ultimate conviction, this result of my life, I await approaching death with tranquillity, insensible to the clamour of Divines, who prescribe a method of salvation. God is my Saviour: in Him I fully trust.

"There is almost a moral certainty that this will be my last to you, and that it will not be followed by many to others. I beg you, therefore, to bear me witness, that I die a Christian, because I am convinced, that God has granted me the SPIRIT of Christianity that I die a Unitarian, because I consider the Spirit of our Body nearer to the Spirit of Christianity, than that of any other Denomination. I trust that the Unitarians, especially in America, are destined by Providence to give the final blow to the superstition which still clings to, and degrades, the Gospel."

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Though our conception of Christianity, and the evidence of a divine authority accompanying it, differs from Professor Norton's, we delight to record our admiration and thorough approval of the large, generous and fraternal spirit which breathes through all his letters to Mr. White. -We love the Christian name; we cherish the tender and venerable associations that make it dear to our heart of hearts; we would give it as widely as we could; and we believe, that the denial of it, on theological grounds-wherever it is earnestly claimed, and the spirit which it denotes is visibly in action-involves, in every instance, a cruelty and a wrong far deeper and more lasting than many who withhold it, are aware, and has a repulsive, dissevering effect, which must for ever prevent the completion of the fold of Christ. But were the temper which Professor Norton's letters exhibit, more widely diffused among Christians, the dispute about a name would be of little importance. On the whole, we suspect, that there was a greater sympathy with Mr. White's leading views and general cast of mind, though undeveloped and cautiously expressed, and with strong dissent from many of his particular ideas,-in Dr. Channing than in Professor Norton.

One observation is suggested to us, in conclusion, by this interesting and instructive autobiography-applicable to two very different descriptions of men-those who adhere to the traditional, and resist every modification of opinion and practice, that is rendered necessary by the progress of human ideas—and those who in their impatience to advance, would destroy and sweep away every CHRISTIAN TEACHER.-No. 29.

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established form, which serves to connect the practical influences of religion with the actual constitution of society. The former prejudice stubbornly persisted in, infallibly prepares the way for the desolating effects of the latter. The soul of religion-the exercise of love, reverence, and trust, towards an infinite Being-is distinct from its body-its intellectual form and organic operation; but it requires such a body, to live and act harmoniously.-Unhappy is he who, in the inward struggle after truth and right, is compelled to break up the old body entirely, and to send the spirit abroad in quest of another, through the vast expanse of abstract thought.-The greatest strength and firmness of mind are required to the successful issue of such an effort. Twice in the course of his life, was this painful duty performed by Blanco White; and the records of his mind bear witness to the pain and injury which the effort inflicted on his sensitive and affectionate nature. The forcible dissolution of the ties which bound him by the tenderest and holiest sympathies, to the beings whom he best loved on earth, left behind it a sense of loneliness and desolation, which constantly escapes in a cry of poignant anguish from his heart. This solemn chronicle of his inward life belongs to the same class of writings, with the Confessions of Augustine and Rousseau: it is an important contribution to the mental history of the 19th century; and it will remain, as a standing protest against the incurable misery, produced in some minds by ecclesiastical intolerance and exclusiveness, nor less, on the other hand, as a warning, how much peace may be for ever lost to a virtuous and earnest spirit, in the restless pursuit of new speculative views, and the violent disruption of established religious associations.

THE

PROSPECTIVE REVIEW.

No. IV.

ART. I. THE NEW GERMAN-CATHOLIC CHURCH. 1. Luther Revived: or a Short Account of Johannes Ronge, the Bold Reformer of the Catholic Church in Germany. By A. ANDRESEN. London: John Chap

man.

2. Johannes Ronge und der heilige Rock. Ein Beitrag zur Geschichte des 19 Jahrhunderts. Arnstadt. 1844.

3. Johannes Ronge's Leben. Jena. 1845.

4. An meine Glaubensgenossen und Mitbürger.

JOHANNES RONGE. Altenburg. 1845.

Von

5. Die Haupt-sätze der Christlich Apostolisch-katholischen Gemeinde zu Schneidemühl, beleuchtet vom Standpunkte der Christlichen Freiheit. Leipsic. 1845. 6. Rechtfertigung meines Abfalles von der Römischen Hofkirche, &c. Von CZERSKI, Apostolisch-katholischen Priester in Schneidemühl, &c. Bromberg. 1845.

7. Offenes Glaubens-Bekenntnitz

der Deutsch-katholischen Christengemeine in Berlin. Berlin. 1845. 8. Notes on the Rise, Progress and Prospects of the Schism from the Church of Rome, called the GermanCatholic Church, &c. By SAMUEL LAING, Esq.

London. 1845.

9. Ronge, Czerski, und die Christ-katholische Gemeinde zu Schneidemühl, &c. Von. C. G. M. JANI. Evang.Luth. Pastor.

CHRISTIAN TEACHER.-No. 30.

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