II. CONFIRMATION.

CANON VI. On the Probation of newly Baptized persons.

That persons admitted to baptism as adults remain in a state of probation, and under the instruction of the Missionary till the Bishop's visitation; that they be then examined by the Bishop or his deputy, and, on being approved, receive imposition of hands, and be forthwith admitted to the Sacrament of the Lord's Supper.

That a book, similar to that used for Catechumens, be kept at every Mission Station as a register of the attendance, progress, and conduct of candidates for confirmation.

CANON VII. On the admission into the Church of England of persons baptized in other Communions.

That persons baptized, either in infancy or as adults, by ministers of other Churches, or religious communities, may, on their declaration of their desire to be received into communion with the Church of England, be presented to the Bishop for confirmation, if it can be shown that they were baptized with water in the name of the Holy Trinity, and that, after confirmation, they be admitted to the Lord's Supper.

III. THE SACRAment of the LORD'S SUPPER.

CANON VIII. On the Examination of Candidates for admission to the Lord's Supper.

That the candidates for the Lord's Supper be required to attend the Missionary at least one day before for examination and instruction, and that a written certificate of attendance be then given them, to be presented to the Clergyman at the time of administration.

CANON IX. On the Offertory, &c.

That one or more of the sentences of the Offertory be regularly read in the Communion Service, and opportunity given to all who desire to make their offerings, but that no person be required or solicited to give.

That all persons be exhorted to come to the Holy Communion in seemly clothing; but that no one be excluded on account of his inability to procure a dress of foreign manufacture.

IV. DISCIPLINE AND SYSTEM.

CANON. X. On the Census.

That a census be made throughout the country, containing the name and condition of every man, woman and child among the native people: that one copy be kept at the Mission Stations, and another in the Bishop's registry; and that additions and corrections be made in an annual report of births, baptisms, deaths, &c., to be transmitted regularly to the Bishop.

CANON XI. On the Marriage and Burial of unbaptized persons.

That no heathen be admissible to marriage according to the rites of the Church; and yet, that the baptism of heathens be not hastened with a view to their marriage; but rather-inasmuch as it is reasonable to believe that a lower degree of faith may be accepted as a qualification for marriage than that which is necessary for the due reception of baptism-that they be marriageable upon their admission into the class of Catechumens.

That marriage according to heathen usage be no bar to admission to the class of Catechumens, provided that the man shall have lived faithfully with one wife, or be willing to put away all his wives except one.

That every man and woman married, as aforesaid, according to heathen usage, be married by the rites of the Church after their admission to the class of Catechu

mens.

That persons wishing to marry after illicit cohabitation, remain in a state of separation one year before they can be received.

That Catechumens dying unbaptized be buried with the rites of the Church, if their baptism was delayed by the absence of the Clergyman, and not by any fault or neglect of their own.

CANON XII. On Cycles of Visitation.

That a cycle of visitation be formed in every Archdeaconry, to secure the more effective administration of the Sacraments and greater regularity and frequency of pastoral instruction in every village in the district; and that copies of the cycles, specifying names of the places, and the number of visits of the Clergy, be forwarded annually to the Bishop.

CANON XIII. On Native teachers and their duties.

That a body of teachers be organized in each Archdeaconry, and divided into the two classes of Kai Whakaako and Monita: the Kai Whakaako being the head teacher of an extensive district, and the inspector of the small settlements assigned to his charge, and of the Monitors who are appointed to conduct the daily service in them.

That the Kai Whakaako be furnished with a certificate, to be signed annually by the Clergyman of his district, and presented to the Bishop at his visitation, to be countersigned by him.

Duties of the Kai Whakaako.

1. That the Kai Whakaako be regular communicants.

2. That they visit the Clergyman at stated times, to receive instruction.

3. That they visit all the hamlets of their district, and report to the Clergyman the state of the people.

4. That they conduct the daily service with regularity and devotion, and do not give it up to any strangers, or other persons, except to the accredited teachers.

5. That they instruct their people regularly in reading, writing, and in the Catechism; that they assemble the Christian Natives weekly, or oftener, for the reading of the Scriptures, and also the candidates for Baptism, for catechetical instruction; that they visit the sick, and report to the Clergyman of their state and wants. 6. That they keep the Native Chapel in a sound, cleanly and orderly state. 7. That, in their own houses, they set an example of order and cleanliness; that they have a bed-room divided from the rest of the house; and discourage the promiscuous sleeping of men and women in the same room.

8. That they be respectful at all times to the head chief of their tribe.

9. That they do not leave their station without informing the Clergyman, and obtaining his permission.

10. That they do not assemble public meetings to try and condemn persons accused of moral offences; but that they report the cases privately to the Clergyman. 11. That they shall not delegate their duties to the Monita, except in the case of their own sickness or absence.

Duties of the Monita.

1. That they be regular Communicants.

2. That they be respectful and subordinate to the Kai Whakaako of their district. 3. That they assemble their people for daily service on week-days, and bring them to the Central Chapels on Sunday.

4. That they be orderly in their habits, and cleanly in their persons and houses. CANON XIV.-On Discipline and Excommunication.

That the rule contained in Matthew (xviii, 18) be strictly followed in the administration of Church discipline.

1. That the Native teacher, or other witness of the offense, report it privately to the Minister.

2. That the Minister expostulate with the offender; and, in the event of his remonstrance being ineffectual, suspend him from the Holy Communion, and, in extreme cases, from public worship,-reporting the case at the same time to the Bishop. 3. That the Bishop shall admonish the offender; that, if he persist after repeated admonitions, he will be liable to the greater excommunication, and debarred from public worship and Communion,-from the society of his fellow Christians; and, after death, that his body will not receive Christian burial.

4. That offenders under censure of the Church, upon their repentance, be pre

sented to the Bishop at his visitation, to be reconciled to the Church, and restored to their privileges.

CANON XV.-On Central Schools.

That efforts be made to establish and maintain Central Boarding Schools at the chief station in each Archdeaconry, to be placed under the charge of a resident Deacon; and that the most promising children of both sexes be selected from all parts of the country for admission into the Central Schools.

The following subjects were also discussed, but no definite conclusion was embodied by the Synod in the form of a Canon:

1. The best mode of establishing a parochial system throughout the country. 2. The management of Church estates.

3. The formation of a series of useful catechetical and homiletical works for the use of Native teachers.

4. The supply of necessaries to the distant Mission Stations; the best system of trade with the Natives; the improvement of their temporal condition by means of clothing and provident funds.

RECEIPTS OF ENGLISH RELIGIOUS and Benevolent INSTITUTIONS.-A table is here presented, of the respective incomes of the various benevolent and religious societies of England, collected from the last annual reports, and calculated upon an average of the last three years.

British and Foreign Bible Society..

Church Missionary Society...

Society for the Propagation of the Gospel in Foreign Parts.

Society for Promoting Christian Knowledge..

Society for Building and Repairing Churches.

Church Pastoral Aid Society..

British and Foreign School Society.

Religious Tract Society..

Wesleyan Methodist Missionary Society.

London Missionary Society..

$517,000

522,000

457,000

405,000

108,000

202,000

67,000

256,000

522,000

337,000

Baptist Missionary Society.

226,000

London City Mission..

103,000

Methodist New Connexion Mission.

13,000

Newfoundland School Society...

18,000

London Society for Promoting Christianity amongst the Jews.

226,000

British Society for Propagating the Gospel amongst the Jews.

103,000

During the year 1847-8, the receipts of nearly all the societies show a decrease as compared with the preceding year-a circumstance attributed to the monetary pressure.

UNIVERSITY INTELLIGENCE.

OXFORD.

On Wednesday, July 5th, there was a Grand Commemoration of the Founders and Benefactors of Oxford University. At half-past ten, the gates for the admission of Masters of Arts, strangers and Undergraduates, were also opened, and in a very few minutes the area and the Undergraduates' gallery were crowded to such a degree that it seemed difficult to pack human beings closer together. It is customary on such occasions for the Undergraduates to call the names of public characters, and salute them with cheers or disapprobation, as they approve or disapprove of their conduct. The names of Prince Albert and the Duke of Wellington were among the earliest, which were received with unanimous acclamation; and the same demonstration accompanied the mention of Lord Stanley, Sir R. H. Inglis, Church and Queen. To the names of Sir R. Peel, Lord John Russell, Feargus O'Connor, the Chartists and the French Republic, a very different reception was given, inasmuch as little else was heard but groans, hisses, and the most discordant noises. With Mr. Gladstone's name there was a division of opinion, but the disapprobation preponderated. Lord Brougham's name was hooted, and so was Joseph Hume's and Cobden's. Sir R. H. Inglis's name was hailed with rapturous and long-continued applause from all parts of the theater. "Three groans for the Chartists"—the contrast was most striking, and gave a not unpleasant variety to the display of feeling, more particularly when followed by "Three cheers for Queen Adelaide," which were most cordially given. Among the other calls were those of "The Bishop of Oxford," ," "The Dean of Westminster," "The Vice-Chancellor," "The Proctors," "The Archbishop of Canterbury," " Mr. Sewell," "Mr. Beresford Hope," which were all received with cheers, Mr. Hope's name eliciting decidedly the loudest and heartiest. Dr. Hampden's name had but a very equivocal reception.

Dr. Phillimore then presented the following distinguished individuals, upon whom the Honorary Degree of D. C. L. was conferred:

The Right Hon. the Earl of Harrowby; Baron Hugel; the Right Hon. Sir Geo. Arthur, Bart.; the Rt. Hon. William Ewart Gladstone, one of the burgesses for the University; Sir Charles Gould Morgan, M. P.; Henry Hallam, Esq.; William Cotton, Esq.; Austen Henry Layard, Esq., attaché to Her Majesty's Embassy at Constantinople.

The presentation of Mr. Gladstone gave rise to such uproar, from the conflicts of applause and disapprobation, that not a word which fell from Dr. Phillimore was heard. In presenting Mr. Hallam, Dr. Phillimore paid some well-turned compliments to that distinguished writer, remarking that he was no mere annalist or commentator, but a philosophical historian, who not only narrated events, but traced the causes and exposed the motives which led to them. The works he had written were in everybody's hands, and had acquired for him European renown. Thus, in the best days of France, he had been made a member of that institution in which he had for an associate the illustrious exile who had deigned to honor the University with his presence on that occasion.

The last individual presented by Dr. Phillimore was A. H. Layerd, Esq., attaché to the British Embassy at Constantinople, who is about to return to the East, where he will be engaged on a special mission by the British Government for the settlement of the boundaries between Turkey and Persia. He has long been resident in the least known parts of the Turkish and Persian dominions, and a memoir upon the ancient provinces of Susiana and Elymas, written by him, was published in the Journal of the Royal Geological Society. He has been latterly engaged in researches on the site of the ancient cities of Assyria, and has made important discoveries among the ruins of Nineveh, the results of which have not only determined the true site of that city, but have afforded a mass of new information upon the history, manners, and civilization of the ancient Assyrians. Several palaces, buried for nearly three thousand years, have been brought to light by him, their walls covered with bas reliefs, paintings, and inscriptions, in the cuneiform character. sculptures represent the triumphs, achievements, and religious ceremonies of one of the most ancient and interesting nations of antiquity, whose history was for a long time connected with that of the Jews. Mr. Layard is a grandson of the Dean of Bristol of that name, who distinguished himself in this University.

The

ART. I.—THE PROSE WORKS OF JOHN MILTON, with a Biographical Introduction, by RUFUS W. GRISWOLD. Philadelphia: Herman Hooker, 1845.

A TREATISE ON CHRISTIAN DOCTRINE, compiled from the Holy Scripture alone. By JOHN MILTON. Translated from the original by CHARLES R. SUMNER, M. A., Librarian and Historiographer to His Majesty, and Prebendary of Canterbury. Boston, 1825.

THE POETICAL WORKS OF JOHN MILTON.

FEW men are more spoken of, yet more unknown, than John Milton. The materials for forming a correct opinion of his character and principles have been long before society; but various causes have combined to produce, and perpetuate, an erroneous estimate of both. Foremost among them is to be ranked the loss, for nearly an hundred and fifty years, of the Treatise on Christian Doctrine; which left the ultimate conclusions of Milton's intellect, on the whole range of religious topics, in great obscurity, and allowed a false impression of his orthodoxy, which is not now easily eradicated, to obtain