Lords temporal will surely place a bar to such an inference. Without the Act of Parliament and an opportunity of studying the other provisions of it, and the words in immediate context with the above quotation, it were perhaps difficult to define the precise meaning of the words. Subsequently to the passing of the Act 25 Henry VIII., Convocation, beyond the granting subsidies, might, as before observed, present any gravamina which the inferior clergy might desire to place under the eye of the archbishop or of the sovereign, and they might signify their approbation of such subjects as should be placed before them for their concurrence or approbation by the Royal authority. Beyond that they could not lawfully go.

When the Prayer-book was revised in 1661-62, under the special authority of the Crown, writs were issued to the Convocations of Canterbury and York, to enable them to entertain the question. But when, in consequence of the great desire to expedite that work, it was found impossible to remit it to York, for the information and concurrence of the Convocation of that province, the Archbishop and Bishops of the province of York, who were in London engaged upon the work, wrote a pressing letter to the prolocutor of the York Convocation, directing him to send a proxy to certain men then in London, and members of the Convocation of Canterbury, to authorize them to signify-what? Why, the concurrence of the Convocation of York-that is, of the inferior clergy of that province -with what was being done in London. In this communication there was not one word in respect of the opinion of the inferior clergy-not one word in reference to consulting them; but they were required to send a proxy, authorizing the persons therein named to signify their concurrence in changes, of the nature of which they had not received the least intimation.

Again in 1689, when the Prayer-book had been revised by a legally-appointed committee, and was submitted for the concurrence of the lower house of the Convocation of Canterbury, the members of that House were refractory. They would not concur in what had been done; but they did not venture to question or discuss the alterations which had been made. They chose the ignoble part of deserting their post. The Prolocutor absented himself, the House could not be formed, the orders of the sovereign were defied, and the question itself was lost.

When, in 1562, the lower house of the Convocation of Canterbury set their signatures to the Articles of Religion which had been placed before them for their concurrence, for the purpose of disclaiming all pretence to a legislative authority in matters of religion, they appended after their signatures the following words :-" Ista subscriptio facta est ab omnibus sub

hac protestatione, quod nihil statuunt in prejudicium cujusquam Senatus Consulti; sed tantum supplicem libellum, petitiones suas continentem humiliter offerunt,"-i. e., “This subscription is made of all with this protestation, that they resolve on nothing in prejudice of the privileges and rights of either House of Parliament; but only humbly offer this supplicatory book of Articles containing their requests or petitions." (Strype's Ann. p. 291.)

In 1701, the Convocation were proceeding to censure a book of one Poland; but on the opinion of Northey, afterwards Attorney-General, they stopped. He thought the condemning books was a thing of great consequence, since the doctrine of the Church might be altered; and since the Convocation had no license from the king, they might incur the penalties of the above statute, viz. 25 Henry VIII. c. 19,—that is, of a Præmunire.

In 1711, the Convocation again ventured upon the dangerous path, by inquiring into the character of a work, with a view to censure or condemn it. And each House drew up a statement in reference to the subject, to be laid before the Sovereign. Whether those statements were or were not submitted to the Queen, we are not able to say; but we think we are correct, when we assert, that Queen Anne did not return any answer to them, and that the Convocation was forthwith prorogued for ten years. The death of the queen was the occasion of that sentence not being fully carried out. Upon the accession of George the First, the Convocation was, as usual, summoned to meet at the same time as the Parliament, with permission to treat of certain subjects; but before they were gone through, the Lower House brought up the complaint about Bishop Hoadley's sermon, and the Convocation was prorogued.

Convocation has never yet so conducted itself as to entitle it to the confidence of the nation. We will not dwell upon its conduct in 1640, when it conspired with Charles the First to carry on the affairs of the nation without the assistance of Parliament. But we will refer to the conduct of that Assembly upon the restoration of the Monarchy, when, in 1661, the Prayerbook was about to be restored to our Church. It was understood by the nation (Dr. Sheldon, bishop of London, having assured the assembled divines that the bishops did not wish any alteration to be made in the Prayer-book which was in use before the rebellion), that the Prayer-book, as revised in 1604, was to be restored; yet whilst the Act for restoring and reappointing the use of that book was passing through Parliament, Convocation was secretly and sedulously engaged in making alterations in another copy, which was, at the last

moment, introduced into the House of Lords, and substituted for the copy of 1604, which had previously accompanied the Act. The consequence was, that the Act had to be altered to suit the revised and altered Prayer-book, and had to be passed again through the House of Commons. The proceeding gave great offence, yet the work was accomplished. The alterations. introduced were calculated to give countenance to the teaching of the Laudian party-of that party which had been chiefly instrumental in causing the rebellion.

W. P.

MEMOIR OF THE LATE REV. JAMES CARVER.

BY THE VENERABLE ARCHDEACON PHILPOT.

THE memory of the late James Carver of Islington is precious to the many brethren who enjoyed his friendship, and ought not to pass away without some especial notice. Will you kindly admit this brief memoir of him, by one who walked with him in unbroken brotherly love for nearly threescore years?

Our dear brother was of an old and respected family, living at Wymondham in Norfolk. He was brought up, as he used to tell us, in the "stiff and dry school;" but with strict principles of uprightness, and warm feelings of benevolence. Well do I remember, in the summers of 1810 and 1811, while pursuing our academic studies with four other pupils under the same tutor, the restraining influence of Carver's strict integrity and high moral character.

It was not, however, till after his ordination that he was called into the fulness of the blessing of the Gospel. And this was partly through the instrumentality of the well-remembered Henry Tacy, then curate of Wymondham, who died in his eightieth year at Swanton Morley, beloved and valued to the

last.

Thus prepared, our dear brother entered upon a rural charge in Norfolk, where his earnestness to save souls led some wealthy farmers in the parish to complain of the new and strange things brought to their ears. Dr. Bathurst, then bishop of Norwich, in reply to the rector's communication on the subject, wrote, "No objection seems to be urged against Mr. Carver but that of too much zeal in the discharge of his professional duty; and this, ætas leniet, dies mitigabit. Lukewarmness is a more common fault." During this pastoral

charge, he enjoyed the full confidence and affection of the poor, and the great majority of the rich.

In 1823 he entered upon the curacy of St. Nicholas, Lynn; and was at the same time appointed evening lecturer at St. Margaret's. Some will yet remember how entirely his clear strong voice filled those large churches, and how eagerly his sermons were listened to by very large congregations.

In October, 1828, Mr. Carver was appointed chaplain to the Debtors' Prison for London and Middlesex. And, with the exception of six years, during which he held the sad and solemn office of Ordinary of Newgate, the rest of his ministerial life was spent as the pastor of that ever-changing congregation, of different creeds and races, and from almost every rank of life, brought by common tribulation to hear from his lips the Gospel of deliverance from the bondage and guilt of sin.

His faithful teaching in that prison chapel is gratefully remembered by many whom extravagance or misfortune brought within the sound of it. It was a clear and forcible exposition of Gospel doctrine, which he was wont to sum up in these words:"We are justified judicially by God the Father; meritoriously by God the Son; instrumentally by God the Holy Ghost; and evidentially before men by good works." Though avowing himself a very decided Calvinist, Mr. Carver in later years dreaded dry dogmatic statements, and earnestly desired that the solemn truths connected with God's sovereignty should be practically and tenderly treated.

During his residence in the City, his house was much resorted to by the afflicted in mind, body, or estate, some of whom had been brought under his ministry, and all of whom received from him the gentlest courtesy and the soundest counsel. He had the art of drawing from each sufferer the story of his suffering, whatever it might be. One came, conscious of earnest seekings after Christ, but harassed and tempted by the fear that she could never reach the heavenly shore in safety. Mr. Carver taught her that God's grace, in leading her to seek Him, was an evidence that He had chosen her, not for good seen in her, but of His own free mercy. That He would therefore love her to the end-justify and sanctify, and finally glorify her in Christ. Then the troubled spirit of the mourner took courage: the doctrine of our election in Christ was full of sweet, pleasant, and unspeakable comfort, and she departed in peace. It is to be regretted that Mr. Carver did not take notes of his intercourse with the many poor in this world, whom he loved and honoured as heirs of the kingdom of heaven.

At a very early period of his life our departed brother began to take a deep interest in the restoration and conversion of

Israel. With ever-increasing desire he looked forward to the return of Israel's King as the great hope of the Church, and the time of the regeneration of the whole earth. No human writer expressed his desires on this subject so well as Cowper, in the Winter Walk at Noon. That beloved poet was one whom he specially longed to recognize in the life to come.

Of his ministry in the Debtor's Prison he often said, that he loved it so well that he did not wish to survive it, and that he would rather have the work without the income than the income without the work. He had suffered many disappointments and anxieties there; but the Lord had permitted him so frequently to see the fruit of seed sown long before, that he felt he could never weary of preaching the Word of God.

In some cases he had the additional comfort of knowing that men who had first sought God in their prison affliction, had experienced, through subsequent years of honourable prosperity, the truth of that scripture, "Godliness has the promise of the life that now is, as well as of that which is to come."

Two of his beloved children entered into their rest before him. Of a daughter, who was taken from her husband and infant son and missionary work, he used to say that he felt her nearer to him in paradise with Christ, as well as safer, than in Benares. From that time he rarely expressed any earthly wish but to see his grandson, Brocklesby Davis, from India. That this wish had been granted, and that God had blessed him so abundantly in and with his only son, were amongst the subjects of thanksgiving enumerated in his last illness.

Up to the 3rd January in the present year he continued his labours in Whitecross Street, generally walking to and fro from Douglas Road; but on the Wednesday following, in addition to the gouty lameness, which had hitherto been his only infirmity, he was attacked with pain in the chest, and appeared for some time absorbed in serious thought, remarking that probably his time on earth would now be very short, but expressed no anxiety about anything earthly. This warning pain, however, quickly passed away.

On Friday, the 12th January, after a comfortable night, he was cheerful even beyond his wont; and listened with delight whilst his youngest daughter read to him a letter from a dear suffering friend, on a subject always of peculiar interest to him, "the true humanity of our blessed Lord," whereby He was touched with the feeling of all our infirmities. In reply to some difficulty suggested, Mr. Carver earnestly repeated, "He made Him to be sin for us who knew no sin, that we might be made the righteousness of God in Him." At this time he read with much interest "The Rock Witness to the Narratives of the Bible." In these days of scepticism, such evidence of