omy of literary institutions to be convinced, that where the Faculty of a College are unfriendly to such an object, it is morally impossible it should be attained. The door is effectually shut. But for the hope of the Church, and for the encouragement of prayer, the door is so far opened, in relation to most of our higher Seminaries of learning.

It is, however, a question of momentous importance, and highly incumbent on all concerned whether an adequate provision for the appropriate means of supporting and advancing religion in Colleges, is ordinarily made? And next to this, whether the blessing of God, to the extent desired, can reasonably be expected, so long as such provision is neglected?

To meet these questions, I shall assume without argument, that, if there be any Department in a College worthy of the first, most specific attention, and demanding a distinct provision to bear directly, constantly, and solely upon its object-it is the Department of religion. And if there be any Department claiming, in the incumbent, the most peculiar, exact, and thorough qualifications-it is that of religion. And by religion, I do not mean Didactic Theology, but practical piety. And he should be a man of consummate address and accomplished tact, not only in his public ministrations, selecting and arming truth, and sending it with power to the heart-showing the naked sword of justice, turning every way against the sinner, and setting up the Cross with all its circumstance of hope;-but he should be equally accomplished and skilful in private intercourse, and able by his earnestness to commend himself to every conscience, and by his kindness and suavity to gain unobstructed access to every heart. He should love his work-be ever intent upon it

"watching for souls"-feeling, that his responsibility is altogether unmatched, and trembling under its weight. He should be a pastor in the true and most extensive sense of this term.

And is this an office to be incidentally discharged by the incumbents of other Departments? A more preposterous expectation could not be named.-Again: Is it practicable, to institute a religious economy in Colleges, that may be expected to secure an uninterrupted Divine influence on such communities?-I answer: It ought never to be doubted, nor abandoned. It is to be hoped, when Christians begin to pray in earnest for this object, they will be willing to support a Christian Pastor, or a Professor of practical piety, in every College, and that public sentiment will demand it. Will any-Christian sport himself with such a proposal—as if practical piety were not a science of the mind, as well as an art of living—and as if its culture and advancement were of less consequence than chemistry, or mathematics, or polite literature ;-or as if it were not equally dependent upon human means? Were it not to defeat my own recommendation, I should ask: Who can pray in faith for Colleges, until something of this kind be done? Let this, then, be an object of prayer. A volume might be written on this subject, with the most copious and interesting thought. But I must stop. May God provide for our Colleges-and may Christians ever pray for them.

I am advised, that the Sabbath morning is very extensively observed by Christians in our land, as a season of prayer for this specific object. I therefore take the liberty of mentioning it. Let the closet and the family altars bear this incense to heaven. And shall the altars of the sanctuary be wanting?

In June, 1632, Charles I. granted to Lord Baltimore, a catholic nobleman, a large tract of land on Chesapeake bay and invested him with power to make laws for the government of the colony. In the early part of 1633, about 200 gentlemen mostly Catholics, with their adherents, arrived under the command of Calvert, brother to Baltimore. They endeavoured to conciliate the good will of the Aborigines, of whom they purchased their town, which Calvert settled and called St. Marys. The colony was reinforced by Roman Catholics, who fled from the persecutions in England, and by individuals who were banished from other colonies on account of their religious opinions. They continued in a state of increasing prosperity, until the commencement of the civil war in England.

The governor was attached to the royal cause; but some individuals had sufficient influence to raise an insurrection and banish him from the Colony in 1641. In a few months tranquillity was again restored, but was of short continuance. In 1651 Parliament appointed commissioners to reduce and govern the colonies within the bay of Chesapeake. Another civil war commenced, which resulted in the defeat of the Roman Catholics. The new government of the colony enacted some severe laws against the Papists, declaring those who professed the Popish religion could not be protected by the laws, but all others should be allowed the free exercise of their religion. The province was a scene of great disquiet and commotion until the Restoration, when the former government was reestablished.* In general the party that prevailed in England became the predominant party in the colony. And when the Protestant religion was permanently established in the mother country this of course became the established religion of the colony. From this time, Popery made but little progress, until the peace of 1783. It had however been introduced into Virginia, and had met with considerable success in Pennsylvania. A zealous Jesuit missionary arrived with the first colonists in 1633; and from this time till the colonies became independent, the Papists in Maryland and Virginia were served by Jesuit Missionaries sent from England.t

* Marshall's Life of Washington, Vol. I. Chap. 2. Laity's Directory, page 73.

After the peace of 1783, Papists of various orders and nations resorted to the U. S. in considerable numbers. In this state of religious freedom the clergymen judged it expedient to give stability and dignity to the Catholic religion by the establishment of a regular hierarchy; and they therefore petitioned from the Pope the creation of an Episcopal see, and the appointment of a diocesan bishop. The Pope, applauding their zeal, graciously admitted their request, and allowed them to elect their first bishop. The Rev. Dr. John Carroll, who had been for some years the superior of the mission, was the object of their choice; and this gentleman was accordingly appointed first bishop of Baltimore ;* and was consecrated in August 1790.

Roman Catholic emigrants arrived from Europe in such numbers, that in 1808, the Pope, Pius VII, judged it expedient "to erect Baltimore into an Archiepiscopal see, and to establish four new suffragan dioceses, viz: Boston, New-York, Philadelphia, and Bardstown." The first that claims an attention is the Metropolitan see of Baltimore. This, at present, comprises the state of Maryland and the District of Columbia. Baltimore is the residence of the archbishop, and is called by the Papists "the Rome of the United States."

There are, says a correspondent, between 15 and 20 Catholic priests in Baltimore, including those attached to their public institutions. There are five Chapels, one of which, I believe is unoccupied. The Cathedral is a splendid building and capable of holding perhaps 1500 persons. One of the Chapels mentioned, is attached to St. Mary's College, and I believe, few attend service there, who are not connected with the institution. One of the remaining two, is designed for the German Catholics, and I

understand is not large. The last to be mentioned is located on Fell's Point, and may accommodate perhaps 1000 people. I have no means for ascertaining what the Catholic population is. Their Chapels, if they were all filled, could not accommodate 4000 persons. I suppose, however, there are more than twice that number in the city."

The different congregations in the city, according to the estimate of the Papists, contain about 11,000.

nuns. They also educate orphan children, whose expenses are defrayed by charitable persons. These zealous ladies have collected a day school containing nearly 200 female children of the poorer class, most of whom are educated gratuitously. Children of all denominations are received;

Colleges and Schools.

The College at Georgetown is the oldest Roman Catholic literary institution in the United States. It was founded soon after the termination of the revolutionary war, and has for many years been under the control of the Jesuits. The college has, for some time, been less prosperous than formerly. The number of students is small, but increasing. The accession of three Professors, who have just completed their education in Europe, has given a fresh impulse to the institution.

St. Mary's College, in the city of Baltimore, was chartered in 1804. Besides a President and Vice-President, there are attached to this institution nine professors and eight assistant tutors. St. Mary's Seminary, a Theological Institution, was founded in 1793. It is connected with the College, and under the instruction of the same professors.* In the college library there are about 10,000 volumes. Mt. St. Mary's Seminary, near Emmetsburg, was founded in the year 1809, and intended for an Ecclesiastical seminary. The healthfulness and beauty of the situation, however, induced several gentlemen to send thither their sons, not destined for the ministry, who were placed under the instruction of the Theological students. It gradually received more extensive patronage, and now pupils are sent to it from all parts of the United States, from the West Indies and South America. The number of lay pupils is at present 120, and about 30 students in divinity, chiefly, but not exclusively American.

Washington Catholic Seminary, in the city of Washington, was opened in 1821. The course of study is similar to that pursued in most of our higher academies. The officers are a President, Vice President, and five Professors. Number of students about 150.

rules of the Academy." The nuns have a chapel for their accommodation, and the time which is not employed in teaching, is spent in confessions, vigils, fasts, penances, reading and other religious exercises and needle work. The sisters elect a mother every third year; the same person cannot serve more than two terms successively.

Sisterhood of St. Joseph's, near Emmetsburg, Md. This establishment was founded in 1809. The circumstances which led to the erection of this seminary are somewhat peculiar. A Protestant lady accompanied her husband to Italy in pursuit of health. While there, the gentleman died. The lady became acquainted with Roman Catholics, and was so captivated with the pomp and splendour of their religion, that, on her return to this country, she embraced it, and was anxious to devote herself in retirement to the practice of its duties. A rich sea captain became a Roman Catholic about the same time, and furnished the means for purchasing the situation near Emmetsburg, where this pious lady with a few associates, commenced the instruction of young females." The Society is composed," says the Laity's Directory, "of widows, and ladies who have never been married. They cannot be received before the age of 16, and not even then without the consent of their parents: nor after the age of 27, without a particular dispensation grounded on their great merit and character." They take the name of the "Sisters of Charity of St. Joseph." Their principal object ostensibly is, to render all the service in their power, to the poor, the sick, the imprisoned, and the insane. The education of young persons of their own sex, is a secondary object. The number of sisters at present is 120. They have several boarding scholars, a few orphan children, and many day scholars of the poorer class. Their system of Education is similar to other female academies. The annual expense of each boarder varies from $140 to $200, according to the branches taught. Protestant ladies are not excluded; "nothing more is required of them than to attend divine service, and the customary exercises." There are branches of this Society in different parts of the Union, as we shall have occasion to notice hereaf ter.

At Port Tobacco, there is a convent of female Carmelites.

Besides these more public institutions, there are many free schools in different parts of the diocess. In Baltimore is a

"Female Orphan Asylum," in which there are 22 orphans, and about 400 day scholars, under the "Sisters of Charity." Also a "Boys' Free School," in which during the past year there have been 230 pupils; 61 of whom were from Protestant families. The Infirmary attached to the Medical University is under the direction of the "Sisters of Charity," eight of whom spend their time in waiting upon the sick. The Metropolitan, a monthly periodical, published at Baltimore, and expressly devoted to the defence of Popery, says, in relation to their religion in that metropolis, "It has prospered beyond the hopes of the most`sanguine; it still advances with rapid progress; it is first among the foremost denominations; respected by all, and opening its arms to the sheep,' who are daily returning to its fold."

Our correspondent in Baltimore, in answer to the inquiry, Do the Catholics endeavour to make proselytes, and what is their success? replies: There can be no doubt, that the Catholics are making great exertions, and there is much reason to apprehend, that they are in many cases successful. In some instances, individuals have joined them from Protestant Societies, but very rarely. They succeed principally through their Free Schools, in the formation and support of which, they are surprisingly active. They receive into their schools all they can procure, and through benevolence towards the children, operate upon their parents. I am inform ed that they frequently take advantage of sickness in families attached to no particular denomination, and by absolving the dying, persuade the survivors to adopt a religion, which will procure them a similar passport to glory! They are exceedingly officious in cases where individuals have married Catholics, and under such circumstances no doubt often succeed. And they are no less active in their endeavours to

That Protestants are too indifferent in relation to this subject. They intermarry with them, send their children to their schools, even aid them in building chapels, and many go frequently to hear them preach."

The following fact may be regarded as a specimen of refined artifice. The Catholics wished to establish two schools, one for boys, and one for girls, at Fredericktown. In order to secure the patronage of Protestants they engaged that every gentleman who should pay $50 might have the privilege of sending his children to these schools, without any farther expense; and they promised moreover that the children should not be molested in their religious opinions. Many Protestant gentlemen accordingly sent their children; but by some mysterious means, known only to papists, these children, after having been in the school a short time, lost all relish for the catachetical instruction of their parents, and for Protestant Sunday schools.

BISHOPRIC OF BOSTON.

This Diocess comprehends the six New England states. The early settlers of N. E. had received such severe treatment from the Roman Catholics in Europe, that they took every possible precaution to guard themselves against the intrusion of popish emigrants. These measures were successful: and accordingly we hear little or nothing of Catholics in N. E. till about the year 1783, when the Rev. John Thayer, a embraced the Romish faith. He went to native of Boston abjured Protestantism and Rome, received priest's orders, returned to Boston, and commenced his labors in that city as a missionary in June 1790.* In the mean time emigrants arrived from Europe, and a small society had been collected, which occupied as a Chapel, a brick Church in School street, built by French Protestants. Mass was performed for the first frequent arrival of foreigners considerably time by a Romish priest, Nov. 1788. The increased their numbers, and in the beginning of the present century a Cathedral was erected by the zealous exertions of the Rev. Doctors Matignan and Cheverus.When Pius VII erected Boston into a Diocess in 1808, the latter gentleman was appointed bishop, and consecrated in 1810. The Rt. Rev. Benedict Fenwick, a native of Maryland and a member of the "Society of Jesus" is the present bishop. know of no part of the Union," says the Catholic Miscellany, a weekly periodical published at Charleston, S. C. in which We look for no favor beyond intelligent, our Church promises so well as N.England. patient, and unprejudiced examination." The bishop of this Diocess, also boasts of his remarkable success. I propose, there

"We

*Historical Collections, Vol. III. p. 264.