five miles from its parish church, which is the nearest to it, and the whole parish (Alston), the area of which is seventy square miles, contains a mining population of more than 6000 persons, with two churches capable of accommodating about 850 persons.

In addition to the above votes in aid of the erection of new churches, assistance was also granted towards the rebuilding and enlargement of the parish churches of Hollinwood, near Manchester ; Loughton, Essex; Renwick, near Penrith; and Woodford, near Salisbury: also towards enlarging the church at Tilshead, near Devizes; Corby, near Rockingham; Llanelly, Carmarthenshire; and Jevington, near East Bourne.

It appears from the statistical papers connected with these applications, that the whole population of the fifteen parishes to which the Society have just extended their aid is 497,554 persons, above 80,000 of whom are now provided with the means of attending Divine worship, including free accommodation for nearly 23,000 persons, and in addition upwards of 4000 persons will be speedily enabled to join in the service of our holy and apostolical church by the completion of the works contemplated by the parties who have applied for assistance; nearly the whole of them-namely, 3795-will enjoy that privilege free of cost, a fact that affords additional evidence of the growing desire to provide for the spiritual welfare of the poorer members of the church. In four of the new churches no portion of the seats will be rented, or in any other way appropriated.

When the above business had been completed, the treasurer reported, that since the last meeting a legacy of 2000l. sterling, free of duty, had been bequeathed to the Society by the late Robert Foster, Esq.; and he also stated that he had received a donation of 2001. from S. J. Loyd, Esq., which, with other contributions, including offertory collections, and remittances from church funds from Allhallows Staining, Windsor and Eton, Norham, Old Basing, Bishop Auckland, Bury St. Edmund's, St. Mervan, Witham, Broadwinsor, Thurlestone, &c., will fortunately enable the Society to meet the grants now voted, but will not leave a balance in hand of more than about 16001.

A MEETING was held on Monday, 17th February, at their chambers, in St. Martin's-place Trafalgar-square, for the dispatch of business. The Lord Bishop of London was called to the chair, and there also were present the Lords Bishops of Llandaff, Hereford, Chichester, and Lichfield; Sir R. Inglis, Bart., M.P., the Very Rev. the Dean of Chichester, and Revs. Dr. Spry, J. Jennings, H. H. Norris, C. B. Dalton; Messrs. J. S. Salt, F. H. Dickinson, M.P., Newell Connop, H. J. Barchard, J. Cocks, A. Powell, Esq. &c. After a great variety of business had been transacted, the committee proceeded to examine the numerous cases to which their attention had been directed by the select committee; and, after much investigation, grants were voted towards building two new churches-viz. at Seer Green, near Slough, and at Sandown, in the Isle of Wight; and towards rebuilding, with enlargement, several churches in various parts of the country. The treasurer reported that, during the last week he had received a donation from Miss Cottrell of 100l. and three anonymous donations-one of 2001. and the other two of 25l. each. And furthermore, "that the grants voted at this meeting had exhausted the society's disposable balance." The extent of this society's exertions at the present time was elucidated by the fact stated, namely, that claims have been allowed by the board, during the last four months, for grants to the amount of 14,9147., voted in aid of the erection of thirty new churches, or for the rebuilding or enlargement of thirty-five existing churches; and the benefits arising from the society's exertions will be perceived, when it is stated that, by these means 22,576 additional sittings have been provided for public worship; and of this number nearly four-fifths are free and unappropriated for ever.

THE UNIVERSITY OF OXFORD.

MR. WARD'S CASE.

(From the Morning Papers.)

OXFORD, FEBRUARY 13TH.-The members of the University poured into Oxford this morning in vast numbers, as the hour approached for the meeting of convocation. A great proportion of those who arrived were men distinguished in public life, and who came up purposely to be present at the convocation. The hour at which the convocation was to meet had been fixed for one o'clock, and soon after that time the theatre was filled. It is calculated that there were not less than between 1200 and 1300 members of the University present, although not more than about 1100 voted.

Shortly after one o'clock, the Vice-Chancellor, preceded by the bedels and other officers, and followed by the heads of the University, entered the theatre, and proceeded to his seat. Mr. Ward had previously ascended the "English" rostrum (on the left-hand side of the theatre), from which he was to deliver his defence. Among the distinguished persons who either had seats or stood on the floor in the body of the theatre, were the Earl of Romney, Lord Faversham, the Earl of Eldon, Lord Kenyon, Lord Sandon, Lord Ashley, the Bishop of Llandaff, the Bishop of Chichester, Sir Thomas Ackland, the Right Hon. W. E. Gladstone, Archdeacon Manning, the Rev. Dr. Hook, the Rev. Dr. Moberly, the Rev. Dr. Tait, the Rev. Dr. Saunders, the Rev. Dr. Hume Spry, Sir W. Heathcote, Sir John Mordaunt, Dr. Phillimore, Dr. Mereweather (the Dean of Hereford), Dr. Pusey, Dr. Buckland, Professor Jenkins, the Rev. R. Montgomery, Mr. Mackinnon, M.P., Mr. M'Mullen, Rev. Dr. Jenkyns, Master of Balliol; Rev. Dr. Ingram, President of Trinity; Rev. Dr. Fox, Provost of Queen's; Rev. Dr. Hawkins, Provost of Oriel; Very Rev. Dr. Gaisford, Dean of Christ Church; Rev. Dr. Cramer, Dean of Carlisle; Rev. Dr. Hampden; Rev. Dr. Radford, Rector of Lincoln College; Rev. Dr. Plumptre, Master of University; Rev. Dr. Jelf, Canon of Christ Church; Rev. Dr. Norris, Principal of Corpus Christi College; Rev. Dr. Thompson, Principal of Edmund Hall; Dr. Macbride, President of Magdalen Hall; Dr. Marsham, Warden of Merton College; Rev. Dr. Bliss, Registrar of the University; Rev. H. P. Guillemard, M.A., Fellow of Trinity College, Senior Proctor; Rev. R. W. Church, M.A., Fellow of Oriel College, Junior Proctor; Dr. Daubeny, Fellow of Magdalen, Professor of Chemistry, &c.; Dr. Ogle, Trinity, Clinical Professor; Rev. Dr. Faussett, Margaret Professor of Divinity; Rev. Dr. Ellerton, Senior Fellow of Magdalen; Rev. Dr. Bandinel, Bodley's Librarian; Rev. Dr. Ogilvie, Professor of Pastoral Theology; Rev. Dr. Penfold, Mr. Henley, M.P., Mr. Maclean, M.P.

The Rev. Mr. Oakeley, of Balliol, Minister of St. Margaret's Chapel, London, was in the rostrum with Mr. Ward.

After some preliminary business had been disposed of, the Vice-Chancellor opened the proceedings by stating the object for which the convocation was held, and Dr. Bliss read the passages of Mr. Ward's book upon which the first proposition to be submitted to convocation depended.

The following are the passages read by Dr. Bliss, and of which the first proposition to be submitted to convocation embodied a condemnation :

P. 45 (note).-"I know of no single movement in the church, except Arianism in the fourth century, which seems to me so wholly destitute of all claims on our sympathy and regard as the English Reformation."

P. 473.-"For my own part, I think it would not be right to conceal, indeed, I am anxious openly to express, my own most firm and undoubting conviction, that were we as a church to pursue such a line of conduct as has been here sketched, in proportion as we did so, we should be taught from above to discern and appreciate the plain marks of divine wisdom and authority in

the Roman church, to repent in sorrow and bitterness of heart our great sin in deserting her communion, and to sue humbly at her feet for pardon and restoration."

P. 68"That the phrase teaching of the Prayer Book,' conveys a definite. and important meaning, I do not deny; considering that it is mainly a selection from the breviary, it is not surprising that the Prayer Book should, on the whole, breathe an uniform, most edifying, deeply orthodox spirit-a spirit which corresponds to one particular body of doctrine, and not to its contradictory. Again, that the phrase 'teaching of the Articles' conveys a definite meaning, I cannot deny; for (excepting the five first, which belong to the old theology) they also breathe an uniform intelligible spirit. But then these respective spirits are not different merely, but absolutely contradictory; as well could a student in the heathen schools have imbibed at once the Stoic and the Epicurean philosophies, as could a humble member of our church at the present time learn his creed both from Prayer Book and Articles. This I set out at length in two pamphlets with an appendix, which I published three years ago; and it cannot, therefore, be necessary to go again over the same ground, though something must be added, occasionally in notes, and more methodically in a future chapter. The manner in which the dry wording of the articles can be divorced from their natural spirit, and accepted by an orthodox believer; how their prima facie meaning is evaded, and the artifice of their inventors thrown back in recoil on themselves; this and the arguments which prove the honesty of this, have now been for some time before the public."

P. 100 (note)." In my pamphlets, three years since, I distinctly charged the reformers with fully tolerating the absence from the Articles of any real anti-Roman determination, so only they were allowed to preserve an apparent one-a charge which I here beg as distinctly to repeat."

P. 479.- Our Twelfth Article is as plain as words can make it on the 'Evangelical' side (observe in particular the word' necessarily'); of course, I think its natural meaning may be explained away, for I subscribe it myself in a non-natural sense."

P. 565.—“We find, oh most joyful, most wonderful, most unexpected sight! we find the whole cycle of Roman doctrine gradually possessing numbers of English churchmen."

P. 567." Three years have passed since I said plainly, that in subscribing the Articles, I renounce no one Roman doctrine."

The Vice-Chancellor, having read the proposition in English, addressed Mr. Ward in Latin, and asked him whether he had anything to say as to the mode in which he wished to deliver his speech?

Mr. Ward urged in reply that he had received permission to speak in English, which the Vice-Chancellor confirmed,

Mr. Ward then rose, and spoke as follows:

Mr. Vice-Chancellor,-I am bound at once to state, that I shall conclude what I have to say by delivering in to you a formal protest against the legality of this whole proposal. I deny that this venerable house has any power, with the present object in view, to decide on the question, whether or not my opinions be consistent with the Thirty-nine articles; much more I deny that it has any power to deprive me of my degrees. Still, I cannot shut my eyes to the fact, that should these proposals be unfortunately adopted, they may produce considerable effect-I do not say on my own personal credit, but, what is incomparably more important, on the general well-being of our church-nay, you must excuse me if I add, on the credit and good name of this university. [Here some very marked demonstrations of applause were made in the theatre, commencing, as far as could be understood, in the semicircle, filled with heads of houses, doctors, &c., and spreading partially round the area on which the greater number of the members were standing. Mr.

Ward immediately addressed himself to those who had made the interruption thus: "I am sure all who are here must feel that we are engaged in a very grave judicial inquiry, and that those who are here thus as judges will weigh with judicial gravity what may be said on the occasion; and that, therefore, there will not be any demonstration of opinion or of feeling, however much it might be personally grateful to me to feel that any such demonstration was in my favour." Mr. Ward then continued his speech.] Feeling this, as I do, very strongly, and believing in my conscience that this measure, as a whole, however otherwise intended by many of its supporters, is oppressive and unjust, I cannot bring myself to pass over any legitimate opportunity given me to influence the decision to which this house may come; and I shall therefore proceed to press on your attention the chief topics which occur to me as reasons likely to avail with you for its rejection. In speaking, then, of myself as of an accused person, and of members of convocation here present as my judges, you will not understand me to concede that any charge is so much as alleged against me on which I believe convocation to have cognizance, but only to concede, for argument's sake, what this is not the place to dispute, in order that there may be free scope for what I have to say. If ever there was an occasion when an accused person was warranted in using the most urgent and clamorous solicitations for a full, calm, and unprejudiced hearing, such an occasion is the present. I stand here, the supporter of doctrines which the great majority of you who claim to try me hold in suspicion and dislike; the question which you have to determine is absolutely and entirely distinct from the merit of those doctrines; and yet, unless you make the greatest possible effort to free your minds from undue prepossession, it is quite certain that the dislike and suspicion in which you hold the doctrines themselves, will bias you, even without your own knowledge, in judging of the wholly different issue which you have to determine. I repeat-for I cannot repeat it too often-the issue before you has no more to do with the question whether the doctrine in my book be true or false, than with the question whether my style of writing be good or bad, or whether my exposition be dull or interesting. You have heard the proposition submitted to you; it is a declaratory proposition, intended to serve as the foundation for an enactment. The declaration is, that I have violated the engagement on which my degrees were conferred; and the enactment, that I be deprived of those degrees. You see at once, that no theological determination is so much as hinted at; my opinions are complained of, not as being false, or dangerous, or undutiful, or rash, but as being inconsistent with my good faith. One issue in regard to them, and one only, is placed before you-their consistency with certain formularies which I subscribed when I received my degrees, and my good faith in respect of those subscriptions. If the Oxford convocation had any claim to represent the church of England, undoubtedly their disapprobation of my theology might have the utmost weight in determining (even then, I don't see how it could determine what has been the meaning of subscription, but) what hereafter it is to be. But you who are to be my judges have no royal road open to discovering the true sense of the church of England. You must proceed by the same humble path along which a private individual like myself proceeds; you must judge of her sense by examining her formularies. All the wishes in the world cannot alter facts. Your belief that certain doctrines are ever so pernicious can have nothing to do with the question whether they are allowed by the symbolical documents of the English church; and yet I cannot but fear that vast numbers of you mix up in your minds these absolutely distinct matters, and spare yourselves the trouble of examining this question that is before you, because of your intense conviction on a question that you have nothing to do with. And this difficulty of procuring a fair hearing is greatly increased by the necessary nature of my defence; I subscribe certain formularies in what I have called a non-natural sense. Granted.

But is it the intention of the church of England that they necessarily be subscribed in a natural sense? If it be, then it is the intention of the church of England that there shall be no subscribers to them at all. Now, this is an unpopular line of argument from its very nature, and my meaning in it has been much misunderstood. The pamphlet which I have put out in my defence I have heard characterized as dealing merely with what is commonly called the tu quoque argument-as an attempt to prove that we are all dishonest together. It would be much nearer the truth to say that it tends to prove that we are all honest men together. I argue thus—the imponens of subscription cannot be an abstraction or an historical personage-it must be some existing, living person or body. The said imponens, whoever he is, wishes some considerable number of persons to subscribe our formularies; but if he wished them all to be subscribed in a natural sense, no considerable number of persons, nor any person at all could sign them; therefore he does not wish them all to be subscribed in a natural sense. It has been replied upon me, that I at least carry the licence beyond all bounds. I answer, that where the imponens has spoken on one particular case, that case must be judged of by the analogy of those on which he has practically spoken; and I believe that there is no single party in our church, holding its place there by however long and undisputed prescription, who does not do greater violence to one or other part of our formularies than I do to that comparatively small portion of our formularies which appear on their surface to condemn Roman doctrine. And it is the minor premises in these two syllogisms at which I have laboured in my pamphlet― I have laboured, namely, to shew that every one here present subscribes a considerable part of our formularies in a non-natural sense, and that the opinions which distinguish such as myself from the great body of English churchmen do not necessitate so violent a distortion of the letter of our formularies as do the ordinary high church opinions, or what are sometimes called (though I don't wish to use an offensive term) latitudinarian opinions, or what are sometimes called (though I don't wish to acknowledge that term either) evangelical opinions. This line of argument, it must be confessed, is an exceedingly ungracious one, and there is more than one reason which renders it extremely difficult for you to do it justice. In the first place, I cannot deny that it implies more or less of disparagement of our formularies, by representing them as to some extent contradictory to each other in spirit, and inconsistent in their prima facie statements; and we all know, whether it be a matter of praise or blame, there is no one more general characteristic of English churchmen than that an imputation on the existing system is the one allegation for which it is most difficult to obtain a fair hearing. In the next place, persons who have for half their lives held a certain doctrine, and also subscribed a certain formulary, unless they have an unusual power of abstraction, will hardly ever see any inconsistency between the doctrine and the formulary; a new doctrine is brought before them, and its inconsistency with the obvious bearing of some article is readily discovered. So to take the strongest case that could possibly be brought, it might have been thought quite impossible that any one should read our Baptismal Service, and doubt that, according to the obvious and primâ facie doctrine of that service, baptism conveys to infants a real inward gift. Before baptism," Thou who didst sanctify water to the mystical washing away of sin, look upon this child, wash him, and sanctify him with the Holy Ghost." After-"We yield thee hearty thanks that it hath pleased thee to regenerate this infant with thy Holy Spirit." And yet there have been multitudes of religious and upright men, as we all know, who have been quite unable to see it-some, perhaps, here present, full of indignation at my bad faith, in subscribing formularies in a non-natural sense. I refer to these points in no spirit of party recrimination, but to illustrate what I mean. In like manner, on the other side of the question, the same remarks apply to the sense of the article on general councils. This, in truth, is the account that must be given