VOL. I. || PUBLISHED WEEKLY BY THE NEW-YORK UNIVERSALIST BOOK SOCIETY 66 BEHOLD HOW GOOD AND HOW PLEASANT IT IS FOR BRETHREN ΤΟ DWELL TOGETHER IN UNITY." IF THE OLIVE BRANCH 1s Published every Saturday morning in the rear of the Bowery Hotel by A. Howard, corner of Bowery and Pell-street, IF TERMS.-City Subscribers, $2 50, payable in advance. Mail Subscribers, $2 a year payable on the receipt of the first number. No subscription will be re ceived for less than a year, which includes one volume. C. NICHOLS, Printer. 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. What I have designed this evening is to speak of the nature and character of God; his relation to his rational offspring; his design in creating moral intelligencies; and the immutability of his purposes. NEW-YORK, SATURDAY, MAY 26, 1827. three. All these observations will apply with in mathematics. When the child of God is brought to understand that God is love, he knows it as well as the greatest divine; and in all his study in divinity afterwards, he never will find any thing but falsehood that contradicts it; neither will he be persuaded to believe that God is hatred, or that he has any thing inconsistent with infinite and divine love. And, furthermore, until he can be convinced that he is erroneous in this his first principle, although he may find many passages of scripture which he does not fully understand, yet he knows very well what they do not mean; viz. they do not mean any thing inconsiftent or incompatible with this proposition, "God is love." Yea, he would sooner be convinced that the scripture itself is not true, or that, some how or other, there is a mistake about it, than he could give up his first principle: which, while he hath a Thus saith the Lord for its support, he cannot do. I || No. 2. to maintain the contrary? We might as well undertake to maintain that God can cease to ex ist, or that he can cease to be what he is-LOVE God is also unchangeable. "I am the Lord, change not," is the divine testimony. Of course, if there be a being in the universe whom God does not at this moment, or will not, at any future period, love, it is obvious God never did love that being.-But, on the contrary, if God loved man when he created him, he loved him with a perfect knowledge of all that he was, and all that he ever would be. For all events must have been ever present with him who knoweth all things. Why not, then, look upon them with the same affection? They surely must have been thus viewed by the Deity. And, therefore, what he loves, be always loves; and what he hates, lie always hated. But, it may be asked, how can LOVE exercise a spirit of hatred towards any thing whatever? Answer: Hatred is only a want, (or the absence) of love; and love itself cannot love any thing opposite to its own nature, for this would be acting contrary to itself; and this want or absence of love is termed hatred; the same as the want or absence of light is termed darkness, or stand as it were upon an ocean, with neither the absence of heat is termed cold. Sin, thereshore nor bound. Our limited sight can only fore, being opposed to the nature of God, he see so as to comprehend a small portion; yet, cannot love it, or behold it with the least allowas far as the eye can extend, we see it to be the ance as an ultimate object, for this very reason, same; and we believe it to have no bounds: because he loves the sinner. And if he love what is it then? A globe of water! And even the sinner, he must disapprove or hate whatthis similitude gives us but a faint conception ever would, if perpetuated, essentiaily injure of the Deity; because this globe is limited by the object of his love. But it may be still its surface; whereas God has no limits. asked, if God cannot love sin, or behold it with Wherever he exists, therefore, (and there is no the least allowance, why does he suffer it to explace where he is not,) he exists a God of LOVE. ist at all? why did he not prevent it altogether, Just so sure, therefore, as God is the God o. as it was undoubtedly in his power? This will the universe, he is love to the universe; and be more fully answered when we come to treat just so sure as he is the God of any individual upon sin.-Suffice it to say, for the present, creature which belongs to the universe, he is "God meant it unto good ;" and if sin can be love to that individual. For if God be love to overruled for good, then it was suffered, pot for human nature, collectively, he is love to each its own sake, but for the sake of the good which individual which composes humau nature. Be- is brought about in the infinitude of the wisdom cause the whole of every thing is made up by a of the Deity, who superintends and governs all collection of all its parts; and unless God be events; so that not even a sparrow falls to the love to the individuals, in their individual capa-ground without his notice and permission. But city, he is not love to the whole; because the it will be seen at once, that this hypothesis limwhole embraces each individual. Of course, its sin, both as to its nature and Its consequenwere it possible for God to cease to be love to any individual of the human race, that moment he did so, he would cease to be God to that individual; for God is love. If God loves a creature whom he has made for one moment, he loves that creature as long it exists, let it be ever so long, as well as every moment of its existence; for God every moment, is love. And if God has made beings who will exist eternally, God will love them eternally; for God is eternal, and God is love; or, God eternally is love. When we speak of the nature of the Deity, On this ground, therefore, we shall stand; our words should be few, and fitly chosen. For believing all which can be justly inferred from none by searching can find out God to perfec-our text is eternal and immutable truth. We tion. We know him only through the medium of his works and through the medium of his word. We have no conception of his essence; and as to his nature, whatever it be, one truth seems to be obvious; i. c. his nature is ONE, and indivisible. But few of the inspired writers have spoken of the nature of God; and no other has expressed it in so few words as the beloved disciple John, the author of our text. "God is love." Another apostle has said, "Our God is a consuming fire." But, in order to reconcile these two apostles with each other, without allowing a contradiction, (which we shall by no means admit,) we must construe the fire, by which God consumes, to be the fire of divine love. On this hypothesis, there is no contradiction at all; but it teaches us at once the nature of those objects which this fire will consume; to wit, that which is opposed to divine love. If God be love, all his attributos flow from this heavenly and divine principle; wisdom and power, justice and mercy, are only different modifications, or manifestations, of that divine nature-love. On this ground, therefore, we may fix upon certain data, from which we never need to swerve in all our searches and researches after divine truth. For when we have discovered the rudiments or first principles of any science, we know that every thing in that particular art or science is built upon them, and that nothing contrary to them can be true. As, for instance, when the school-boy in mathematics has learned fully to understand that two and two make four, he knows it as well as his teacher, or the greatest mathematician; and in all his studies afterwards, he will never find any thing which contradicts it; and of course he never could be persuaded or convinced that those two numbers edded make six, or that they do not make but All the above propositions appear to be selfevident, and grow out of the very nature of the Deity. Of course they need no proof. For the mind assents to them as soon as they are stated: for it seems a moral impossibility that one of them should be false. How is it possible ces, otherwise no good could come of it. For how can God bring good out of infinite evil, when he is no more than infinite himself? If sin and holiness are both infinite, both have existed from eternity, and both will exist to eternity; which is the old Manichean error of two eternal principles, good and evil. [This section of the above discourse should have preceeded the one in the last number; but it was omitted through inadvertancy.] (Continued from page 4.) 3. I am to speak of the design of God in the creation of moral intelligence. And here, let it be remembered, that none by searching can find out the Almighty to perfection.-His ways are in the great deep, unfathomi sake of a lasting good. Hence every act of God must be considered, on the whole, however evil it may seem in itself, abstract from final consequences, as producing a superabounding good. The third proposition, viz. God is indifferent as to the misery or happiness of man, virtually denies his existence. For a God without motives is no God at all. The first proposition, therefore, viz. God designs our happiness, must be true. able by man. Therefore we should be exceed- [mitting the sinner receives his wages? And we ingly cautious not to attempt to be wise above are expressly told, and that too by this same what is written on these great and important apostle, that "he that doeth wrong shall resubjects. If, however, we were permitted to ceive for the wrong which he hath done and draw a conclusion from what we know of the there is no respect of persons."-(Coll. iii. 25.) nature of the Deity, respecting his motive or In this case it would be impossible to give the purpose in creation, that conclusion would cer- sinner his due, which is eternal death, and at the tainly be favourable to man. For, same time give him eternal life and if this It will be admitted that all rational beings life be given to some and not to others, there act with some motive and that they have some would be a respect of persons. But admitting ultimate object in view to which all other pur- the wages of sin to be simply death and no- It may be observed, further, that the most imposes must be subservient. Now what must thing more, then the sinner may receive his wa-portant state, of any being whatever, is always have been the ultimate object of LOVE in giv-ges, yea, all his demerits, and yet this will by no the first, and, of course, the ultimate design of ing existence to a rational being? Can any means prevent him from receiving also the gift its author; and as the eternal state is the most thing short of a communication of its own na- of God, which is eternal life, through Jesus important state of man, so this must have been ture to that being, in proportion to its capacity Christ our Lord. the first and ultimate design of his Creator in to receive it, and of course to render the crea- Another testimony, which corroborates the bringing him into existence. This being the ture which he hath made as happy as possible, one already introduced, we have in Prov. xvi. 4. first, chief, and ultimate design, all others inust he considered an object worthy of such a heav-"The Lord hath made all things for himself; have been subvervient thereunto; and, of enly principle as divine love? This appears to yea, even the wicked for the day of evil." If course, they are not the end, but only the me to be the most reasonable conclusion; and God made all things for himself, he made the way to the end. Again: We come to the therefore, were we left to draw conclusions only day of evil for himself; and if for himself, it same conclusion in this way. Whatever a rafrom what we know of the divine nature, this was designed to answer some good purpose, not tional being does, knowing at the time the conappears to be the only conclusion which ought inconsistent with divine love; for God is love. sequences, he designs those consequences. He to be admitted. But we are not left to reason Unless the wicked are made for God, it would may, it is true, design them for good; or he alone for our guide. We have some divine tes- not be true that the Lord made all things for may design them for evil; but, whatever may timony on this subject." Thou art worthy, O himself; and I should not be unwilling to ad-be his design in them, he no less designs them. Lord, to receive glory, honour, and power: for mit that God designed the day of evil for the Now God either does, or he does not, know the thou hast created all things, and for thy pleasure wicked, and that the wicked shall all be misera- eternal state of every individual of the human they are and were created."-(Rev. iv. 11.) ble in that day. But this by no means contra- race the first moment of their existence; or, if Here we have in express words the design of dicts the idea of all things being made for God: you please, he knew this when he first created God in creation. All things, and, of course, all neither does it prove that the day of evil is an man: hence, if he created man, possessing at mankind, were created for the pleasure of the eternal evil. If God made all things for him- the time this knowledge, he did, and still does, Almighty. self, he undoubtedly means to be glorified in the design their final and eternal state. It is just But what is the pleasure of our Maker? He things which he hath made. And does he mean so with man, i. e. with a rational man, as far as has informed us, not only what it is, but also to be glorified in the wicked, by perpetuating to his knowledge extends. A man who acts withwhat it is not. "As I live, saith the Lord GOD, all eternity the thing which he has declared by out design, is a man void of understanding. I have no pleasure in the death of the wicked; his own life he hath no pleasure?-or, by ac- And if there be any consequences attached to but that the wicked turn from his way and live: complishing the thing which he pleases? i. e. the actions of men beyond their knowledge at turn ye, turn ye, from your evil ways; for why by letting the wicked remain in eternal death? the time, (which often is the case,) in such cases will ye die, O house of Israel?" Ezek. xxxii.-or, by giving them eternal life through Jesus men are only instruments in the hand of God 11.) Now, if God has no pleasure in the death Christ our Lord? The words of God by the (or some one else) in producing those conseof the wicked, and the wicked do die, it proves evangelical prophet Isaiah, (chap. Iv 10, 11,) quences; and therefore such consequences are that their death is not the ultimate object of God. are very appropriate here. "For as the rain not chargeable at all to the account of the poor He suffers it to take place, upon the same prin- cometh down and the snow from heaven, and ignorant instrument, who knew nothing about ciple that he permits sin; not that he has any returneth not thither, but watereth the earth, them, and of course had no design in them; pleasure in iniquity, nor in the wages of sin, and maketh it bring forth and bud, that it may but they are chargeable to him, and to him only. which is death, but in the good which will be give seed to the sower, and bread to the eater, who both knew and designed them. Now the brought about by infiitne wisdom, through these so shall my word be that goeth forth out of my question is, whether HE designed them for evil, means. It is the life which God hath pleasure mouth: it shall not return unto me void; but or for good? O how easy it is to see here, that in, which the wicked enjoys after he has turned it shall accomplish that which I please, and it man's accountability is ever limited by the exfrom his wickedness. And who can say that shall prosper in the thing whereto I sent it." tent of his knowledge! But as God only is the enjoyment of this life, i. e. eternal life, will With this testimony before our eyes, if we can infinite, he only has infinite knowledge, and of not be greatly heightened by this superabound-only be satisfied as to the purpose or design of course infinite designs; and therefore all etering grace of God; which grace would not have nal consequences, whatever they are, can only been thus displayed, had it not been necessary be imputed to HIM as their sole AUTHOR and in consequence of the offence of man. "The CAUSE. To contend that man, or any other wages of sin is death; but the gift of God is being, has been the cause of eternal conseeternal life thtough Jesus Christ our Lord." quences, either good or evil, is only to contend "Moreover, the law entered that the offence that man, or some other being, possesses one might abound; but where sin abounded, grace attribute of the Deity, viz. infinite knowledge; did much more abound; that as sin hath reignand therefore, acts from an infinite motive, and ed unto death, even so might grace reign through tighteousness unto eternal life by Jesus Christ our Lord." (Rom. v. 20 21. vi. 23.) Were we to annex the word eternal to the word death, in the above passages, they would contain palpable contradictions. If God suffer or permit eternal death to take place; and, much more if he be the author of it, will any one undertake to prove he has no pleasure in it? For When God created man, he either designed in this case, it could not be a way to an end or his happiness or he designed his misery, or else, object, but it would be the end itself, and there-he was entirely indifferent as to both. And the fore the ultimate object of the Deity? and if we say that he has no pleasure in it, we must ad mit that God will be eternally displeased! And again: If the wages of sin be eternal death, how can God give eternal life to any, ad God in creation, we can have no doubt of the Much more testimony might be brought, if it same statement will apply with equal force to From the above considerations, it evidently appears, that God, in the creation of man, must have had the same propitious designs towards each individual of the human race. "The Lord is good to all, and his tender mercies are over all his works." (Ps. cxlix. 9.) Amen! Hallelujah! The Lord God omnipotent reigneth! (To be continued.) PULPIT ELOQUENCE. There is not, probably, to be found in Great Britain, a more eccentric, more popular, or more powerful preacher, than the Rev. Edward Irving. His chapel in London, soon after he was first called to it, was crowded to excess; and among his auditors were to be found men of the first talents and highest standing in the metropolis. His language is strong and quaint, his manners earnest, his gesticulation impressive and extravagant. His almost unprecedented reputation, he has acquired solely through the attractions of his oratory, unaided by patronage of any sort. If sound reasoning and weighty arguments in favor of the Christian religion are to be found any where, we might expect to find them in his writings. We have heard Edward Irving preach, and have read several extracts from his work; the following, which has been copied into several American papers, is a fair specimen, both of the manner and matter of his composition: "Obey the scriptures, or you perish. You may despise the honor done you by the Majesty above, you may spurn the sovereignty of Almighty God, you may revolt from creation's universal rule to bow before its Creator, and stand in open rebellion against his ordinances; his overtures of mercy you may cast contempt bears them; and you may riot in your licenon, and crucify afresh the royal personage who tious liberty for awhile, and make game of his indulgence and long suffering. But come at length it will, when revenge shall array herself to go forth, and anguish shall attend her, and from the wheels of their chariot ruin and dismay shall shoot far and wide among the enemies of the king, whose desolation shall not tarry, and whose destruction, as the wing of the whirlwind, shall be swift-hopeless as the conclusion of eternity and the reversion of dooin. Then around the fiery concave of the wasteful pit the clang of grief shall ring, and the fliny heart which repelled tender mercy, shall strike its fangs into its proper bosoms; and the soft and gentle spirit which dissolved in voluptuous pleasures, shall dissolve in weeping, sorrows and outbursting lamentations; and the gay glory of time shall depart; and sportful liberty shall be bound for ever in the chain of obdurate neces nions of the man that makes it. We reply, in In either case, we shall continue to regard you And because we are honest enough to say what we feel to be true, and act as we feel to be right, shall we be accused of despising the honor God has done us? of rebellion against the ordinances of Deity? of casting contempt on his person and making game of his indulgence and long-suffering? This is a very satire on equity and reason. The very point in dispute is assumed; and are we to be judged by such an assumption ? These are the sentiments, this the spirit, that should pervade the converse of human beings. Better no discussion at all, than an angry one, no argument, than the argument of fear. Let us not hear, then, of revenge and punishment, and torments; they are arguments only fit for tyrants to use, and for slaves to listen to. Unbelief is a necessary state of mind, and it is folly to regard it as a vice; sincerity is a virtue, and it is unjust to punish it as a crime. N. H. Gazette. common sense? REMARKS. Even grant the assumption correct: for us it is not so, seeing that we cannot perceive it. It may be said, that the above is the language The simple question is: are we to act upon but is it not also the language of reason and. of infidelity! We answer. It probably is so † our own reason, or upon the opinions of others? Then why talk of " revenge, and anguish, Why should mankind be and dismay, and desolation, and swift destruc- threatened with any calamity, merely for not tion ?" Why threaten us with the "wasteful believing, as a truth, what they are not fully pit and the level lake that burneth, and the sol-convinced, is true? Until the advocates for itary dungeon, and the desolate bosom, and the the truth of Christianity, will condescend to use... and the worm that dieth not, and the fire that tinue to increase; and no wonder ; for, as men throws and tossings of horror and hopelessness, argument, instead of dogmatical assertions, and hombastical declamations, Infidelity will conis not quenched ?" become more enlightened, they grow more and more averse to a blind submission to any thing; neither can they believe any thing, except what they are convinced is rational and true. Are these to be our portion? for what then? To punish our honesty, or our blindnesswhich? Is it because we could not see? or because, not seeing, we were bold enough to confess our inability? Believers, we cannot be, for there is no evidence that convinces our reason; and, to make up the deficiency, shall we become hypocrites or slaves? What, then, shall we offer, as a medium between these two extremes ? Answer. The burning lake, the worm that never dieth, and the fire that is not quenched, as used in the Ask us what is possible, and not what human New Testament, are all figurative expressions. nature cannot perform. To convince, rests They are allusions, perhaps, to literal facts; with you and with your arguments, not with us which have long since passed away; but, as and our feelings. You might as well tell us to applicable to mankind, they point out the nefeel hot or to feel cold, as to feel convinced.cessary and certain consequences of sin. LanBring us heat and we shall be warm; cool us and we shall be cold; give us conviction and we shall be convinced. not say us; but we will not. to come ? guage that was proper in that day, because it because the allusions, being lost sight of, by the was properly understood; but as improper now, Let your requisitions then be distinct. Do common people, imaginary chimeras have been "believe," for it is a vain command-adopted in their place. Why not, then, drop sity. The green earth with all its blooming irrational in you to give-impossible in us to the figurative language of scripture, altogether, beauty and bowers of peace shall depart. obey. But say, if you will: "obey without or at least till it can be shown what those figures The morning and evening salutations of kins- conviction; feign and submit." Then our re- mean, and come to realities? Is it because men shall depart, and the ever-welcome voice ply will be different; you ask us no impossi- there are no real and known consequences of of a friend, and the tender whispering of full-bility; we can feign, we can submit, as mil-vice, in this world, that men must stretch their hearted affection, shall depart, for the discord lions of our fellow-creatures have done before imaginations to find consequences in the world of weeping, and wailing, and gnashing of teeth. And the tender names of children, and father and mother, and wife and husband, with the communion of domestic love and mutual affection, and the inward touches of natural instinct, which family compact, when uninvaded by discord, wraps the live-long day into one swell of tender emotion, making earth's lowly scenes worthy of heaven itself all shall pass away; and instead shall come the level lake that burneth, and the solitary dungeon, and the desolate bosom, and the throws and tossings of horror and hopelessness, and the worm that dieth not, and the fire that is not quenched. And if, as we are told, a bitter doom is thereore sealed for us in heaven, which a few years shall reveal-we can never, even in the feeling of its certainty, lose the feeling of its injustice. What shall we say, then, of the extract we have quoted ? We know Edward Irving; and we ascribe to him the purest motives and the kindest feelings-but what does he require of us? He asks either belief or submission-an possibility, or a crime. As a rational being, he ought to ask neither. As a sincere dissenter from our opinions, he ought to say to us: "Listen, ye sceptics, to my ""Tis written, 'tis written, 'tis sealed of hea-arguments; weigh them and judge for yourven, and a few years shall reveal it all. Be as- selves. Inasmuch as I have felt their truth and sured it is even so to happen to the despisers of known its benefit, I desire the same conviction holy writ. With this in arear, what boots liber- and the same benefit for you. If I fail, it is ty, pleasure, enjoyment-all within the hour-your loss; ifI succeed, your gain. In the one glass of time or the round of earth's continent. all the sensibilities of life, all the powers of man, all the attractions of woman!" And is this reason? Is it argument? Is it even common sense? case, I shall rejoice with you, in the other, I And our reply would be: "We listen with "Obey the scriptures or you perish." An as- pleasure. If you convince us, we will tell you sertion-founded upon what? upon the opi-so: if you do not, we will equally confess it. Let us first learn, how to promote peace and happiness in this world, and trust to God, and his goodness, for a world to come. Surely, nothing that tends to our happiness and well-being here, can be detrimental to our happiness. hereafter, should it please God that we exist. Let the clergy pursue such a course, and there will be no occasion to complain of infidelity; for although unbelievers might not be able to go all the way, heart and hand, with us; although the mists of infidelity, may prevent them from seeing, and of course, enjoying what we can see and enjoy, by an eye of faith; yet they will not oppose us; because, as fax as they can go, they will go with us; and would be glad to go farther if they could. In this way, virtue may be promoted; infidelity, if not entirely suppressed, rendered perfectly harmless; and the real cause of truth, and the spirit of Chris tianity, disseminated throughout the land This, middle course, therefore, we propose to steer. We court free inquiry, and a full and fair investigation of all religious subjects. In this cause, we are willing to "labor and suffer reproach ;" trusting" in the living God, who is the Saviour of all men; especially of those that believe." 1 Tim. iv. 10. EDITORS OF THE OLIVE BRANCH. LA PEROUSE. North, and there discovered a deep bay, he had landed there in 1813, were still alive. which they called Fort Francois, without ha- He soon saw a canoe launch from the shore, ving lost a man, or had any sickness. In which came alongside, containing the very an Island in this bay, they took in a supply Lascar whom he had brought there, and it of wood and water, and were about to take was soon followed by another canoe, conThe following narrative, we trust, will be pe- their departure, when, unfortunately, two taining Martin Buchert, the Prussian, hoth culiarly interesting to our readers. The object boats, which were employed in making some in good health, and overjoyed to see him of the expedition under the paternal reign of surveys, were driven upon breakers, and again. They informed him that they had Lewis XVI. of France, who nobly supported the Independence of the United States of every person on board them was lost, inclu- been kindly treated by the natives, and that America, cannot be indifferent, to our readers ding six distinguished officers. They thence they had seen no European vessels since in general, and must be particularly so to those proceeded southerly, reconnoitering the they had been on the island, except two who were interested in the object of a purely western coast of America, arrived at Macao, English whale ships. The Lascar had an scientific expedition, not only to navigate the in January, 1787, and afterwards at Manilla. old sword hilt of silver, which he sold to globe, but to cull science from every interme- Thence they proceeded northerly, by a long some of the crew of the St. Patrick for some diate corner thereof. Through the researches and difficult tract, abounding with islands, fish-hooks. On inquiry, respecting this arof men of science, we are brought to a know- and arrived at Avatscha, in the peninsula of ticle, the Prussian said, that on his arrival in ledge of the condition of the human race. Kamtschatka. Thence they sailed on the the island, he saw this sword hilt in the Through this medium, the philosopher, the first of Oct. 1787, to explore the islands of hands of the natives, and also several iron philanthopist, and the divine, see the mercies and tenderness of an overruling God to his Japan, and the strait which separates them bolts, five axes, the handle of a silver fork, offspring. They see the civilized man cult- from Asia. On the 9th of Dec. a party lan- several knives, tea-cups, glass beads, bottles, vating and learning the attributes of a God of ded on one of the islands, and were violent- a silver spoon, with a cipher crowned, and a love; and by slow degrees, learning his truely attacked by a party of the natives, and sword, all articles of French manufacture. character. On the other hand, they perceive Capt. Langle, who commanded the party in The Prussian said, that, after having become the immense distance betwixt them, in intel-person, was massacred, with eleven of his sufficient master of the language, he inquirlectual acquirement, and the untutored savage. men, and a great number of others were se-ed whence these articles came, as the HunThe lesson is an instructive one. That God verely wounded. After this disaster, La Pe- ter was the first European vessel they had who made us, is the father of those, who slum-rouse proceeded to Botany Bay, where he ever seen. They replied that at a group of ber in ignorance, and superstition; and an in-sailed again in the beginning of the year islands, called Malicolo, distant about two tercourse broken off with them, in any event, is 1788, and from that time, nothing has been days' voyage of their canoes, where they to be deplored; but particularly in the enlight-heard of him. The journal of his expedi- made frequent voyages, they procured these ened stage of the world; when the expedition tion up to this period, with memoirs and articles from the inhabitants, who had great was planned by a benificent Monarch, and a zealous patron of the sciences. Wherefore we scientific collections, were sent to France, quantities of them in their possession. On give the following, as an interesting synopsis and a splendid account of the voyage was examining the sword-hilt more minutely, it from a late French paper. published in four quarto volumes. In 1791, was found to have the initials of La Perouse "It is quite remarkable that after all the the government of France sent out two ves- upon it. This excited the curiosity of Capt. search that has been made, for the last forty sels in search of the lost travellers, but they. Dillon still further, and with the assistanceyears, to ascertain the fate which interrupt- returned without having discovered the least of Buchert and the Lascar, he questioned ed the splendid voyage of this unfortunate trace of them, and the same fate attended all the islanders more particularly respecting traveller, facts should have come to light, at subsequent enquiries. the manner of obtaining these articles. this day, which bid fair, not only to dis- But the Paris papers just received, con- They answered, that they had learned from close the nature of the disaster, which befel tain a number of authentic documents, rela- the inhabitants of Malicolo, that many years him, but probably to restore to their friends, ting a variety of facts which justify the sup- ago, two large vessels arrived in their islsome of the survivors of the expedition. It position, that the place where the two frigands. That one of them anchored near the is not surprising, that the fate of this enter-ates were lost, has been discovered, and that island of Wahnoo, and the other by the prising traveller and his companions, should within a very short period at least, some of island Palow, which is at a little distance have excited the most lively interest in the survivors of the wreck were yet in ex- from the first. Soon after they came to an France. He was himself of a noble family,istence. The principal facts now proved chor, and before they had any communicahad been many years in the naval service, are the following: Capt. Dillon, who in tion with the natives, a violent storm arose, and had distinguished himself in the Ameri-1813, was an officer on board the Bengal and the two vessels were driven on shore. can war. He sailed from Brest on the 1st ship Hunter, Robson, on a voyage from Cal-That which was at Wahnoo, struck upon. of August, 1785, on a voyage of discovery cutta to New Holland, the islands of Fidji, the rocks. The natives repaired in crowds, in the Pacific ocean, in the frigate Boussole, and Canton, was on shore at a town called to the banks, armed with clubs, lances, bows accompanied by the frigate Astrolabe, com- Wilain, on the Sandal Wood coast, when a and arrows. They threw some of their armanded by capt. Langle, who was, also, an quarrel arose, in which, of several Europe- rows at the vessel; the crew returned it by officer of distinguished merit. His officers ans who were there, nearly all were killed. discharges of cannon and musketry, and sewere among the most accomplished in the A Prussian, named Martin Buchert, who hap-veral of the islanders were killed. The vesroyal navy, and his crews were picked men. pened to be there, and a Lascar, escaped sel continued to be beaten upon the rocks, He was accompanied by a large number of from the massacre, and Dillon, got on board and was finally dashed to pieces. Some of men of science, who were furnished with the Hunter, requesting Capt. Robson to put the crew embarked in boats, but they were instruments of every description for the most them ashore, on the first land they should thrown on shore, where the enraged natives exact observations. All the learned socie-make. Accordingly Buchert and the Las-massacred them to the last. Others jumped ties furnished memoirs, and and all the go-car were landed at the island of Tucopie, in into the sea, and if they reached the shore, vernments of Europe offered the protection S. lat. 12 15, E. lon. 169. Thirteen years it was to share the fate of their unfortunate and assistance of their Marine. Louis XVI. afterwards, viz. on the 13th May last, Capt. companions; thus not an individual of this is said to have drawn up the instructions for Dillon, who was then in command of the vessel escaped the disaster. the voyage with his own hand, and the ex-ship St. Patrick, bound from Valparaiso to The vessel which was wrecked at Palow, pedition was regarded as one which bid fair Pondicherry, happened to pass in sight of struck on a sand bank. The natives came to render his reign illustrions. The two the island of Tucopia. Excited by curio-up to it, and also fired their arrows. frigates doubled Cape. Horn, visited the sity, and an interest for his old companions crew, however, had sufficient prudence not Sandwich Islands, and arrived on the North-in danger, he came to, before Tucopia, in the to seek to revenge this attack. They show West Coast of America, in lat, 58 deg. hope of ascertaining, whether the men whom led the natives hatchets, beads, and other The ticulars of the conversation he had with the Having collected so many details, all THE OLIVE BRANCH. MERIT OF TRUE FAITH. It has been generally believed, by all sectarians in re If there be any with his own belief,-in his openly professing what he be evidence, calculated to convince nine persons out of ten, trinkets, which they offered them in token of peace. The assailants ceased their hostilities, and when the storm was over, an aged chief went in a canoe to the ship-he was kindly received, presents were offered to, and accepted by him. He returned to the shore, pacified his countrymen and assured them that the men in the ship were good and kind. Several of the natives went on board, to whom they also made trifling presents. The inhabitants furnished the ship with provisions, hogs, birds, bananas, cocoa nuts, &c. and a confidence was soon established between them. The crew being forced to leave the vessel landed, saving refused, and no endeavours could prevail on ligion, that there is great merit in having true faith; every thing they could take out. They staid him. The captain even went so far as to while, on the other hand, it is supposed to be a great crime there for some time, and built a small ves-promise to bring him back to Tucopia, but to remain in unbellef; particularly where the gospel is sel with the remains of the large one. As he would not consent. The Prussian, how- preached. But this, on due reflection, must be considersoon as this was finished, as many men as it ever, being tired of the savage life he had ed an error, for it presupposes, that a man can either bewould hold, embarked in it, and it was abun-led for fourteen years, was desirous of re-lieve, or not, at pleasure. If faith is irresistable, dantly furnished with fresh provisions, by maining with Capt. Dillon. He was very when the evidence clear, and if, where evidence is the islanders. Several of the crew were glad to retain him, and also procured an in- wanting, faith is impossible; then there can be no merit left in the island, and their commander pro-habitant of Tucopia to go with him on this in believing, nor any sin in unbelief.* mised to return soon with presents, for the expedition. Buchert remained, at the date such thing, as merit, it is in a mau's acting consistently natives, and take away the remainder of his of this account, on board Dillon's ship, and lieves to be true, and in his rejecting what appears to him people, whom he was now obliged to leave was ready to attest to the truth of the narra- to be false, without the fear of punishment, or hope of rebehind him on the island. He left them tive. They left Tucopia, May 1st, and ward; but from the pure motive of benefiting his fellow several guns, and powder, by means of made Malicolo in a short time. Unfortu- beings; and not in his believing, either too much, or too which they made themselves very useful to nately, when they came in sight of land, a little. It is evident, that the mind, any more than the their new friends, who were at war with calm came on, which lasted seven days. body, is not constituted exactly alike, in all. Hence the the neighboring islands. The inhabitants The ship's provisions were almost exhausted, same evidence, in regard to facts, will make different imof Tucopia, affirmed that a great number of it was impossible to procure animals at Tu- pressions on some minds, from what it does on others. If articles belonging to the two vessels, are ve copia, and they had subsisted principally on should fail to convince any one, admitting that this eviry well preserved, and still remain in the potatoes and bananas of New Zealand.dence is in favor of the truth, and a truth, salutary in its island of Malicolo. About seven months The ship having been long at sea, made uature, and worthy to be believed, it is the misfortune of before my arrival at Tucopia, a canoe from much water; the supercargo, who was on the individual, who cannot believe, and not his fault. This Wahnoo had brought two large chain bolts, board, and who had been uneasy at the will lead us to discover the real reward in believing, and and an iron bolt of about four feet long. captain's delay among these islands, remor- the true puuishment of unbelief. The reward consists in. Capt. Dillon conversed with some of the strated very strongly against his prolonging the enjoyment, for the time being, of the truth of what is men who made the last voyage in the canoe it; and though it was with the greatest re-believed, and this is all: while the punishment of unbe. of Malicolo. They told him, that there luctance, the captain felt himself obliged to lief, is the deprivation, for the time being, of such enjoystill remained in that island many articles of take advantage of a breeze which arose, to the enjoyment of that very truth, through faith, is not a iron, belonging to the ship-wrecked vessel. continue his voyage, and arrived at Calcutta Those which Martin Buchert had seen, after many difficulties from the bad state of If a man perform deeds of virtue, in consequence of his were very much eaten by rust. One silver his vessel. A deliberation of the Council at faith. then, in addition to the enjoyment of the truth, by spoon only was brought to Tucopia, and Bu- Calcutta was held on the 16th of November faith, he has all the benefit resulting from those deeds of chert had made rings and other ornaments last, in which the Council, influenced by mo- virtue. But if the happy fruits or effects of virtue, are of it, for the wives of the islanders. Capt. tives of interest, and hope which was deri- not sufficient to reward a man for his virtuous deeds, who Dillon, on his arrival at Calcutta, retained ved from this account of Capt. D., ordered will pay him for being virtuous? Can that be virtue, in his possession, the sword hilt, one of the the ship Research, belonging to the East In-pure virtue, or genuine goodness, in man, which is donerings made out of the spoon, and some of dia Company, to be put under the command the beads, all of which belonged to the of Capt. Dillon, to go to Malicabo, and by wreck. all possible means to gain information of the The Prussian had never dared to make a circumstances connected with the loss of the voyage to the Malicho with the inhabitants of two vessels belonging to La Perouse. To Tucopia, but to Lascar had been there once this expedition was attached Dr. Tytler, He affirmed positively that he had who voluntarily offered his services, and seen the Europeans at the island Paiow; who is to receive 800 rupees per month as that they speak the language of the country, compensation. We may expect shortly to and that he had conversed with them.-learn from Calcutta the result of this interThese men were old. They told him that esting investigation, The documents from many years since they were in one of the which this narrative is taken, were officially vessels of which they showed him the re-communicated by the government of the mains. They informed him also that no English East India Company to the French vessel had been to these islands since they government, and were published in the were wrecked there-that most of their Moniteur. companions were dead, but that they had been so dispersed over the different islands. that it was impossible for them to say pre cisely how many of them were still alive Capt. Dillon recollected several other par-peace. or twice. The ways of science are beautiful: knowledge is obtained by degrees. The ways of isdom are pleasantness; and all her paths are ment. But who will pay a man for believing the truth, if sufficient reward? with a hope of reward, but which would not have been done, were it not for such a hope A man, who stands in need, let him be ever so vicious, will labor for the sake of gain. This is an act of necessity, not of goodness: but he who relieves the distressed, or defends the innocent, without the hope or expectation of any reward, either in time or eternity, except the satisfaction there is in doing good; this is goodness itself, and partakes of the nature of Deity. Thus we have discovered where true merit lies.. FOR THE OLIVE BRANCH. THE MORAL PRECEPTS OF THE GOSPEL, But little is known of the history of the Christian Church, from the days of the Apostles, down to the days of Constantine, under whose reign, and by whose authority, the celebrated council of Nice, called the Nicene council, was convened. But the little that is known, both before and after that period, gives but a sad picture of Christian morals. The proceed People may imagine things without evidence, but such deas, or opinions, are but the fruits of imagination, and cannot consistently be called belief; and surely no one: will pretend, that there is any merit in imagination ! |