over us.

What cause for gratitude to heaven have we in the United States, that we live under a free government, and have no ecclesiastical establishment to domineer Here we choose our own civil rulers and our own religious instructers. No teachers of religion are maintained, who do not perform the duties of their station, and whose conduct is not such as to meet the approbation of those that they instruct. The clergy of no other country are so virtuous and exemplary as those of the United States, including every denomination.-Hampshire Gazette.

QUESTIONS BY A ROMAN CATHOLIC TO A UNIVERSALIST, WITH ANSWERS.

1. Are you bound to answer in writing any proper question on the subject of religion?

2. Who was the first person, and in what year did he live, who first exercised supreme ecclesiastical jurisdiction in the same manner as the present Pope Pius* the seventh?

3. If there is but one church, what are its essential and unalterable marks?

4. What and when was the first erroneous corrupt doctrine received by the church ?

5. Is the Christian Church a body that is visible in whole or only in part? and if in part, how much is visible?

6. Will you tell me to what particular person or persons I must listen in order to comply with Church precepts ?

7. What is schism ? and will you name two persons, who are at this moment guilty of that sin?

8. Is salvation attainable in the Roman Catholic Church, and in conformity to the faith and morals she inculcates? if not, name the reason why?

9. Are any of the foregoing questions improper?

When this question was written, the death of Pope Pius was not known in this country.

If so, name which of them, and give the reason why? Answers to the foregoing Questions.

1. We as professors of the Christian system, deem it our duty and privilege to do whatever, we can rationally believe, is calculated to promote the interest of the Redeemer's cause, and the happiness of our fellow men. We therefore feel bound to answer in writing or otherwise, any proper question, whenever we have reason to hope, some good will result from our labor.

2. A direct answer to the second question must evidently rest solely upon historical testimony. It appears that our querist thought, that no such answer could be given; nor indeed do we think it essential to the cause of protestantism, that this question should be directly met. If we can make it appear that no person in the first age of the Christian Church, exercised ecclesiastical jurisdiction in the manner the Popes of later ages have done, it cannot much affect the question between protestantism and popery, if we cannot tell in what person, nor at what time the improper or usurped power began. If we prove the difference between the ancient Church of Christ, and the modern of Rome, we prove the fact. To this point we are disposed to offer one argument, drawn from the words of our Savior in Matt. xxiii. 8, 9, 10, 11. "But be ye not called Rabbi; for one is your master even Christ, and all ye are brethren. And call no man your father on the earth; for one is your Father, which is in heaven. Neither be ye called masters; for one is your Master, even Christ. But he that is greatest among you, shall be your servant." These words appear utterly inconsistent to raising one disciple to a dignified office above the others; but it is well known, that the Catholic Church do not allow the Pope an equal on earth. He reigns supreme over all ecclesiastical dignitaries, within the confines of her power. Besides, the very official name of pope that of father, a name expressly forbidden every disciple of Jesus by their divine Master.

is

But if we attempt to give the question a direct answer, history affords the following: "The disputes about preeminence that had so long subsisted between the bishops of Rome and Constantinople, proceeded in this century (the seventh) to such violent lengths, as laid the foundations of that deplorable schism, which afterward separated the Greek and Latin churches. The most learned writers, and those who are most remarkable for their knowledge of antiquity, are generally agreed that Boniface III. engaged Phocas, that abominable tyrant, who waded to the imperial throne through the blood of the emperor Mauritius, to take from the bishop of Constantinople the title of œcumenical or universal bishop, and to confer it upon the Roman pontiff. They relate this however upon the sole authority of Baronius; for none of the ancient writers have mentioned it. If indeed we are to give credit to Anastasius and Paul Deacon, something like what we have now related was transacted by Phocas; for when the bishops of Constantinople maintained that their church was not only equal in dignity and authority to that of Rome, but also the head of all the christian churches, this tyrant opposed their pretensions, and granted the pre-eminence to the church of Rome; and thus was the papal supremacy first introduced.""

Moshiem's His. Vol. I. page 452. "Not merely in the administration of justice did the Roman pontiff invade the rights of civil government. In the year 606, the emperor Phocas, by a public decree, invested the Pope with the title of universal bishop, and clothed him with superior authority in all ecclesiastical concerns. Thus empowered, the servant became too mighty for the master. From this time the Pope claimed the right of nominating and investing bishops in all the churches in Europe, tho the claim was not immediately allowed in every kingdom."-Bancroft's Sermons, page 127.

3. We believe the essential tokens of the church of Christ are faith in him, and the exereise of that love

toward God and toward man, which is the fulfilling of the law. The term church, is, however, sometimes taken for all mankind, without reference to their moral character.

4. Corrupt doctrines began to be received as early as in the days of the Apostles. There were those that said the resurrection was already past, and overthrew the faith of some.

5. The Christian Church, which we consider an assembly of believers in Christ, is so far manifest as it exhibits the character and works of its divine Master, Jesus Christ.

6. We know of no particular person on persons, church, creed, or platform, that have arisen, or been drawn up, since the apostolic age, which we should receive as an infallible guide in precept or doctrine. The Bible contains our religion, and is our guide. The works of learned and pious men may be used as helps to interpret the scriptures, but not as infallible guides.

7. Schism is a word of Greek original. Hedericus explains it, dissidium, dissensio, discordia; schisma, ruptio unionis in ecclesia. It is a division in a church, not respecting a few articles in point of theory, but a division in affection, by which disturbances and tumults are occasioned. As we wish not to deal in personalities, we choose not to mention any particular persons, who are at this time guilty of this sin. We believe there may be such a thing as schism without acknowledging an infallible church.

8. We have no doubt but what a person may be a sincere Christian and belong to the Roman Catholic Church. How near they may approximate to an evangelical salvation, we pretend not to decide. We do not think, however, that any person will ever be plunged in unalterable misery because he is a Roman Catholic.

9. From the notice taken of the preceding questions, our querist has our views of them without any direct answer to this.

We know not how these answers may appear to him; but they are such as we offer him and the public in honesty and sincerity. Whatever may appear erroneous or improper in these answers, he is at liberty to notice in this work, should he think proper. We hope the day is too far spent to contend in bitterness on the subject of a religious and christian faith. To contend earnestly for the faith of the gospel may be commendable. For he that is in earnest, tho he may not always convince, will act according to the dictates of an upright and sincere conscience.

From the Gospel Herald.

NEWS FROM SCOTLAND.

We have received another epistle from our Br. Worrall, dated Glasgow, Oct. 11, 1823, from which we extract the following:

"We have received an epistle from a small church at Colerain, in the north of Ireland; of which we had not before heard. It is certain that liberal views of the Divine economy, and rational ideas of the Créator's purpose and design in redemption, are extending their mild and genial influence around us. May the Great Head of the Church prepare and send forth laborers into the gospel harvest, who may be powerfully successful in making inroads into the kingdom of darkness, instrumental in dissipating the gloom of darkness, and successful in counteracting the efforts of priesteraft.

"I admire the liberality and forbearance so long practised among American Universalists; and shall feel unspeakably rejoiced to know they continue united in sentiment upon the Rock of Ages, Christ Jesus, and preserve the unity of the spirit in bonds of heavenly peace. The duration of punishment we may consider a matter of minor importance. JEнOVAH afflicts not willingly, nor necessarily grieves the children of men. Not a stripe will be inflicted more than is required for the good of the chastened."