order to worship Him acceptably, I must discern these _as_ realities
with my inmost heart, and not merely take them for granted on
authority: but that the argument which was here pressed upon me was an
effort to supersede the necessity of my discerning Goodness in God:
it bade me simply to _infer_ Goodness from Power,--that is to say,
establish the doctrine, "Might makes Right;" according to which, I
might unawares worship a devil. Nay, nothing so much distinguished
the spiritual truth of Judaism and Christianity from abominable
heathenism, as this very discernment of God's purity, justice, mercy,
truth, goodness; while the Pagan worshipped mere power, and had no
discernment of moral excellence; but laid down the principle,
that cruelty, impurity, or caprice in a God was to be treated
reverentially, and called by some more decorous name. Hence, I said,
it was undermining the very foundation of Christianity itself,
to require belief of the validity of Rom. ix. 14-24, as my friend
understood it. I acknowledged the difficulty of the passage, and of
the whole argument. I was not prepared with an interpretation; but I
revered St. Paul too much, to believe it possible that he could mean
anything so obviously heathenish, as that first-sight meaning.--My
friend looked grave and anxious; but I did not suspect how deeply I
had shocked him, until many weeks after.

At this very time, moreover, ground was broken in my mind on a new
subject, by opening in a gentleman's library a presentation-copy of a
Unitarian treatise against the doctrine of Eternal Punishment. It was
the first Unitarian book of which I had even seen the outside, and I
handled it with a timid curiosity, as if by stealth, I had only time
to dip into it here and there, and I should have been ashamed to
possess the book; but I carried off enough to suggest important
inquiry. The writer asserted that the Greek word [Greek: aionios],