its right mind; and to bring some unanticipated good out of what seems a present evil. And both ought to do this in the spirit of love and courtesy, and not in that of arbitrariness and denunciation. And anything beyond this moral power of the superior force, and value, and ultimate prevalence of what is true, and right, and best, is alien to our system, as it is quite needless for the purposes of purity of faith and fellowship. There are fifty churches under "strong Ecclesiastical governments" suffering to-day in consequence of heretical pastors and latitudinarian tendencies, for every one Congregational Church that can be found afflicted in that regard; with, in every case, a less ready remedy.

This introduces the last topic, on which our space allows a few words, viz.:

5. Centralization. There seems to be a vague impression resting on some minds that we are too incoherent as a denomination. Some say we are united by a rope of sand, and we need the "improve ment" of a vinculum. This impression seems to rest with most force upon two classes of minds: those who have been educated in Presbyterianism and have come thence to us; and those who favor intense views in theology, which they desire the means of compelling upon others, at least so far as to be able to compel others not to hear those ministers who are theologically less intense than themselves. Such desiderate some embodiment. They want a general confederation some sort of an annual association or conference which shall have the power of saying, "this shall be thus," and, "that shall be so;" "this man shall no longer vent his heresy in this pulpit," and "that Church shall no longer tolerate these irregularities within it," and so on. In defect of such a general assembly (of some name), they do I what they can in such smaller onesassociations, conferences, and the like as lie at hand; sighing evermore for something strong to their help (doubt

less if that something strong happened to work to their hinderance, and they found it aiding and abetting the wrong men, they would begin to get a glimpse of the beauty and glory of the now despised independency, by which they could extricate themselves from complicity in the general guilt). It is instructive in this connection to mark the lately patent fact that our Unitarian friends have been drifting in this same direction, and are seriously agitating the question of some sort of a body with confederate powers, to look after the interests of lax theology in this land and generation.

It is, of course, quite unnecessary to spend any words in elaborating the radical repugnance of our fundamentals to any such scheme as this. We wonder that its advocates fail to perceive how the devil is tempting them, for the sake of what looks like an immediate advantage, to enter upon a course which philosophically brought on the papacy and the dark ages, and which has in it the elements of making any age dark. And we wonder that they do not see the dishonor which they would put upon God, and the power of his truth in this world, by the expedient which they propose.

God is a moral governor, and he exercises a moral government over moral agents. Motive, not might, is his power of traction. He sticks to this; and if the result tarry, he waits for it. His providence in human affairs always moves in curved lines each the compromised result of the antagonism of forces — and not in straight lines, each the direct issue of one force acting simply and alone. There is nothing arbitrary about his procedure of governing the world, but all moves on, swinging over to the one side sometimes, and sometimes to the other; to no eye but his, sure of the mark, yet always reaching it. And this flexible, swaying, yet secure and unerring way of his, is a good way-since he himself has patterned it for us-for us in our churches and religious affairs.

his days, preaching for his brother, and supplying vacant pulpits as opportunity offered or duty demanded. In 1853 he received an unanimous invitation to become pastor of the Church in Colebrook, Ct., but he did not feel inclined to assume the spiritual oversight of another people. At New Haven, in the bosom of his own family, and in a wide circle of friends, especially those who like himself had retired from the public duties of life, he passed the evening of his days most happily. His study, even to the last, was his favorite resort. There, in communion with the wise and good both of ancient and modern time, he was to be found daily. His pen was busy in recording thoughts suggested by reading and reflection. His manuscripts in the way of criticism and observation on books, men, and things, are quite voluminous.

Mr. Ogden was eminently social in his nature, and he had rich enjoyment in the society of his friends. His health was uniformly good, and his spirits elastic and buoyant. His last sickness was brief, continuing only four and a half days. No alarming symptoms appeared till the third day; then his nervous system became prostrate, and he sunk into an unconscious state. In this condition he passed away, October 31, 1863, just forty-two years from the day of his ordination, aged seventy-one. As it pleased the Master to call away his servant in this manner, it is pleasant to find that in his last letter addressed to a friend, a few days before his death, Mr. Ogden wrote as follows:-"I am more and more confident in the principles of Divine revelation, and am more and more satisfied to rely upon them for time and for eternity." In 1824, Mr. Ogden was married to Miss Sarah A. Judson, of Stratford, Ct. She and three children survive the honored husband and father, who has gone to receive the reward of those who have turned many to righteousness. Bristol, Ct.

L. G.

Rev. ALANSON SOUTHWORTH died at South Paris, Me., March 25, 1864, (of typhoid fever,) aged thirty-seven years.

He was son of Benjamin and Content (Packard) Southworth, both of whom were natives of North Bridgewater, Mass., but who had removed to Winthrop, Me., prior to their marriage. Alanson was born in Winthrop, August 16, 1826. He was the youngest of four sons, three of whom became ministers of the gospel, and the fourth died during the prosecution of his preparatory studies.

His early life was devoted to industrial

pursuits. But an inquiring mind, and a ready flow of speech, at length turned his thoughts toward some channel of public usefulness. After a thorough preparation for college, through the counsel of friends he was induced to choose the legal profession, and enter himself as a student at law in Lowell, Mass. He there acquired a good measure of that peculiar and useful discipline which legal studies impart to the reasoning powers. His hopeful conversion in the autumn of 1853 was the means of teaching him that the Lord had need of him in a higher and purer sphere of well-doing. Accordingly, the succeeding year he connected himself with the Theological Seminary at Bangor. During his second year of preparation for his chosen life-work, a most interesting, and in some respects remarkable revival accompanied his labors at Brooks and Jackson. In the village of Brooke the young people, almost without exception, were brought into that fold he loved so well.

After his graduation, in 1852, he labored for a year with much acceptance and assiduity at Otisfield. He was ordained and installed at South Paris, January 18, 1859. Here his peculiar adaptation to the work of the ministry found its fitting field and development. He abounded in various labors for extending and strengthening the cause he loved, both in his own and neighboring communities. During his nearly six years' ministry, the Church was greatly quickened and enlarged. He won his way in a remarkable degree to the hearts of his people. There was a work of grace of unusual power and interest among them, in the winter and spring of 1862. Early in the next winter he published a small but valuable book upon Universalism. Overmuch brain-work, about this time, compelled him reluctantly to accept the generous offer of a friend, and seek recuperation by a voyage to Cuba. His few published letters home from that genial clime, so blest of heaven, but cursed by man's cupidity and sordid lust, were read with much of interest and profit.

Returning in the spring, he resumed the energetic prosecution of his plans of Christian usefulness. The ensuing autumn his sympathy with our heroic suffering soldiers led him to visit the Army of the Potomac, under the auspices of the Christian Commission. Among the wounded and dying, after the severe engagement at Mine Run, and among the sick and convalescent in the camps and hospitals around Washington, he

labored with a heart overflowing with pity for their sufferings and love for their souls. Returning home, by his affecting narratives he aroused anew the slumbering sympathies of patriotic hearts in his own and neighboring communities with the brave men who amid so many privations and sufferings were fighting their country's battles.

But his earnest, self-sacrificing labors for his God, his country, and his kind, were drawing towards a close. A few weeks more, and he himself lay down to die. But untroubled for years-so had he expressed himself with a shadow of doubt concerning his acceptance with God, as was to have been expected, he was blest, while consciousness and reason remained unimpaired, not only with grace sufficient, but with anticipating visions of the fulness of Him who filleth all in all. He endured his sufferings without a murmur, and passed away at last without a struggle.

We may say of this brother, that those who knew him best loved him most; that his was a character singularly free from "spots;" that his large and liberal soul threw its warm embrace around all who named the Saviour's name, and meekly exemplified the Christian spirit; that, though patiently tolerant of doctrinal misconceptions, he nevertheless abhorred "strange fire," when essayed to be offered upon the altars of Jehovah ; that he loved his God, loved his race-the whole race-loved the gates of Zion, and loved to labor for the souls of men; that he was quick to feel, apt to teach, and wise to win souls to Christ; that an open-hearted, generous, selfforgetting Christian nobility of soul shone forth in all his intercourse with his fellowmen; that whatever his hands found to do he did it with his might, as if with a presentiment that his work must be quickly done; that the Church and people to whose welfare he so freely gave his mind's best energies and his heart's purest affections are greatly bereaved; that his earnest words for the truth, and wise counsels for its extension among men, will be sadly missed by the churches, especially in their holy convocations; and that in relation to his brethren in the ministry, in their sense of the loss they have themselves suffered, the recollections of this genial, hopeful co-laborer, whose loving-kindness never grew cold, who has fallen from their ranks in the midst of the battle, with his Christian armor still girt about him, will rise up before them in the future, as "the memory of joys that are past, pleasant, yet mournful to the soul."

Mr. Southworth married, January 1, 1851, at Winthrop, Me., Caroline M. Thomas, a native of Winthrop, who survives him. Their children were William Alanson, born at Otisfield, Me., February 21, 1858, died at Winthrop, August 16, 1859; Carrie Winthrop, born at South Paris, Me., August 23, 1860.

P. B. W.

Mrs. AMANDA AVERY BABCOCK, wife of Rev. Daniel H. Babcock, died in Plymouth, Mass., May 7, 1864, aged fifty-one.

She was born in Boston, Mass., November 11, 1812. Many of her ancestors and kindred held important stations in society, and were remarkable for their power to influence other minds.

Her mother, by whom her youthful training was chiefly directed, (an intelligent, capable woman,) married for her first husband a son of President Ezra Stiles, by whom she had two children; and afterwards Mr. Elisha Avery, of Brattleboro', Vt., by whom she had two sons and five daughters that lived to maturity. Amanda was the youngest of the family.

Together with her mother and her sisters, she sat under the ministry of Rev. James Sabine, at Essex Street and at Boylston Hall, and afterwards united with the Pine Street Church, Boston.

The instructions of Miss Lyon at Ipswich, and those at the Female Seminary at Andover, were pleasant and profitable to her. Intimate from childhood with the families of ministers in Boston and Marblehead, and inhaling for years the religious and intellectual atmosphere around the Andover Theological Seminary, in the chapel of which she worshipped, she had all needed opportunity for improvement; to hear truth from the great teachers, and music and eloquence from the great masters. A year spent at Cooperstown, N. J., gave variety to her opportunities, and added to her experiences. At Andover, April 8, 1840, she was married to Mr. Babcock; and for nearly a quarter of a century, by cheering and aiding him in his work, rendered herself useful and acceptable in the several flelds of labor occupied by him. She is remembered with affection and gratitude in these places, especially in Cohasset and South Plymouth, where ample time was afforded to form her acquaintance and appreciate her worth.

She was kind to the poor; they loved her while living, they mourn her now dead. She was interested and active in Sabbath Schools;