"The end is slightly abrupt,' very likely is the criticism you offer in reference to the above effusion; but then, you know, your readers will wish there was more, as Sam Weller observed to his father in justification of his Valentine, to which the ancient Tony was objecting that it pulled up rather sudden.'"

On the 4th of May, 1864, he wrote thus:

"MAY 4, four, P. M. "So we did make a move of it, after all. Hadn't fairly finished cutting down our houses before the order came to move. Left camp at ten, P. M., on the anniversary of the battle of Chancellorsville; marched all night; crossed at Ely's Ford at nine this morning, and are now resting on the old field of Chancellorsville."

It was his last letter. On the 6th of May, the second day of the bloody battle of the Wilderness, he fell.

Professor Tyler thus describes his last hours:

"When a surgical examination had removed the last ground of hope for his recovery, and a chill came over him which he took for the last, he said, 'Now death can't be far off;' but presently he added, 'Heaven is a better country than this.' Then, turning to his brother, he inquired, Asa, do you think heaven comes right off, that is, immediately after death? Well, I shall be there, and know all about it, pretty soon.' Then followed messages of love to absent friends, tender words to those by his side, particular charges touching his 'darling' children, and thoughtful instructions about his affairs, all as calm and tranquil as if he were in perfect health. The last night of his life, as his brother was sitting by his side at midnight, he seemed to be awake and thinking. Presently he said, 'I have been running everything over in my mind to see if I had left anything undone towards them;' meaning his wife and children. 'I can't think of anything I have left.' When

says:

"His regiment, the 14th Connecticut, was in the corps of the gallant Gen. Hancock, and for several hours had sustained its position in the line, repulsing one or two furious charges of the desperate rebel hordes. Capt. Fiske fell at the head of his company, shot through the collar-bone and top of the right lung. He was assisted to the rear, and rode on horseback to the hospital of his division, more than a mile distant. He received immediate surgical attendance; but all efforts to extract the ball proved unavailing. The next day he was placed in an ambulance, and conveyed to Ely's Ford, on the Rapidan, on the route to Brandy Station. As the country was infested by guerillas, the route was abandoned, and the whole ambulance train ordered back to Chancellorsville, and thence to Fredericksburg, making a ride of forty-eight hours over rough roads. At the end of the route, I found him in a state of great exhaustion and fatigue, which was the case with hundreds of other wounded men in the train. Comfortable quarters were provided for him in a private house, and everything which could be done for his comfort or recovery was done; but, after suffering for sixteen days, he has died, leaving a large circle of friends to mourn his loss. His dearest and most intimate friends were with him, and did much to soothe and comfort his last days, and receive his last blessing and farewell."

.

and had nothing to do but just to lay himself in Jesus' arms, and rest, he smiled as if well pleased; and when asked, You can love and trust him?' he said, 'Yes, I can, perfectly.' They repeated hymns to him, such as 'Jesus, lover of my soul,' and 'Rock of Ages, cleft for me;' and he repeated them after them. His brother happening to pass between him and the light, he asked, 'Who is that?' Your brother Asa: you must not forget him.' Instantly carrying the significance of the words forward to that world whither he was so soon going, he said, 'Heaven must be a very forgetful place if I do.' Sabbath morning, the day of his death, he greeted his sister with the salutation, 'Today I shall get my marching orders: well, I am ready.' His brother asked him how he had rested.

'Oh, beautifully!' he answered; 'just like a sleeping angel.' Then he smiled, and added, But I don't look much like one, do I?' Thus cheerfully did he obey his last orders; thus naturally did he die, just as he lived, just like himself; thus beautifully did he pass from the Sabbath on earth to the Sabbath in heaven. And now he has fought his last fight, and conquered the last enemy."

It was on the 22d of May, in the hospital at Fredericksburg, that he passed away. His was one more brilliant name added to the long, sad, glorious list of patriot martyrs.

AMID the daily business of a body such as our Council of 1865, it is difficult to discern clearly the great object in view. The necessary working machinery, however simple, is prominent; minor or collateral questions are being discussed; the shaping of various measures confines the attention. To have a comprehensive view of its action, we must wait until the work has become completed, and the subordinate parts group themselves into their natural relations to the main purpose. Where church courts or congresses meet from year to year, a strict unity is not to be expected. They transact "business." Our Council met for a specific object; it was called because the occasion demanded it, and not because the usual time had come round again. Hence it ought to have worked to a central purpose. We think it did. Looking back, now, upon it, its proceedings display a clear and simple unity. We think we recognize God's hand in this, and we praise him for the results we expect, and which seem already to begin.

We venture, for historical use, to group the actions of the Council, in this light.

The great object of this convocation was well indicated in the vote of the "Convention of the Congregational Churches of the North-West," which was the first formal suggestion of such a meeting: for "the Congregational churches of the United States to inquire what is their duty in this vast and solemn crisis, such as comes only once in ages; and what new efforts, measures, and policies they may owe to this condition of affairs, this new genesis of nations."

A preliminary meeting of delegates, appointed for that sole purpose, issued

the invitation, and also ventured to ask various persons to prepare papers on different subjects relating to the main purpose. The invitation to the churches was accepted, and the Council came into being.

There was of course a necessary amount of friction in the organizing; but it was slight. Considering that we had no precedents ecclesiastical, and hardly an approach to such a meeting since 1680, the common sense of the delegates was the only, but safe, reliance. Such rules were adopted as seemed necessary; but none which interfered with entire orderly freedom. Such officers and such committees were chosen as were needed, and no more.

In prosecuting, as a denomination, the great work of evangelizing this nation, the first thing settled (not in the order of time, but of nature), was the doctrinal basis of the denomination. What are its ministers to teach? What do its churches hold? What faith are its messengers to carry to the people? This question was answered in the paper adopted at Plymouth. There had been discussion, free and full. The paper presented by the preliminary committee had been referred, and a new draft reported. On all the phrases in that draft there was not unanimity, although there was as to its meaning. A paper which embodied much of that, but in a new draft, avoiding the language which had excited differences, proved acceptable, and was solemnly adopted and again ratified.

This declaration was merely a declaration. It legislated no new faith into existence; but simply stated what was the permanent and united belief of the churches. It imposed no tests whatever. It said only, this is the

faith which we hold, as did our fathers. Nothing had occurred to modify our belief in the substantial truth of the old symbols. This faith was made prominent. When a paper was under discussion, which advocated the spread of our polity, the Council inserted "faith" also. The faith was more than polity.

This

Polity, however, came next. was elaborately stated in a document very carefully and fully drawn up, and in a much briefer one for convenient use among our churches. Each of these papers, drawn up independently, had been compared with, and adjusted to, the other. They were adopted and placed in the hands of a large committee for final revision, editing, and publishing. This declaration of polity, like that of faith, was no code of laws. It was merely a statement of the practice of our churches, held by them to be scriptural; and only valuable because believed to be scriptural principles developed by Christian experience.

Fellowship was an important subject. Of our own household of faith, brethren came delegated from the British Provinces, from England and Wales; and they were cordially received. The rather distinct ripple caused by the previous course of our English brethren as to our national affairs, did not involve the question of fellowship. Grieved at that course, some tolerably plain and necessary truth was uttered, and a calm and elaborate expression of our regret was adopted. But fellowship was unbroken. Of fellowship with other Christians, the principles were distinctly stated. While in the reply to a communication from the "Massachusetts Convention of Congregational Ministers," it was distinctly understood that faith, not polity, was the ground of general fellowship, yet to all evangelical bodies the hand was cordially extended. This was clearly

set forth in the Statement of Polity, and emphatically reaffirmed at Plymouth, pleading for co-operation with all who held the great truths of Christian faith, without regard to minor differences. It was settled that Congregationalists are not to be a sect; for they claim no exclusive privileges. They recognize every body of believers, organized as a church, to be a church of Christ. They have no right to refuse fellowship, or a church title, to any organized church, whatever be its government, or its rules; for all these bodies have the essential, whatever non-essentials they may have added. A sect is a body which "cuts" itself off from the body of Christ, which is the church; and every body which cuts off any part of the church of Christ, only cuts itself off. In the freedom of Congregationalists, the Council gladly welcomed salutations from France and Italy, and one Methodist body, and would gladly have welcomed more. In the same spirit of co-operation it appointed delegates to the proposed "American Protestant Assembly."

In the various minor matters, it received with enthusiasm a visit from the Governor of Massachusetts, and it tendered its respectful salutations to the President of the United States. It honored the memory of the Pilgrims by services at Plymouth; and remembered to place a tablet on John Robinson's house at Leyden. It honored the memory of the patriots by services at Bunker Hill on its memorable anniversary. It advocated Temperance, and appointed its delegates to a National Temperance Convention. It gave its distinct utterance, with a loyal ring, on the state of the country, and insisted on the rights of manhood, as became a body representing churches which had unitedly thrown themselves against slavery, and had given their sons to the battle. It pronounced as clearly as ever upon the great work of Foreign

Missions, as became a people which originated the American Board. For its special denominational institutions, it limited itself to encouraging the erecting of a Congregational House in Boston.

To the great and special work before the churches in our country, most of the thought was given. That work included all those measures necessary to make effectual the great purpose of preaching the gospel.

Assuming the Bible to be the groundwork both of education and religion, it found first among the agencies the ministry.

The ministry was recognized as a distinct body of men ordained to that work, whether in or out of the pastoral office; but it was declared to be no hierarchy. The education of the ministry was most ably discussed in a preliminary paper, and the needs of the times fully debated. It was distinctly avowed that the highest possible culture is imperatively demanded, as well the labor of gifted men whose time or circumstances would allow only a brief and practical course of study; and, in both, a deep and warm piety was held to be the first essential.

Colleges and schools, therefore, received careful attention, and the necessity of their liberal endowment shown, especially in the newer sections of the country. Pecuniary aid to young men during their course of study for the ministry was insisted upon as a duty of the churches.

Ministerial support, considered in one of the papers previously prepared, received attention, and a distinct utterance upon the duty of the churches to make liberal provision for this object, had the unanimous approval of the Council.

Of those aids to ministerial and other laborers,- religious books and tracts, a careful analysis was had, and the thorough report upon the sub

ject was adopted, which not only advocated a Christian literature, but also showed the discriminations necessary as to the publications of various societies.

The subject of Christian Benevolence was considered, not only in its principles, but also and practically as to the various channels which are open to the gifts of the churches. The "machinery 99 was discussed, and a few organizations specially mentioned in the various departments of Christian effort. The need of this was evident, because through these channels the great work must necessarily be assisted.

Of the fields of home labor, these spheres received attention. First, parochial work; in which every church was to be a missionary body of itself, and every pastor the superintendent of it, to carry the gospel to the people, especially in old districts, who are practically not now reached. Secondly, the work of Home Missions, technically so called, that of sending ministers to preach the gospel, explore districts, and found and build up churches. This work, which has been so well conducted by the American Home Missionary Society, was the subject of earnest debate, and, with all the light derived from the experience of ministers and laymen, felt to be safe in the hands of that society, which was to have its means greatly augmented. Thirdly, the work at the South, both among freedmen and whites. It was felt that God had laid a great responsibility upon our churches, to give a pure gospel to that part of our country from which our principles as to the rights of man had hitherto excluded us. Among the various organizations offering, it seemed that the American Missionary Association was entitled to rank first, and it was adopted as our special agency.

Following the preaching of the Word,

church-building, was held to be essential. The array of facts upon the advantages of assisting feeble congregations in erecting houses of worship was overwhelming. To ensure permanence of results, it was unitedly felt that the minister and church must have a place to dwell in. The only, and tried organization was the American Congregational Union; and to that, with commendations of efforts at a few important points, it was committed.

All these things were held to their true subordination to the evangelizing of this country. When minor matters had been considered, and the means necessary for this work were before the Council, Prof. Bartlett well expressed the feelings of every member: "I feel as though we had now just reached the great thing for which we were together. It is a great thing to declare theoretical principles,- to set forth our faith, our polity; but the great thing we have to do, after all, is to go to work and take care of our land for Christ." And after the mature deliberations and determinations, Dr. Todd equally expressed the united feeling: "We have a great burden laid upon us. I begin to feel it already, and I have no doubt that before we leave this Council, we shall feel that we go home with such a burden resting upon us as we have never before, and can never have again while we live on God's footstool." This "burden” was the evangelizing of our country.

So far as men are needed, the Council called upon the churches to furnish them for this great work. So far as money is wanted, it asked for $200,000 for the Union; $250,000 for the American Missionary Asssociation; and $300,000 for the Home Missionary Society. And, thoroughly imbued with the need of the Holy Spirit's

work,- a feeling which showed itself every day, when, at a set hour, all business was laid aside for prayer,―it earnestly besought the churches to seek God's help; and particularly named a day for special prayer in all the churches, to secure God's favor upon the plans adopted.

The results are with God. The present cannot declare them. "What are the results," well said Dr. Todd,

we can tell fifty years hence, or a hundred years hence, better than today." But among the promising features there, was the hearty unity visible in the Council: unity in faith which put to shame predictions from opposers; unity in polity; unity in the great plans adopted; and, above all, unity in the great object before the churches. Men from the Atlantic and Pacific shores, alike with men from the center, found themselves one. Men high in public station, governors, senators, high in the church's favor,- and men faithfully laboring in the retired valley or on bleak mountains, found themselves equal brethren in the household. So far as denominational interests are concerned, doubtless they received a unity and cohesiveness not before felt.

For the special work of this age, the signs are auspicious. Already, the contributions are coming into the treasuries. Men begin to offer for the special work. Churches are awakening to the needs of the destitute. Prominent centers are being occupied and garrisoned. Prayer is ascending to God. Rejoicing in the activity of other Christian bodies, ours feels its own duty; but not yet with that burden which ought to press upon our own. So far as the great Cause is concerned, it rests with the praying, working, giving, men and women of our churches. Let us hope for great results for the souls of men.