had been left to grow up without instruction or practical religion. On the contrary, a large number of intelligent, well-instructed Protestants, some of whom were clergymen of the highest standing, like Dr. Newman, Dr. Manning, and Dr. Ives, have been led by the very effort they have made to come up to the highest standard of faith and piety presented by their church, after long and careful deliberation, to the threshold of the Catholic Church, and have crossed that threshold. Dr. Bacon denies that this fact has any particular moment for those who are not in the _viâ mediâ_ of the Anglican Church, but are standing on what he deems the surer foundation of the Reformed religion as established by Luther and Calvin. Let his exception have its full value. Nevertheless, the same thing has occurred on a lesser scale in the Lutheran and other churches of Switzerland and Germany. Haller, Schlegel, Hurter, and Phillips are names probably not unknown to the learned Protestants of our country. {115} In our own country, among the German Reformed Presbyterians, Dr. Nevin and others have advanced to a position whose logical direction is straight into the Catholic Church. The efforts of the illustrious Leibnitz in a former century, and of Guizot at the present moment, to span the chasm between Protestant orthodoxy and Catholicism are well known. The beginning of a reactionary movement of the orthodox Protestants toward Rome is indicated in the most terse and decisive manner by the great historian Leo, whose authority is indisputable. Leo is the friend of Hengatenberg the illustrious vindicator of the Bible against neology; a professor in the Protestant University of Halle; and the author of a Text Book of Universal History, which is both a scientific masterpiece and also one of the most splendid arguments for divine revelation and the truth of Christianity which this century has produced. These are his words taken from the work just mentioned: "We shall be obliged to seek for the authorization of Protestantism and its mission in something widely different from church development, and forced to concede that Protestantism in the main forms only an exceptional case in the shape of a place of shelter from ecclesiastical difficulties, and that the Roman Church, when once released from the duties of her mission in other quarters, will also turn her attention, not to the abolition of papal authority, but to its more distinct definition, and secure it from arbitrary acts of administration, such, for example, as occur in the statement of the Thomist theses regarding the connection between indulgences and the doctrines of the church, and in one of the decrees against the Jansenists, and then will the possibility of the Protestant world returning to the church be realized." [Footnote 30] [Footnote 30: Univ. Geschichte, vol. iii., p.181.]