OLIVE BRANCH.

PUBLISHED WEEKLY BY THE NEW-YORK UNIVERSALIST BOOK SOCIETY.

BEHOLD HOW GOOD AND HOW PLEASANT IT IS FOR BRETHREN ΤΟ DWELL TOGETHER IN UNITY."

NEW-YORK, SATURDAY, JUNE 30, 1827.

When Col. D. Hooks was chosen Mode-believer, or an unbeliever. rator,

Rev. Jacob Frieze, Oliver L. Kelley,
John Miller, James M. Nixon, Abner Hop-
ton, Alex. MacRae, Geo. McMillan.
Chose Brother Jacob Frieze to prepare a

Circular Letter.

This enquiry I call aimination of such points as have met with a idle and impertinent, because it can answer no general acceptance; because that very thing, VIZ. their having been generally admitted, is good end, and because my arguments and reaAnd Dr. Abner Hopton Clerk. The following Brothers were chosen a sonings are just the same, that is, they are too, too apt to prejudice us in their favour. Nor shall I (I trust) pay a partial regard to any Committee to draft a Constitution and Con-equally strong and conclusive, or the contrary, whether I am one, or the other of these. How- opinion I myself may have been of, at any time fession of Faith, for the Government of the ever, I think, it will be proper to state the no- past, with regard to any question I may have Convention, viz: tion of believer, and unbeliever, or infidel, that given my judgment upon; but shall consider it so this matter may appear in the clearer light. with the same freedom and impartiality, as if I Whoever assents to a proposition as true, such had not given any such judgment. For, as I an one is said (according to the common way of then gave my opinion according to the evidence that appeared, and as it was then present to my speaking) to believe, with respect to that pro- mind; so I shall do the same now, how widely position, whatever be the ground of that assent; soever I may differ from myself thereby. whoever doubts of the truth of a proposition, so as to withhold his assent, and yet does not believe the contrary, such an one is said to be a sceptic with respect to it; and whoever, not only withholds his assent to a proposition, but also believes the contrary, such an one is said to be unbeliever, or infidel. As thus, Mahomet was a special messenger sent from God; with respect to this proposition, whoever assents to it as true, such an one is a believer; whoever doubts of the truth of it, so as to withhold his assent, and yet does not believe the contrary, that is, does not believe it to be a false proposition, such an one is a sceptic; and whoever not only doubts of the truth of that proposition, but also believes the contrary, that is, believes that Appointed Brother Jacob Frieze corres- Mahomet was not a special messenger sent from ponding Secretary; and delegate to the New-God, such an one is an unbeliever, or infidel. England and New-York Conventions of So that a man may be a believer with respect to Universalists.

Adjourned til to-morrow morning, 9 o'clock. Brother Frieze preached from Micah, iv. 5, "For all people will walk, every one in the name of his God; and we will walk in the name of the Lord our God, for ever and ever."

Sunday Morning, 9 o'clock. The Council met according to adjournment. Opened by prayer, by Brother Jacob Frieze. Heard and accepted the Report of the Committee appointed to draft a Constitution

But then, I do not pretend to any extraor dinary illuminations, or divine impressions, as having been made upon my mind, because I do not apprehend I have ever experienced any such thing; and therefore, I have no other way, in which I can pursue truth, but that of reasoning and argumentation only. And though there have been, as well in this, as in former ages, many who have pretended to have been favoured with divine impressions, and thereby with extraordinary illuminations; yet, I think, they are very unsafe guides; not only because I cannot discover any principle, any premises, from which we may conclude, with certainty, that their pretences are well grounded; but also because their pretenders have, with regard to their doctrines, greatly differed among themselves, insomuch that what some have heki forth and one proposition; a sceptic with regard to ano-taught as divine truth, others have exploded as Appointed the following Brethren a Com-ther; and an unbeliever, or infidel, with respect pernicious error. Besides, as there is in man to another and thus all men, of thought and a discerning power, which renders him capable mi tee of Discipline for their respective reflection, are believers and sceptics, and unbe- of distinguishing betwixt good and evil, truth

and Articles of Faith.

Heard and accepted the Circular Letter prepared by Brother Jacob Frieze.

Counties, viz.

Jno. A. Averett, Minor Huntington, Alfred Shephard, Onslow.

David Hooks, Jno. Miller, Jno. Farrier,
Duplin.

David Jones, Joshua James, Henry R.
Foy, Geo. H. McMillan, New-Hanover.
A. Hopton, Wm. Robinson, C. Devane,
Sampson.

Resolved, That the Minutes of this Convention, Confession of Faith and Articles of the Constitution be published in the Li

lievers or infidels, in some respect or other. and error, (though, through inattention, and a And therefore, when those terins, viz. believer partial knowledge of the case, he is liable to and unbeliever, or infidel, are applied to me, I err in the use of it;) so this power is of God; suppose the enquiry is, whether I do believe and that it is so, is as evident, and as certain, as that Jesus Christ was a messenger sept from that we are, because it plainly appears to be a God, to make known his will, touching the true part of our frame and constitution. And that way to God's favour and eternal life? or whe- this faculty was, by the Author of our beings, ther I do not only withhold my assent to this designed and intended to answer the purpose proposition, but also believe the contrary? I aforesaid, is as obvious, as that our eyes were say, I apprehend, this must be meant, because, given to us to see withal; whereas, I think, we otherwise, those appellations, with regard to cannot have equal certainty, that any impresme, are most loose and indeterminate, and may sions, made upon our minds, are divine; and be applied to any subject. So that until the therefore, the former must, from the nature of subject is fixed to which those terms, viz. be- the thing, be a much safer guide than the latter. Resolved, That this Convention do ad- liever and unbeliever, are applied, I am not a And, as our discerning faculty is of God, and journ to meet again on the last Saturday in judge for myself, whether I am one, or another is planted in us, by him, to answer the aforesaid October next at Richland Chapel, Onslow of these. And though it would probably be a purpose; so, I doubt not, but that in an honest Co. at 9 o'clock in the morning. vain attempt to try to satisfy such inquisitors, and careful use of it we shall render ourselves Meeting closed with prayer. Owing to seeing, instead of satisfying, I should, perhaps, approveable to our Maker; whereas, with redisagreeable weather, and the indisposition rather offend them; yet, I will shew my read-gard to the impressions that may be made of Brother Frieze, divine service was dis-ers, because possibly it may be of use to them, pensed with to-day.

beralist.

D. HOOKS, Moderator.

A. HOPTON, Clerk.

what my sentiments are with respect to the
points before mentioned, as also on many other
subjects; together with the reasons, upon which
those sentiments are grounded. And in the

[The Constitution and Circular Letter doing of this, I shall (as I think I ought) strictly will be given in our next.]

upon our minds, it seems to me altogether uncertain, not only whether any of them are divine, and consequently, whether we ought to be directed by them, but also whether we shall render ourselves approveable to God by following so uncertain a guide. However, that I may set this matter in as clear a light as I can, I pursue truth, without respect to persons or things, and without paying a partial regard to will suppose, that some ideas have been imany system of religion, whether it be considered pressed upon my mind, of which I have indulgas Christian, or otherwise; and accordingly, ed the pleasing thought, that the impression was shall treat every question with plainness and divine; this being supposed. the question is, reedom, it being, in my opinion, a piece of jus-what is there in the case for me fairly and ra tionally to ground the presumption upon, that tice which is due to all subjects, that, if we make an enquiry about them, we should do it the impression was divine? And, in order to with plainness, fairness, and impartiality; and give a satisfactory answer to this question, two introduce every thing that makes against, as things seem necessary to be enquired into, viz. well as for, the question in debate, whether that question has been generally admitted, or not; this being the most likely way to come at truth, and therefore, it is not likely that truth will be a sufferer by it. And, indeed, there is the more reason for a strict and impartial ex

* Some of those, who pretend to experience the special operations of the Deity upon their minds, do not call those divine impressions, but divine influence, which term is rather more unintelligible, as its sense is undererminate in the present case; but then, whether the term influence is made use of for that reason, I am not a judge.

First,, What different circumstances may be leaves the case in the same perplexity and un-that had been impressed upon his mind, as aforesupposed to attend impressions, by which dif- certainty as before; there is something felt, said, whether of a divine original, or otherwise, ferences of circumstances one impression may which cannot be described, and what is thus could not possibly instruct and guide him, with be distinguished from another? Secondly, What felt is presumed to be by, or from the immedi- regard to his duty and behaviour, but, on the are those circumstances, that are peculiar to di- ate operation of God, without any thing to contrary, (if he acted with that care and cauvine impressions, by which they may be dis-ground the presumption upon; this, I think is tion as the importance of the case requires that tinguished and certainly known, from all other the sum of the evidence, which arises from he should, and which, surely, it is every man's impressions, that may be made upon the mind? those inexpressible feelings above mentioned. duty to do) they would greatly perplex and disAnd, first, the enquiry is, what driferent circum- Whether God does immediately interpose, and tress him; because he would be altogether unstances may attend impressions, by which they impress ideas upon the minds of men, or not, is certain, whether those impressions are divine, may be distinguished one from another. And what I cannot certainly determine, with respect or not, and, consequently, whether it was his here, I shall not take notice of all the trifling to either side of the question, because I have duty to attend to them, and be guided by them, circumstances, that may be supposed to attend not wherewith to ground such a determination or not. I am sensible, that the doctrine of dithe case; because, I think, that is needless, and upon; and, therefore, I shall only observe, that vine impressions has been adhered to, and mainwould look more like banter than argument; if God does interpose, as aforesaid, then, tained by most, if not all, religious parties in the but only of such as are most material, or some whether this be considered as a part of the ori- world; but then, they all seem inclined to conof them, at least, in order to explain the thing; ginal scheme of God's general providence, by fine the favour to their own party, or, at least, to and accordingly, I observe, that impressions which he proposed to govern the world, by con- think it is chiefly, and more certainly with may be stronger, or weaker, or they may minis- stantly impressing on men's minds such images them; and, therefore, they are apt to draw back, ter more, or less immediate pleasure to the as each one's respective case might render use- and are unwilling to submit to what is dictated mind; the subject matter impressed, when con- ful to him, or whether it be considered as an to them as a divine oracle, when it comes from sidered abstractedly from the impression, may act of God's special providence, for the remo- any other quarter; and thus, a Christian would also be considered as certain, or probable, or ving such errors and evils, as, though the weak- scarcely think himself concerned, much less neither; and it may be of greater or less im-ness or vileness of men, may have been intro-obliged, to attend to what may be delivered to portance, or of no imporsance at all; it may be duced, and become greatly injurious to man-him as the produce of divine impression, by a of concern to some one, or more, of our spe- kind; I say, whether a divine interposition, as Mahometan; and the like of a Mahometan, by cies, or of general concern to the whole; it aforesaid, be considered as one, or the other, of a Christian. Nevertheless, if it should be may relate to things spiritual, or temporal; to these, it seems to be suitable to, and altogether thought, that I have not done justice to the things past, present, or to come; these are some worthy of the divine wisdom and goodness, for subject, then, I hope, some friend to truth, and of the most material circumstances, which may the Deity to interpose, in such a way, as that to mankind, will kindly interpose and set this be supposed to attend the case, and in which every man may distinguish, with certainty, di-matter in a clearer and a truer light; and this one impression may be distinguished from vine impressions from all other impressions, may well be expected from those, who not only another. But then, as to the second enquiry, that may be made upon his mind; because, maintain the doctrine of divine impressions, but viz. what circumstances are peculiar to divine without this, mankind are in a most unguarded who also consider themselves to have experienimpressions, by which they may be distinguish- and unsafe state, as without it they lie greatly ced the power of such impressions on their ed, and certainly known, from all other impres-exposed to delusion and imposition, and conse- minds; because such experienced men may sions, which may be made upon the mind, this quently, to those very errors and evils, which well be supposed to be capable of shewing I am utterly at a loss to discover. Whether di- divine impressions are supposed to relieve them plainly, what it is, which distinguishes divine vine impressions are stronger, or weaker, than from; but then, as this does not appear to have impressions from all other impressions, that other impressions; or whether they give more, been done, therefore it becomes the more may be made upon the mind, supposing it can or less, immediate pleasure to the mind; and doubtful, whether there be any such thing as di- be done; which if it cannot be done, then, of so on: this I cannot possibly come at the vine impressions on men's minds. If it should necessity, the case must be most perplexed and knowledge of, as I have no rule to judge by, nor be said, that the nature of the thing does not hazardous, as I have before shewn. To say, can I have any light or information from the admit of any rule, or way, by which divine im- that God does immediately impress ideas upon case itself; so that after all my care I may be pressions may be distinguished, with certainty, the minds of men, though we cannot certainly be under a delusion, if I admit the supposition, from all other impressions that may be made know, at the time, that we are under the influthat the impression was divine; because I have upon the mind; and as this is out of the reach ence of such impressions, nor can we uistinno way by which I can distinguish, with cer- of divine wisdom and power to effect, so it is guish such divine impressons from any other tainty, divine impressions from all other im- what we are not to seek after nor expect; if impressions, that inay be made upon the mind; pressions, which may be made upon my mind. this be the case, it will follow, not only that this, I think, in any other case, would be deemAnd, if this is of necessity the case with me, it must always be a matter of uncertainty, ed mere presumption, and would be far from bethen, I think, it must be the same with all other whether there be any such thing as divine im-ing satisfactory.* TO BE CONTINUED.) men. And, if I am disqualified for distinguish-pressions on men's minds, but also there will be ing divine impressions from any other impres- a strong presumption of the contrary; because sions, which may be made upon my own mind; divine impressions, without a certain rule, then, surely, I must be rather more so with re- whereby to distinguish them from all other imspect to the impressions that are made upon the pressrons, cannot instruct and guide, but only minds of other men. And this, I hope, will be perplex and distress mankind; which, surely, admitted as a sufficient excuse for my not the Supreme Deity is not disposed to do. Supblindly submitting to what may be dictated to pose it should be strongly impressed upon a me as a divine oracle, by those who may con- man's mind, that it is his duty, and what God sider themselves to have been favoured with di- requires and expects from him, at the close of vine impressions, and extraordinary divine illu- every day, to plunge his whole body under waminations. To say, that divine impressions can ter,as a token of his penitence for the sins he had no otherwise be distinguished, and certainly been guity of the day past, and of God's mercy known, than by an experimental feeling of the in the forgiveness of them; or suppose, it thing itself, which feeling cannot be described, should be impressed upon his mind, that it is his or expressed, and therefore, cannot be explain-duty to cut and wound his body, in some pared to others; this, I think, is taking sanctuary ticular part, at some certain times, as a token of in darkness, and seems to savour strongly of de- his abhorrence of himself for his transgressions, lusion, or imposition. If, when ideas are impressed upon the mind, there is something felt, which cannot be expressed; then, the question is, how do we certainly know that what is thus felt is of God? And, if we have no rule to judge by, in the present case, but are guided by mere imagination; we think it is divine, therefore it is so; then, this inexpressible feeling

and of what he might justly expect, were God
severe in punishing him equal to his crimes;
or suppose any other images to be strongly im-
pressed upon a man's mind, in which his duty is
concerned; in this case, if he has no rule, by
which he can distinguish, with certainty, divine
impressions from all other impressions, that
may be made upon his mind, then, the ideas

From the American Farmer. PROSPECT OF CROPS. EXTRACT TO THE EDITOR-DATED

Albermarle County, Va. May 15, 1827. SIR, Our prospects for a good crop of wheat had been very flattering in this part of the country, but lately the Hessian fly commenced its ravages, and many crops will be materially injured. I am however of the opinion, that our crops will be much superior to any we had for a number of years. Our crops of rye and oats at this time are promising; notwithstanding the weather, for sometime past, has been cold and unfavorable. The corn is good. To-day I have had a good mess of Irish potatoes. They were planted on the 22d of Feb. and were of the size of hens' eggs. We shall have a pretty good supply of fruit of various kinds; it will be a great treat, having failed for

several seasons.

I remain yours, &c.

WM. WOODS.

The extract this week is rather long; but it is only two paragraphs, and could not well be divided.-Eds.

THE OLIVE BRANCH.

NEW-YORK, SATURDAY, JUNE, 80, 1827.

LIBERTY OF THEPRESS.

The Editor of the "Correspondent" has censured us for publishing, without comment, or "a single expression of dissent," an article under this head from the Baltimore "Unitarian Miscellany." However justly the writer of the article in question may be censused for his severity on other writers, while he is pleading for liberality of sent:ment, and freedom of expression, yet none of that censure ought to fall upon us; because it will be perceived, by our Prospectus, that we have not pledged ourselves for the correctness of every word in the pieces which we select from the writings of others. If there are errors in the piece, let them be corrected, as every error of importance ought to be, and as the Editor of the Correspondent has essayed to do in the present instance. In doing this, how

ever, he has committed another, which it becomes our duty, in turn to correct; and this is the more necessary, because he is not the only one who has committed the same, in attributing the control of this press to an indivi

dual. We do not assume, nor admit, as has been boast ingly affirmed on a former occasion, that any one (except him who controls all events, has the "supreme control" of these columns. Two, at least, are equally, and actively engaged in the editorial department; and three nominally; but the professional duties of one of them, the Vice-president of the Society, being a practising physician, will not allow him to pay much attention to this work. We will not disguise the fact, however, that the piece in question, was introduced by the individual who is probably alluded to by the Editor of the Correspondent. But still he does not consider himself responsible for the long as every man has a right to his opinion,) as the piece was credited to the rightful owner. If it contains errors in point of fact, they were unknown to us. We are but little acquainted with the theological writings of Thomas Paine, if any thing he has written may be called theological; although it has been said, that our President has borrowed much from them in his preaching of late! Could it be known that such is the fact, it would be an evidence

errors it contains, (either in point of fact, or opinion, so

in favor of the truth of those writings, rather than against them; because it would go to show, that different men have come to the same conclusion, from the same prem

ises, though totally unknown to each other. Still less did we know respecting the demand there has been for these works, either in this country or in England. That strong

are not a little surprised. Much less did we expect to
hear that a man wants "to contract for five thousand co-
pies of the Age of reason,' to meet the great demand for
the work," in the western part of this state, and in the
state of Ohio! We can only say, that one extreme is apt
to follow another; but the middle course is probably, on
the whole, the safest, as it is most likely to come the near-
est to the truth. Hear both s des and then judge. This
should be the constant motto of every reader.

The book of Genesis does not, in so many words, tell us that Ged condemned Adam to death, for eating an apple. The words are," in the day that thou eatest thereof, thou shalt surely die." Now do we not learn from this very same book of Genesis, that Adamı lived nine hundred and thirty years, after he had indulged in this criIf the Clergy wish to know what it is that has induced minal repast? Would he have lived a moment people to read these infidel works so much of late; and after transgressing the commands of what the why that the demand for them, is now increasing; we self-styled orthodox believe of an avenging can tell them. It is their maintaining so tenaciously God? We find, and do believe, that the ecothat every word contained in the Bible, is the word of God! And we can assure them, that unless they are nomy of nature was then, what it is now, that disposed to examine it with more candor, than those animals and every living thing else, that did not who consider themselves orthodox, have ever yet done, partake of this deleterious fruit, was like man, (as rational men cannot believe their unreasonable and appointed "once to die." We cannot discosuperstitious dogmas,) the whole will be set aside, by all ver that this punishment of Adam, was ever, in the rational part of the community, as a book of fables! any way, incorporated into the Jewish law. We are willing, therefore, that the Bible should be fairly canvassed; if it contains any golden truth, as we be- We learn that all the Jews of erudition, regardlieve it does, though mixed with ever so much alloy, leted the first chapters of Genesis, as an allegory, us have it, and know what it is. If not, let us know as a fable, not a little dangerous to their belief; what is true;-what is proposed to be offered, as a sub- since they interdicted the reading of it to any stitute for what the Bible contains. Let us know how far human knowledge can extend, with all the light that one of their brethren, before they had attained we possess without the Bible; and let us know where the age of twenty-one years; when the mind it is limited, if limited at all. Give us something, so was supposed to be so matured, as to be proof that the mind can be settled somewhere, and not tossed against its fabulous tendency. We are justifito and fro, and "carried about with every wind of doc-ed in saying, that the Jews knew no more of trine." this modern mystery of "original sin," than they did of the rites and ceremonies of the churches in any other of the revolving planets. But divines, whose fat livings depend upon a supposed abstract knowledge of things temporal as well as spiritual, find in the scriptures, by forced constructions, every thing they wish. We however venture the assertion, that they cannot find in the letter of the whole sacred If we were to follow, step by step, the inven- volume, any thing that would warrant their tions of the Priesthood, and trace them through palming this mystery on the world as a truth. all the labyrinths in which they have wound St. Augustin, who passed his life in the aggratheir tortuous way since the days of the primi-vations and perplexities of self-contradictions, tive fathers, we should create astonishment and was the first person, who brought this strange wonder, that the human understanding was conceit into notice, and who attached any cremade of such stuff, as to continue inthraled, dit to it. What a corruption and degradation age after age, and century after century, by the of the mind, must it be, to impute to the great dogmas of their spiritual teachers. Author of Nature, the necessity of working continual miracles, to the end that he may damn to all eternity the whole race of mankind, whom he has permitted a transient existence here on earth, as it were but for a moment, and the evanescent spark is extinguished! On this

Until, therefore, it can be shown, that a firm belief in

the doctrine taught by Jesus and his apostles, (unmixed
with the dogmas of men, less humane, less benevolent
than they were,) is, in itself, of a pernicious tendency,
why should any attempt be made to destroy the hope of
the humble Christian, who believes in "immortality,"
as brought to light "through the gospel?"

ORIGINAL SIN.-No. 1.

ORIGINAL SIN is one of the fruitful inventions of the imagination. To keep alive and enforce this thraldom on the human race, mana

momentous subject, we shall enlarge, in some future number of this paper. To attack bigotry and superstition, with any hope of success, and vindicate the ways of God to man, is boldly to enter the portal of their citidel, and gently draw aside the veil, by facts and references, authenticated in the history of the world.-M.

ged as the subject is, by fanatics and holy zealots, who pretend that they are good shepherds, and love their flocks with hearts breathing the prejudices have existed, and still exist, in the minds of many, against them, we are well aware; and that some spirit of meekness and truth, infuriate bigots of these prejudices are ill-founded, very possible; but deal out to their deluded followers, what they whether, on the whole, they merit the appellations, of "in-assert is a revelation from God: viz., that all fidelity,” “trash," &c, or that they do not, we are not the successive generations of man should be prepared to say; if any one thinks favorably of them, let them be read, and examined; we have no objection. We delivered over to eternal tortures, and remidiare not afraid that hooks of any kind will do so much less woe, because their original ancestors had harm as some people seem to imagine. The more people eaten of a particular fruit, growing in a parti- SPECIMEN OF PREACHING. read, the less they will be likely to be injured, or impo-cular garden. We do not find a single word of "We copy an extract," says the Christian sed upon, (as we conceive,) by what they read. It illy this invention of original sin in the Pentateuch; Intelligencer, "from the Utica Magazine; as becomes a man to complain of the "licentiousness of the press," who has said as hard things against the Bible, (a neither do we discover a single trace of it in the language is imputed to a Mr. B.. work held sacred by Christians in general,) as the writer the prophets, or the gospels, whether apocry-would ask if the person is not the Rev. Mr. of whom he complains, has said against either the author, phal or canonical. The writers among the first Beman, of whom Dr. Beecher said, no pains or the works of his favorite-Thomas Paine. But when fathers of the church, had not even a glimpse Finney* and Beman, both on account of the should be spared to save, if possible, brothers we hear of" one bookseller in this city, who lately published a very large edition of the work, [Paine's,] which, altho' of this new contrivance to chain the human charged as high as $2 a copy, is now nearly all sold off;" we mind to the car of superstition and bigotry. Christ!!

we

Finney stiles himself' Brigadier General of Jesus