The chief point about the governor's scheme was the inclusion of the laity in the government of the Church. Of course this was not an altogether original feature. It had already been adopted by the American branch of the Anglican communion. During the years that followed the promulgation of Grey's scheme, American theological halls were echoing to such sentiments as this: "The power of self-government is advocated over all the Colonial Churches of the British Empire. Why is it that the Churches in New Zealand and New South Wales are demanding synodical action and lay representation? It is _our_ influence and _our_ example." The American origin of the Grey document is clearly shown by the term "Convention," which was used to describe the proposed legislative body. The bishops were to sit apart in one house; clerical and lay representatives were to sit together, but to vote separately, in another. The provisions of the document were simply but clearly drawn, and they foreshadow in most points the completed constitution of 1857. One matter of detail was allowed to creep into the fundamental provisions: church pews might be appropriated, but not charged for! When Selwyn received this draft, he at once expressed his willingness to adopt it if it should be supported by a considerable number of churchpeople. The governor therefore set himself to secure signatures to a letter urging its acceptance upon the bishop. In this he succeeded beyond his expectations. In Auckland the letter was signed by "the General, the Chief Justice, the principal military officers, by all the clergy in the neighbourhood, by all the principal merchants who are members of our Church, and by a large number of other persons." The total, in fact, reached 94; and the column is headed by the simple signatures, "G. Grey," and "Wm. Martin." A good body of signatures was appended from Taranaki, Wanganui, and Nelson; none from Wellington or the eastern district. The names of the brothers Williams, of course, do not appear, but some of the other missionaries were found willing to sign--Kissling, Maunsell, Morgan, Ashwell, and Taylor. With this document the bishop sailed for Sydney, to attend the meeting of bishops already referred to. The Australian prelates were entirely in favour of synodical action, but they were not prepared to follow the Grey scheme in its entirety. Their plan was for bishop and clergy to constitute a "synod" (as in ancient times), but that lay representatives should at the same time hold a "convention," which should have the right of veto on certain of the decisions of the "synod." As the name "G. A. New Zealand" appears among the list of signatories, it may be presumed that he concurred in this rather clumsy scheme; but in the following year he acted in the opposite direction by inviting Mr. Godley and another layman to sit in conference with the clergy of the diocese of Christchurch.