oked by the prototypes of these pestiferous people, to declare that,
'formerly the apostles received the gift of speaking several languages,
a knowledge so remote from our dealers in the art of enthusiasm, that
they neither understand propriety of speech nor phrases of their own,
much less the gift of tongues.'

The millions of Christian people who have been trained up in the way
they should _not_ go, by this active class of fanatics, are naturally
either opposed to reason or impervious to it. They are convinced not
only that the wisdom of the world is foolishness with God, but that
wisdom with God is foolishness with the world; nor will any one affirm
their 'moderation' in respect to unbelievers one tittle more moderate
than Bishop Hall's; or that they are one tittle less disposed than 'that
good and great man,' to think those who bring heretics to the stake at
Geneva or elsewhere, 'do well approve themselves to God's Church.'
Educated, that is to say _duped_ as they are, they cannot but think
disbelief highly criminal, and when practicable, or convenient, deal
with it as such.

It is, nevertheless, true, that Universalists have been helped to some
of their best arguments by adversaries. Bishop Watson, to wit, has
suggested objections to belief in the Christian's Deity, which they who
hold no such belief consider unanswerable. In his famous 'Apology' he
desired to know what Paine thought 'of an uncaused cause of everything,
and a Being who has no relation to time, not being older to day than he
was yesterday, nor younger to day than he will be to-morrow--who has no
relation to space, not being a part here and a part there, or a whole
anywhere? of an omniscient Being who cannot know the future actions of
man, or if his omniscience enables him to know them, of the contingency
of human actions? of the distinction between vice and virtue, crime and
innocence, sin and duty? of the infinite goodness of a Being who existed
through eternity without any emanation of his goodness manifested in the
creation of sensitive beings? or, if it be contended that there was an
eternal creation, of an effect coeval with its cause, of matter not
posterior to its maker? of the existence of evil, moral and natural, in
the work of an Infinite Being, powerful, wise, and good? finally, of the
gift of freedom of will, when the abuse of freedom becomes the cause of
general misery?' [15:1]

These questions imply much. That they flowed from the pe