But the difficulty is, not to see that the present state of things, which has come about almost by accident, is irregular and unsatisfactory, and that in it the civil power has stolen a march on the privileges which even Tudors and Hanoverians left to the Church, but to suggest what would be more just and more promising.  A mixed tribunal, composed of laymen and ecclesiastics, would be in effect, as Mr. Joyce perceives, simply the present court with a sham colour of Church authority added to it; and he describes with candid force the confusion which might arise if the lawyers and divines took different sides, and how, in the unequal struggle, the latter might “find themselves hopelessly prostrate in the stronger grasp of their more powerful associates.”  His own scheme of a theological and ecclesiastical committee of reference, to which a purely legal tribunal might send down questions of doctrine to be answered, as “experts” or juries give answers about matters of science or matters of fact, is hardly more hopeful; for even he would not bind the legal court, as of course it could not be bound, to accept the doctrine of the ecclesiastical committee.  He promises, indeed, on the authority of Lord Derby, that in ninety-nine cases out of a hundred the lawyers would accept the answer of the divines; but whatever the scandal is now, it would be far greater if an unorthodox judgment were given in flat contradiction to the report of the committee of reference.

As to a purely ecclesiastical Court of Appeal, in the present state of the Church both in England and all over the world, it ought to console those who must be well aware that here at least it is hardly to be looked for, to reflect how such courts act, after all, where they have the power to act, and how far things would have gone in a better or happier fashion among us if, instead of the Privy Council, there had been a tribunal of divines to give final judgment.  The history of appeals to Rome, from the days of the Jansenists and Fenelon to those of Lamennais, may be no doubt satisfactory to those who believe it necessary to ascribe to the Pope the highest wisdom and the most consummate justice; but to those who venture to notice the real steps of the process, and the collateral considerations, political and local, which influenced the decision, the review is hardly calculated to make those who are debarred from it regret the loss of this unalloyed purity of ecclesiastical jurisdiction.  And, as regards ourselves, it is true that an ecclesiastical tribunal would hardly have been ingenious enough to find the means of saying that Messrs. Wilson and Williams had not taught in contradiction to the doctrines of the English Church, and that they actually, under its present constitution, possessed the liberty which, under a different—­and, as some people think, a better—­constitution, they might possess.  But it ought also to be borne in mind what other judgments ecclesiastical tribunals