has lured men from the attainment of the real and substantial blessing, union."

The readers of the Biography will remember the storm of obloquy and the long-lingering suspicion which this publication drew on its author's head. They will remember, also, that towards the close of his life he was disposed to lay less emphasis on mere partial and administrative reforms. That the bare proposal of a scheme like the one here set forth, which struck at the choicest flowers of church prerogative, and disturbed the sleek indolence of spiritual exclusiveness, should have exposed him to the charge of hostility to the church on the part of those who loved the church dearly for the sake of the establishment, and whose sensibilities had hardly yet recovered from the shock of the Catholic Bill, was not amazing. It was not strange, even, that men of quite another stamp should have been startled at so radical a remedy; and we can readily believe that nobody approved the whole project, and many hated, suspected, or pitied its author. And yet the established church of England could hardly have a firmer friend. While he could understand the preference of many among the poor for dissenting ministers over conforming clergymen, and was even willing to borrow from Methodism some of its plebeian usages, he declared his allegiance to the church of England in terms which might have satisfied the most zealous of her adherents. never lost sight of the citizen in the churchman. church of Christ is, indeed, far beyond all human ties; but of all human ties, that to our country is the highest and most sacred; and England, to a true Englishman, ought to be dearer than the peculiar forms of the church of England."

Yet he

"The

We have already occupied so much space, that we can only allude to the other writings of Dr. Arnold contained in the volume before us. The pamphlet on the Christian Duty of conceding the Roman Catholic Claims appeared in 1829. Its title indicates its character. The question is treated as a religious one. In the first place, it is urged, that concession is the part of justice; in the second, that it is the part of Christian wisdom, as being the most likely way to mitigate the bitterness of Irish Catholicism, and thereby subserve the cause of true religion. The writer regards the Protestant establishments in Ireland as military colonies, and the English as the true strangers there, who ought to leave the country,

if unable to live there according to justice. At the close of the pamphlet he is led into some severe, but not harsh, strictures on the very imperfect clerical education of that day, to which he attributes much of the bigoted opposition to concession.

He recurs to this subject in the introduction to the third volume of Sermons, published in 1834. We wish we had room for the excellent plan of study he has drawn up for a young clergyman. He could not tolerate a narrow professional training. He would readily abandon many favorite works on controverted points, that the student might devote himself to his Bible and the masterpieces of ancient and modern genius. "He may be well content to be ignorant even of Bull and Pearson, if he is thus enabled to become more intimately familiar with Bacon and Aristotle." He would require such a practical knowledge of the ways and wants of the poor, and the great economical and social questions of the day, as should make him a preacher to the men of his own time. His remarks are particularly interesting, because they afford us a good representation of his own course of study and style of preaching.

The Letters on the Social Condition of the Operative Classes were published in 1831-2. They are characterized by the same sense of impending danger, which was so prominent in the pamphlet on Church Reform. On this subject his feelings were interested to a degree hardly conceivable, except by those who knew his intense patriotism and his lively sympathy with the poor. It was with anguish of spirit that he used to speak and write of the social evils of his country. The phantom of the misery of the lower classes broke into his peaceful retirement and haunted his dreams. His correspondence is full of the subject. Not many original suggestions are made by him, nor does he appear to place much confidence in specific remedies. He felt the want of a total renovation of society, and particularly of a change in the relation between the poor and the rich. He deplores the tendency towards the division of society into employers and employed, particularly in the great manufacturing towns. A man," he says, "sets up a factory, and wants hands. Observe the very expressions that are used, for they are all significant. What he wants of his fellow-creatures is the loan of their hands,- of their heads and hearts he thinks nothing." He hopes something from an increased sense of responsibili

ty on the part of the aristocracy and the church; but how faint that hope became is apparent enough in his later correspondence, where he treats the great social problem in England as one of frightful and even desperate difficulty. One passage is so characteristic of his manner, that we quote it at length.

6

"When I have been travelling in your beautiful neighbourhood, Sheffield, and looking over the magnificent domain of Lord Fitzwilliam, I have often heard my companions exclaim against the steam-engine chimneys which, in various parts of the view, were sending up into the air their columns of smoke; but I have always said in answer: Those unsightly chimneys, and that disfiguring smoke, are a most wholesome balance to the palace, and the gardens, and the woods of Wentworth. Were it not for them, England would be no better than Russia or Poland, we should be the mere serfs of a territorial aristocracy.' And what if a companion of another sort were to exclaim against the aristocratical pride of Wentworth House, and against the useless costliness of keeping up the churches of Ecclesfield and Rotherham ? I should say to him as heartily and truly, 'That park and mansion, and those churches, are a most wholesome balance to the chimneys of the iron furnaces. Were it not for them, we should be without two of the greatest means of elevating and purifying mankind, nobility and religion; we should be in danger of becoming what the French sometimes falsely call us, a nation of buyers and sellers. But as it is, let all work together, and all do their duty, and we have the means of arriving at the happiest and highest state of society that the world has ever yet witnessed." pp. 432, 433.

From Dr. Arnold's edition of Thucydides, the Essay on the Social Progress of States, published originally as an appendix to the first volume, and the preface to the third volume, have been extracted for this miscellany. The first of these is distinguished by the author's peculiar tact, which we have already noticed, in analyzing social states and relations, and tracing the rise and fall, the perturbations and transpositions of public parties. One of his favorite ideas, that the separation of history into ancient and modern ought to be rather a philosophical than a chronological division, and that every state may have its ancient and modern period, he has beautifully illustrated in this essay, by supplying the gaps in the history of the progress of the states of antiquity from the modern annals of the city of Augsburg.

A part of the volume is devoted to a sketch of the plan of

study pursued at Rugby, and a defence of classical education. We have also the noted paper in vindication of the English practice of fagging. On a previous occasion, however, we have dwelt at such length upon his character as a schoolmaster, that we can now only refer our readers to that article. Here we will but quote the following passage in illustration of his views of corporal punishment.

"Corporal punishment,' it is said, is degrading.' I well know of what feeling this is the expression; it originates in that proud notion of personal independence, which is neither reasonable nor Christian, but essentially barbarian. It visited Europe in former times with all the curses of the age of chivalry, and is threatening us now with those of Jacobinism. For so it is, that the evils of ultra-aristocracy and ultra-popular principles spring precisely from the same source namely, from selfish pride from an idolatry of personal honor and dignity in the aristocratical form of the disease of personal independence in its modern and popular form. It is simply impatience of inferiority and submission - a feeling which must be more frequently wrong or right, in proportion to the relative situation and worthiness of him who entertains it, but which cannot be always or generally right except in beings infinitely more perfect than man. Impatience of inferiority felt by a child towards his parents, or by a pupil towards his instructers, is merely wrong, because it is at variance with the truth: there exists a real inferiority in the relation, and it is an error, a fault, a corruption of nature, not to acknowledge it." — p. 356.

ART. VIII.1. A Discourse on the Life and Character of the Rev. Henry Ware, D. D., A. A. S., late Hollis Professor of Divinity in the University of Cambridge; pronounced in the First Church in Cambridge, September 28, 1845. By JOHN G. PALFREY, D. D., LL. D., formerly Professor of Biblical Literature in the University. Cambridge: John Owen. 1845. 8vo. pp. 37. 2. The Life of Henry Ware, jr. By his Brother, JOHN WARE, M. D. Boston: James Munroe and Co. 1845.

12mo.

It is well that these two publications appear nearly at the same time. The father and the son were closely united dur

ing their lives, not only by the natural ties of mutual dependence and affection, but by the great similarity of their characters, opinions, and pursuits; and in their deaths they were not long divided. Educated alike almost from the cradle for the same profession, working at their appointed tasks with equal constancy and devotedness, enjoying the same love, confidence, and respect, not only of the religious denomination to which they both belonged, but of the whole community who were witnesses of their gentle and unassuming virtues and remarkable abilities, and laboring side by side during the whole later portions of their lives as professors in the same institution, it seemed not unmeet that the two should be called away in quick succession from their earthly toils. Yet if we regard age only, the divine summons came prematurely to the one, while it found the other in the fulness of years. The son died first, when he had hardly reached the age which is usually marked by the most vigorous expansion of the mental powers, and is with most persons no more than the middle period of their usefulness. His death, therefore, seemed a heavier privation to the multitudes who had profited by his counsels and example; but the feeling of privation was mercifully made lighter for his aged father, who had already passed the term of life assigned by the Psalmist, and whose mind was now partially obscured by the shadows of approaching dissolution. He lingered less than two years more, and then rejoined his eldest son.

Dr. Palfrey, for many years the colleague of the two in the management and instruction of the Divinity School in Harvard University, has paid a just and appropriate tribute to the character and services of the elder Dr. Ware. The story of his life, a life not of many incidents or vicissitudes, but of unremitting study and patient devotion to onerous and important duties, is very plainly and briefly told, and the chief traits of his character are developed with great simplicity and fidelity. The portrait is a pleasing one and a striking likeness, not overcharged with eulogy, nor burdened with minute details or any excessive display of analytical skill. Those who were well acquainted with the subject of the discourse will be grateful to the writer for the increased distinctness which he has given to their recollections of him, and for the graceful and feeling language in which he has embodied their sentiments of respect and affection for his memo