are, it is to be feared, in too unsettled a state to attempt to improve them. But it by no means follows, that, because the Convocation does not assemble for general purposes, therefore it should have no voice in ecclesiastical matters. Surely some plan might be devised whereby the concurrence of Convocation, in matters brought forward by the State, might be obtained, or its non-concurrence signified, without entering into all the disputed points of controversy which distract the age. The policy of suppressing a Bishopric might be sanctioned, or rejected, by Convocation, without provoking a discussion on Justification by Faith.

There is, amongst others, this serious evil in the absolute silencing of Convocation: that it may be doubted whether an Act of Parliament, with regard to so grave an alteration as the suppression of a Bishopric, has the force of law, without the concurrence of the Church. Certainly, it is entirely an act of might, and not of right; an instance of practical Erastianism which cannot be denied. The same may be said of the law of præmunire. It has in theory a very Erastian appearance, that our Bishops should be virtually appointed by the Minister

of the day, especially when we consider the influence by which Ministers acquire, or may acquire, their position. Yet, under the existing circumstances of the Church, it might be doubted whether a better choice would be made, if Bishoprics were really elective.

To set off against this interference, we have, it cannot be said, the protection of our property; for the Church has been, on many occasions, pillaged by the State itself. However, certainly the State, generally speaking, prevents others from pillaging us. And so, to our alliance with her, we may ascribe the maintenance of our parochial system, and the means of affording the ordinances and instruction of the Church to the remotest districts of the land. Nor, when we feel disposed to lament over our various grievances, must we forget the great practical advantage of the true Church being the recognised religion of the land.

How many persons are there, who, though ignorant of the real claims of the Church as a Divine Ordinance, yet, from the analogous principle of obedience to human authority, submit to her instructions, and receive her ordiWe cannot but thank God that multi

nances.

tudes do thus derive the essential benefit of communion with the Church, though unaware of their actual position with regard to her. Our object should be gradually to infuse into them a knowledge of the true principles of Christ's kingdom, without weakening those ties by which they are at present bound.

MODERN OR VARIOUS-DENOMINATION SYSTEM: THE ME

DIEVAL SYSTEM, OR POPEDOM: THE PRIMITIVE OR

APOSTOLIC SYSTEM.

FROM the former chapters of this book it will be seen that the Church of England claims to be the identical Church which was planted by Apostles or Apostolic men, acting under God's commission in this land; that it has preserved all the essentials of a true Church; and, therefore that it is the Divinely appointed channel to which all the inhabitants of this country should resort for the means of grace and salvation.

We must not, however, omit to consider the objections which have been made to this claim of the Church of England; and the rival theories set up against it by Dissenters on the one hand, and Romanists on the other.

As the main objection to the position of the English Church turns on the nature of Church unity, we will first institute an inquiry on this head.

That unity of some sort is the true condition of the Christian Church none can for a moment deny who regard the authority of Scripture. On the evening before the trial and crucifixion of our blessed Lord, He held, as we read in St. John's Gospel, a conversation with His chosen disciples, and among other important matters, he prayed earnestly to His Father in their behalf, and added these words, "Neither pray I for these alone, but for them also which shall believe in Me through their word: that they all may be one; as Thou Father art in Me, and I in Thee, that they also may be one in us: that the world may believe that Thou has sent Me." Again, the Apostle St. Paul in his Epistle to the Ephesians says, "I beseech you that ye walk worthy of the vocation with which ye are called, with all lowliness and meekness, with long-suffering, forbearing one another in love: endeavouring to keep the unity of the spirit in the bond of peace. There is one body, and one 1 John xvii., 20, 21.