substantial prosperity. Within his life time there was but one, and at the commencement of his ministry but three episcopal churches in Philadelphia, and they in jeopardy of the desecration from which they were saved by his patriotic example and pious influence. It would be an unjust and unacceptable homage, however, to him, not to declare that the intrinsic temperance and resource of popular government mainly contributed to the preservation of the English church in America, where it has since advanced far more than in the mother country, during the same period, and where it is probably destined to flourish greatly beyond the English example. Of this there can be no doubt if it thrives henceforth as it has done heretofore: for under the presidency of a single prelate, still in the effective performance of all the duties of a good bishop, and a good citizen, the American church of England, without a particle of political support, has, as we have seen, extended itself. Within a few years a million of pounds sterling were appropriated by parliament, on the special recommendation of the crown of Great Britain, for the repair and construction of churches; with views doubtless to political as much as to religious consequences. I venture to predict that within the period to elapse from that appropriation to its expenditure, a larger sum of money will have been raised in the United States by voluntary subscription, and expended for similar purposes and to greater effect.

The Roman catholic church grows as vigorously

as any other in the soil and atmosphere of America. The late (first) archbishop of that church, likewise adhered with unshaken and zealous constancy to the cause of the American revolution: and indeed, served for it in a public station. His illustrious relative is one of the three signers of a charter, destined to have more influence on mankind than any uninspired writing, who have lived to enjoy its developements during half a century; in which period, all North and South America have been regenerated, and the most intelligent portions of Europe quickened with the spirit of that political scripture. He periled a million of dollars when he pledged his fortune to the declaration of independence as to the short sighted, the patriot priest might have seemed to risk his religion when he abjured European allegiance. But neither of them has had reason to regret the effects of self-government on a faith of which they have both, at all times, been the American pillars and ornaments. From a mere mission in 1790, the Roman catholic establishment in the United States, has spread into an extended and imposing hierarchy; consisting of a metropolitan see, and ten bishoprics, containing between eighty and a hundred churches, some of them the most costly and splendid ecclesiastical edifices in the country, superintended by about one hundred and sixty clergymen. The remotest quarters of the U. States are occupied by these flourishing establishments; from the chapels at Damascotti (in Maine) and at Boston, to those of St. Augustine in Florida, and St. Louis in Mis

souri. There are catholic seminaries at Bardstown and Frankfort in Kentucky, a catholic clerical seminary in Missouri, catholic colleges at St. Louis and New Orleans, where there is likewise a catholic Lancasterian school, two catholic charity schools at Baltimore, two in the District of Columbia, a catholic seminary and college at Baltimore, a catholic college in the District of Columbia, a catholic seminary at Emmitsburg in Maryland, a catholic free school and Orphans' asylum in Philadelphia. These large contributions to education, are not, however, highly respectable and cultivated as many of them are, the most remarkable characteristics of the American Roman catholic church. It is a circumstance pregnant with reflections and results, that the Jesuits, since their suppression in Europe, have been established in this country. In 1801, by a brief of pope Pius the seventh, this society, with the concurrence of the emperor Paul, was established in Russia under a general authorised to resume and follow the rule of St. Ignatius of Loyola; which power was extended in 1806, to the United States of America, with permission to preach, educate youth, administer the sacraments, &c. with the consent and approbation of the ordidinary. In 1807, a noviciate was opened at Georgetown college in the District of Columbia, which continued to improve till 1814, when, being deemed sufficiently established, the congregation was formally organised by a papal bull. This society now consists of twenty-six fathers, ten scholastics in theology, seventeen scholarships in philosophy,

rhetoric, and belles lettres, fourteen scholastics in the noviciate, twenty-two lay-brothers out of, and four lay-brothers in, the noviciate; some of whom are dispersed throughout the United States, occupied in missionary duties, and the cure of souls. This statement is enough to prove the marvellous radication of the strongest fibres of the Roman Catholic church in our soil. But the argument does not stop here. The oldest catholic literary establishment in this country, is the catholic college just mentioned, which was founded immediately after the revolution, by the incorporated catholic clergy of Maryland, now capable of containing two hundred resident students, furnished with an extensive and choice library, a philosophical and chemical apparatus of the latest improvement, and professorships in the Greek, Latin, French and English languages, mathematics, moral and natural philosophy, rhetoric, and belles lettres. This institution, I have mentioned, was put in 1805, under the direction of the society of Jesuits: and that nothing might be wanting to the strong relief in which the subject appears, the college thus governed, was by act of Congress of the United States of America, raised to the rank of a University, and empowered to confer degrees in any of the faculties. Thus, since the suppression of the order of Jesuits, about the time of the origin of the American revolution, has that celebrated brotherhood of propagandists been restored in the United States, and its principal and most operative institution organised and elevavated by an act of our national Legislature.

In like manner, the Sulpitian monks have been incorporated by act of the legislature of the State of Maryland, in the administration of the flourishing Catholic seminary at Baltimore. Still more remains, however, to be made known: For so silent and unobtrusive is religious progress, when neither announced nor enforced by political power, that it is probable, that many of these curious details may be new to some of those who now hear them mentioned. Those religious houses and retreats, which have been rended from their ancient seats in so many parts of Europe-monasteries and convents are sprouting up and casting their uncultivated fragrance throughout the kindlier glebes and wilds of America. Even where corruption and abuse had exposed them to destruction, learning turned with sorrow from the abomination of their desolation, and charity wept over the downfall of her ancient fanes. But here, where corruption and abuse can hardly exist in self supported religious institutions-what have we to apprehend from these chaste and pious nurseries of education and alms? What may we not hope, on the contrary, for the mind, from their consecration and extension? In the oldest religious house in America, that of the female Carmelites, near Port Tobacco, in Maryland, the established number of inmates is always complete. The convent of St. Mary's, at Georgetown, in the District of Columbia, contains fifty nuns, having under their care a day school, at which, upwards of a hundred poor girls are educated. The convent of the Sisters of Charity of St.