hope some of your correspondents will have the goodness to correct me. said Lord Clarendon, "than it is security for the king, that they say they do not acknowledge any temporal authority to be in the Pope, so that he cannot disturb the peace of the kingdom; for if the Pope be allowed to exercise any authority in another prince's dominions, under the title of spiritual, it shall by the artifices and comments of his emissaries the priests, be extended to such a magnitude in the hearts and affections of his sub turb and shake all temporality, when it shall be applied for that purpose." After we have been informed, that "the majority of the Swiss cantons are Catholic," it is then added, "they mix together in all the offices of Government; they live together, and intermarry with each other." But this, I presume, can be said only of the two mixed cantons, Glarus and Apenzel. Let it be remembered, however, that three-fourths of the former, and one half of the latter, are Protestants.jects, as shall be strong enough to disThis circumstance, together with the commanding power and influence of the great Protestant cantons, will account for the security and freedom of those Protestants who are obliged to mix with Roman Catholics in the lesser cantons. And I am willing to acknowledge, that as the great Protestant nations possess at present a commanding influence in Europe, Protestants may mingle with Roman Catholics in the lesser states for a time with perfect safety, but not always. A man may walk over a magazine, with perfect safety, while the train is laying down, and even after it is laid; but if he does so after the enemy has given the signal, and after the match is applied to the train, he will pay dear for his temerity. The great safety of Protestants, humanly speaking, is in their political power; but in proportion as the Church of Rome multiplies her converts, and regains her political ascendancy in Europe, the Protestant power must decline, and with that the influence and prosperity of the Protestant religion. And let no man persuade himself, that religious liberty will survive the fall of the Protestant religion. With that religion it was born; by the influence of that religion, it was nourished and protected; and with that religion, it will expire. Whoever, therefore, is not yet quite prepared to give up either the Protestant religion, or religious liberty, would do well to consider whether they can be separated; and whether either one or the other, or both, can prosper with the prosperity of the Church of Rome. Besides, it is a question with many, whether civil liberty can be secure, or even exist to its full extent, without religious liberty. A certain distinguished nobleman was of opinion that it could not. "It is no more excuse for them," This extract from Lord Clarendon requires no comment. I would just add, that the clergy of the Church of Rome are a numerous body, and their influence is almost unlimited. If any man doubt this, let him only consider for a moment, how great the influence of the priesthood must be, among a people who believe that the priest can bring the Eternal God down upon the altar; or, which is the same thing, that he can transform, or rather transubstantiate, a piece of bread into the body, soul, and divinity, of the Saviour of men; that he has power over the unseen world, and can, by his prayers, bring souls from a place of torment into a place of happiness. If any man still doubt, let him reflect a little on the following circumstances; that the priesthood, by means of auricular confession, become possessed of the secrets of every individual and every family throughout their jurisdiction; that the people dare not take even the book of revelation, as a rule of life or doctrine, but according to the comment which the priest may choose to put upon it; and that to refuse obedience to the ecclesiastical authority, must finally incur eternal damnation. I would just ask any reasonable man, what are civil compacts, or the most solemn treaties, before such a power as this, in the hands of self-interested men? Nothing. Let us now see the connection which subsists between the priesthood and the Pope. The following oath is taken by every priest, on his admission into the priesthood: "To the Roman Pontiff, successor to the blessed Apostle Peter, I promise and swear true obedience. All other things also, declared by the sacred Canons and General Councils, and especially by the Sacro Sanc. Council of Trent, without doubt I receive and profess; and likewise all things contrary thereto, and whatsoever heresies have been condemned, rejected, and anathematized by the Church, I equally condemn, reject, and anathematize. This true Catholic faith, out of which no man can be safe, which at present I freely profess and sincerely hold, 1 will most constantly retain and profess inviolate, with God's help, to the last moment of my life; and as far as in me lieth, I will be careful that it be taught and preached by my dependents, or those, the care of whom shall belong to me in my functions. All this I promise, vow, and swear; so help me God." The Bishop's oath runs thus: "I, from this time forward, will be faithful and obedient to my Lord the Pope, and his successors. The counsels with which they trust me, I will not disclose to any man, to the hurt of the Pope or his successors. I will assist them to maintain the Popedom, and the Royalties of St. Peter, against all men. I will carefully preserve, defend, and promote, the rights, honours, privileges, and authority, of the Pope. I will not be in any counsel, deed, or treaty, in which any thing prejudicial to the person, rights, or power, of the Pope is contrived; and if I shall know any such things treated of by any whomsoever, I will, to the utmost of my power, hinder them, and with all possible speed signify them to the Pope. I will, to the utmost of my power, observe the Pope's commands, and make others observe them," &c. I shall leave the reader to judge for himself, whether civil liberty can be considered safe in any country, where the principle inculcated in these oaths is embraced. To me, it appears as clear as noon-day, that civil liberty is incompatible with the principles, the interests, the ambition, and the power, of the court of Rome. Some kind of civil liberty may indeed be tolerated in Popish countries, when it springs from causes which lie beyond the reach of Popish influence; but no man can prove, by any art of logic, that it is congenial to the principles of that Church, or the disposition of its rulers. And nothing can be imagined more ridiculous, than to hear people clamouring about their rights and titles to share in the benefits of a free constitution, while they zealously maintain their attachment to a system of No. 19.-VOL. II. THE Sun enters Libra on the 23d, at forty-eight minutes past three in the morning, when the autumnal quarter commences. The Moon is new on the 7th; enters her first quarter on the 15th; she is full on the 22d; and enters her last quarter on the 29th. She is in her apogee on the 7th, and in her perigee on the 21st. She will pass Venus on the 3d, Mercury on the 5th, Ceres on the 8th, Mars on the 10th, the Georgian planet on the 15th, Jupiter on the 20th, and Saturn on the 22d. Ceres is seen in a barren space in the head of the Virgin, to the east of the sixteenth, passing under the fifteenth on the 5th. Mars sets on the 1st at fifty minutes past seven in the evening, and on the 30th at thirty-seven minutes past six. He passes above the first of the Virgin on the 9th, and he finishes his course under the tenth and eleventh of this constellation, near to the latter star. The Georgian planet is on the meridian on the 1st at fifty-four minutes past six in the evening, and is in quartile with the Sun on the 17th. He will be seen in the same spot, nearly midway between the eighth of the Serpent-bearer and the twelfth of the Archer. Jupiter rises on the 1st at five minutes past seven in the evening, and is in opposition to the Sun on the 11th. He is seen in the barren space under the four stars in square, directing his course to the twenty-second of the Water-bearer, situated on the eastern margin of the stream from the Urn. Saturn rises on the 1st at fifty minutes past seven in the evening, and on the 30th at fiftyfour minutes past five. He is seen under the fourth of the Fishes, near to it to the east, and directly under it at the end of the month. Venus is a morning star, rising on the 1st at seven minutes past two, and on the 30th at fifty-eight minutes past one. She is first seen below, and to the west of the two stars and included nebula of the Crab, which she passes on the 6th, but 2 Y collect, that this is my misfortune, not my crime; and I am glad to have an opportunity of declaring my abhorrenee of a practice so cruel and bar A FRIEND TO HUMANITY. at some distance from them. Her course is directed to Regulus to the east of him, and she passes above the sixteenth of the Lion on the 27th, finishing her course between the six-barous. I also rejoice to find that you teenth and Regulus, but nearest to the admit into your valuable miscellany, former star. Mercury rises on the 1st such articles as tend to discounteat forty minutes past three in the nance these deeds of ferocious inhumorning, and on the 30th at fifteen manity. Burslem Wake, of which minutes past six. He is in his as- some correspondent furnished an accending node, and greatest elongation | count for your last number, deserves on the 5th. His position is very fa- more reprehension than an Outside Pasvourable in the former part of the senger on a stage coach could conceive month. On the 7th, he passes Regu- that it merited. He was not aware of lus at thirty-one minutes past seven at all the atrocities connected with Bullnight, the star being only ten minutes Baiting, either in that town or other and three quarters south of him. Con- places. To supply this deficiency, you sequently, in the morning he will be will oblige me by inserting the followseen near to and to the west of this ing observations on a practice, of star; and on the morning of the 8th, which many savage nations would be near to, but to the east of it. He ashamed. thence moves in the barren space of the Lion, and approaches too near the sun to be visible at the end of the "In several counties of England, month. On the 7th, there is an eclipse particularly in Cheshire, Shropshire, of the Sun, which begins at twenty- and Staffordshire; the city of Worfour-minutes past twelve in the after-cester; the towns of Bilston, Wolvernoon, when a slight notch will seem to be made by the Moon, on the northern side of the Sun's western limb. The apparent notch will gradually increase till fifty-three minutes past one, when the Sun will undergo the greatest obscuration that will take place during the eclipse; after which the Moon will gradually pass off on the Sun's eastern limb till sixteen minutes past three, when the eclipse will end. At the middle, the Sun will be eclipsed about ten digits and a half, leaving about one digit and a half unobscured. On the 22d, there is also an eclipse of the Moon, which begins at thirteen minutes past five in the morning; the Moon sets at fifty-seven minutes past five; the middle is at forty-one minutes past six; and the end at ten minutes past eight. They who have a good horizon in the west, will thus, for a short time, perceive a small part of her disc eclipsed. At the middle, the Moon will be eclipsed about ten digits. Bull-Baiting. MR. EDITOR, SIR,-I am almost ashamed to acknowledge that I live in a town still infamous for Bull-Baiting, and other savage sports. You will, however, re hampton, &c. bulls continue to be baited, both previously to being killed and for sport. "The mere tearing off the tongues, ears, and tails, of this intrepid animal, by the dogs, is but a small part of the barbarity practised on these occasions; their horns are frequently broken, and their bodies goaded by sharp irons. Aquafortis, salt, pepper, &c. is then thrown upon the various wounds, in order to enrage him still more. Several dogs are frequently let loose at the same time. In short, they are frequently so completely bruised and mangled, day after day, that they take no food or water, and at length die under an insupportable and unpitied load of anguish and fatigue. The satisfaction of the baiters is, of course, proportionated to the torment induced and the rage excited. "The following instance of depravity is given by Bingley, in his "Animal Biography." Staffordshire is said to have had the disgrace of producing this brutality. A monster, in the form of man, laid a trifling wager at a BullBaiting, that he would at separate times, cut off all the four feet of the dog, and that after each amputation it would attack the bull as eagerly as if perfectly whole. He made the experiment, and won the wager. This savage escaped punishment. N J. SMITH. Query." Whether it be possible that the Heathens, considered as such, can be eternally saved or not? or, in other words, whether the Gospel read or preached, is or is not indispensably necessary to their salvation?” That the Heathens are sunk into a state of the most lamentable moral, as well as mental degradation, is what few, who are either acquainted with their history, or with human nature, will attempt to dispute;-and that very few of them, comparatively speaking, will be saved, I also readily grant; but that their salvation is utterly impossible, is a sentiment to which I I cannot as yet subscribe, for the following reasons.— "But why have recourse to times it is probable that you may hear from remote? Recent instances of similar me again upon the subject. barbarities are numerous. "On the I am, Sir, your's, &c. 5th of November, 1801, at Bury, Suffolk, while a mob of Christian savages Hutton Rudby, near Stokesley, were indulging themselves in the inJuly 15, 1820. human amusement of baiting a Bull, the poor animal (which was by nature perfectly gentle, but which had been privately baited in the morning, and goaded with sharp instruments, in order to render him furious enough for public exhibition,) although tied down with ropes, in his agony and rage, baited as he was by dogs, and gored by monsters in the shape of men, burst from his tethers, to the great terror of his tormentors, and the no small danger of the inhabitants of the place. After this, the poor beast was doomed to become the victim of still greater barbarity. He was entangled again with ropes, and, horrible to relate, his hoofs were cut off, and he was again baited, defending himself upon his mangled bleeding stumps! The Magistrates of Bury have repeatedly attempted to prevent such infernal proceedings, but the demons are sanctioned, it seems, by an Act of Parliament. Surely such Act is highly dis- 2d. If the salvation and damnagraceful to the period of the world in tion of the Heathens are both imposwhich we live, to the country in gene-sible, will not this go to prove that ral, and to the character of the British they are not immortal? Or, nation."-Monthly Mag. vol. xii. p. 464. “Let it be recorded in the annals of infamy, that George Staverton, by will, dated May 15, 1661, gave the whole rent of his Stains-house, after two lives, to buy a bull for ever; which bull he gave to the poor of the parish and town of Workingham, Berks, being baited, and the offal, hide, and gift money, to be sold, and given in stockings and shoes to poor children. It is thus that an affectation of charity is grafted upon base cruelty. What an insult, and perversion of understanding!" 1st. If the salvation of the Heathens is impossible, their damnation must also be impossible; because they can never deserve damnation, unless their salvation be possible. 3d. If God has already actually damned 120,000,000,000 of our fellow sinners, when at the same time he has afforded them no possibility of being saved, or of escaping such dreadful punishment, can he with veracity say, and even swear, "As I live, saith the Lord God, I have no pleasure in the death of the wicked?" See Ezekiel xviii. 32. and xxxiii. 11. 4th. The impossibility of the salvation of the Heathens, militates against both the wisdom and the justice of God; for it supposes that he has brought myriads of human beings into existence, who must either have their portion in this world, or else in Reply to a Query on the Salvation of the unutterable miseries of Hell!!! the Heathen. From such Turkish divinity, and from such murderous conclusions, good Lord, deliver us! 5th. If the salvation of the Heathens be impossible, St. Paul must have been very much mistaken when he wrote Romans ii. 14, 15, 26, 27. ; for he supposes that without revelation they are capable of " doing by nature the things contained in it,” so as to "judge," and put to the blush, "those who by the letter and circumcision transgress the law." 6th. May not God, with the good leave of those gentlemen who deny the possibility of their being saved, communicate to the Heathens, some portions of his Spirit, grace, and light, for the sake of Him who is "the true light, that lighteth every man that cometh into the world," and thus lead them to a salvation, inferior to that, which, through obedience to the "Gospel read and preached," we may obtain? 7th. That mankind are in a lapsed and fallen state, and that as such they can only will and act according to their fallen nature, I readily allow. But that they still possess intelligence and perception, must also be granted; -and must not their intelligence and perception be employed about their own moral conduct, as well as about other things? Certainly they must. "True," says an objector; "but, according to your own account, they have no power to do the good, because this would be to act contrary to their fallen nature; and the light they possess, without the power to do what they approve, demonstrates the impossibility of their salvation." I apprehend not: for Christians are precisely in the same situation; our power to obey does not come from the "Gospel read or preached," but immediately from the Spirit of God, operating upon our spirits, through the merits of Christ. Titus iii. 5, 6. Phil. ii. 13. John xv. 4, 5. Now, I ask, cannot God communicate what portion of his Spirit to the Heathens he pleases, as well as to us? 8th. Once more. Either the Heathens are moral agents, (independent of revelation,) or they are not. If they are, they must then be accountable to God for the exercise of their moral capacity, and if so, there is a possibility of their exercising it properly, and consequently of obtaining salvation; but if they are not moral agents, can the "Gospel read or preached," communicate moral agency? Certainly this cannot be. DESCENT OF CHRIST INTO HELL. THE subject of the following paper having been investigated in several of our numbers, the Editor had no design of again calling the reader's attention to this important article. But as the writer has entered into a brief bistorical detail of this branch of the Creed, and has surveyed it in a light, which, in some respects, differs from that of our other correspondents, it is more than probable, that his observations will prove highly acceptable to many who will peruse our pages. MR. EDITOR, SIR,-I do not wonder, in this enlightened age, that a great number of those persons who consider themselves members of the Church of England, and therefore subscribers to her Articles and Confessions of Faith, are disposed to explain away those parts of them which are, when taken literally, and in the common acceptation of words as used in the English language, contrary to scripture and sound reason. Thus, contrary to the Creeds, and the third Article of the Church of England, that distinguished prelate, Bishop Horsley, and some of your correspondents, attempt to explain away her doctrine of the Descent of Christ into Hell, by confining its meaning to the Hades of departed spirits; and the Rev. prelate's arguments for this are (like those of the papists for his descent into Hell,) taken from that confessedly difficult passage in St. Peter's epistle, respecting Christ's preaching to the spirits in prison: but let the text mean what it may, it cannot mean what your correspondent, in Vol. I. col. 900, says the learned Bishop explains it to be, viz. " imparting the gratifying intelligence to those faithful believers who had in former ages predicted his appearance upon earth;" for surely these were not the disobedient in the days of Noah: and let me ask, Who were they, amongst the antediluvians, that "predicted his appearance?" I do not recollect reading of any but the one St. Jude mentions, Enoch the seventh from Adam; and that is understood respecting his coming to judgment. I think, with Dr. Clarke in his Commentary, that the best construction of this difficult passage is, to refer it to the Spirit of Christ attending the ministry of Noah, (that preacher of righteousness to the rebellious antediluvian world for 120 years,) in the same figurative sense as St. Paul says the believing Israelites drank of that |