The New York Herald Newspaper, September 29, 1873, Page 4

+ They 4 — “ ci —— ABB A RMONS age. Thetr images stood for their deity. ‘a it was when the Protestant reformers, entering Dangers of the Idolatry of Mammon. — THE PULPIT AND THE PANIC. Manly Reputation Better Than Capital or Credit. A Clear Conscience the Only True Clearing House. > ee “MAKING HASTE TO GET RICH” REBUKED, “Lay Ye Up Treasures in Heaven.” The Remedy for Commercial and . Financial Crashes. Honesty in ‘Business and the Doxology vin Wall Street. Discourses by Distinguished Delegates to the Evangelical Alliance—Drs. Bellows, Parker, Frothingham, Powers, Talmage, White and Others on the Financial Troubles of the Past Fort- aight and Sundry Religious Topics, NORTH DUTOH CHURCH Prayer for the Sufferers by the Financial Panic—“ Making Haste To Be Rich” Rebuked—Sermon on the Wisdom and Perseverance: Displayed by Daniel in the Cause of His God—The Lessons of a Noble Political Lite. The Old Dutch church in Fulton street, relic of the infantine days of New York, contained a small but earnest congregation of worshippers yesterday morning. The old and gray interior walls looked cheerful, however, almost as if reflecting the reviv- ified piety of years gone by, when they saw gath- ered not less fervid, although more numerous au- diences, composed of the élite of Knickerbocker society, who were proud to render devotion to their God within its sacred precincts. The vener- able pulpit yesterday morning was occupied by the Rev. Samuel J. Rogers. The services were intro- auced as usual by the singing of a simple hymn, The reverend gentleman then offered AN APPROPRIATE PRAYER, in the course of which he prayed very impressively for all persons and home. circles that had been visited by affliction or anxiety produced by tne Tecent financial panic in New York and otuer cities; that there would come into the hearts of all those most concerned in this national trouble an earnest desire for the acquisition of that which passeth not away; of the wealth that endureth for ever, and of the strength that waxeth not old; that they might draw from it the lesson that it is most tm- } portant, that we lay up our TREASURES IN HEAVEN, where ‘neither moth nor rust may corrupt nor thieves break through and steal; that there might be diffused throughout the nation that better spirit which maketh not baste to be rich, but looketh up to God lor greater mercy and blessing than can be found on earth, and that which is most suited to our wants. THE SERMON. Mr. Rogers selected his text from Daniel, v., ll:—“There 1s @ man in thy kingdom in whom is the spirit of the holy gods and in the days of thy father light and understanding and wisdom, like the wisdom of the gods, was found in him, whom the King Nebuchadnezzar thy father, the King, [ say, thy father, made master of the magicians, astrologers, Chaldeans and soothsayers.” The preacher then, in brief words, sketched the history of Daniel prior to that memorable event, the feast of Belshazzar. He traced each successive step whereby, by humble display of the wisdom which was bestowed upon him by God, Daniel rose to become one of the first rulers in the land and a judge before the King. He related the first and second prophecies of Danie), which produced such effect upon Nebuchadnezzar, the king, that he fell down upon his face and worshipped him, and com- manded that offerings should be made before him | of oblations and sweet odors. He was then made chief governor of all the wise men in Babylon, NEBUCHADNEZZAR DIED 760 years before Christ, alter a reign of eighty-threo years. His great-great-grandson, Beishazzar, as has been definitely determined by discoveries of silver vessels, bearing inscriptions, very eg dl made by Sir Henry Rawlinson, was joint ruier with his father. It was at this time that Daniel was a third time called upon to interpret a vision of his master—the nandwriting on the wall. It will be remembered that, as recorded, this supernatural apparition was occasioned by the misuse of the golden vessels taken from the Temple of Jerusalem by Nebuchadnezzar. The faithtulness with which Daniel showed to Belshazzar his crimes must ever remain evtdence of his noble character and his courageous devotion to the cause of his God. In that very night came the soldiers of Cyrus into the city, and the glory of Babylon was destroyed. Daniel lived until the third year of the reign of Cyrus, after whieh all record of him is absent, as is that of his birth. The question may be asked why he, a Hebrew, ‘was so signalized in honor by the Assyrian people. GOD GAVE HIM GREAT WISDOM, ashe himself declares. Though educated in the highest wisdom of a people famed tor knowledge, yet his power is seen to be both above and beyond that of the Chaldeans and the Magi. His honor and advancement are secured because of the spirit which God gives him. He has not recorded in regard to himself a single voluntary act. During thirty years of government he, as chiet statesman, leaves not a record benind him of what he said or did. Such is bis modesty and humility, Wecan imagine, during that long life of prayer, how the good of his own people, the Outlawed and oppressed of Israel, was ever near to his heart. it was his mission to preserve them in their spiritual integrity, so that they might be taken back to their own land, and that, in the fall- hess of time, the greatest of all prophets shouid come. Daniel was wise in this, that he was a man of prayer, that he communed with his Maker three times each day. In addition to wisdom he possessed THE SPIRIT OF PERSEVERANCE. In the diMicuit service of the one true God ne con- tinued through ail his lite, and nothing could move him from his steadfast devotion. He refused the meat of the King’s table when only a boy, because to eat it would not have been in accordance with the customs of his people. He prayed with his face towards Jerusaiem when he kuew not but the next hour would seal his fate. He was ever ready for all good deeds, and during seventy years of politi- cal greatness no faults could be found in him were seventy years of continuous well-doing. No wonder that great honor was given to the God_ of Daniel and blessings to his people. Wisdom and perseverence were his two great gifts and they are worthy our seeking, as | they were sought by Daniel through faith in the | Lord Jesus Christ. He looked forward continually toa Messiah, promised but not yet revealed. He did not, perhaps, quite understand the Saviour that was to come, e of this day have Him before usin all His ry and beauty. His wisdom ana perseverance be had for the asking. Letus in ratitude come and seek the wisdom of Him who ied on the cross of Calvary, and continue in His service da: by day, ever rejoicing in all the good that He one for us, LYRIC HALL. The Idols and Idolators of To-Day—A Lesson from The W Street Panic— Sermon by the Rev. C. B. Frothing- ham. A very large congregation was in attendance yesterday morning at Lyric Hall, on Sixth avenue, between Forty-first and Forty-second streets. Mr. Frothingham preached on “Morai Idolatry,” and “Thou shalt offer no faise incense” was his text, My subject, he began, may seem to many a con- tradiction in terms. We have no idol made of goid, or silver, or brass, or Wood, no carved image save such that stand in our churches as @ecorations. But is idolatry the worship of any image? surely not. The moment men begin to think they consider the image as but a@aymbol; and 60, when the earliest missionaries charged the heathen with worshipping images, ~ they dia not understand fhe religion of the sav- And 80 the Catholic churches, charged the priests with idolatry. The priests answered the same as the savages—‘‘We do not worship the image, but what it represents.”” And so it is when the Rattonalist says to the Protestant, “You worship a prinied book.’ It is not the book, but what lies behind it that we worship. History shows that IDOLATRY 18 ABOMINABLE. The ancieat Hobrows, worshipped light. They kneeled to the King of Day or to the Queen of Night, and thus tke vestal maidens had jor their office the preservation of a holy fai Should the flame die out they forieited their lives. The priests in the Catholic churches keep candles puriing through service. It is the same {dolatry as of old, and yet it is not idolatry. We cannot escape idol- atry. Ifyou think of Deity you must think as man thinks, Now that thought of God is an image in the mind, The only question 1s, Are the people in- clined to carve ‘this image into wood or stone? It is certainly not our fashion, but we have them in our mind all the same; and suppose that they should all start to life, we sould then have the same gods I and goddesses as the old Grecians. Over every drinking house would be @ Bacchus, over every house of bad resort a Venus, over every gallery of art an Apollo, Every soldier would worship Mars, every sailor Neptune, every ian of high ambi- tion Jupiter. Every god and goddess of the ancient mythology would, indeed, start to life. Every place has its particular god, depending upon the genius of the people. hat do we worship? It is cer- tainly not science, or harmony, or culture, or art, but itis power. All worship that which they cop- sider strongest. What do we consider strongest? What is the SYMBOL OF OMNIPOTENCE ? Money. What are our greatest cities but the tes- titers of wealth? What builds the railroad, erects the telegraph, subdues the ecean, brings every point of the world together? Wealth. ‘Therefore wealth is the symbol of Deity. A respectable man, with every inducement to be honest, is found abusing trusts, putting public money in his pocket. Finally he dies a mysterious and many think a suicidal death, His wite is broken-hearted, his children are stained with his bad name. What could have induced the man to this course? He was rich enough. What did he want? Money. What was his ambition? Money, He eould not tell you what he wanted it for. He was WORSHIPPING HI8 IDOL, and when men are worshipping that they do not consider. The vulgar think that money has the power to make the orbits change tneir everlasting course, They think that the common chances of life. Im olden time men who were good and paid their priests their good supply, a reasonable sum, were given a charm which they wore some time about their person, Such men were supposed to be above the laws of nature. If they were ship. wrecked they would be saved, and common people think that money is an amulet like this. I was thinking all last week that this last BXCITEMENT IN WALL STREET was incidentally an advantage, if the common people will only believe that wealth can be shaken: that nothing in this world succeeds but justice; that no one can enter into vast speculations beyond their depth but will be drowned, A man ora clique of men or a whole nation may defraud for awhile, but in the end periect justice will be established. In the early days, when the Christians had to dight tor their religion, a leader of a band once found a body of idolators secreted in a room worshipping an image. When he and bis band rushed in the idolators all rushed to the feet of their idol, The leader of the Christians strode u) to the image, struck it a blow in the forehead wit his battie-axe, which shattered it into a thousand pieces, The idolaturs expected to see the Chris- tlan wither. The fall of the tdol was the conver- sion of the people. O, that this idol, wealth, could so fall. Side by side this idol, wealth, another idol stands, THR IDOL sHOW. The people that have no money must believe they have it, and then the worship goes on. What is the meaning of the magnificent churches that are arising in New York’ Is religion growing simpler and purer? O, no; itis decaying. This show ts to make it appear that there is aGod where there is none. The painting, soulpture, masonry, carpen- tery, are all for effect. Even the Methodists have caught the infection. The ay ones that have stood firm are the Friends. hen beauty super- sedes use it degrades it. He then spoke about the idolatry of pleasure, saying that to cure this aay was needed education, culture and refine- ment, CHUROH OF THE MESSIAH, The Prayer of Agur and the Lesson of the Hour—The Financial Crisis—Ser- mon by the Rev. Henry Powers. The Church of the Messiah, Park avenue and Thirty-fourth street, was well attended yesterday morning, and the services were of an interesting character, The pastor, the Rev. Henry Powers, selected as his text the Prayer of Agur, as found in Proverbs, xxx., 7, 8, 9:—‘‘Two things have I re- quired of Thee; deny me them not before I die, Remove tar from me vanity and lies; give me neither poverty nor riches; feed me with food con- venient for me, lest I be full and deny Thee, and say, Who ts the Lord? or lest I be poor and steal, and take the name of my God in vain.” Alter reference to the little toat is known of Agur Mr. Powers said:—Yet he had hit upon the TRUE PHILOSOPHY OF LIFE— integrity of heart—and this is whelly independent of condition and fortune. True, blessedness is not dependent on any one particular condition in life, and yet there ts a condition more favorable than any other, though not an extreme or different one, the common lot of man. After defining and de- seribing this condition, the preacher said that wealth and poverty are relative terms in this life. lt depends on the standard that is adopted, A man may be rich in the country, but poor in the city. He may be poor in the United States. but rich in some other countries, He that can satisiy his desires is rich, or ne may be poor if his weaith is such as to exceed his ne- cessities, Tae common lot of man _ is one in which work is requirea = and rewarded, When we hear of a man “that he has enough, he need not work any more,” we know the great law of liie is being abused, No man has aright to have so much that he can take his ease, The greater his riches or the greater his talents, the more he is accountable for to his God and fellow men. If the riches of the earth were equally distributed it is estimated that the sum of $1 000 would fall to every creature. -To have more than you cau make use of 18 ROBBERY AND INFIDELITY— robbery of your neighbors and infidelity to those higher principles G has taught His creatures; and this unequal distribution of riches is the rea- sou of the world’s infclicity, The reasons which induced Agur to prefer the common lot are set forth in the text—"Lest 1. be poor and steal.’’ It is the temptations which surround poverty. ‘The poor look upon the glittering jewels which flasn from a hundred windows and stores; and have you never thought that when these are in view their minds go back in imagination to squalid abodes and haunts of vice, and then they think how great weaith would make them; how much esteemed it would cause them to be among their fellow men; how little less than a God it would make them; aad ts uot the temp- tation great for the POOR DEVIL TO STEAL? This is the case when .the poor man feels that he has life facuities to develop, and seeing it about him on all hands knows no reason why he should not possess it. The temptations of the rich sre diferent, but equally great. “Lest I be full and deny tnee.’”’ More rich men make shipwrecks of their souls than poor men, all things being equal. Pride and selfishness come to them, There is mdulgence in every sensual pleasure; there is indolence and debauchery for the rich man, And to those who seek it of this class there is care, fear of losing their possessions, and there 18 unscrupu- lousness of all sorts, Money is so close to their eyes; they are blind ¢o all that in the world. Is this right ? Sball we imitate the prayer of Agur? We shall have to alter our faith if we do. The truth of Agur’s sentiment is paey, denied among us. Parton says:—‘‘In the United States a man 18 @ foo1 Who does not sacrifice to the acquisi- vion of wealth everything except health and honor, since wealth alone gives a platiorm upon which a happiness can be established.’ Practically, \... WEALTH IS THE ONLY PLATFORM, psig tad my belief, where felicity can be found. Tis not the worship of God, the majority believe, that would tend to happiness; but it is the posses- sion of wealth, and it must be acquired at all haz- ards, and all opportunities, projects and expecta- tions are made to point to one end—the way to grow rich, And what shall this teach the people of future ages ? Rather, methinks, that the wav to grow rich Is w selze the golden liquor which Has been brewed from others’ honey; Mix it with water oft and well, Portion by portion, the compound sell Vor the true original Hydromel, And double or treble your money. This is the lesson of the hour, ‘The crisis which is now upon us is the consequence of the impa- tience which attends the making of money slowly and the embarkation of thousands tn purely speci- lative schemes for the accumulation of wealth, And hence the destruction which is upon us, be- cause they have wanted all the good things in this world without proper labor, because they have anticipated the future in the enjoyment of the present, and the result is THE RUIN OF MANY and the injury of us ail. Wealth is a good thing in this land; we cannot live without it, and its fos- session gives hignet hopes and greater expecta- ons. ‘ealth shail be our salvation, tf we used it in the development of education, spirituality and the conquest of the world, with the meekness of the children of God. Underlying much of the disaster in the financial world has been faith, and there has been too much of it, One bundred years ago it was not possible for such @ panic as that ow upon us to occur, because there Was not faith enough among the people to try the experiments which have brought it about. The only wealth of the Roman was soldified wealth, He had it with him at all times and would not trust it out of sight. It was not bonds, notes, mortgages of railways and the like that are now heid, BACH TRUSTING THE OTHER, to carry out his Obligations. Wonder then there 13 80 muon faith rather than so little. Wonder that we have not had such @ p: tinued further in this strain, describing the cause of the financial trouble all over the country, and then proceeded to point out the way to tne re- ore oi1confidence, 1t was to give every deal- Ing the SOLID BASI$ OF INTEGRITY. Deal honestly one with another, fulfilling every obligation, and with taith venture upon the waves of the ocean, casting bread upon the waters and soon it will return again, Not that wild cat opera- tions shall be renewed, flooding the land with worthless paper, bat that honesty in business shail be established, each working with the other, and thus a better and truer feeling and a lasting one will be brought about, ALL SOULS’ CHUROH. The Lesson of the Financial Disaster A Clear Conseience the Only Liquida- tion of Our Great Account—Sermon by the Rev. Dr. Bellows. The Rev. Dr. Bellows discoursed yesterday morning before a large congregation on the pres- ent financial calamity, Me selected as the text of his sermon, II. Corinthians, vi., 10—“As sorrowful, yet always rejoicing; a8 poor, yet making many rich; as having nothing, yet possessing all things.” The reverend gentleman commenced with the remark, ‘These are & part of the en- couragements which Paul addressed to the early teachers of the Gospel,” and then went on to say :— What we need to know is whether our ordinary, plodding, private lives, aud our unexcited, normal and unimpassioned selves can be lifted and lighted ‘and led by tranquil, calm and serious considera- tions, that are independent of crowds or common perils or artificial and exceptional impulses, above demeaning commonplace; above the dependence on accidents or radical wretchedness, because overtaken by sorrow, losses and worldly unsuccess. If, really, we have nothing to live for, except what we eat and drink and wear, or what we can safely store away, or what positions we can win or bodily health and power we maintain wherewith to enjoy passing pleasures, we are ever at the mercy of a Most unstable and uncertain world, Rich ay, we may be y POOR TO-MORROW ; well this year, we may be wretched invalids the next; veloved by a wide jamily circle now, we may be compelled to live cn for many years, looking at the graves that hold all our treasures, Our well- earned wealth may take wings; even our frugal competency disappear; the importance we lately had in wen’s eyes may suddeuly leave us. We may exchange the sympathy, the support, the atten- tions Ol a numerous circle of acquaintances, shar- ing our prosperity, our hospitality, our manners and ways, for general social indifference, neglect, ora pity that stings and poisons, There are no reverses, no extremes of experience to which our American, not to say our human, life is not exposed. i would not make light of the sorrows and miseries which are caused by business calamities, by other change of circum- stances, by falling away of acquaintances. We have all Known the triais ef the rich suddenly be- come poor; the high brought low, the petted and praised made objects of obloquy ‘and indlfference, do not suppose Divine Provideace wishes or ex- pects us to become iusensible or indifferent to the eviis that are thus described, It woula be a peril- ous day for society when indifference, stable com- petency, domestic security, the love of friends and the valuation o! social respect lost their power to stiinulate or reward our exertions. But are these interests and concerns—great ana tinportant as they are—our chief dependence ? Are they so in fact? Ought they to be so in theory ? Now as to tne fact. I wish we could get the honest testimony of those called on to suffer most from great losses and sorrows. and find out where the seat of their worst pain is. To begin with ORDINARY DOMESTIC GRIEFS. I have had a thousand proofs that the feeiing of some gross neglect, sume tar back imprudence, some want of wisdom or care, some lack of possible foresight or regard to the health or saiety or treat- ment of dead friends, ts the sharpest sting in their loss. Peopie blame themselves, and often justly, although much oftener unjustly, for Letters done or leit undone which might have averte their loss, It simply proves that the sense of wrong, the feeling of self-reproach, ts the bitterest ingredient in many poignant lefts. How tranquil, serene and even erent the sorrow for the loss of children and friends, how- ever precious and dear, When we have the inward assurance that everything our care, devotion, foresight and love could do was done to save them! And how ts it with losses and calamities overtaking our business or making wreck of our fortunes’ Is mot the feeling of having brought our ruin on our own heads by rashness, by unjusti- flavle risk, by immodgrate desires, by tempting but dangerous courses, by doing what we knew to be wrong, inconsiderate of our dependents’ rights, perilous to our creditors’ claims, the only imtoler- abie yaa of the pain of our reverses? When men of solid and sober business habits are involved in calamities which do not touch their own honor and conscience they have the best part o! their interests leit—sell-respect, a conscious claim on the sympa- thy and cousideration of their peers, with an un- broken spirit and the heart to begin again. THR ONLY INSUPPORTABLE LOSS is not capital or immediate credit, but reputation, and, what is better than reputation, character. ‘That 18 a right to reputation whether one has it or not. But what can make us cautious, moderate, self-resnectiul, tender in conscience, shrinking from inward blame # What can fashion and main- tain faithful parents, good husbamds and wives, dutiiul children, honest tradesmen, scrupulous merchants, high-minded lawyers, and steadily and persistently good men and women? Will any con- side. ations ol prudence doit? Will any anticipa- tion o1 the distress we shall fee] when the day of reckoning comes do much to check our impetuous appetites and passions? Will apything doit buta fixed and rooted principie ? But what principle? I heard a parent lately say of a young man just going iar away from home to seek his fortune:—“i would not trust him in such pertisand in such unguarded exposures if | aid not know him to be a youth of fixed principle.’ I felt in the ring of the parent’s voice that he knew what he meant, and felt thatthe object of his roud encomium must deserve his confidence. But what principle was to preserve the young man as it had, doubtless, preserved the old one? Not principles, you notice, but principle. I sup. pose he meant THE SENSE OF DUTY; and it is in truth the salt of life and the safety of every one that trusts it. But think what it is that gives this luvisible anchor its strength of hold, nay, makes the sense 0! duty the pilot and the goal and the anchor of life’s voyage, “I ought’’—that is the solemn yoice that makes the soul something greater than circumstances, temptations, failure, success, ‘1 ought’'—which, interpreted, 1s I owe 1t to God; Lowe it to myself first, last, always to hold fast to my integrity, to Keep my conscience void of offence, to maintain my _sell-respect, which is the shadow and proof of God's approbation, There is nothing—danger, reproach, loss, which I must not encounaer in vehali of my duty. There isa voice in me which must never be drowned, It is a small, still voice; but it is more imperative than the voices of winds and waves and crowds ol shouting men.” The reverend gentleman concluded by saying :— The only persons who, in our unheroic days, can be reckoned with the first disciples are the sober, stanch, uuexcited, but never shrinking servants of their own sense of duty, Llave this, keep it; carry it into commerce, trade, law, medicine, over the sea, In youth and middie age and old age, an it will enable you to be “as sorrowful, yet always rejoicing ; a8 poor, yet making many rich; as bav- ing nothing and yet possessing all things.’’ ST, STEPHEN’S ROMAN OATHOLIO CHURCH. Sermon by the Rev. Father Flynn—The Sorrows of Mary—Her Patience and Resignation—A Lesson for the Afflicted. A large congregation assembled in St. Stephen’s yesterday morning to celebrate the feast of the Seven Dolors of the Blessed Virgin Mary. The Rev. Father McCready officiated at the high mass, Im- mediately alter the first gospel the Rev. Pither Flynn ascended the pulpit and announced that Archbishop McCloskey had ordered collections to be taken up in all the churches on Sunday, Octo- ber 12, in aid of St. Joseph’s Ecclesiastical Semf- nary, Troy. He spoke at some length on THER DUTY OF CATHOLICS to contribute liberally to the support of that seminary, which was the nursery of the priesthood for missionary labors in the archdiocese of New York. The preacher then read the gospel of the feast ahd delivered a feeling discourse on the sorrows and sufferings of the Virgin Mother of God. The Church, mindiul of the great spiriiual benefits which result from the frequent consideration of the passion and death of Jesus Christ, to-day tn- vites her children to meditate on the sorrows and sufferings of His mother as she stood beneath the cross on Calvary’s height. What mind can con- ceive the gricf, the utter desolation of heart of that affectionate mother, when she saw the tender hands and feet of her only Son pierced by the cruel nails of the cross! She was then drinking to the very dregs that cup of sorrow which had been her portion during her mortal career. The sword ae by Simeon then pierced her very soul, and well hey she ex- claim with bored ted “Oh, all you that pass by the way, attend and see If there be sorrow like to my sorrew!’ In order to estimate in some measure the depth of Mary’s sorrow we must bear in mind that her son was eof and truly God and really and truly man. As God, He was the only begotton Son of the Father, the second person of ‘he biessed Trinity. As man, He was the Son of Mary; His flesh wasof her flesh, His blood ot her blood ; she was truly His mother. She had borne Him for nine months in her virginal womb, and when she gave birth to our Saviour she felt all the sympathies and ALL THE JOYS OF A MOTHER, and she loved her babe with ail the wealth and riches of a mother’s love. Again sie looks on him ag her God, With the eyes of iaith she penetrates NEW YORK HERALD, MONDAY, SEPTEMBER 29, 1873.—TRIPLE SHEET. the veil, and with enraptured gaze’sees His divinity in all its majesty. Her love for Jesus, a3 her son, is great, indeed, but who can fathom the intensity of her love for Him as her God? No angel wor- shipped God as Mary wershiped Him; no SERAPH LOVED HIM as Mary loved Hiny, She beheld Him as her God and as her son. The maternal love beaut! en- twined itself with the supernatural, and y's heart was lost in an ecstacy of delight. This love of Mary was the cause of her sorrow. Her love was great, her sorrow was intense. If we comprehend the one, it will not be dificult to understand the other. The propheoy of Simeon, the fight into Egypt, the loss of Jesus, Mary’s me ting fesus carrying His cross, ber standing beneath the cross on Cat- vary, her receiving on her lap the sacred body of Jesus taken from the cross, her witnessing the burial of Soe pasted body of her son, form ries of sorrow and 81 Bering, unparalleled in the annals of martyrdol ‘ary bofe all her troubles with pa- tience and resignation, leaving us an example that we should imitate when bowed down by afflic- tion, Let us often approach the foot of the cress and meditate on its mysteries, When we are in aitliction let us reflect on the afflictions of Jesus and Mary. We must learn that suffering is a part of our Christian life; that the cross is but the means to atta theend. If we cheertuily carry the one we wili not fail to gain the other, ALANSON METHODIST EPISCOPAL CHURCH Sermon by the Rev. C. E. Harris on the Panic and Its Lessons. The Rev. ©. E. Harris, pastor of the Methodist Episcopal church in Norfolk street, preached last evening to @ large auditory, taking for his sub- ject, “The Signs of the Times; or, a Panic and Its Lessons.” The text chosen was from St. Matthew, vi,, 33—'But seek ye first the kingdom of God ani His righteousness and all things that are necessary shall be added unto you.”’ He said:—At no time was it more important for the Christian to ponder long and earnestly over the trust conveyed in these lines than the present, when financial distress and in many (instances utter ruin threaten our people. The busy hum of trade is hushed and MEN STAND IDLH IN THE MARKET PLACES, Thousands of operatives, clerks, mechanics, arti- zans and seamstresses have been either dis- charged by their employers or retained at reduced remuneration; while winter, with its attendant rigors and privations, stares them in the face. On the other hand, in not a tew cases, the employer himself stands on the brink of @ precipice, and we are torcibly impressed with the truth that “riches take unto themselves wings.’’ Lay up, then, he said, treasures in heaven, and whon the crash comes the Christian believer can say “Ail, all is not lost. Karthly possessions may erish, but above I have a banker who can never fail, 1 have invested in his gold and Ihave no fear of the result.”’ It is easy to be religious when the cupboard is full, wnen the fire burns bright ana sycophants fawn and flatter. But when pov- erty comes, like an armed man, and famished chil- dren cry for bread and all is dark and cheerless, then it is that the faith of the Christian is put to the test and the grandeur and COMFORTS OF CHRIST’ TRACHINGS most strikingly shown. The poor are His wards, and many @ man is now in glory who owes his salvation to the chastening hand of Providence in scattering his riches to the wimds. By obeying the text, the preacher said, first, the Christian will not be crushed, even should he suffer; secondly, he will not even be ciscouraged, but rather stimulated to renewed efforts, and thereby the trials of adverse fortune will only serve to make his faith stronger and his trust in Jesus firmer and more assured than ever. These were the lessons of the times, and he exhorted his hearers, no matter what their worldly anxieties and troubles, to take heed and profit by them. CANAL STREET PRESBYTERIAN CHURCH. Sermon by the Rev. David Mitchel! on the Evangelical Alliance—‘One Lord,‘ One Faith, Onc Baptism.” Yesterday morning a respectable audience as- sembled in the Canal street, now the furthest down-town Presbyterian church in the city. The pastor, the Rev, David Mitchell, preached a sermon having reference to the forthcoming conference of the Evangelical Ailiance, taking for his text Ephe- sians iv., 5:—‘One Lord, one faith, one baptism.’’ He spoke in the outset of the arrangements which have been made for the Conference. Such intima- tions, he said, are exctling the deepest interest in the community. Every one feels that something great and startling is about to occur in the city, and this feeling is strengthened by the number of distinguished men—both clerical and lay— who are already in our midst, An exodus from every part of the world is taking piace, which has tor its goal these American shores, and especially our Empire City. Great men in the churches and colleges of the Old World, in Biblical literature and scholarship, in social standing, are promised us. People will flock hither from every city ip our broad land. On the same platform will be found the missionary from a foreign soil and the English Church digni- tary, and not a denomination exists therein as evangelical but will have its representatives at this great council. Mr Mitchell then instituted a com- parison betweep this Conference and the late Keumenical Council at Rome. In the course of this week New York will resemble Rome in embracing within her circling waters ministers and laymen from all the earth—men of every nation and clime. But there the parallel ceases, tor in our New York Conference we shall not depend for effect upon costly ceremontais, Beyond doing what we can to render our bospitalities worthy of the occasion our services will be simple, wanting in the adornments a clerical costumes or im clyic and military dis- plays. ‘ THR ECUMENICAL COUNCIL had for its object to promulgate a human dogma, but the purpose of our New York Conference is higher and nobler. Sut the most striking point of difference is one which is suggestive of the radical and fundamental features of Romanism and Protestantism, that, Whereas the Council of Rome was conducted with closed doors, the Conference of the Evangelical Alliance opens its ddors to the community and invites public sympathy and co- operation. Alter sketching the origin and bistory of the Alliance the reverend gentieman sald the first thing that suggest itseif to us concerning this Conference is the evidence it furnishes as to the place and power ot Christianity in the world. We shall have men of all nationalities testifying their acceptance of the Gospel of Christ. Their tem- peraments may differ, but there is one talismanic word that all'will understand, and that is Christ. ‘Their languages may be sirange, but all languages speak alike when they employ the Messianic name of our Lord. These men, differing as they do in every conceivable point, agree in this confession, that Jesus Christ is the Son of God, We have to remember that in a sense they are representatives of large and influential constituencies, all of whom rofess allegiance to the same Lord and Master. Kt vhe same time we do not believe that our re- ligion 18 more true oecause it has many followers. But asa tree 18 more than itself when adorned with leaves and crowned with fruits, so Chris- tianity is rendered all the more beautitul and | glorious that it has its branches bending with the | fruits it has produced in the nearts of men. Another thing suggested by this Conference is that harmony among sects is practicable. Sectari- anism is engendered and fostered by looking with a near and narrow inspection at things that are in close contact with us, But the moment we get away from these to look with an INCREASED TRLESCOPIC VISION on matters of general interest, then our differences and divisions Vanish out of sight. The Evangelical Alliance illustrates at one and the same time the eviland the good that pertain to sectarianism. Sectarianism embitters. It separates men from one another by great gulfs. At tne same time we should not condemn the divisions of the Protestant Church. They are the necessary results of spirit- ual treedom. As the tribal period comes first in a nation’s history, and then jollows the unification of tribes and a eee national life, we have the denominational period im the history of Provestant- ism as an essential pre ‘ation for a true and jasting union, The chiseland the hammer must be at work on the rough asbiar stones, removing projections, smoothing down roughnesses, ere hey are ready for their place in the butiding. In making the Mount Cenis Tunnel one company of workmen began on one side of the mountain and another on the other side, They wrought away, they bored, they blasted, each company uncon- scious of the other, until they met, and one stroke Pierced the wall that separated them from each other, Each section of the Protestant Church te working on its own lot. The preacher then spoke of the work that lay before this Conference, the important questions to be considered, wise meas- ures to be adopted for the combined and harmo- nious action of churches, and the advancement of | Christian civilization. FRENOH EVANGELICAL OHURCH. A Parisian Delegate to the Evangelical | Alliance on Spiritual Wakefulness— | The Pante of °57- ‘The Rev. Dr. Fisch, of Paris, delegate from France to the Evangelical Alliance, preached yesterday | morning in the French Evangelical church, No. 9 University piace, The reverend gentleman, being well known in all Protestant circles for his ability, zeal and activity, drew an unusually large audi- ence. He took his text from Romans, xiii, 11:— “and that knowing the time, that now it 1s high time to awake out of sleep, for now is our salva- tion nearer than when we believed.” The preacher said:—A Christian from @ foreign coun- try cannot touch the soil of America without re- membering THE BLESSED YEAR OP 1857, just after the financial crisis, What a beautifal time it was then!—an awakening everywhere. Those who seemed most remote from religion were brought into the fold of Christ, Since that time Unéjl BOW Do general awakening has taken place. | that moment We shali fin ‘We are inacrisis again. Oh! that the blessing of 1857 might be also renewed, and that souls might be won, strong ones, like Saulof Tarsus! What shall be done to bring forth another such revival of God’s work? The time would be most oppor- tune now. Through the Evangelical Alliance, thousands of churches would be opened to pour out that spiritual life over the whole earth, “Knowing the time, that now it is high time to awake out of sleep.’ We will speak of am awaken- ing of charity. The primary meaning of the word charity 1s not that of doing good to the poor and sick. The fubdamental idea, the root sense, is love poured into our hearts by the Holy Ghost. Itisa divine i1!e in our soul, @ heavenly flame in our hearts. It is that 34 ONENESS IN LOVE, “ which characterized the early Christian Church, when even the world was forced to exclaim, “See how these Uhristians love one another! That love must be revived, and rin it all will be renovated. Our text speaks of a state of life, a state of death anda state of ldép. FAY would know the difference between life and death récall What you said at the death bed of a friend. as long as life lasted-there was respiration, hearing, speech and sight; but a8 s00n as the last breath Was breathed all was quiet; death had supervenea, Now man is spirit- ually dead. He is alive, indeed, for this world, but dead for God, tor Christ, He does not see the Creator in His works; he does not hear the voice of Christ; he does not have a true ieeling of bis sins; he increases the sum of them continually, and at the same time he pelieves himself worthy of heaven. This is spiritual death. Rut WHat ts SPIRITUAL LIFR? ‘When God hag Vivitied us ae spirit we see, wé hear, we feel spiritually. fe know then that we were under condemnation, but that now Christ, the whole Christ, is our Saviour. We realize that God ts our Father, and that our fellow wen are eur brethren. We feel towards them and for them as brethren. We live, we act, for the love of Christ constrianeth us, Sleep breaks all communica- tion with the outward world; imagination alene is active. But imagination, the aid of reason, produces oniy dreams— sometimes pleasant, sometimes frightful. We have sensation in our sleep, but no action. We remain motionless on our couch, This shows the nature of spiritual sleep, The sleeping Christian does not see right, nor does he feel and act right. He has formed Christ habits and he keeps them for a while, just asa ship once started will move some time aiter the engine has ceased working. Sleep resembles death; so the sleeping Christian Is like those who never knew Christ. Alas! to-day most’ Christians have fallen orate How does this hap- en? Spiritual life is faith; faith is produced by he Holy Spirit; the Holy Spirit is eamly grieved. The soul becomes filled with the world; the eye closes again; we sleep. Let us be watchful. Natural sleep is @ necessity; not so spiritual sleep. The strength of the body 1s lim- ited; the strength of the spiritual life is the Holy Ghost, and it is unlimited. Let us look up to Him always, especiaily when we feel weak. He gives new strength, The division of day and night shows that God has intendea sleep; spiritually there is only one night. THE NIGHT OF DEATH AND SIN. There was only one day, the day of light and of the glorious sun of righteousmess, “Tt 1s high time to awake,” says the Apostie. Paul penned this Epis- tle not long beiore the persecution of Nero. It Was surely not then a time to sleep. Neither is it @ time for us now. Our enemics are unbelief, worldliness, superstition. Our work is great—nothing less than the evan- elization and salvation of the whole world. it is “high time.” We ask our servants to wake us up fora train, a steamer; and when we hear this word, ‘it is time,’ we shake otf sleep; we awake atonce; and we go about our duty. ‘The soldier, face to face with the enemy, prepares at once for the battle; he takes his arms and puts himself in line the instant the signal is God tells us that it is bigh to awake. Shall we not hear His voice? Salva- tion 18 nearer now -than’ we believed. Salvation here means eternal biessedness. How powerlul should this motive be. ‘he day is tar spent; our sands are ebbing. How much good we ve neglected to do which now cannot be done at all. Let us redeem the time that remains. What 13 it to wake up? We awake when we see our infidelity, when we are ashamed of our past lire of idleness and unfaithfulnesa, when we begin to pray more earnestly. How blessed have been, for this country, the prayer meetings of Fulton street! We wake up when we bring sacrifice to our God; when we break down our idols; when we-devote ourselves indeed to our Master’s service. Then only, when our life has become a ille of sacrifice and action, have we truly awakened. May God wake us mightily, even as he woke Lazarus. May He grant us new pardon, new peace, new assurance ol His grace. EGLISE BEFORMEE FRANOAISE. M. Laurriaux, of the Evangelical Alli- ance, on Repentance and Divine For- givoness. M. Laurriaux, a young pastor, from Paris, and one of the delegates sent by the French Church to the World’s Convention of the Evangelical Alliance, preached an eloquent sermon yesterday morning in the Eglise Réformée Frangaise, worshipping in Association Hall, corner of Fourth avenue and Twenty-third street. He took his text irom Luke, Xxix., 1-6, in discoursing from which he said :—Jesus had just entered Jericho. In traversing the streets of that city an incident attracted his attention. A man had climbed a tree by the wayside, and was regard- ing him with an affectionate interest. The Evange- list gives few details concerning this person. He was small of stature, his name was Zaccheus and his business was that of publican, or receiver of im, posts—a profession scorned and hated by the Jews ofthat day. That such aman should feel a neces- sity to see Jesus, a serious work must have been wrought in his soul. He had, no doubt, heard the rough but powerful preaching of John the Baptist in the desert, and the moving accents of the prophet, his pressing appeals to the conscience and the solemn announcement of the immediate coming of the Messiah had stirred the heart of Zaccheus, and had awakened in him that salutary concern which precedes conversion. Thus, when he learned that he who heais the wretched and the suffering is within the walls of his-city, he longs to see him and to hear his voice, He left all and runs to meet Him. My brethren, the Saviour has come near to us also, in our city, in our houses; but what recep- ton has He met ? Alas! LIKE THE PRODIGAL SON, we have wasted the paternal inheritance, and are no more worthy to stand in the presence of our God. Zacheus might have remained quietly seated in his office. Hearing the noise of the crowd, he might have contented himseil with asking the cause, only to resume his work and jorget the stranger who tor 8 moment had interrupted it, Alas! it is chus that we too oiten act. Jesus has come near to us; we have heard His voice; He has touched our heart; we have been drawn towards His person; we have been upon the point of embracing Him, but our hand has remained motionless. Little by little we have drawn back, and now we are far away from our best triend. Why this hesitation ? Because we have remembered the objects which it would have been necessary to renounce, or, at | least, to have given the second place in our affec- tions, if we had accepted the Saviour’s offer. How accept these sacrifices? Where find the strength necessary to renounce the world for Christ? Withdraw, O gracious bat unwelcome visitant. I would wish to be Thy follower; I know that my true happiness is in Thee, but I lack the power, the courage. By and a come again, then I will follow Thee. Fool! en Jesus passes again hew knowest thou that thou shalt be yet in the land of the living? It is thus that Zaccheus felt. He said, “Perhaps he will never return to Jericho; I wili run to him,” and he throws himself in the way where the Messiah must pass. Let us here admire the courage.of the publican. He knew that in thus climbing a tree he exposed himself to the jeers of the crowd. With what eagerness they would point | THE FINGER OF SCORN at this vile representative of the Roman power ? But what ceres he for their gibes and mockery? He listens only to his ardent desire to see Jesus and taste His salvation. We are far from the times when Zaccheus climbed the sycamore to see the Saviour of men; far from the times when the Master himsel! was raised on the tree of infamy to deliver us from condemnation ; far from the times when Paul mounted the steps of the tempies of Athens to proclaim to a mocking and hostile crowd the crucified, the Redeemer of men; far, very far from the times when our fathers mounted valiantly the funeral pile, and when a Christian mother cheered on her martyr son to death by crying, “Courage, my child; Jesus awaits your coming !’’ And it is because we are so far from these times in our faith, our stead/astness, our Chris- tian courage, that we have so little of their peace, their consolation in the midst of trial, their seren- ity in the thickest of tne fight. Whenever we shall find the power to tear ourselves from our soft indulgence and our CULPABLE PUSILLANIMITY 3 whenever we shall give to the eternal interests of our souls their jegitimate place in our exertions, Jesus, for He has jong kept Himself near us, and has been awaiting our consent to enter our hearts and to crown us with the blessings which He purchased jor us by His lite and His death. His words are:—"Behold, I stand at the door and knock; if any man will hear my- voice and open the door I will come in to him and will sup with him and he with me.’’ My brethren, what answer do you make to this invitation? Shall we let this divine visitant remain longer at the door? Too often have we refused to open to Him, We have suffered Him to remain witnout—Him so o4 disinterested, so loving! It seems to me that I see Him draw near to us and address to each one A WORD OF CONSOLATION AND HOPR— “Poor sinner! overwhelmed wath trials, 80 we 80 ready to bena under the barden of the day, lo! come to thy relief. ‘To save thee I haye lived m the midst of cruel and pisiless enemies; I havo known poverty and desertion; have en- ured unutterable. suiferinga; 1 havo wrestled even to the end: 4 lave passed through the thick i ee darkness; my Father himself had forsaxen me; { was abandoned, betrayed, scorned, cursed by even whom [ came to save. But I accepted because I loved thee and because [ desired thy sab vation, Wilt thou have my love, my salvation, kingdom, my crown ?’ Zaccheus ran to meet tne Saviour even before he had heard His voice. shall not we show the same cagerness—we wi He seeks, whem He entreats, whom He longs t¢ bless and to save. BROOKLYN CHURCHES, PLYMOUTH CHUROH The Author of “Ecce Deus” in Plymouth Pulpit—A Sermon by Dr. Parker on Chr as an Unknown Qu ity— Tllustrations from the Life of Jesus and Their Exceptional Character Portrayed—Mount Vesuvius and the Divine Peace. The Rev. Dr. Parker, the author of ‘Ecce Deus,” and pastor of a Congregational church in London, England, preached yesterday to large congrega- tions in Plymouth church. ‘he Doctor is a Scotch. man, of brawny rather than athletic build, with @ rough, irregular face and massive ‘brow. His accent has the Scotch ‘burr’ in it, and his elocution is characterized by @ measured and impassioned intonation that indi- cates great depth of feeling and earnestness. In action he is impressive, and indulges in mimicry without being theatrical, His. sermen yesterday morning produced an immense effect upon his hearers, and he played upon the auditory at will, occasionally moving some of tne congregation to a spontaneous and involuntary outburst of expres+ sion, and all to a concentration of attention that Mr. Beecher never surpassed in nis best efform., ‘The subject of the sermon was ‘Christ as an Un- known Quantity,” and was based on the following clause in the fourth chapter of Mark, and the forty- first verse:—‘‘What manner of man is this?’ He commenced by remarking upon the general con- viction that there is something unknown and not easily calculable in the character of Christ, and he asked bis hearers to oblige him by allowing him to mame it as the unknown quantity. Beginning, then, by way of illustration, at THE FOOT OF THE LADDER of humanity, he sketched a group of ordinary, common laboring people into which, by design an witi a view of concealing his real character, a gen- tleman, by birth and by life, nad entered, disgu! in the clothing and assuming the manners of the people by whom he was surrounded. It was the desire of this gentleman to so assume this charac- ter tnathe should not be betrayed, but, uncon- sciously, some movement ox some gesture betrays the man, amd the group suddenly and simuita- neously say, “Who is he?” ‘He {s not one of us.” ney at once instinctively perceive that they are in the company of a gentleman, and they wonder “What manner of man is this?” The unknown uantity of Christ takes some such shape as this. The disguise of humanity in Christ was very wonderiul, but it was not quite complete. No dis- ise OL His part can put God in a total eclipse. fren, a8 an indication of this*unknown quantity, let them look at the putpose ‘of Christ. It was to save a world. We had become so familiar with this idea that we had no leverage to impress it with; but there is no idea that 1s so sublime as this, The father says, ‘Save the family ;” the citi- ven says, “Save the city;’ the patriot says, ‘Save the country ;”’ but Christ rises to the sublimity of the unknown quantity when he says, “Save the world.” His heart is as great as his mind is large. This idea did not grow pon him, as it does with men, until the idea rises far beyoud their arst con- ceptions; but it was A COMPLETE THOUGHT from the first, When the last earthly scene waa over, and it was all done, He did fiot lose this idea. When He came back again to His stricken disciples His first command was, ‘‘Go ye into the world and preach the Gospel.” The power Christ was spiritual more than earthly. hen the people were arrayed against Him, and He was surrounded by a mob that was fed by a rage that sought to destroy Him, His answer was, ‘“‘My peace 1 give unto you.” “th give you my peace.” We see Sometimes announced, ‘Iremendous eruption of Mount Vesuvius.” Yes, it was tremendous half @ mile off, but the nearest star knew pare tes its it wes very great in the parish, but 1€ was nothing in the universe. But for newspapers we should have known noth- ing of it. Some of us are geographers and not astronomers, and when we ate surrounded by whirls of excitement we say, “Tremendous,” ‘“‘Pro- digious,”’ “Stupendous.” is earth, this beauti- ful earth, went round her old sun a6 if Vesuvit had never belched at all. If we are astronomers we regard this earth as for other uses than to build wooden houses and brick dwellings on. If our astronomical relations are right we Know what ia meant when Christ says, ‘My ace I give anto you.’? The unknown quantity of Christ was SELF-SACRIFICIAL, and therefore was out of keeping with the ordk nary. What he said of His life was:—‘“I have power to lay it down, but I have power to take it ap again.” “The Son of man came to min- ister unto you and to give His life a ran- som for many.” “If any man will come after me, let him take up his cross and follow ine.” If we are to know Christ we are to enter into sympathy ‘with Him. This characteristic of Christ, then, 1a beneficent, spiritual, self-sacrificing and inae- pendent. Given such a character, then, how do you account for it? I take this Bible as though anybody had written it. I don’t ask you to take it. as ‘a book of inspiration. You say he was @ dreamer. Then you only imcrease the wonderment, Ifyou find this dreamer, then I will call him ‘‘My Lord and my God.” What did men say to this dreamer’s dreams? ‘Who shall separate us from the love of Christ? Shall tribulation, or dist: or persecution, or famine, or nakedness, or peril, or sword?’ They said, ‘‘No,” and in that “no’’ ROMAN HISTORY WAS MADE. Do Laccept this Christ? yes; it is the only sure Place, the only comfort, [accept Him as this is my Lestimony :—‘*We see Jesus, who was made a little lower than the angels for the suffering of death, erowned with glory and power; the express i of His person, the brightness of His glory and uy) holding all things by the word of His power.” you believe this? If we believe and accept it there willbe an unknown quantity in us that the world will not understand. There is an unknown quantity in man, and no man can tell what hig capacity is until the lignt of Christ has revealed it. This religion goes out of itself for humanity, 19 quick te succor, tells of its peace to those wha know tt not, and the religion that does this is presumably true. TALMAGE AT THE ACADEMY. A Lesson of the Autamn—A Novel Remedy for the Panic=The Doxology in Wall Street—Higher Christian Life De= manded. Mr. Talmage, in his discourse yesterday morning, drew some very timely lessons from the impending autumnal flight of the birds from the North to the warmer climes of the South, His text was from Jeremiah, vil, 7—“The stork in the heaven knoweth her appointed times; and the turtle and the crane and the swallow observe the time of their coming; but My people know not the judg- ment of the Lord.” He said:—I propose carrying out the idea of the text, to show that the birds of the air have more sagacity than men, and I begin by saying that they mingle music with their work. The most serious undertaking of a bird’s life ts this annual travel FROM THE HUDSON TO THE AMAZON, from the Thames to the Nile. Naturalists tell os that they arrive there thin and weary and wits plumage rufied, and yet they go singing all the Way—the ground the lower line of the music, tae sky the upper line and themselves the notes scat tered up and down between. They sin; nd I suppose it gives elasticity to their wings and helps on with the journey, dwindling 1,000 miles into 500, Would to God that we were a8 wise as they in mingling Christian song with oar everyday work! [believe there is such a thing as taking the pitch of Christian devotion in the morn- ing and keeping it all the day. I think we might take some of the dullest, heaviest, most disagreea- ble work of our life and set it to te tunes of “Anti- och” and “Mount J is a very good sign) when you _ he @ workman sing the words of Isaac Watts or Charles W. A violin, cracked and sprung, if something a dentally strike it, makes music, and I suppose there is such @ thing as having our hearts so at- tuned by Divine grace that even the rough col- lisions of life will make a heavenly vibration. Ido not believe that the power of Christian song has yet been sully tried. I believe that if you would ROLL THE OLD BUND! AND THE DOXOLOGY THROUGH WALL STREET it would put’an end to the panic! I believe that the discords and the sorrows and the sins of the world are to be swept out by @ Heaven-born halie- lujah, Some one asked Haydn, the celebrated mu- always composed such cheerful music. iy,” he sald, “when I think of God my soul {8 80 full of joy that the notes jeap amd dance frem my pen.” {I wish we might all exult meloai- ously before the Lord. The birds of the air are wiser than we in the tact that in their migrations they fly very high. We fly so low that we are within range of the world, the flesh and the devil. We are brought down by temptations that ought not to come Within a mile of reaching us, So pooris the nie of piety in the Church of God at this day that ACTUALLY CARICATURE THE IDEA that there is any such thing as @ higher life, Ber we have not reached these heights our- selves, shail we deride the fact that there are any such heights? Why not whip out our temptationa and then march forward, making one raid erate the enemy’s country, stopping not until we break ranks last victory ? Let have of aiter the us some novelty combat atany rate by making advancement, trading of our stale prayers and going on towards a higher The fact is, if the state af Cheiatian characte” f { : |