentance to salvation, not to be repented of; but the sorrow
of the world worketh death. For a minister of the New Testament to
advance such doctrine as will give hopes to their hearers that all
will be happy in a future state, whether they have repented or no, is
not preaching as Christ and his apostles preached. If we know not God,
and obey not the gospel of our Lord Jesus Christ, what will be the
consequence? See 2 Thes. i. 8, 9. Ministers are directed by the
inspired apostle Paul; see in his epistles to Timothy and Titus. See 2
Tim. 4th chap. from 1st to the end, the 5th verse, which I would
entreat and beseech you to read and seriously consider. He, in some of
those verses referred to, says to Timothy, "Reprove, rebuke, exhort,
with all long suffering and doctrine; for the time will come when men
will not endure sound doctrine, but after their own lusts shall they
heap to themselves teachers having itching ears. And they shall turn
away their ears from the truth, and shall be turned unto fables. But
watch thou in all things, endure afflictions, do the work of an
evangelist, make proof of thy ministry." Paul was just about to leave
the world; the time of his departure was at hand; the above were his
dying words to his beloved son Timothy (in the faith.) The blessed and
beloved apostle had through grace kept the faith, that is, the true
faith of the gospel; he had finished his course, he had fought a good
fight, and henceforth he says, there is laid up for me a crown of
righteousness which God the righteous judge shall give me at that day;
and not only to me, but unto all them also, that love his appearing.
You, my friend, once professed the true faith of the gospel--have you
kept it? I think not. I fear you have fallen from it. You are now
preaching a doctrine which pleases the world, but it makes against
you, according to scripture; the apostle John says, in 1st epistle,
4th chap, 5th and 6th verses, "They are of the world; therefore the
world heareth them. We are of God; he that knoweth God heareth us; he
that is not of God heareth not us; hereby know we the spirit of truth,
and the spirit of error." I beseech you again, my friend, examine and
seriously consider the first five verses of that chapter, and pray God
through Jesus Christ that he would open it to your understanding:
Solomon says, "My son, lean not to your own understanding." I could
not but observe with what an _emphasis_ you at the grave mentioned
those selected texts of scripture which you supposed would confirm
your hearers in the doctrine of Universal Salvation. Would Christ or
the apostles preach Universal Salvation in one place of scripture, and
in another contradict it? I believe they would not. I am an _old man_,
and have studied the scriptures twenty or thirty years; yea, I may say
more or less from my youth up; I find it the best way of study, to
compare scripture with scripture; to consider the preceding and
following context; to be self-diffident; and to be much in prayer,
that it would please God, by his holy spirit, to lead and guide us
into all necessary truth; and I do not think it amiss to use sound
authors, for as we are in some measure dependant on one another for
temporal, so I think we may, under God, be for spiritual assistance;
though by no means to put our trust in an arm of flesh.

We may observe how earnest David in prayer to God was in the 25th
Psalm. He was a prophet as well the royal Psalmist, yet he comes in a
very humble manner to God in prayer that he would shew him his ways,
and teach him his paths; and in that Psalm, 8th verse, says, "good and
upright is the Lord: therefore will he teach sinners in the way. The
meek will he guide in judgment; and the meek he will teach his way."
But if men will undertake to explain scripture in their own strength
and wisdom, what must we expect but to have them mangled and made
havoc of, or explained in a mere mystical or literal sense? "The
natural man receiveth not the things of the spirit of God: for they
are foolishness unto him, neither can he know them, because they are
spiritually discerned." See I Cor. ii. 14.

As you did not say any thing about the resurrection of the dead in
either of your speeches, I began to query in my mind whether you
believed it or no. I think, yea, I know, it was preached by Christ,
and explained so as to confute the Sadducees. Our Lord says, "Marvel
not at this, for the hour is coming in the which all that are in their
graves shall hear his voice, and shall come forth; they that have done
good unto the resurrection of life, and they that have done evil unto
the resurrection of damnation." St. Paul in his defence before the
Roman governor when accused by an orator, whom the Jews employed, as
he was allowed to speak for himself, said, "they cannot prove the
thing, whereof they now accuse me; but this I confess after the way
which they call heresy; so worship I the God of my fathers, believing
all things which are written in the law and the prophets, and have
hope towards God, which they themselves also allow; that there shall
be a resurrection of the dead, both of the just and unjust; and herein
do I exercise myself to have always a conscience void of offence
toward God, and toward man." We may observe what an influence the
belief of a future state of rewards and punishments had on the blessed
apostle to excite him to live a godly and self-denying life. In 2 Cor.
v. 10, 11, speaking of a day of judgment, "when every one must give an
account for himself as the deeds have been done in the body, that
every one may receive the things done in his body according to that he
hath done whether it be good or bad;" and says, "knowing the terror of
the Lord, we persuade men." My friend, is there the least room for us
to believe from this scripture and many others, that the wicked who
have died impenitent and in a disbelief of the gospel or without the
true knowledge of God and Jesus Christ, whom God hath sent, have
eternal life, in the fruition and enjoyment of God? Heaven consists in
being made like God, and enjoying him: hence it is, that the pious
thirst for God, the living God, saying, when shall I come and appear
before him? Again, "Whom have I in heaven but thee? and there is none
upon earth I desire besides thee. My flesh and heart fail me, but God
is the strength of my heart and portion forever." These pious
breathings are the exercises of the children of God. O may they be
ours.

JOSEPH WALTON.

PORSTMOUTH, Nov. 19, 1810.

P. S. The within, enclosed, my friend, I can assure you was not
written to you in this manner, as God is my judge, from an envious and
bitter spirit, for I love and esteem your person, as a friend, who
has, from my first acquaintance with you, treated me with great
respect. I see, on the Lord's days, great numbers of precious souls
going and returning from your meeting; and, as far as I know my own
heart, I do not envy you for that; but have often prayed that the
gifts and natural abilities you have might be sanctified and turned
into right improvements, which is the glory of God and the saving
benefit of your hearers. May it please God to make you an able and
faithful minister of the New Testament, not of the letter, but of the
spirit, for the letter killeth, but the spirit giveth life. From your
friend and humble servant, JOSEPH WALTON, _Pastor,

Of the Independent Congregational Church in Portsmouth_.

TO MR. HOSEA BALLOU, PASTOR OF THE UNIVERSAL CHURCH AND
SOCIETY IN PORTSMOUTH.

_Sir_,--You may observe by the date, the letter has been written some
time; but by several avocations I have not had time to correct and
copy it until the present date, December 7, 1810.

J.W.

* * * * *

LETTER II.

FROM THE REV. HOSEA BALLOU TO THE REV. JOSEPH WALTON.

PORTSMOUTH, DEC. 11, 1810.

_Rev. Sir_,--It is with pleasure that I hasten to acknowledge the
receipt of your "friendly admonition," bearing date December 7th,
which came to my hand late last evening, which I assure you is
accepted as a token of friendship, and a mark of particular attention;
and merits, as I conceive, a grateful acknowledgement as well as an
early answer.

Your admonition begins by taking notice of what you conceive an
egregious error which you have heard me suggest at two several
funerals. You say that I "spake as if death was originally designed,
by the Almighty, for the good of mankind." This statement you consider
of such a dangerous nature that it renders an admonition necessary.
But, dear sir, there are two important ideas contained in the above
short sentence, and you have not distinguished between them, nor
informed me whether it be both, or only one which is thus
reprehensible.

That _God originally designed death_, is one idea; that he _designed_
it for the _good of mankind_ is another idea. In order to do you
justice and to attach no other meaning to your communication than such
as I conceive to be consistent with your real sentiments, I must
suppose that you would not wish to fault the first of those ideas, as
it is an item in your creed, that "God foreordained whatsoever comes
to pass;" of course, you believe that God _originally designed death_.
But, that God designed death for the _good of mankind_, I do not know
it to be an article of your faith, and therefore, may, without doing
you any injustice, suppose that you believed that God originally
designed death, but _not_ for _the good of mankind_! Here, sir, I
acknowledge that my sentiment differs from yours; and as you have
given me no reason why God should not have designed death for the
_good_ of mankind, I have only to consider the "friendly admonition,"
with which you oppose my idea. I would query why the idea that God
should design death for the good of mankind renders me justly
admonishable? Would the idea, should I avow it, that God designed
death for the _damage_ of mankind, render me commendable? So, it
seems; but at this expense I cannot avoid admonition! I would further
query what interest God could have consulted which required him to
design death for a _damage_ to those creatures whom he made subject to
death? And I think it expedient to ask how God can be justified, in
the sight of his rational creatures, if the idea be once established
that he designed evil against them, even before they existed?

I feel it to be my duty, dear sir, to call on you to support this high
allegation against the Father of our spirits. I would not pretend that
you designed to bring an allegation against our Creator, but I am
satisfied that every unprejudiced mind must see the nature of an
allegation in what you are disposed to maintain. For if we say God,
our Creator, designed death for the damage of those dependent beings
whom he has made, it is giving him a character which, I believe, the
wisest of men would find it difficult to justify.

Again, if the notion be true, that God designed death for the damage
of mankind, is it not from hence evident that he was an enemy to
mankind when he thus designed? Now, if God be considered an enemy to
mankind even before he made them, I wish to know what reason can be
given why mankind ought to love God since creation?

In relation to a number of scriptures which you have quoted, seemingly
with a design to illustrate the foregoing subject, I can only say,
that if any or all those passages relate at all to the subject, _that
relation_ is out of my sight. And I can truly say, that I am glad that
there is nothing, in any part of the scripture, so contrary to good
sense and reason as to support the notion that God is an enemy to the
works of his own hands. I believe, sir, if I prove from scripture that
God designed death for the good of mankind, it must be considered a
substantial support of what you wish to oppose; and will also be
considered as placing the scripture doctrine on the most reasonable
principle.

1st. I will show that death is not a token of God's enmity towards
mankind. As a proof of this, see Rom. viii. 38, 39, "For I am
persuaded, that neither _death_, nor _life_, nor _angels_, nor
_principalities_, nor _powers_, nor _things present_, nor _things to
come_, nor _height_, nor _depth_, nor _any other creature_ shall be
able to separate us from the _love_ of God which is _in Christ Jesus
our Lord_." This passage is a full and positive proof that neither
_death_ nor any thing else, is a token of God's enmity to mankind.

2d. I will now show that _death_ was designed by God for the _good_ of
men. Which to do, I must learn of Jesus. He is the truth. Was his
_death_ designed, by the eternal Father, for the good of mankind, or
not? Was his death a token of God's love to the world, or was it a
token of his enmity? See Rom. v. 8, "But God _commendeth_ his _love_
towards us in that while we were yet sinners Christ died for us." This
same apostle, believing in Christ, who, he says, was delivered for our
offences, and was raised again for our justification, in a short, but
comprehensive inventory of the things which are ours, has placed
_death_ among them. See 1 Cor. iii. 21, 22, 23, "Therefore, let no man
glory in men: for all things are yours; whether Paul, or Apollos, or
Cephas, or the world, or life, or _death_, or things present, or
things to come; all are yours; and ye are Christ's; and Christ is
God's." Again, he says, to the Phil. i. 21, "For me to live is Christ,
and to _die_ is _gain_." Nothing appears more evident than that the
death of Christ was designed for the good of mankind; and as he is the
head of every man, so his death is considered, in the scriptures, a
gracious benefit to every man; as the apostle expresses it, "That he,
by the grace of God, should taste _death_ for every man." And again,
"As in Adam all die, even so in Christ, shall all be made alive." Who
can impartially consider those scriptures and suppose that God
designed _death_ for a damage to mankind? I view _death_, sir, as an
appointment of God, a friendly messenger, sent to dissolve a
tabernacle of corruption and vanity, at the dissolution of which, "the
dust returns to the earth as it was, and the spirit unto God who gave
it."

Your admonition in the next place suggests, that "if" I "will read the
whole chapter (meaning the 3d chapter of the 1st of John) and
seriously consider it, and pray to God, through Jesus Christ, to open"
my "understanding, that" I "may understand the scriptures," I "would
not _misapply_ and _pervert_ them, as" you "fear" I "do."

Rev. Sir, are you sufficiently acquainted with my preaching and
writing on the scriptures to warrant the propriety of the suggestion,
that I am in the habit of _misapplying_ and _perverting_ the holy
writings? Are you sufficiently acquainted with my retired studies and
religious exercises to warrant the suggestion that I get along without
acknowledging the wisdom of God? I humbly request you to reconsider
this part of your admonition, and see if it do not wear the appearance
of _judging another_ who must stand or fall to his own master. In the
mean time I wish to observe, that a friendly advice to be constant in
fervent supplication and prayer would be received by me as a mark of
_christian friendship_ and _fellowship_. But I will ask you the
question, if you would be willing to have me go into your desk with
you in presence of your church and congregation, and there read the
whole of the above named chapter, then in humble and solemn prayer to
Almighty God, through Christ Jesus, implore a just and true
understanding of his word and truth contained in that portion of his
written will, and close my performance with a candid dissertation on
the chapter? Grant me liberty to do this in your hearing; after which
I will not object to your pointing out any _misapplication_ or
_perversion_ which you may think you discover. By what law is a man
condemned without first hearing his defence?

Pages:
1 | 2 | 3 | 4 | 5 | 6 | 7 | 8 | 9 | 10 | 11 | 12 | 13 | 14 | 15 | 16 | 17 | 18 | 19 | 20 | 21 | 22 | 23 | 24