separate religion and education. From Jesuit to Puritan, the theory and practice of education have regarded religion as the most positive and direct of its forces. It is reserved for the last half of the nineteenth century, and the most Christian of all lands, to maintain, that, in the most critical of character-forming processes and periods, it is safe to withdraw the power of a positive religious influence. As though any event of life should go on without it! And so men who would be conscience-smitten not to ask the blessing of God upon every meal, think it unimportant that the word of God and prayer should introduce the daily transactions of a school or college. It is dangerous business to make the prayers of Sunday last for the week; it is equally dangerous to offset an extra amount of religion in the family and Sunday school, against a minus quantity in the halls of secular education. ., In the direction in which we are urging the sphere of the college, is there that active sympathy in the Church which the case demands? The college expects, and, no doubt, receives, the prayers of those Christian fathers and mothers whose sons are enjoying its privileges. Other ties than those that link the Church and the college secure them. But is the mind of the Church at all awake to the importance of the relationship? Does it half realize the power of the college for good or evil, its conservative and aggressive influence for Christ, its grasp on the Christian pulpit, its plastic power on educated mind, and, through this, on the less-thinking masses? Is not the most exclusive idea about them, in the popular mind, that they are simply intellectual gymnasia,—that if they have a good moral tone, it is well; if not, it is a necessary evil? Do they know that their highest need is a stream of prayer

from the whole Church, whose constant, mighty flow shall flood them with a divine light and life? That such a need is partially felt, is seen in the establishment and observance of the day of prayer for colleges. That such a day should have been thought-desirable, is high proof of their importance in many minds. But how many of the churches observe this day by any suitable exercise of worship? How many family altars and secret closets burn with sacrifice on that day? Possibly it is more widely observed than we know, but it is to be feared there is a sad neglect and a general indifference to the whole subject. If so, nothing can be more fatal to the highest interests of the Christian religion. The Church should have a jealous care for the sources of its power.

...

"True liberalism is that which includes Christianity in all the length and breadth of Bible doctrine, and of a supernatural religious experience. The creed of modern liberalism either excludes Christianity altogether, or strips it of all supernatural authority. That creed adopted leaves the body of human learning a corpse, and nothing more. The heart and lungs of the world's thought and knowledge are revelation, and the faith it has inspired in humanity. The human mind is caged in every department of science and learning until the religion of Jesus lift the bars. Breadth of vision comes only from the heights of God. The horizon of law is infinitely broader from the summit of Sinai than from the Forum of the seven-hilled city. Political science runs mad, and leads the nations into anarchy, as soon as it leaves the councilchamber of God. Philosophy rings its dull changes through all the centuries in the narrow circles of Epicureanism, Stoicism, and Fate, until it hears the voice of

the Great Teacher. Science digs in the earth like the mole, or hoots from its perch like an owl in the sunlight, until the Master opens its blind eyes. History is a labyrinth inextricable, without the golden clew of the Divine Word. And every branch of human knowledge has its only key, its richest sanction, and its proper culmination, in the religion of Christ. There is no breadth or profundity of culture without it. College education must be inspired by it, or else be soulless and dead. The college life, like the individual life, should be hid with Christ in God."

URING the year 1867, in order to secure a preacher

DURING

by transfer from a Western conference, there was a space of six months during which the clerical professors in college supplied the pulpit of the Methodist Episcopal Church in Middletown, the pastoral care meanwhile devolving upon Professor Harrington. Conducting social meetings, caring for converts, visiting the sick and sorrowing, and doing other duties incident to the position, gave him a love for this people that subsequent years served only to perpetuate and strengthen. He formed church classes to include all the members, and inaugurated a children's class which still continues. Besides the meeting of students, which he always led weekly in his own recitation-room, he had, during the greater part of the time since that year, led also one of these church classes, which combined to deepen his interest and anxiety for the welfare of this church, until it became an absorbing part of his being. Oh, how, in his later years, he deplored her coldness, and prayed for her complete sanctification! Certainly, "morning, evening, and at noon," he cried unto God. for the salvation of His people.

In no way can his own inner life, for a succession of

years, be better shown than by occasional extracts from his daily writings:

April 14, 1867.- Commenced my temporary pastorate. If it may save one soul, or make any more sure my own salvation, to bear this responsibility, I ought to be willing, yea glad, to have it. Oh that the revelations of eternity may show that it has secured these things, and abundantly more!

April 21.—I judge from the details of the experiences of others, that there is an experience in the Christian life which is much more desirable than any I have yet attained. Why is it? Have I idols? Have I wrong ideas? Do I fail even yet to apprehend Christ? Oh the mystery and deception of the heart! Am I stumbling over the simplicity of faith?

May 10. To use the grace of God, is the great skill of the Christian. It is freely furnished on the simple conditions of faith and obedience, and the amount is proportioned to our willing use of it. We cannot expect to have great spiritual power unless we use the grace given, and apply it to an intenser Christian life.

May 14. - In God's economy, weak things confound the mighty. Consecration may then be the measure of our strength. If we lay down our own strength, we take hold on Divine strength. In proportion as we truly say, "Not unto us," does God condescend to use our powers for his glory. But how to be still, and yet active, is the great spiritual problem.

May 26.- Rainy and disagreeable, and I must preach under disappointment. But God reigns, and orders all