The Development of Religious Liberty in Connecticut | Page 6

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 censure them. Barrowe also maintained that the church was "above its institutions, above its officers," [12] and that every officer was responsible to the church and liable to its censure as well as indebted to it for his election and office. But he further maintained that the members of the church should render meek and submissive, faithful and loving obedience to their chosen elders. Barrowe thus