PREFACE

TO SECOND EDITION.

THE ready sale of the first edition of these CONVERSATIONS, the general approval of the work by the Universalist Public, and the continued demand for the same in all sections of the country, encourage the Author to issue this revised and enlarged edition. He has availed himself of the remarks of all, friends and foes, and made such erasures and additions, as judgment dictated; and trusts that the alterations will greatly enhance the value of the work. He acknowledges his indebtedness to certain brethren, who have offered some judicious suggestions in regard to the style and phraseology of some parts of the book, which have been serviceable. A serious hope is indulged, that all colloquial and obnoxious phrases, are expunged, and that this edition will merit and receive the undivided approbation of our editorial and ministering brethren, throughout the country.

The Indexes of subjects, and of scripture Texts, have been added by the advice of discriminating friends, and will doubtless be found very convenient to inquisitive readers. The following extract from the Preface to the first edition, will apply equally well to this:

The work will sufficiently explain itself to those who read it with candor; and to those who do not, no explanation is due. As it embraces, in a condensed form, the conversations I have had with preachers and laymen of various persuasions, in eight States of the Union, in which I have travelled and preached, not only my numerous friends and brethren, but many others, into whose hands the book may fall, will

be able to recollect and recognise most of its contents. In no instance have I stated, as matter of fact, what was not literally true.

Grateful acknowledgments are due to several authors, whose works are referred to in the coming pages; to my ministering brethren generally; and, particularly, to those editors who have spoken of the CONVERSATIONS in terms of encouragement. Should this edition meet their expectations, the knowledge of the fact would contribute to my best reward.

Trusting in the justice and holiness of the cause, I respectfully invite a fair and manly examination, by any religious opposer; not by contortions of words and sentences, nor by using the knife of editorial dissection, cleaving off a slice here, and breaking a joint there; but by a serious attempt at refutation. Let those able and pious men, who profess to be lovers of "immortal souls," show their faith by their works, and they will be venerated for sincerity, as they are for talents.

This being the first volume of CONVERSATIONS, should life, and health of body and mind be spared, I shall keep my eye upon the main subject, search for the most weighty objections to the truth, which remain unanswered, and present them, in due time, in another volume, should the good of the cause render it necessary, and Merciful Heaven approve my works and resolutions.

WOODSTOCK, VT. 13th April, 1835.

R. STREETER.

FAMILIAR CONVERSATIONS.

CONVERSATION 1.

INQUIRER introduces the subject of the Conversations. The DOCTRINE of universal grace, holiness and happiness, is then distinctly and briefly stated, and the particular meaning of certain terms and phrases, candidly given.

Inquirer. I am very happy in meeting you, friend Universalist, at this time, as I hope to learn something definite in regard to the essential principles of Universalism. It has been my misfortune not to meet with persons of your denomination, who were sufficiently acquainted with the peculiarities of your system of doctrine, to give me all the information which is needed, in order to form a correct opinion of its merits. And indeed, it has so happened, generally, that when I have conversed with people, or heard preaching, or read any thing, on the doctrine, the principal object appeared to be, to disprove and explode other systems, by exposing their supposed contradictions and deformities, rather than to state and defend the doctrine of universal salvation. Hence, I do not understand your system; and, I am inclined to believe the same is true of many candid people, who violently oppose it.

Universalist. I thank you for your candor and frankness, dear Sir, and a friendly interview on the subject of your inquiry, would be no less

agrecable to me than to yourself. Though I may not be able to do full justice to the main points of that glorious doctrine which I have espoused as the truth of the living God, yet, I will answer your questions according to the best of my abilities and experience. But before we proceed to the discussion of the subject in question, suffer me to suggest a few things, in reply to what you have said of others. In the first place, it is not to be supposed that people in general, who profess a belief in Universalism, would be prepared to answer, off-hand, all the inquiries which ingenuity or prejudice might offer; and remove, satisfactorily, all the objections which might be thrown in their way. Their usual occupations do not admit of devoting so much time and attention to the subject, as to enable them to enter into a particular and systematic defence of their doctrine. Nor would they have time to spare, nor you patience to listen to them, were they prepared to defend every point in the system of Universal benevolence. It requires time and patience to investigate this momentous subject.

And, in the next place, we can very easily account for the fact, that much of the conversation, preaching, and writing of Universalists, partakes of a controversial nature, being designed to expose the erroneousness of other systems. They have been compelled to act both on the offensive and defensive. They must expose the glaring absurdities of old theories, in order to account for having embraced a new one. People who have been nurtured under certain systems, will not question and examine them, unless their imperfeetions are first made apparent. But it may

be proper, perhaps, at this day, to come more directly to the defence of Universalism. Still, I do not think it necessary, in any case, to forget or overlook the most palpable inconsistencies of the doctrines we have discarded. However, not to dwell on these matters, let me ask you what method you intend to pursue, in attempting to become acquainted with the distinguishing principles of the "restitution of all things, which God hath spoken by the mouth of all his holy prophets since the world began?"

Inq. Why, Sir, I had not thought of any method in particular; but was intending to propose such questions and objections as might occur to me, from time to time, and hear your answers. Is not that a proper course?

Uni. I should say it was not; or, in other words, such a course of conversation would not be likely to result in the attainment of much correct information. You must be aware, Sir, that a series of questions, promiscuously thrown out, one on this subject, and onother on that, without order, connexion, or method, would, if answered accordingly, be a waste of time, and leave you quite as much in the dark, as you now are, in regard to my doctrine. If Universalism is a system, and you wish to understand it, you must approach it systematically; begin at the beginning, and proceed on in an orderly way. This is the course that every intelligent mind would pursue, in seeking correct information concerning every other theory, though of less importance. Every science and system is composed of certain fundamental principles, which are regarded as essential. These principles must be stud