lutely necessary to salvation, and still contribute greatly towards insuring security? Yes, and so it is with extreme unction. Did our Saviour lose his time when he instituted this sacrament? Might he have been better employed? Say not that the Scripture does not pronounce it an institution of our Lord and Saviour. The Scripture does declare it, at least equivalently: "Is any man sick among you? Let him bring in the priests of the Church, and let them pray over him, anointing him with oil in the name of the Lord: And the prayer of faith shall save the sick man and the Lord shall raise him up and if he be in sins, they shall be forgiven him." (St. James v.) The Scripture, therefore, describes it as an outward rite doing good to the soul or conferring grace. Now we know that it is not in the power of man to attach to an outward action or visible sign the power of doing good to the soul, and of conferring grace; therefore it was God who invested it with that power. The Scripture does not declare it in so many words. Why if we are to discard every doctrine for which the Scripture does not vouch in so many words, we shall have to discard the majority of the great truths of religion, and very many practices and observances which all Catholics as well as Christians of every communion, hold to be obligatory. We cannot now stop to give all the arguments by which extreme unction is proved to be a sacrament. Suffice it for us at present that the whole Christian world from the days of the apostles up to the commencement of the sixteenth century, held it as such, and that for eighteen hundred years the dying Christian has always regarded it as one of its divinely instituted channels, through which the saving blood of Christ was to be communicated to his soul in that most awful hour-the hour of his death.

But let us suppose the Catholic Church wrong in this doctrine-what is the consequence? The consequence is that she does one thing more than is necessary to salvation; a thing, however, which is not only innocent but which the Scripture positively commands, and which the Scripture

prescribes to be administered in the very manner in which it has always been, and is still daily administered in the Church. "Is any man sick among you? Let him bring in the priests of the Church, and let them pray over him: anointing him with oil in the name of the Lord," &c. But on the other hand, let us suppose the Catholic Church right, and what is the consequence? The consequence is that all except Catholics die without the assistance of a sacrament which Christ appointed with the express view of assisting us in that dread hour. If it is safer to be baptized than not to be baptized at all, or than to be carelessly or improperly baptized, then it is safer to belong to the Catholic Church than to any other. And why? because according to the principles of some of those other denominations, it is not only unnecessary, but improper to baptize, and, therefore, they do not baptize at all. The ministers of some other denominations are willing to baptize in order to comply with the wish of parents or of individuals; but not that they attach any importance, or any great importance to it, whilst even those who hold in theory with the Catholic Church, that baptism is necessary to salvation, frequently baptize in such a way, that their baptism is either certainly invalid, or at best extremely doubtful; so that upon receiving into the Catholic Church persons thus baptized, we always re-baptize. Therefore, again it is safer to be a Catholic.

If confirmation is a sacrament, as the Catholic world has always taught, it is safer to be a Catholic, because in only one de nomination besides the Catholic Church does it exist at all, and nowhere except in the Catholic Church is it a sacrament, or the means of imparting grace to the soul. And even if the Catholic doctrine on this point were incorrect, there can still be no harm in our doing as the " Acts of the Apostles" tells us, that the primitive Christians did; that is, in permitting "the bishops of of our souls" to impose hands, and to pray over us, that the Holy Ghost may descend

upon us.

It has been said, and with perfect accuracy, that custom is a second nature. We

lishing a college for the education of their children and the supply of the holy ministry, there were few, if any, who could enter into his views. Most persons listened with looks of surprise or smiles of incredulity, and some privately pronounced him crazy; and many a laugh and jeer went round, when, amid difficulties, which we can scarce conceive, he was bringing together, in the midst of a dense, miry and almost inaccessible thicket, the rude materials of his first humble school house. Need I now ask, who was right—the bold, indefatigable, heaven-inspired projector, or the idle, short-sighted scoffers? After all, both were right. They took the natural view of things: he viewed the matter in the light of divine faith. They said: it is humanly impossible. He said: this thing is indeed impossible with men, but it is not so with God. "He," to use the beautiful language of the psalmist, " He dwelt in the aid of the Most High; he was overshadowed by his shoulders, and in his wings he trusted." (Psalm xc.) Yet while he trusted entirely in the help of God, he labored, as if all depended on himself. It was a curious spectacle, to see this polished gentleman and dignified ecclesiastic sharing with the hardy sons of toil the roughest drudgery, to further his humble improvements; following the ponderous wain over difficult and dangerous roads; cheering the woodman, whose axe made the forest ring; plying the spade with hands more fit to wield the crosier, and presiding at the rural fête in honor of the successful raising of a log building, with manners that would have graced the saloons of his native city. But it was by such means that he commanded success, when another would have yielded to despair.

During the fourteen years that he resided at Frederick, he was accustomed to visit this neighborhood once a month, celebrating mass alternately at Emmittsburg and in the old chapel, which was but a room in the farm-house of the first settler here; for after the Protestant revolution in Maryland, a Catholic church could not be erected in the province. He had improved and decorated the little church in Emmittsburg,

erected a short time before by a zealous priest from the "Island of Saints," liberally seconded by a few Catholics of that village. He had selected, in the midst of a dense forest, a site of unrivalled grandeur and beauty, and on it reared, by immense personal exertions, the church, in which we are now assembled. The time had come, when his great project of establishing a college was to be carried into effect. A friendless foreigner, lisping "a language which he had not known," an exile flying from the sword of persecution, a penniless priest, undertakes alone to do that, which the authority and treasures of the state of Maryland have scarcely been able to accomplish. And, my brethren, he succeeds. By his own exertions, without one dollar of endowment or donation from the state, with no munificent grant, no rich bequest, nothing but his own energies and the help of God to rely on, he triumphs over every difficulty and succeeds beyond all expectation. Go back in fancy to the year 1809, when the first log building stood there below, with a very narrow clearing in front and the wild fox and wolf howling in the distance. Contrast that with the present state of things,— and look at the corresponding increase of blessings and advantages derived from the toils and struggles of Mr. Dubois, and then, if you can, refuse your tribute of gratitude to this distinguished benefactor to the cause of education, of charity, and of religion. Do you ask the secret of this wonderful success? Simply this, my brethren-the divine blessing prospering all his labors. Yes," the finger of God was there :" (Exod. i 19.) he was but the instrument of Him, who chooses the foolish things of this world, that he may confound the wise, and the weak things of this world, that he may confound the strong;" "for that which is foolish of God is wiser than men, and that which is weakness of God is stronger than men." (1 Con. i.)

His primary object was to establish a seminary for ecclesiastical education. The Catholic church in the United States was as yet almost entirely dependent on Europe for the education of its missionaries. Bishop Carroll, consecrated to the see of Baltimore,

which then comprised the entire Union, in the year 1790, immediately set himself about establishing a seminary, and called from Europe those learned, pious, and venerable members of the Society of St. Sulpice, to whom our country at large and this diocess in particular, are so greatly indebted. Mr. Dubois wished to associate his labors with theirs, and for a time conducted his little institution, as a branch of the Sulpitian seminary. But difficulties rather than advantages growing out of this union, the parties, who had a common object, though they might differ as to the means, agreed, like Paul and Barnabas, to go their several ways in peace; and the divine blessing attended them both. It was most signally bestowed on Mr. Dubois' undertaking. From the little nursery, which he had planted by the mountain's side, he was able soon to present to his bishop, as the first fruits of his zeal, several pious youths fully prepared for the study of theology and destined to shine among the ornaments of the sanctuary. Ere long he is surrounded by a crowd of aspirants to the holy ministry. The queen of sciences is enthroned at Mount St. Mary's and counts a larger retinue of suitors here than in any other institution in our country. He is seconded by a brother priest from France, of spirit akin to his own,—a man, who unites the most profound and varied learning to the highest genius, but whose genius and learning are surpassed by his piety and zeal,-need I name the saintly bishop of Vincennes, the lamented Bruté,-the memory of whose virtues in the minds of all who knew him, is like a bank of fragrant flowers in Spring, whose character was truly " as a massy vessel of gold adorned with every precious stone." (Eccles. 1, 10.) Thus supported he was able to supply the missions of our country with many pious and enlightened pastors, including a fair proportion of our present hierarchy. Before he left Mount St. Mary's, he could count more than forty priests, who were chiefly, if not entirely, indebted to him for their ecclesiastical education: and to him surely, if to any one, it was given to view with enviable feelings the progress of true religion in our country,-episcopal sees created, churches

and altars rising, and congregations springing up in every part of the land; as a watcher of the skies, when twilight fades away, sees at first but a few dim stars, then another and another shining forth, until the heavenly host by their number and brightness gladden his sight and illumine the vast firmament with their glory.

He was no less attentive to the education of those destined to secular pursuits. He selected the retired site of his college, then much more difficult of access than it is at present, partly from considerations of health and of the importance of a vigorous development of mind and body; but still more, as I have already intimated, in the hope of shutting out the demon of worldly dissipation and the seductions of vicious example. He knew that piety is the safeguard and ornament of every state of life, that "it has the promise of the life that now is and of that which is to come." (1 Tim. iii, 8.) He knew that without piety there can be no solid virtue, religion being the only foundation, on which the moral edifice can be securely erected. He therefore made piety the basis of his system; and what he did for the education of boys at Mount St. Mary's, he powerfully co-operated in doing for female education at St. Joseph's. Experience is daily proving which is the right system-the worldly, or the Christian one. The teachings of reason, of analogy, and of the law of God may not be despised with impunity. The young steed that has been trained and disciplined, may fling his rider and rush madly to danger and destruction; yet he feels the old impression of the bit and will return to subjection; but the wild horse of the prairie-who will tame him? Who will curb his fiery neck? And who will subject to the yoke of the law of God the spirit that has not known the early discipline of heavenly wisdom?

Knowing that the first fruits of life, even its opening buds and vernal flowers, are the most acceptable present to heaven, he was peculiarly careful to secure the offering of the youthful heart to God. Who that ever witnessed it can forget his mode of preparing children for their first communion, and rendering the impressions of that happy day

on which they first opened their hearts to let the King of glory in, decisive of their destiny for life? What eye was tearless here, when the sweet voice of childhood's piety was heard reciting that beautiful act of atonement and of consecration of the soul to God, which he prepared for this interesting occasion? What heart so hardened that it was not moved when this venerable priest addressed his simple, pious, persuasive exhortations to his children, who with angelic countenances listened to his words, as they would have listened to the voice of an angel, and, like little angels themselves, knelt before the table of the Lord that they might receive the bread of angels from his hands? Oh! you may find a sinner hardened in guilt, apparently insensible to every motive of virtue, and dead to every feeling of piety; but, if he made his first communion at Mount St. Mary's under the direction of Mr. Dubois, be assured that there is yet one chord in his heart which will vibrate to the touch of religion. Speak to him of that. happy day; remind him of the pure joys he then experienced, and the vows he then made to heaven from an innocent heart,—and you will see the tear drop starting in his eye, and you will justly hope that he may yet prove the returning prodigal and give joy to heaven by his conversion.

Anxious to neglect no means of inspiring and preserving youthful piety, he was particularly eager to infuse into the young breast his own tender devotion to the Mother of God. To her he dedicated his church, his college, and his seminary. The hill, the spring, the woods,-every thing around him was sacred to Mary. To her honor his labors and his life were devoted, and beautiful were the lessons, which he taught us by word and example, of respect for the exalted virtues and prerogatives of our most blessed lady,-of love for this purest and most tender of mothers,-of confidence in the intercession of our most powerful advocate and protectress. O Mary! spotless Queen of Heaven! most gracious patroness of our mount! may we never cease to practise his admirable instructions!

He spared no pains to give the youths entrusted to his care all the literary and sci

entific advantages which his means enabled him to compass. To exhibit all that he did for this end would be to relate the early history of the institution which he founded. I will only remark that amid his other duties, however numerous and burthensome, he found time to teach not a little himself. Sole pastor of this congregation, chief pastor of Emmittsburg, confessor or superior of St. Joseph's, and sometimes both at once, president, procurator, and treasurer of the college, building, gardening, farming, directing great improvements and projecting new ones, giving a personal attention to every thing, he was yet teaching daily a class of Latin, and sometimes one, sometimes two of French, and in the absence of Mr. Bruté, filling the chair of theology. He was the life and soul of the establishment over which he presided-holding with a firm hand the reins of discipline, approving the best, encouraging the good, urging the tepid, and spurring or correcting the indolent or the unruly,—as a mild, but watchful and determined father in the midst of a numerous family, governing each and extending equal care and affection to all.

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And while his own immediate family seemed to engross his time and toil, there was another wide spread family, looking up to him on a hundred different occasions, as their common father. You, my brethren of the congregation, did not pronounce him an unmeaning word, when you gave that respectful and endearing name. Not only was he your spiritual director into whose sympathetic bosom you could pour the sorrows of a repentant soul; but which of you was in trouble, that did not come to him for consolation? Which of you want, that did not apply to him for relief? Where was the afflicted father or heartbroken mother that did not call on him to reclaim the ungrateful, wandering child? If servants were unruly, did not the master refer them to him? If the master was hard-hearted, to whom could the servant go for redress, if not to the pastor, the father of all, in whose kind and charitable heart there was no respect of persons, no regard to fortune or color-all alike were his chil dren,—and while he pointed out to each the