of Catholic theology were obliged to receive a regular scholarly education, like their Protestant colleagues, the new charter, which supervened in 1850, freeing all religious communities from the supervision of the State, enabled the bishops to effect a radical change in the studies of ecclesiastical aspirants. From their boyhood they now were mostly brought up in seminaries, or other private institutions, very different in spirit and teaching from the public grammar-schools under the control of the State. They then went to the university, where they either lived under clerical supervision, or else, if boarding out, were still directed in their studies by the men presiding over these Popish colleges. Their examination on the conclusion of their studies was mainly in the hands of the bishops, who, it is said, anxiously eschewed all subjects connected with the modern culture of the age.

In future all this will be different. The boys' seminaries are to be abolished upon the pupils now in them finishing their course, no fresh pupils being admissible as the law comes into force. The future priests being thus restored to a regular grammar-school education, will be likewise obliged to keep up their general culture while at the university. They may, indeed, continue to live in Catholic colleges, but before becoming eligible for livings, the State will cause them to be examined in classics, literature, philosophy, history, and natural science. Of these latter encumbrances, the priests of the last generation are supposed to be more or less innocent, the Raumer-Mühler régime having, in its dread of latitudinarianism, permitted the bishops to deprive their subordinates of all access to science. The candidate having thus proved his scientific qualification for the clerical calling, that he may be actually appointed, requires to be fitted in other respects likewise. Henceforth no priest can be nominated to a living by his bishop if the State

objects; no one can be kept in a clerical office if deprived of it by judicial sentence for offences against civil law; while the practice the bishops had of appointing vicars and rectors provisionally, and thus keeping them in utter dependence, is restricted to the period of a year. This, while it will warn the students of Catholic theology not to speak too loudly in favour of the Pope, as has been lately their wont, will shield patriotic priests from undue coercion.

The second Bill regulates the penalties to be inflicted upon priests by bishops and State. As to the bishops, the whole power left them consists of the right to send offenders to penitential establishments, where prayer is the only penance that can be imposed, and complete freedom in everything else allowed. Any priest may leave these establishments at will, and they are, moreover, to be under the strict supervision of the State. A priest may, of course, be deposed by his bishop; but in this case, as in every other, when he has been pun ished for obeying the civil law, notwithstanding the injunctions to the contrary received from his superior, he may appeal to the civil court for redress. If a priest is deposed, the State is at liberty to compel the bishop, by a fine not to exceed one thousand thalers, to fill the vacancy with an acceptable candidate within a year.

The Bill referring to secession from the Church speaks for itself. It applies to Protestants and Catholics alike, and does away entirely with the existing law, which prescribes a consultation with the parish priest or clergyman before secession can be legally effected. If it be added, that under the new laws the power left the bishops is expressly vested in themselves, to the utter exclusion of the Pope and all non-German authorities, and that all this may be enforced by fines varying between ten thalers and one thousand thalers, enough is said to describe the character and delineate

the principal clauses of this sweeping reform. It is intended by culture to sover the priests from the modern teaching of the Pope, and, until this can be effected, by secular protection to defend them against all those persecutions of the bishops indulged in on political rather than religious grounds. With one blow the independent position so long enjoyed by the Catholic Church in this kingdom is thus changed into something very different from the ecclesiastical ideal. To sum up, the Catholic Church, allowed unrestricted liberty, while she confined herself to the cure of souls, is placed under surveillance now that she has begun to meddle with politics, and to attack the German empire, which she considers the ally of Italy and the adversary of Catholic Austria and France.-Berlin correspondent of the "Times."

MEXICO: THE SUCCESSES OF PROTESTANTISM. The remarkable success of Protestantism in the land of the Montezumas, says "The New York Methodist," is attracting universal attention. It is being discussed, not only by Christians, but also by philanthropists and Statesmen. All classes are astonished at the grand results of missionary effort in that Papal country. When the character of the field, the limited means employed, and the brief period devoted to the work are considered, this religious reformation may be regarded as the most wonderful of modern times. For more than three hundred years Merico had been cursed with Romish despotism and Spanish rule, and hence the ignorance, superstition, and crime that have prevailed. It had been the darkest and most degraded of all Papal lands, and though on this continent, and so near our enlightened nation, yet it was, until recently, closed against Protestantism and true Christian civilization. During the war in 1846, a door was opened, and many of our picus soldiers carried

Bibles into Mexico, and from that small beginning the sacred Scriptures in the Spanish language have been slowly finding their way to the homes of the benighted people.

About the close of the war in 1847, Miss Melinda Rankin, then residing in Mississippi, ascertained from the returned soldiers the miserable condition of the Mexicans, and she resolved to go as a missionary. It was not, however, until 1852, that she could commence operations. The laws of the country forbidding the introduction of Protestant Christianity, she settled at Brownsville, Texas, on the Rio Grande river opposite Matamoras, Mexico, where a large number of Mexicans resided. She soon gathered the children into a school, and gave them daily instructions in the Bible. While engaged in this noble work, she learned that seven Jesuit priests and fifteen nuns from France had reached Brownsville, and intended to erect a convent. Hence, in order to compete with this strong force, she determined that her small school should become a seminary. Early in 1853 she came to the United States, visiting the principal cities, and endeavouring to secure aid. After a laborious effort of fourteen months, she returned in April, 1854, with the small sum of two thousand five hundred dollars. In November of the same year the seminary was opened, and continued in successful operation until 1862. During that time two hundred girls of Mexican, and one hundred of American, parentage, were instructed, and through many of these pupils and their friends, hundreds of Bibles and Testaments were carried into Mexico.

In 1855, shortly after the erection of the seminary at Brownsville, Miss Rankin became connected with the American and Foreign Christian Union, and is still in its employ. Her educational work was interrupted in 1862 by the civil war in the United States, she not being in sympathy with the Confederacy, and the school

Romanism created an intense excitement among the Papists of that country. The archbishop excommu. nicated him, and, in return, Aguas wrote a lengthy letter, reviewing the doctrines and usages of the Romish system It is a very able production, and has been published in the "Christian World," the organ of the American and Foreign Christian Union. Palacios, another converted priest, is attracting multitudes by his evangelical preaching, and others now in the field might be named.

property was confiscated. In 1865 she went to Monterey, and organized another seminary; but was compelled to visit the United States and solicit funds. She obtained fourteen thousand dollars, and erected a fine building. As converts from Romanism began to multiply, Miss Rankin, through the aid of the American and Foreign Christian Union, sent out seven native colporteurs to labour among their countrymen. In 1868 a large number of Mexicans were converted at Villa-de-Cos, a town in the State of Zacatecas, and since then the membership of the Society has increased to one hundred and seventy. A commodious edifice has been built, and a regular pastor supplies the pulpit. There are flourishing Churches in Monterey, Cadereita, and many other places in Northern Mexico.

In January, 1869, the American and Foreign Christian Union sont the Rev. II. C. Riley to the city of Mexico, to organize a Protestant mission there. He was peculiarly qualified for the work, having been born in Chili, and being familiar with the Spanish language. On reaching his destination, he found about thirty native evangelical Christians, who had been holding regular meetings for worship and study of the Bible. This small flock had received the instructions of a Roman Catholic presbyter, named Aquilar, who was converted to Christ through the reading of the Holy Scriptures. He was extremely poor, suffered cruel persecution, and finally died from the debility brought on by his poverty.

The success of Dr. Riley is unprecedented in the history of modern missions. The latest report shows at least sixty organized congregations, with thirty-five persons in charge. In the city of Mexico several prominent priests have been converted, and are now preaching the doctrines of Protestant Christianity. Aguas [now dead] was one of the most earnest, talented, and influential priests in Mexico. Hence his renunciation of

[In reference to Don M. Aguas, above mentioned, Dr. Rule writes to us as follows:

"On the eighty-seventh page of this month's (January) Magazine, there are notices of the work of God in Mexico, and of Aguas, the Gavazzi of Mexico,' who was preacher in the church of San José de Gracia, in the city of Mexico.

"Don Manuel Aguas was a correspondent of mine, and in my last letter from him, he informed me of his election by the Reformed Mexicans, of whom, indeed, he was the leader, to be their bishop. Before assuming the title of bishop, he waited for the recognition of another Episcopal Church, probably the Church of England; and with truly Christian modesty had restrained his friends from publishing their own act. His united congregations chose to be designated 'The Church of Jesus,' of which Church, not of the Mexican territory, he would have been chief pastor. Our friend Mr. Petherick, a Cornish Methodist resident in the city, has sent us the mournful intelligence of his death. I know nothing more. How he died I cannot say. Whether by disease, or accident, or otherwise, I do not know. Two photographs of the deceased were sent, one for Mr. Rabling, of Camborne, and one for me Great gloom is cast upon the infant Church, which now, more than ever, needs our sympathy. The American Methodist Episcopal Church is establishing a mission in the