A brief account of the means and manner
of the author's embracing these sentiments;
intermixed with
some SKETCHES of his LIFE during four years.
PREFACE
TO THE READER.
As I now present my Friends and the Public with a new edition of the Dialogues on the UNIVERSAL RESTORATION, which by many has been long desired, perhaps it may be acceptable to some for me to give a brief account how I came first to the knowledge of this part of the counsel of God, which I have not shunned freely to declare, both by word and writing, as I have found opportunity and necessity.
I think it was in the beginning of the year 1778, being in South-Carolina, upon the river Pee Dee, where I was at that time minister, that I called to see a friend, who first put into my hands that valuable book written by Paul Siegvolk, and which is called The Everlasting Gospel, of which I have lately published a new edition. I was desired to tell what it meant to hold forth, as my friend could not tell by any means what to make of it on account of the singularity and strangeness of the sentiments therein contained; although the language is very plain and clear, and by no means dark, mystical or obscure.
I opened the book as I was desired, and dipping into it here and there, for a half an hour perhaps, was very soon able to tell what the Author aimed at, viz. that there would be a final end of sin and misery, and that all fallen creatures would be restored by Jesus Christ to a state of holiness and happiness, after such as were rebellious had suffered in proportion to their crimes. I had never seen any thing of the sort before in all my life; and I seemed struck with several ideas that I glanced over, such as the inconsistency and impossibility of both good and evil always existing in the universe: and especially his observations upon the word eternal or everlasting, shewing that it was used for what never had a beginning, and would never have an end, as the being and perfections of God; and that it was also applied to things which had a beginning, but should never have an end, as the being and happiness of the righteous; and, that it was also frequently used to express thing, times and seasons which had both beginning and end; which he therefore called periodical eternities, and gave a great number of instances of this sort, which could not be denied; and he contended that the everlasting punishment threatened to the wicked, did not belong to the first nor to the second, but to the third class of these durations.
But as I was only desired to tell what the author meant, when I had satisfied my friend in that respect, I laid the book down, and I believe we both concluded it to be a pleasant, ingenious hypothesis, but had no serious thoughts of its being true; and for my part, I determined not to trouble myself about it, or to think any more of the matter. And as the book had been sent a considerable distance for my friend to read, I suppose it was soon after sent back; for I saw it no more, nor heard any thing farther about it. The following summer I went a journey into Virginia, and happening to mention the subject to a minister there, he told me that a few years before, it had been a subject of controversy in the puplic papers, between a clergyman who defended, and a gentleman of the law, who denied the proper endless eternity of punishment; and he told me that this gentleman who denied it, had advanced, that the translators of the Bible had rendered the very same Greek word, by very different English words, sometimes rendering it forever, and sometimes world; and that if they had uniformly rendered it by one English word, it would have been evident to all readers, that no argument for endless misery, could have been drawn therefrom. I was told also while I was in Virginia, that a clergyman of the Episcopal Church, had a few years before, given out that he had some wonderful thing to make known to his hearers, which he would preach upon some Sunday, but did no mention when. This raised the public curiosity, and great numbers attended his place of worship in hopes of hearing what this wonderful thing might be; but for a considerable time the matter was undiscovered. But at last he gave out, that on the next Sunday he would open this great secret. Vast numbers of people flocked to hear what it could be. When he came to declare what it was, behold! it was a wonderful piece of news indeed, such as had never been heard before in any pulpit in Virginia. It was nothing short of the doctrine of the Restoration. I think, to the best of my remembrance, they told me, that he opened and enlarged upon it for two Sundays, and never preached any more, being immediately after seized with sickness, which terminated in his death. And this was generally esteemed as a judgement that fell upon him for daring to preach such a wicked, false, and dangerous opinion: and that God cut him off from the land of the living, to testify his displeasure against him; and to terrify others from daring to follow his example, or believe his sentiments. But perhaps this might have been some worthy, learned, pious man, who had long concealed this grand truth in his heart, and had derived much satisfaction therefrom, and longed to proclaim it to others, for their good.---And, at last, notwithstanding the opposition that he might expect, resolved so to do; and accordingly was enabled, just before his time came to depart out of this world, to bear a faithful testimony to this most grand and important of all God's purposes. And having performed his duty, his master called him to receive his reward, and gave him the glorious plaudit of, "Well done, thou good and faithful servant;---enter thou into the joy of thy Lord."
As for the vain judgments of men, they are not to be regarded. "For they knew not the thoughts of the Lord neither understand they his counsel." "But the souls of the righteous are in the hand of God, and there shall no torment touch them. In the sight of the unwise they seemed to die; and their departure is taken for misery. And their going from us to be utter destruction; but they are in peace. For though they be punished in the sight of men, yet is their hope full of immortality. And having been a little chastised, they shall be greatly rewarded; for God proved them, and found them worthy for himself. As gold in the furnace hath he tried them, and hath received them as a burnt offering. And in the time of their visitation, they shall shine, and run to and fro, like sparks among the stubble. They shall judge the nations, and have dominion over the people, and their Lord shall reign for ever. They that put their trust in him shall understand the truth; and such as be faithful in love shall abide with him; for grace and mercy is to his saints, and he hath care for his elect." "But though the righteous be prevented with death, yet shall he be in rest."
I am apt to think, therefore, that this minister was one of uncommon faith and love, and as he believed God, so he loved mankind, and wished them to know the amazing riches of their Redeemer's love towards them; and when he had openly delivered this testimony, he was called to his rest.
Indeed, if the enemies of this doctrine had been true prophets, I should have died and gone to hell long ago; for no sooner was it known I had embraced it, but some gave out that I would not live a year; but I have already lived eleven. One of my old friends desired me to take particular notice of what he said, which he expressed in these words, "Mind what I tell you. In six months from this time, you will turn Deist, and deny all revealed religion; and in twelve months you will turn Atheist, deny the being of God, and abandon yourself to all kinds of open wickedness." Blessed be God, this has also proved false. And they generally seemed to agree to prophesy certain damnation to me whenever I should depart out of this world. But I trust this is equally false,---"For I know whom I have believed, (or trusted) and am persuaded that he is able to keep that which I have committed unto him against that day."
But to return to my narrative:
Sometime after I returned back to South-Carolina, a physician with whom I had been acquainted in Virginia, came to live in the parish where I was minister; and among his books I found the Everlasting Gospel by Paul Siegvolk; this was the second copy that had fell in my way, and I read a little more therein, but as yet had not the least thought that ever I should embrace his sentiments; yet some of his arguments appeared very conclusive, and I could not wholly shake them off, but I concluded to let them alone, and not investigate the matter; and therefore I never gave the book even so much as one cursory reading, till with great difficulty I procured one in the city of Philadelphia, more than two years afterwards.
In the year 1779, I found myself much stirred up to exhort my fellow creatures to repent, believe, and obey the Gospel, and began to adopt a more open and general method of preaching than I had used for some years before; having been deemed one of the most consistent Calvinists upon the continent, much upon the plan of Dr. Gill, whom I esteemed almost as an oracle. But now my heart being opened, and viewing the worth of souls, I felt great compassion towards them, and invited them with all my might to fly for mercy to the arms of Christ, who died for them, and who was willing to save them. I was gradually led into this way of preaching, without considering any thing about its consistency with strict Calvinism, but finding myself ever happy and comfortable in my own mind, and that this method of preaching was highly useful, I continued to go in the same course.
About this time I began to find uncommon desires for the conversion and salvation of the poor negroes, who were very numerous in that part of the country; but whom none of my predecessors, that I could learn, had ever taken pains to instruct in the principles of Christianity; neither had any single slave, either man, or woman been baptized until that summer, in the whole parish (which was very large) that I ever heard of.
The prejudices which the slaves had against Christianity, on account of the severities practised upon them by professing Christians, both ministers and people, might be one principal reason why they could not be brought to attend to religious instruction. But they had no prejudice against me on this score, as I never had any thing to do with slavery, but on the contrary condemned it; and this being pretty generally known, operated so upon the minds of those poor creatures, that they shewed a disposition to attend my ministry, more than they had ever shewed to any other. But still I never had addressed them in particular, and indeed had hardly any hopes of doing them good. But one evening seeing a number of them at the door of the house, where I was preaching, I found myself constrained as it were, to go to the door, and tell them, that Jesus Christ loved them, and died for them, as well as for us white people, and that they might come and believe in him and welcome. And I gave them as warm and pressing an invitation as I could, to comply with the glorious gospel. This short discourse addressed immediately to them, took greater effect than can be well imagined. There were about thirty from one plantation in the neighborhood present; (besides others) these returned home, and did not even give sleep to their eyes, as they afterwards informed me, until they had settled every quarrel among themselves, and according to their form of marriage, had married every man to the woman with whom he lived; had restored whatever one had unjustly taken from another; and determined from that time to seek the Lord diligently. From that very evening they began constantly to pray to the Lord, and so continued; and he was fond of them. I continued to instruct them, and withing three months from the first of June, I baptized more than thirty blacks belonging to that plantation, besides as many others, as in the whole made up one hundred, of which sixty-three were men, and thirty-seven were women, all which were bore in African, or immediately descended from such as were natives of that unhappy country.
My preaching was not only useful to the poor slaves, but also to great numbers of the white people, of whom I baptized upon profession of repentance and faith in Christ, about one hundred and thirty-nine persons within the same space. This was a summer of great success, and I shall remember that happy season with pleasure while I live. This summer I received some farther dawnings of the day of the general Restoration in my mind, for upon considering several Scriptures, such as these, "He shall see of the travail of his soul, and shall be satisfied; by his knowledge shall by righteous servant justify many; for he shall bear their iniquities." Isai. liii, 11. "After this I beheld, and lo, a great multitude, which no man could number, of all nations, and kindreds, and tongues, stood before the throne, and before the Lamb, clothed with white robes, and palms in their hands." Rev. vii. 9. I became fully persuaded that the number of the finally saved would equal if not exceed the number of the lost. And I was so forcibly impressed with this new and very joyful discovery, that I not only conversed in that strain privately, but boldly preached it in the congregation, which generally consisted of nearly a thousand persons upon Sundays. Some of the people to whom I had mentioned something respecting the sentiment, thought that I was going at once to declare myself in favor of the general Restoration. But that was as yet far from being the case; though some of the arguments which I had glanced upon in that book, the Everlasting Gospel, would frequently present themselves to my mind in such a forcible manner that I could scarcely withstand their evidence.
In the month of September I left South-Carolina, on a visit to my friends in New-England, intending however to return to my people again; but to prevent their being left destitute, I procured the Rev. Mr. Botsford to come and supply them, upon condition, that whenever I should return, he should resign the congregation to me again, if I required it. But he has remained the constant Pastor ever since. I then travelled slowly through the continent, preached to the people, and conversing with my friends to whom sometimes in private I proposed some of the arguments in favor of the general Restoration, which I had read in the Everlasting Gospel, on purpose to see what answers they could give; and this I did especially to able ministers: but to my surprise often found them quite at a stand, not knowing what to say. And some were almost overpowered with even the weak manner in which I was capable of holding forth the arguments in favor of the Restoration.---And often times the answer that some of the greatest men gave, were such as tended to increase my doubts respecting endless misery, rather than to remove them. I remember once, that I asked the Rev. Mr. Manning, President of Rhode-Island College, and who was at that time one of my dearest friends, what was the strongest argument that he could use in favor of the doctrine of endless misery? He answered, that it was the nature of God to lay the greatest possible restraint upon sin, and therefore he had threatened it with endless punishment, as the highest restraint he could possibly lay upon it. This argument is answered in the third dialogue. Thus after much seeking I could find no satisfaction in the matter; but still my doubts increased. Notwithstanding, I withstood the doctrine of the Restoration with all my might, and sometimes preached publicly against it with all the force I could muster. Yet there was something in its favor that gained gradually upon my mind, and sometimes brought me to be almost willing to embrace it. I plainly saw that it would reconcile almost, if not quite, all difficulties of other systems; and I thought if I should ever receive it, I should be able to preach much easier, and more freely than ever, and with far greater satisfaction, which by experience, I have since found to be true. The ideas were sometimes so transporting to me, even while I professed to oppose the sentiment, that I have been constrained to set them forth in the most sublime manner that I was able; and sometimes so as actually to bring them who heard me converse upon the subject to believe and rejoice in the Universal Restoration, while I thought myself an opposer of it, and only proposed the arguments in its favor to see what effect they would have on such who never heard them before. And I was often carried away before I was aware, even while I intended only to let my friends hear what might be said. I remember once, while I was at my father's table in the year 1780, that I mentioned the doctrine of the Restoration, and finding that none in the company had ever so much as heard of such a scheme, I began to hold it forth, produced many arguments in its favor, brought up many objections, answered them in such a manner as astonished all present, and I was amazed at myself, I spoke with so much ease and readiness as I had hardly ever experienced before on any occasion.---Nay, I was so much animated with the subject that I said, that I did not doubt but that in sixty years time, that very doctrine would universally be preached, and generally embraced in that very country, and would certainly prevail over all opposition.
This discourse made a greater impression upon the minds of those who heard it, and upon my own also, than I intended; and though I afterwards used the best arguments I could in favor of the common opinion, yet I found them insufficient wholly to remove the effects of what I had before said.
After spending about twelve months in the most delightful manner, constantly journeying and preaching with great success, to vast multitudes of people in my native country, I set off with intention to return towards South-Carolina. On the way I tarried some time at the Rev. Mr. Samuel Waldo's, in Pawling's Precinct, State of New-York, whose kind and friendly behaviour towards me I remember with pleasure, and mention with gratitude. I had a great deal of very agreeable conversation with him upon the matter, and he did not seem to oppose the ideas hardly at all; but only gently cautioned me against receiving any thing erroneous. He is a man of most excellent spirit, and his family was upon the whole the most delightful, agreeable and happy family that I ever knew. While I was at his house one of his children, then about twenty years of age, seemed fully convinced of the truth of the doctrine, by listening to our conversation, and was filled with great joy at the idea.---Several religious men who were on a journey, lodged at the house while I was there, got a hint of the matter, and wished to hear all that I could say in defence of it; I accordingly gave them some of the principal arguments in its favor, and obviated some of the most capital objections that could be brought against it; and I afterwards overheard them wishing that they had not been so curious as to have inquired so far into the subject, for they could not resist the arguments although they seemed resolved to treat the sentiments as an error.
In this state of mind, half a convert to the doctrine of the Restoration, I arrived in the city of Philadelphia, on the 7th of October, 1780. I intended to have left the city in a few days, and to have gone on towards South-Carolina, but the Baptist Church being destitute of a minister, they invited me to stop and preach with them, to which I was at length persuaded, and for sometime I was much followed, and there were great additions to the church. The congregations increased in such a manner, especially on Sunday evenings, that our place of worship, though large, would by no means contain them; at length leave was asked by some of my friends for me to preach in the church of St. Paul, in that city, which was granted. This was one of the largest houses of worship in Philadelphia, and equal in bigness to most of the churches in London. I think I preached there about eighteen sermons, and generally to very crowded audiences, frequently more than could possibly get into the house; most of the clergy of every denomination in the city, heard me there, and many thousands of different people. I am inclined to think, that I never preached to so many before nor since as I did sometimes in that house, and with almost universal approbation. But now the time of my trouble and casting down came on, and thus it was.
Soon after I arrived in that city I had enquired of some friend for The Everlasting Gospel, which I could not light on for some time, but they lent me Mr. Stonehouse's book upon the Restitution of all Things, which I had never seen, nor heard of before; this very learned work I read with great care, and his reasoning, arguments, and scripture proof seemed to me entirely satisfactory.
The friends who procured me the works of Mr. Stonehouse, were concerned at my having an inclination to read any thing upon the subject; nevertheless, though there were several of them with whom I conversed pretty freely upon the matter, and who knew of my reading Mr. Stonehouse's works, yet they behaved in so friendly a manner towards me, that they never mentioned a word of it to any, until by other means it came to be known and talked of.
In the house where I lodged, when I first came to the city, I had, in the freedom of conversation, and with some appearance of joy, expressed myself in general terms upon the subject, but always in the exact words of Scripture, or in such a manner as this, viz:---That I could not help hoping that God would finally bring every knee to bow and every tongue to swear; and that at the name of Jesus every knee should bow, of things in heaven, and things in earth; and things under the earth; and that every tongue should confess JESUS CHRIST to be Lord to the glory of God the Father. And that I hoped, 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, &c.
Such passages as these I mentioned in this manner, hoping that they would be fulfilled. The people of the house seemed surprised, and asked me if I believed so; I answered, "that sometimes I could not help hoping that it might be so." I could hardly have imagined among friends that any danger could have arisen from my expressing a hope that the Scriptures were true.
However these false friends told a minister, whom for a number of years I had esteemed as my best and most intimate friend, that I was turned heretic, and believed the doctrine of the
Universal Restoration, and desired him to convince me. Some time after he met with me in the street, and in a very abrupt manner told me, that he had wanted to see me for some time, that he might give me a piece of his mind; that he had been informed by such a person, that I was inclined to the doctrine of the Universal Restoration, and then, instead of using any argument to convince me, or taking any method for my recovery, added this laconic speech, "If you embrace this sentiment, I shall no longer own your for a brother." And he has hitherto been as good as his word, having never written nor spoken to me from that day to this, and when I have since offered to shake hands with him, he refused; and yet he was one whom I esteemed above any other on earth, as a hearty, sincere, long-tried, and faithful friend. If my intimate friend treated me in such a manner, what had I not to expect from my open and avowed enemies?
I now foresaw the storm, and I determined to prepare for it, not by denying what I had said, but by examining and determining for myself, whether the sentiment was according to scripture or not. If I found that it was not, I was determined to retract, but if it was, to hold it fast, let the consequences be what they might. I had now no time to lose. I expected in a short time to be called to an account, and examined respecting this doctrine, and obliged either to defend or deny it; I was already too well persuaded that it was true, to do the latter without hesitation, and yet not sufficiently for the former. For this purpose, I shut myself up chiefly in my chamber, read the Scriptures, and prayed to God to lead me into all truth, and not suffer me to embrace any error; and I think that with an upright mind, I laid myself open to believe whatever the Lord had revealed. It would be too long to tell all the teachings I had on this head; let it suffice, in short, to say, that I became so well persuaded of the truth of the Universal Restoration, that I was determined never to deny it, let it cost me ever so much, though all my numerous friends should forsake me, as I expected they would, and though I should be driven from men, and obliged to dwell in caves or dens of the earth, and feed on wild roots and vegetables, and suffer the loss of all things, friends, wealth, fame, health, character, and even life itself. The truth appeared to me more valuable than all things, and as I had found it, I was determined never to part with it, let what would be offered in exchange.
I had now formed my resolution, and was determined how to act when the trial came. Hitherto I had said nothing about the Restoration in public, and little in private; but I preached up the death of Christ, and salvation for mankind through him, without restriction. This free manner of preaching gave offence to some, who came to hear me no more. On the evening of the 22d of January, 1781, a number of the members of the church, who had heard that I held the doctrine of the Restoration, met me at a friend's house, to ask me the question, Whether I did or not? I acknowledged that I did, but did not wish to trouble any body with my sentiments. They desired me neither to preach them in public, nor to converse of them in private. I told them that if they would prevent people from asking me, I would say nothing upon the matter; but if people asked me concerning my sentiments, I could not deny them, and if they wished to know the reasons, I must inform them. And thus the matter was to rest; but some that were present wished to know the foundation of my sentiments, others opposed it, not wishing to hear any thing in its favor. At length it was agreed that I might read the passages of Scripture upon which I judged the doctrine of the Restoration to be founded, but must not add a single word of explanation on my part, and on their parts they were not to ask any questions, or make the least opposition, for if they did, I insisted upon the liberty of defending.
Accordingly I took the Bible, and read many passages in the Old and New Testaments, which I judged to contain the doctrine; and the very reading of them convinced several of the company of the truth of the Restoration. There was nothing farther took place at that time: We parted with mutual agreement; I was not to preach it in the pulpit, nor to introduce it in conversation, but I would not be obliged to deny it, when asked, nor to refuse to vindicate it, if opposed; and on their parts they were not to speak of it to my prejudice, but to endeavor as much as possible, to keep the matter close, and so we parted.---But notwithstanding all the pains that could be taken, the matter got abroad, and several came to discourse with me on my principles, to whom I gave such reasons as I was able for what I believed. A little after this time, I met with another copy of the Everlasting Gospel, which I then read through with attention for the first time, and found such satisfaction; the arguments and Scripture proofs therein contained, seemed to me sufficent to convince all that would read with candor and attention.
I still continued to act only on the defensive, not preaching upon the subject, nor going about to private houses to make interest in my favor but if any came to me and wished me to discourse upon it, I would not refuse; and thus a number were convinced of its truth, while others violently opposed it. And thus matters continued until the latter end of March. Having heard that the German Baptists in Germantown, about 8 miles from Philidelphia held the doctrine of the Restoration, I had appointed to spend the first Sunday in April with them; and this engagement had been made sometime: Just as I was ready to go out of the city on Saturday, I found that some of the members of the Church had privately sent into the country, and collected a number of the ablest ministers, who were arrived in the city on purpose to debate. I gave them the liberty of my pulpit as they pleased for the next day, and went out of the city to go to Germantown: and took that opportunity to go and visit that ancient, venerable, and excellent man, Dr. George De Benneville, who received me in the most kind, open, and friendly manner; and his conversation was most highly edifying to me. Afterwards I went to Germantown, and lodged there all night, ready to preach the next day. As soon as my enemies in Philadelphia found that I was gone out of the city, they spread a report that I had fled to avoid an interview with these ministers, who had come on purpose to convince me. Nothing could have been more false, than such a report, for I had been engaged to go to Germantown, on that day, for several weeks beforehand: I knew nothing of these ministers being sent for until they came to town; and I had no fear but I should be able, by God's assistance, to defend the cause before them; and besides, I had appointed to return on Monday, and did return accordingly. The whole church met, both my friends and my opposers, and these ministers met with them. I was called to attend a funeral at that time, and was at the house of mourning, when a messenger was sent in haste, to desire my immediate attendance at the meeting without any delay. I found that those who were my enemies in the assembly, had been greatly vaunting over my friends, because I was not present. They said I had absconded merely to avoid a debate, in which I was sure to be confuted, as here was an opportunity that might never present itself again;---and seven wise, able, and learned ministers had assembled on purpose to dispute with me, but that I had gone, & left my adherents in the lurch, from a consciousness that I was not able to defend my cause;---with abundance more to the same purpose. My friends, on the other hand, told them, that I was afraid of nothing but sin, and that they doubted not of my being able and willing to dispute with any one of the gentlemen, or all of them, one by one, if they choose it. O, no; they replied, they knew better than that, I was gone out of the way on purpose, where I could not be found. My friends told them, that if there was a vote past in the assemble that I should dispute with any one, they would engage that I would be among them in a few minutes. It was accordingly unanimously voted, that I should dispute with the Rev. Mr. Boggs, upon my sentiments, in the presence of these ministers, and of the whole assembly. But when in a few minutes I came in, and took my place, what different countenances appeared in the congregation? All my friends were highly pleased, and the others were as much confounded and disappointed, at seeing me come in so cheerfully and quickly, after they had made themselves so sure, that I would not come. But surely, I might have been looked upon with pity; alone to answer for my self, no one to support me; while my antagonists were seven of the ablest ministers that could be obtained.
I felt, however, that inward composure, from a consciousness of having acted uprightly and sincerely in the whole affair, that even caused my countenance to appear easy and cheerful.
The vote was then publicly read, and I stood up, and declared my readiness to comply with what was required. The worthy gentlemen who was chosen to dispute with me, then rose up, and said these words, "I am not prepared to dispute with Mr. Winchester, I have heard that he says that it would take six weeks to canvass all the arguments fairly on both sides; and I suppose he has been studying upon the subject for a week or more, and I have not studied it at all; and therefore I must beg to be excused."
When I found that he, and all the rest wholly declined disputing with me, I begged liberty to speak for two hours upon my sentiments, and lay them fairly open, and the ground upon which I maintained them. But this was denied me; I then desired them to give me one hour for this purpose; but this was also refused. One of the ministers got up, and said, that their business was not to debate with me but to ask me, whether I believed the Restoration of bad men and angels finally, to a state of holiness and happiness, &c.
But if they did not come to dispute with me, why was the vote passed by their party, as well as by my friends, that I should dispute with them? This speaks for itself. The ministers insisted upon putting the question to me, do you believe the doctrine of the Universal Restoration? My friends objected to my answering the question, unless I might be allowed to vindicate my sentiments. But I said, that I did not fear any use that could be made of my words; that I had always freely confessed what my thoughts were when asked; and, therefore, I told them, that I did heartily believe the General Restoration, and was willing to defend it. The gentleman that was chosen to dispute with me, then asked me, whether I thought it strange, considering my change of sentiments, that there should be such a noise and uproar made upon the occasion, &c. I told him that I did not think it strange at all; and gave him a little history of the affair, and how the matter came abroad, through the treachery of some, whom I had esteemed as my friends; that when I mentioned it to them I was not fully persuaded of it myself, and perhaps never might have been, if I had not been opposed and threatened; that I never had intended to trouble the people with my sentiments, but was willing to live and die with them, if they could bear with me; but that I could not use so much deceit, as to deny what I believed, when asked by any one; that I never had yet done so, and by the grace of God never would, let the consequences be what they might. What I said was in presence of all my accusers, and none of them could contradict me, nor had aught to lay to my charge, except in this matter of the gospel of my Saviour. My discourse took such an effect upon him, that he then publicly declared, that my behaviour in the whole affair had been as became a man and a Christian, and that no one could accuse me of any improper conduct. I stood some time, and as none appeared to have any thing farther to say to me, I took my leave and went out. He accompanied me to the door, and told me that he would write to me upon the subject; but what ever was the reason, he never did, nor have we spoken together since.
The ministers then advised the people to get another minister; but my friends being numerous, insisted it should be fairly determined by the subscribers at large; but this the other party would not agree to. Several very fair offers were made by friends to them, but they refused them all; and finally, by force they kept us out of the house, and deprived us of our part of the property, which was at last confirmed to them by law, though I think unjustly, as we were the majority at first; but they took uncommon pains in carrying about a protest against me to every member of the church, both in the city and in the country, and threatening all with excommunication who would not sign it; by which some were intimidated, and by these and other means they strengthened their party. But on the other hand, I took no pains, either to proselyte people to believe my sentiments or to make my party strong. But I believe near an hundred of the members suffered themselves to be excommunicated rather than to sign the protest against me, and the doctrine that I preached. When we were deprived of our house of worship, the Trustees of the University gave us the liberty of their Hall; where we worshipped God for about four years, until we purchased a place for ourselves. But to return. After this meeting of the ministers, the whole affair was open, and I found myself obliged to vindicate the doctrine which they had condemned unheard, not only in private but in the pulpit. Accordingly, on the 22d day of April, I preached a sermon on Gen. iii. 15, in which I openly asserted the doctrine of the Final and Universal Restoration of all fallen intelligences. This was published by particular desire, with a list of the plainest scripture passages in favor of the doctrine; and a number of the most common and principal objections, fairly stated, and answered. This was my first appearance in the world as a prose writer, which was what I never expected to be, and probably should never have been but for this occasion; still less a writer of controversy, to which I had naturally a great aversion.
After I had preached this sermon, I had the Chevalier Ramsey's Philosophical Principles of Natural and Revealed Religion put into my hands; I read the same with great pleasure and advantage, and I must acknowledge it to be a work of great merit, and I have reason to bless God that ever I had an opportunity of reading it. I can heartily recommend it, as one of the best works in our language; and I must say, that in most things I fully agree with that very intelligent author. On the fourth of January, 1782, I preached the sermon called, The Outcasts Comforted; from Isaiah lxvi. 5, to my friends who had been cast out, and excommunicated, for believing this glorious doctrine. This was soon after printed, and the next year it was republished in London, by the Rev. Mr. Richard Clark, and was the first of my works ever printed here.
I have thus given a brief, plain and simple account of the means that have brought me to think and write in the manner that I have done, and which account may be considered as an historical sketch of nearly four years of my life.
[The above account was taken from the Preface to the 1831 Edition of "The Universal Restoration exhibited in Four Dialogues between a Minister and his Friend," published in Boston. It had appeared as early as the 2nd edition, 1792. Facimile of title page reproduced below.]
BY ELHANAN WINCHESTER.
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