terms, it would seeini nexpedient to encounter such prejudices, unnecessarily, and endeavour to compel the one class to associate on equal terms, in the consultations on the affairs of the Diocese, with those whom they would not admit to their tables, or into their family circles-nay, whom they would not admit into their pews, during public worship. If Christian duty require that we should, in all respects, treat equally all persons, without reference to their social condition, should we not commence the discharge of that duty in our individual and social relations? And is not the fact that we have never so regarded our duty, or have wilfully violated it, sufficient evidence of the existence of a state of society among us that renders an amalgamation of such discordant materials, impracticable, if not hazardous to our unity and harmony? We deeply sympathize with the coloured race in our country, we feel acutely their wrongs, and, not the least among them, their social degradation. But this cannot prevent our seeing the fact, that they are socially degraded, and are not regarded as proper associates for the class of persons who attend our Convention. We object not to the colour of the skin, but we question their possession of those qualities which would render their intercourse with the members of a Church Convention useful or agreeable, even to themselves. We should make the same objection to persons of the same social class, however pure may be their blood or however transparent their skin. It is impossible, in the nature of things, that such opposites should commingle with any pleasure or satisfaction to either. The coloured people have themselves shown their conviction of this truth, by separating themselves from the whites, and forming distinct congregations where they are not continually humbled by being treated as inferiors. Why should not the principle on which they have separated themselves be carried out in the other branches of our Church organization?"

The Committee next appeal to the fact, that in March, 1819, on the application of Bishop Hobart to the Committee of the Diocese for advice in relation to the admission of a coloured person as a candidate for Holy Orders, they unanimously advised his admission, upon the distinct understanding that in the event of his being admitted to Orders, he should "not be entitled to a seat in the Convention, nor the congregation of which he may have charge, to a representation therein,' "These conditions having been approved by the Bishop, were assented to by the applicant and the congregation, The Church was organized, and has been in existence for more than a quarter of a cen tury, abiding all along by the terms thus settled." The present application, therefore, is represented as a violation of good faith in the report which concludes by recommending "that neither St. Philip's, nor any other coloured congregation be admitted into union with this Convention, so as to entitle them to a representation therein."

The minority of the Committee in their report declare that they can see no reason why the application should not be granted, and think there are special reasons why it should.

Of the alleged "violation of good faith," they dispose in the follow

ing manner :- -"It is said that it was stipulated on the part of individuals of that congregation at the time of its organization, or before the ordination of the late pious and reverend Mr. Williams, that they would not apply for admission into this Convention. This we believe they did not do; but we cannot conceive how the present generation, belonging to that Church, can be bound by any stipulation of that kind, made by those who, we trust, have long since departed hence in the Lord, and been received into communion with the saints in Paradise. The present members of that Church do not think as their fathers did on that subject,"

They next contemplate another objection, the supposition, namely, that if this Church were admitted, others would be organized and apply for admission." However much," the report of the minority continues, "this is to be regretted, yet we suppose such will be the fact, and on this very account, this subject merits the very serious consideration of this Convention. Suppose Churches, now to be composed of coloured people exclusively, are organized in our principal cities-suppose they are refused equal Christian privileges with other Episcopal Churchesthat the Conventions of our Dioceses refuse to take them under their charge, and into their fellowship--will not these Churches unite and form a convention of their own? Will they not choose a Bishop or Bishops of their own? And under such circumstances, would they find any difficulty in obtaining Apostolical succession? We fear the refusal

of our Convention to admit into their fellowship this portion of their Christian brethren, will inevitably lead to a schism in the Church, by the establishment of another Episcopal Church in these United States. All must admit this would be a sore evil."

After appealing in strong terms to the word of God, which recognizes no such distinction of races and nations, as that on which the proposed refusal is founded, they urge that 'the persons who apply for this fellowship have been made,' in Holy Baptism, 'members of Christ, children of God, and inheritors of the kingdom of heaven' they 'eat His flesh and drink His blood,' and thus are incorporated into Him; with us, they are one with Him, and He is one with them. However just and proper distinctions in society may be in other respects, yet as members of one Holy Catholic Church, there ought to be no other distinction than that made by superior self-denial, holiness, and virtue."

This was the state of the question in 1846; and it was thought that at this year's Convention the subject would be taken up. It appears, however, to have been passed over sub silentio. The considerations which probably caused the question to be cushioned, may be gathered from the following observations of the New York Churchman :

"We do not see that any principle is involved in the question. We are already united with the coloured Churches in all the essentials of Catholic communion,-the faith, the sacraments, the apostolic ministry of the Church;—and the question simply is, whether it be more conducive to peace and charity, that this Catholic union and communion should be continued with or without their participation in the peculiar and local

machinery of our Conventions. If all felt as we feel on the subject we should have no hesitation in saying to our coloured brethren, since you desire an admission to this doubtful privilege, we bid you cordially welcome. But when we consider the actual state of opinion and feeling in the public mind, the inevitable admixture of the subject with political and party agitation, its utter inefficacy as a means to add to the social elevation or comfort of the coloured people, and its certain and manifest tendency to expose them to new trials and indignities, and to introduce among all of us new topics of exacerbation and strife; and when we consider, moreover, that no principle is involved which requires us to encounter these dangers, we confess ourselves adverse to their application. To say the least, we consider it as premature: and we think it would be better for the coloured Churches, and more conducive to the self-respect and comfort of their individual members, to wait until the Convention, in the course of God's Providence, shall be prepared promptly and cheerfully to comply with the request, than to press their application in face of the opposition which it will probably encounter. We should be sincerely sorry to refuse this application, or to treat it with inconsideration and disrespect; but it appears to us, under all the circumstances, that a resolution of Convention, expressive of undiminished and fervent sympathy with the applicants in all the essentials of Catholic communion and fellowship, but dissuasive on grounds of expediency of their present admission to our Conventions, which, as now constituted, rest themselves on no higher ground than that of expediency, would be the wisest measure, the most promotive of peace and charity, which the Convention could adopt."

Foreign Correspondence.

Romanism in Belgium.

Antwerp. WHILE there is no want of treatises containing learned arguments on questions of controversy between the Church of Rome and the Church of England, it is possible that a few plain details respecting present actual customs of the Roman Church, may be interesting to the English reader who has not possessed opportunities of witnessing such observances. The following notes refer chiefly to the special dedication of the month of May, in each year, to the Virgin Mary. The devotion of the "Mois de Marie" took its rise in Italy; thence, towards the close of last century, passed into France; and has, within a few years, been introduced into Belgium.

A little book, bearing the title of "Mois de Marie populaire," furnishes a manual of instructions for the due observance of May, including devotions for every day. The copy which I possess is printed at Tournay, by authority, bearing the "Imprimatur

J. J. Dupiereux, Vic. Gen."

Among the contents of this work is a collection of precepts, which most readers would allow to be of a sound practical tendency. Far the greater part of the volume, however, is occupied by a series of legends, which must be considered extremely marvellous, both by those who believe them and by those who do not. A single example may serve as a specimen of all.

"Legend for the 8th day of May.

"The image of our Lady which is venerated in the church of the religious of St. Jean de Dieu, at Rome, has been long celebrated and dear to the devotion of the people. It stood at first on a wall washed by the Tiber. An extraordinary rise of water covered, one day, this image and the lamp which burnt before it; and, to the surprise of all, when the waters sunk, the lamp, which had been immerged, was still lighted. The image took from that time the name of Our Lady of the Lamp'.... On the 9th of July, 1796, a day on which there was remarked, at Rome, a movement in the eyes of twenty-three other images of the Holy Virgin, the same thing appeared on a sudden in the 'Image of the lamp.' The countenance of the Virgin seemed to animate itself, and her eyes, full of grace and. beauty, ravished all

1 This date reminds me of a singular heathen festival which is celebrated yearly at Helston, in Cornwall, apparently in honour of Flora. On the 8th of May, all the inhabitants of the town, high and low, rich and poor, dance through the street, from morn till eve, with chaplets of flowers on their heads.

hearts. . . . A few days afterwards a new circumstance happened, well worthy of remark; the head, which, originally, looked towards the left side, where the infant Jesus is, turned itself to the right, towards the high altar, where the holy sacrament is preserved: the head has since remained constantly turned in this direction. There exists still, at this day, in the convent at Rome, one of the religious of St. Jean de Dieu, advanced in age, who remembers to have seen the head in its primitive position, turned towards the left:"

"Huitième Jour.

L'image de Notre Dame qui est vénérée dans l'église de St. Jean de Dieu, à Rome, est depuis long-temps célèbre et chère à la devotion des peuples. Primitivement elle se trouvait sur une muraille baignée par le Tibre. Une crue d'eau extraordinaire couvrit un jour cette image et la lampe qui brûlait devant; et, à la grande surprise de tous, lorsque les eaux s'écoulèrent, la lampe, qui avait été submergée, se trouva encore allumée. L'image prit dès lors le nom de Notre Dame de la Lampe. . . . Le 9 Juillet 1796, jour où à Rome on remarqua un mouvement dans les yeux de vingt-trois autres images de la sainte Vierge, la même chose parut tout d'un coup dans l'Image de la Lampe. Le visage de la Vierge parut s'animer, et ses yeux pleins de grâce et de majesté ravissaient tous les cœurs.... Quelques jours après, arriva une nouvelle circonstance bien digne de remarque; la tête, qui, dans l'origine, regardait le côté gauche, où se trouve l'enfant Jésus, se tourna du côté droit vers le maître-autel, où l'on conserve le Saint Sacrement; elle est constamment restée depuis dans cette position. Il existe encore aujourd'hui au couvent de Rome un religieux de Saint Jean de Dieu, avancé en âge, qui se rappelle avoir vu la tête dans sa position primitive, tournée vers la gauche."

MAY 1.-The following notice has been placed during the past week on the doors of the churches in Antwerp :—

"Mois de Marie.
Sermon Français

A l'Eglise de S. Augustin,
Par le R. P. Dom. Pietra,

Bénédictin de l'Abbaye de Solesme en France.

I Mai, on chantera à xi heures du matin, en l'honneur de la très-sainte Vierge Marie, une Messe solennelle, que sera immédiatement suivie du sermon."

On May-morning, in pursuance of the above, I repaired to the church. of St. Augustin. Its interior was hung with rose-wreaths, extending from one column to another; and on every column hung a tablet, with some inscription intended to apply to the occasion, as :

"Tota pulchra es, amica mea, et macula non est in te."--CANT. iv. 7.
"Sicut lilium inter spinas, sic amica mea inter filias."-CANT. ii. 2.

In the middle of the church, a richly-clad image, representing the Blessed Virgin Mary, stood on a square platform, canopied by garlands of flowers mixed with oak and laurel leaves, over which two cherubs,