alth of New England.

One thing, however, was certain all the while. These two effective
aggregations of English-born Independency beyond the bounds of
England--the small Dutch scattering and the massive American
extension--were not dissociated from England, had not learned to be
foreign to her, but were in correspondence with her, in constant survey
of her concerns, and attached to her by such homeward yearnings that, on
the least opportunity, the least signal given, they would leap back upon
her shores.

The opportunity came, and the signal was given, in November, 1640, when
the Long Parliament met. It was as if England then proclaimed to all her
exiles for opinion, "Ye need be exiles no more." Accordingly, between
that date and the meeting of the Westminster Assembly in July, 1643, we
have the interesting phenomenon of a return of some of the conspicuous
representatives of Independency both from Holland and from New England.

The necessity of an ecclesiastical synod or convocation, to cooperate
with the Parliament, had been long felt. Among the articles of the Grand
Remonstrance of December, 1641, had been one desiring a convention of "a
general synod of the most grave, pious, learned, and judicious divines
of this island, assisted by some from foreign parts," to consider of all
things relating to the Church and report thereon to Parliament. It is
clear, from the wording of this article, that it was contemplated that
the synod should contain representatives from the Presbyterian Church of
Scotland. Indeed, by that time, the establishment of a uniformity of
doctrine, discipline, and worship between the churches of England and
Scotland was the fixed idea of those who chiefly desired a synod. There
had been express communications on the subject between the leading
English Puritan ministers and the chiefs of the Scottish Kirk.
Henderson[35] had strongly taken the matter to heart, and in connection
with it he had made a "notable motion" in the Scottish General Assembly
of August, 1641. Might it not be well, he had urged, that the Scottish
Church should employ itself in "drawing up a confession of faith, a
catechism, a directory for all the parts of the public worship, and a
platform of government, wherein possibly England and we might agree"?

Henderson's notion was that, if such an authoritative exposition of the
whole theory and practice of the Kirk of Scotland could be drawn up for
the study of the English, and espe