hat he
was _not_ their federal head. If our antagonists," &c. Surely it is not
very wise to use language which may be so easily retorted.

Secondly, it is true, the change of a word cannot alter the nature of
things; but it may alter, and very materially too, our view of the nature
of things. Besides, if to refuse to call suffering in certain cases a
_punishment_, be merely to change a word, why should so great an outcry be
made about it? Why may we not use that word which sounds the most
pleasantly to the ear, and sits the most easily upon the heart?

Thirdly, we do not arbitrarily and blindly reject the term _punishment_,
"because it does not agree with our system." We not only reject the term,
but also the very idea and the thing for which it stands. We mean to
affirm, that the innocent do sometimes suffer under the administration of
God; and that all suffering is not a punishment for sin. The very idea of
punishment, according to Dr. Dick himself, is, that it is suffering
inflicted on account of sin in the person upon whom it is inflicted; and
hence, wherever pain or death falls under the administration of God, we
must there find, says he, either actual or imputed sin. Now, in regard to
certain cases, we deny both the name and the thing. And we make this
denial, as it will be seen, not because it agrees with our system merely,
but because it agrees with the universal voice and reason of mankind,
except where that voice has been silenced, and that reason perverted, by
dark and blindly-dogmatizing schemes of theology.

Fourthly, there is a vast difference, in reality, between regarding some
sufferings as mere calamities, and all suffering as _punishment_. If we
regard all suffering as punishment, then we need look no higher and no
further in order to vindicate the character of God in the infliction of
them. For, according to this view, they are the infliction of his
retributive justice, merited by the person upon whom they fall, and
adapted to prevent sin; and consequently here our inquiries may terminate;
just as when we see the criminal receive the penalty due to his crimes. On
the other hand, if we may not view all suffering as punishment, then must
we seek for other grounds and principles on which to vindicate the
goodness of God; then must we look for other ends, or final causes, of
suffering under the wise economy of divine providence. And this search, as
we shall see, will lead us to behold the moral governmen