The Development of Religious Liberty in Connecticut | Page 6

come in contact with the London congregations to
whom Browne had preached. The fact that many men in England were
thinking along the same lines as the Separatists; that Browne had
recanted just as Barrowe and Greenwood were thrust into prison; and
that they both disapproved in some measure of Browne's teachings,
might account for a denial of discipleship. Browne's influence might
even have been unrecognized by the men themselves. Be that as it may,
during their long imprisonment, both Barrowe and Greenwood, in their
teachings, in their public conferences, and in their writings strove to
outline a system of church government and discipline, which was very
similar to and yet essentially different from Browne's.
Thus it happened that in the last decade of the sixteenth century two
forms of Congregationalism had developed, Brownism and Barrowism.
Neither Browne nor Barrowe felt any need, as did their later followers,
to demonstrate their doctrinal soundness, because in all matters of creed
they "were in full doctrinal sympathy with the predominantly
Calvinistic views of the English Established Church from which they
had come out."
"Browne, first of all English writers, set forth the Anabaptist doctrine
that the civil ruler had no control over the spiritual affairs of the church

and that State and Church were separate realms." [5] In the beginning,
Browne's foremost wish was not to establish a new church system or
polity, but to encourage the spiritual life of the believer. To this end he
desired separation from the English church, which, like all other state
churches, included all baptized persons, not excommunicate, whether
faithful or not to their baptismal or confirmation vows to lead godly
lives. [6] Moreover, as Browne did not believe that the magistrates
should have power to coerce men's consciences, teaching, as he did,
that the mingling of church offices and civil offices was anti-Christian,
[7] he was unwilling to wait for a reformation to be brought about by
the changing laws of the state. [8] He further advocated such equality
of power [9] among the members of the church that in its government a
democracy resulted, and this theory, pushed to a logical conclusion,
implied that a democratic form of civil government was also the best. [f]
Browne roughly draughted a government for the church with pastors,
teachers, elders, deacons, and widows. He insisted, however, that these
officers did not stand between Christ and the ordinary believer, "though
they haue the grace and office of teaching and guiding.... Because eurie
one of the church is made Kinge, and Priest and a Prophet, under Christ,
to vpholde and further the kingdom of God."
Browne and Barrowe both made the Bible their guide in all matters of
church life. From its text they deduced the definition of a true church as,
"A company of faithful people gathered by the Word unto Christ and
submitting themselves in all things;" of a Christian, as one who had
made a "willing covenant with God, and thereby did live a godly and
Christian life." [10] This covenanting together of Christians constituted
a church. From their interpretation of the New Testament, Browne and
Barrowe held that this covenanting included repentance for sin, a
profession of faith, and a promise of obedience. Moreover, to their
minds, primitive Christianity had insisted upon a public, personal
narration of each covenanter's regenerative experience. From sacred
writ they derived their church organization also. [ll] Their pastors were
for exhorting or "edifying by all comfortable words and promises in the
Scriptures, to work in our hearts the estimate of our duties with love
and zeal thereunto." Their teachers were for teaching or "delivering the
grounds of Religion and meaning of the Scriptures and confirming the

same." Both officers were to administer baptism and the Lord's supper,
or "the Seals of the Covenant." The elders included both pastors and
teachers and also "Ruling Elders," all of whom were for "oversight,
counsel, and redressing things amiss," but the ruling elders were to give
special attention to the public order and government of the church.
According to both Browne and Barrowe, these officers were to be the
mouthpiece of the church in the admission, censure, dismissal, or
readmission of members. They were to prepare matters to be brought
before the church for action. They were also to adjust matters, when
possible, so as to avoid overburdening the church or its pastor and
teacher with trivial business. In matters spiritual, they were to unite
with the pastor and teacher in keeping watch over the lives of the
people, that they be of good character and godly reputation.
Browne taught that the church had power which it shared with its
officers as fellow-Christians, but which lifted it above them and their
office. It lay with the church to elect them. It lay with the church to