name burner, he must have first communicated to them the meaning of the verb to burn.

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Chalmers would fairly meet the subject on its true merits as a question of political economy. He will forgive me for saying, in this public manner, what I know to be the opinion of many of his own pupils, as well as of others, that he is called upon to do so: for, if his politico-economical principles are once firmly fixed in this country, they would do more to lessen and destroy the faith of the country in the necessity and beneficial tendency of church establishments, than any other thing.

I am led to make these observations, by finding among the papers of my young friend, a fragment on this subject, which refers to the views and reasonings of Dr. Chalmers, and which shows, while it shows no more, that they had not produced conviction on his mind. The truly catholic spirit of the writer is strongly marked; and I can only regret that the paper was left unfinished.

ON RELIGIOUS ESTABLISHMENTS.

In the history of nations, we often find that those states which had been united in the closest alliance by the approach of some common enemy, have no sooner succeeded in their efforts to repel him, than there have again burst forth between them those ancient feuds and dissentions which the common danger had for a while extinguished. And such too has been the case among different sects of Christians. The doctrines of Christianity are of such a nature, that in order to experience their efficacy we must judge of them for ourselves. They cannot, like algebra and political economy, be

transmitted unaltered from one mind to another. All those who give sufficient attention to a mathematical problem, however varied may be the conformation of their minds, will come exactly to the same conclusion. Such truths are not affected by the peculiar conformation of the mind through which they pass. But it is quite the reverse with the truths of Christianity. And, accordingly, though we may find many whose philosophical or political creed agrees in every iota, yet we know not if there can be found any two Christians whose theological views entirely coincide. Were every one to resolve to hold communion with none but those whose theological creed in every point coincided with his own, there would in all likelihood, be in the Christian church, nearly as many sects as there are members.

They are only the externals of Christianity, however, about which Christians are divided; concerning those grand doctrines which distinguish it from every other religion, they are perfectly agreed. In times of persecution, accordingly, we find, that their petty differences are forgotten, and they rally with one accord to defend the bulwarks of their common faith. And no sooner was our land favored with the inestimable blessing of religious toleration, than religionists began to be divided into different sects or parties. This of itself, however distressing it may appear at first sight, we consider as a matter of rejoicing, rather than regret.

There seems to be a final cause in even this imperfection of our christian knowledge. There is a generous emulation thus maintained in the walks of Christianity, and a greater provoking of one another to good works, than if all were per

fectly agreed. But there is a spirit of sectarianism, which, in this state of things, is too apt to break forth among all parties,-a desire to magnify those matters about which Christians differ, and thereby to forget those sublimer truths concerning which they are agreed.

It must be matter of regret to every one of a really catholic spirit, and who has the interests of genuine religion seriously at heart, that so much has been said, and so much has been written about the merest trifles in the externals of Christianity, while those who have been keenest in the controversy have frequently been forgetful of those grander truths, which imparted to the matters about which they were contending, all their weight and all their importance. Insignificant and unimportant, however, as we believe these matters to be, when compared with the vital doctrines of Christianity; yet, viewed abstractly, or, in comparison of earthly things, we deem them of the highest and most serious import. While it seems most imperiously our duty to attend to the spiritual things of religion, it seems equally our duty not to neglect those external regulations which are intended to preserve the purity and spirituality of our faith.

Of all those inferior points about which Christians disagree, the question of religious establishments is perhaps the most important. We confess that, from our education, all our prejudices have been against church establishments; and it is, perhaps, on this account that that powerful argumentation, which has appeared so luminous and so satisfactory to others, has failed to produce upon our mind the same effect. It has very much enlightened, but it has not convinced us. We

waive, at present, the consideration of any religious establishments that have ever existed, or of our national establishments as they exist at present.

Another paper, written partly in short-hand character, and too imperfect to be printed, sketches the argument which he would have employed. It shows that he considered the principles of Dr. Smith fatal to establishments, and that he regarded the reasonings of his own Professor on this subject not consistent with his other views. Here, however, it is my duty to leave the matter. The following is the only other fragment I shall pre

sent:

ON THE LOVE OF FAME.

"And seekest thou great things for thyself?" &c. JEREMIAH.

I have often thought it peculiarly interesting to compare that morality which is to be found in the systems of ancient philosophy, with the morality which is contained in the Bible;-to see the heart of man still reflecting, though dimly and imperfectly, that image which was stamped upon it at first;-to observe the harmonious accordance which obtains between the law that is written in the heart, and the law which has been revealed