is peculiar to Wales. As each triad is an isolated piece of composition, and the work, probably, of a separate individual, the inaccuracy of one does not of necessity invalidate the correctness of the other. This being the case, it follows that great care should be exercised in comparing them with other sources of information before their testimony is received as final. And when this cannot be done, the probability of the events recorded by the triad ought to be duly weighed and accurately examined. It is this want of caution, and the exercise of his judgment as a historian, that have altogether inclined us to pronounce this opinion on Mr. Williams's book. We do so with pain, for we see that Mr. Williams has bestowed considerable labour on the undertaking.

We are told that Christianity was first introduced into this island by "Brán, the Blessed, father of Caradoc, and disciple of St. Paul." As we do not believe that Bran was the father of Caradoc, or that he ever was at Rome under this character, we shall not, therefore, trouble ourselves with confuting the probability of his being a disciple of St. Paul, but proceed at once to shew that Caradoc had no father living when he commenced the war with the Romans, and that, therefore, Brân, as father of Caradoc, could not have been the first person who introduced Christianity into the British isles.

Tacitus, in his Annals XII., mentions the wife, daughter, and brothers of Caractacus. Now, if the father were present, is it credible that Tacitus, after describing these, should omit to mention so near a relative of the gallant chieftain? We think not. Again: Dion Cassius relates" that his father's name was Kunobelinus; that he died before the war with the Romans commenced; and that he was succeeded in his chieftainship by his two sons, Caractacus and Togo-Dumnus." But Kunobelinus (Cynvelyn) is a character well known in British and in Roman history. He was a chief of the Trinobantes, in the neighbourhood of London. He died about A.D. 40, something about two years previous to the war with the Romans. After the commencement of the war, Claudius, at the request of Plautius, joined the army, and found it encamped on the banks of the Thames. Caractacus was at the head of the British army; he fought the Romans, step by step, across the whole island, until he arrived among the Silures. These hardy people soon ranged themselves under his standard, and they were so far successful in making a forward movement, until they reached a spot still called Caer Caradog, (Caractacus's fort,) in Shropshire, between the rivers Clue and Clevidia. Here they were met by Ostorius, and defeated. His relatives were made captives, but Caractacus survived this misfortune to experience another still more cruel, namely, to be betrayed into the hands of the Romans by Cartismandua, queen of the Brigantes. From hence he was taken to Rome -and a proud day the Romans made of it. This is history. But what does it disclose? That Caractacus was a chief of the Trinobantes, and not, as is commonly supposed, of the Silures. The manner in which his name became involved with the latter brave people, was because he made his last and his most glorious stand while fighting at their head. We meet with him first on the banks of the Thames, two

hundred miles or more from Siluria; nine years after we find him on the other side of the island. It would be absurd to suppose that the inhabitants of East Britain could not, at the commencement of the war, find a leader nearer home than this; and let the reader remember that those were not the days when railways were regularly laid down. The country was wild and almost one continued forest. This seems the more rational way of considering the subject. But Dion Cassius puts the question beyond a doubt. He tells us that Caractacus was a son of Kunobelinus, and it is well known that this latter was of the Trinobantes. As for Tacitus there is nothing to infer from his words that Caractacus was a chief of the Silures; he merely says, "Itum inde in Siluras super propriam ferociam Caractaci viribus confisos," which, in point of fact, only confirms the view already taken, that the Silures, finding so gallant a chieftain to have retreated among them, rose to a man to resist the Roman arms.

From such evidence as this Mr. Williams must, we presume, give up the glory, not only of having Caractacus as a chief of the country of the Chair, but also the honour of having Brân to be his father. Besides, Mr. Williams must know that there is nothing, even in Welsh records of any antiquity, which would lead one to suppose that Brân was the first man who introduced Christianity into the British Isles. In a poem attributed to Taliesin, and supposed to be written in the sixth century, we certainly meet with the name Brân, not, however, as a Christian, but as the hero of a romance. From that period to the twelfth century his name does not occur once. In this era, Cynddelw speaks of him as a distinguished warrior. If, then, Brân were really the man who did preach the Gospel first in Britain, it is not only incredible but almost impossible that the whole host of bards, for a period of so many centuries, should unite one and all to observe such a determined reserve on so important a subject.

(To be continued.)

MISCELLANEA.

MR. WARD'S CASE.

OXFORD, Dec. 12.-At a meeting of the Hebdomadal Board, held this day. it was agreed-That whereas it is notoriously reputed and believed throughout this university, that a book entitled, "The Ideal of a Christian Church Considered" has recently been published in Oxford by the Rev. William George Ward, M.A., in which book are contained the following passages-viz.,

P. 45 (note)." I know 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 first five, 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 12th 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 nonnatural 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."

And whereas the said William George Ward, before the publication of the said book, was admitted to the respective degrees of B.A. and M.A. of this university, on the faith of the following declaration, which declaration was made and subscribed by him before and in order to his being admitted to each of the said degrees; that is to say, "I allow the Book of Articles of Religion agreed upon by the archbishops and bishops of both provinces, and the whole clergy, in the convocation holden at London in the year of our Lord God 1562; and I acknowledge all and every the articles therein contained, being in number thirty-nine, besides the ratification, to be agreeable to the word of God."

And whereas the said passages of the said book appear to be inconsistent with the said articles, and with the said declaration, and with the good faith of him the said William George Ward, in making and subscribing the same; in a convocation, to be holden on Thursday, the 13th day of February next, at one o'clock, the foregoing passages from the said book will be read, and the following proposition will be submitted to the house :—

"That the passages now read from the book entitled, "The Ideal of a Christian Church Considered," are utterly inconsistent with the articles of religion of the church of England, and with the declaration in respect of those articles made and subscribed by William George Ward, previously and in order to his being admitted to the degrees of B.A. and M.A. respectively, and with VOL. XXVII.-January, 1845.

E

the good faith of him, the said William George Ward, in respect of such declaration and subscription."

Before the question "Placetne," &c., is put, the Vice-Chancellor will give Mr. Ward an opportunity of answering to the charge of having published such passages so inconsistent as aforesaid. If this proposition is affirmed, the following proposition will be submitted to the house :

'That the said William George Ward has disentitled himself to the rights and privileges conveyed by the said degrees, and is hereby degraded from the said degrees of B.A. and M.A. respectively."

Before the question "Placetne," &c., is put, the Vice-Chancellor will give Mr. Ward an opportunity of stating any grounds he may have for shewing that he should not be degraded.

In the same convocation, the following altered form of statute, which will be promulgated in congregation on Monday, the 10th day of February next, at ten o'clock, will be submitted to the house:

TITULUS XVII.-Sect. 3.

§ 2. De Auctoritate et Officio Vice-Cancellarii.

1. After the words

66

Et ut hæreticos, schismaticos, et quoscunque allos minus recte de fide catholica, et doctrina vel disciplina ecclesiæ Anglicanæ, sentientes, procul a finibus Universitatis amandandos curet.

"Quem in finem, quo quisque modo erga doctrinam vel disciplinam ecclesiæ Anglicanæ affectus sit, subscriptionis criterio explorandi ipsi jus ac potestas esto,"

it will be proposed to insert the following :—

"Quoniam vero articulos illos fidei et religionis, in quibus male-sanæ opiniones, et præsertim Romanensium errores, reprehenduntur, ita nonnulli perperam interpretati sunt, ut erroribus istis vix aut ne vix quidem adversari videantur, nemini posthac, qui coram Vice-Cancellario, utpote minus recte de doctrina vel disciplina ecclesiæ Anglicanæ sentiens, conveniatur, articulis subscribere fas sit, nisi prius declarationi subscripserit sub hac forma:

"Ego, A.B., articulis fidei et religionis, necnon tribus articulis in canone xxxvi. comprehensis subscripturus, profiteor, fide mea data huic universitati, me articulis istis omnibus et singulis eo sensu subscripturum, in quo eos ex animo credo et primitus editos esse, et nunc mihi ab universitate propositos tanquam opinionum mearum certum ac indubitatum signum.'

Also in the next sentence of the existing statute, beginning "Quod si quis S. ordinibus initiatus," before the words "subscribere a Vice-Cancellario requisitus," to insert the following words: "una cum declaratione suprarecitata."

2. It will also be proposed in the said sentence to omit the words, " S. ordinibus initiatus."

Should these alterations be approved, that part of the statute Tit. XVII., sect. 3, § 2.-"De auctoritate et officio Vice-Cancellarii," which will be affected by them, will stand as follows:

Et ut hæreticos, schismaticos, et quoscunque alios minus recte de fide catholica, et doctrina vel disciplina ecclesiæ Anglicanæ, sentientes, procul a finibus universitatis amandandos curet.

"Quem in finem, quo quisque modo erga doctrinam vel disciplinam ecclesiæ Anglicanæ affectus sit, subscriptionis criterio explorandi ipsi jus ac potestas esto. Quoniam vero articulos illos fidei et religionis, in quibus male-sanæ opinionis, et præsertim Romanensium errores, reprehenduntur, ita nonnulli perperam interpretati sunt, ut erroribus istis vix aut ne vix quidem adversari videantur, nemini posthac, qui coram Vice-Cancellario, utpote minus recte de doctrina vel disciplina ecclesiæ Anglicanæ sentiens, conveniatur, articulis subscribere fas sit, nisi prius declarationi subscripserit sub hac forma:

"Ego, A. B., articulis fidei et religionis necnon tribus articulis in canone IXXVI. comprehensis subscripturus, profiteor, fide mea data huic universitati, me articulis istis omnibus, et singulis eo sensu subscripturum, in quo eos ex animo credo et primitus editos esse, et nunc mihi ab universitate propositos tanquam opinionum mearum certum ac indubitatum signum.'

"Quod si quis (sive Præfectus Domus cujusvis, sive alius quis) articulis fidei et religionis, a Synodo Londini A.D. 1562, editis et confirmatis, necnon tribus articulis comprehensis canone xxxvi°. Libri Constitutionum ac Canonum Ecclesiasticorum, editi in Synodo Londini cœpta A.D. 1603, una cum declararatione supra-recitata, subscribere a Vice-Cancellario requisitus ter abnuerit seu recusaverit, ipso facto ab universitate exterminetur et banniatur." B. P. SYMONS, Vice-Chancellor.

Delegates' Room, December 13, 1844. Saturday, Dec. 14.-Mr. Ward, of Balliol College, called this day on the Vice-Chancellor, and presented him in person with the following letter: "Balliol College, Dec. 14, 1844.

"Mr. Vice-Chancellor,-I consider it due, both to you and to myself, that I should here place on record my reasons for declining (as, under advice, I did) to answer the questions which you lately put to me; and if I speak with great plainness on the subject (as my position seems to require), I trust you will not consider me as deficient in sincere personal respect for yourself, or in a desire to shew all becoming deference to the office which you fill. I should not have taken the course I did on Tuesday, December 3rd, but for the interpretation placed upon an important statute of the university in the recent case of Dr. Pusey. It was held in that case by the Vice-Chancellor, with the concurrence, as I presume, of those who assisted him, that in an academical proceeding against a preacher accused of unsound doctrine, it was not necessary or convenient to follow the ordinary forms of justice, and particularly that the person accused was not entitled to be heard before his judges in his own defence. Assuming, as I was bound to assume, that those who adopted such a course of proceeding believed themselves to be justified in doing so, I could not look upon it as improbable that a similar course might be adopted in my own case also. I had, however, one security against it, which was this-that no such proceeding could possibly be taken without a preliminary establishment of the fact of authorship, which (in Dr. Pusey's case) was admitted; and, without my voluntary admission, this obstacle to such a course of proceeding could not be removed, since evidence taken in my absence would be equivalent to no evidence at all.

"The question then arose, in regard to the challenge which, in my work, I had so confidently thrown out to those who might think my positions open to authoritative censure-whether I were bound by that challenge to relinquish this security for the fairness and regularity of the proceedings which might be taken against me, and to facilitate, by preliminary admissions any and every mode of action by which it might be thought practicable to procure my condemnation? Or was I not rather bound (by the responsibility, which I had taken upon myself, of vindicating the liberty of those who subscribe to our formularies, to hold the positions I had advanced) to reserve all such admissions till another stage? to wait until it should be apparent that I should be allowed the right of self-defence, and that the appeal would be made to law and justice, responsibly administered, and not to a supposed summary, secret, and irresponsible power? I differed most conscientiously (and my advisers authorized me to differ) from every interpretation of the statutes which supposed such an authority as this to exist in the university, at all events, as against any who had attained the degree of M.A. I believed that it was the duty of every member of the university to protest against and oppose the assumption of it; certainly I could not conceive myself to be bound to invite or assist its interposition in my own case, or in that of any