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«r ' 
 
 V 
 
 ^OVA SCOTJ4 
 
 PROVINCE HOUSE 
 
 I 
 
*^/ 
 
 f)2 
 
 REMARKS 
 
 
 ON 
 
 13- c-^^ 
 
 t^A 
 
 A DISCOURSE, 
 
 PREACHED AND PUBLISflEO 
 
 BY THE REV. D. M. RNAPEN, 
 
 PASTOR OF THE UNIVEBSALIST CHURCH, HALIFAX. 
 
 I 
 
 »ROM THE TEXr 
 
 1 
 
 )^ For the wages of Sin is DeaW*; but the Gift of God is Eternal Life* 
 "*► throush Jesus Otirist onr Lord." 
 
 %1^ a lla(£>inan. 
 
 HALIFAX, JV. S. : 
 IJbusheu for the author, and for wale at the book stores. 
 
/* 
 
 / 
 
 ^^"s 
 
>iMlll 
 
 HKMKJk:' 
 
 Hill II wwiiiii 
 
 \ 
 
 REMARKS. ETC. 
 
 The author of this Sermon displays learning, genius, and 
 talent worthy of a better cause: for the intention of the 
 work is to prove th?t there will be no punishment for sin 
 after the present life. 
 
 The first page is a good specimen of sophistry, meant to 
 show that though Life and Death are set against each other 
 in the text, } et it does not follow that both are meant to be 
 Everlasting ; and it is added as he proceeds, that although 
 Everlasting Life occurs fifty times in the Scriptures, that the 
 phrase Everlasting Death is not to be found once. 
 
 Very true. The sacred writers did not think proper to 
 designate that an everlasting operation which is but the event 
 of a moment. Who does not know that death is the instant 
 separation of life from the body, which is the subject of this 
 change; and the body, in the state after death, must rem^n 
 dead, or without life, unless a resuscitation takes place. 
 
 With regard to man, death separates not only life, but it 
 separates the soul from the body. Dust then returns to 
 dust, but the spirit returns lO God who gave it.* The body, 
 however, may be resuscitated by the power of God, and we 
 are informed that it will actually be raised again, and, by a 
 process of which we, of course, are ignorant, will be made 
 immortal as the soul itself—'' For this mortal must put on 
 immortality." 
 
 But we are informed by the Holy gcriptures that another 
 death will take place, and it is therefore called "the Second 
 Death." Our blessed Saviour proclaimed it when he said 
 — « Fear not them which can kill the body, but are not able 
 to lull the soul ; but rather fear Him w'ho is able to destroy 
 both soul and body in hell." 
 
 * This text does not say ihe spirit returns Tor the purpose of entnting into a state of 
 blessedDcss ; but, as we are informed by iho wiiole leuor of scripture, for coming t» 
 ^udgmeiit. 
 
 .■■^^SZid^ 
 
 ji-^ ^) i. i^^HiUsa. - 
 
g.^,.'.^iB#!''*'"^ 
 
 Ml 
 
 ThU Is tbc Second Death, for it is not the scpanUion of 
 r Jf L the bodv; b'lt the separation of both soul and body 
 Itom'veS^^^^ f-- tLis state of death we have 
 
 no promise of any resurrection. 
 
 Christ our Lord. 
 
 The truth of this second death taking place, is not made 
 
 .0 depend on one particular passage in the b.ble, nor on anj 
 
 nfer-K^t might be drawn from any particular savins- 
 
 ltRe?elI'on, ch%. 20, after the -f' "'« f ^Teon" aid of 
 r>-o-.t White Throne, and of Him that sat tlie/eon , anu o 
 Se deal both small and great, standing before God and 
 
 Life was "cast into the Lake of Fire. ^nd a^ je^se 14 
 it k ^■^Id "this s the second death. — lhi» is cxacuj > 
 o« Hssed Saviour refers to when he says "fear hmj ho 
 i^^blo to destroy both sou, ^1 bod_y4n -^K^ ^^A„d .Ms 
 
 Sievfnfa d bom'l::bi:,':nd 'murderers, and sorcerers 
 unDeiieviiia, ^^ , „ , ^^ portion in the 
 
 Second Death. 
 
 1 Ar.'^^h whoihcr it be considered tlie 
 
 'ra™fcXTs'e7. t ntrtake^ place, it is the same 
 th^f. * U e e ef, is summed up in the 22nd chapter vej^e 
 U 1" He that is unjust, let him be unjust still ; and he tha 
 "fiWw let him be 4hy sliU; and I'e that is righteous, let 
 Mm bJ'righteous still ; Ld he that is lioly, let him be holy 
 
 "'Here ends the^hallow artifice of the Rev. Mr. K., that 
 ."re is "ot such a phr.se ns Everlasting Death m the 
 
5 
 
 ion ol' 
 I body 
 e have 
 
 comclh 
 le shall 
 ^icnt of 
 1 Jesua 
 
 )t made 
 
 on any 
 
 saving* 
 I ot the 
 ; and of 
 ^od and 
 led, that. 
 Book of 
 v^erse 14 
 ;tly what 
 lim who 
 ind it is 
 irful, and 
 sorcerers, 
 )n in the 
 ch is the 
 
 dercd the 
 rom "the 
 and from 
 ever, and 
 is the state 
 ; the same 
 pter, verse 
 ind he that 
 iteous, let 
 oa be holy 
 
 r. K., that 
 lath in the 
 
 bible." If there is not a death which separates from 
 
 everlasting lile, and a slate after that death from which we 
 have no promise of resurrection, then there is nothing at all 
 in the bible; neither have we sense to know any thing, but 
 all is Utter Darkness. 
 
 But not only is there this full assurance of this state of 
 dt nh for the wicked; but there is full assursnce of everlasting 
 life for the righteous, for it is said that He, "Even God, shall 
 wipe a^v■ay all tears from their eyes, and there shall be No 
 MORE Death, neither sorrow nor pain, for the former things 
 are passed away, and all things are become new." Thus 
 we have no more fears for the righteous, in their state of 
 everlasting Tfe, than we can have hopes for the wicked in the 
 state to vyhuh they are reduced by the final separation called 
 t'le .iEONiJ b£ath; and whatever the Pev. Mr. Knapen 
 may ?av respecting the phrase everlasting death not being 
 in 'he bif.lc, he will find. Mark iii. 29, there is Everlasting 
 BAiv/NATioy.— Hoiv cou'd ihc Rev. Mr. K. make such a 
 r.i,si.j':i\ Surely he must have a book of reference-—! have 
 noihing but a conrnon bible, and his sermon. 
 
 But if there is everlasting damnation, or the stale of eterr.al 
 death, it must be the result of sin ; the Avicked have finished 
 their work of sin on the earth, death is their wages — the 
 Second Death— the final separation from life and hope* — 
 And their wages ^ 'ley will be entitled to long as they exist — 
 who shall dare to deprive them of their wages ? Who can 
 do it? Can Omnipotence? Where then would be his Justice? 
 " He that believeth on the Son of God hath everlasting life." 
 "= But faith is the gift of God ;" but will God give power to 
 the wicked to believe they are in a state of everlasting life, 
 when they are in a state of final separation from Him, having 
 died the second death and are receiving the wages of their 
 sin, namely. Everlasting Damnation ? 
 
 "But," says the reverend Preacher, "if the wages of sin 
 be a moral death, which the sinner dies in the days of his 
 transgression, by which and through which he receives, from 
 day to day, his wages, or the punishment which his crimes 
 ^erit ; then may the gift of God be bestowed on the 
 regenerate sinner." 
 
6 
 
 I am at a loss to discover wlint iliis rogencration is of which the 
 reverend Preacher is speaking. If punishment pixxhices regeneration, 
 then must the devils he very regenerate.— But Mr. K. will tell us 
 there are no devils. — Wu will invite him to the pcnetentiary, and see 
 if the scourge and the iron ever imbued the soul with the love and 
 fear of God. If punishment he regeneration it is a doctrine which I 
 do not understand, but the docinno ih^t "■ Jic sinner receives from 
 day to day the 'punishment which his crimes merit, I can easily 
 understand to be untrue. If it were true, what tribunal, earthly ci 
 heavenly, could bring him to account. Bring the murderer before an 
 earthfy court, and what is his plea ? I have already suffered the 
 jpunishment which my crime merits. But at what tribunal in the whole 
 world would this plea be admitted ? 
 
 The answer would bo,— You have taken the li<'e of a fellow being 
 — your death is required as the punishment — that is the punishment 
 as far as we are able to infiict it ; but as we know not the remote 
 consequences of your crimes, nor have we power to iiiflic!: adequate 
 punishment, we refer you to a higher tribunal. You cannot, however, 
 bring as a plea there, that you have sull'cred death for death, for you 
 bring as your plea at this tribunal, that you have already suffered tlie 
 punishment that your crime merits. We then shall be doing wrong 
 m taking your life. In fact, we shall at that rate be shedding innocnt 
 blood, and you will have your action against us for murder. But, 
 nevertheless, we sentence you to be hung by the neck until you arc 
 dead, and the Lord have mercy on your soul. 
 
 We may next enquire what proof the reverend writer brings that 
 the sinner -receives the punishment which his ckimes meiht in the day 
 cfhis transgression. 
 
 The only proof that stands on his page, is that the word wages did 
 in the original, signify the daily pay of a Roman soldier. Well, then, 
 theslightqualms of conscience which some sinners feel, and the slight 
 punishment which others receive, which is sometimes very near 
 
 nothing at all, is yet the punishment ivhich their crijjes merit 
 
 because the word « wages" did signify the daily pay of a Roman 
 soldier ! 
 
 A school-boy might be found blockhead enough to come to such a 
 conclusion, but Dr, Clarke, whose words the reverend gentleman 
 l)ervert3 for the purpose, never arrived at that conclusion ; and 
 I may defy him to find a similar conclusion in Judge Blackstone's 
 Commentaries on the Laws of England ; and 1 think I might defy 
 him to find any person but himself having come to a similar conclusion, 
 only we are aware that to support a creed, absurdities are taken^ fhr 
 oracles j "• 
 
* which the 
 
 3f!;onoration, 
 will tell us 
 iry, and s<iu 
 10 lovu and 
 lie which I 
 ccivcs from 
 can easily 
 earthly a 
 ir before an 
 niffered the 
 n the whole 
 
 ellow being 
 punishment 
 the remote 
 !; adequate 
 t, however, 
 ill), for you 
 luffered tlie 
 )in'T wrono; 
 ing innocnt 
 dor. But, 
 itil you arc 
 
 wrings that 
 in the day 
 
 wages did 
 Veil, then, 
 J the slight 
 very near 
 
 MERIT 
 
 a Roman 
 
 ; to such a 
 gentleman 
 ;ion ; and 
 ackstone's 
 light defy 
 onclusion, 
 taken frr 
 
 That St. Paul came lo tHis conclusion is an aibiirary inference. 
 We arc at liberty lo believe that St. Paul iniended to point out the 
 comjilcat finish of the sinner's day of probation, which is his life, by 
 the Uoman soldier's single day, intimating thereby that as the soldier 
 received \m proper reward at the end of his day, which was the time 
 limited for the settlement of his account, so the sinner would find his 
 account completed at the end of the day of his probation. And to 
 come to tins conclusion would be in accordance with the scripture, 
 and therefore a safe conclusion. For whatever varieties may shade 
 the character, whether it be of sin, or of Christian attainments, or of 
 backsliding, we are not informed of any final account being made up 
 until the close of life, or the end of the day pf our probation. St. 
 Paul suffered nothing, that wo know ol, in the day of his transgression. 
 While he was mad with persecution, he suffered nothing, that we 
 know of, either of body or mind. It was after his conversion ; after 
 he became an apostle ; after he became a pillar of the Church of God 
 that he said — " I die daily ;" and to read an account of his sufferings, 
 we might suppose him to be the most guilty wretch on earth, that is, 
 if we suppose he was suffering the " merit of iiis crimes." We may, 
 therefore, bo sure that St, Paul would be the last person in the world 
 to inculcate such a doctrine. Let us not then pervert his words by 
 putting such an inference on them, but rather put it aside as a doctrine 
 that hn3 neither foundation nor superstructure, nor any existence but 
 in the fanciful inventions of men. 
 
 Whatever St. Paul might mean to point to in comparing the day of 
 probation to the actual day of a soldier's service, it could not be the 
 final punishment of the wicked ; because all his writings, as well a.3 
 the other scriptures, are based upon anticipations of the future. 
 
 By way of illustration, we may enquire how the duelist, who 
 murders his fellow, and is murdered by him at the same instant, suffers 
 the punishment which his crimes merit in the day of his transgiession. 
 Is it by the loss of life ? He cannot be conscious of it, for the instant 
 the ball touches his heart, life is extinct ; and the body is no more 
 conscious of the life than the earth on which it has fallen. Is it the 
 loss of property ? All the world's property, condensed in a single 
 gem, and placed before his glazed eye, would not have the effect of 
 restoring its brilliancy. Is it the loss of friends ? Perhaps there may 
 be some bitterly lamenting beside the corpse, but it hears them not. 
 Is it the lost of happiness ? Alas, it could not be a happy state of 
 mind that induced him to become at once a murderer and a suicide ! 
 
 What then may be the punishment he suffers in the day of his 
 transgression that is the merit of his crimes ? Is it the horrors of a 
 guilty conscience which he must feel on presenting himself before his 
 Creator, with his head doubly clotted with blood. Ah ! there may 
 
be soiuothiii- in tills ; -iliis indijud may happen in llio dry of Uk 
 transgression,— but when will it terminate ? Alas ! tho end oi' that 
 day 19 merged m eternity. 
 
 At page 8, we find the doctrine that " the e£'ect of sin is to blind 
 and brutalize, to obliterate the Im-j of right written by the finder of 
 trod on the heart ; and, if mat laxo be totaW, obliterated, then (he 
 individual 13 710 more arco'intablc than the brute:' JT the law of 
 Conscience, he says, is totally obliterated, is man any more responsible 
 ^r Ins actions than the tiger or h.yena ! ! ! I fl,Tent!y hope hat the 
 Reverend jMr. Ivnapcn is tho only person that will ever attempt to 
 establish that monstrous doctrine. \Vhat, if a man sins against light 
 and knowledge till he has grieved the holy Sj.irit of God, and cauLd 
 Mim to depart from Inm, is he then to sin with impunity. Monstrous 
 indeed ! St. Peter says, - these as natural brute beasts, made to bo 
 taken aud destroyed, speak evil of the things which they understand 
 not, anci shall utftrly perish in their own corruption." And " It had 
 been better for .hem not to have known the way of righteousness, than 
 alter they have known it to turn from the holy commandment delivered 
 to them. It were better indeed for them not to be enlightened, if 
 they sm away that light, and become p.s brute beasts, and perish .'n 
 their own corruption. ^ 
 
 Cut we may approach this argument in another point of viev If 
 a man may comnit crimes until he is as great a terror to society as 
 t ne tiger or the hyena, and yet not be a-countable for his actions, who 
 then dare touch him ? If ho is not amendable to God, surely he is 
 not to man. Who then dare punish the innocent ? I anticipate the 
 ansvvei— he must be confined like the beast to prevent liis bciu'r 
 .mscheyious. But he muse not be punishcd-the more cruel and 
 biood-tmrsty he has been, the more he is to be '^pitied on account of 
 his great blindness ivhich is the uorst of dl punishments:' T\mu4\ 
 lie may be a daring villiun, you are not to apply the lash bv way "of 
 taming Inm, not even to keep him at hard labour, but, treat him, we 
 may /.a.rly conclude, like a gentleman. In this case, would not all 
 wicked men commit crimes as fast as they possibly could, knowing 
 that at the worst they must be treated as gentlemen, and even with 
 pity, on account of their ''great blindness which is the greatest 
 punishment that could be inflfucd" Jor their villianics. 
 
 If this particiilar tenet of Universalism were universally believed 
 men would all become either villians or the victims of vilhans, the face 
 ot the earth would be smeared with blood ; and the species would 
 Decome universally extinct. 
 
 At page 10 he says, "the enjoyment of the present life depends ^ 
 on our know lee ge of God and of his Son Jesus Christ os it is revx^aled 
 m the Gospel. But what need has the Rev. BL. K. of the Gospel. 
 1 lie Gospel is glad tidings of great jo^^-glad tidings of u Saviour who 
 

 is Ohrist the Lord. Bui what need has the Rev. Mr. K. of a Saviour 
 who IS Christ the Lord- -ho pays oft' his own debts every day Uke the 
 Roman soldiers. H'j speaks indeed of mercy,— but what need of 
 mercy when the debt is paid ? A.-d as for any atonement, iheracan 
 Lu no need of any, nor any justice in requiring it. Can payment be 
 demanded twice? Way, the Rev. gentleman asks no atoner-ent,— 
 for the phrase atonement does not once oceur in his .sermon. In this 
 he is consistent with 'lis doctrine. 
 
 Gracious heaven ! For what did ;he adorable Son of God put aside 
 hi sglor/, and become obedient even to the death of the cross ? Was 
 Jt to be set at nought by Universalism ?— -Was it not enough tliat he 
 suffered agonies of which we can have no conception^ but which 
 weighed down the human nature which he had taken upon hijn, until 
 no cried " Father, if it be possible, let this civ ss from mo"— and 
 until lie cried on the acursed tree — " My God, 'v, aod, why hast tho!» 
 fprsaken me" ! ! ! 
 
 "But behold he cometh with clouds, and cvc^y eye 3hansee Him 
 Gnu all the kindreds of the earth shall wail b. uuse of Him, eveu so! 
 Amen." 
 
 Why shall they wail because of Him ? Will it be because ho never 
 gave himself an oireiing for sin ? O, no : they know he did. Why 
 shall they wail because of him ? Will it be because he comes .'gain 
 to suffer ? No, no : He suffered once, the Just for the unjust. Why 
 shall they wail because of liim ?— because He comes as their ^udge, 
 and sentences them to a deathless state of Everlasting death. 
 
 I beg the kind reader to pause a moment and consider if these 
 things have been honestly dealt with. If so, we can come to an honest 
 conclusion. If we have no righteousness of our own, let us go to Him 
 who has a perfect Robe of Righteousness to give us — to Him who suf- 
 fered what we never cor.ld suffer— to Him who fulfilled thai sacred 
 law which we never could have fulfilled. Let us cast ourselves humbly 
 at the feet of the Soviour — let us pray for everything, because we 
 have nothing. He, even God, loves a praying splnt. Daniel prayed 
 at tlie rHi of his life, and it was said of him, "O, Daniel, greatly 
 beloved." 
 
 Speak of the mercy of God- O, who can t .11 it. Infinite mercy has, 
 by an infinite atonement, purchased for us blessings which it hath not 
 entered into the heart of man to conceive of. Dear reader, let us pray 
 fits them believingly, and we shall receive them. Thousands are 
 praying for you, — let our prayers mingle together, and they will be 
 more than answered '' Blessed is the man to whom the Lord imputeth 
 not sin. Bless»-d indeed ; he need not fear the reality of hell — heavea 
 is for him. But the Lord will be enquired of— He graciously says, 
 •' Seek ye my face.?' Come, reader, let us seek his face together.— 
 Blessed are the pure in heart, for they shall see Him as he is. O, 
 
'^) 
 
 10 
 
 opens to our view and ]et n,! ,^^''"', '"' "' ?'»)' ''" ''"'"en 
 T^rutb, and .l.e Life/' etn VhZ. "" "="' "' '"^'^ ""'y- ■"' 
 
 "f 
 
 w 
 
 .. , ADDENDA. 
 
 existence, He was abTe bf h s Ho v'^ T^' '" '^'l '"'^e of human 
 to their e;erlasting Zi And^S n^'"}' '"^ ''"'^ ^^ ^'^^^ obedience 
 fine houses and Hrh^nnL A^^^*^'" our days, mankind were offered 
 
 fairly condude tTa TnTwouli" ^'lu'' '"^^ ^'^''^-'^^^' ^^ '^^ 
 being very relirriruswho^^.T^'^ have the appearance, at least, of 
 withSut any SVJ^ rpli^. ''' '°?'^'"° ^f'^'' houses and lands 
 
 opposition (oTt- ^- ''^'^"^' °' peradventure something in direcf 
 
 -e'\o' say in I^'deotf oM ^'%"^^^ "' ^°^ ^° ^^ ^ ^^'^^ -g^t 
 heavenly Father '' ^ ^ ^'"™''''^' "^^^" ^° ^"^ P^^^^^^ thee, Q 
 
 must humbia ourselvesin thl dl hJ Aspensafon ,o which we 
 10 " desire to look Lto " ^' ''"''"P'' '""P=™i"«<i even 
 
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aste of it 
 
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 t obedience 
 ^ere offered 
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 itber ought 
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 mortality, 
 10 become 
 which we 
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 unish the 
 o say that 
 lerciful. 
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 personal 
 alamities, 
 of which 
 
 hall all be 
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 11 
 
 overwhelmed seventy villages in a few hours, pestilences, plagues, and 
 other fearful diseases, by which even tender infants have been inflicted 
 with excruciating pains, all these were considered incompatible with 
 the mercy of an infinite Creator, ar^d tbereifpre it was concluded ther» 
 xyas no God. This doctrine, however, wqs not scriptural, — it was an 
 invention of njan ; ^nd the consequences sho\w|^ it was incorrect, for 
 the believers in it brought upon themselves miseries immensely greater 
 than those they complained of— rit caused a great nation to becomoi 
 a theatre pf murder in its worst forms, while the minds of men became 
 inflamed )vith the fiercest passions that can exist in the human breast. 
 And wie must confess that this inconsistency and deplorable state of 
 things, was in a great measure the effect of taking for a creed tha 
 inventions of men, and presuming to bring the mercy of God to a 
 human standard, without revelation for a guide. The scriptures tell 
 qs that " God so loved the world that he gave his beloved son, that 
 whosoever believed on him, might not perish, but have everlasting 
 Jife." If we wish for nr.ercy, surely here is a superabundance. 
 
 E(Ut how is it the Saviour had to say " Ye will not come to me that 
 ye might have life." Let those who plead for more mercy explain th© 
 riddle. 
 
 I will now conclude these remarks by appealing to the patient 
 reader, that if we receive at the hands of our Creator the same justice 
 that we concede to each other, we ought to be satisfied ; and for the 
 purpose of illustrating this sentiment I submit the follpwing 
 
 CURIOUS CALCULATION. 
 
 If a man may, by his fellow man, be sentenced to transportation for 
 
 the term of 21 years for the crime of forging a name, which may be 
 
 done in one fifth part of a minute ; how long may his creator sentence 
 
 him to banishment, in the same proportion, for a sinful life of 80 years. 
 
 80 -r- 365 - 1- 24 -I- 60 -1- 5 = Ans. 4,415,40,000 years. 
 
 Here, then, in accordance with the usage of man with his fellow, 
 his creator may sentence him to Four thousand four hundred and fifteen 
 millions and forty thousand years of banishment, for living a life of sin 
 for tlie term of eighty years. Such a length of time we cannot bring 
 our minds to comprehend. We might v;uaintly term it a little 
 Eternity. The statement may, perhaps, be liable to objections, but 
 it rationally destroys the idea that sin may not be punished ia a future 
 state. 
 
 It will, however, be saiu, that in some countries forgery is punished 
 with death ; that is, the culprit is punished with everlasting destruction 
 from the presence of his fellow men and from the glory of their power. 
 So^, likewise, God declares that the wicked shall be punished with 
 everlasting destruction from His presence, and from the glory of His 
 power. Are the cases similar then ? Q; ao. When the culprit is 
 
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 foun<J.guilty at an earthly tribunal, he may sue for pardbn, arid h; 
 pnnce has th^ power to. grant it. I think there is an^necdote of Kin 
 Ceprge the Second bejng importuned for the pardoR of a person wb 
 was sentenced to death for forgeiy. His Majesty, however, objecte 
 granUng jt, on very proper grounds,^-and : when annoyed with tt 
 unportunity, he indignantly threw his hat acrossithe room, exijlaimin/ 
 ** V/ill you take my crovt n ?"--,But tue King of kings acts in a aiferei 
 njanner. Before any application is m?.de to JBim for pardon, He say i 
 —" Come, now, and let us reason together > though your sins te l 
 scarlet, they shall be as wool." Glory be to thee, O heaVenW FathJ 
 for such infinite condesension, the riches of thy grace are unsearchafel^ 
 3ut what reply does guilty man make to this proposal.^"^ He does m 
 clioose to reason — ^he will have hjs own terms, or he will accuse h; 
 Creator of being unmerciful ! 
 
 The subject is becoming somewhat oppressive. What is it that ma 
 wants at the hands of his maker ? Is it to be .saved from his sins, C 
 to be saved in his siixs i The question must be answered, not to mar 
 but to God? 
 
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