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you, in the name of the Father, and of the Son, and of the Holy Ghost. Amen. Dec. 30, 1827.

APPENDIX TO ANSWER IV.

In my opponent's reply of November 23, 1827, were a few things worthy of notice, which on account of the length of my answer, were omitted. These I shall notice in this place. The first of the following articles I appended to my discourse on necessity," and delivered it with that; but now assign it a more proper place in this appendix.

My opponent contends that we suffer in our own persons the whole punishment of sin, while sin itself is pardoned. I maintain that this is absurd, false, and impossible;-that if our sins are pardoned, we are released from punishment. If I succeed in maintaining my position, one of the main pillars of Universalism is removed, and the whole building must fall to the ground.

In my last answer on this subject, I said, "A sinner is pardoned just so far as his punishment is remitted, and no farther." My opponent overlooking this, goes on to represent me as holding that a sinner is fully pardoned by God, and yet is held to suffer a part of the penalty of the law, in that disciplinary punishment which he inflicts upon his own children in this life, and under cover of this mistake,

endeavours to bring off his own absurd doctrine of suffering the whole punishment due to sin, while the sinner is fully pardoned. In reply to this I remark,—

1. That discipline and punishment, properly so called, are essentially different in their character, the one being a blessing, the other a curse. Discipline, as far as it is painful, may be referred to the sentence of the law; but being less than the desert of sin, and being administered on principles of mercy, and with a view to the reformation and salvation of the sinner, is changed into a blessing. My opponent gives us the same view of the difference between disciplinary and full punishment, when in his last reply, speaking of the latter, he repeatedly asks, "Is this a blessing, or is it a curse?" We agree with him that it is a 66 curse ;" and herein it is distinguished from disciplinary punishment, which is a blessing. The Christian, therefore, does not suffer any proper punishment at all.

2. The sinner is not absolutely and fully, but conditionally pardoned in this life. We are made partakers of Christ," says the apostle, "if we hold fast the beginning of our confidence firm unto the end." And our Saviour has given us an illustration of this subject in the 18th chapter of Matthew. Here we read of one who had a debt of ten thousand talents forgiven by God, who, nevertheless, because he would not forgive a fellow servant, forfeited his own pardon, and was cast into prison till he

should pay all that he owed. On this ground I say the sinner is pardoned, so far, and no farther than his punishment is remitted. If his pardon were absolute and full, his release from punishment would be so too.

But this is not the case with my opponent. He holds that the sinner is absolutely and fully pardoned, and yet that he is held to suffer the whole punishment of his sins. This we pronounce absurd in the highest degree. The remission of punishment enters into the very idea of pardon. I can have no other idea of pardon. You, my respected hearers, can have no other idea of pardon. My opponent himself, after all that he has said, can have no other idea of pardon than that which implies remission of punishment. If he has, let him now bring it forth and tell us how a sinner can be fully pardoned, and yet be held to suffer the whole punishment of his sins. But I tell you beforehand that he will not attempt this. He may "submit" this point also "to the audience," or he may attempt to point out some defect in my arguments, or he may attempt something else. But he will never attempt to show, by explanation, or illustration, how a sinner can be fully pardoned, and yet fully punished for all his sins. If he could do this, he might, for aught I know, make a hundred Universalists this evening; but if he cannot do this he ought to be deserted by every one who has joined his standard.*

* This was said, if possible, to "provoke" my oppo.

But do not the Scriptures promise pardon, and threaten punishment to the same person at the same time? To this I say no, not in this order; but they first threaten punishment, and then offer pardon, or remission of punishment, uponcondition of repentance and faith in Christ. My opponent has often quoted this phrase from Ezek. xviii, 20, "The soul that sinneth it shall die," with others of like character, to show, that though we be pardoned, yet we must suffer the punishment of our sins. To "die" in this place he takes, as I do, to be the punishment of sin. But then I say that this text, with the context, clearly proves that when sin is pardoned, punishment is remitted." The soul that sinneth, it shall die;" but if he turn from his sins he shall live, "he shall be pardoned, he shall not die,"—that is, he shall not be punished. And in the same manner we are to understand all the passages he has brought forward to prove the certainty of punishment with pardon. We shall certainly be punished as our sins deserve, if we do not repent and believe in Christ; but we shall as certainly escape punishment if we do repent and believe: because Christ has made an atonement for our sins, and is, in this respect, the end of the law to every one that believeth in him.

But

nent to give an illustration of this article of his faith, believing that nothing I could say would so effectually expose its absurdity. But he knew too well the weak. ness of his cause to attempt this. And yet he does not give it up." Lord, what is man!"

if the sinner must suffer the whole punishment of sin in his own person, then Christ has died in vain; and if he is ever saved, Christ will have as little glory in his salvation as he has had influence in removing his punishment.

And must the sinner suffer the whole punishment of his sins? Must he bear the whole weight of his transgressions? Must he answer in his own person for ten thousand transgressions of the Divine law?-for ten thousand insults offered the infinite Majesty of heaven and earth? for ten thousand slights of the Saviour?-for neglecting his own salvation, and for abusing unnumbered blood-bought favours? Alas! alas! for him who bears his

own sins. O, believe not this doctrine, but flee from it as you would flee from the face of a serpent. O, turn from your sins, turn to the slighted, long-neglected Saviour, and your soul shall live.

ed

On the question whether repentance and faith, &c., are conditions, or constituent parts of salvation, or both, I have but a few words to say, and these would not have been deemnecessary, had not my opponent overlooked a material fact in my illustration of this subject, and thereby evinced that argument failed him. I have contended that repentance and faith, &c., are both conditions and constituent parts of salvation, and used the following illustrations: A man has lost his health by intemperance, and recovers it by a return to a temperate course of living; and

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