they should be consultative and advisory only. [13] Their decisions
were not to be binding upon the churches as were those of the
Presbyterian synods,[j] whose authority both reformers regarded as a
violation of Gospel rule. The church system, outlined by these two
men, became, in time, the organization of the churches of Plymouth,
Massachusetts, Connecticut, and New Haven. The character of their
polity fluctuated, as we shall see, leaning sometimes more to
Barrowism and sometimes, or in some respects, emphasizing the greater
democracy which Browne taught. In England, and because of the pressure
of circumstances among English exiles and colonists, Barrowe's
teachings at first gained the stronger hold and kept it for many
years. Moreover, as Barrowe's almost immediate followers embraced
them, there was no objection to the customary union of church and
state. And furthermore, if only the state would uphold this peculiar
polity, it might even insist upon the payment of contributions, which
both Browne and Barrowe had distinctly stated were to be voluntary and
were to be the only support of their churches. Though Barrowism was
more welcomed, eventually--yet not until long after the colonial
period--Brownism triumphed, and it predominates in the
Congregationalism of to-day.

The immediate spread of Barrowism was due to the poor Separatists of
London. Doubtless among them were many who in the preceding years had
listened to Browne and had begun to look up to him as their
Luther. While Barrowe and Greenwood were in prison, many of these
Separatists had gone to hear them preach and had studied their
writings. During the autumn of 1592, there had been some relaxation in
the severity exercised toward the prisoners, and Greenwood was allowed
occasionally to be out of jail under bail. He associated himself with
these Separatists, who, according to Dr. Dexter, had organized a