This is also the theory which was known in New England as the " Half -Way Covenant. " Many were recognized as entitled to present their children for baptism, who were not prepared for admission to the Lord's Supper. The controversy on this subject began in Hartford, Connecticut, in 1654, 1655. Several councils were called, which failed to produce unanimity. The question was referred to a Synod of divines to meet in Boston. The Synod met and sat two or three weeks. " As to the case of such baptized persons as, without being prepared to come to the Lord's Supper, were of blameless character, and would own for them- selves their baptismal obligations, it decided that they ought to be allowed to present their children for baptism. This assuming of baptismal obligations was called by opponents, taking the Half-way Covenant." 1
The Synod decided in favour of the following propositions : —
" 1. They that, according to Scripture, are members of the visible Church, are the subjects of baptism.
" 2. The members of the visible Church, according to Scrip- ture, are confederate visible believers, in particular churches, and their infant seed, i. «., children in minority, whose next parents, one or both, are in covenant.
" 3. The infant seed of confederate visible believers, are mem- bers of the same Church with their parents, and when grown up are personally under the watch, discipline, and government of that church.
" 4. These adult persons are not, therefore, to be admitted to full communion, merely because they are, and continue members, without such further qualifications as the Word of God requireth thereunto.
" 5. Church-members who were admitted in minority, under- standing the doctrine of faith, and publicly professing their assent thereto, not scandalous in life, and solemnly owning the covenant before the Church, wherein they give up themselves and their children to the Lord, and subject themselves to the government of Christ in the Church, their children are to be baptized.
" 6. Such church-members, who either by death, or some other extraordinary providence, have been inevitably hindered from pub- licly acting as aforesaid, yet have given the Church cause, in judg- ment of charity, to look at them as so qualified, and such as, had
1 A History of New England, from the Discovery by Europeans to the Revolution of the Seventeenth Century, being an Abridgment of his "History of New England during the Stuart Dynasty." Bv John Gorham Palfrey. New York, 1866, vol. ii. p. 19.
568 PART HI, Ch. XX.— the means of grace.
they been called thereunto, would have so acted, their children are to be baptized.
" 7. The members of orthodox churches, being sound in the faith and not scandalous in life, and presenting due testimony thereof; these occasionally coming from one church to another may have their children baptized in the church, whither they come, by virtue of communion of churches. But if they remove their habitation they ought orderly to covenant and subject them- selves to the government of Christ in the church where they set- tle their abode, and so their children to be baptized. It being the church's duty to receive such into communion, so far as they are regularly fit for the same.', 1
These propositions are founded on the following principles : —
1. That as under the old economy the Temple was one, it had its outer and inner courts, and those who had access to the former were not thereby entitled to enter the latter ; so under the new dispensation the visible Church is one, but it includes two classes of members ; baptized professors of the true religion, and those who, giving evidence of regeneration, are admitted to the Lord's Supper.
2. That the qualifications for baptism and for full communion are not identical. Many may properly be admitted to the former, who are not prepared for the latter.
3. That baptism being a sign and seal of the covenant of grace, all who are baptized, whether adults or infants, are properly designated " foederati," members of the visible Church, believers, saints, Christians.
4. That those baptized in infancy remain members of the visi- ble Church until they are " discovenanted," as the Congrega- tionalists express it ; or, separated from it by a regular act of discipline.
5. That being members of the Church, if free from scandal and continuing their profession, they are entitled to present their children for baptism.
The decision of this Synod did not put an end to the contro- versy. It was, however, in accordance with the views of the majority of the New England churches. Its chief opponents were found among " the more conservative class of laymen. Its advocates among the clergy were from the first a majority, which
A Magnaha Christi Americana, by Rev. Cotton Mather, D. D., F. R. S., Hartford, 1853, vol. ii. pp. 276-316. The passage referred to contains a full account of the controversy. The words above are on page 279.