ughts of government and the cares of this world, and knows, as
a Christian man, that he has something better to think of than the
perishable things of this life. His Excellency has produced what has
been of great spiritual benefit to the Church in this country."

The chief point about the governor's scheme was the inclusion of the
laity in the government of the Church. Of course this was not an
altogether original feature. It had already been adopted by the
American branch of the Anglican communion. During the years that
followed the promulgation of Grey's scheme, American theological halls
were echoing to such sentiments as this: "The power of self-government
is advocated over all the Colonial Churches of the British Empire. Why
is it that the Churches in New Zealand and New South Wales are demanding
synodical action and lay representation? It is _our_ influence and _our_
example." The American origin of the Grey document is clearly shown by
the term "Convention," which was used to describe the proposed
legislative body. The bishops were to sit apart in one house; clerical
and lay representatives were to sit together, but to vote separately, in
another. The provisions of the document were simply but clearly drawn,
and they foreshadow in most points the completed constitution of 1857.
One matter of detail was allowed to creep into the fundamental
provisions: church pews might be appropriated, but not charged for!

When Selwyn received this draft, he at once expressed his willingness to
adopt it if it should be supported by a considerable number of
churchpeople. The governor therefore set himself to secure signatures to
a letter urging its acceptance upon the bishop. In this he succeeded
beyond his expectations. In Auckland the letter was signed by "the
General, the Chief Justice, the principal military officers, by all the
clergy in the neighbourhood, by all the principal merchants who are
members of our Church, and by a large number of other persons." The
total, in fact, reached 94; and the column is headed by the simple
signatures, "G. Grey," and "Wm. Martin." A good body of signatures was
appended from Taranaki, Wanganui, and Nelson; none from Wellington or
the eastern district. The names of the brothers Williams, of course, do
not appear, but some of the other missionaries were found willing to
sign--Kissling, Maunsell, Morgan, Ashwell, and Taylor.

With this document the bishop sailed for Sydney, to attend the mee