vince most persons, that the author's positions are sound and correct, and yet we feel a pleasure in following him through each argument that is brought forward, because the subject is one of universal interest, and because the author is very happy as it regards language, style and sentiment in treating it. A pious, devout, earnest, and religious spirit pervades every page, and most persons would read it as a work on practical religion, for which we think it is well adapted. We think Mr. Harbaugh's style has improved since his former interesting work, on the Sainted Dead. It is more idiomatic, and conforms better to standard authors. In many places it rises into true elegance and grace of composition.

Mercersburg, Pa.

T. A.

THE

MERCERSBURG REVIEW.

MARCH, 1852.

VOL. IV.----NO. II.

PROTESTANTISM AND ROMANISM.

THE quiet of the Protestant Church has suffered no little disturbance of late, by the frequency of the transitions from its ranks, to the Church of Rome. In many instances, these defections have been on the part of men, of weight and decided depth of sanctity, earnestness and theological ability. It has been usual in such cases, to dismiss the whole matter, with but a passing notice of the fact, accompanied with perhaps a sneering expression of pity, in view of such an exhibition of extreme folly, the result either of mental imbecility, or of an hypocrisy more or less well concealed. Such has been the complacency and overweening confidence of many good men in the Protestant Church-such the ease with which they have conducted to its final resolution, much of perplexity and mystery, which engaged the prayers and spiritual travail of the Church of all ages, that should any one still be found, who unfortunately, is unable to sympathize in full measure in their confidence, he is set down as a proper subject for commiseration, or else despised as destitute of all moral principle. All this might do, and pass current

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were it not that recent facts have spoken too distinctly, to allow any longer, such an imagination. It cannot be denied, but that this movement has included men of the first order of mind and spirit. Men, who in the deepest earnestness of their souls, have struggled after a clearer apprehension of the truth as it is in Jesus Christ, and have been led by this step, as they fondly trust at least, to the haven of rest.

Now in all seriousness, this subject calls for earnest investigation for inquiry animated with altogether a different spirit. It becoms us as Protestants, no longer to dispose of the matter in the usual magisterial way, but to challenge ourselves with the inquiry, Is there not some deeper reason for all this, than we have been accustomed to imagine? May there not be a defect, which has led some good men to grow dissatisfied with our religious position? Have these men acted with sufficient reason, or does the difficulty pertain exclusively to their own spirits. Certainly there is room to seek a satisfactory answer to these interrogatories. And since there must be evil somewhere, and since truth can in no possibility suffer detriment at the bar of inquiry, there is no just reason why it should not be instituted.

There is one aspect of the subject worthy of special notice presented in the fact, that although Protestantism from the beginning, has arrayed itself, in the use of all its superior resources and appliances, against Romanism, yet has it effected compara tively but little in the way of direct opposition and assault, if indeed, in many points it has not suffered decided detriment. This is altogether unaccountable, if the almost universal sentiment among Protestants, that their system is the last, the absolute truth, while the opposite, viz: Romanism is but one tissue of error and corruption, be grounded in truth. The progress of truth has ever been in the midst of, and in unceasing conflict with error, yet has it ever been able, in the end to assert itself victoriously. And such precisely must ever be the issue. But in this struggle, the invincibility of truth seems to be most grievously tried. For upwards of three centuries of untiring conflict, hand to hand, with decided advantages in its favor, has it been doing a fruitless battle, unless indeed it be to have called forth more actively, the resources of what is esteemed the embodiment of Anti-christ; and to have exhibited its inability to impede and overcome its onward progress. Now this might prove of easy and satisfactory resolution, were this struggle in cluded within narrower limits of time and space. Then would we say, error may for a season make a successful stand against truth, as has frequently been the experience of the Church, yet

must the tide speedily turn, and error quail before its power. In this case, however, no room is left for such a solution of the difficulty. Centuries have been engrossed, and world wide has been the scene, and yet do we this day see Romanism, nerving itself with growing energy, with scarcely a wound or a scar to bespeak the severity of the conflict in which it is engaged, and the prowess of the power with which it is at war. Nay more. Just at this time does the tide of success seem to be in its favor and against Protestantism. As we have already seen, many who have sustained a conspicuous part in the service of this laiter, and even some from among its champions, have felt themselves constrained, for reasons at least satisfactory to their own minds, to abandon their places in favor of the former. While on the other hand very few if any changes of equal respectability are taking place in favor of the Protestant cause. Why, it inay again be asked, all this? Has truth been shorn of its power against error so effectually as to be unable, in this long period to make any material impression upon its enemy-to leave even a trace of its strength upon its deformed body?

It is not a little strange, moreover, that Protestantism, absolute truth, as by many it is taken to be, should be unable to commend itself to spirits of the better order, who have been, and still are laboring in the service of the opposite cause. Humanity has an innate affinity for truth; and herein precisely holds the power of truth over it. Error may lead it captive, and hold it firmly bound in its fetters, yet does it recognize truth, when confronted by it; and while it may perversely refuse to submit to its power, it may not refuse its consent to it as truth. Where however, the spirit of man is keenly alive to its moral relations, and earnestly exercised to know the truth, attended besides with intellectual endowments of the highest order, all which are fully possessed by many who find their home in the Roman communion, as we are bound in all candor, as well in common honesty to admit; where such are brought in contact with truth, in the exhibition of both its written and living power-though for a while prejudice and education may prevent its embrace, yet may we confidently expect, that presently it will assert its native power, and rise superior to all hinderances. It is not possibly conceivable, that such a spirit, be the outward circumstance of influence never so powerful, could contentedly live in the midst of unmingled error, with the solemn challenge of truth ever addressed to it, without sooner or later in some measure, yielding its consent. It helps not the Protestant cause to deny the existence of such men in the Roman Church. It but creates

against it a suspicion of prejudice and desperation. Such men ever have, and still do live in full honesty and truthfulness to their own deeply earnest convictions, in the bosom of that same church; and the mystery is that they have so found their spiritu al wants satisfied in the very sink of corruption and sin, as to enable them to withstand the very truth, for whose refreshing power they ever pant in their inmost spirits.

To the candid, unprejudiced mind, this difficulty calls for some more satisfactory resolution than is usually given-some explanation that, while it asserts the unquestionable power of truth over the human spirit, will at the same time do justice to the piety and devotion, which beyond all question ex.st within the pale of the Roman Catholic communion. And certainly, none should be more anxious for this precisely, than every devout Protestant. For nothing more deeply concerns the claims of Protestantism itself, as of divine origin, and an embodiment of eternal truth. Should it appear after all, that Romanism is the direct negation of truth, and Protestantism possesses no pow er to gainsay its pretensions at the bar of the human spirit, then certainly must this last be involved in like condemnation with the first; thus blasting man's last hope for a spiritual home, a sanctuary of rest in this life, and turning loose the hell hounds of infidelity and despair upon a God-forsaken world. Indeed it is not easy to see how good men can rest at all contented with the unsatisfactory and arbitrary solution which is usually given to this awfully solemn difficulty. It would seem, the credit of Protestantism absolutely demands a much larger concession in favor of Romanism than many are willing to make. It is only by acknowledging the existence of truth deep and eternal, sufficient to satisfy the spiritual lengings of its devout children, in this, that we can satisfactorily explain the issues of the long continued conflict, with due credit and honor to that. Concede this on the one hand, and the power of truth against error, avhich is absolute, no longer calls for a doubt as to its existence on the other. Acknowledge truth on both sides, neither the one nor the other free from a serious admixture of error, and the key to the problem is at hand. Truth arrayed against error, truth must ever in the end be victorious. But if truth be violently arrayed against truth, even though error be commingled with it, as is ever the case in this world; inasmuch as truth is eternal and consequently indestructible, the conflict must be a fruitless one for good. Thus too does the error at hand on either side escape the power of the opposing truth, included as it is in the same wholesale assault with its imperishable attendant.