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VOL. I. ||

PUBLISHED WEEKLY BY THE NEW-YORK UNIVERSALIST BOOK SOCIETY.

6: BEHOLD HOW GOOD AND HOW PLEASANT IT IS FOR BRETHREN TO DWELL TOGETHER IN UNITY."
NEW-YORK, SATURDAY, MAY 19, 1827.

PROPOSALS

FOR PUBLISHING BY SUBSCRIPTION,
A WEEKLY PAPER,

ENTITLED

THE OLIVE BRANCH.

"Behold how good and how pleasant it is for Brethren to dwell together in unity."

THIS paper will be issued weekly from the press of the New-York Universalist Book Society, corner of Bowery & Pell street, and will succeed the Gospel Herald when the seventh volume of that work is completed.

No. 1.

arts, sciences, and comforts of life, which necessary to mark it with quotations. Thus doubtless have received their momentum and he writes,

A young lady, of irreproachable life, remarkable for piety, and highly respected by which I was a devout member, had been enthe Tabernacle congregation and church, of

componnd vigour within the latter period,
from the disclosure and circulation of truths,
which had been withheld in the former, or
but scarcely gleamed a ray on a world wrap-snared; to my great astonishment, she had
ped in ignorance.

CONDITIONS.

THE OLIVE BRANCH will be delivered to city subscribers at $250 a year, payable in advance; to country or mail subscribers, $2 a year, payable on the receipt of the first number.

The paper will be printed on a full sheet, medium size, quarto.

been induced to hear, and having heard, she had embraced the pernicious errors of a MR. RELLY, she was become a believer, a firm, and unwavering believer of unible! So high an opinion was entertained versal redemption! Horrible! most horriof my talents, having myself been a teacher among the Methodists, and such was my standing in Mr. Whitfield's church, that I was deemed adequate to reclaiming this It will be issued on Saturdays, and the wanderer, and I was strongly urged to the pursuit. The poor, deluded first number appear early in May next. young woman was abundantly worthy our most arduous It is put at a reduced price to country sub-efforts. He, that converteth the sinner from the error of his way, shall save a soul from death, and shall hide a multitude of sins. Thus I thought, thus I said, and, swelled with accompanied by two or three of my Chrisa high idea of my own importance, I went, tian brethren, to see, to converse with, and, if need were, to admonish this simple, weak, but as heretofore believed, meritorious female. Fully persuaded, that I could easily

The OLIVE BRANCH will be issued under the immediate sanction of the Universalist Book Society, and at all times subject to its revision and superintendence. As it is to succeed a paper whose columns scribers, in consequence of their being oblihave been open and devoted to liberal dis-ged to pay postage. cussion, the character of the OLIVE BRANCH

Those who will forward ten dollars, the will be based on the most liberal principles; price of five papers, shall receive a sixth, therefore its columns will always be open gratis; and in the same proportion for a for decorous and well-written essays of ev-greater number.

New-York, March, 1827.

ery species of interesting matter, concerning No subscription for a less term than one
the welfare of society, whether religious, year, (which includes one whole volume)
moral, scientific, or literary. Truth being its will be received.
ultimate object, and the advancement of so-
ciety its end, writers of all denominations
are invited to contribute to its columns.
Being persuaded that nothing can be lost by
free discussion, the society deems it no sac-
rifice to promulgate the liberal principles on
which the paper is to be conducted, believing
as it does, that untrammelled discussion leads
to the perfection of human reason, and is the

avenue to truth.

THE REV. JOHN MURRAY. There are many sketches in the life of the venerable JOHN MURRAY, highly interesting to the reader: and among the many striking anecdotes, interspersed through his life, there are but few, perhaps, if any, more important to the enquirer after truth, than the cause and manner of his conversion (as given by The members of the Universalist Book himself) from the limited and partial system Society have reason to feel a greater interest of Calvinism, to the unbounded and universal in the diffusion of the proposed paper, when system of grace, as displayed in the salvation they reflect on the comparative circumstan- of ALL MANKIND. As this circumstance was ces of the human race, betwixt the last fifty sufficient to open the eyes of the high spiryears and the half century that preceeded; ited Murray, when fired with the zeal and a difference nearly as great as between mid- vigour of youth, with a mind inflated with night darkness and the effulgence of day. all the high notions of the "straites sect," Being persuaded that this happy tempera- it is possible that the narration of this hisment in the moral, religious, and social torical fact may have the same effect on world, is the effect of free discussion, they others, whose minds, perhaps, from various cannot but congratulate their fellow-men on causes, may be in a similar state to that in the present occasion that its tendency has which his was then involved. We shall give conspired directly to shed a lustre on the the narrative in his own words; but it is un

convince her of her errors, I entertained no doubt respecting the result of my undertaking. The young lady received us with much kindness and condescension, while, as I glanced my eye upon her fine countenance, beaming with intelligence, mingling pity and ceremonies, we sat for some time silent; at contempt grew in my bosom. After the first length I drew up a heavy sigh, and uttered a pathetic sentiment, relative to the deplorable condition of those, who live, and die in unbelief; and I concluded a violent declamation, by pronouncing with great earnestness, He, that believeth not, shall be damned.

with great sweetness, "Pray sir, what is the "And pray, sir," said the young lady, unbeliever damned for not believing?"

What is he damned for not believing? Why, he is damned for not believing.

"But, my dear sir, I asked what was that, which he did not believe, for which he was

damned?"

Why, for not believing in Jesus Christ, to be sure.

damned, for not believing there was such a "Do you mean to say, that unbelievers are person as Jesus Christ ?"

No, I do not; a man may believe there was such a person, and yet be damned.

“What then, sir, must he believe, in order to avoid damnation ?"

Why he must believe, that Jesus Christ is a complete Saviour.

"Well, suppose he were to believe, that Jesus Christ was the complete Saviour of others, would this belief save him ?"

No, he must believe, that Christ Jesus is his complete Saviour; every individual must believe for himself, that Jesus Christ is his complete Saviour.

"Why, sir, is Jesus Christ the Saviour of any unbelievers ?" No, madam.

"Why, then, should any unbeliever believe, that Jesus Christ is his Saviour, if he be not his Saviour?”

I say, he is not the Saviour of any one, until he believes.

"Then, if Jesus be not the Saviour of the unbeliever, until he believes, the unbeliever is called upon to believe a lie. It appears to me, sir, that Jesus is the complete Saviour of unbelievers; and that unbelievers are called upon to believe the truth; and that, by believing, they are saved, in their own apprehension, saved from all those dreadful fears which are consequent upon a state of conscious condemnation."

No, madam; you are dreadfully, I trust not fatally, misled. Jesus never was, nor ever will be, the Saviour of any unbeliever. "Do you think Jesus is your Saviour, sir ?" I hope he is.

"Were you always a believer, sir ?" No, madam.

"Then you were once an unbeliever; that is, you once believed, that Jesus Christ was not your Saviour. Now, as you say, he never was nor ever will be, the Saviour of any unbeliever; as you were once an unbeliever, he never can be your Saviour."

He never was my Saviour, till I believed. "Did he never die for you, till you believed, sir ?"

He

them, a short narrative of his late tour in the time is not far distant, when we shall not be
country. In compliance with numerous re- far behind our brethren of the North. The
quests he made twelve different appoint light is breaking out on every side, Virginia,
ments in the Counties of Dublin, Onslow, South Carolina and Georgia, yield their re-
and Sampson; and left Wilmington on Mon- spective aids, and soon the Sun of Right-
day, March 26th for their fulfilment. As eousness must chase away, the clouds of
these appointments were advertised in the ignorance and superstition.
Liberalist, with the exception of one in The tour of the Editor has been extremely
Sampson, it is not necessary to repeat them. fatiguing though pleasant and healthy.
The Editor was absent from Wilmington, cannot withhold his hearty acknowledge-
Nineteen days, travelled about Three Hun-ment, from the numerous families he has
dred miles, and preached to Twelve differ-visited, for the extreme politeness, affability
ent Congregations, from Five to Fifteen and hospitality, those noble characteristics
miles apart, and arrived in Wilmington on of North Carolinians, that he has experien-
Saturday April 14th. The season of the ced from them. God reward them accord-
year was unpropitious, the Planters gener-ing to their work of kindness. As a proof
ally, being engaged in preparing for their that his labours were acceptable, and the
crops, yet such was the desire to hear the cause advancing, the Editor would merely
word, that the Meeting Houses were well say, that by the most pressing solicitations of
filled, and many persons travelled to them, a the people, he has been induced to add seven
distance of Twenty, and a considerable num-to twelve appointments for May, making in
ber of Gentlemen even. Forty miles, accom- all Nineteen, in the Counties of Duplin, Ons-
panying the Speaker to various places of low, Sampson and Jones.
meeting. In many instances the places of
worship were crowded with hearers, and in
one, the number of Ladies was so great, that
all the Gentlemen except Ten, were obliged
to retreat out of doors, the progress of Uni-
versalism in the Country, exceeds the most
sanguine hopes of its warmest friends. In
those places, where the Editor had before
preached, he found a numerous company of
firm believers, and substantial friends; and
in the other neighbourhoods, those who had
been long in the faith, now embraced
the opportunity to declare themselves.
These facts are honourable to the friends of
truth, considering the powerful, though blind
and ignorant opposition, the doctrine of im-
partial Grace meets with, in every part of
the country; and the hazard of contumely
and reproach, to which, they expose them-
selves, who openly embrace it.

A SERMON,

ON THE NATURE AND CHARACTER OF GOD.

The following is one of the eight Lectures delivered by Mr. Kneeland, at Philadelphia, in the Autumn of 1818; called KNEELAND'S LECTURES.

LECTURE II.

God is Love. 1. John iv. 8. Under this article, God is love, it will be proper, as I have proposed, to speak of the relation which exists between God and his rational offspring.

It must be obvious to every one who is capa

ble of exercising any reason at all, that there is the same natural relation existing between God and all animated nature, man not accepted ; and

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in this sense, as the wise man has expressed it, I would not be understood as representing a man has no pre-eminence above a beastthe preaching of the doctrine, as producing yea, they have all one breath-all are of the Here I was extremely embarrassed, and one of those powerful excitements, techni- dust, and all turn to dust again," (Eccl. iii. 18— most devoutly wished myself out of her cally termed revivals; converting the pas- 20.) But it is no less true that there is a moral habitation; I sighed bitterly, expressed deep sions, without informing the understanding. relation existing between God and his offspring commisseration for those deluded souls, who The work, going on in these parts, is a revo-man; as St. Paul, appealing to the Grecian pohad nothing but head-knowledge; drew out lution of the mind, a correction of the feel-ets, has said, "We are also his offspring." For my watch, discovered it was late; and, re-ings, an extension of the views, and expan-unless there be a moral relation between God collecting an engagement, observed it was sion of the heart. And the powerful means and man, how could man be subject to a moral by which it is effected, is the "still small voice" of Scripture and Reason combined, law, any more than other animals? The moral which, like the chemical agent on the chain faculties given to man prove this moral relaof iron operating, silently, and gradually, tion; and it is the only principle on which man though powerfully and irresistibly, corrode and finally destroy the fetters of priestcraft and superstition. Much pains have been taken to counteract the effects of the doctrine, but in vain; the movements of its opponents are carefully watched, and their o tives duly appreciated.

time to take leave.

I was extremely mortified; the young lady observed my confusion, but was too generous to pursue her triumph. I arose to depart; the company arose; she urged us to tarry; addressed each of us in the language of kindness. Her countenance seemed to wear a resemblance of the heaven, which she contemplated; it was, stamped by benignity, and when we bade her adieu, she enriched us by her good wishes.

From the Liberalist.
NARRATIVE.

Thinking it may be somewhat interesting to his readers to know something of the progress of Truth, in her march through this region, the Editor is induced to offer to

can be considered accountable to his Maker. Where there is no moral capacity, there is no moral accountability; and every man is accountable to his Maker exactly in proportion to the degrees of capacity which he hath given him to understand his moral law. But it is the height of absurdity to suppose that he who has but one degree of capacity to understand a di

vine or moral law, is equally accountable as the

man who has ten degrees or more.

Our cause is yet in its infancy, and its march must necessarily be gradual. But its progress is certain. Already, we are enabled to form several societies, (“little flocks" It will be seen, however, at once, that this to be sure,) and an association, which embrace a very respectable number of Gentle-limits the accountability of man; and if his acmen, of the first class, for character, talents countability be limited, his criminality is limand influence; and we fondly hope, that the ited of course.-But this subject will be more

1

fully explained when we come to treat of chasteneth. A correction in love, however, is
the nature of sin.
not unmerciful.

If there be a moral relation between God and

On this principle we may see that justice and

his offspring man, it is evident that this rela-mercy are not two opposite attributes of the
tion, in its nature, 'is exactly the same to each Deity, as has been too often imagined; and
individual of the human race, notwithstanding hence it has been concluded that,
the different degrees of capacity which may
have been implanted in their moral nature.
The father stands in the same relation to all his

children, notwithstanding their different dispositions, or different degrees of capacity. As the relation does not depend at all on the capacity of the children, so different degrees of capacity, or even a total want of capacity, does

not alter the relation.

"A God all mercy is a God unjust."

Young.

God claims

It is on this moral relation that the souls he has made as his own. If the relation were destroyed, they would be no longer his; if not his, they could not sin against him. For if all or any part of mankind have ceased to become the children of God, in the sense we are now speaking, and have of right and in justice become the children of the devil, then the But if justice and mercy be opposite to each only sin they can commit, while in this state, is, other in their nature, neither of them can be in keeping the commandments of God, in disoinfinite; and although this will not be admitted, bedience to their rightful sovereign, the devil! in so many words, yet conclusions have been For he who has a right to my person or being, drawn which amount to about the same thing has a right to my services; and it would be For it has been supposed that just so far as mer-wrong in me not to submit. These statements cy is displayed, justice is dispensed with, (at are made in this clear light, that the absurdity, of supposing that the moral relation which existed between God and man in creation is dissolved by sin, might more fully appear. If this moral relation be not dissolved, then the reign of sin and satan is altogether unjust, unrighteous, and unlawful. The question now is, whether God will ever sanction this reign, and settle the adversary of souls peaceably over the greater part, or even any part, of those mistaken mortals whom he has deceived and led astray? and thereby declare his reign, which was altogether usurpation, unjust, and wicked in the first place, now to be legal, just, and right? insomuch, that he shall no more be molested in his dominions, to the wasteless ages of eternity!!

This relation is immutable, and co-existent least, as it respects the creature,) and just so far with the existence of the parties. If a child as justice is executed mercy gives up its claim. revolts from its parent, or the parent abandons I am well aware that it has been attempted to the child, it does not destroy the relation. And be shown that, with respect to the objects of it is on the principle of this relation, and this re-mercy, justice is satisfied in another; but the lation alone, that an obligation can be maintain-futility of this will appear when we consider the ed on the part of the child, or a right to govern immutability of justice. How is justice satison the part of the parent. Hence if a parent fied? or how could it have been satisfied, with be under the least obligation to a child, in con- that which it did not require? or how could it sequence of having been the means of bringing give up what it did require, and yet be satisfied? it into the world, that obligation must continue All this difficulty will be solved, by only supas long as the child is dependant, and the pa- posing that justice does not require an unmerrent is able to provide for its support. This ciful punishment; and that mercy will not op. obligation cannot be destroyed by the conduct pose a just punishment. For a punishment, to of the child, let that be as it may; for, the obli- be just, must have in view for its object some gation having existed previous to the child's good, and a good too, which overbalances the having done either good or evil, the obligation evil; hence, (unless it be inflicted from the law cannot be either increased or diminished by the of necessity, which will not apply to the Deity,) conduct of the child; and to argue otherwise the punishment must embrace the good of the would strike at the root of all civil society. It individual punished, or else it does not emwill be seen that I am not arguing on the prin-brace the good of the whole; because the good ciple of merit; but am speaking of that obliga- of the whole (of any thing whatever) includes tion which grows out of the common law of the good of each individual of all the particu. our moral nature, and the relation which exists lars which compose that very whole. between parents and children. The argument Now, the question is, does mercy every optherefore, will hold equally good, and infinitely pose such a punishment? Certainly not. For, more forcible, when applied to the nature of the if it did, mercy itself would oppose the good of Deity, and the relation which exists, and ever the creature! Is it so? says the hearer, let me will exist, between him and his rational off-look at the statement again. If mercy oppose spring.

My soul shrinks with horror from the awful thought. If this be the secret of the Lord, which is with those that fear him, I can truly say, in the sincerity of my heart, "O my soul, come not thou into their secret; unto their assembly, mine honour, be not thou united!" (Gen. xlix. 6.) For how can that, which was at first unjust, be made just by its long continuance? If the devil be the proper owner of any part of the human race, there can be no more justice for ange I can see, in God's attempting to redeem them out of his hands, (unless it be by a mutual agreement,) than there was in the sera punishment designed for the good of the sin-pent's beguiling our mother Eve! But the rener, then, inasmuch as it does so, mercy oppo- conciliation and redemption of man is always ses the good of the sinner. It is so! Nothing represented in the scriptures as the work of can be more plain! O then, God forbid, that sovereign power and goodness; destroying the we should have such dishonourable thoughts of mercy! that darling attribute of heaven! No, this cannot be, mercy must ever be the sinner's best friend. Ah! my dear sir, I am glad to see you ave such honourable views of mercy; but When we see a person correcting a child permit me to inform you, my worthy friend, what do we naturally infer from it? Answer: that it is only a mistaken notion of divine jus- If it were to be contended that the dominion 1. That the person correcting is the parent tice, which has led men to suppose that the jus- of satan should finally be established over all master, or guardian of the child: and, 2. that tice of God any more opposed the salvation of the works of God, and that God will give up all the correction is designed for the good of the sinners, than this mercy. It is not justice, but his rational offspring into his hands, there are child. And if we should be justified in mat is cruelly, that would inflict an unmerciful none but what would see its impropriety at king any other conclusion, we should certainly punishment! And that tenderness, which once. Yea, to contend for such a doctrine as consider the correction not as disciplinary chas- sometimes exists in earthly parents, which this, viz. that God will abandon the works of his tisement, but as abuse; and that there was some-world withhold a just punishment, is not mercy, thing very wrong in the person correcting. but it is weakness! Thus, on this ground, we "He that spareth the rod,” saith Solomon, “ha- shall see justice and mercy meet together, rightteth his Son." Hence, a man may use the rodeousness and peace embrace each other, in the of correction, and yet love his son whom he salvation of man.

"If ye are without chastisement, whereof all are partakers," saith an apostle, “then ye are bastards and not sons." "This shows that the apostle considered the relation between God and all mankind the same; for if any are not his children in a moral sense, (God forgive the inquiry,) on what principle, or by what right,

does he chastise them?

works of the devil; subduing his kingdom; opening the prison doors, and letting the captives go free; and that too, without even asking the consent of the adversary; all of which presupposes his dominion to be unjust, ünrighteous, and unlawful.

own hand, and give them (i. e. human nature) all up to his arch-adversary, the devil, or in other words, make them all endlessly miserable, would be giving the eternal JEHOVAH the blackest character possible!

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