Part 17 (1/2)
PORSTMOUTH, Nov. 19, 1810.
P. S. The within, enclosed, my friend, I can a.s.sure you was not written to you in this manner, as G.o.d 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 G.o.d and the saving benefit of your hearers. May it please G.o.d 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 a.s.sure you is accepted as a token of friends.h.i.+p, 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 _G.o.d 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 ”G.o.d foreordained whatsoever comes to pa.s.s;” of course, you believe that G.o.d _originally designed death_.
But, that G.o.d 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 G.o.d 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 G.o.d 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 G.o.d should design death for the good of mankind renders me justly admonishable? Would the idea, should I avow it, that G.o.d 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 G.o.d 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 G.o.d 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 G.o.d, 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 G.o.d 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 G.o.d 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 G.o.d since creation?
In relation to a number of scriptures which you have quoted, seemingly with a design to ill.u.s.trate the foregoing subject, I can only say, that if any or all those pa.s.sages 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 G.o.d is an enemy to the works of his own hands. I believe, sir, if I prove from scripture that G.o.d 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 G.o.d'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 _princ.i.p.alities_, 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 G.o.d which is _in Christ Jesus our Lord_.” This pa.s.sage is a full and positive proof that neither _death_ nor any thing else, is a token of G.o.d's enmity to mankind.
2d. I will now show that _death_ was designed by G.o.d 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 G.o.d's love to the world, or was it a token of his enmity? See Rom. v. 8, ”But G.o.d _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 G.o.d'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 G.o.d, 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 G.o.d designed _death_ for a damage to mankind? I view _death_, sir, as an appointment of G.o.d, 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 G.o.d 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 G.o.d, 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 G.o.d? 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 friends.h.i.+p_ and _fellows.h.i.+p_. 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 G.o.d, 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?
Again, your admonition suggests, that I did not, at either of the funerals where you heard me perform, speak one word of the necessity or nature of repentance. In this particular I believe you made a mistake at both places, which mistake, I believe I can rectify to your recollection. In the first place, I wish to observe that I as much believe in those scriptures which speak of the necessity of repentance as I do in any part of the sacred writings. But, after all, you and I may entertain very different ideas respecting the _preaching_ of repentance. The opinion that repentance is preached when a public speaker tells his congregation that their eternal salvation depends on their repentance, that eternal misery must inevitably be their doom unless they repent is an opinion to which I have no reason to subscribe.
_Preaching repentance_, I conceive _is teaching_ men and giving them such divine instructions as bring their minds to discover more glorious things than the sins and carnal vanities of this world; which _teaching_ produces a returning of the mind to the things of G.o.d and his ever blessed kingdom. The word _repent_ may or may not be used in the giving of such instructions. I conceive a preacher of Jesus Christ, warmed with the spirit of eternal love, breathing forth the gracious words of truth, may successfully preach repentance as well without the use of the word _repent_ as with it. At both those places of sorrow, dear sir, I endeavoured to lead the mourners' minds to the consideration _of eternal things_; I endeavoured to represent G.o.d our Creator and Governor, as a friend to his creatures, and strove to the utmost of my power to fix the love, regard and confidence of our mourning friends on G.o.d our Creator. This you will recollect, and I cannot suppose that you believe that a person can truly believe in the divine goodness, and love his Creator as the greatest good, and put confidence in him, so as to draw consolation, in the day of adversity, from such confidence, and still be a stranger to true penitence.
The many scriptures which you have judiciously quoted to prove the propriety of the doctrine of repentance are justly applied, as I conceive; and I accord with you in their use and meaning as far as you have explained them. I would wish to be understood that whenever repentance is spoken of as a creature act, originating in creature agency, it is represented directly contrary to the scripture sense as expressed in Acts v. 31, ”Him hath G.o.d exalted with his right hand to be a _Prince_ and a _Saviour_, for to _give repentance_ to Israel and forgiveness of sins.”
From the above pa.s.sage it is evident that repentance is no more dependent on creature agency than the forgiveness of sins; and the idea that repentance is a grant of divine favour is plainly expressed in Acts xi. 18, ”Then hath G.o.d also, to the Gentiles, _granted repentance_ unto life.” By the above testimonies the idea that _repentance_ is a _creature condition_, on which the divine favour is bestowed, is proved erroneous.