considering that the receptivity of audiences is finite, three of them failed to be presented.)

Several of these were practical discussions of matters of denominational policy and method, but two at least were of universal interest, that by Mr. Murray on the question, "How to make the Pulpit effective with the Masses?" and that by President Fairchild, of Oberlin, upon "The character essential to the Religion that shall take firm hold upon the American people." Mr. Murray's paper is pronounced by "The Congregationalist" to be "in his characteristic vein, both as respects matter and manner.” He urged with force that the preacher should address, not "the theoretical man, but the real, actual man, the average man of our age as he exists, embodying the weaknesses and the strength, the good and the evil, of the time."

The paper by President Fairchild was especially noteworthy for the breadth and catholicity of its statements and spirit. He laid down the principle that "the religion which shall take strong hold upon the people must ask nothing of faith which reason cannot grant. Rationalism is a name of ill omen, but we are not to discard true reason because of the extravagances of a blind impulse which calls itself reason, and is not. Indeed, the spread of rationalism is proof that a reasonable theology is needed. It must be a theology, and not a mere philosophy."

He earnestly criticised the "failure, in churches of the Puritan family, to present religion as consisting in true righteousness.' "One of the results of thus exalting piety above integrity, has been the decline of emotional experience itself. And when there has been an attempt to cultivate it, the result is but a poor imitation, and not a genuine emotional experience. Worse than this, in putting religion above righteousness, a false standard of character has been held up, and the hold of genuine goodness and honesty upon the public mind has been weakened. These common virtues which make up a reliable character need all the support which religion can afford."

The concluding words of this noble paper meet our heartiest

assent:

"This, then, is the result of our inquiry: We need a religion with a simple and reasonable theology, gathering about the great central fact of

God, in his personal nature and character, ordering and governing the world upon the self-evident principles of reason, wisdom and love; a gospel which presents the Immanuel in his personal character and work; the cross of our Lord Jesus Christ, the highest manifestation of God's fidelity and wisdom and love; a 'Saviour who is over all things to the church,' a living and present Saviour, as he is set before us in the sacred record; and a Christian life, in which obedience to the Master is the grand idea, and consecration to all duty the outcome; in which responsible character is first, and emotional experience second, as a test of genuineness. In short, we need the old gospel in its simplicity and power, divested of the theological bewilderments which have gathered about it, and brought home to the soul with all its claims and motives and inspirations."

The practical work of the New Haven Council was largely directed to the discussion of the affairs of the benevolent societies of the Orthodox body, with the evidently underlying sentiment that more economy and efficiency would be obtained by some plan of consolidation. A growing desire seems to have been apparent, especially among the Western representatives, for a more compact and strong denominational organization.

A resolution was adopted, appointing a committee to consider "whether the best interests of Congregationalism do not require disuse of the society (or Parish) system, and whether it be not the duty of the churches, as such, to assume the responsibility of seeing that those who labor in the gospel live of the gospel." This we take to be simply a recognition of the fact that the most religious members of a society are likely to be most vitally interested in its management, and an attempt to secure it from being carried on upon mere "business principles," and not primarily for sacred and spiritual ends.

We must not omit, in speaking of the practical work of this Council, to refer to an excellent paper on "Comity between Denominations in the Home Field," by Dr. Coe, which contained some excellent suggestions in regard to the waste of money and force resulting from the rivalry of effort between the churches of various religious bodies, particularly in our smaller communities. He cited Bishop Coxe, of Western New York, as having lately mentioned a town in his diocese where five spires pointed heavenward, but no minister preached, owing to sectarian strife. Under such conditions each church insists on maintaining its own exist

ence one because it is the first, another because it is the strongest, the third because it is the largest, and the fourth because it is the "highest." For the correction of the evils designated, Dr. Coe recommended no laying aside of denominational preferences, but a policy of concession and agreement, based on the principle of "the survival of the fittest." This, it is true, would require the disbanding of some churches, which, however, are dead already, so that we should only be providing for the disposal of their remains! Dr. Coe expressed the opinion that a hundred churches could now be named who had special interest in the remark addressed by our Lord to Peter, as to "by what death he should glorify God."

We trust that the time is not far distant when this principle may be frankly and unreservedly applied, to the great gain of vital religion, as it can be wherever Christians meet together in a large and wise spirit of mutual conciliation and good will.

One of the most interesting features of the Congregational Council was the reception of delegations from other religious bodies. In view of the cordial feeling which has since been expressed by its leading men, it is to be regretted that the delegation appointed by our body at Saratoga concluded not to appear in person, but only by letter; and this was particularly unfortunate, as the letter failed to arrive, by some delays in the mails, until after the adjournment of the Council. In every case where such delegations presented themselves, they were courteously received, and similar committees were appointed to reciprocate the act of recognition; and it is authoritatively stated that special preparations had been made to receive the delegation from our branch of the congregational body.

The entirely admirable letter of the committee appointed at Saratoga should be placed on record in our pages. It is as follows:

BOSTON, Sept. 25, 1874. To the National Council of the Congregational Churches of the United States, greeting :—

Brethren, - At a meeting of the National Conference of Unitarian and other Christian Churches, held at Saratoga, N.Y., during the week last past, it was

Voted, That a Committee of three be appointed by the President to convey to the National Council of the Congregational Churches meeting in New Haven, in October,

our sympathy with their work in maintaining and defending the freedom of the churches from ecclesiastical authority, and our wishes for their success in advancing Christian life and work in our land.

Under this vote the undersigned were selected, and we beg leave to say that we take great satisfaction in the discharge of our trust. We are grateful for our Congregationalism, and are glad to know that, as Congregationalists, the company of Christians that we have the honor to represent in this business, and you whom we now address, are one body in the New Testament faith, that where two or three are met together in the name of Christ He is in the midst of them, and that "the visible church of Christ is a congregation of faithful men in the which the pure word of God is preached, and the sacraments be duly ministered according to Christ's ordinance in all those things that of necessity are requisite to the same," -a body fallible indeed, yet inspired of God, ready, indeed, to invite and welcome counsel, sympathy and co-operation, but responsible in the last resort only to the great Head of the Church. We lament all those antagonisms which weaken the hands by dividing the minds and hearts of Christians. We long and labor and pray for the day when the Congregational body, true to its precious memories and traditions, shall again be of one mind and one heart in Christ. We are glad to think that our differences now are rather as to the forms of truth than as to the truth itself; in the letter, and not in the spirit; in what has been said once rather in what we are trying to say now. Most earnestly do we pray that in the new day, which, as we believe, is rising upon the Church of Christ, you may be prospered in all your work and labor of love, and that the spirit of the Master may dwell in you richly to the enlargement of the kingdom of our common Lord.

For the Conference, with sincere regard and respectful salutations,
RUFUS ELLIS,

Minister of First Church, Boston.
EDWARD E. HALE,

Minister of South Congregational Church, Boston.

DORMAN B. EATON,
Lay Delegate, &c.

HARVARD COLLEGE, AND THE CAUSE OF HIGHER EDUCATION IN

AMERICA.

One of the most excellent movements which have recently taken place for the better service of the community and the nation, by elevating the standard and increasing the opportunities of the best professional education, is that now going on to obtain a suitable building for the medical school of Harvard College. The debt which New England especially owes to the men who have been educated to be physicians and surgeons in this school, is one which

cannot be adequately estimated. The whole country owes this school a debt whose amount will be unfolded more and more in years to come, for the large and wise plan which has been resolutely adopted by it, first, and alone among American institutions of the kind, for the more thorough teaching of the great branches of science with which it has to do, in the recent enlargement of its requirements and opportunities. In thus "nearly trebling the amount of instruction and the number of exercises," the school set an example to its fellow institutions, at the risk of losing a large part of its students, which has been rewarded against many prognostications, but as it deserved, with success. And the whole world owes it a debt which should be remembered, as the institution whose students first saw the anesthetic effects of ether demonstrated in surgical operations.

No word can be spoken too strong in testimony of the gratitude which is due to the good physician, and of the aid which society owes to the effort now making to give such adequate opportunities to secure thorough training in the blessed art of healing in place of the inadequate facilities to which the school has hitherto been condemned. The picture has been well drawn by a distinguished teacher of the profession, which describes how the physician's life is one of sacrifice. "He gives up not only his ease if necessary, his health, and even his life, but what is dearer to some men, I might almost say, than any of these, namely, his habits. He drops his novel with the last chapter unread; he leaves the theatre with the fifth act just working itself up to agony; he gets up from a meal that is untasted; he leaves his pillow unpressed, or springs from it in the dead of night to brave the wildest storms of rain or snow; he has not an hour by night or day when you cannot summon him as if he were a slave and you were his master. He does more than the good Samaritan, - he goes to the wayside to look for the wounded travelers, and carries them in his ambulance to his hospital, which is an inn where there is no landlord to pay. He will stoop to wash your feet, if you are bruised and maimed, and do for you more than menial service at the call of humanity." And such a life of sacrifice is a noble school of character. The Christian Church honors among its most shining examples those followers of the calling ascribed to St. Luke,