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 chose 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 assembly 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 cheefully and quickly, after they had made themselves so sure, that I would not come. 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.

But

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 gentleman 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 bchaviour 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 fold me that he would write to me upon the subject; but whatever 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 my 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 themslevs 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 Gcd for about four y ars, 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,

preached the sermon called, The Outcasts Comforted; from Isaiah Ixvi. 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