The Development of Religious Liberty in Connecticut Part 2

These incidents from early colonial history in some measure ill.u.s.trate the practical working of the theory of Church and State. The conviction that the State should support one form of religion, and only one, was ever present to the colonial mind. If confirmation of its worth were needed, one had only to glance at the turmoil of the Rhode Island colony experimenting with religious liberty and a complete separation of Church and State. Like all pioneers and reformers, she had gathered elements hard to control, and would-be citizens neither peaceable nor reasonable in their interpretation of the new range of freedom. Watching Rhode Island, the Congregational men of New England hugged more tightly the conviction that their method was best, and that any variation from it would work havoc. It was this theory and this conviction, ever present in their minds, that underlay all ecclesiastical laws, all special legislation with reference to churches, to their members, or to public fasts and thanksgivings. This deep-rooted conviction created hatred toward and fear of all schismatical doctrines, enmity toward all dissenting sects, and opposition to any tolerance of them.

FOOTNOTES:

[a] "The one prime, all essential, and sufficient qualiiy of a theocracy ... adopted as the form of an earthly government, was that the civil power should be guided in its exercise by religion and religious ordinances."--G. E. Ellis, _Puritan Age in Ma.s.sachusetts,_ p. 188.

[b] "Noe man shal be admitted to the freedome of this body politicke, but such as are members of some of the churches within the lymitts of the same."--Ma.s.s. Col. Rec. i, 87, under date of May 28, 1631.

"Church members onely shall be free burgesses and they onely shall chuse magistrates and officers among themselves to haue the power of transacting in all publique and ciuill affayres of this plantatio."--New Haven Col. Rec. i, 15; also ii, 115, 116.

The governments of Ma.s.sachusetts and New Haven "never absolutely merged church and state." The franchise depended on church-membership, but the voter, exercising his right in directing the affairs of the colony, was speaking, "not as the church but as the civil Court of Legislation and adjudication."--W. Walker, _History of the Congregational Churches_, p. 123.

Yet it was due to this merging and this dependence that on October 25, 1639, there were only sixteen free burgesses or voters out of one hundred and forty-four planters in the New Haven Colony.--See N. H. Col. Rec. i, 20.

"Theoretically Church and State (in Connecticut) were separated: practically they were so interwoven that separation would have meant the severance of soul and body."--C. M. Andrews, _Three River Towns of Conn_. p. 22.

[c] To John Cotton's "democracy, I do not conceive that ever G.o.d did ordain, as a fit government for church or commonwealth," and to Gov. Winthrop's objections to committing matters to the judgment of the body of the people because "safety lies in the councils of the best part which is always the least, and of the best part, the wiser is always the lesser," Hooker replied that "in all matters which concern the common good, a general council, chosen by all, to transact the business which concerns all, I conceive under favor, most suitable to rule and most safe for the relief of the whole."--Hutchinson, _Hist. of Ma.s.s._ i, App. iii.

[d] (1) To adjust a difference between Governor Winthrop and Deputy Dudley in 1632; (2) about building a fort at Nantasket, February, 1632; (3) in regard to the settlement of the Rev. John Cotton, September, 1633; (4) in consultation concerning Roger Williams's denial of the patent, January, 1634; (5) concerning rights of trade at Kennebec, July, 1634; (6) in regard to the fort on Castle Island, August, 1634; (7) concerning the rumor in 1635 of the coming of a Governor-General; and (8) in the case of Mr. Nowell.--_Winthrop_, i, pp. 89, 99, 112, 122, 136-137, 159-181.

[e] Roger Williams was the real author of the letters which the Salem church was required to disclaim.

[f] Upon a further suggestion from the General Court, John Cotton prepared a catechism ent.i.tled, _Milk for Babes_.

[g] Governor Winthrop replied to Dr. Skelton's objections that "no church or person could have authority over another church."--See H. M. Dexter, _Ecclesiastical Councils of New England_, p. 31; _Winthrop_, i. p. 139.

[h] Guilford, Branford, Milford, Stamford, on the mainland, and Southold, on Long Island.

[i] The General Court was head of the churches. "It was more than Pope, or Pope and College of Cardinals, for it exercised all authority, civil and ecclesiastical. In matters of discipline, faith, and practice there was no appeal from its decisions. Except the right to be protected in their orthodoxy the churches had no privileges which the Court did not confer, or could not take away."--Bronson's _Early Gov't. in Conn._ p. 347, in _N. H. Hist. Soc. Papers_, vol. iii.

[j] On August 18, 1658, the court refused, upon complaint of the Wethersfield church, to remove Mr. Russell. In March, 1661, after duly considering the matter, the court allowed Mr. Stow to sever his connection with the church of Middletown. It concerned itself with the strife in the Windsor church over an a.s.sistant pastor from 1667 to 1680. It allowed the settlement of Woodbury in 1672 because of dissatisfaction with the Stratford church. It permitted Stratford to divide in 1669. These are but a few instances both of the authority of the General Court over individual churches and of that discord which, finding its strongest expression in the troubles of the Hartford church, not only rent the churches of Connecticut from 1650 to 1670, but "insinuated itself into all the affairs of the society, towns, and the whole community." Another ill.u.s.tration of the court's oversight of the purity of religion was its investigation in 1670 into the "soundness of the minister at Rye." For these and hosts of similar examples see index _Conn. Col. Rec._ vols. i, ii, iii, and iv.

CHAPTER IV

THE CAMBRIDGE PLATFORM AND THE HALF-WAY COVENANT

It is always right that a man should be able to render a reason for the faith that is within him.--Sydney Smith.

In each of the New England colonies under consideration, the settlers organized their church system and established its relation to the State, expecting that the strong arm of the temporal power would insure stability and harmony in both religious and civil life. As we know, they were speedily doomed to disappointment. As we have seen, they failed to estimate the influences of the new land, where freedom from the restraint of an older civilization bred new ideas and estimates of the liberty that should be accorded men. Within the first decade Ma.s.sachusetts had great difficulty in impressing religious uniformity upon her rapidly increasing and heterogeneous population. She found coercion difficult, costly, dangerous to her peace, and to her reputation when the oppressed found favorable ears in England to listen to their woes. Ecclesiastical differences of less magnitude, contemporary in time and foreshadowing discontent and opposition to the established order of Church and State, were settled in more quiet ways. John Davenport, after witnessing the Antinomian controversy, declined the pressing hospitality of Ma.s.sachusetts, and led his New Haven company far enough afield to avoid theological entanglements or disputed points of church polity. Unimpeded, they would make their intended experiment in statecraft and build their strictly scriptural republic. Still earlier Thomas Hooker, Samuel Stone, and John Warham led the Connecticut colonists into the wilderness because they foresaw contention, strife, and evil days before them if they were to be forced to conform to the strict policy of Ma.s.sachusetts.[a] They preferred, unhindered, to plant and water the young vine of a more democratic commonwealth. And even as Ma.s.sachusetts met with large troubles of her own, so smaller ones beset these other colonies in their endeavor to preserve uniformity of religious faith and practice. Until 1656, outside of Ma.s.sachusetts, sectarianism barely lifted its head. Religious contumacy was due to varying opinions as to what should be the rule of the churches and the privileges of their members. As the churches held theoretically that each was a complete, independent, and self-governing unit, their practice and teaching concerning their powers and duties began to show considerable variation. Such variation was unsatisfactory, and so decidedly so that the leaders of opinion in the four colonies early began to feel the need of some common platform, some authoritative standard of church government, such as was agreed upon later in the Cambridge Platform of 1648 and in the Half-Way Covenant, a still later exposition or modification of certain points in the Platform.

The need for the Platform arose, also, from two other causes: one purely colonial, and the other Anglo-colonial. The first was, since everybody had to attend public worship, the presence in the congregations of outsiders as distinct from church members. These outsiders demanded broader terms of admission to holy privileges and comforts. The second cause, Anglo-colonial in nature, arose from the inter-communion of colonial and English Puritan churches and from the strength of the politico-ecclesiastical parties in England. Whatever the outcome there, the consequences to colonial life of the rapidly approaching climax in England, when, as we now know, King was to give way to Commonwealth and Presbyterianism find itself subordinate to Independency, would be tremendous.

In the first twenty years of colonial life, great changes had come over New England. Many men of honest and Christian character--"sober persons who professed themselves desirous of renewing their baptismal covenant, and submit unto church discipline, but who were unable to come up to that experimental account of their own regeneration which would sufficiently embolden their access to the other sacrament"

(communion) [34]--felt that the early church regulations, possible only in small communities where each man knew his fellow, had been outgrown, and that their retention favored the growth of hypocrisy. The exacting oversight of the churches in their "watch and ward" over their members was unwelcome, and would not be submitted to by many strangers who were flocking into the colonies. The "experimental account" of religion demanded, as of old, a public declaration or confession of the manner in which conviction of sinfulness had come to each one; of the desire to put evil aside and to live in accordance with G.o.d's commands as expressed in Scripture and through the church to which the repentant one promised obedience. This public confession was a fundamental of Congregationalism. Other religious bodies have copied it; but at the birth of Congregationalism, and for centuries afterwards, the bulk of European churches, like the Protestant Episcopal Church to-day, regarded "Christian piety more as a habit of life, formed under the training of childhood, and less as a marked spiritual change in experience." [35]

It followed that while many of the newcomers in the colonies were indifferent to religion, by far the larger number were not, and thought that, as they had been members of the English Established Church, they ought to be admitted into full membership in the churches of England's colonies. They felt, moreover, that the religious training of their children was being neglected because the New England churches ignored the child whose parents would not, or could not, submit to their terms of membership. Still more strongly did these people feel neglected and dissatisfied when, as the years went by, more and more of them were emigrants who had been acceptable members of the Puritan churches in England. They continued to be refused religious privileges because New England Congregationalism doubted the scriptural validity of letters of dismissal from churches where the discipline and church order varied from its own. Within the membership of the New England churches themselves, there was great uncertainty concerning several church privileges, as, for instance, how far infant baptism carried with it partic.i.p.ation in church sacraments, and whether adults, baptized in infancy, who had failed to unite with the church by signing the Covenant, could have their children baptized into the church. Considerations of church-membership and baptism, for which the Cambridge Synod of 1648 was summoned, were destined, because of political events in England, to be thrust aside and to wait another eight years for their solution in that conference which framed the Half-Way Covenant as supplementary to the Cambridge Platform of faith and discipline.

What has been termed the Anglo-colonial cause for summoning the Cambridge Synod finds explanation in the frequent questions and demands which English Independency put to the New England churches concerning church usage and discipline, and in the intense interest with which New England waited the outcome of the const.i.tutional struggle in England between King and Parliament.

When the great controversy broke out in England between Presbyterians and Independents, the fortunes of Ma.s.sachusetts (who felt every wave of the struggle) and of New England were in the balance. Presbyterians in England proclaimed the doctrine of church unity, and of coercion if necessary, to procure it; the Independents, the doctrine of toleration. Puritans, inclining to Presbyterianism, were disturbed over reports from the colonies, and letters of inquiry were sent and answers returned explaining that, while the internal polity of the New England churches was not far removed from Presbyterianism, they differed widely from the Presbyterian standard as to a national church and as to the power of synods over churches, and that they also held to a much larger liberty in the right of each church to appoint its officers and control its own internal affairs. At the opening of the Long Parliament (1640-1644), many emigrants had returned to England from the colonies, and, under the leadership of the influential Hugh Peters, had given such an impetus to English thought that the Independent party rose to political importance and made popular the "New England Way."[b] The success of the Independents brought relief to Ma.s.sachusetts, yet it was tinctured with apprehension lest "toleration" should be imposed upon her. The signing of the "League and Covenant" with England in 1643 by Scotland, the oath of the Commons to support it, and the pledge "to bring the churches of G.o.d in the three Kingdoms to the nearest conjunction and uniformity in religion, confession of faith, form of church government and catechizing" (including punishment of malignants and opponents of reformation in Church and State), carried menace to the colonies and to Ma.s.sachusetts in particular. The supremacy of Scotch or English Nonconformity meant a severity toward any variation from its Presbyterianism as great as Laud had exercised.[c]

In 1643 Parliament convened one hundred and fifty members[d] in the Westminster a.s.sembly to plan the reform of the Church of England. Their business was to formulate a Confession which should dictate to all Englishmen what they should believe and how express it, and should also define a Church, which, preserving the inherent English idea of its relation to the State, should bear a close likeness to the Reformed churches of the Continent and yet approach as nearly as possible both to the then Church of Scotland and to the English Church of the time of Elizabeth. The work of this a.s.sembly, known as the Westminster Confession, demonstrated to the New England colonists the weakness of their church system and the need among them of religious unity.[e]

Many among the colonists doubted the advisability of a church platform, considering it permissible as a declaration of faith, but of doubtful value if its articles were to be authoritative as a binding rule of faith and practice without "adding, altering, or omitting."

Men of this mind waited for controversial writings,[f] to clear up misconception and misrepresentation in England, but they waited in vain. Moreover, the Puritan Board of Commissioners for Plantations of 1643 threatened as close an oversight and as rigid control of colonial affairs from a Presbyterian Parliament as had been feared from the King. Furthermore, a Presbyterian cabal in Plymouth and Ma.s.sachusetts, 1644-1646, gathered to it the discontent of large numbers of unfranchised residents within the latter colony, and under threat of an appeal to Parliament boldly asked for the ballot and for church privileges. In view of these developments, nearly all the colonial churches, though with some hesitation, united in the Synod of Cambridge, which was originally called for the year 1646.

In the calling of the synod Ma.s.sachusetts took the lead. Several years before, in 1643, the four colonies of Plymouth, Ma.s.sachusetts, Connecticut, and New Haven had united in the New England Confederacy, or "Confederacy of the United Colonies," for mutual advantage in resisting the encroachments of the Dutch, French, and Indians, and for "preserving and propagating the truth and liberties of the gospel." In the confederacy, Ma.s.sachusetts and Connecticut soon became the leaders. Considering how much more strongly the former felt the pulsations of English political life, and how active were the Ma.s.sachusetts divines as expositors of the "New England way of the churches," the Bay Colony naturally took the initiative in calling the Cambridge Synod. But mindful of the opposition to her previous autocratic summons, her General Court framed its call as a "desire"

that ministerial, together with lay delegates, from all the churches of New England should meet at Cambridge. There, representing the churches, and in accordance with the earliest teachings of Congregationalism, they were to meet in synod "for sisterly advice and counsel." They were to formulate the practice of the churches in regard to baptism and adult privileges, and to do so "for the confirming of the weak among ourselves and the stopping of the mouths of our adversaries abroad." During the two years of unavoidable delay before the synod met in final session, these topics, which were expected to be foremost in the conference, were constantly in the public mind. Through this wide discussion, the long delay brought much good. It brought also misfortune in the death of Thomas Hooker in 1647, and by it loss of one of the great lights and most liberal minds in the proposed conference. Nearly all the colonial churches[g] were represented in the synod. When, during its session, news was received that Cromwell was supreme in England, its members turned from the discussion of baptism and church-membership to a consideration of what should be the const.i.tution of the churches. The supremacy of Cromwell and of the Independents who filled his armies cleared the political background. All danger of enforced Presbyterianism was over. The strength of the Presbyterian malcontents, who had sought to bring Ma.s.sachusetts and New England into disrepute in England, was broken. Since the colonists were free to order their religious life as they pleased, the Cambridge Synod turned aside from its purposed task to formulate a larger platform of faith and polity.

When the Cambridge Synod adjourned, the orthodoxy of the New England churches could not be impugned. In all matters of faith "for the substance thereof" they accepted the Westminster Confession of Faith, but from its measures of government and discipline they differed.[h]

This Cambridge Platform was more important as recognizing the independence of the churches and the authority of custom among them than as formulating a creed. It governed the New England churches for sixty years, or until Ma.s.sachusetts and Connecticut Congregationalism came to the parting of the way, whence one was to develop its a.s.sociated system of church government, and the other its consociated system as set forth in the Saybrook Platform, formulated at Saybrook, Connecticut, in 1708. Meanwhile, the Cambridge Platform[i] gave all the New England churches a standard by which to regulate their practice and to resist change.[j]

A study of the Platform yields the following brief summary of its cardinal points:--

(a) The Congregational church is not "National, Provincial or Cla.s.sical,"[k] but is a church of a covenanted brotherhood, wherein each member makes public acknowledgment of spiritual regeneration and declares his purpose to submit himself to the ordinances of G.o.d and of his church.[l] A slight concession was made to the liberal church party and to the popular demand for broader terms of membership in the provision for those of "the weakest measure of faith," and in the subst.i.tution of a written account of their Christian experience by those who were ill or timid. This written "experimental account" was to be read to the church by one of the elders. In the words of the Platform, "Such charity and tenderness is to be used, as the weakest Christian if sincere, may not be excluded or discouraged. Severity of examination is to be avoided."[m]

(b) The officers of the church are elders and deacons, the former including, as of old, pastors, teachers, and ruling elders. That the authority within the church had pa.s.sed from the unrestrained democracy of the early Plymouth Separatists to a silent democracy before the command of a speaking aristocracy[n] is witnessed to by the Platform's declaration that "power of office" is proper to the elders, while "power of privilege"[o] belongs to the brethren. In other words, the brethren or membership have a "second" and "indirect power," according to which they are privileged to elect their elders. Thereafter those officers possess the "direct power," or authority, to govern the church as they see fit.[p] In the matter of admission, dismission, censure, excommunication, or re-admission of members, the brotherhood of the church may express their opinion by vote.[q] In cases of censure and excommunication, the Platform specifies that the offender could be made to suffer only through deprivation of his church rights and not through any loss of his civil ones.[r] In the discussion of this point, the more liberal policy of Connecticut and Plymouth prevailed.

(c) In regard to pastors and teachers, the Platform affirms that they are such only by the right of election and remain such only so long as they preside over the church by which they were elected.[s]

Their ordination after election, as well as that of the ruling elders and deacons, is to be by the laying on of hands of the elders of the church electing them. In default of elders, this ordination is to be by the hands of brethren whom because of their exemplary lives the church shall choose to perform the rite.[t]

A new provision was also made, one leaning toward Presbyterianism, whereby elders of other churches could perform this ceremony, "when there were no elders and the church so desired."

(d) Church maintenance, amounting to a church tax, was insisted upon not only from church-members but from all, since "all that are taught in the word, are to contribute unto him that teacheth." If necessary, because corrupt men creep into the congregations and church contributions cannot be collected, the magistrate is to see to it that the church does not suffer.[u]

(e) The Platform defined the intercommunion of the churches[v] upon such broad lines as to admit of sympathetic fellowship even when slight differences existed in local customs. In so important a matter as when an offending elder was to be removed, consultation with other churches was commanded before action should be taken against him. The intercommunion of churches was defined as of various kinds: as for mutual welfare; for sisterly advice and consultation, in cases of public offense, where the offending church was unconscious of fault; for recommendation of members going from one church to another; for need, relief, or succor of unfortunate churches; and "by way of propagation," when over-populous churches were to be divided.

(f) Concerning synods,[w] the Platform a.s.serts that they are "necessary to the well-being of churches for the establishment of truth and peace therein;" that they are to consist of elders, or ministerial delegates, and also of lay delegates, or "messengers;"

that their function is to determine controversies over questions of faith, to debate matters of general interest, to guide and to express judgment upon churches, "rent by discord or lying under open scandal."

Synods could be called by the churches, and also by the magistrates through an order to the churches to send their elders and messengers, but they were not to be permanent bodies. On the contrary, unlike the synods of the Presbyterian system, they were to be disbanded when the work of the special session for which they were summoned was finished. Moreover, they were not "to exercise church censure in the way of discipline nor any other act of authority or jurisdiction;" yet their judgments were to be received, "so far as consonant to the word of G.o.d," since they were judged to be an ordinance of G.o.d appointed in his Word.

(g) The Platform's section "Of the Civil Magistrate in matters Ecclesiastical"[x] maintains that magistrates cannot compel subjects to become church-members; that they ought not to meddle with the proper work of officers of the churches, but that they ought to see to it that G.o.dliness is upheld, and the decrees of the church obeyed. To accomplish these ends, they should exert all the civil authority intrusted to them, and their foremost duty was to put down blasphemy, idolatry, and heresy. In any question as to what const.i.tuted the last, the magistrates a.s.sisted by the elders were to decide and to determine the measure of the crime. They were to punish the heretic, not as one who errs in an intellectual judgment, but as a moral leper and for whose evil influence the community was responsible to G.o.d. The civil magistrates were also to punish all profaners of the Sabbath, all contemners of the ministry, all disturbers of public worship, and to proceed "against schismatic or obstinately corrupt churches."

These seven points summarize the important work of the Cambridge Synod and the Platform wherein it embodied the church usage and fixed the ecclesiastical customs of New England. Concerning its own work, the Synod remarked in conclusion that it "hopes that this will be a proof to the churches beyond the seas that the New England churches are free from heresies and from the character of schism," and that "in the doctrinal part of religion they have agreed entirely with the Reformed churches of England." [36]

Let us in a few sentences review the whole story thus far of colonial Congregationalism. With the exception of the churches of Plymouth and Watertown, the colonists had come to America without any definite religious organization. True, they had in their minds the example of the Reformed churches on the Continent, and much of theory, and many convictions as to what ought to be the rule of churches. These theories and these convictions soon crystallized out. And the transatlantic crystallization was found to yield results, some of which were very similar to the modifications which time had wrought in England upon the rough and embryonic forms of Congregationalism as set forth by Robert Browne and Henry Barrowe. The characteristics of Congregationalism during its first quarter of a century upon New England soil were: the clearly defined independence or self-government of the local churches; the fellowship of the churches; the development of large and authoritative powers in the eldership; a more exact definition of the functions of synods, a definite limitation of their authority; and, finally, a recognition of the authority of the civil magistrates in religious affairs generally, and of their control in special cases arising within individual churches. In the growing power of the eldership, and in the provision of the Platform which permits ordination by the hands of elders of other churches, when a church had no elders and its members so desired, there is a trend toward the polity of the Presbyterian system. In the Platform's definition of the power of the magistrates over the religious life of the community, there is evident the colonists' conviction that, notwithstanding the vaunted independence of the churches, there ought to be some strong external authority to uphold them and their discipline; some power to fall back upon, greater than the censure of a single church or the combined strength and influence derived from advisory councils and unauthoritative synods. In Connecticut, this control by the civil power was to increase side by side with the tendency to rely upon advisory councils. From this twofold development during a period of sixty years, there arose the rigid autonomy of the later Saybrook system of church-government, wherein the civil authority surrendered to ecclesiastical courts its supreme control of the churches.

Turning from the text of the Cambridge Platform to its application, we find among the earliest churches "rent by discord," schismatically corrupt, and to be disciplined according to its provisions, that of Hartford, Connecticut. From the earliest years of the Connecticut colony there had been within it a large party, constantly increasing, who, because they were unhappy and aggrieved at having themselves and their children shut out of the churches, had advocated admitting all of moral life to the communion table. The influence of Thomas Hooker kept the discontent within bounds until his death in 1647, the year before the Cambridge Synod met. Thereafter, the conservative and liberal factions in many of the churches came quickly into open conflict. The Hartford church in particular became rent by dissension so great that neither the counsel of neighboring churches nor the commands of the General Court, legislating in the manner prescribed by the Cambridge instrument, could heal the schism. The trouble in the Hartford church arose because of a difference between Mr. Stone, the minister, and Elder Goodwin, who led the minority in their preference for a candidate to a.s.sist their pastor. Before the discovery of doc.u.ments relating to the controversy, it was the custom of earlier historians to refer the dispute to political motives. But this church feud, and the discussion which it created throughout Connecticut, was purely religious, and had to do with matters of church privileges and eventually with rights of baptism.[y] The conflict originated through Mr. Stone's conception of his ministerial authority, which belonged rather to the period of his English training and which was concisely set forth by his oft-quoted definition of the rule of the elders as "a speaking aristocracy in the face of a silent democracy."[z] Mr. Stone and Elder Goodwin, the two chief officers in the Hartford church, each commanded an influential following. Personal and political affiliations added to the bitterness of party bias in the dispute which raged over the following three questions: (a) What were the rights of the minority in the election of a minister whom they were obliged to support? (b) What was the proper mode of ecclesiastical redress if these rights were ignored? (c) What were those baptismal rights and privileges which the Cambridge Platform had not definitely settled? The discussion of the first two questions precipitated into the foreground the still unanswered third. The turmoil in the Hartford church continued for years and was provocative of disturbances throughout the colony. Accordingly, in May, 1656, a pet.i.tion was presented to the General Court by persons unknown, asking for broader baptismal privileges. Moved by the appeal, the Court appointed a committee, consisting of the governor, lieutenant-governor and two deputies, to consult with the elders of the churches and to draw up a series of questions embodying the grievances which were complained of throughout the colony as well as in the Hartford church. The Court further commanded that a copy of these questions be sent to the General Courts of the other three colonies, that they might consider them and advise Connecticut as to some method of putting an end to ecclesiastical disputes. As Connecticut was not the only colony having trouble of this sort, Ma.s.sachusetts promptly ordered thirteen of her elders to meet at Boston during the following summer, and expressed a desire for the cooperation of the churches of the confederated colonies. Plymouth did not respond. New Haven rejected the proposed conference. She feared that it would result in too great changes in church discipline and, consequently, in her civil order,--changes which she believed would endanger the peace and purity of her churches;[aa] yet she sent an exposition, written by John Davenport, of the questions to be discussed. The Connecticut General Court, glad of Ma.s.sachusetts' appreciative sympathy, appointed delegates, advising them to first take counsel together concerning the questions to be considered at Boston, and ordered them upon their return to report to the Court.

The two questions which since the summoning of the Cambridge Synod had been under discussion throughout all New England were the right of non-covenanting parishioners in the choice of a minister, and the rights of children of baptized parents, that had not been admitted to full membership. These were the main topics of discussion in the Synod, or, more properly, Ministerial Convention, of 1657, which a.s.sembled in Boston, and which decreed the Half-Way Covenant. The a.s.sembly decided in regard to baptism that persons, who had been baptized in their infancy, but who, upon arriving at maturity, had not publicly professed their conversion and united in full membership with the church, were not fit to receive the Lord's Supper:--

Yet in case they understood the Grounds of Religion and are not scandalous, and solemnly own the Covenant in their own persons,[ab] wherein they give themselves and their own children unto the Lord, and desire baptism for them, we (with due reverence to any G.o.dly Learned that may dissent) see not sufficient cause to deny Baptism unto their children. [37]

Church care and oversight were to be extended to such children. But in order to go to communion, or to vote in church affairs, the old personal, public profession that for so many years had been indispensable to "signing the covenant" was retained [38] and must still be given.