trines of Christ and St. Thomas, which were believed by all Christians, and for the truth of which he was prepared to die. He then proceeded to challenge those to a public disputation, who had had the audacity to speak against the Roman faith in nightly conventicles. This had no better effect than his preceding harangue. The accusation of nightly conventicles was warmly answered by the Archdeacon; who immediately left the Church, and, in a short time, returned with a few boys, which he presented to the Archbishop for Confirmation, with this sarcastic remark that he could persuade no one else to submit to the rite. zeal rarely to be found in a better cause, answered, that no consideration whatever should deter him from prosecuting the object in view; and, as he was the true representative of St. Thomas, he entertained no doubt of his ultimate success. On being informed, however, that the Archdeacon had concealed himself in the town, with a determination of never coming into his presence again, he withdrew to his cabin and wrote, desiring him once more to do him the favour of a visit, assuring him that he should take no notice of what was past, and hoping to convince him of his errors from the Scriptures. On the receipt of this Letter the Archdeacon assembled the The Archbishop, finding nothing Casanars and principal inhabitants, in could be here effectually done, re- order to take the matter into considerturned to his vessels much dissatisfied; ation: when it was soon determined but resolving to pursue his route to that they should wait on the ArchbiMangate, in order to see what might shop; but not without such precautions there be effected toward the comple- as might prevent their being made tion of the object which he had in prisoners. They accordingly waited view. On his arrival at Mangate, lie on him in his cabin, and soon came to found the Church nearly filled with the point in question. It is true," goods and women. They had been said the Archdeacon, "your Lordship lodged there in consequence of a has not experienced that respect and warp war between the kings of Mangate and Paru. The Archbishop, having comforted the inhabitants in their present distracted state, proceeded to point out the errors in which they had been educated; and the necessity of reform, and of submission to the Church of Rome: but, hearing that, some armed men were on their way after him from Paru, he judged it expedient to hasten aboard his vessels, and to set sail immediately for the next stage of his tour. 4 To attention among us which we had intended; and should, indeed, have shown, had not your Lordship endeavoured to introduce novelties into our religion, which neither we nor our forefathers ever acknowledged. You have, moreover, excommunicated, as a heretic, our Patriarch, whom we know to be a most holy man. this the Archbishop replied, That it was well known that the Patriarch of Babylon was a Nestorian, and therefore a heretic: and, not to trouble The next place visited by the Arch- them with further arguments to show bishop was Cheguree, a town situated that all Nestorians were heretics, he in the kingdom of Cochin. There, would only ask them one question: the prelate, sending an order to the Did they believe the Gospel of St. Casanars and the inhabitants to meet John?"Yes," said the Archdeacon, him at the Church, was informed, that" and would rather die than deny any the Church doors were shut, and that thing contained in it."" Then," said neither man, woman, nor child, was the Archbishop, "in the Gospel of to be seen in the town. The friends St. John, it is said, The Word was and attendants of Menezes endeavour- made flesh, and dwelt among us; but, ed hereupon to persuade him to desist in your Service for the Nativity, ou from his project, which they were of are taught to say, the W opinion might endanger the life of his not itself flesh, as the highness. Menezes, however, with a teach, but did perseverance seldom equalled, and a in a Templ the Archdeacon is said to have given no answer to this; but to have passed to another point: "Your Grace," said he, "would also persuade us, that none can be saved who do not submit to the Roman Church; which St. John has no where affirmed. We have, moreover, in our possession, a letter from Caius, Bishop of Rome, in which he says, that his jurisdiction does no more extend to the Patriarchate of Babylon, than that of Babylon does to the See of Rome. We have also the same thing affirmed in the Letter on the Lord's Day."* In reply to all this, the Archbishop entered into an elaborate harangue on the primacy of St. Peter, the succession of the Pope, and his being the Vicar of Jesus Christ on earth. This favourite argument of the friends of the Pontificate had but little weight with the Syrian Archdeacon; who, on closing the conference, insisted on the Archbishop's neither confirming any person, nor exercising any Episcopal Functions in that Diocess; but that he should conduct himself, in every respect, as a Bishop who was a stranger. With regard to matters of faith, it was determined that a Synod should be assembled, as early as convenient, for their consideration. " Matters being thus arranged, the Archbishop set sail for Canhur, where he soon arrived, and was met by the Archdeacon; who informed the people of the late arrangements, and the Archbishop was permitted to preach in their church. The sermon of Menezes, as might be supposed, went principally to prove the Pope's Supremacy, which gave great offence to the Archdeacon and Congregation. The Archdeacon, however, on account of either real or pretended sickness, requested permission to return to Cheguree; which the Archbishop very willingly granted, as matters of a political nature demanded his presence elsewhere. • This Letter, according to La Croze, is said to have been dictated by our Lord, o have been written by an angel, and to ve fallen from Heaven to Jerusalem at the eighth century. It is, no doubt, erstitious legend of no authority. Lovers of Pleasure.-An Extract. AGAINST such men, it is the duty of the Christian teacher, in every age, to guard. It is his duty to resist their influence, and to reprove their sin. While, by the authority entrusted to him, he is to admonish and censure those who are "lovers of their own selves, covetous, boasters, proud, blas phemers, disobedient to parents, unthankful, unholy, without natural affection, truce breakers, false accusers, incontinent, fierce, despisers of those that are good, traitors, heady, and high-minded;" he is to admonish and censure those also "who are lovers of pleasure more than lovers of God." This will be accounted a "hard saying." The votary of pleasure will eagerly plead, that his pursuit is natural and harmless; that, although he devotes himself to the study of amusement, and although that study may be frivolous, his indulgence is of no criminal kind; that it is unjust to rank him with him with atrocious offenders. He contends that it is unjust to tax him with failure in love to God, merely because he gratifies the innocent propensities which God himself hath planted in the breast; merely because he freely enjoys the good things which God himself hath provided. It is true, that God hath inspired the love of nocent pleasure, and that he hath amply provided the means of its gratification. But it is also true, that he hath given us duties to perform, which are to constitute the business of life. If we allow our no It is true that it is an awful charge to call any of the creatures of God lovers of pleasures more than of him. It argues at once a deeper misfortuné and a grosser perversion of nature, than we should at first glance ascribe to the character of him who devotes himself to the pursuits of frivolous amusement merely. But the question, whether or not the title is justly incurred, may be brought to an easy issue. "By their fruits shall ye know them," saith our Saviour, speaking of those principles by which conduct is swayed. the pledge; establishes on the ruin of every rival its own dominion, and extends its requisitions with merciless severity. His' mind, dissipated and weakened by unrestrained frivolity, feels as an intolerable oppression the steady discipline which wisdom demands. Amusement becomes the "one thing needful;" in pursuit of which "the pearl of great price" is forgotten; the "field" is unexplored which hides the real "treasure." The votary of pleasure has neither time nor inclination for cultivating his faculties, and for establishing the graces of the Christian spirit within him. A shallow refinement he may attain; and he may boast of its fancied value. But the tinsel contains in it nothing intrinsically useful or digIn bringing the matter to this sim- nified. There is wanting all that can ple test, I shall endeavour to show give elevation to the character, or you the effects produced by the in- solid peace to the mind. In forced temperate pursuit of mere amuse and feverish heat there may spring ment upon every branch of duty; a plant of sickly elegance. But the upon the duties which we owe to oak, which strikes deep its root, and ourselves; upon the duties which we flings an ample shade around, must be trained by other culture, owe to our fellow men; upon the duties which we owe to our country; and upon the duties which we owe to our God. If the intemperate pursuit of mere amusement, however harmless it may appear to the transgressor himself, and to many an indulgent witness of his folly, be in truth injurious to the performance of these duties, its votaries are "lovers of pleasures more than lovers of God.” The intemperate pursuit of amusement is injurious to the performance of those duties which we owe to our selves; and, therefore, in so far proves its votary to be no lover of God. The lover of pleasures, too, may hope at first that the intemperate indulgence which he allows them is compatible with his improvement; that he, too, will return from their fascinations to the business of active duty, with keener zeal and renovated strength. But, alas, it is not so. As "he who leveth silver shall not be satisfied with silver; nor he who loveth abundance with increase," so is it with the votary of pleasure. The insidious ally which promised at first Its aid to duty, by degrees withdraws To the performance of social as well as of personal duties, occasional amusement gives aid. The heart expands to every gentle affection, while cheerfulness and gaiety are around. The sharers of our pleasures become doubly dear to us. While they confribute to our satisfaction, they gain a stronger claim to our assistance; as, on the other hand, we willingly hear the instructor, and follow the guide, who softens the dignity of wis dom with temperate and innocent joy. 1 But, when the fatal barrier is past which divides intemperate from innocent joy, the effect is entirely reversed. In the whirl of constant dissipation the heart becomes selfish and hardened. When pleasure is the only counsellor, its counsel is to turn away the eye from every painful object; to shut the ear against all but dulcet and lulling sounds; to plan only the new folly, which to-morrow shall succeed the folly of to-day; to count every employment of time and fortune lost, if it do not contribute to the great purpose of life, pleasure, self, ish pleasure. ! In that higher walk of benevolence which reaches to the wants of the mind and of the soul, the lover of pleasure is still less likely to excel. He hath sacrificed to his favourite pursuit the improvement of his own nature, and is not likely, by his precepts and example, to benefit others. He is neither willing nor able to dignify himself, by contributing to their improvement in knowledge or in grace. Nor is his domestic influence more useful. The controul which he ought to exercise in the more private walks of life, over those who more immediately depend upon him, he throws wilfully and criminally away. His children he abandons to the charge of others, at an age when they most require a parent's nursing care, a parent's watchful eye. The spiritual welfare of his dependants enters not once into his regard. If he chide their indolence, if he reprove their vice, it is only because these qualities affect his own interest and comfort, not because through them a brother's soul may perish. Let not the female part of the community consider themselves as unin terested in this view of the subject. By them the future champions of the state are trained; and must not the mother, who is herself the slave of frivolous amusement, expect to see her neglected offspring rise around her, feeble in body, and feebler in mind? By them the public manners are dictated. While their example sanctions the unrestrained pursuit of pleasure, indolence and effeminacy prosper under their smile. But if they delight in employments that are useful, and in sentiments that are ennobling; assembling a worthier race around them, they will be safe through the enthusiasm which they themselves have kindled. These discordant principles let us not hope to unite. The life of man is too short, his powers are too limited to admit of more than one great object in his plan of action. "We cannot serve two masters; we cannot serve God and mammon ;” we cannot be equally "lovers of God" and "lovers of pleasures." Address of the Right Rev. Bishop KEMP to the Convention of the Protestant Episcopal Church in Maryland, May 21, 1818. My Rev. Brethren of the Clergy, and Gentlemen of the Laity, In compliance with a requisition of the 45th canon of the General Convention, I beg leave to state to you such occurrences as have passed since the meeting of the last Convention, in which the interests of the Church of Maryland are implicated. Immediately after the adjournment of the Convention, I admitted the Rev. Mr. Wheaton to the holy order of Deacons, and the Rev. Mr. Johnson to the Holy Order of Priests. In consequence, too, of testimonials from the Standing Committee, in favour of Mr. Gilliss, Mr. M'Theny, Mr. Keetch, Mr. Roach, and Mr. Lowe, they were received as candidates for Holy Orders, and arrangements were made for the superintendance of their studies. > On the 17th day of July, 1817, I consecrated to the service of Almighty God a new stone Church, built by Mr. Edward Day, at his own expense, by the name of St. John's Church, of St. John's Parish, in Baltimore county, and, at the same time, confirmed twenty-nine persons. This Church is now under the ministry of the Rev. Mr. Johnson. I visited St.John's Church, in Washington, of which the Rev. Mr. Hawley is Rector; and, on the 23d of July, administered the holy ordinance of Confirmation to twenty-nine persons. In passing over to the EasternShore, to ordain the Rev. Mr. Bulkley, I took the Church in Chester-Town in my way, where I confirmed fifteen persons; and, on the day following, I admitted that gentleman to Priest's Orders, in the Parish Church of St. Paul's, Queen Anne's county. On Sunday, 14th day of September, I held a confirmation in my own Parish Church, in this, city, when twenty-nine persons received that holy ordinance. On the 22d of October, I ordained Mr. John Avery, of North-Carolina, and Mr. Charles Mann, of Maryland, Deacons, in St. Paul's, in the city of Baltimore. In the autumn I set out to visit that part of the Diocess which lies south of Great Choptank River; and, on the 26th of October, I commenced my duties, by holding a confirmation in Christ Church, Cambridge, where seven persons were confirmed. The Rev. Mr. Weller had lately settled in this parish. On the 28th I administered the same holy ordinance at Green Hill Church, in Stepney Parish, Somerset county, to twelve parsons; and, on the next day, to thirty, at Spring Hill, a chapel of the same parish, of which the Rev. Mr. Stone is Rector. At Princess Anne, in one of the churches of Somerset Parish, I confirmed, on the 31st, eleven persons. The Rev. Mr. Wickes, from Wilmington, was just about to settle in that parish. The following day, being wet and stormy, I was compel led to give up my appointment in Coventry Parish. On the 2d of November I reached Snow-Hill, where I administered the sacred ordinance of confirmation to thirty-six persons. In this parish the Rev. Mr. Smith had lately settled. Here I was obliged to close my visitation, and return to my charge in Baltimore. On the 23d of November I confirmed sixty-two persons in Trinity Church, in this city, of which the Rev. Mr. Bartow is Rector. I visited St. Anne's Parish, in Annapolis, under the care of the Rev. Mr. Davis, and there I confirmed twenty-one persons on the 12th of December. And, on the 24th of the same month, I held a second confirm ation in St. Paul's, Baltimore, where twenty-six persons were confirmed. On the 8th of February, 1818, too, I held a second confirmation, during the year, in Trinity Church, Balti more, and, at that time, confirmed thirty-two. On the 15th of April I visited St. James, in Baltimore county, and confirmed fourteen persons. This is one of the churches under the care of the Rev. Mr. Johnson. In St. Peter's, in the city of Baltimore, of which the Rev. Mr. Henshaw is Rector, I held a confirmation on the 19th of April, and confirmed fifty-five persons. On the 27th of April I set out from Baltimore to visit the parishes along the Potomac, beginning at the Eastern-Branch, and extending through part of Charles county; but inasmuch as I was entirely unacquainted with that district of country, and appointments had not been regularly made, I held confirmations in the parish churches of John's and Durham. A list of the persons confirmed in these, two places has not yet been forwarded to me. R From these minutes, it appears, that, since the last Convention, I have held seventeen confirmations, at the greater part of which I have preached, and also sometimes administered the Lord's Supper. The whole number, exclusive of St. John's and Durham, confirmed in the year, amounts to 408. I have consecrated one Church, and ordained three Deacons and two Priests. My situation admits of visitations in the Diocess much seldomer than could be wished, and than the interest of the Church might require. I am Rector of St. Paul's, in Baltimore, from which I derive my living; and that, of course, is entitled to all my services. My sense of duty, as well as my sacred obligations, require me to be in my pulpit every Lord's day, if possible. I have, therefore, studied to arrange my visitations in such a manner as to be absent from Baltimore as few Sundays as can be. Still, I am well aware, that my visitations are thus rendered less useful, and less desirable, than they otherwise might be. But the present state of the Church admits of no remedy for this inconvenience. I have brought it to view, however, that it may operate, as I am persuaded it will, as an urgent call upon the members of the Church, to exert themselves in creat ing a fund for the support of the Epis |