Within a few months the ladies connected with the First and Second Churches of Oberlin have united to support a lady missionary among the freed women. The money is already provided for, and the missionary will soon start on her mission of love. And now I learn that the young ladies connected with the Congregational church in Waukegan, this State, have organized a society for the same purpose, the aim being to work chiefly through the Sunday-school. Monthly meetings, called “mission parties,” are held. A profitable programme is prepared, consisting of an essay, information from some mission station, brief addresses and singing. To these meetings invitations are issued by card, with the understanding that everybody invited will come. Thus far two meetings have been held, and they give promise of great popularity. May there not be in the organization of this young ladies’ society, designing to work through the Sunday-school, a suggestion that the ladies might take up everywhere? Why not, after first defining the word young to have reference to feeling rather than years, organize young ladies’ missionary societies in all our churches, to work through the Sunday-schools for the support of lady missionaries among the freed women?—SCROOBY, in _The Congregationalist_. * * * * * CONGREGATIONALISM IN THE SOUTH. 2. Since the War. DIST. SEC. C. L. WOODWORTH, BOSTON. The denomination which took possession of this country in the name of Christ, which brought in the cabin of the Mayflower the model of a democratic state, as well as of a democratic church, was, practically, ruled out of the South for two hundred and fifty years. Only since 1865 has it been possible for her to enter the South in all the largeness of her freedom and of her faith. If it now be asked, What has she to show for these thirteen years of opportunity among the poorest of the poor, we answer, “Something of which she need not be ashamed.” Within five months from the time when the first gun of the rebellion sent its shot at the heart of the Union, Congregationalism, through the American Missionary Association, was at Fortress Monroe with bread and clothing, with books and Bibles, with teachers and preachers. Nor was this the only channel of its charity to the needy. It maintained a vast work of physical relief _during and after the war_, through the New England and National Freedmen’s Aid Societies, and through agencies of more private bounty. And not alone in the way of physical relief, but a large number of teachers were sent out by these same agencies, and kept in the field for years and years. They have passed away, indeed, but the amount expended by them was very large, how large we will not try to estimate even approximately.