2. As to the _real character_ of the present movement, in a religious point of view, it becomes us, _as yet_, to speak with caution. The period has not arrived for our forming a proper estimate of it, as we have not yet all the materials for so doing; and still more as great allowance must be made for two circumstances--1st, The half-formed condition of the new community in its present transition state; and 2d, That progress in their views of divine truth, which may take place with them as it did with Luther. Meanwhile, taking both circumstances into view, it cannot be questioned that much of the present movement may be traced to causes other than those connected with the deeply Evangelical principles, which characterized the Reformation. It is true, the Reformation began also with a mere outward abuse; but this was rather the first occasion for the manifestation of the Christian principle, that was the soul of the movement in the sixteenth century, and determined its whole spiritual character. The great Evangelical doctrine of _Justification by Faith_ was, _in principle_, opposed to all such practices, of which _Indulgences_ was only one specimen; but this doctrine went a great deal further, namely, in supplying the positive and constructive principle of the Reformation throughout. The trade in Indulgences might have been opposed upon grounds of mere worldly politics--from an infidel hatred of all systems of religion--from a mere moral dislike at hypocrisy or superstition; but it required a true spiritual principle, connected with man's relation to God as a sinner, to give it its full value as regards the cause of Evangelical truth. The Reformation proceeded from a living principle within, which was at war with outward practices and systems,--instead of merely opposing these from principles drawn from a different circle of motives and actions apart from religion. Popery was overthrown by the French Revolution, as well as the Reformation; but no one would think of comparing as analagous the moral causes at work in both cases. And now as to Ronge's movement, we desiderate the statement of the great evangelical principles on which he falls back, and which would prove his struggle to be freed from priestly thraldom to be the desire of reaching the true liberty of the sons of God in Christ. It cannot be concealed that much of the spirit of Ronge's letters is explicable from the mere desire of independence of priestly tyranny, or from principles of a general enlightenment--or of warm patriotism, not necessarily of a religious character. Certain it is, that in all his productions there is much to desiderate; nay, we may go farther, and declare that there is much in them which seems to savour of the modern German Liberalism, with all its parade of words about the dignity of human nature, and the demands of the spirit of the age, and the shadowy future of an ideal perfectibility. It is not to be denied, moreover, that many of the