CHAPTER VII.

THE CAMBRIDGE SYNOD.

HE Hutchinson troubles brought unfortunate results to the Massachusetts colony in various ways. While they were at their height in the summer of 1637 John Davenport, an intimate friend of Mr. Cotton, came over from England with a wealthy gentleman, Theophilus Eaton, and two shiploads of emigrants. How far they were influenced by these troubles against remaining in Massachusetts is uncertain. But they were in full sympathy with the prevailing views of the colony concerning government, and it had been expected that they would join it. However, the next spring they went to the northern shore of Long Island Sound, and founded at Quinnipiack the New Haven colony. The news of the religious and political disturbances in Boston was also carried back to England and probably hindered further emigration to New England. Cotton sent word to the English Puritans early in that year "that all the strife among us is about magnifying the grace of God. . . and that if there are any among them that would strive for grace they should come hither."

But though the tidings of the dissensions hindered the coming of the desired immigrants, they caused anxious inquiries from the old country concerning the belief of the New England churches and the principles and methods by which they were governed. In

1637 came "a letter from many ministers in Old England" making inquiry concerning "nine positions," relating to the use of a liturgy, admission to the sacraments, church membership, excommunication and ministerial standing. About the same time also the English Puritans sent to New England "thirty-two questions," concerning the whole field of church polity. They asked about the way churches were organized, the settlement of ministers, lay preaching, the powers of synods and councils. These inquiries brought forth from New England ministers answers, to which again the English ministers made rejoinders; and during the years from 1636 to 1648 an extensive literature was produced which helped to settle and define the principles of Congregationalism.

John Cotton was a prolific writer on these topics, in various treatises printed in England, of which the most noted was entitled, "The Keys of the Kingdom of Heaven." Richard Mather of Dorchester wrote an elaborate reply to the thirty-two questions, which, though it was entirely his own production, the ministers generally approved. The views of the time were those of Barrowe rather than those of Browne. While they placed governing power entirely in the local church they made the ruling elders practically the church so far as government was concerned. The New England ministers held that the will of Christ must rule the church; but that in case of difference of opinion the elders, and not the majority of the members, should interpret Christ's will. They held that the whole church had a voice in its government in that the members, by their silence, could give assent to the judgment of the elders; and that if any should dissent, they should be labored with

to change their judgment. If such labor failed they were to be admonished as factious and as a final resort their votes nullified. The ministers denied that this was an aristocracy, and tried to persuade themselves that it was a wise middle way between Presbyterianism and Brownism. But it was after all, as Samuel Stone of Hartford said, "A speaking aristocracy in the face of a silent democracy."

Meanwhile the course of Puritanism in Old England was different from that in New England. Especially the Puritans in New England emphasized the sufficiency of the local church, while in Old England the tendency increased toward Presbyterianism, giving the authority into the hands of ministers and representatives of the churches in presbyteries and synods. The Westminster Assembly, called by Parliament in 1643 without the approval of the king, became the more surely Presbyterian because the Episcopalians who were loyal to the king refused to attend it. From New England Messrs. Cotton, Hooker and Davenport received an invitation to "assist in the synod," from Lord Say and Sele, Cromwell and some thirty other minority members of Parliament. Cotton and Davenport were inclined to accept the invitation, but Hooker opposed accepting, and his view prevailed, being re-enforced by letters from English friends. It was evident that the views of Congregationalists would be rejected there. Though there were some ten members of the assembly during its sessions who "stood for independency," they were a hopeless minority. Yet these Congregationalists commanded the respect of the assembly and were the peers of its ablest members.

But the preparations in England for that assembly

gave new interest to the discussions in New England concerning Presbyterianism. Some of the ministers favored its principles; especially Thomas Parker and James Noyes, pastor and teacher of the church at Newbury. To prevent the spread of the dissensions. which were arising at Newbury from this cause, a convention was held in Newtown, by that time called Cambridge, in September, 1643. It included all the ministers in the country, about fifty, and such of the ruling elders as desired to attend. Cotton of Massachusetts and Hooker of Connecticut were moderators. This meeting made no formal deliverance, but disapproved of some features of Presbyterianism, and presented its reasons for so doing to the Newbury brethren. The convention maintained that the votes of the church members were necessary in admitting and excommunicating persons; that those were not fit members who practiced known sins or neglected known duty; that stated conferences of the churches were necessary; that in each particular church the power should usually be exercised by the elders; and that the parish churches in England, where all who had been. baptized were counted as members, could not be right without a renewal of the covenant, including only those who joined in it. These opinions seem to have had little weight with the Newbury ministers, for the trouble in their church continued.

In England many books were coming from the press on the subject of Presbyterianism, some of them directly criticising the New England church. polity. One of these, Professor Samuel Rutherford's "Due Right of Presbyteries," the New England Congregationalists thought should be answered. Replies