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Photographic

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^OVA SCOTJ4

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f)2

REMARKS

13- c-^^

t^A

A DISCOURSE,

PREACHED AND PUBLISflEO

BY THE REV. D. M. RNAPEN,

PASTOR OF THE UNIVEBSALIST CHURCH, HALIFAX.

»ROM THE TEXr

)^ 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#!''*'"^

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

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."

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,

'^)

opens to our view and ]et n,! ,^^''"', '"' "' ?'»)' ''" ''"'"en
T^rutb, and .l.e Life/' etn VhZ. "" "="' "' '"^'^ ""'y- ■"'

.. , 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

aga'i'srui^e,::st'''S"rh;"'', "^i "° °"'^' "^^^^ ""^•^^ <•- -

aste of it

y till heaven
e Way, the

'hreatenvngt

es by whjt
e of human
t obedience
^ere offered
ce, we may
at least, of
s and lands
ng in direct

itber ought
d thee, O

n, is easily
It that Go^
mortality,
10 become
which we
litted even

iher for or
Is,* whom
unish the
o say that
lerciful.
le French
personal
alamities,
of which

hall all be
!ipa of tl^e

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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