the truth." Here were gathered together the very few preachers of Universalism who then existed in New England. In the vast state of New York there was not at the time a single resident preacher of that faith. It is a remarkable fact, that from this meeting Mr. Ballou continued regularly to attend the annual sessions of the Convention, without missing even one, for nearly half a century. There are no records preserved of the session of 1791. It is probable that Mr. Ballou was unknown to all the preachers present, except his brother David. Even to himself, it was not then fully known that he should devote his life to the proclamation of divine truth. He saw that the Bible taught the doctrine of universal grace; he was willing to devote himself to the cause; but he had doubts as to his ability to render himself successful and useful in the work. He had no desire to be a cumberer of the ground; but he was willing to fill any position for which he was competent.

SECTION III. HIS FIRST SERMON.

It was in the fall of 1791 that he preached his first sermon. His brother David, and Elder Rich, were of the opinion that it would not be improper for him to make the trial. We have not been able to learn that he had made any special preparation for the humble effort. The service was holden at the house of a Deacon Thayer, of Richmond, who was, in all probability, a believer in Universalism. The text was from 1 Cor. 1:30. "But of him are ye in Christ Jesus, who of God is made unto us wisdom, and righteousness, and sanctification, and

redemption." Some little interest existed to hear the young man, and his brother David and the elder above named were both present. The result as to the two last named was, that their minds were about equally balanced on the question whether he would finally be able to succeed as a preacher. This was the only circumstance that the venerable man could remember in his old age concerning his first discourse. The second time, said he, "I was much more unfortunate, if possible." He nearly broke down in the attempt. He went to Brattleboro, Vt., with his brother David, who had appointed to preach at a private house, occupied by a Mr. Butterfield. It was suggested to Hosea that he should preach. He had made no preparation, and was not expecting to discharge that service. But, at the request of his brother, he assented. He had but a very few moments to collect his thoughts, and the result was almost a total failure. He seriously doubted whether he ever should attempt to preach again. This is certainly an important lesson to those who have talent, not to be discouraged by the want of success in their earlier efforts. This young man afterwards became one of the most celebrated preachers in New England, -an orator of great power, of great fluency of speech; a man who could sway the judgment or move the feelings of his hearers; who seemed to have them almost entirely at his command; who could reason with an assembly, however great, for an hour or more, with every eye fixed upon him, the house perfectly silent, saving the sound of his own voice, the people motionless as statues, except when some effort of the speaker would send a wave of emotion over the vast assembly.

In regard to the doctrines of the first discourse we can form no opinion, only from conjecture. Mr. Ballou himself has told the world, that at the commencement of his ministry he preached Universalism upon the Calvinistic principles of atonement and imputed righteousness. By the atonement, in this case, he unquestionably intended the atonement, in the sense in which it is held by Calvinists, and not in the New Testament sense of the term. No man ever held the doctrine of the atonement in the latter sense more firmly than he did after his conversion and through his whole life. Like the greater part of the earlier preachers of Universalism, he had been educated a Calvinist. So had Murray, Streeter, Rich, Barnes, and others. When they became Universalists, it was by being brought to believe in the salvation of all mankind, in the same way and on the same principles on which they had previously believed in the salvation of the elect. There can be no doubt, then, that Mr. Ballou explained the text of his first sermon on the ground of imputed righteousness and vicarious sufferings. Christ was made unto mankind wisdom, righteousness, sanctification and redemption, by the act of the Father. God was the author of all these blessings, for of him every blessing comes; he is the Father of lights, from whom cometh down every good and every perfect gift. God made his Son wisdom unto us; and in him there is a wisdom far excelling all earthly wisdom; for, while the wisdom which is from beneath is "carnal, sensual and devilish," the wisdom which is from above "is full of mercy and good fruits, without partiality and without hypocrisy." It was probably maintained, also, that Jesus was made unto us

righteousness. His righteousness was imputed to us, and we were accounted righteous in him before God. Jesus covered us with his righteousness as with a garment; he sanctified us in the sight of God; and in this way redeemed us from our manifold sins. In the purpose of divine grace, he did this for all mankind. The Son offered himself a ransom for the redemption of the world. He gave himself a ransom for all, to be testified in due time. He is our advocate with the Father, being himself righteous; and, if we look to him with faith, we "behold the Lamb of God who taketh (or beareth) away the sins of the world."

SECTION IV. VIEWS OF UNIVERSALISTS AT THE TIME.

The prevailing sentiments of the Universalists of this time-what few of them there were, were of the same nature with those described in the preceding section. They held to the penalty of the divine law as being endless torture; but Jesus had borne it in the room and stead of the sinner, who now stood complete in him, by whose righteousness and merits mankind had been restored to the favor of God. Jesus was the second person in the ever adorable Trinity. No mere man could have performed the part that belonged to Him in the work of redemption. He was the God-man; the human and divine were mysteriously united in him; and he was able, therefore, to be the Redeemer of men from the curse of the divine law. This he has effectually done in behalf of all mankind, who, through his merits and sufferings, stand justified before God. No man can wonder at the prevalence of such opinions among Universalists, when

he reflects on the theology of the country at the time; and that the opinions of Universalists were an improvement on Calvinism is not to be disputed. Universalism, as then held, removed from the character of God the feature of partiality. He treated all men, in the view of these early Universalists, on like principles. What he did for one he did for all. Such a fact filled their hearts with joy. Universalism has since come to be maintained in different forms, in forms more congenial with the true sense of the word of God; but let us not forget that no change that has ever since been made has been more important than the first great change brought about by Universalists, which showed all men within the pale of salvation. Men then came to look upon God as a father and as a friend, as a being of impartial favor, who is good to all, and whose tender mercies are over all his works. This great fact, so new, so striking, so glorious, when it first broke out drew toward itself so large a share of men's attention, it is not to be wondered at they did not see, at the time, that other improvements in theology might also be made, as in the presence of the sun we cannot see those lesser lights that reveal themselves afterward. So far from wondering that the early Universalists did not discover a greater range of truth, we may rather wonder that they discovered so much. They were in advance of all the rest of the country as to the knowledge of the scheme of salvation. In respect to any human science, has it ever happened to men that a perfect system of truth has been made manifest to their minds at once? This is scarcely consistent with the laws of the human mind. While men remain on earth