After a peaceful and happy residence in Salem, of a little more than two years, Mr. Ballou received a cordial invitation from the Second Universalist Society of Boston to become their pastor. The invitation was accepted; and, in the forty-fifth year of his age, he removed to this city, and was installed December 15, 1817, in the church which was built with the avowed purpose of obtaining his ministerial services; and here he continued to preach to the people for over thirty-five years. His letter of acceptance, addressed to the society, is as follows:—

"Sir: The call of the Second Universalist Society, in Boston, inviting me to the labors of the Christian ministry with them, together with the liberal terms which accompany said invitation, have been duly considered; and, after weighing all the circumstances relative to the subject, so far as my limited mind could comprehend them, I have come to the conclusion that it is my duty to accept their call on the conditions therein stated. I largely participate in the 'peculiar pleasure' afforded by the consideration of the unanimity of the society, and entertain an humble hope that, with the continuance of this harmony, we may long continue to enjoy all spiritual blessings in Christ Jesus.

"The society's most humble servant in Christ,

"Hosea Ballou."

"To John Brazer, Esq."

Rev. Thomas Whittemore, a devoted, constant, and consistent friend of Mr. Ballou, and who was also regarded by the subject of these memoirs almost like one of his own family, thus speaks of this period:—"This society had just finished their house, the present venerable structure, on School-street. They never for a moment had a thought of seeking any other pastor than the Rev. Hosea Ballou, if it were possible to obtain his services; and, accordingly, two months before the house was ready for dedication, a letter of inquiry was dispatched to him, to draw out his sentiments in regard to a removal to Boston. In the mean time the house was hurried on to completion. Rev. Messrs. Jones, of Gloucester, Turner, of Charlestown, Ballou, of Salem, and Dean, of Boston, were invited to join in the dedicatory services; Father Jones being invited to preach the sermon, and the others to arrange the remaining services at their discretion. The dedication took place on Wednesday, October 16. Mr. Ballou was not present, as he was at the time in the country. On the following Tuesday a meeting of the proprietors was holden, and Mr. Ballou was invited to take the pastoral charge by a unanimous vote. The salary was fixed, at first, at thirteen hundred dollars per annum, to which donations of fuel were occasionally made. He was installed on December 25, 1817. Rev. Paul Dean preached, on the occasion, from Acts 20: 24. He also gave the fellowship of the churches. Rev. E. Turner, of Charlestown, made the installing prayer, and gave the charge. Rev. Joshua Flagg, who had succeeded Mr. Ballou at Salem, offered the concluding prayer.

"Thus was Mr. Ballou duly installed as pastor. The congregations that attended on his ministry were exceedingly large. He soon became widely known for his eloquence and boldness, and the novel nature of the subjects discussed by him. His preaching was of a controversial and doctrinal character. He explained, in his discourses, those texts which had been supposed to teach the doctrine of a judgment in the future state, and endless torment. He was repeatedly called on, by letter, from inquirers after truth, to preach from particular texts of this character; and, as he gave public notice of the time when he would explain such passages, his audiences were immensely large. It was usual, from Sabbath to Sabbath, to see the meeting-house filled, in the forenoon, so that it was difficult to obtain a seat. In the afternoon, many would be obliged to stand, especially in the galleries, and around the head of the stairs; and in the evening the aisles would be crowded, above and below.

"For the last six or eight years preceding the rise of the Second Universalist Society, Universalism had produced little or no excitement in Boston. The First Society remained stationary. Mr. Dean, its pastor, preached little on those subjects on which he differed from other sects. In the vicinity of Boston there was no movement in favor of Universalism. There were scarcely ten Universalist pastors in Massachusetts. The cause was evidently languid. The rise of the Second Universalist Society in Boston, and the removal of Mr. Ballou thither, produced a new state of things. There arose a commotion among the elements; but the effect was to purify the atmosphere, and give men a clearer and more extended vision. New societies, holding Mr. Ballou's sentiments, soon began to arise around Boston."

On settling in Boston, he at once found a host of true and solicitous friends, whose interest in his ministry, respect for his character, and attention to his general welfare, enlisted in their behalf his warmest feelings of regard; sentiments which were ever cherished by him to the last, and frequently recurred to at his own fireside, and in the quiet of his family circle. Exercised by a realizing sense of this fact, the more keenly when he remembers that his father can give oral form to these feelings no longer, the author of this humble biography has at its commencement dedicated it to the subject's cherished friends.

We have thus given a memoir of Mr. Ballou's life up to the period of his settlement in Boston, where he was destined to operate upon a more extended field of action,—where his mental and physical powers, thoroughly trained and tested as they had been, were to be taxed more heavily still; and where he was destined to build for himself a name that will live in the grateful memory of future generations, and to erect for himself a monument that points further heavenward than eastern pyramids,—the savor of a truly Christian life.

Immediately on his becoming settled in Boston, in addition to the duties of his pastoral charge, and that of writing for two or three religious periodicals, Mr. Ballou was obliged to answer the frequent demands that poured in upon him, from every quarter, to lecture and to preach in the numerous towns within ten, twenty, and often fifty miles of the city, at a time when the means of communication were, at best, but very indifferent,—rendering it necessary for him to drive his own vehicle, in order to reach the desired point without loss of time. So frequent and urgent were these demands for his services, in towns and villages of New England, that week-days, as well as Sundays, were occupied in holding forth to the people, who came from far and near to hear him. Not unfrequently were several consecutive days thus employed; portions of the night even being improved in travelling between the several places when at a great distance apart, and sleep, or rest of any sort, being but sparingly indulged in. But so zealous was he in the glorious cause that filled his whole soul,—so thoughtless of self, and so wedded to his Master's business,—that his own labors seemed to him as nothing; and neither his energies nor his spirits were wearied for a single moment. The bow of his mind and body both seemed ever strung and bent, yet never to lose their elasticity. The amount of actual physical labor which he thus performed can hardly be estimated; but certain it is that he must have been almost miraculously sustained, to have endured so much fatigue without most serious injury.

"Soon after coming to Boston," says Mr. Ballou, "opposition to my Unitarian views, and to the way in which I explained many important passages of Scripture, put on a serious aspect. Most of this opposition was exercised by professed Universalist preachers. There was much hypocrisy and low cunning set to work in order to check my success; but, though this was a source of much grief to my heart, it was the means of calling into action all my resources, which I found it necessary to put in requisition for the defence of the truth. All this resulted in good. My editorial duties, my necessarily long sermons three times on every Sabbath, giving evening lectures at home and in the neighboring towns, tried to the utmost my physical powers of endurance. With all these engagements, I was writing and publishing the two volumes of my Lecture Sermons, and my Select Sermons, which proved too much for my strength, and I brought on a weakness in my left side that has affected me for years."

The weakness here referred to was doubtless caused by sitting for hours together at his writing-table in his study, with only such brief intervals as were necessarily consumed in taking his frugal meals. At such times he partook very sparingly of any kind of nourishment, declaring, when solicited on this point, that his brain was clearer, his mind more vigorous, when he ate but little, than when he allowed himself fully to satisfy his appetite. During the hours devoted to writing he was never disturbed; his children never for one moment forgot that he was thus engaged; and though they might pass through his apartment, still it was with a careful step and noiseless way, that showed their constant consideration for one whom they so much venerated. When he was thus engaged, for the last thirty years, having become relieved of the immediate domestic cares of her family, his wife always sat with him, sewing, knitting, or reading, but never interrupting him. Thus they grew, year by year, when he was in the house, more and more inseparable, and the tender regard of each seemed to increase for the other as year after year whitened their venerable locks.

Concerning the period of his early settlement in Boston, Rev. Sylvanus Cobb says:—"When Mr. Ballou entered upon his labors here, benignantly warring upon the hurtful errors which enslaved and paralyzed the common mind, and elucidating those prominent gospel truths which are the bread of life to the soul, there was an extensive movement of mind in the city, and in the region round about, far and near. When the Twenty-six Lectures, published by Henry Bowen, were in the process of delivery, the church was usually filled an hour before the set time of beginning, and multitudes would be going away who could not find entrance. He had done much before this, by his ministry in other places, and the publication of his Notes on the Parables, Treatise on Atonement, and controversy with Robinson, to advance the cause of truth; but he was now providentially placed at a commanding stand-point, a central position, the commercial emporium of New England, whence his influence went out through all the land. Business men, from different parts, who had occasion to be in Boston over the Sabbath, would go in at School-street church, become convinced by the able expounder's arguments, go home, taking with them some of his publications, and commence a work in their respective neighborhoods, which, in many cases, resulted in the formation of societies."

As a sample of the spirit he was forced to encounter, and the animosity felt against Universalists generally, and their teachings, by the clergy of other persuasions, we relate the following anecdote. Being in the town of Mattapoisett, Mass., during one of his short journeys into the neighboring country to fulfil professional engagements, Mr. Ballou found that he must stop there for the night. It was soon known in the village that he was to remain for this period, and he was at once waited upon by a committee chosen for the purpose, and informed that the town's people were exceedingly anxious to hear him preach, and that permission had been obtained for him to hold forth in the Orthodox meeting-house, if agreeable to himself. Mr. Ballou cheerfully consented to their wishes, and the people were notified accordingly. It is proper to state, that several among those who invited Mr. Ballou to preach here, were themselves large share-holders in the meeting-house, and in two instances members of the church. Notwithstanding all this, when Mr. Ballou came to the meeting-house, not anticipating the least opposition to his purpose, he was met at the door by the Orthodox clergyman then officiating here, and who positively forbade his entrance. In vain did Mr. Ballou attempt calmly to reason with him; still the excited pastor insisted most vociferously that he should not enter, although fully informed of all the circumstances. Nor would he yield until at length he was absolutely dragged away forcibly by his own friends.

Erasmus, the reformer of the fifteenth century, "who stemmed the wild torrent of a barbarous age," was not more strongly opposed by the bigoted Catholics of his day, who charged him with having "laid the egg that Luther hatched," than was Hosea Ballou by the partialists of his times. Particularly was this the case during the early and middle period of his public labors. The reformation begun by Luther has been well termed "an insurrection of the human mind against the absolute power of spiritual order." Its earliest fruit was the vigorous but narrow belief of Puritanism; then followed the more liberal creeds of the subsequent period; but it seemed to be left for Mr. Ballou to strike out and illustrate the doctrine of perfect freedom through Christ, of entire impartiality and free grace, which the doctrine of universal salvation inculcates.

Relative to the bigotry and unreasonable spirit often evinced towards the subject of this biography, and the cause he advocated, we are reminded in this connection of another anecdote, which is authentic, and which the subject of these memoirs related to his family.

Not long after Mr. Ballou's settlement in Boston, he received a pressing invitation to visit the island of Nantucket. The inconvenience of communication between the island and the main land was considerable, but he consented, and passed some ten days there, preaching every successive day and evening to large and interested audiences, creating a very earnest movement in the matter of religion. On his return, arriving at New Bedford, he took the stage coach for Boston, and in it found but one other person. Scarcely had the journey commenced, when his fellow-passenger opened the conversation by saying,—

"You are just from the island, I suppose?"

"Yes, sir," was the reply.

"Well, they say old Ballou is over there, preaching his heresy. Did you see him?"

"Yes, I saw him," was the calm reply.

"Well, he's a rough old fellow. I don't like him."

"Why not?" asked Mr. Ballou.

"Because he preaches that all men will be saved and go to heaven in their sins, and no man in his senses can believe that."

"But, sir, did you ever hear him preach?"

"No; I hope not," said the man.

"Then you may be misinformed as to what he does preach," said Mr. Ballou, mildly. "Now I think he would say, if he were here, that he did not believe nor preach as you have represented."

"But what does he believe, then?" said the stranger, somewhat earnestly.

"I think he would say that sinners are to be saved from their sins, not in their sins. Christ came to save the world from sin, not in sin; and furthermore we are told in the Scriptures that 'he that is dead is free from sin,' and he that is freed from sin must surely be holy, and consequently happy."

"Sir, if I may be so bold," said the stranger, after looking for a moment somewhat critically, "where do you live when at home?"

"I live in Boston, sir."

"Whose church do you attend?"

"Mr. Ballou's church, sir."

"What is your name?"

"My name is Ballou," he replied, pleasantly.

The man was of course confounded. He stammered forth some excuse; but though he listened to Mr. Ballou's kindly-meant remarks with the utmost attention, yet he was evidently very ill at ease, and, watching his opportunity, left the stage at the next stopping-place.

By careful study, aided by his natural quickness of conception and vigorous powers of mind, he had, without other assistance than that of books, acquired a practical knowledge of the Greek and Hebrew languages, which greatly assisted him in his profession, by enabling him to translate the most important passages from the original Scriptures, and thus to throw light upon many points that had heretofore been in some degree shrouded in mystery, by the one-sided and partial translation given in our own version of the Bible. At the present day it is well known that our common translation of the Scriptures is deficient in several instances, and this too at the most important and most critical passages. This being the case, Mr. Ballou found the power of translating for himself to be of the utmost importance as an aid to repel false argument, as well as being a matter of much personal satisfaction and enjoyment.

"At different times, and for several years," says Mr. Ballou, in reference to this subject, "I have attempted to solve peculiar passages of Scripture, which were so difficult to understand as to lead me to question the correctness of their reading from the original. In order to do this, I have studied Greek, and have had some aid from Greek scholars and Greek lexicons, and have consulted various commentators; possessed myself of the Septuagint, or Greek Testament, and other Greek works. With all these helps and efforts, I have been enabled to satisfy myself relative to any particular passage. I have found but little benefit from these means in regard to the Old Testament; in respect to the New, I have often been assisted, and found that my little knowledge of Greek has been more useful. For similar ends and purposes I obtained a Hebrew Bible, lexicon, grammar, etc.; but, though I have bestowed not a little labor on the Hebrew, my other avocations and cares have prevented any great degree of proficiency, though I have experienced much aid and assistance in elucidating many points. I might say about as much of my Latin Bible, lexicon, grammar, and reader. I have made some considerable use of all these books, and have given many of my leisure hours to the Hebrew, Greek and Latin languages, but I profess to know so little of them that it is hardly worth naming; though I must acknowledge I have found them of considerable use when some arrogant disputant should think to silence me by an appeal to the original. But it is a fact that I have never met with many college-learned ministers who appeared to have retained much of their Greek, if indeed they ever had much. I think it would require no little study and observation to determine the question, which amounts to the most, the benefit which the public gain by the extra learning of their clergy, or the imposition they suffer by estimating that learning above its value."

This last reference should not be misconstrued by the reader, as conveying the idea that the subject of this biography was opposed in any way to education, or educational movements. Those who knew him best will bear ready testimony to the contrary. Indeed, his own struggles in obtaining knowledge had given him a just estimate of the true value of such conveniences as should facilitate the dissemination of intelligence far and wide. "When I look about me," he says, "and contrast the great improvements in the means for gaining knowledge,—when I behold the youth of to-day and remember the youth of my own boyhood,—I am struck with the contrast that facts present relative to education. I am also rendered thankful to a Divine Providence, which has been pleased to advance the improvement in mental culture and the facilities for learning, in an equal degree with the surprising advancements which have been accomplished in the arts and sciences. Few are so poor or lowly now that they may not enjoy the advantages of schools and able teachers, and I may add that few there are who do not avail themselves of the rich opportunity which is offered them for storing their minds with knowledge, and thus preparing themselves for useful members of society. Half a century since, the case was very different; schools were little thought of among the poor, and children in the country could seldom be spared from home to attend those that were occasionally opened. Yet I am satisfied that the advantages which were offered at that time were even more assiduously improved than they are at this period. This, however, was but natural, under the circumstances." No man put a higher estimate upon knowledge than he did, but it was useful, practical knowledge that he valued. He had no respect for mere titles and college honors. He had seen the eclat of a college diploma go further with many simple people than a sound argument or the possession of sterling wisdom would have done, and it is not surprising that the observation of such weakness should have led him to speak out, as we have seen him do in this connection. He may have felt the remark, too, which his opponents sometimes sneeringly made of him, that he never enjoyed a classical or collegiate education.

We have a few words to say relative to this reflection. Now, we solemnly believe, and are prepared to argue, that a collegiate education would have materially detracted from his usefulness. A scholastic or classic course of study seems to unfit men in a great degree for active life. The practical too often becomes merged in the ideal, and the mind grows effeminate. A theoretical knowledge of human nature is imbibed, and we are led to contemplate our fellow-men through a false medium; for essayists write of men as they should be, but rarely as they are. Mr. Ballou was acknowledged by all who knew him, to possess a remarkable degree of knowledge concerning human nature, but it was gathered from men, not books, from experience,—Time's free school,—not from theory. No other kind of knowledge would have fitted him for the peculiar path he was born to pursue. A pioneer should be what he was; a follower, the roads once cleared, and the track made smooth, might, perhaps, without danger, be less practical and more imaginative. Education, to be truly useful, should be unequalled in its ability to instruct us in the things about us, and to strengthen us for the duties that lie in our path of life. The true being, end, and aim of all study should be, "to improve men in the best reason of living," while any learning that aims above the practical interests of life is comparatively unimportant. Even in the ministry,

"That learning which makes us acquainted with ourselves," says Mr. Ballou, "with the powers and faculties of the human mind, with divine truth, which is plainly revealed, with its power on the mind and heart, with the concatenations of cause and effect, and to understand our every-day duty, which grows out of our wants and the wants of those about us, is learning of a better quality than that which only enables us to call things by different names, without giving us a knowledge of their natural qualities either for good or evil."

The main characteristic of Mr. Ballou's habit of mind was that of looking at all things in a practical point of view. The importance and real value he attached to things were deduced from his estimate of their use. He regarded life as made up of constantly recurring duties, and his appreciation of principles, of religion or philosophy, was carefully regulated by this standard, as to the application they bore to every-day matters.

The great end of all acquirements should be the ability to discharge more effectually our duties as men and citizens. "He who is not a better neighbor, brother, friend, and citizen," says an eminent writer, "because of his superior knowledge, may very well doubt whether his knowledge is really superior to the ignorance of the unlettered many around him." Or, to state this great truth more in brief, a man knows no more to any purpose than he practises.