The New York Herald Newspaper, September 8, 1873, Page 5

2 SUNDAY SERVICES. Opening Gun of the Fall Campaign Against Ungodliness. ALL THE SECTS AT WORSHIP. Shepherds and Their Flocks Returning from the Fields and Mountains. Sermons on Dogma and Christian Loving-Kindness. “THE CRUCIFIED JEW.” The Benefits and Perils of Riches--- How Rich Men Are Lost. DIVINE POLITICAL ECONOMY The Sceptic’s Fountain of Worldly Mint Juleps. A TRANSCENDENTAL HEAVEN. Discourses by Dix, Déems, Cuyler, Chap- man, Clarke, Hamilton, McGlynn, Talmage and Other Divines. SERVICES AT “‘THE SEASIDE CHAPEL” TRINITY OHURCH. Imitating J the Rev. is=Sermon by Morgan Dix. Every pew in Trinity church and all the aisles ‘Were crowded yesterday at the morning service. Many of the congregation were strangers; but in good time they were all pleasantly seated. The music, a8 usual, was of the finest order and the customary services of the most impressive nature. The Rev, Morgan Dix, rector of the parish, preached the sermon, {taking as his text a portion of the fifty-second verse of the tenth chapter of ‘Mark—Ana immediataly he received his sight.” The rector, in introducing the lesson which the text inculcated, said that but few mames of the human family were ever made immortal. Man is dust, and when dead hhe is gone never to return in the flesh and soon is forgotten. Yet some names live, and there might ‘be among us one or more that will be remembered fm centuries to come. The preacher then asked ‘what books are, and described them as lampblack and paper, some of which, when in existence but a few months, are forgotten and left to moulder on the shelf, Now and then there are books of great Value, which are rendered in many languages; but one of the greatest books ever published is a little Yolume that teaches us how to tollow Christ, and this bok has lived because of its great theme. 4 SETTLED CONVICTION 4n the minds of all men, whether in or out of the Church, that to follow Christ and imitate Him tm all ‘We can is the better way to live. To follow Jesus ‘Will at last bring us to perfect security and peace, and not even fratricidal battles in the Church can Femove this conviction. It takes hold of every Deart, this imitating and following Jesus. Such a eourse of religious conduct makes men happy who Ihave nothing else in the world to produce happi- mess, and otners whose positions and riches are Known are surrounded with black and heavy clouds, Byven if they have gained the whole world their happiness is not assured. He who tries to foliow Christ cannot gofarastray. The story ofthe pel before us teaches this. Bartimeus had m blind many years, and his faith caused his restoration to sight, when he followed ‘the Lord. scene of two thousand years ago is the scene of to-day. Whosoever does not now fol- | low Jesus in the way is blind. Not to follow Him at allis TO BE STONE BLIND. It is impossible to see Uhrist aright and not follow in His footsteps. But there is much spiritual dis- gension inside and outside cad men, and why ts at? It is the glow of the world and the dazzling pageantry of the day that cause tms and direct the minds of men in channels that are not right. ‘We erect idols our hearts a worshi them. These are the apostles of doubt an unbelief, and are the creators of suspicions and doubts ti at last successiully assail the heart. ‘There are men who, for some cause, sit in darkness lke Bartimeus, begging for light, and yet they wili mot receive that light when it is easily obtained. ‘Years ago the sceptical philosophers would ask for and truth, but they did not know that Jesus rist was the Light and Truth they were seeking to find. Unless our religion is a fraud it cannot be right to live on without knowing and following Jesus. Not to beiieve what is con- tantly before us, and not to have our thougnts | on the Saviour, is like those who love the hollow- mess of the world, hoping for nothing, believing | nothing and fearing nothing. On the contrary, we hould seek and desire to know how to follow Christ. It is better to see than not to see. Do not despise to be taught even by a beggar; for there will be beggars in Paradise and rich men tn hell. ‘The rector finished his sermon by an eloquent ap- peal to all, asking them to learn the way to Jesus, and then jollow in His footsteps; and this done, the gtand end of human life would be accomplished, ST. STEPHEN'S ROMAN OATHOLIO CHURCH. Sermon by the Rev. Dr. McGlynn—The First Duty of Man—No One Can Serve Two Masters—The Divine Political Economy. A large and respectable congregation assisted at ‘the high mass yesterday morning in St. Stephen's. The Rev. Father McQuirk, attended by a master of weremonies, servers at mass and a long train of acolytes and torch-bearers oificiated. In the dif- ferent pews were distributed circulars, appealing to the charitable for donations of books or money 4n aid of a library at Bellevue Hospital for the use ofthe inmates of that institution. After the first Gospel the Rev. Dr. McGlynn ascended the puipit and made a touching and powerful appeal to his congregation to contribute to the mental and spiritual wants of the sick poor who throng the ‘Wards of Bellevue. He reminded his hearers that the inmates of the hospital were part of the flock of which he is pastor, and plainly tola them thatdt | ‘was A DUTY AND A PRIVILEGE for them to aid in founding a library, which would relieve the tedium of sickness and assuage the dis- comforts of hospital lite. Having read the Gospel of the Sunday, Matt., vi., A, 38, the Doctor took as his text the thirfy-third werse—‘‘Seek ye, therefore, first the kingdom of God and his justice, and all these things shall be added unto you.’ Our Lord explains clearly the mcaning of the various similitudes He uses to teach us the great truth, that we must first seek lom of God and cease to be over-solicitous about the things of earth. In the beautiful figures wot the birds of the air, which are ied by the heavenly father, ana THE LILIES OF THE FIELD. clad in greater grandeur than Solomon in all his giory. He reminds us that we have a Father abun- fantly able to supply our wants. We have been given the spirit of adaptation by which “we call God Abba (father). We read of a certain woman who came to Jesus secking something, to whom He said, after she had made her request:—‘Hitherto you have asked for nothin; -,, Ask and you shall receive, seek and you shail find.” ‘This answer of the Master evidently implies tiat all cise ts as nothing tn com- ‘ison With the Kingdom of Gow, and when the wiour taught us how we should pra He gave the first place to the _peti- fion—“Thy kingdom come, thy will be done on earth as it is done in heaven.” In that divine prayer, as in to-day’ 8 Gospel, the paramount obi lon of praying that God may come and reign in the hearts of all men is plainly inculcated. But ‘God, hod the necessities of poor falien man, Anstead of excluding those other things that may serve ior the preservation of live, commands us to “Give us this day our dally bread.” That Bettouia be obliged to ask 108 “OUR DAILY BREAD’? 4sa penalty of sin. The carnal Jews ¢ ected a of the poor, and there was no need for sims- mporal Kingdom, and hoped to be filled with ream for wi ich, the need not labor. But the mandate of the Almighty had gone forth that man should earn his br. with the sweat of his brow, nd Christ did not come to reverse the penalty of gin, He came to dignily and saggtify labor, and the kingdom of God, and not be like the heathe: who seek after food and drink and raiment, Man cap serve two masters,” my pd eternal wis- dom of God, We cannot serve and Mammon, For the spirit of the world drives out the spirit of God, and prevents our seeking the kingdom of Goa. And by the kingdom of God is meant the reign of ‘His divine will and law. IN THE HEARTS OF MEN. Riches are an obstacle to man’s search after God's kingdom; they distract his attention from the true end of his creation, while the appetite for them is insatiable. The same eagerness that gave zest to the pursuit of wealth is intensified by the Possession Of it. To the rich it is especially said, “Seek ye first the kingdom of God,” &c. Let us make Mammon, riches, power, influence, slaves to do the bidding of Christ, by using them in succor- ing the needy and aiding the helpless. Too many , try to serve two masters. Let us learn on the authority of God that it is simply impossible, Otherwise we shall be the dupes and slaves of the spirit of evil, THE PRINCE OF THIS WORLD, ‘The service that God demands ot us is not slavish, it is filial “I shall not call you servants, but iriends,”” and on another occassion He tells us to say “Our Father,” &c. To {page from the example o! the Master, pov- erty is preferavle to riches. He chose a manger for His cradie and the bard wood of the cross ior His death bed. li—as the world would say—you are blessed with weaith, make friends of the ’ Mammon of iniquity, and remember that you are only stewards of your riches, and that God will de- mand a strict account of your stewardship, Li you labor and are poor remember that Christ, too, labored, and that it 1s good to work. ifmen sought first the xkimgdom ofGod all the social problems that puzgle philosophers and economists would at once be solved. ‘The rich would wake a proper use of their wealth in reliev- ing the wants of the poor; while the poor would, in obedience to God’s law, bear with patience—nay, even with joy—their privations. The divine poli! cal economy would solve the question of pauper- ism, as 18 clear from the history of the Churci for whule the Catholic spirit animated mankind, the Church, through her religious orders, took care houses, CHURCH OF THE STRANGERS, Christ's Example of Unselfishness—A Few Words to Americans Who Hanker After Titles—Sermon by Rev. Dr. Deems. Rev. Dr, Deems preached yesterday morning at the Church of the Strangers, Mercer street, be- tween Waverley place and Eighth street, to & vast congregation. He took his text from Il. Phillippians, v., 6, He said all want of faith in the Heavenly Father came from their intense selfish- ness. They had come to think of themselves first, not last; they had come to seek for themselves first, not last, whereas the reason for any man being anything was that he should push it out upon somebody else, People only lived for their own seifish interests, God was sometimes repre- sented as a God of egotism and selfishness, The Scriptures showed us that God never made any of His works for Himself, but only for humanity and for His children. God did not fill Himself up, but He emptied Himself out. Everywhere Jesus Was set forth as their example. They taught chil- dren to respect theirexample. All human examples Were defective, however. When he found, as a child, that his mother was not God it was, indeed, @ wonderful discovery. Even love was not blind. ‘This was all folly. Nobody saw foibles and weak- messes so keenly as he who loved, One of the hardest things to make was a perfect looking glass; one of the most desirable ee to have was & periect looking glass, ‘Ihat was the reason why the Bible was THE PERFECT, FLAWLESS MIRROR of the spirit of Christ. They could have the mina which was in Christ Jesus. It was the spirit of aks which they ought to see in this perfect Tor. He would first speak of Jesus in His precarnate state. He was in the form of God, and, being in the form of God, He took upon’Himself no reputa- tion. He (the preacher) felt sometimes as thougo he had been living beiore he was born; but he knew of Jesus that He was before His birth. He was before Mary knew anything of it. He was in the form of God. All the churches had been troubled by the Trinity of God. The form meant the essen- tial aspect of the individual as it presented itself to others. Form was even now the very presentation of the individual which they could remember, Jesus had the dilsplay of God. Angels and cherubs looked at Him and saw Him in the form of God. Some people thought God had no form; but he took the Scriptures in the simple, childish way, and believed that God had Mis own divine torm, Jesus did not consider His divine equality some- thing to cling to, did not feel as if He could shruud it. hen the sense of thia passage in the Scrip- tures broke upon his mind HE FELT 80 MEAN AND LOW that it melted him. Now the gates opened, first the gates of the spiritual world aud then the gates of the past, and they walked up, and there was Jesus; there was the aitar; there was His crown of everlasting glory; there was His seeptre of supreme sway. How did He take them? Let them go down to this earth. Let them go to Windsor Castle and ask the Queen in what light she regarded THE THRONE, THE SCEPTRE AND THE POWER. Let them ask ber if she would give them up. “Give them up,’ she would answer, “rather die.” But Jesus did not clutch at His throne. ‘If He could re- deem mankind from sin He would gladly descend from His throne. Jesus did not regard these things as things to which He would cling. “He made himself of no reputation.” it a glo- rious picture this was! A king might resign for the benefit of his son—tnat was not this; a rich man might give up part of his wealth—that was not this. ‘‘He emptied himself.” 0, beloved, when they contemplated this picture, could they see what He poured out upon this world of sin? Oh, brethren, when they began thinking that they had become rich they became poorer all the time. Then “Jesus assumed the form of @ servant.” He be- came a minister, a waiter, aservant. He was IN THE FORM OF A SERVANT. The form in the spiritual world was that of God; the form Ne this eartu was that of man. Man- God, God-Man—this was Jesus. Men had said fre- quently that it was not of their will that they had come upon this world. If he had been put in- side eternity and the question had been asked him whether he was willing to be born, ne would have said “No.” Would they? He had seen some of them hungry and some of them starving, and they would cry out “No, no.” ‘They were no volunteers in the human ranks. But how different was Jesus, He walked up to the edge of eternity and laid down his Godhead to be merged into mankind. He knew all the suffering He had to undergo. If he (the preacher) had been told that he would be- born ofan unmarried peasant girl, to be hunted, to be persecuted, and die a death of shame and ignominy, he certainly would have said, *‘No, not all the gold of Solomon can tempt me."? BUT JESUS DID IT. Not death on beds ot vory, but up there in His supreme, in His supernal glory, He saw the death of torture and agony ey Was before Him, and He Still descended trom this Bo point to reach the very lowest of ail places. le who became irom a God a crucified Jew swept indeed the whole circle of eternity Not even an archangel cowid have made such a sacrifice ; tor even if he had been cruci- fied he would not have swept the whole circle of eternity as Jesus did. When they died—and thank God they would die— the question would not be whether they had been great lawyers, or rich merchants, or eloquent statesmen, or how much they had been worth. To work and to put it down in dollars! Not the mean- est 01 ail angels could descend low enough to see the top of a thought like that. O! ye Americans, WHO HANKERED APTER TITLES, ‘ the question would be not how many people would wait upon him, but, upon how many people he waited; not how much he was beloved, but how much he did love. This was the standard. They must die for souls. Why did every knee bow to Jesus ? Because he died for all souls, Oh, imperial Jesus, who died for ali, may Me become princes of the empire of which He was the Divine Emperor. UNITY CHAPEL, A Model and Universal Vacation Advo- cated by Dr. Clarke=—No Papers to Be Published from July to September— How Our Business Men are Killed. At Unity chapel, in Twelfth street, near Fourth avenue, the Rev. Dr. Clarke preached to a wonder- fully small congregation, consisting of about twenty persons. His theme was “Vacation Les- sons.’ He endeavored to show that the taste of the age was grovelling, and that the beautiful in ature was neglected for the consideration of stocks and doijlars, His theories about how vaca- tion should be enjoyed, and about the universal miJennium, or the vacation time, are original and refreshing. He could see no pleasure in being packed like sardines into a seaside caravansary or of being eaten alive with mosquitoes in a country farm house, and still he recommended a departure from the sultry city as being salutary to the moral and physical organization, A BRILLIANT IDEA, Mr. Clarke thinks there should be such a vaca- tion as that in which ail shail participate and take equal share, from the millionnaire to the common laborer. He would like to see all the stores in town shut up, Wall street deserted, and no paper pub- lished in any part of the world, from the beginning of the month of July until the beginning of Septem- ber, under the belief that peopie could eat their breakfasts without the usual flavoring of murder, suicide, &c., which to the popular mind has be- come as indispensible to the mind as the meal to the stomach. All should cease to labor and fly to the country to enjoy nature and recuperate their lost energies, The gist of the sermon, which wap highly senti- are three lessons to be learned from creation—the that there exists a pels the Saat, oe the the — is His and ther leagon Thave re ‘oMan tives not by bread alone, but taught in the text every word that proceeds from the mouth of God.” None who admire natural scenery, or are students of patural history, can fail to acknowledge the proposition that each teaches—that of the exist- ence of a Creator and Governor of all. The beauti- ful adaptation of ends and means in the animal kingdom, and the sublime beauty im the vege- table world, and the wild scenery of mountam and vale, must be apparent to all, and those who enjoy them unconsciously give God thanks for the plepaure they afford. But all do not see or enjoy the beauties of nature. There are those who are 89 bound up fn their passtons of lust and gain, that their sordid eyes are never raised above the ground of mercenary and feshly desires, The grand heaven of beauties and en- joyments that God has prepared for all to enjoy is, before them, as pearls to swine. They neither know nor care to know of them. Contented to live, a8 they are, without refinement or education, im- pervious to the delicate and refining infiuence of Teligion, they go on ior ever in the groove of money-making. The actions of the hour are so violently quick as to be positively dangerous to mind and soul—in the first instance, in regard to the health of the body, and in the second to the salvation of the soul. That which divides mad- ness from sanity has been worn to a thin and almost invisible film, and the intellectual calibre of our business men is yearly becoming more Ine! nificant. This is because they do not take proper intellectual recreation, which eases the mind and invigorates the body. ST, FRANCIS XAVIER'S OHUROH, Sermon by Rev. Father Gleason, 8. J.— Grand Musical Services. The first Sunday of the fall, and the fourteenth after Pentecost. was distinguished at the handsome church of the Jesuit Fathers in Sixteenth street by @ very eloquent sermon by Rev. Father Gleason, 8. J., and supurb music by the full choir, the mem- bers of which had just returned from their summer vacation. Rev. Father Gleason took his text from the gospel of the dav, Matthew vi. 24-33—“No man can serve two masters; for either he will hate the one and love the other, or he will sustain the one and despise the other. You cannot serve God and Mammon,” The preacher spoke of three classes of men to whom this text is appil- cable in different ways. There are some who devote themselves exclusively to the service of God, who obey His laws and flinch not under any circumstances at the call of duty. Those are the righteous, whose lives are like sweet incense betore Heaven. ‘he opposite class to them con- sists of the slaves of Mammon, to whom religion, duty and conscience are dead letters, Between these two classes of men there is a third, which includes the lukewarm, the time servers, who PRETEND TO SERVE UOD, while they are devoted in heart to everything that tends to violate His commands, On this third class the preacher dwelt with particular severity, quot- ing texts that indicate the abhorrence w®i which the Creator regards their duplicity. i ‘The musical portion of the mass consisted’ of the “Kyrie,” “Gloria” and Credo” of Mercadante’s mass in B flat major, and the “Sanctus” and “Agnus Del’ from Alois F. Lejeal’s mass in D minor, The double quartet—Miss Teresa Werneke and Mrs. Berge, soprani; Miss Mary Werneke and Mme. Schultz, alti; Signor Tamaro and Herr Huck, tenori, and Signor Bacelli and Mr. —, bassi—sung the highly dramatic music of Merca- dante with a spirit, tinish and ensembie that lent a new interest to its well known measures. The bass solos in the “Gloria” and ‘Credo’ were aa- mirably given in the rich, full tones of Signor Ba- celi’s voice. Lejeal’s work is musicianly in every respect, and, particularly in the “Agnus,” presents features of interest in the themes and harmony that one would scarcely look for in a mass of the present day by an American composer. The alto solo, which forms the principal part of the “Agnus,” was sung by Miss Mary Werneke with rare fervor and expression, GREGORIAN MUSIC being wisely banished from this church, the vespers Perec many choice works of a varied character, ‘hey commenced witha “Domine ad adjurandum ave festina,” by Berge, which was followed by ‘Dixit Dominus,” “‘Laudate” and “Magnificat,” by Asioli. Both composers tend strongly towards the brilliant and sparkling in style, and witha well trained choir their works never fail to produce ®@ marked effect. After them came an “Ave Verum,”’ by Tamaro, in an entirely different style, caim, devotional and beautiful in melody, in which the composer’s bighly cultivated tenor voice found @ congenial subject. Teresa Werneke sung Basaini’s “Salve Regina,” 4 charming soprano solo, and gave it all its wealth of expression and effect. Berge’s “Tantum Ergo,” No. 6, with which the vespers concluded, has some fine unison pas- sages for the chorus. Haydn’s Mass No. 2 will be sung on next Sunday. It is the intention of the organist, Dr. Berge, to gr during the comin; ear the best mi of Haydn, Mozart, Gounod, wnizetti, Zi Liszt and many masters of fairs in regard to the new church couraging that before the lapse of another year the work will be well under way. It will be one of the largest and most imposing churches in the me- tropolis, the dimensions being 200 feet by 100. It will be @ house worthy of she Jesuit Fathers, SCOTOH PRESBYTERIAN ORURCE. A New Presbyterian Pastor—Sermon by the Rev. Mr. Hamilton—A Touching Appeal to the Congregation. e The Scotch Presbyterian church, in Fourteenth street, after being closed for some months for re- Pairs, was opened yesterday, and the services were conducted by a new minister. Rev. Mr. Hamilton, of Belfast, Ireland, is forthe future to be the shepherd of the flock. Dr. McCosh, Prest- dent of Princeton College and the former tutor of Mr. Hamilton, was instrumental in getting the call for the young clergyman, and, to judge from his first sermon, no better choice could the Doctor have made. Mr. Hamilton is only twenty-five years of age, though he looks somewhat older; wears spectacles, 18 sparsely built and about the medium height. A pleasant and Kindly face, without any marked degree of intelligence, presented itsel! to alarge congregation, which listened most atten- tively to the words that fell from the new minister’s lips, The text, and it was a most appropriate one, was the twenty-eighth verse of the First Colos- sians—‘Whom We preach, warning every man and teaching every man, in ail wisdom, that we may present every man perfect in Christ Jesas.” Like most cities, sald the young minister, Colossi had her false teachers, whose doctrines were corrupt- ing the thoughts and morals of the people and raising doubts by the questions Which those teachers put. Paul was jealous of the souls of those of whom he eit himself in charge, and worked most heroically to com- bat the evil effects of the doctrines preached to his charges by these false teachers. At that time the mystery of Christ’s person seems to have been the subject that caused the greatest thought and dissension. How the divine and human na- tures ceuld be united in one person ts certainly MYSTERIOUS ENOUGH, and can never be clearly explained by human rea- son. But man’s intellect, so curious, so eager to comprehend everything, will not bring itself to receive @ truth humbly on God’s authority, but must ask itself the how and the why of it. The so- called theories of olossi seem to have ex- plained the mystery ofthe resurrection, that Jesus did not assume a true body. He was not really a man, but a spiritual existence, appearing, if I may so term it, as a human shadow. The cross of Christ, he thought, was the Gospel, the giad tid- ings which god had given to the world. Whi greater gift could the Ureator give to sinful mi than his only begotten Son? That Son was freely given to redeem men’s sou! ind though that Son suffered such agony as few men are called upon to euffer He treely did it, and said, ‘Father, thy will, not mine, be > ifthe Preaching of Christ is, over ane above all things, the proclamation of one truth, the truth of God’s forgiveness of the world, through the biood of Jesus Christ our Saviour, then it is @ very strange thing that the religion of JESUS SHOULD HAVE BEEN A BONE of contention among men. Iam merely called to minister unto you, my brethren, said Mr. Hamtl- ton, and I shall preach Christ and the good he did onearth, I will pray that Christ be with you always, and that he so turn your hearts that you may dwell on heavenly things, Christ Jesus‘and Him crucified will I always preach. The minister then asked the bie of the congregation. He said a minister's life was beset with temptation, and he wanted streagra to combat all the evil that might come before him. Pray lor me that divine grace may be given me to be worthy of the charge that I have just been called upon to minister to. Jesus Christ shall be MY KEYNOTR, and, with the grace of God to heip me, I will try and be an acceptable shepherd, After the services were over the young minister Was introduced to many of the congregation and warmly welcomed to his new home by them. At night the Rev. Dr. McCosh, of Princeton College, delivered the sermon, after which he formaliy in- troduced Mr. Hamilton to the congregation. The organ, during the morning service, was presided over by Mr. Place, the precentor being Mr. Or and the following hymns were reudered:—‘No, 172," Arlington; “No. 348, Downs; “No, 201,” Stockwell. The music, from first to last, was ex- ceedingly beautiful, and the church, which has been putin thorough repair, presented a most fit- ting appearance for a building in which sinfal man shoal humbly ask iorgiveness at the throne of leaven, 8T, PATRICK'S CATHEDRAL, Sermon by the Very Rev. Vicar General Quinn—“No Man Can Serve God and Mammon”—The* Benefits, Objections and Dangers of Riches Explaincd— How the Rich Man Luses His Soul—A Good Lesson for Aristocrats, There were three prominent features in the hall- past ten o'clock mass yesterday morning at St. Patrick's Oathedral. Thege were, frst, the;solem, NEW YORK HERALD. MONDAY, SEPTEMBER 8, 1873—TRIPLE SHEET. nity and grandeur of the sacrifice, combined with the beauty and neatness of the sanctuary; sec- ond, the rich melody of the organ strains, accom- panied by several tenor and soprano voices, and third, the sermon which was preached by the Very Rev. Vicar General Quinn, ‘The Rev. Father Kearney ofiiciated as celebrant. In the sanctuary were present the Most Rey. Arch- bishop McCloskey, the Very Rev. Vicar General Quinn, the Rev. Father Farrelly, the Archbishop's secretary and the Rev. Father McNamee, with the usual number ot oy, looking acolytes, after @ beautiful and effective rendering of the “Kyrie,” “Gloria” and “Credo” by the organist, Mr. Gustavus Schmidt, and the choir, which consisted principally of Miss Sullivan, Miss Ballard and two male voices, the Very Kev. Vicar General ascended bag > it and chose the text of his sermon trom St. Matthew, vi, 24, 30, commencing as follows:— “Noman can serve two masters; for either he will hate the one and love the other, or else he will hold to the one and despise the other. Ye cannot serve God and Mammon.’ The very reverend gentieman first reviewed the six texts of which the Gospel was composed, and showed the proper meaning and application of | each. By serving God alone salvation was attain- able; to serve Mammon was to become a slave to the riches ana trifies of the world—to its joys, its frivolities and ite pleasures, The Scripture warned against extravagance in raiment, which meant dress, and which was cal- culated to wound the soul by the sin of pride. Simplicity was the safeguard of purity, and even the words of Scripture told us that ‘nos even Solomon, in all his glory, was arrayed equal to one little lily of the flela.”” The teacher then turned his discourse on THR SUBJECT OF RICHES. He showed, first, how the possession of them need not interfere with man’s salvation. They may, on the contrary, be made a means to that one grand eternal end if we would only possess them, as St. Paul tells us, ‘as though we had them not.” How many grand works of charity can be per- formed by the rich man? He need not fritter his wealth away for his own personal happiness in ex- travagance and unnecessary luxuries if he ouly Wishes to dispose of it in a manner which must be afterwards more profitable to him, He can raise up institutions of charity and piety and learning by his generous contributions, He can raise the poor and lowly and impoverished from the dark and inconsolable sphere of life in which they are placed, and for so doing he may as- sure himself of millions of beneficial prayers and blessings, But the rich man who uses not his wealth thus in accordance with the dictates of charity is both a slave to Mammon and a victim to ride. He may have been once humble while the Leh of fortune had not yet shone upon him and while he was yet struggling for success. But, hay- ing attained success, he begins to itel himself above THE LEVEL OF HIS FELLOW MEN, and pride steals away the sympathies of his heart to some more {ghtig 9 objects. He despises the poor, he treasures up his gold in coffers from their shivering limbs and pitiable extended hands. He feels it no longer necessary to go to church—he scorns to knee! down and pray to that God who has favored him. Prayer he believes is only for the oor and wretched. He prayed when he was poor, ut, now that he is rich, he believes he has no more need of petitioning an omnipotent God for a por- tion of His kingdom. Thus is THIS KIND OF RICH MEN lost. He (the preacher) did not believe for a mo- ment, however, that all men who poasessea wealth weie thus disposed, Ah! no. There are and have been men of wealth who have surrendered all the; possessed and taken up their cross and followe Christ himself in their actions and their deeds of charity. The very reverend gentleman finally exhorted all “to seek first the kingdom of God and his glory, and that all things else would be added unto them.” Alter the conclusion of the mass the most rey- erend Archbishop administered the apostolic benediction, ORTHODOX EASTERN CHAPEL, The Faith and Doctrines of the Greek Church—Doctrinal Discourse by Rev. Father Bjerring. The searcher after the little Greek chapel in Second avenue need not mistake the place any longer, for over its door stands the title given in this heading, surmounted by a gilded cross. This fact, together with the previous announcement that Father Bjerring would deliver @ sermon on tne doctrines and beliefs of the Orthodox Eastern Church, drew together a larger number of persons than usual, The choir exhibited more spirit and a better appreciation of their position and greater devotion to their work than on pre- | vious occasions. It should be known by those who may wonder why this little chapel is known as the “Orthodox Eastern Chapel” that the Greek Church, as distinguished from the Latin, claims to be both orthodox and Eastern, while the latter in the for- ‘mer’s eyes is unorthodox, or heretical and Western. It 1s net, therefore, as some ignorant ones have arpotets becase it isiotated here on the east side of the city that it is callea Eastern, THE DISCOURSE OF PATHER BJERRING yesterday was based on J. John, v.,9—‘If we re- ceive the witness of men the witness of God is greater.” The reverend father started out with some propositions touching the nature of faith and its importance and the necessity of every man to believe something. And from this he presented the primary doctrines of the Oriental or Greek Coristian Church. They believe that “God tne Father was not born and does not proceed trom another person; that God the Son was born before all eternity; that God the Holy Ghost roceeds before ali eternity from ‘the only jod the Father, but that these three persons of the Most Holy Trinity are of perfectly equal di- vine dignity.” In the matter of the procedure of the Holy Ghost they ditfer trom the Latin or West- ern Christians. Then touching the attributes and characteristics Of God tney believe substantially as all other Christians believe. And touching the fall and redemption of the human race and the doctrine of final rewards and punishments they hold the same truths as Protestants and Roman Catholics do. They hold that Onrist, “the only Son of God, willed to become man in order to satisty the justice of God for the sins of all man- kind,” and that, without beptag H be true God, He became also true man, so that He is God-man, “in whose person two natures, the divine and the hu- man, are unmixed, unchanged, undivided and in- | separable.” They explain, however, that, while | the Virgin Mary is ‘more worthy of praise than the cherubim or seraphiiu,” she is yet the bringer forth only of the humanity of the God-man. ‘ney ac- knowledge that “our Lord Jesus Christ is the only Chiet Shepherd, the only mediator between God and man, the only High Priest separate from amon; sinuers and the only head of His body—the Chare! —and the only King of this, His kingdom of grace; that He 1s God, @ jealous God, who will not give his glory to another.” Hence they despis> ail Papal ciaims to spiritual supremacy, to iniallibility and the like, and count them blasphemous and absurd, They believe in the procession of the Holy Ghost from the Father, but acknowledge it to be amystery which they cannot explain, and they make no at- | tempt todoso. They believe that THE CHURCH IS HOLY, becaase sanctified throwgh the doctrine and through the sufferings and the blood of Christ and by the prayers of believers; that she is universal, because not limited to any place, time or peopie; but comprehends true believers in all places, ot all | times and nations. Their own Cuurch they | call “orthodox” for the reason that “she can have no other foundation than Jesus Christ,” yet is she built upon the doctrine of the aposties. They believe in the Baptism or the Holy Ghost—the beimg born of God to a spiritual and holy life—as the true baptism of whichjthe ben 7 tism of water is but an outwardsign, They hoid also to the sacraments of confirmation, the Lord’s Supper, in which by iaith only, as Fatuer Bjerring explains, they receive the real bod; and blood of Christ. Confes- sion they deem essential, but disclaim any priestly | wer of absolution trom sin; on which point they disagree with the Latin Church. In the ordination of priests they believe the Holy Ghost installs by the imposition of episcopal hands, regularly | chosen men for the administration of the mys- teries of Christ and the feeding of His flock. Marriage and extreme unction, too, while held as sacraments, are used in their spiritual sense as such. And, finally, they believe in a literal resurrection, a at judgment day and | an ultimate reward of the faithful and good, and a | punishment of the ungodly and the wicked. They declare that works cannot be good without faith, and that where true faith exists good works must follow a8 a necessary seqnence, This then is in brief what the Ortnodox Eastern Church believes, and it will be seen that tn general they are more akin to Protestants than to Romanists or Ritualists. BROOKLYN CHURCHES. ST. JOHN'S METHODIST CHURCH, The Uttermost Salvation ot the Gespel— Sermon by Rev. Dr. Chapman. Yesterday morning Rev. J. A. M. Chapman, D. D., pastor of the St. John’s Methodist Episcopal church, Bedford avenue, resumed his ministra- tions, after several weeks’ absence. He preached toa large congregation, taking for his text the twenty-fl.th verse of the seventh chapter of Hebrews—‘‘Wherefore Le is able also to save them tothe uttermost that come unto God by Him, | seeing He ever liveth to make intercession for | them.” After an appropriate and brief introduc- tion touching the scope and teaching of the chap- ter, Dr. Chapman proceeded to say that the frst | thought suggested by the passage was that man is away from God. The Bible everywnere taught that man in his utregenerate state was at @ distance from God, not physically out of His presence or disconnected from the foun- tain of life, but in moral character and in sympathy he was away from God and living without hope in the world. There could be no sympathy between Felation to God, and the | embraced man’s return to oe mene Pra ced. came back to God by repentance and faith. ol divine love. Salvation involved man’s restorat! to the divine likeness, and it was the love of God that changed him into the divine image. No indi- vidual would be happy Simply loving God sa. premely and being in harmony with Him; but superadded to this there must be the conscious ness that God responds to the outgoings of the be- Heving heart. here Was never a greater mistake | than that local change would radically affect hu- man happiness. One might be in heaven, as a lace, nt Fad not be contented and happy, for appiness depended upon the tnternal state o/ the mind. é man might change his theology every year and join every church the catalogue, and not become Christlike. The religion of the Bible effected a spiritual change in the human soul, making ite recipient one with God. Christ did not come into the world to build up sects or to FURTEER HUMAN CIVILIZATION, but His great mission was to bring wandering souls back to the Father, and this was the grand purpose that He was now executing in the courts of heaven. He did this by demonstrating God’s love to man by incarnating himself in flesh, by a life of toil and suffering, by deeds of benevolence and mercy, by the revelation he gave of G character, sublimated and crowned by his sac: on Calvary, he gave to the world the most ov Whelming and irresistible exhibition of divine love. No matter now hostile or careless aman might be, God’s love had been following him all the days of his life to do him good, to save him_and bring him back to His favor and to His heaven. The point was elaborated with eloquence that although the physical world showed evidences 01 God’s wisdom and goodness yet it also ‘ave indications of His anger and vengeance, but in Christ all the moral attributes and pertections of Deity were so blended that they became pal- pable and attractive. They blazed through the veil of His humanity in all their glory and majesty, ie tempered to the weakness of our vision; so hat the believer in Jesus gazing upon Him was changed into the same blessed image by the Spirit of God. By the incarnation Christ came within the sphere of human eompanionship and conscious- ness. Aman could not take immensity by the hand, but he could take Christ; a man could not Jove & great abstraction; but he could love such a being as Christ; a man could not talk to an imper- sonal influence, but he could CONVERSE WITH THE SON OF MAN. Men talked about communing with God in Nature ; but that was all poetry and sentimentalism. Until mankind found @ personal God in Christ they could find no God; but, being possessed of Him, they could hold soul communion with Him in the works of Nature. When the spiritual vision had been opened, as the soul looked out upon Godin His beautiful world, he saw Him in every ray of light, heard His voice in the music of the natural world, and He became a real being in conscious [ellowship and love. If there ever was a land the beauty of whose terrestrial and solar construction conld reveal the infinite it was Greece, and yet it was in Athens that an altar was erected to the “anknown God; and tf ever there was an inteliect of suMicient keenness of vision to PIBRCE THE CLOUD and grasp the Invisible, it was the Grecian. If Grecian culture could not find God He never would be found by it in any future period of the world's history, and if the philosophy of Socrates, Plato and Aristotle failed to find God, the subsequent re- searches of intellectual men to do so would be equally abortive. The preacher, in the further elu- ctdation of his text, showed the value of Christ's intercession for the world he had redeemed, He (the speaker) did not know the nature of the Saviour’s intercession in its Godward relation; but in its manward relation 1t meant that the work which Christ began on earth He had ascended to heaven to complete, and that His spirit was con- stantlyinterceding with men to induce them to accept the provisions of His gospel. In conclusion, Dr. Chapman dilated with fervor upon the extent of the “uttermost salvation” which Corist had pro- vided, which included every man in the wide uni- verse, The blood of Jesus cleansed from all sin, and the gospel contemplated the glorious perfec- tion of man’s soul, spirit and body forever in @ world of light and beauty and song. TALMAGE AT THE ACADEMY, The Pastor’s Return—The Gospe! Life—The Sceptic’s Fountain of Worldly Mint Jaleps—A Picture of the Tran- scendentalist’s Heaven. The great religious event in Brooklyn yesterday Was the reopening of the services at the Academy of Music. During the summer the interior of the building has heen repainted, decorated 3 2 ing, when an audience of between three and four thousand people had assembled to welcome the return of Mr. Talmage, their favorite preacher, the scene was a very animated one. The congregation will occupy the Academy merhorn street shall be completed. that it will be ready by November. In making announcements yesterday morning Mr. Talmage gave notice that on Thursday even- ing nexta pastor's reception would be held at his residence, No. 287 Quincy street, and that these,re- ceptions would be continued during the fall and winter, as he desired to have amore intimate re- lation between pastor and people. He invited all to call on Thursday evening. THE SERMON was based on the story o1 David and the well of Bethlehem, found tn HM. Samuel, xxiil., 16—“0 that one would give me adrink from the water of the well of Betalehem, which is by the gate.” David, hiding in the cave of Aduliam, wanted a urink from this particular well. Three of his men ventured through the ranks of the Philistines, procured the water and returned with it to David. The preacher said that that morning the people came around the grand oid ,Gospel well, which, he said, like the one spoken of in the text, was a well of Bethlehem, and unless we could get access to it and wash away our sin and uncleanness we must die. Like the well of the text it was also a captured well. Da- vid remembered when that well ol bethlehem was in the possession of his ancestors, and be remembered how the water tasted when he was a boy and came and played about the place. We never lorget the old well we used to drink out of when we were boys or girls. There was something in it that nenched the thirst and soothed the brow better than anything we have found since, and this morn- ing as we think of tnat old well of our boyhood all THE MEMORIES OF THE PAST float before us. Oh, I never get over these remi- niscences. George P. Morris, the great song writer of this country, once said to me that his song, “Woodman, Spare that Tree,” was sung in a great | concert hall on one occasion, and the memories of | early life were 80 wrought upon the audience by | that song that after it was done an aged man arose in the audience, overwhelmed with emotion, and said, ‘Sir, will you please to tell me whether the woodman really spared the tree?” Well, David thought of that well of his boyhood, and he wanted a drink from it; but he remembered that the Philistines nad captured it. When his three men tried to come up to tbe well in behalf of David, they saw swords gleaming around it. And this is true of the Gospel well, The Philistines have at times captured it. When we come up to TAKE A FULL, OLD-FASHIONED, DRINK of pardoa and comfort, don’t their swords of in- | dignation and surcasm flash? Why, the sceptics tell us we can’t come to that fountain. They say the water is not fit to drink anyho “If you're | really thirsty, there’s the well of philosophy, there's the well oi art, and here’s the well of science.” They try to substitute for our boyhood faith an Atlantic Monthly religion, They say # great manv beautiful things about the soul, ana try to feed our immortal hunger on rose leaves and mix re MINT JULEPS OF WORLDLY STIMULANTS, when nothing will satisfy us but ‘“adrink of the water of the well of Bethlehem, which is by the It is expecied ate.” They try to starve us on husks when the fatner’s banquet is ready and the best ring 1s taken from the casket, and the’ sweetest harp is struck for the music, and | the swittest foot is already lifted for the | dance. They patronize heaven and abolish hell, and try to measure eternity with their hour glass and the throne of the great God with their yard sticks, Labhorit. L[tell you the old Gospel weli 18 @ captured well. But I pray God that there | may be somewhere up ia the great elect host three anointed men with enough courage, goin forth, in the strength of the omnipotent God, wit! the glittering swords of truth and hewing the | way back again to that old well. I think THE TIDE 18 TURNING, and that the old Gospel is to take its place again in the family, in the university and in the legisla- tive hail. The Gospel well, like the one of the text, is a well by the gate. Itis at the gate o! purification, and | we can wash our sins away in it. 1 take the re-,| sponsibility of saying that there is not a man, woman or child in this house that has escape: defilement. You have committed @ sin worse than blasphemy, or theft, or murder. We have, by our sin, recrucitied the Lord, and that is deicide; and if there be any who dare plead ‘not guilty” to the indictment then the hosts of heaven will be EMPANELLED AS A JURY and render a unanimous verdict against us— Guilty one—guilty all! “Oh, says some one, ‘ail the race wants i# development.’ Now, I tell you that the race develops when it is without the Gos- pel into a Sodom—a Five Points, a Great Salt Lake City. It always develops downward, and never upward, except as the grace of God lays hold of it. Mr. Talmage further contenaed that the Gospel well was one of comfort, anu that itis at the gate of heaven. { have not yet heard one intelligible account of the future world from anybody who does not believe the Bible. They throw such a fog avout the subject that I do not want to go to tne sceptics’ and THE TRANSCENDENTALISTS’ HEAVEN, I would not exchange the poorest room in your house for the finest heaven that Huxley or Stuart Mill or Darwin ever dreamed of. Their heaven has no Christ in tt and a heaven without Christ, onan roe coul Sweep the whole universe in it, would be a hell! They tell us we will do there what we do here. only on @ larger scale—geometrize with clearer intel- lect, and with alpenstock clamber up over the @ noble, Bp and upright father, and 4 vile, cor- rupt and senguai son, though the one might be supported hg other, Such was man’s batural icebergs in an eternal vacation! Rather than that, Puen to my Bible and find John’s picture of that good land—that heaven which was your Well of | work of a lifetime, but a snort life. every Sabbath until their new tabernacle on Scher- | ee, Follaby in infancy, that heaven which is atthe gate. = aaa LAPAYETTE AVENUE PRESBYTERIAN OHUROE, Beginning on a New Year of Worke-. Paul’s Preaching in Thessalonia and Its Effect—Love of Christ the Vital Root—Paul’s Prayer for His Brethren to Incre; More and More. The Rev. Dr. Cuyler was welcomed back yeater, day to Lafayette avenue Presbyterian church by a large congregation. The service was opened by the choir singing Milard’s “Jubilate,” which was Tendered in am exceedingly fine manner. Dr. Cuyler was very earnest in his discourse. He en- deavored to impress his congregation with the idea that-to be @ Christian is not the work of months or year: but that it is @ continual, life-long struggle. He selected is text from 1, Thessalonians, iv., 10— “Bat we beseech you, brethren, that ye increase more and more.” Thessalonia was @ city ofimportance and historical renown. There was none outside of Jerusalem so great. All great good results from small beginnings, and all the light from that place was kindled by two men—a tent maker and his companion, Paul and Silas, They halted only a few weeks. preached with great power until rude crowds forcea them away; but the Gospel stayed, the fire burned alter the dis- ciples iad gone forth to kindle other fires, and in a year Paul wrote the first epistle. It was a rousing, cheering letter, full of grateiul congratulations. After having thanked them for what they had done he wrote the words of our text, “We beseech you, brethren, to increase more and more.” He knew that in the pursuit of a better Itfe MAN'S ARDOR I8 APT TO COOL, that people are likely to sit down and be con- tented to soi what 1s already done, that they bepe a@ disposition to make the beginning the ending. Men are never thus in worldly matters. John Jacob Astor said his first thousands were harder to earn than millions after. Napoleon’s briiliant victories in Lombardy kindled visions of Auster- itz, of great emperors waiting in his ante-cham- ber. Neither ‘of these men was contented with first victories, but was resolved to have more ‘and more, Now, 80 vital is success that we might moments in looking at it at No things have growth but live things; infant buried twenty years ago is but a span of dust now, while his brother has sprung into man- hood. Life ts essential to growth; inward hfe is indispensable to inward growth—the vital union which exists between root and branch. Is it strange that many church members have made no inward growth when there has been no immediate desire ? Gan @ man who never cared to please God have this attainment? Can A SPIRITUAL CORPSE breathe spiritual aspirations ? Do skeleton fingers open purses? Cana corpse do anything but decay and send out pestilence? Some grow in sin as the tares grow, without watering. Oh, if Christians grew as fast as sin, I had almost said, I would be satisfied, but grace must grow from being planted and cared for, but a root you must have before you increase. What root? It is THE VITAL LOVE FOR CHRIST. We must have inward life. Paul said, “Grow in grace.” He knew he could trust them in worldly matters. That term embraces the whole bdo of Spiritual endearments. Grace, holiness, heart-help, long-suffering, faith, tenderness, all spring out from the same trunk. The apostle urges them to increase in self-control, purity and likeness to Christ; in a word, spirit character, the reception of an impress from Christ and the putting out of an impress for Christ. ‘That is Christian character, and into it enters all virtues that make man earnest, useful and good, and every man or woman who pretends to perfect character is a charlatan, cls phe Word of would not gay increase. 1t is to LIKE, NOT EQUAL, and not only to have a liking, but a likening—thas 1s the momentum that carries men over sin. You are to enter upon a new year of work. It is the The base of a Christian character is the rock Jesus Christ. Build for eternity. Year after year carries the work up from tae foundation, but remember itis not mgh enough yet; build on. What diderences there are io Christian characters! Some may be growing in this and falling off in that, when growth ought to be symmetrical. Like the lark, which goes soaring upward while THE HAWK KILLS THE NESTLINGS, @ man may spend all his time in the heights, when and generally renovated, and yesterday morn- | he ought to come down and alleviate the suffering and misery of his fellow men. The whole man should be developed, head and heart, grow more and more and so reach up to the measure of the stature ofChrist. Growth is trom within always. I doubt if there is a people of leas growth than those devoted to ritualism; but, with God’s indwelling grace, the soul.will take up all that belongs to it, Oh, how the spiritual character is enlarged under this pro- cess! It grows equal to carrying great loads and | resisting great temptations. WHAT IS THE GRACE OF GOD but the power to resist temptation ? If there is life there is hope of grewth. ie strength of a Chris- tian character is in participation in the lite of Christ, walking with Christ. No other growth is | Zenuine, no other lasting; a simple faith in the Bible and love to fellow men is all-suficient; for | Without this there can be no increase; the love of ; Christ Jesus is ‘perennial, ae better than numbers, better than money. Godliness is better than prayer, because it inspires boa agit My dear People, 1 beseech you to all this by the tender mercy of God. I beseech you to grow, enlarge, be faituiul, grow more and more until Christ becomes the measure of your daily and hourly aspiration: when at last we shall be eatisfied in His lite, SERVICES AT LONG BRANCH. SEA SIDE CHAPEL The Scheme of Gospel! Redemption= Sermon by Rev. John Oreuct, of New York. LONG BRaxcu, September 7, 1873, Of course there are not so many people at the hotels as there were, but for all this the Howland House Is still nearly fall, and will rematn go till the end of the montn; and then there were nearly 150 arrivals last evening at the West End, anda proportionate number of newly arrived guests at the Ucean IHouse, so, as will be seen, there are yet here, including the cottages, enough fashionable people to make up good sized fashionable congregations at all the churches. This fact at least was very clearly shown in the large attendanee this morning at that church of most fashionable resort here, the Sea Side Chapel. The weather, too, was most propitious for fashionable people to venture out, the sky cloudiess, a delt- cious breeze from the sea, and the whole intensified into glowing beauty by the brilliant bat genial warmth of the mild September sun. Rev. John Oreutt, of New York, occupied the pulpit. The subject of his discourse was “The Scheme of Gospel Salvation,” and the text on which it was based Romans i., 16. “For I am not ashamed of the Gosyel of Christ, for it is the power of God unto salvation to any one that believeth, to the Jew first and also to the Greek.’’ Happy, thrice happy, he began, is the man who has the God of Israei for his god. For those who were lost God sent His son. He sent His dearly begotten son to save those who could not be saved in any other way. Without the shedding of blood there could be ho remission of sin to him that believeth, THE DEATH OF CHRIST WAS SALVATION. The gospel system contains no more saving power than any system of human origin. The offer of salvation was made toa worid of sinners, but there were certain conditions. It was to these who believe; it was by God’s Hoiy Spirit that the heart hea a i ga to receive the divine seed. It is recorded that on the day of Pentecost 3,000 souls were converted. Here were three agencies, the [ Me ty of Peter, the presence of those hearing Him and the descent of the Holy Ghost. If Peter had preached any other Gospel than Christ crucified the Holy Ghost would not have descended, Men are NOT BORN CHRISTIANS. God Is almighty, to be sure, but His omnipotence is manilested by certain fixed and immutable laws, The Gospel was the are remedy for sin, but it required the agency of the a ec The divine power given by Christ to his disciples would be conferred on His true believers to-day. As the Gospel was SUITED TO THE WANTS OF THE PEOPLE to whom St. Paul preached 1,800 years ago, so the same gospel suited to the wants of the present generation. There was but ONE WAY OF GETTING INTO HEAVEN, either in the Old Testament or New Testament time. St. Paul, on Mars Hill or at Agrippa, could not have preached any otfer Gospel than that of Jesus Christ. There were appointed means to secure salvation, and this only couid be used. The subject was one o1 great importance to them. Were any o/ them ashamed oF the Gospel, ashamed to con/ess it, ashamed to defena it? He did know men who would not be so much ashamed to be seen stealing as to be seen praying, Were there any such in the congregation beiore him’ He hoped not. To be ashamed of the Gospel snowed THE BASEST INGRATITUDE. God had sent his Son to save them, and they showed no gratitude for this great and un = aleled gift. The means of grace and the Holy Ghost had been offered to them and they despised them. They should remember that they were liv- ing for an endless eternity and that they would be held accountable for the neglect of the Gospel op- portunities here offered thetn. THE CHURCH DEBT. It was stated that of the $7,700 debt with which the Church was burdened at the commencement of the season there had been paid in and pledged during the season $4,500, leaving only about $3,000. still unpaid. The hope was expressed that the resi- due of the debt would also soon be paid. It was fur- ther stated that the success attending the liquida- tion of this indebtedness was greatly 3 Wikon, the unremitting assiduity of Rev. James B. Wi the pastor, and Henry W. Wilson, tis brother, ; |