seventeen signatures, which are not
the least interesting part of the whole. To those who follow the history
of the Church, both before and after this promulgation of her
authoritative act of government, what thoughts are suggested by the
first four names of the list: "G. A. New Zealand," "H. J. C.
Christchurch," "Henry Williams," "William Williams"! What controversies
past and future, what agonies of mind, what silent heroism, what
spiritual conquests, what believing prayer!

A word must be said, however, on the legal aspect of this constitution.
As the early Christian congregations in the Roman Empire sometimes found
it advisable to register themselves as burial clubs, since only thus
could they obtain any legal status, so, in order to obtain a recognised
position in the eyes of the law, the Church in New Zealand found it
necessary to appear simply as a holder of trust property. Bishop Selwyn
had prepared for this move by procuring the passing of an Act by the
Legislative Assembly in 1856, which enabled any body of trustees to be
incorporated in proper form. In 1858 the Church of New Zealand was
formally brought under this enactment. This fact accounts for the rather
conspicuous place which the property element holds in the constitution
document. It was the one legal basis which was possible in the
circumstances of the case. The endowments of the Church are held on
condition of the observance of the provisions of the constitution by
those who enjoy any of the proceeds of that property. In the eye of the
law, the Church of this Dominion stands on precisely the same footing as
any other body for which any property is held in trust.

Now that the Church had been set upon her feet (to use Mr. Gladstone's
words to Godley), after the stilts of government support had been
knocked away, it remained to be seen how she would walk. The first duty
was to carry out the concordat which Selwyn had made with the C.M.S.,
and to found the missionary bishoprics. The scheme had been disallowed
in 1854 by the Colonial Office, but now the way was open. The proposed
diocese of Tauranga, indeed, was never pushed forward, but the others
were soon set on foot. The new diocese of Wellington was offered to
Archdeacon Hadfield, but his continued ill-health prevented his
acceptance. The bishop therefore proposed the name of his talented and
cultured friend, Archdeacon Abraham. The proposal was at once accepted
by the Wellington churchmen, and the