40. Chapter 36: The Rise and Growth of the Congregationalists

CHAPTER 36 The Rise and Growth of the Congregationalists

1. Robert Browne Spreads Congre­gational Ideas The Congregationalists, or Inde­pendents, had their origin, as we have seen, in England during the Puritan movement (ch. 34, sec. 4). Of all the new denominations that arose since the Reformation they departed the least from historic Protestantism. In doctrine and worship they were Calvinists. Their departure was in the matter of church government. In order to trace the history of this important group we shall have to go back to the period of time covered in chapter 34, that is, to the sixteenth century. The first one who really spread the Congregational ideas in Eng­land was Robert Browne. In 1581, during the reign of Queen Eliza­beth, he organized a Congregation­al church in Norwich, and was cast into prison. When he was set free, he and the majority of his congre­gation fled to Middelburg in the Netherlands. That little country was a haven of refuge for all the persecuted of Europe. In course of time many other groups of English Separatists found safety there.

While he was in Middelburg, Browne published A Booke Which Sheweth the Life and Manners of All True Christians. In this work Browne gave an exposition of Con­gregational principles. The princi­ples of church government ex­pressed and explained by Browne are held by the Congregationalists to this day.

Briefly stated, the main ideas of Congregationalism are these: Each local church is self governing. It chooses its own pastor, teacher, elders, and deacons. Churches have no authority over each other, but it is their privilege and duty to help each other. It is highly desirable that from time to time they hold assemblies in which all the churches are represented, and in which mat­ters of concern to all are carefully considered and discussed. The churches, however, are not required to adopt the decisions of the assem­blies. The decisions are made for the purpose of guiding the churches, not ruling them.

Trouble arose in the Congrega­tional Church in Middelburg. After a short stay there Browne left Hol­land, went to Scotland, and then returned to England. There he be­came a member of the Episcopal Church, and the remainder of his long life he spent in the ministry in the Church of England.

2. Congregationalism Grows in the Face of Opposition

Archbishop Gr in d al was very lenient toward Dissenters, but when Whitgift became archbishop of Canterbury Congregationalists, together with other Dissenters, lost much of their freedom. Many Non­conformists were thrown into prison. But history has proved again and again that imprisonment is a means of encouraging rather than stop­ping a movement. In 1587 Henry Barrowe, a London lawyer, and John Greenwood, a clergyman, were imprisoned for holding Sepa­ratist meetings in London. While they were in prison they wrote cer­tain treatises in which they at­tacked both Anglicans and Puri­tans, and set forth the principles of Congregationalism. These trea­tises were smuggled into Holland, where they were printed. By means of these, the principles of Congre­gationalism were spread and a number of followers were gained.

One of those converted to Con­gregationalism by the writings of Barrowe and Greenwood was a Puritan minister, Francis Johnson. In 1592 a Congregational Church was organized in London; Johnson was chosen to be its pastor, and Greenwood its teacher. In the spring of the following year Bar­rowe and Greenwood were hanged for denying the supremacy of Queen Elizabeth in church affairs. Parliament then passed a statute decreeing banishment for all who would not submit to the supremacy of the queen’s authority over the Church, refused to attend services in the established Episcopal Church, or attended religious meet­ings where a form of worship other than that prescribed by the Prayer Book was used. Most of the London Congregationalists now fled to Amsterdam, where Johnson contin­ued as their pastor.

3. A New English Bible Is Ob­tained through Puritan Effort In 1603 James I succeeded Eliza­beth upon the throne of England. At once the Puritans addressed to the new king a petition in which they set forth some very moderate requests. A conference between bishops and Puritans was held in the presence of the king. No changes in the affairs of the Church desired by the Puritans were granted. But one thing of very great importance was granted — a new translation of the Bible. The result was the King James Bible, published in 1611. This Bible is the translation which has until recent times been in universal use among all English-speaking people. The Conference between the An­glican bishops and the Puritans ended in a great victory for the Anglicans. The Puritans and Sep­aratists were ordered to conform.

4. Smyth, Brewster, and Robinson Advance Congregationalism In 1602, the last year of the reign of Queen Elizabeth, there arose a Separatist movement which had a small and humble beginning, but which was destined to have far-reaching results of great impor­tance.

John Smyth had been a clergy­man in the Church of England. He adopted Separatist principles, and gathered a congregation in Gains-borough. Soon members were gained in neighboring rural dis­tricts, and a second congregation gathered in the home of William Brewster at Scrooby. Around the year 1604 the learned and lovable John Robinson became the pastor of the Scrooby congregation. Rob­inson too had been a clergyman in the Church of England, but he also had adopted Separatist principles. The hand of oppression was heavy upon the Gainsborough con­gregation. Probably in the year 1607 this congregation sought ref­uge in Amsterdam. In 1609 the Scrooby congregation, under the leadership of Robinson and Brew­ster, removed to Leyden in the Netherlands. The importance of this Congregational church in Ley­den will become apparent when we consider the history of the Church in our own country (ch. 46, sec. 2).

5. Cromwell Favors Congregation­alism

Cromwell did not belong to any church, but, as we have seen (ch. 34, sec. 7) ,he leaned heavily toward Congregationalism. When he came into power he strongly favored the Congregationalists. He made John Owen, the ablest theologian among the Congregationalists of his day, dean of Christ Church and vice-chancellor of the University of Ox­ford. Thomas Goodwin, who had been a Congregational member of the Westminster Assembly (ch. 34, sec. 6), was appointed president of Magdalen College at the University of Cambridge. Many other Congre­gationalists were elevated to high positions.

6. The Congregationalists Adopt the Westminster Confession

Under Cromwell’s patronage Congregationalism greatly in­creased in importance, but up to this time the Congregationalists were not organized as a denomina­tion. An assembly of Congrega­tional elders was now summoned to prepare a confession of faith. Twenty-six days after Cromwell’s death the Assembly met in the Savoy Palace in London on Septem­ber 29, 1658. This synod adopted a Declaration of Faith and Order (of church government) Owned and Practised in the Congregation­al Churches. Almost all the leading members of this synod had been members of the Westminster As­sembly. So they adopted the Cal­vinistic Westminster Confession al­most bodily as their confession. The Savoy Declaration includes a section which deals with the "Insti­tution of Churches and the Order Appointed in them by Jesus Christ." This section declares in favor of the distinctly Congrega­tional form of church organization. The Declaration also recognizes the value of advisory councils, or as­semblies (sec. 1).

7. They Share in Persecution and Struggle for Freedom

You will recall from our study of the Puritans, chapter 34, that under Cromwell Congregationalism rode the crest of the waves. This brief period of triumph was fol­lowed by the Restoration and a longer period of renewed persecu­tion under Charles II and James II. The Congregationalists shared in this persecution together with Pres­byterians, Baptists, and Quakers. These bodies of Dissenters took a prominent part in overthrowing James II, and bringing William and Mary to the throne (ch. 35, sec. 3). Together they reaped the benefits of a large measure of religious lib­erty secured to them by the Tolera­tion Act of 1689 (ch. 35, sec. 4). From this time on the Congrega­tionalists, Presbyterians, Baptists, and Quakers in England continued to labor shoulder to shoulder for complete religious freedom and equality. After a prolonged strug­gle which extended well into the nineteenth century, their united ef­forts were at last crowned with success. In 1828 the special laws against Dissenters were repealed, and the universities and all civil and military offices were opened to Protestant Dissenters. Congrega­tionalists and all other Dissenters enjoyed all the rights which it is possible for Dissenters to enjoy in a country where the established and endowed Episcopal Church of Eng­land is still the State Church; whose bishops are ex-officio (by virtue of office) members of the House of Lords; which continues to possess vast endowments and the right to tax all citizens for its support; and which is in control of the universities and to a large ex­tent of popular education. All these things combined give to the mem­bers of the Church of England overwhelming advantages.

English Dissenters are even to­day still striving for complete reli­gious equality. They feel that the only way this can be achieved is by disestablishing the Episcopal Church as a State Church.

8. Congregational Churches De­cline and Grow Strong Again

During the eighteenth century religious life in England suffered from serious errors which were de­structive of church life. Congrega­tional churches dwindled. Some died out altogether. But then there took place the great Methodist revival. Together with all other denominations, the Congregational churches profited greatly by the new spiritual im­pulse supplied by this movement. Membership greatly increased. Dy­ing churches gained renewed life, and many new churches were es­tablished. A new interest was awakened in home and foreign mis­sions, in Sunday School work, the circulation of the Scriptures and religious literature, and in various works of charity. In 1832 the Con­gregational churches of England and Wales formed a union. The Congregationalists of Eng­land and Wales are a numerous, wealthy, and very influential body. They have a large number of learned and able ministers, well equipped educational institutions, many societies for denominational work, and well conducted periodi­cals.