ILLUSTRATIONS of the scandalous and atrocious way in which the ecclesiastical wealth of Great Britain is monopolized by certain elerical families have abounded of late. One of the most remarkable is the case of the Reverends Richard and George Pretyman, sons of the late Bishop of Lincoln. The pretty record is, briefly, as follows:

"The Mere Hospital in Lincolnshire is chartered with eight hundred and seventyfour acres of land, for the perpetual support and complete maintenance of thirteen poor persons, and of the chaplain therein ministering. In 1817, the then bishop appointed his son Richard as chaplain, who, two years after, granted a lease of the hospital land, reserving the old rent of £32, but taking a fine of more than £9000. In 1826 and 1835, he again renewed the lease for fines of £2200 and £1742 10s., all of which, like his predecessors, he kept himself, besides £750 for timber. The report adds, that out of the £32 he kept £8 himself, and applied the rest to the use of six poor persons, that the buildings of the hospital had ceased to exist, that no duties were performed by him, and that the annual value of the Mere lands was more than £1200. In the same year (1817) this gentleman was appointed by his father, though bound to minister in the Hospital of Mere, to a canonry residentiary in Lincoln Cathedral, officially valued at £1665, and also to the precentorship, returned at £184, but having attached to it the rectory of Kilsby over the Tunnel, with tithes upon 2,100 acres commuted for land, and therefore not worth less than £335. In the same year his father

also bestowed upon him the rectory of Walgrave-cum-Harrington, endowed with 660 acres of land, and money payments, a house besides, and therefore worth not less than £1000. The produce, then, of these three offices in the thirty-three years must have been £105,000; but in 1819, the year of his £9000 fine, his father again presented him with the rectory of Stoney Middleton, commuted at £436 108.; and in 1825, he obtained from the Bishop of Winchester the sinecure rectory of Wroughton, commuted at £570. The annual value, then, of his church preferment is not less than £4000, and the proceeds during the tenure of it amounted to no less than £134,791, besides the £13,700 obtained by anticipating the revenues of the Mere Hospital, raising the total to more than £148,500. As for his duties, till 1841 he had not performed any service at the Hospital. Wroughton rectory is a sinecure, and, when asked officially what he did as precentor, he replied: "My duties are to superintend the choir, andpreach once a year."

Then as to his brother, the Reverend George Pretyman. "In 1814, his kind father gave him also a canonry residentiary at Lincoln, valued at £1665, and the chan

cellorship, too, returned at £284 a year, but probably worth £535, as it has attached to it the prebend of Stoke, and the perpetual curacy of Nettleham, a parish of 3284 acres, with tithes commuted for land and money payment. In the same year he became rector of Wheathampstead-cumHarpenden, with tithes commuted for £1591, and therefore worth at least £1600, making with the canonry and precentorship £3800 a year, and producing in thirtyeight years, at least £144,000. In 1817, when Richard became chaplain, canon, precentor, &c., George was presented by his father with the rectory of Chalfont St. Giles, commuted for £804; and in 1825, when Richard got the sinecure rectory in Wilts, George stepped into a stall at Winchester, not quite a sinecure, of £642 a year. These two additions raise the annual income of his preferment to £5246, and the proceeds during his term of it to about £190,000, which, with his brother's £148,500, makes £338,500 for the pair. Nor is this all: for as precentor and chancellor they are patrons of six or seven small benefices which may be useful as compensations for curates, "invidiously called working" and besides, as canons of Lincoln and Winchester, they have a share in corporate patronage of greater value. Thus, the Chapter of Lincoln are patrons of Great Carlton, value £571, to which, in 1844, a son of George was appointed, upon whose death it fell to another son, in 1850."

WE are glad to see announced as nearly ready, (in one volume, small 4to.,) "John de Wielif, D. D.: A Monograph, with some Account of the Wiclif MSS. in Oxford,

Cambridge, the British Museum, Lambeth Palace, and Trinity College, Dublin. By Robert Vaughan, D. D." This work will include all the original material in a work published by the author more than twenty years since; but in the present volume the subject has been wholly recast, and in every part rewritten, under the lights supplied by much subsequent study and research. This volume is also illustrated with a Series of Engravings, from Drawings taken at Wielif and Lutterworth; and with a highly-finished Portrait of the Reformer, from the Original Painting by Sir Antonio More, now an heir-loom in the Rectory of

Wiclif.

LETTER FROM PROFESSOR JACOBI. BERLIN, October, 1852. The Church of Prussia. NEW difficulties have arisen in the Established Church of Prussia, from certain decrees of the authorities, recently passed, which are supposed to bear hardly upon more than one of the parties into which the

Church is divided. As I cannot suppose that my American readers are familiar with the present organization of the Prussian Church, and with all the steps that have led to it, a brief account of these may perhaps not be out of place in this letter.

Of the seventeen millions of inhabitants of the kingdom of Prussia, about ten millions are Protestants, nearly one-fifth of whom are Reformed, and the remainder Lutherans. The reigning house has belonged to the Reformed confession; and its princes long ago formed the desire to bring about a union between the Reformed and Lutheran branches-at least a union in doctrine and usage-to such an extent as that the two confessions might agree to form one Church. Various measures designed to accomplish this object were taken in the seventeenth and eighteenth centuries, but they were ill adapted to the end, sometimes even implying the use of force, and no substantial result was achieved. But the developments of the last century of theology removed many of the difficulties out of the way, and seemed to make what was before impracticable now comparatively an easy task. Rationalism, which had nothing in common, at least in its basis, with the Reformed or the Lutheran Confessions, was either indifferent to both, or opposed both. The scientific and believing theology which subsequently took the place of Rationalism, and which now takes the lead in the theological culture of Germany, harmonizes in substance with the Confessions that grew out of the Reformation; but distinguishes between the essential points in which those confessions are at one and the comparatively unessential matters about which they differ. A standpoint has been gained by theologians and by many men of general scientific culture, from which the Evangelical doctrines in the Confessions are well defined and preserved; allowing, at the same time, freedom of opinion as to the less important dogmas. The tendency to conciliation and union was also increased by the newly awakened religious feeling which sprung up in Germany more than thirty years ago, under the influence of various movements of Divine Providence, especially the deliverance of Germany from the yoke of Napoleon-which received a new impulse from the Reformation-Jubilee of 1817, and has been greatly fostered by the labours of the University yrofessors. Men inspired by a new love and fresh enthusiasm for the

gospel of Christ, were disposed rather to bury all minor points of difference than to make them prominent. It was in presence of such a state of things, and under the confidence which it generated, that the pious monarch Frederick William III. determined, in 1817, upon a new ecclesiastical order, to bring about the long-desired Union, or, at least, to lay a foundation for it. The idea of the plan was, that Lutherans and Reformed should be gradually incorporated into one Church communion, in which the dogmas and institutions about which they differed, and which kept them apart, should find no place. There was to be a common Church government, and also a community in the Lord's Supper, in such a way that an adherent of the Reformed Confession might partake of the communion in a Lutheran Church, or vice versa, without giving up, either in form or substance, his own peculiar fellowship. Uniformity of Divine worship was to be secured by a common Liturgy, called the Agende of the Evangelical Established Church of Prussia. by which name the united communion was designated. This Liturgy adhered rather to the words of the Bible than to dogmatical language in its forms for the administration of the Lord's Supper. In all the Churches which adopted the Union, the Agende was introduced of course; and, on the other hand, most of the Churches which adopted the Agende sanctioned, or at least favoured, the Union likewise. Another step was, to demand of all new candidates for the ministry a written adhesion to the principles of the Union.

The result of these measures has been the establishment of the Union in by far the greater part of the Prussian monarchy. But it met with decided opposition from individual Lutheran ministers and Churches, especially in Silesia. These parties have not been always treated with the leniency and toleration that evangelical wisdom would dictate, and which were contemplated in the origin of the plan of Union. In favour, however, of those Lu therans who were unwilling to abate any thing from the sharply-defined precision of dogmatical language in the Liturgical forms, a royal decree of 1834 declared that it was not the design of the Union to ab rogate the existing Confessions; but that, under a common Church government, the adherents of neither should refuse participation in the Lord's Supper to those of the

other. But this modification of the idea of the Union did not affect the practical part of the difficulty; for the Agende was still maintained, and to be maintained. The result of the whole was, that part of the strict Lutherans emigrated; and a portion of those who remained, separated from the United Church, and formed a distinct communion-the so-called Old Lutherans. Fixing their ecclesiastical centre at Breslau, they formed a new ChiefConsistory, adopted a Liturgy of their own, and framed a strict and severe ChurchDiscipline. They have many congregations in Pomerania, and one also in the city of Berlin.

But, besides this external defection, two parties also have been developed within the bosom of the Union itself: one of which parties arrays itself under the decree of 1817, which places the Union in the consensus of the two confessions; while the other adopts more strictly the view of the decree of 1834, which admits these confessions, and especially that of Augsburg, in all points. It is clear that the more logically this latter theory is carried out, the more difficult it will be to maintain the life of the Union; and, accordingly, the Evangelische Kirchenzeitung, which maintains this theory to the utmost, displays constantly an increasing alienation from the United Church. In Pomerania, a party was formed on the platform of the Lutheran constitution and liturgy exclusively. At its head stands the Jurist Göschel, well known for his piety and erudition, and equally well known for his confu sion of mind. Göschel deems it necessary that the Lutheran party should separate completely and absolutely from the Reformed, and, at the same time, believes it possible to give form and consistency to his Lutheranism by means of Hegel's Pantheistic philosophy. His philosophicotheological writings-models of confused thought and clumsy expression--are hardly intelligible to Germans, much less to foreigners. This party, partly from personal preferences, and partly from a notion that the destructive spirit of the times can but be met by strengthening the authority of the Lutheran Confession and of the pastoral office, has gained over many men of influence and character, both among clergy and laity.

A recent royal order, issued, perhaps, to meet the wishes and demands of this party, may be considered as the first step taken

by the ecclesiastical authorities towards the dissolution of the Union. By this decree, the so-called Oberkirchenrath, (Supreme Consistory,) which originated in 1847, is organized anew, with the purpose of withdrawing the management (in substantial affairs) of the Established Church from the royal ministry, and placing it in the hands of purely ecclesiastical authorities. Its members in future may be either. Lutheran or Reformed, with the sole condition that they will not refuse obedience to a Church government placed above both denominations. And so the common participation in the Lord's Supper is at an end: Lutheran clergymen are again permitted to reject Reformed Christians from the altar, and the Union subsists only in the common Supreme government. The very large party of those who are not strictly attached to either the Lutheran or the Reformed Confession, but take their position on the consensus of the two, is not legally represented in the Consistory, though it is not without friends in that body. To this party belong most of the prominent scientific theologians of the present time, and nearly all the theological professors in the kingdom. The Theological Faculties of Halle and Königsberg, with many of the Professors at Bonn and Greifswalde, as also many clergymen and educated laymen, have declared their nonconcurrence with the royal edict, and demand, at least, an official representation of the United party in the Supreme Consistory. On the other hand, the strict Lutherans are satisfied, because a step in their favour has been taken, the fruits of which they expect to reap by-and-by. Like the Roman Catholics, they take what they can get on account, waiting until the sixteenth and seventeenth centuries are brought back again. In their zeal for an unadulterated Lutheran Church, they put minor and trifling matters before the existence of the United Church. What they will accomplish, will be, not a Church, but a sectarian party. As for culture and learning, they have so little of it that in that respect we can only look for a paralytic life among them.

Thus the recent decrees are bringing about a crisis. The decision may not be very remote; but it will, without doubt, be preceded by very violent commotions.

The Jesuits in Prussia.

THE greater freedom in religious movements which resulted from the convulsions

of 1848, was promptly made use of by the Jews and the Romanists to advance their respective interests. The Church of Rome has exerted herself in the last four years in Germany, and especially in Prussia, with far more than her wonted energy. The soil of Brandenburg is considered by Cardinal Wiseman and his confederates as "the last bulwark of Protestant heresy." And justly for where on the continent of Europe could a strong stand be made for a Protestant Church, with extent enough to command respect, if PRUSSIA should be yielded up to the Pope? Hence the newborn activity of the Jesuits in Prussia-the new and restless zeal for proselyting-the building of schools and churches-the reestablishment of orders and monasteries. The "Sisters of Charity," whose self-sacrificing labours in so many places have commended them to the good-will of Protestants, but who so generally only form an entering wedge for other and very different Romanist orders, are especially active in Berlin. A new church, and a new hospital of ample dimensions, are soon to be erected. But the hopes of Rome in this age rest mainly on the JESUITS. They are the special champions of the faith against Infidelity; and to them is intrusted the task of gaining, if possible, the education of the rising generation of Germans. They have, within the last few years, conducted numerous "Missions," not only in Southern and Western Germany, but also in many provinces of Prussia. The government, however, in allowing these public Missions, has restricted them to such places and districts as have already a preponderating Roman Catholic population. In order not to alarm the Protestants, the first steps of the Jesuits were very careful and humble; their only objects were to "confirm their Churches"-to" stir up their own people;" by no means "to carry on a polemic warfare against Protestantism." So,even Father HASLACHER, who, in Catholic Baden, had commanded his people to throw the Bibles given them by Protestants into the fire, was very prudent and careful when he came to Dantzic. Here and there, however, the fanaticism which is native to the Jesuit system has broken out; and the confessional has been made great use of, especially with regard to mixed marriages, for the disparagement and injury of Protestantism. It would be supposed that none but men eminent for pulpit ability among the Jesuits

would be sent upon these "Missions," which consist in protracted religious ser vices, embracing, sometimes, several sermons a day, for several days together; but it is generally thought that none of them, in point of pulpit force and eloquence, approach to our best preachers-such, for instance, as KRUMMACHER. Their sermons are aimed generally at special sins and faults, and are so thoroughly external in their character that no evangelical Protestant could find any food in them. Perhaps the chief result of these "Missions" is that which the Jesuits least intended: their history and fruits are so well remembered by the German people, that their recent irruption has united all classes of Protestants in one compact body against them. The Supreme Consistory embraced the occasion to order a general collection to be taken up in the different Churches, for the double purpose of aiding scattered and extended parishes to support assistant pastors, and to send forth travelling preachers to revive the Christian life in the various congregations. The collections have gone beyond all expectation, and still larger returns are expected for the next year. The men chosen for travelling preachers will be chiefly those who have the gift of earnest speech, and who are endowed with that spiritual unction which awakens religious feeling even in slumbering Christians-men, in short, of the Methodistic type. They are to labour in connexion with the regular pastors in their several congregations.

These Jesuit Missions have already given rise to an extended controversy. On the appearance of the missionaries in Silesia, the General Superintendent (Protestant) of that district, Dr. HAHN, felt himself bound to issue a letter of warning, in which he did not speak in the most favourable terms of the history and purposes of the order of Jesuits. The venerable DIEFENBROCK, Prince Bishop and Cardinal in Breslau, felt himself aggrieved by this letter, and wrote a reply, defending the Jesuits and the Church of Rome against Dr. Hahn. The Supreme Consistory, deeming silence on its part no longer prudent, issued a refutation of the Cardinal's letter. Although this controversy was necessary, it is to be regretted that it should have arisen with the most venerable and worthy of the Roman Catholic Bishops in Prussia. Diefenbrock is a German Fenelon, and has the

love of many Protestants, who believe him to be inspired with the common Christian life. Were the Jesuits such as he supposes them to be, there would be no call to oppose them; but he judges them, not by what they are, but by what he is.

Literature.

Ir is a happy result of the combination of Christian feeling with scientific culture, that laymen can come forth with theological works laying claim to learned research. An instance of this is Geschichte der Reformation in Schottland, mit besonderer Berücksichtigung der in ihr sich offenbarenden Kraft Christlichen Glaubens, von K. G. VON RUDLOFF. (Berlin, 2 vols.) Herr von Rudloff is a Major General in the Prussian service, and yet has not only the capacity, but the inclination to write the history of the Scottish Reformation, after an independent study of the sources of information on the subject. As the title-page indicates, he treats not so much of the theological controversies involved as of the Christian life and faith of the Reformation, and his work is, therefore, adapted to a wide circle of readers. Theology is a professional study: but the deeds and sufferings of the defenders of the faith are a precious record for the edification of all Christians. A good illustration of the descriptive power of the author is afforded by the following brief extract from his account of the "Signing of the Covenant" in 1638:

"The question now arose, who should first sign the deed. There was a solemn pause each seemed to consider the other more worthy to put his name first in the list of signers of the sacred bond. Finally, with slow and majestic step a venerable man came forth: it was the aged and noble Earl of Sutherland, who subscribed, with trembling hand, the bond of Scotland's Covenant with God. All hesitation was now at an end. Name followed name in quick succession, till every man in the assembly had subscribed. Then the solemn writing was taken out and laid upon a gravestone, that all in the churchyard might affix their signatures. Here the scene was, if possible, more affecting than within the church. Some wept; others broke forth with jubilant shouts.

Some added to their names the words, until death others opened their veins and signed the bond with their life-blood. The sheet, large as it was, was soon so far covered with names that many had to resort to abbreviations, and at length to initials, until not even the smallest spot was left for another mark... When all had signed, they raised their right hands

WE continue our summaries of the contents and tendencies of the principal Theological Journals, abroad and at home.

The Theologische Studien und Kritiken (Hamburg, July, 1852) is characterized by the British Quarterly as follows:

The best and most interesting paper is a leading article by one of the editors (Dr. Ullmann) on "The Essence of Christianity and Mysticism." Dr. Ullmann's book on the "Essence of Christianity" has been translated into French, and appears to have been somewhat roughly handled by Gasparin, and others, in several of the religious periodicals of France. The author complains that he has been misunderstood, or misrepresented, on many points, and assailants. The employment of the word the article in question is his rejoinder to his essence, at all, has been deemed blameworthy by some of his critics, who think they perceive therein the cloven foot of that audacious neology which receives or rejects in Christianity whatever its caprice may determine. Dr. Ullmann appears to us to intend by the word essence, (Wesen,) only what we should probably express by some such phrase as "essential characteristics."

But the charge most strongly urged is that of mysticism. That there is not a little in our modern spiritualism open to this accusation is unquestionable. We are disposed to think it probable, from what we know of his other writings, that Dr. Ullmann may not have expressed himself on some doctrinal points with that definiteness and fulness which are to be desired. The German tendency to give even more than due prominence to the subjective element in religion, and the national habit of indulging in a mode of expression rather vague, abstract, and periphrastic, than truly philosophical, is sufficiently manifest in his writings. But in his remarks on mysticism in general, and in his condemnation of Ullmann as a mystic in particular, Von Gasparin appears to us somewhat deficient, both in knowledge of the subject, and in fairness of spirit.

Some confusion will arise at times in the minds of English readers, from the fact that the Germans have two words for mysticism while we have only one. In Germany Mystik is mysticism in a good sense. It answers to what we should term