the proposed deliberations. A small band of persons, called Independents, of whom we shall have to speak at large, were also amongst the theologians summoned: but what they lacked in numbers and in position was compensated for by force of character and vigour of intellect, and by what availed even more-the enjoyment of friendship with those who were destined ere long to guide the entire affairs of the kingdom. Indeed, according to Calamy-a safe authority for the statement-one of the Independent brethren, Philip Nye, had "a great concern in choosing the members of the Assembly of Divines who were summoned from all parts."1

The decided, nay, the overwhelming majority of those summoned to Westminster were Presbyterians. For that party in England had by this time been greatly multiplied, and it had also much power in Parliament, and derived advantage from the favour naturally manifested towards it by the Scotch.

The Assembly of Divines was appointed by secular authority in this respect, however, it only resembled other ecclesiastical conventions. Ecumenical synods, as they are ostentatiously called, have in point of fact been Imperial gatherings."2 That they owed their existence

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1 Calamy's Continuation, i. 28.Bancroft, on the authority of Winthrop, says that the colonial Churches of America were invited to send deputies to the Westminster Assembly. But Hooker, of Hartford, "liked not the business,' and deemed it his duty rather to stay in quiet and obscurity with his people in Connecticut, than to turn propagandist and plead for Independency in England."-United States, i. 417. Did Philip Nye seek to strengthen the Independents in the Assembly by inviting brethren from America?

T

2 "It was almost implied in the meaning of the word. An Ecumenical Synod,' that is an Imperial gathering,' from the whole oikovμévn, or empire (for this was the technical meaning of the word, even in the Greek of the New Testament) could be convened only by the emperor." -Stanley's Lectures on the Eastern Church, 80. The first council of Arles, inferior only to a General Council, was called by the Emperor Constantine.-Euseb. Hist., lib. x.

C. V.

to the civil power was a necessity arising from the union between Church and State; and the necessity is recognized in the twenty-first Article of the Church of England, where it is said that "General councils may not be gathered together, but by the commandment and will of princes." Convocations of clergy according to this Article, and according to the fundamental principles of the English constitution, are entirely dependent upon the Crown. Parliament, therefore, by constituting the Westminster Assembly, so as to make it rest on a political basis, did not invade the ecclesiastical rights of the Establishment, it only usurped the ecclesiastical power of the Crown. And it may be worth observing that the same authority, in selecting the place and time of meeting, in making provision for those whom it called together, and in paying their expenses,1 did but adopt the policy of Constantine at the Council of Nicæa. But the Parliament went still further in the appointment and control of the Westminster Assembly than emperors and kings had ever done in reference to Ecumenical councils and national convocations.2 It first nominated the individuals who were to be members, and then it took the

The Divines were allowed by the Parliamentary ordinance four shillings a day.

2 Perhaps some one better versed in the controversy touching powers of Convocation than I am might shew that, after all, the power of decision, and the liberty of discussion in the two Houses, do not far exceed what was allowed to the Westminster Assembly. It is admitted on all hands that Convocation cannot meet without a royal writ, nor make canons without licence, nor publish them without confirmation by the Great Seal, and

some contend that Convocation may not even discuss any matters without royal licence.-See Lathbury's History of Convocation, 112.

While I am revising this book for the press, I find the following in today's Times, January 11th, 1866: "Convocation is nothing more whatever than a general commission of enquiry into the affairs of the Church empowered to report its opinions to the Crown." Change "Crown" into "Parliament," and this passage describes the Westminster Assembly, so far as its power was concerned.

direction of affairs entirely into its own hands, without relaxing its hold for a moment: the carefully-worded warrant allowing no liberty beyond this-that the Divines should consult and advise on matters and things proposed to them by both or either of the Houses, and give their advice and counsel as often as required; and in all cases of difficulty refer to the authority which had called them together. A clause is inserted forbidding the assumption of any ecclesiastical jurisdiction, or any power whatever, except that which the ordinance carefully defined. And also-in this respect, exceeding the regal control over Convocation-Parliament chose the Prolocutor of the Assembly, and filled up vacancies when they occurred. Nor should it be forgotten that the State exercised in reference to ecclesiastical matters all the functions which we have described, not because there remained no Episcopal clergy to elect members of Convocation, nor because there existed no Presbyteries to delegate members to a General Assembly, but simply because a perfect horror of ecclesiastical despotism had taken possession of the minds of those who had now become the civil rulers of the realm.

On the day appointed (Saturday, July 1, 1643), many of the Assembly, together with a large congregation of other persons, gathered within the walls of the grand national abbey of Westminster, "both Houses of Parliament being present." The Prolocutor, Dr. Twiss-of whom it was said that the school, not the pulpit, was his proper element-preached from John xiv. 18, "I will not

leave you comfortless, I will come to you;" from which text he exhorted his hearers faithfully to discharge their high calling to the glory of God and the honour of His Church; and, whilst lamenting that the royal assent was wanting to give them comfort and encouragement, the preacher hoped through the efficacy of their prayers that the sanction of his Majesty might in due time be obtained, and that a happy union might be accomplished between King and Parliament. After the conclusion of the discourse, the Divines and other members ascended the broad flight of steps leading to Henry the Seventh's chapel, where, upon the roll being called over, sixty-nine persons answered to their names.

The vaulted roof springing from the clustered pillars in the walls-like branches of lofty trees interlaced together, forming a rich canopy of leaves, while the bossed pendants resemble stalactites-though appearing to most persons now, even those who feel strong Puritan sympathies, a monument of exquisite taste and consummate skill— would be regarded by those who on this occasion assembled beneath its shadow, as mainly, if not exclusively, a symbol of that "petrifaction of Christianity i which to their great grief had over-arched mediæval Christendom. Dressed in black cloaks, and wearing bands, and skull caps, as they walked over pavements heretofore trodden by prelates and priests in mitres and copes, they would be reminded of what they deemed superstitious and idolatrous worship; and as they now met in assembly where Convocations had before been wont to gather,1 they would think of obnoxious canons, and of Archbishop Laud, with feelings of pain-if not of bitterness-such as the charms of Gothic architecture had no power to subdue.

The Upper House of Convocation met in Henry the Seventh's Chapel both in 1572 and in 1640.-Gibson's Synodus Anglicanus.

Their principles, and the principles of the Church before the Reformation, were in mutual opposition. And, as we watch the Divines entering within those gates-well described by one who himself came from the land of the Pilgrim Fathers, as "richly and delicately wrought, and turning heavily upon their hinges, as if proudly reluctant to admit the feet of common mortals into this most gorgeous of sepulchres "1-we may fancy that the gates, if they had sympathy with those who caused them to be hung there, would open that morning more reluctantly than they had ever done before. Altogether, the scene and the purpose for which the Assembly met marked a new era, not only in the history of the Abbey but in the annals of the Church and the nation.

Westfield, Bishop of Bristol, and some few other Episcopalians out of the number summoned, were present at this first meeting; and, as Fuller says, they "seemed the only Nonconformists amongst them for their conformity, whose gowns and canonical habits differed from all the rest." The majority of the Episcopal Divines, however, declined to attend, because the Assembly had been prohibited by royal proclamation; and because, not being chosen by the clergy, it had no proper representative character. They objected to it also on account of its containing a mixture of the laity; whilst all its members, whether divines or laymen, were of the Puritan stamp, and were, according to the terms of the ordinance which gave it existence, virtually pledged to the demolition of the hierarchy. The reply which was afterwards given by the Parliament to the objection that the Assembly had not been ecclesiastically elected, instead of mending the matter in the eyes of a High Churchman, would only make it

1 Washington Irving.

2 Fuller's Church History, iii. 448.