This Half-Way Covenant, as it came to be called, enlarged the terms of baptism and of admission to church privileges as they had been set forth in the Cambridge Platform. The new measure held within itself a contradiction to the foundation principle of Congregationalism. A dual membership was introduced by this attempt to harmonize the Old Testament promise, that G.o.d's covenant was with Abraham and his seed forever, with the Congregational type of church which the New Testament was believed to set forth. The former theory must imply some measure of true faith in the children of baptized parents, whether or no they had fulfilled their duty by making public profession and by uniting with the church. This duty was so much a matter of course with the first colonists, and so deeply ingrained was their loyalty to the faith and practice which one generation inherited from another, that it never occurred to them that future descendants of theirs might view differently these obligations of church membership. But a difficulty arose later when the adult obligation implied by baptism in infancy ceased to be met, and when the question had to be settled of how far the parents' measure of faith carried grace with it. Did the inheritance of faith, of which baptism was the sign and seal, stop with the children, or with the grandchildren, or where? To push the theory of inherited rights would result eventually in destroying the covenant church, bringing in its stead a national church of mixed membership; to press the original requirements of the covenant upon an unwilling people would lessen the membership of the churches, expose them to hostile attack, and to possible overthrow. The colonists compromised upon this dual membership of the Half-Way Covenant. As its full significance did not become apparent for years, the work of the Synod of 1657 was generally acceptable to the ministry, but it met with opposition among the older laity. It was welcomed in Connecticut, where Henry Smith of Wethersfield as early as 1647, Samuel Stone of Hartford, after 1650, and John Warham of Windsor, had been earnest advocates of its enlarged terms. As early as in his draft of the Cambridge Platform, Ralph Partridge of Duxbury in Plymouth colony had incorporated similar changes, and even then they had been seconded by Richard Mather.[ac] They had been omitted from the final draft of that Platform because of the opposition of a small but influential group led by the Rev. Charles Chauncey. As early as 1650, it had become evident that public opinion was favorable to such a change, and that some church would soon begin to put in practice a theory which was held by so many leading divines. Though the Half-Way Covenant was strenuously opposed by the New Haven colony as a whole, Peter Prudden, its second ablest minister, had, as early as 1651, avowed his earnest support of such a measure.

The Half-Way Covenant was presented to the Connecticut General Court, August, 1657. Orders were at once given that copies of it should be distributed to all the churches with a request for a statement of any exceptions that any of them might have to it. None are known to have been returned. This was not due to any great unanimity of sentiment among the churches, for in Connecticut, as elsewhere, many of the older church-members were not so liberally inclined as their ministers, and were loth to follow their lead in this new departure. But when controversy broke out again in the Hartford church, in 1666, because of the baptism of some children, it was found that in the interval of eleven years those who favored the Half-Way covenant had increased in numbers in the church,[ad] and were rapidly gaining throughout the colony, especially in its northern half. By the absorption of the New Haven Colony, its southern boundary in 1664 had become the sh.o.r.e of Long Island Sound.

Though public opinion favored the Half-Way Covenant, the practice of the churches was controlled by their exclusive membership, and, unless a majority thereof approved the new way, there was nothing to compel the church to broaden its baptismal privileges.[ae] This difference between public opinion and church practice, between the congregations and the coterie of church members, was provocative of clashing interests and of factional strife. For several years these factional differences were held in check and made subordinate to the urgent political situation which the restoration of the Stuarts had precipitated, and which demanded harmonious action among the colonists. A royal charter had to be obtained, and when obtained, it gave Connecticut dominion over the New Haven colony. The lower colony had to be reconciled to its loss of independence, in so much as the governing party, with its influential following of conservatives, objected to the consolidation. The liberals, a much larger party numerically, preferred to come under the authority of Connecticut and to enjoy her less restrictive church policy and her broader political life. Matters were finally adjusted, and delegates from the old New Haven colony first took their seats as members of the General Court of Connecticut at the spring session of 1665. Thereafter, in Connecticut history, especially its religious history, the strain of liberalism most often follows the old lines of the Connecticut colony, while that of conservatism is more often met with as reflecting the opinions of those within the former boundaries of that of New Haven.

It was in the year following the union of the two colonies that the quarrel in the Hartford church broke out afresh. The fall preceding the consolidation of the colonies, an appeal was made to the Connecticut General Court which helped to swell the dissatisfaction in the Hartford church and to bring it to the bursting point. In October, 1664, William Pitkin, by birth a member of the English Established Church[af] and a man much esteemed in the colony, as shown, politically, by his office of attorney,[39] and socially by his marriage with Elder Goodwin's daughter, pet.i.tioned the General Court in behalf of himself and six a.s.sociates that it--

would take into serious consideration our present state in this respect that wee are thus as sheep scattered haveing no shepheard, and compare it with what wee conceive you can not but know both G.o.d and our King would have it different from what it now is. And take some speedy and effectual course of redress herein, And put us in full and free capacity of injoying those forementioned Advantages which to us as members of Christ's visible Church doe of right belong. By establishing some wholesome Law in this Corporation by vertue whereof wee may both clame and receive of such officers as are, or shall be by Law set over us in the Church or churches where wee have our abode or residence those forementioned privileges and advantages.

Further wee humbly request that for the future no Law in this corporation may be of any force to make us pay or contribute to the maintenance of any Minister or officer in the Church that will neglect or refuse to baptize our Children, and to take charge of us as of such members of the Church as are under his or their charge and care--

_Signed_-- Admitted freeman Oct. 9th, 1662, Hartford, Wm. Pitkin.

Admitted freeman May 21, 1657, Windsor, Michael Humphrey.

Admitted freeman May 18, 1654, Hartford, John Stedman.

Windsor, James Eno.

Admitted freeman May 20, 1658, -- Robart Reeve.

Windsor, John Morse.

Admitted freeman May 20, 1658, Windsor, Jonas Westover. [40]

Eno and Humphrey had been complained of because their insistence upon what they considered their rights had caused disturbance in the Windsor church. Now, with the other pet.i.tioners, they based their appeal in part upon the King's Letter to the Bay Colony of June 26th, 1662, wherein Charles commanded that "all persons of good and honest lives and conversation be admitted to the sacrament of the Lord's supper, according to the said book of common prayer, and their children to baptism."

This pet.i.tion of Pitkin and his a.s.sociates was the first notable expression of dissatisfaction with the Congregationalism of Connecticut. Several Episcopal writers have quoted it as the first appeal of Churchmen in Connecticut. In itself, it forbids such construction. The pet.i.tioners had come from England and from the church of the Commonwealth. They were asking either for toleration in the spirit of the Half-Way Covenant or for some special legislation in their behalf. Further, they were demanding religious care and baptism for their children from a clergy who, from the point of view of any strict Episcopalian, had no right to officiate; and, again, it was nearly ten years before the first Church-of-England men found their way to Stratford.[41]

The Court made reply to Pitkin's pet.i.tion by sending to all the churches a request that they consider--

whither it be not their duty to entertaine all such persons, who are of honest and G.o.dly conuersation, hauing a competency of knowledge in the principles of religion, and shall desire to joyne with them in church fellowship, by an explicitt couenant, and that they haue their children baptized, and that all the children of the church be accepted and acco'td reall members of the church and that the church exercise a due Christian care and watch ouer them; and that when they are grown up, being examined by the officer in the presence of the church, it appeares in the judgment of charity, they are duly qualified to partic.i.p.ate in the great ordinance of the Lord's Supper, by their being able to examine and discerne the Lord's body, such persons be admitted to full comunion.

The Court desires y't the seuerall officers of y'e respectiue churches, would be pleased to consider whither it be the duty of the Court to order churches to practice according to the premises, if they doe not practice without such an order.[42]

The issue was now fairly before the churches of the colony. The delegates of the people had expressed the opinion of the majority. The Court had invited the expression of any dissent that might exist, yet, despite the invitation, it had issued almost an order to the churches to practice the Half-Way Covenant, and with large interpretation, applying it, not only to the baptism of children who had been born of parents baptized in the colonial church, but also to those whose parents had been baptized in the English communion, at least during the Commonwealth.[ag] Pitkin at once proceeded in behalf of himself and several of his companions to apply for "communion with the church of Hartford in all the ordinances of Christ." [43] This the church refused, and wrought its factions up to white heat over the baptism of some child or children of non-communicants. The storm broke. Other churches felt its effects. Windsor church was rent by faction, Stratford was in turmoil over the Half-Way Covenant, and other churches were divided.

Some means had to be found to put an end to the increasing disorder. Accordingly the Court in October, 1666, commanded the presence of all the preaching elders and ministers within the colony at a synod to find "some way or means to bring those ecclesiastical matters that are in difference in the severall Plantations to an issue." The Court felt obliged to change the name of the appointed meeting from "synod" to "a.s.sembly" to avoid the jealousy of the churches. They were afraid that the civil power would overstep its authority, and by calling a synod, composed of elders only, establish a precedent for the exclusion of lay delegates from such bodies.

Before this "a.s.sembly" could meet, it was shorn of influence through the politics of the conservative Hartford faction, who succeeded in pa.s.sing a bill at the session of the Commissioners of the United Colonies, which read:--

That in matters of common concern of faith or order necessitating a Synod, it should be a Synod composed of messengers from all the colonies. [44]

Accordingly, Connecticut's next step was to invite Ma.s.sachusetts to join in a synod to debate seventeen questions of which several had been submitted to the Synod of 1657, and had remained unanswered. Among them were the questions of the right to vote in the choice of minister; of minority rights; and where to appeal in cases of censure believed to be unmerited.[ah]

Ma.s.sachusetts courteously replied that the questions would be considered if submitted in writing; but she was at heart so indifferent that negotiations for a colonial synod lapsed, and Connecticut was left to adjust the differences in her churches. Consequently, in May, 1668, the Court,--

for promoting and establishing peace in the churches and plantations because of various apprehensions in matters of discipline respecting membership and baptism,--

appointed a committee of influential men in the colony to search out the rules for discipline and see how far persons of "various apprehensions" could walk together in church fellowship. This committee reported at the October session, and the Court, after accepting their decision, formally declared the Congregational church established and its older customs approved, a.s.serting that--

Whereas the Congregationall churches in these partes for the generall of their profession and practice have hitherto been approued, we can doe no less than still approue and countenance the same to be without disturbance until a better light in an orderly way doth appeare; but yet foreasmuch as sundry persons of worth for prudence and piety amongst us are otherwise perswaded (whose welfare and peaceable satisfaction we desire to accommodate) This Court doth declare that all such persons being also approued to lawe as orthodox and sound in the fundamentals of Christian religion may haue allowance of their perswasion and profession in church wayes or a.s.semblies without disturbance.

The liberal church party had won the privileges for which they had contended, but the conservatives were not beaten, for it was upon their conception of church government that the Court set its seal of approval. The Court had been tolerant, and the churches must be also.

Upon such terms, the old order was to continue "until a better light should appear." The tolerance toward changing conditions, thus expressed, was further emphasized by the Court's command to the churches to accept into full membership certain worthy people who could not bring themselves to agree fully with all the old order had demanded. The second part of the enactment just quoted was, strictly speaking, Connecticut's first toleration act; yet it must be realized that now, as later, the degree of toleration admitted no release from the support of an unacceptable ministry or from fines for neglect of its ministrations. Tolerance was here extended not to dissenters, but only to varying shades of opinions within a common faith and fold.

In the spirit of such legislation, the Court advised the Hartford church to "walk apart." The advice was accepted, the church divided, and the members who went out reorganized as the Second Church of Hartford. Other discordant churches quickly followed this example. The Second Church of Hartford immediately put forth a declaration, a.s.serting that its Congregationalism was that of the old original New England type. The force of public opinion was so great, however, that despite its declaration, the Second Church began at once to accept the Half-Way Covenant. "The only result of their profession was to give a momentary name to the struggle as between Congregationalist and Presbyterian." [45] It was no effective opposition to the onward development in Connecticut of the new order. When the churches found that neither the old nor the new way was to be insisted upon, the violence of faction ceased. The dual membership was accepted. For a while, its line of cleavage away from the old system, with its local church "as a covenanted brotherhood of souls renewed by the experience of G.o.d's grace," was not realized, any more than that the new system was merging the older type of church "into the parish where all persons of good moral character, living within the parochial bounds, were to have, as in England and Scotland, the privilege of baptism for their households and of access to the Lord's table."[46] Another move in this direction was taken when the splitting off of churches, and the forming of more than one within the original parish bounds, necessitated a further departure from the principles of Congregationalism, and when the sequestration of lands for the benefit of clergy became a feature of the new order.[47] In this formation of new churches, the oldest parish was always the First Society.[ai]

Those formed later did not destroy it or affect its antecedent agreements.[48] Only sixty-six years had pa.s.sed (1603-1669) since the publication of the "Points of Difference" between the Separatists, the London-Amsterdam exiles, and the Church of England, wherein insistence had been laid upon the principles of a covenanted church, of its voluntary support, and of the unrighteousness of churches possessing either lands or revenue. The pendulum had swung from the broad democracy and large liberty of Brownism through Barrowism, past the Cambridge Platform (almost the centre of its arc), and on through the Half-Way Covenant to the beginning of a parish system. It had still farther to swing before it reached the end of the arc, marked by the Saybrook Platform, and before it began its slower return movement, to rest at last in the Congregationalism of the past seventy years.

FOOTNOTES:

[a] Among the causes a.s.signed for the removal of the Connecticut colonists were the discontent at Watertown over the high-handed silencing by the Boston authorities of Pastor Phillips and Teacher Brown for daring to a.s.sert that the "churches of Rome were true churches;" the early attempt of the authorities to impose a general tax; the continued opposition to Ludlow; their desire to oppose the Dutch seizure of the fertile valley of the Connecticut; their want of s.p.a.ce in the Bay Colony; and the "strong bent of their spirits to remove thither," i.e. to Connecticut.

[b] The _New England Way_ discarded the liturgy; refused to accept the sacrament or join in prayer after such an "anti-Christian form;" limited communion to church members approved by New England standards, or coming with credentials from churches similarly approved; limited the ministerial office, outside the pastor's own church, to prayer and conference, denying all authority; and a.s.sumed as the right of each church the power of elections, admissions, dismissals, censures, and excommunications. The result, in that day of intense championship of religious polity and custom, was to create disturbance and discord among the English Independent churches. The correspondence between the divines of New England and old England was in part to avoid the "breaking up of churches."

[c] J. R. Green, _Short Hist. of the English People_, 534-538. The great popular signing of the Covenant in Scotland was in 1638.

[d] The original intention, in 1642, in regard to the composition of the Westminster a.s.sembly was to have noted divines from abroad. It was proposed to invite Rev. John Cotton, Thomas Hooker, and John Davenport from New England. Rev. Thomas Hooker thought the subject was not one of sufficient ecclesiastical importance for so long and difficult a journey, while the Rev. John Davenport could not be spared because of the absence of other church officers from New Haven.--H. M. Dexter, _Congr. as seen_, etc., p. 653.

Congregationalists or Independents in the sittings of the a.s.sembly pleaded for liberty of conscience to all sects, "provided that they did not trouble the public peace." (Later, Congregationalists differentiated themselves from the Independents by adding to the principle of the independence of the local church the principle of the local sisterhood of the churches.) In the a.s.sembly, averaging sixty or eighty members, Congregationalism was represented by but five influential divines and a few of lesser importance. There were also among the members some thirty laymen. The a.s.sembly held eleven hundred and sixty-three sittings, continuing for a period of five years and six months. During these years the Civil War was fought; the King executed; the Commonwealth established with its modified state-church, Presbyterian in character. Intolerance was held in check by the power of Cromwell and of the army, for the Independents had made early and successful efforts to win the soldiery to their standard.--Philip Schaff, _Creeds of Christendom_, 727-820.

[e] W. Walker, _Creeds and Platforms_, p. 136, note 2.

[f] The _New England Way_ defended its changes from English custom under three heads: (1) That things, inexpedient but not utterly unlawful in England, became under changed conditions sinful in New England. (2) Things tolerated in England, because unremovable, were shameful in the new land where they were removable. (3) Many things, upon mature deliberation and tried by Scripture, were found to be sinful. But: "We profess unfeignedly we separate from the corruptions, which we conceive to be left in your Churches, and from such Ordinances administered therein as we feare are not of G.o.d but of men; and for yourselves, we are so farre from separating as visible Christians as that you are under G.o.d in our hearts (if the Lord would suffer it) to live and die together; and we look at sundrie of you as men of that eminent growth in Christianitie, that if there be any visible Christians under heaven, amongst you are the men, which for these many years have been written in your forehead ('Holiness to the Lord'): and this is not to the disparagement of ourselves or our practice, for we believe that the Church moves on from age to age, its defects giving way to increasing purity from reformation to reformation."--J. Davenport, _The Epistle Returned, or the Answer to the Letter of Many Ministers_.

A number of treatises upon church government and usage were printed in the memorable year 1643, several of which had previously circulated in ma.n.u.script. In 1637 was received the _Letter of Many Ministers in Old England, requesting the Judgment of their Reverend Brethren in New England and concerning Nine Positions_. It was answered by John Davenport in 1639. _A Reply and Answer_ was also a part of this correspondence, which was first published in 1643, as was also Richard Mather's _Church Government and Church Covenant Discussed_, the latter being a reply to _Two and Thirty Questions_ sent from England. By these, together with J. Cotton's _Keyes_ and other writings, and by Thomas Hooker's great work _Survey of the Summe of Church Discipline_ (approved by the Synod of 1643), every aspect of church polity and usage was covered.

[g] Hingham church preferred the Presbyterian way. Concord was absent, lacking a fit representative. Boston and Salem at first refused to attend, questioning the General Court's right to summon a synod and fearing lest such a summons should involve the obedience of all the represented churches to the decisions of the conference. The modification of the summons to the "desire" of the court, and the entreaty of their leaders, finally overcame the opposition in these churches. In fact, delegates to the Court, representing at least thirty or forty churches, had hesitated to accept the original summons of the Court when reported as a bill for calling the synod. Although the Court "made no question of their lawful power by the word of G.o.d to a.s.semble the churches, or their messengers upon occasion of counsell, or anything which may concern the practice of the churches,"

it decided to modify the phrasing of the order.--H. M. Dexter, _Congr. as seen_, p. 436. _Magnalia_, ii, 209. _Ma.s.s. Col. Rec._ ii, 154-156, also iii, 70-73.

[h] "This Synod having perused with much gladness of heart the confession of faith published by the late reverend a.s.sembly in England, do judge it to be very holy, orthodox and judicious, in all matters of faith, and do hereby freely and fully consent thereto for the substance thereof. Only in those things which have respect to church-government and discipline, we refer ourselves to the Platform of Church-discipline, agreed upon by this present a.s.sembly."--Preface to the Cambridge Platform, quoted in W. Walker, _Creeds and Platforms_, p. 195.

[i] In many parts the wording of the Platform is almost identical with pa.s.sages from the foremost ecclesiastical treatises of the period, and, naturally, since John Cotton, Richard Mather, and Ralph Partridge were each requested to draft a "Scriptural Model of Church Government." The Platform conformed most closely to that of Richard Mather. The draft by Ralph Partridge of Plymouth still exists. Obviously, the Separatist clergyman did not emphasize so strongly the rule of the eldership which New England church life in general had developed. Otherwise his plan did not differ essentially from that of Mather.

[j] "Even now, after a lapse of more than two hundred years the Platform (notwithstanding its errors here and there in the application of proof texts, and its one great error in regard to the power of the civil magistrate in matters of religion) is the most authentic exposition of the Congregational church as given in the scriptures."--Leonard Bacon, in _Contributions to the Ecclesiastical History of Connecticut_, ed. of 1865, p. 15.

[k] Cambridge Platform, chap. ii.

[l] _Ibid._ chap. ii.

[m] Cambridge Platform, chap. iii.

[n] The definition of the rule of the elders, given by the Rev. Samuel Stone of Hartford, was "A speaking aristocracy in the face of a silent democracy."

[o] Cambridge Platform, chaps, iv-x.

[p] "We do believe that Christ hath ordained that there should be a Presbytery or Eldership and that in every Church, whose work is to teach and rule the Church by the Word and laws of Christ and unto whom so teaching and ruling, all the people ought to be obedient and submit themselves. And therefore a Government merely Popular or Democratieal... is far from the practice of these Churches and we believe far from the mind of Christ." However, the brethren should not be wholly excluded from its government or its liberty to choose its officers, admit members and censure offenders.--R. Mather, _Church Government and Church Covenant Discussed,_ pp. 47-50.

"The Gospel alloweth no Church authority or rule (properly so called) to the Brethren but reserveth that wholly to the Elders; and yet preventeth tyrannee, and oligarchy, and exorbitancy of the Elders by the large and firm establishment of the liberties of the Brethren."--J. Cotton, _The Keys of the Kingdom of Heaven,_ p. 12.