(3) New Testament Pattern. The founders of Congregationalism believed that the New Testament contains a minute and authoritative pattern of what a church should be in organiza tion and government. Few of their present suc cessors would make so sweeping a claim ; but Congregationalists generally hold that the Scrip tures set forth certain broad principles of Chris tian life and practice which should dominate the government and worship of a church as truly as the conduct of an individual believer. While Congregationalists freely recognize that all Chris tians, throughout the world, are spiritually, but not governmentally, one—the Church universal— they have held from the beginning that the proper organized form of the Church is not national, synodical or diocesan, but in self-governing con gregations—hence the name, Congregationalist. Each of these congregations—or, more properly, churches—is to be composed exclusively of mem bers of professed Christian faith and experience. united one to another, and to their Lord, by a cov enant, assent to which is required on admission to the church. Of each congregation Christ is the immediate Head, hence no superior human au thority can interfere with its control of its own concerns. It chooses its own officers, regulates its own worship, formulates its creed and covenant in words of its own selection, and conducts all its business by the votes of its membership, either directly or through committees. Hence Congre gational Church government is spiritual democ racy.
The officers of a Congregational Church were originally a "pastor," a "teacher," one or two "ruling elders," and several "deacons." In theory, and in practice in one instance of early Congrega tional history, "widows" or deaconesses were to be added to the officers named, all being thought to be required by the New Testament. But these officers were speedily felt to he too numerous, and the official equipment of a Congregational Church usual, for more than two centuries past, has been a pastor and deacons. Besides the deacons, from two to eight in number customarily, churches of size have a "prudential" committee to aid the pas tor in administration ; but no act is final unless ap proved by the church itself. Congregationalists have always felt that religious knowledge was no monopoly of a few, but the privilege of all; hence they have emphasized learning in the pews as well as in the pulpit. Their churches have been charac teristically of a missionary spirit ; and their wor ship has been, and is still essentially, of a non liturgical character.
But while each Congregational Church is inde pendent and self-governing, it is not alone. Since Christ is the immediate head of each church, these churches are equal, they are like brothers and sis ters in one family. As members of a Christian household, they owe one to another counsel in perplexity, advice in important decisions, aid in poverty, and admonition when in error. Hence arises the Congregational thought of responsibil ity, as well as local independence.
(4) Advisory Councils. This responsibility finds expression in "advisory councils ;" i, e., in all matters of importance, like organizing a church, settling a pastor, or healing a quarrel within the church, Congregationalists believe that the advice of the representatives of other Congregational Churches, assembled by invitation, should be sought. Besides these occasional councils, which are summoned only to advise on the particular question under consideration and are not perma nent bodies, Congregational fellowship finds ex pression in local "conferences" and "associations," often embracing the churches of one county; in state conferences; and in the Triennial National Council. In these permanent bodies the churches are represented by delegates. None of these bod ies are judicial ; but though merely advisory their counsel has great weight.
While each Congregational Church can express its conception of Christian truth in words of its own choosing, Congregationalists, gathered in their public conventions, have never hesitated to give testimony to their faith. Thus, in t648, the Cambridge Synod approved the doctrinal sections of the Westminster Confession ; in 168o, a council representative of the churches of Massachusetts approved the modification of the same Confession made by the English Congregationalists in 1658. Similar action was taken by the churches of Connecticut in 17o8. The National Council in 1865 adopted a statement of belief ; and a creed was put forth, in 1883, by a commission ap pointed by the National Council in t88o, which was further approved for publication in its model "Manual" for a congregational Church. by the same body in 1895. No Congregational Church is required to subscribe to this creed. but many have adopted it as their expression of faith, and it represents as fairly as any statement could the position to-day of the great majority of Congre gational Churches and ministers.
(5) Missionary Work. The missionary work of these churches is mainly conducted through six societies, viz.: the "American Board ;" the "Amer ican Missionary Association :" the "Congregation al Home Missionary Society ;" the Congregation al Church Building Society ;" the "Congregational Education Society:" and the "Congregational Sunday-School and Publishing Society." Congregationalists believe this system to be pe culiarly illustrative of the fraternal spirit of the Gospel ; they regard it also as admirably adapted to the intelligent, self-governing communities of democratic America, to the development of whose characteristic institutions it has contributed much in the past. But the Congregational Churches of America have never claimed to be the only true churches; and they stand ready to unite in federal co-operation, as far as opportunity may offer, with churches of the Protestant type of faith commonly known as "evangelical." WILLISTON WALKTR.