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 pen of a Bishop,
is one of many extraordinary facts which have grown out of theological
controversy. They are questions strongly suggestive of another. Is it