to one Province entire lordship over the Nation, as was once done in the case of the See of Rome, an act which is now in course of being disannulled.

According to Lynwode, the establishment of Convocation may be traced back to the reign of Edward I. At a Council held at Reading, A. D., 1279, it was enacted that two representatives at least, chosen by the Clergy of every diocese, should attend the national Synod, in order to consult respecting the redressing of grievances, granting of subsidies, and to deliberate concerning the general welfare of the Church. It was an extension of the Synods of the higher orders of the Clergy, which were of common occurrence. "Item præcipimus ut veniant duo electi ad minus a clero episcopatuum singulorum, qui auctoritatem habeant unâ nobiscum, tractare de his quæ ecclesiæ communi utilitate expediunt Anglicanæ, etiamsi de conturbatione aliqua vel expensis oporteat fieri mentionem."— (Lynwode.)

It seems also, from Wilkins' Concilia, that the Clergy were summoned to "The Great Council of the Realm," by a Royal Mandate directed to the two Archbishops, who intimated the same to the Bishops and Abbots, and these to their Clergy.(Pinnock.) In the words of the Canon Law of England, "The Sacred Synod of this Nation, assembled in the name of Christ, and by the King's authority, is the true Church of England by representation."

"Nothing can be more evident, than that the Emperors, at their will and by their authority, did congregate all the first General Synods."-BARROW Pope's Supremacy, p. 185.

The words in the Act (Carol. II. C. XIV.) are

"The Convocations of both the Provinces of Canterbury and York, being by His Majesty called and assembled,—and now sitting,-His Majesty hath been pleased to authorize and require the Presidents of the said Convocations, and other the Bishops and the Clergy of the same, to review the said Book of Common Prayer, &c., &c., &c."

And Beveridge, in his Commentary on the Articles of Religion, plainly shows,

"That the Apostles gathering together into a Council to decide the question that arose amongst them about the law of Moses, Acts, XV., 5, 6, the Church hath still thought good in all ages to make use of the same means for the allaying of all storms and determining all controversies. If the controversy went

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no further than a particular Church or Province, it was long ago determined that the primate or metropolitan of that place should call the Bishops together for the decision of it. But if it spread like a leprosy over the body of the Universal Church in all or most places, then it was thought necessary that an Universal or General Council should put a period to it."

The First General Council, since the time of the Apostles, was that of

I. Nice, summoned by Constantine.

II. Constantinople, by the Emperor Theodosius.

III. Ephesus, by Theodosius the Younger.

IV. Chalcedon, by Marcianus.

V. Constantinople, by Justinianus; and so on to the VIII, by the Emperor Basil.

We cannot refrain here from adverting to a late Memorial of the Irish Bishops addressed to the Home Secretary, remonstrating against the recent action of the Convocation of the Province of Canterbury in presuming to repeal an ancient Canon of the Church, and otherwise legislating without authority. The following extract is exeeedingly well put.

"Steps have, moreover, been taken by the Convocation of Canterbury (as we have been informed) towards the preparation of new forms of divine service to be used after harvest and on other occasions, thereby adding to the services prescribed by the Acts of Uniformity; and the heads of a measure for regulating the discipline of the clergy have also been the subject of deliberation in that assembly.

"A new rule of sponsorship, new forms of prayer, and a new law of discipline, if introduced in the Province of Canterbury alone, or in the Provinces of Canterbury and York, to the exclusion of the Irish Provinces, would disturb the uniformity of the Church, and violate the spirit of the Act of Union.

"In such grave matters, we conceive that the whole of the United Church is concerned; and, relying with confidence on your Majesty's Royal and benevolent care for the preservation of the Church, we would humbly ask that the advice, not of one or of two Provincial Synods only, but of a General Synod of the United Church of England and Ireland may be obtained, before any change is made in the doctrine, worship, discipline, or government of the Church.

"We would pray your Majesty to adopt this course, rather than to refer questions in which all the provinces of the Church are equally interested, to the consideration of separate and independent Convocations, which have no sufficient opportunities for mutual conference and explanation, such as ought to take place among the prelates and clergy belonging to one and the same Church, in reference to matters affecting the whole body. For, if real freedom of action be conceded to each Convocation, there would be a risk of the unity of the Church being impaired, and schism generated. Or if, on the other hand, equal freedom of action be not conceded to each Convocation, but all the provinces are expected to acquiesce in VOL. XIV.-NO. III.

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the decisions of one, this would be an assumption of authority for which there is no foundation in law or justice.

"We, therefore, humbly pray that your Majesty will be graciously pleased to refer all matters involving any alteration in the doctrine, worship, discipline, or government of the Church, to the consideration of a General Synod of the United Church of England and Ireland, in order that such measures may be framed as, if approved by your Majesty, may receive your Majesty's Royal assent, or (if the sanction of the Legislature be likewise needed) may be suitably recommended to Parliament.

The Church of England and Ireland therefore is acting quite in accordance with Catholic antiquity when she guards the right of her Metropolitan Synods, which are Provincial Synods, from the offensive intrusion of any other Province, and we do most sincerely hope that the Spirit of Wisdom may be given to the rulers of the British nation, in order that, by learned and godly counsel and advice, the conflicting interests of the Church may be harmonized to the glory of God and the welfare of His Elect.

We cannot conclude this review of "the Provincial Synod of Canada," without expressing our warm admiration at the spirit which seemed to actuate the whole of the proceedings. It was to be expected that differences of opinion should find utterance in so large an assembly of persons from distant parts of a widely extended Province; but it would appear from the account of the published proceedings, that the utmost Christian courtesy prevailed, even when questions which warmed the heart were under discussion. In dissenting from the action pursued by those who argued for the maintenance of the present state of things, we by no means desire to be considered as pronouncing a harsh condemnation on their acts. We have too high a sense of the value of the services of such rare intellects as are given to some men, who, like the Hon. I. H. Cameron, has performed his duty to the Church of England when some of her children turned from her in her hour of danger. A man who would thus brave political desertion of friends, who was content to suffer loss of influence in the State to save the property of the Church, is no ordinary man, and we have no doubt that his familiarity with the frigid and unbending domination, which prevails at the Colonial Office, alone induced him

to turn against the authorities there those dextrous little instruments, which legal gentlemen know so well how to use to advantage. We hear, from all parties, strong expressions of affection towards the Hon. and honored advocate of the cause of our common Mother, and it is quite certain that we of the Sister Church in America, cannot but respect, personally, one who deserves the admiration of every sincere Christian.

In conclusion, we may briefly point out that the circumstances of the Church now are very different to what they were at the time of the Reformation. Then England contained within her shores, the Reformed Church and but two Provinces; whereas, now, there are the Irish Provinces joined to her, and some in the Colonies, some forty-two or more Colonial Bishops and Metropolitans, with a lesser number within the old imperial limits. And, as it would be very difficult now to consult all the Provinces, individually, as was the case at the Reformation, it surely is but an act of ordinary wisdom to determine by what means a National Council may be instituted. This can only be done by summons from the Crown to Bishops, who, as a Commission, may first take opinions of the various Provinces, and then, drafting on their recommendations the plan, obtain the sanction of the Crown for its execution.

ART. IV.-EARLY ANNALS OF THE AMERICAN CHURCH.

CHAPTER II. 1609-1610.

It is the boast of the Puritans of the Modern School, that their forefathers were driven to the American Continent, by the persecutions of the English Church. The glory, which they deserve for enduring such hardships, will appear, when we remember, that overtures were first made by the London Company to the Puritans then dwelling peaceably in Holland, to join them in the settlement of Virginia, and that Sir Edwin Sandys, Sir John Wolstenholme and Archbishop Abbot, members of the Virginia Council, together with many other prominent Churchmen, used all their influence to secure such a partnership. This was finally agreed upon, under the promise of the king, "that he would connive at them, and not molest them, provided they carried themselves peaceably." This promise was so satisfactory to the Puritans, that in spite of the tempting invitations of the Dutch, to settle in some of their plantations, they resolved to accept the terms of the London Company, and the word of the King, that they should not be disturbed in their religion. Indeed, such (in their own language) was "their great desire to live under the protection of England, and to retain the language and the name of Englishmen," that they assure the Company "the oath of Supremacy we shall willingly take if it be required of us." They finally sailed from Leyden, with a charter granted under the seal of a Company of Churchmen, with the intention of settling in the territory over which they had entire control. It turned out, however, that a Dutch Pilot carried them further North than they intended to go, and within the limits of the Plymouth Company, where they had no right whatever. There they remained, however, and three years after, received a Charter from this Company, the members of which also belonged

*Life and Times of Brewster, p. 198.