tenderly pressed upon his hearers the duties of SECT. II. candour, forbearance, and brotherly love. Exhortations of this complexion were not without their effect. Private meetings of ministers and the brethren were had for the removal of misunderstandings. A day of humiliation was observed in all the churches with especial reference to their distracted condition, on 24 July, and on the 30th of the same month, a conference of ministers and elders was holden, in the hope of effectuating pacifick measures. Here Messrs. Wilson, Cotton, and Wheelwright were present, The speech, made by the first of these gentlemen before the court, which at first was so ill receiv. ed, and which had been the subject of much subsequent altercation, was now reviewed in moments of greater tranquillity. The passions were asleep, and the explanations of Mr. Wilson were heard with candour. He declared to his reverend companion, that, at the time of making the speech alluded to, it was not his intention to condemn doctrines, which they had publickly delivered, but such opinions, as had been disseminated in private circles, and industriously propagated to the injury of serious preachers and upright christians. As to the rest of the speech, it was the unanimous opinion of the elders, that it was inoffensive and even justifiable under the circumstances, which called it forth. Mr. Cotton had no objection to offer against the general sentiment; but gave a conciliatory exposition of the affair on the following sunday. This sudden and favour 1637. SECT. II. able change in the aspect of the controversy was 1637. very observable, especially by those, who knew, that Mr. Wilson had formerly made, in substance, the very same declaration. The fact was, that, in the heat of contention, words and arguments had been used with gentlemen to no effect, because not weighed with care, nor even heard with patience. 30 Aug. Of On 30 August, began at Cambridge the famous synod, called the assembly, at which all the pastors, teachers, and elders in the country were present, as well those, who had lately arrived from England, as those, who were immediately connected with particular churches. course Mr. Davenport was a member of the body. Mr. Shepard, minister of the church in Cambridge, introduced the labours of the assembly by prayer. The first day was consumed in preparation and arrangement. Erroneous opinions were first laid before the synod, next improper expressions, and lastly abuses of the scriptures. On the second day, Rev. Peter Bulkley of Concord, and Rev. Thos. Hooker were chosen moderators; and they continued in office, until the close of the sitting. Eighty opinions were condemned, some as blasphemous, others as erroneous,and all,as unsafe. Almost all the members subscribed the condemnation. A few,though in sentiment with the majority, thought it discreet to withhold their names. Several members of First Church, together with others, disliked the idea of so many opinions being condemned. They said, the votes of the 1637. synod brought a reproach upon the country. SECT. II. They disbelieved the statement, on which the sense of the assembly had been taken, and called for the names of persons, to whom these errours were imputed. They were answered, that it could be abundantly proved, that all the errours, which had been named, had authors and abettors in town or in country; but that prudence dictated the concealment of names. The minority however were too much warmed with the subject to suffer any thing to be secreted. They were vociferous for names and witnesses. In vain did the moderators call to order, and in vain remind them, that, in case of disturbance, the magistrate must interpose. It was answered, that the magistrate had no province in such an assembly. One of the moderators retorted, that, if immediate silence did not ensue, an opportunity would be given for testing the correctness of the two opinions. There was so much severity in this sort of language, that some of the Boston members retired, and came no more to the assembly. Five points remained in question between Mr. Cotton and Mr. Wheelwright on the one part, and the rest of the elders on the other. The articles, about which the parties were at issue, were imbodied, and the mode and meaning of the expressions used were agreed upon by all, excepting Mr. Wheelwright. The first related to our union with Christ. The question was, if the union take place before SECT. II. 1637. the operation of faith. It was agreed, that there is a difference between habitual and actual faith, and that there is no marriage union with Christ, until faith becomes actual or operative. The second related to the evidence of justification. It was agreed, that saving sanctification was coexistent, concurrent, and coapparent with the witness of the Spirit. It was agreed, that the new creature is not the person of a believer, but a body of saving graces within him; and that Christ, as a head, quickens, preserves, and actuates, but is himself no part of, the same. The fourth respected effectual calling. It was agreed, that the soul is enlivened by an operative faith, wrought at the time by the Spirit, and that justification and sanctification are coeval; yet that God does not justify a man, before he is effectually called, or, in other words, before he is a believer. It was agreed, that Christ and his benefits may be offered to a man under, but not in, or by, a covenant of works. When these questions were first agitated, each party delivered its arguments in writing, which were read in the assembly, and afterwards their answers. This mode of doing business consumed much time to no good purpose. But as soon, as they began to state and define their questions, the points in dispute were rendered intelligible, and speedily settled. 1637. Having determined questions of right, those of SECT. II. expediency came next to be considered. Accordingly the last day of its sitting, the synod deliberated and resolved on the following questions. 1. That though a few women may meet together for the purposes of prayer and mutual advice, yet such an assemblage of females, consisting of sixty or more, as is now every week formed, in which one of them, in the character of principal and prophetess, undertakes to expound the scriptures, resolve casuistical cases, and establish doctrines, is determined to be irregular and disorderly. 2. Though a private member may ask a question publickly after sermon for information, yet this ought to be very wisely and sparingly done, and never without leave obtained of the elders; but questions on matters of speculation, such as are now agitated in many places, in which doctrines are frequently opposed, and those delivering them bitterly reproached, is on no account justifiable. 3. A person, refusing to come to attend publick worship to receive church censure, may be proceeded against, though absent; yet it is advisable, if convenient, that the magistrate should compel him to be present. 4. A member, differing from the rest of the church in any opinion not fundamental, ought not to absent himself from the celebration of erdinances; and, if a member, thus circumstanced, shall desire a dismission to another church, holding |