was also confirmed in his intention by a wish to relieve them of care for his education. "Towards the end of the year 1839, he entered the ecclesiastical academy at Breslau. In this institution, which was to win his heart and prepare his mind for the Church, he was led to renounce the Church, as it existed under the guidance of Rome. He had expected that worthy teachers would labour to develop the internal excellences of gifted young men, but found, instead, men who made it their aim to destroy in their pupils every germ of independence, and to set forth obedience to Rome and its representatives as their first great duty; on the other hand, he found scholars who had defiled their natural feelings of honour by hypocrisy, and sought to gain the good-will of their Principal by every means, tale-bearing and calumny not excepted. His mind revolted against the requirements of the ritual observances that were practised in the College; against the lengthy prayers, full of repetitions which could be no other than mechanical, and which robbed useful studies of time and energy. Yet he persevered. The office of a Catholic priest has great attractions, especially for the child of poor parents. It raises him who is devoted to it, humble as his lot by birth may be, to stand in the high position, between God and men, of one who is the channel through which the former transmits his highest and choicest favours to the latter. To this position Ronge looked as a full reward for his patient endurance. He was also encouraged by the thought that liberty would come at the time when he entered on the duties of his sacred profession."-Pp. 438, 439. Ronge's Character and Person. "He possesses none of the qualities of a demagogue. He is the very opposite of fanatical. His entire being is that of a child. In person he is of a pleasing mien; simple, plain, and unpretending in his manners. He is of medium stature, neither corpulent nor thin; his body is somewhat bent, which he tries to raise by throwing back his head, whence the upper part of his frame has something stiff and constrained. He has a fresh, open and free countenance, which, shaded by a tinge of melancholy-the token of a long and severe inner struggle-is, on the other hand, lighted up by a clear bright eye. By nature he is shy and timid; only in a small circle of friends does he become warm, and then his conversation is lively, flowing and captivating; in large and mixed societies he is reserved and silent. As a preacher, he is simple, clear, severely logical, and easy to be understood; working on the intellect rather than on the feelings; less warming than convincing his auditors. Fanatics call his sermons jejune. Careful preparation is essential to his speaking with effect, which is the more noticeable because in conversation he is able to handle a given subject with acuteness and versatility. In private life, Ronge is a good, estimable, modest man, with warm affections and a true heart. If any soul is pure and chaste in the fullest sense of the word, it is his. He is beneficent even to imprudence. With an income of 48 dollars a year, he always had resources with which to aid the poor and needy. Convivial enjoyments he regards with indifference; yet does he require for his happiness the comforts of the family circle, and is fond of children almost to weakness. Such is the man who now girded on a spiritual sword, and rushed forward to assail superstition."-P. 442. Though somewhat late, we welcome the article on Blanco White as a most acceptable addition to the numerous and generally liberal articles which the publication of these Memoirs has elicited. In candour and liberality, this article has been surpassed by not one of its predecessors in the same walk. Valuable as the article is in itself, additional interest is imparted to it, if we are correct in the conjecture that the initials appended to it, P. B., are an inversion of the initials of a name respected by all who honour science and true liberality, Baden Powell, Savillian Professor of Geometry in the University of Oxford. He is one of a little band of men who, like Arnold, have nobly kept their minds free from the genius loci, and have estimated at its true value what the reviewer properly styles "the littleness of Oxford bigotry." Although we cannot coincide with every opinion expressed by the reviewer, (for instance, his views of the 39 Articles as articles of comprehension, accessible equally to the Sabellian and the Athanasian,) yet we can admire his candour where we dissent from his conclusion. The expulsion of Blanco White (for such it was, though anticipated by his own act of resignation) consequent on the publication of his work "on Orthodoxy and Heresy," calls forth from the reviewer this free expression of opinion: "It is miserable to reflect that in the present age the first University in Europe should be placed in the humiliating position of expelling a man whose learning, abilities and piety, should have made him one of its proudest ornaments, on the pitiable plea that he openly discarded certain tenets, which half its existing members profess to hold only as idle legends and traditions, or may utterly explain away by a 'non-natural' interpretation, as they actually do certain other doctrines. Yet more humiliating is the entire system of subscription which gives rise to all this."-P. 302. In describing Mr. Newman and the party at Oxford who, in 1836, united their forces to hunt down Dr. Hampden, the reviewer writes with an animation almost indicative of personal feeling. "The party engaged in that iniquitous proceeding was indeed a strange coalition; but entirely compacted and managed by one leader, with all that profound skill and knowledge of human nature with which he has since continued to guide the whole Anglo-Catholic movement. For this highly eminent, subtle and learned person, he had felt the warmest friendship; and it is a singular instance of his power, that while Blanco White saw clearly into the character of the other members of the cabal, their leader had completely blinded him to his own; and while he speaks of the others in terms of merited reprobation or contempt, he always excepts the leader, his dear and excellent friend,' 'a real enthusiast,' 'a truly good man,' whom he pities as doing violence to the kindness of his nature in yielding to convictions of the painful duty of persecuting. From some expressions at a later period, however, he probably began to see this Oxford Hildebrand more in his true colours."-Pp. 305, 306. In speaking of B. White's opinions respecting miracles, the reviewer points out a curious instance of the meeting of two religious extremes: "How close is the resemblance between the arguments here supported and those adopted by the ultra-orthodox school! The argument with regard to 'narrated' miracles is almost verbatim that of Mr. Newman in his noted Essay on Miracles,' &c. And the whole of that most subtle discussion tends but to the very same result as the system of Rationalism, in expressly placing all the miracles of the Bible exactly on a par with those of the Church'-those of Moses and Elijah, of Christ and the apostles, on precisely the same level as those of St. Martin and St. Anthony. Yet the upholders of such views are the men who condemn and excommunicate the author who does but make an honest and open avowal of what they esoterically insinuate, but have not the courage exoterically to confess."-Pp. 313, 314. The reviewer opens his essay with some remarks on "the disclosure of private details, especially when living friends of the deceased are concerned," and after intimating that Mr. Thom has by some been censured for gratifying in some portions of his work the craving of a diseased and vitiated taste (we presume reference is here made to the details of B. White's residence with and parting from Archbishop Whately, a near connection of Professor Powell's), he expresses his deliberate opinion that Mr. Thom is free from blame, and has executed the trust imposed upon him by B. White "with the most scrupulous exactness." After the expression of this opinion, from so competent a judge as our reviewer, the charge must be henceforth regarded as unfounded. The reviewer also alludes to the impression-which, it seems, some of B. White's friends maintain—that he suffered from "a partially disordered mind." Still more unreservedly he states, that, just before B. White quitted Ireland, three medical men expressed an opinion that he was "in a state of mind at least bordering closely on derangement." We doubt not there are hangers-on in every palace, ready, honestly enough, to call any man who gives up a happy home, intellectual society, and the friendship of the great, merely at the call of conscience, not only "disordered" in his mind, but actually mad. No candid and intelligent reader of B. White's works and letters and diary will for more than a moment listen to the charge against him of insanity. However Mr. White may have been painfully excited (and, with his deeply-seated and active social affections, we may be sure he was most painfully affected) at the moment of leaving Dr. Whately's family, there is perhaps no period in his life to which his friends can more confidently point, in proof of the soundness and strength of his mind, than the three years spent in Ireland. During that time he composed "The Second Travels of an Irish Gentleman in Search of a Religion," his "Letters on Heresy and Orthodoxy," his Letters on Anti-religious Libel, and all that Mr. Thom has published in his Memoirs relating to that time. If these productions be not sufficient to protect his memory from the charge of insanity, where is the man living against whom the charge of lunacy may not be preferred? That B. White was not infallible, we admit, and many pages of our work were devoted to the development of the influences that probably swayed his mind and unsettled his religious convictions. But this is a very different matter from partial derangement or positive insanity. That charge we cannot but regard as preposterous. As the reviewer thought fit to introduce this topic, and to put together all the reasons that have led "some of Blanco White's intimate friends" to the strange conclusion that his intellects were disordered, we could have wished that he had stated with equal strength the weighty reasons that seem to us entirely to dissipate the grounds of their suspicion. In the earnest love of truth and in the honest profession of his opinions, we heartily wish that all his early friends were "both almost and altogether such as" Blanco White was. The Juvenile Miscellany of Facts and Fiction, with Stray Leaves from Fairy Land, having completed its second year, is again before us; and we have again to express our pleasure in its instruction, grace and moral,-its story, anecdote and song. We should have been pleased to hear a few more of the voices of Nature's lowly children, so much do we like those in the first volume, and the two in this, viz., of the Lady-bird and Cricket. Their melodious lessons, followed by a brief description of their habits, assure us how well Poetry and Science agree. Nor do we least admire the picturesqueness and high moral of History presented to us; as in Isabella of Castile in the fearful moment of consenting to the Inquisition; in the Curate of St. Peter's and his church of the cup of cold water; and in poor Dupobret, and his picture, selling for the abbey, castle and lands it portrayed. Theodolf the Icelander is of this class, with the highest moral; reminding us of the Knight of St. John in the Dragon Fight of the first volume, "Who VICTORY OVER SELF did win!" We must not forget, either, the brave Old Sailor interring the French General under the walls of Acre in the midst of hostile guns; and Sir Sydney's "Well, Dan, so you have buried the French General?" "Yes, your honour." "Had you anybody with you?" "Yes, your honour." "Why, they told me you had not!" "But I had, your honour." "Who had you with you, Dan?" "God Almighty was with me, Sir, and he took care of me." Not to enumerate more, whether from history, natural history, biography, parable or fairy-land, we must yet of its poetry additionally specify, "Beautiful Wild Flowers" the Cloister-garden at Gloucester; and Pussy's remarkably good and graceful advice.-We are sorry to learn from the Editor's note that the work is no more to appear in monthly parts. May we entreat that we may welcome it in some shape or other? And for any future Index may we ask a little more care,-as the articles A and The are no reference in a title. AMERICA. INTELLIGENCE. Declaration against Slavery. Incomparably the most important and interesting Unitarian intelligence received of late from the United States is that of the Protest against American Slavery by one hundred and seventy Unitarian Ministers. The document is powerful and dignified, worthy of the men whose names are attached to it, and of the cause in which it is put forth. It declares, in the first instance, the grounds of the proceeding. After pointing to the general wrongs of the slave, and the clear duty of Christians to do what they can to redress them, it enters on the question of the conduct of the Southern States in relation to slavery. This is one of the most important and alarming aspects of the subject-one which, we think, not merely justified, but rendered imperative, the declaration of our American brethren. "We are the more obliged to bear this testimony because the gospel of Christ cannot now be fully preached in the slave-holding states. If it could, it might be less necessary to express our views in the present form. But violent and lawless men, as is well known, and as recent instances in our experience shew, have made it impossible for the Southern minister to declare the whole counsel of God by speaking freely of that particular sin with which the community he addresses is specially concerned. Čonsequently, Southern men of better character, who would not, perhaps, themselves sanction such constraint, are nevertheless left without instruction as to their duty in relation to slavery. And if neither religion nor the instincts of humanity, nor the first principles of American liberty, have taught them that the system is wrong, their ignorance may not be wholly their fault, but it would be ours were we to suffer it to remain. That they have been educated to believe that slave-holding is right, may be a reason why we should not severely blame them, but it is also a reason why we should shew them the truth; since the truth on this subject must come to them, if at all, from the free states, through books, writings, and public opinion. "These reasons would induce us to speak even if the North were doing nothing to uphold slavery. But by our political, commercial and social relations with the South, by the long silence of Northern Christians and Churches, by the fact that Northern men, going to the South, often become slave-holders and apologists for slavery, we have given the slave-holders reason to believe that it is only the accident of our position which prevents us from engaging in this system as fully as themselves. Our silence, therefore, is upholding slavery, and we must speak against it in order not to speak in its support." The Protest next takes up the call to action against slavery uttered by the benignant voice of Unitarian Christianity. It then briefly vindicates combined as well as individual exertions by Unitarians. It again returns to the conduct pursued in the Southern States, and, through their influence, countenanced by the general policy of the American government. The passage is too important to be omitted. "And more especially do we feel bound to lift up our voices at the present time, when the South has succeeded in compromising the nation to the support of slavery; when it has been made a great national interest, defended in our national diplomacy, and to be upheld by our national arms; when the nation has, by a new measure, solemnly assumed the guilt and responsibility of its continuance; when free Northern citizens, without any alleged crime, are thrown into Southern prisons and sold to perpetual bondage; when our attempts to appeal respectfully to the Federal Courts are treated with contumely, so that the question is no longer whether slavery shall continue in the Southern States, but whether Freedom shall continue in any of the States. Now, therefore, when our reliance on political measures has failed, it is the time to trust more fully in the power of truth. To the schemes of party leaders, to political majorities, to the united treasures, arms, domains and interests of the nation, pledged to the extension and perpetuation of the system, let us now oppose the simple majesty and omnipotence of truth. 'For who knows not that truth is strong -next the Almighty?"" The subscribers then "solemnly protest against the system of slavery, as unchristian and inhuman,”— 1. Because it violates the law of ed their American brethren on this right. 2. Because it outrages the law of love. 3. Because it degrades the soul of the slave. 4. Because it defiles the soul of the master. 5. Because it prevents education, moral and religious. 6. Because it sears the popular conscience, and destroys public virtue. The Protest then notices and confutes the common defences of slavery, founded on the humane treatment of slaves and the practices recorded in the Old Testament. Then follows an earnest appeal to all to aid in undoing the heavy burthen of slavery: first, the appeal is made to their brethren at the South; next, to their brethren of the North called to labour in the Southern States; and, lastly, to all Christians and Christian preachers. A beautiful allusion is made to the righteous labours of the departed great-of Channing, Follen, Worcester and Ware. The Protest concludes with "a solemn pledge," that the subscribers "will never be weary of labouring in the cause of human rights and freedom, till slavery be abolished and every slave made free." Of the 170 names attached to this noble declaration, many are well known to English Unitarians, such as Bullfinch, Briggs, Brooks, Brigham, Channing, the Clarkes, Dall, Everett, Francis, Furness, the Farleys, Gray, Ingersoll, Livermore, the Mays, Motte, Muzzey, the Osgoods, the Peabodys, Parkman, the Pierponts, Parker, C. Palfrey, Ripley, the Robbinses, the Smiths, Stetson, the Sewalls, Sargent, Simmons, Waterston, Willard, Whitney and Whit man. In looking through the list, we miss some names which we hoped to find enrolled in this noble cause. The honoured name of Dewey will at once suggest itself to the minds of our readers. May he and the other ministers who have kept aloof from this movement soon have their doubts removed, and see their way clear to join with the majority of their brethren in protesting against that which, equally with them and us, they cannot but regard and deplore as the crying enormity of their country! We cannot leave this subject without remarking how gratifying this Protest must prove to those English Unitarian ministers who some time back address great topic, and adjured them to take speedy and united action for the removal of slavery. Especially would we congratulate the Rev. George Armstrong, of Bristol, with whom that document originated, on this best possible reply to the "letter of fraternal encouragement." It is well known that some of our ministers declined affixing their signatures to that letter, not from indifference to the crying evils of American slavery, but on the ground that British interference might retard rather than promote emancipation. Those gentlemen will, we believe, be glad to find that their apprehensions, so far as the conduct of the great majority of the Unitarian ministers of America are concerned, have not been realized. They will read the American Protest with less pleasure than the authors of the English letter, only because they cannot take to themselves any share of the merit of having encouraged its production. Mr. May, in a letter of the date Oct. 11, 1845, states, that not fewer than 80 ministers of the Unitarian denomination, more than fifty of whom have charge of congregations, have withheld their names from the Protest against Slavery, and among the number are many of the oldest and most influential ministers of the denomination. Of the 170 ministers who have signed, there are resident in Massachusetts, 125in other N. E. States, 25—out of New England, 20. Unitarian Convention at New York. At this recent and numerous Unitarian gathering, Rev. Dr. Parkman, of Boston, was chosen President. Occasion was taken of the presence of many distinguished Unitarians to open the new Unitarian church which bears the name of the Church of the Divine Unity. The introductory services were conducted by Rev. F. A. Farley, Rev. W. H. Furness and the Rev. Dr. Kendall. The sermon was preached from Ezra vi. 5. A hearer thus describes the exordium of the discourse: "The commencement of his discourse was eminently eloquent. He looked at the fact of the true consecration of a church, in the discharge, within its walls, of those offices and duties which alone can consecrate it; the offering of the infant, by Christian parents, to the service of Almighty God, in the ordinance of baptism -the consecration of husband and wife |