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of the Society before whom it was pronounced, it contains some of the best specimens of Mr. Burges's writings. In this discourse, he refers to the character of "Rhode-Island College," as it was called in primitive times; that, though scientific, it was eminently classical; and that the pure and catholic spirit of the great founder of Rhode-Island, lived and breathed in every part of its government and instruction. The qualities and powers of mind required in various departments of study, the discipline best adapted to improvement in reasoning and taste, and the acquisitions necessary to attain that palmy state of eloquence which belongs to the halls of Justice, Legislation, and the Temple of Divine Worship, are each distinctly examined. In relation to eloquence, the great Athenian, highly as he prized action in public speaking, and assiduously as he labored to perfect himself in all the graces of Oratory, yet he bestowed more time and attention in the cultivation of his mind; and in adding to his other accomplishments whatever could strengthen the reasoning faculties, chasten the imagination, perfect method in discourse, and impart to all his sentences a rich, pure, and beautiful flow of language. And in this is the true spring of genuine eloquence. The mind should be a storehouse of deep and varied learning, and then may be acquired those other excellencies which adorn elocution.

The science taught in the schools, denominated Intellectual Philosophy, is approved, so far as it pursues a mere analysis of the mind; but, when it inquires, how the mind holds converse with the world around, it often leads to uncertainty, doubt, and final scepticism.' After explaining the systems of numerous

1 This objection to the systems of ancient and modern philosophers, embraces a large proportion of works on ethical science. It is a prevailing complaint against moralists, that they are too cold and mechanical, and confined. in their views. We commend Stuart, for example, the last relic of the school founded by Reid, for profound thought, and refined sentiments, and unwearied labors in disseminating valuable truths in intellectual philosophy. We need, however, larger, more practical views of human nature. The capacities of the soul for suffering and enjoyment, its far-reaching thoughts and emotions, its deep passions, its longings after the mysterious, should be more fully unfolded. And then we require the rules and limits belonging to Man, not as a creature of circumstance and accident; but, as a sentient, rational being; living in the

philosophers, Plato, Aristotle, Epicurus, Pyrrho, Des Cartes, Locke, and Hume, he concluded with this tender allusion to his own departed son.

"I knew a youthful mind, ardent, inquisitive, and by his thirst for knowledge, in the study of Hume's Philosophy, led into a region, first, of uncertainty, then, of doubt. He was redeemed from the gloom and darkness of doubt, by a study, now, I believe, excluded from some of the schools; the study of Butler's Analogy of Natural and Revealed Religion; and, by world, with powers conducting him to good or evil; with all his material and spiritual relations; his fears and hopes, and the changes which come over him from the cradle to the grave. We need a system, which, after clearly defining the theory, shall as clearly illustrate the practice; take man in infancy, in childhood, in his meridian, and in his old age; speak of the dangers which surround him, the means to avoid them, the purposes of improvement, the value of wisdom, the precious germs wrapped up in every living soul, and the rich harvest which they promise.

There is yet so much speculation on this grand topic, that a practical system of ethics has not been published. Some philosophers compare the mind to a piece of "wax, which may be softened too much to retain, or too little to receive an impression. In childhood, the material is too soft, and gives way to all impressions. In old age, it is hard, and retains the impressions formerly made, but does not receive any new ones. In manhood, the consistence is at once proper to receive, and to retain the impressions which are made upon it." Aristotle leans to this theory. Cicero and Quintillian allude to it, although they express but little confidence in the principle.

In later times, the transcendental system introduced into Germany by Kant, flourished for a brief period, and died without a monument of extensive good. It numbered, however, many proselytes in that land of profound thought and varied learning. Its temporary success may be traced in part, to the elegant accomplishments of its founder; and also to that love of mysticism predominant in the German character. Like all systems of philosophy, as far as we can understand, it abounds in artificial terms, speculations, false postulates, and of necessity false conclusions. It has elicited, however, amid powerful discussion, many simple and beautiful truths, for a belief in God, and the immortality of the soul.

The elegant treatise of Sir James Mackintosh, and especially the work of Degerando, are the best ever published on the subject of intellectual philosophy. The latter contains sound, comprehensive, and practical views of human nature. It treats of man, his relations, duties, obligations, and hopes, in a manner deserving their importance. The study of such a work will never lead to doubt or scepticism.

the efforts of a mind, imbued with all the attributes of that taste which must have objects for its admiration, its love, its adoration; in the material, and mental Universe, and in their great and glorious Creator.

"To one who observed it, the progress of such a mind was, indeed, a study; anxious, fearful, triumphant; and, though brief, like its mortal sojourn, yet, when Memory lends to Hope the light of joy, the eye does often seem to look on visions not of time; the ear to hear as in the voice of one newly arrived from the confines of eternity;

'I've wing'd my flight from star to star,
From world to luminous world, as far

As the Universe spreads its flaming wall-
Take all the pleasures of all the spheres,
And multiply each through endless years,

One moment of Heaven is worth them all.'"


Resolution for the Removal of Washington's Remains. Mr. Burges advocates it.-Account of his Speech.-Mr. Mallary's Resolution.-Speech.-Memorial in relation to the American Colonization Society.-He is attacked by Mr. Blair.-Replies to him.

By a joint Resolution of the Senate and House of Representatives, a Committee was appointed in February, 1832, to carry into effect the Resolutions of Congress passed in 1799, providing for the removal of the remains of Washington from Mount Vernon, to be deposited under the centre of the Capitol. The Resolution was opposed, because its adoption would conflict with the Will of Washington; wherein he desired that his body might be buried on his own plantation, without even the ceremony of a funeral oration. It was further objected, that the character of Washington did not require the influence of such pageantry; and, as he was born in Virginia, and interred there by his own request, his venerated ashes ought not to be disturbed in their repose.

This Resolution was advocated by Mr. Adams and Mr. Edward Everett of Massachusetts, Mr. Burges, and several other members. The Speech of Mr. Burges is replete with thoughts appropriate to the sacred theme. "The ever during marble," said he, "will give to coming generations, the form and the features of Washington; and the traveller of future ages, shall learn where he may find his tomb. This House, this Mausoleum of one, who, prospered by divine assistance, performed more for his country and for his race, than any other mere mortal, shall be a place of pilgrimage for all nations. Hither will come the brave, the wise, the good, from every part of our country; not to worship, but to stand by the sepulchre, and to re

lume the light of patriotism at the monument of Washington.'

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A Bill was introduced during the Session of 1831-32, by Mr. Mallary, of Vermont, Chairman of the Committee on Manufactures, for the prevention of Frauds on the Revenue. Mr. McDuffie, a gentleman, as before stated, resolute and untiring in his opposition to the Tariff Laws, moved an amendment to that Bill. It proposed, after the first day of June, 1832, to repeal the Tariff Law of 1828, and to revive that of 1824; and after a definite period, provided further, to repeal the statute of 1824, and to leave that passed in 1816 in full force.

Mr. Burges delivered a Speech in the House of Representatives on this Amendment proposed by Mr. McDuffie. After some general remarks with reference to the state of public opinion, and the means adopted to corrupt it, he continued-" Our ancestors migrated hither, to build a country, an independent country, as well for themselves, as for their descendants. When they had landed here, they looked out upon the earth on which they had placed their feet, and back again on the friendly bosom of the ocean which had borne them to these shores; and then up to the clear, blue heaven over their heads; and lifting their hands in thanksgiving and supplication to the God above, they resolved, under his guidance, to depend on those hands and those elements, for their subsistence, for their food, their clothing, and their habitation. Independence was their first aspiration; independence of that country which had driven them into exile. From that hour to this, all true Americans, who have understood and pursued the great interests of this country, have lived and labored for this independence. All Britons, and friends of Britain; all anti-Americans, as well before, as at, and since the Revolution, have opposed its growth and establishment; or plotted and toiled for its subversion and overthrow.

"It has been the great and established policy of England, from the first settlement of the Colonies, to this time, to confine the people of this country to agriculture, the fisheries, and commerce with herself and herself alone. The incipient efforts of our 'This Speech is in Part II.

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