The New York Herald Newspaper, October 13, 1873, Page 4

4 SABBATH SERVICES Scorching Polemics Hurled from the Pulpits at Bigotry and Unbelief. The Holy Alliance Hauled Over the Coals. . The Catholic Clergy Rebuking the Religious Intolerance of Evangelical Preachers. The Roman Catholic the Only Creed Into Which There Enter No Doubts. THE PRIESTHOOD ONLY. “Christ Cannot Be Divided Against Himself.” © Protestant Popguns Fired at the Pope” and “Plagiarism of Catholic Doctrine.” Frothingham on the Fragment of Protestantism Professing to Represent Protestants. Sectarianism Should Be Dropped and a Large Charity Exercised. A LEAGUE FOR LIBERTY. ST, PATRICK'S ROMAN CATHOLIO CATHEDRAL Only One Priesthood Ordained by Christ— Archbishop McCloskey on the True Ministers of the Gospel. St. Patrick’s Cathedral, in Mott street, was crowded to its fullest capacity yesterday, on the occasion of the anrual collection in support of the diocesan seminaries established for the education of eccleSiastica! students destined for the priesthood. At half-past ten o'clock the celebrant of the high mass, the Rev. Father McNamee, assisted by Father Salter and other clergymen, entered the sanctu- ary and commenced the solemn rites for such an oc- casion. the mass aud took part in the ceremonies, About thirty acolytes, robed in white, were in attendance, and as these mingled with the oMciating clergy, whose gorgeous vestments in gold and purple glit- tered beneath the galaxy of lighted tapers sur- rounding the high altar, the scene was one of im- posing grandeur and solemnity, A full choir was in attendance on the front gallery, and, in re- sponse to the celebrant on tne high altar, a food of richest melody filled the sacred edifice. At the conclusion of the first Gospel Archbishop McCloskey ascended the pulpit and took his text from tne twenty-second chapter of St. Mathew—“The King- dom of Heaven is likened toa king who made a marriage feast for nis son, and he sent his servants | to call them that were invited to the marriage, | and they would not ceme.’’ By the Kingdom of Heaven spoken of in the Gospel he said we were to understand THE CHURCH OF GOD UPON EARTH. Onur divine Lord was accustomed to calling it by that name. He told us that He Himself came down from heaven to establish a Kingdom that would not be of this world; and as He and the Father were one, so also His kingdom, estabiished upon earth, wasto be one with the kingaom o1 His Father in heaven. Being His, it was His Father's also. Being of heaven, it was heavenly, and its citizens were the saints. Now He likens this king- dom or this church of His upon earth to a man who prepared a great wedding jor his son. and who in- vited many. This wedding was the nuptials en- tered into and to be celebrated between Himself, Son of the eternal Father, and the church, His divine spouse, And if that chureh is the kingdom spoken of in the Gospel, in the wedding feast prepared for his guests, 80 aiso Christ prepares for all who will enter into and become members of of His holy body, His mystical body, His Church on earth. He has spread out for them @ banquet abounding in all good things; not such things as may be pleasing to the natural tasre, but good things, more exquisite far, which delight and gratily ail the cravings of man’s soul; which refresh and nourish and strengthen it to eternal life. And He sends out into the highways and byways to in- vite ali to His wedding. But some one might ask who are those servants whom He has sent? or where is this house into which they were invited ? There abounds in the world around us men who claim to be His servants, who invite here and some there, while others say, “No, that is not the place; here is the wedding banquet.” How, then, shall you know who are THE TRUE SERVANTS, or how can you tell whether they have been sent by God? They only are the servants whom He, the gz, the Pastor of the hoase has sent. There only is His bouse; there only is the palace where the feast is to be kept. Or, in other words, and in plainer language, Christ Jesus, our Lord, has es- tablished a church on carth. He came down from heaven ior that end, and that church is a visible church. It is a church intended for man; a church to be controlled by man, and in that church He has established a visible ministry. He has chosen, and He has appointed and commissioned men who are to be those that will carry on Mis work, and who are to share His sufferings; who are ‘atthfally and unerring!y to deliver His message to man; who are ‘to be His ambassadors to all, He tells us that He came down Himself to accomplish a mission. He came because His Father sent Him; and those who are ghosen to carry on His work fn all ‘ages and in all Wations were to receive that same inission, and did réteive it, “As the Father has sent me,” He said to them, “I ¢end you, Hi same mon. He ceived from Him! bequeath to yot, and hé that receives Me receives the Father, and he that hears Me hears the Father. So also he that hears you hears Me and fim that sent Me. And if any one refuses to receive you he refuses to receive Me, The mission which I give you is not for a single nation or fora single period of time, it isa mis- sion which is to be perpetuated to the end.” $0 that the body authorized to carry on this mission have the assurance that Christ ana the Holy Ghost will be always with them and will abide with them and teach them all truth, Men, therefore, need not hesitate as to the trath of the doctrines taught by the true servants of the King, because Christ himself and the Holy Ghost were responsible for their teachmg, so that they can no more teach error or infidelity than the Son of God himself could teach it. Saint Clement, the Pope of Rome, one of the disciples of the apostles, ina ris plain, clear words lays down the whole plan CONSTITOTION OF CHRIST’S CHCRCH. Christ, he said, received his mission trom God; the apostles received their mission from Christ, and after receiving their mission established a church. This, he said, was the rule for all futurity, 80 thatin age after age, as pastor alter pastor would be taken away by death, others, who had been duly ordained and appointed, would take their place, fll the same office, teach the same doctrine ag those who went before them. Was there any two ministries, he would ask, any two Apostolic missions ordained by Christ? Not at all, ‘Two such churches could not exist CHRIST 18 NOT DIVIDED AGAINS? HIMSELF ; there cannot be any order of ministers in authority to teach Wuo can teach contradictory docwrine, jathering round disciples who have divers ways of hinking. Faith cometh from hearing and no one can hear without @ preacher, and no one can reach unless he is sent, The true ministry there- re is that which has been received from the a ties and can be trusted to teach the truth, They are the 1k of the Church, and that pri hood fulfils the mission of Christ. Bat they were more than that, They are priests in the full and genuine sense of the word. Christ was the vat high age he was invested with the ity of the priesthood, he 18 the priest on earth exercising his perpetnul priesthood through the mivister; ‘tnrough the priest- hood he has appointed to offer sacrifice as He offered sacrifice when He pronounced the gp pa ig my body; this is my blood.” After He had done this He said, “Do you this also in com. Mueworation of me.” and go oiten as vou do this Archbishop McCloskey was present during | | position of fidelity. NEW YORK HERALD, MONDAY, OCTOBER 13, 1873—TRIPLE SHEE be shall show forth the death of the Lord until ie comes. When the priest pronounces these words Christ becomes present on the altar, and, thus, invisible to human e: becomes the High Priest offering up His own Body and blood by the hands of the visible minister whom He has ap- ointed. The miracie is not visible to our senses, ut the angels of heaven see and gather invisibly around and sing canticles worthy of the spirits above in heaven. And the people who see not with the eye of the body see with the eye of faith and with the eye of the soul and they bow down in humble faith. There is ‘THE UNSPEAKABLE DIONITY with which God has been pleased to invest the priesthood of His holy Church, And is it for us priests to be proud, to be puffed up? No, but they should be more humble when they contrasted that gieat gift of God with the littleness and the nothingness, the sense that cleaves to us poor, human men that we are subject to the infirmities of our nature. The Apostle says, “Is any man sick among you, let him send for the priest.” And it matters not whether the sick man should be in the palace or the cottage, in the hospital, in the poor house, in the pest house, the priest goes to Tulfil his oMice. He goes there carrying his live in his hands, and he risks his own life to save the life of aChristian. The Archbishop here referred to those priests who were stricken down by the ter- ribie pestilence now raging in certain parts of the country, and observed that everywhere, and in every country, they were always found ready to j.risk their own safety, and from this it would be seen that they had the true mission. And though there were those who believe with all their hearts and souls, who believe every tittle of tnis doctrine they preach, there are those who be- long to that glorious Church, professors who call it Romanism, who spend their time in casting re- flections upon it, But “blessed are those who shall be calumniated for my sake.”? Such was the priest- hood of Christ on earth, which was necessary to teach the words of eternal life; and as the priest dies his place has to be supplied by another who should be of their own children, The Archbishop then encouraged parents to devote some of their sons to the sacred profession, and after appealing to them on behalf of these seminaries where there were sixty young students romng educated for the diocese and observing that they had little to expect In the way of State aid for their schools, his Grace concinded a very impressive and argumentative discourse, which was listened to with the greatest attention by the congregation. FOURTEENTH 8T, PRESBYTERIAN CHURCH. The Victories of Chrisw’s Love—Sermon by the Rev. E. W. Hitchcock, of Paris. The Rev. E, W. Hitchcock, the pastor of the American chapel in Paris anda delegate to the Evangelical Alliance, preached the sermon in the Fourteenth street Presbyterian church, corner of Second avenue, yesterday morning, to a very large congregation, He took his text from the Gospel of St. Jonn, xvi, 8% The wisdom and the worth of the assertion of St. John, he said, had been recog- nized by the experience of generations, The scraps of history that came down to them showed how much the early Christians had suffered, All that the word “tribulation” suggested they had gone through. They were ready to sacrifice their fathers, mothers, sisters; their houses, their goods—yea, even their lives—in order to serve their glorious Teacher, Christ. After Calvary what could they not expect? Was it not enough for the disciple to be like his Lord? ‘They, the first Christians, were ready to DRINK THE BITTEREST CUP with Christ. And, alterall, what were all these tribulations in comparison to the imperishable glories which they had inherited? “In the world ye shall have tribulations,” This was the proph- ecy. The earth was crimson with the blood of the righteous, and good men and good women had felt the bitterness of religious persecutions. Scourgings, imprisonment, death—all these were tribulations which had been predicted by St. John. There was scarcely a chapter inthe early ecclesi- astical history that was not written in characters of blood. The satanic spirit still persecuted all in nature that was antagonistic to itself. There was the nrrepressible conflict between right and wrong, and this contest would go on untli Satan was Chained and bound and Christ reigned in Os heart. This age was, fortunately, not an age of bloody persecuuons on account of religions belief, The jeaven of Christianity was gradually leavening the whole lump of humanity. The true soldier of Christ need, nevertheless, not expect to rise to heaven on a car filled with fowers, Let him ex- pect to be made a target POR THE SHOTS OF MALICE and slander and prejudice and iniquity. Let him be prepared to meet the vigorous blows of the op- In these modern times the spirit that opposed itself to the trae Christian often wore the livery of Heaven. It would favor and flatter and rant and tear, whichever would serve its purpose best. The opposition of a sinful heart, the erring conscience that must be righted— all these were tribulations of the true Christian. He must be a crossbearer if he would be a disci- ple. In all his endeavors the soldier of Christ must suffer tribulations. It by no means follows, however, that those who are not soldiers of Christ were iree from tribulations. The way ol the trans- gressor was hard, indeed. There was no great evil in nature for which religion was responsible. Blot out the Bible, erase every sentence, and the stirring jacts of sickness and death and anguish remained = epee They would be multiplied a hundred- fold. Ckrist would give balm to wounded hearts and to all who sat in the shadow of deatn. This was THE MISSION OF CHRIST’S KELIGION “In the world ye shall have tribuiations;”’ but let them be of good cheer, for there was a bigher realm beyond. With some of the soldiers of Christ the case Was a very hard one, on account of their own morbid sensitiveness, but all their consolation must be ‘to be of good cheer.’’ Christ's love sought them before ther sought it. Here was the triumph of love more complete than it was on Valvary. He overcame the world’s evil and Satau’s most subtle assauits. By His truth He triumphed then, and still triumphed, over the worid’s errors. His teachings gave wings to hope and gave motives the most noble to all benevolent men. Again, Christ triumphed over the world's sin. On Calvary He achieved His greatest victory, although it Wasa picture cf shame to the common eye, Thank God for the victory achieved on the cross. Then it was demonstrated that death had no power over THE IMMORTAL POWER OF LIFE. Such were some of the victories of Christ over the world. But how were they to share them? Not by a heartless assent to creeds and forms, but by an all-controliiag, all-compelling faith, a faith that laid hold of Christ and appropriated Him in all His blessedness. The work of such faith was man- ilest, It worked through the heart. The seal of divine love was upon such faith, He loved them when He chasiened them and chastened them whom he loved. He lightened the stroke when- ever it was necessary. Let them be of great cheer, therefore, and culti- vate a truthful, radiant piety, Let them not pear burdens in their conscienges when Christ was ready to throw these burdens into the depths of the sea. Let them have a cheerful face and a cheerful heart and a cheerful courage. Victory would at last be theirs througn Christ’s blessed consummation. Every chain of the martyr was a Tay Of light, every prison was A PALACE OF GLORY, every day of sorrow was a thousand years of com- fort. Joy without sorrow, possession without fear of joss—these would be the rewards of the faithful, They would dwell in realms more blessed than earth’s brightest Edens. God grant they might Teach these happy realms all through their Saviour, Jesus Christ, 81. ANN’S ROMAN CATHOLIC CHURCH. _ Sermon by the Kev. Father Lake—The Duty and Sacredness of the Priest- hood=The Evangelical Alliance and Its Teachings. High Mass was celebrated yesterday morning by the Rev. Father Poole (in the absence of Father Preston), assisted by the Rey. Father Lake. Father Lake is a young priest who has but just returned from Europe, where he has made a stay of three years, In his manner of speech he is clo- quent and convincing. Quoting from the well-known passage in the New Testament, where the Saviour delegates his powers to the apostles and says ‘that they shall speak in His name, and whoever shall believe the same shall be saved,” said that this was quite contrary to the doctrine of other so-called religions, where the people were free to accept or reject any doctrine which they pleased. ‘Preaching among them is a farce,’ said the privst; ‘they stand before their own congregations and give vent to doctrines which never had any existence but in their own nonsensical heads, There are the Universalists, who believe there is no hell; the Unitartans, who do not believe in the Most Holy Trinity, because they cannot comprehend the very essence of the Word of God. Then tney have the Free Lovers, who make @ convenience of religion to indulge in their own low instincts and in all the baser passions, All this 18 not the religion of our Saviour. Jt has DO possible resemblance to that Word which Christ came upon this earth to preach, The Evangelical Alliance cannot get over one fact—that the Gatho- ie Church comes direct from Christ, while they and their sects exist but for three centuries. In their brie ted they insult the Saviour. All Prot- estants insult nim. They make the Saviour inferior to & buman teacher. Ii it is impossible for them to understand what our Lord God taught, why do they make the semblance of a religion they pro- fessediy do not understand, or velieve in a God about whose attributes all of them differ? The Catholic religion 18 THE RELIGION OF GoD. We belong to the yb religion about which there is no doubt, What preach now is what was taught by those who went before me eighteen centuries ago, and what was teugbt by our Lord | But this himself, We know what the Lord said. Any one of them says: “I think this is what the law taughe!”’, TI is the difference between the Catholic and all other religions. The Priest is THE TRUB TRACHER, He does not speak in hisown name but in that of his blessed Master. If we taught otherwise we should be removed. In our twofola character there is mingled the divine and the human, In preach- ing the human is seen, The sacred character of the priest is exemplified when he administers the sacraments. ‘Then one priest is equal to another, When they listen to preachers congregations are too apt to think of the graces of style, the polish of language, and not of the truths which come from his mouth, The Lord has left the duties for his priests of pointing out the truths of this world. Some people look ae preachi! as they do upon auactor. They will go away when {t is through and criticize the sermon and say that it was dull, Just as they would a play. Thi8 is not the spirit With which to look upon preaching, A Catholic riest knows when he is not eloquent. He is not ike the Protestant, who looks for worldly reputa- tion, or AN INCREASE OF SALARY, And yet these sernions may do much to touch some human hearts, We do not seek so much to make our an guase beautiful as we do to 8o word our ser- mons that they may be of influence. There is DO escape for the priest, He must elevate his voice to praise that which is wrong, in favor of the god- less public schools and other things. He is obliged to teach the proper doctrines, “Truth makes us compromise. Truth penetrates into the most se- cret recesses of society. It goes to the bottom of political maxims, Our voices are incapable of de- ception in the midst of the many voices which are now rarsed to preach false maxims. At such a time our voices are unable to be silent. Catholic hearers, try to love the preacher. Rememoer the sermon you hear, and bear ip your hearts the trutn. which it inculcates. Live up to the doc. trines of the Church, and so bear yourselves that one day you may have life Sroeating. A collection was then taken up in ald of the Cathottc Seminary. Father Lake made a short exhortation ip favor of the institution and the necessity of supporting it. TBINITY BAPTIST OHUEOH. An Evangelical Allianee Sunday School Meeting—Addresses by Several Foreign Clergymen. An Evangelical Alliance Sunday school meeting was heid in tne Trinity Baptist church, Filty-ffth street, near Lexington avenue, at three o’clock P. M. yesterday. The following clergymen were pres- ent:—The Revs. John Ashworth, of England; Cohen Stuart, of Holland; W. Tyler, of London; Alex- ander Burnet, of Scotland, and General Fisk. Ad- dresses were made by each. The Rey, John Ashworth contrasted the status and prospects of English and American Sunday schools. He went into detail as to their manage ment and the most beneficent manner of conduct. ing them. He advised the erection of libraries, and said that where the best efforts were not made to train up the young and ignorant the Church must be always suffering. He told one or two pleasing anecdotes of his own experience, which the congregation seemed to appreciate much. The Rev. Dr. Tyler, who preached in the morning on “The Grace of God,"’ was the next to address the congregation. He told them he had come irom London, and gave them some astonishing ideas of the great progress of Sunday school teaching there. He said he had wept over poor children since he came to New York, and ended by advising parents not to leave all the work of their chiidren’s instruction to the school teachers. General Fisk, who is generat superintendent of the Sunday Schools out in the far West, then ad- dressed the meeting for a short time on the present condition and advancement of Sunday scliools. The Rey. Cohen Stuart and Rev. Alexander Bur- net afterwards made addresses. Thoy did not touch on any different subject, but met on the school question as a common platform. LYRIO HALL. Overhauling the Evangelical Alliance The Protestant Ins and Outs—What the Alliance Has and What it Has Not Accomplished—The War Against Roman Catholicism—Sermon of the Rev. O. B. Frothingham. At Lyric Hall, on Sixth avenue, opposite Reser- voir square, a large congregation assembled yes- terday morning to hear Rev. 0. B. Frothingham. His subject, “Tne Evangelical Alliance” was an un- usually taking one, and of course large numbers were anxious to hear his views on the matter. His text were the words “That they all may pe one.” The words chosen for his text were, he began, a limited prayer—a prayer not for the whole world, but for the disciples of Christ. Within the past few days there has been assem- bled in New York what 1s known as THE EVANGELICAL ALLIANCE. It has been a very remarkable scene. Contrasted with the Roman pilgrimage to Paray-le-Monial, which he had made the subject of his previous Sunday’s discourse, the difference was strongly manilest, The iatter was characterized by long and imposing processions, by grand displays, by solemn genuflexions, and by pouring forth their united soulsin the “Magnificat.” Here tnere had been no processions, no grana displays, no effort to rouse the enthusiasm of the unlettered masses, Here the most eminent scholars, thinkers and divines of the civilized world had met in the greatest city of the New World. In @ spirit of scholarship and thought they had met. With their peculiar views it is wonderful that it should be distinctly avowed that to a saint on his knees the first suggestion of the Alliance had come. As for themselves, they were mere outsiders, critics and observers. This Evan- gelical Alliance has the air of vast comprehenstve- ness. Every effort has been made to give it a broad aspect. But they may speak in different tongues and may come from remote sections of the world and yet all be Scotch Presbyterians. This was @ Protestant Alliance, The great body of Rationalists is left out in the cold. It should protect all shades of protest against Rome. We find, however, that it was comprised mainly of Methodists and Presbyterians. The Baptists, a large and growing denomina- tion, found but feeble representation. The Moravians are much more largely represented. If we take the Church of England, large and influen- tial as it 18, and if we take the Episcopal Church in this country, large and influential as this Church is here, we find them not im the Alilance, Otner denominations, thoroughly orthodox, are also omitted. The Congregationalists are but feebly represented. The swedenborgians, the Univer- Salists and the Friends are not there, The Unita- rians—a party of great consideration in its wealth, its culture, its social omar & party that will not consent to be ruled out of the orthodox lines— are not there. Snrely an alliance leaving out of its organization so many Protestants cannot prop, erly cail jiseit a Protestant alliance. It was only A FRAGMENT OF PROTESTANTISM. 4 Ithas aunounced nocreed. The suggestions of the acceptance of the Nicene coniession was made, but it was not accepted. It was clearly the - age to keep it within close bounds, big Sung oes the Alliance ciaim to be Protestant, but Evan- gelical, The bh dar a creed avows moat @: Plicitly the extent of Caivinistic doctrine. It Plants itself on the incarnation of the Son of God, the natural depravity of the human heart, the vicarious sacrifice, the infailibie inspiration and perfect authority of the Bibie, salvation by jaith Jone, the final day of judgment, a future of ever- fasting bliss or woe jor the believer on the one side and the unbeliever on the other, th absolute separation of the sheep and the goats, This is the Evangelical creed, and this creed, after long ‘UssiOn, Was ‘adopted in London as their basis, creed was not made in New York—could not have been. Every branch entering the organization, however, projessed it. ‘The spirit of this creed has pervaded the meeting, In the songs, prayers, sermons, essays and aleens- sions the key note of absolute reliance on the mer- ite of the Saviour was struck. An emment profes- sor, who could net attend the Alliance, sent an autobiographical skéteh, in which he stated that in early life he was eeeey, interested in Oriental studies, When a sudden attack of iliness brought him to @ realizing sense of sin and the need of 8 vation, An illustrious delegate from Bombay told how he was brought to the joot of the cross, But we have not yet got at the SEORET OF THR ALLIANCE, What is an alliance? It is a combination, & league, @ coalition, & binding together of con- comitant bodies fora distinct purpose, What is the purpose of this Alliance’ What are these Churches in league for? Keligion should have two great ends in view, and which all earnest men and women understand—liberty and union, Two in- separable things; for linerty, without union i anarchy, and union without liberty is despotism, The two must go together, Of course Protestantism clamors, first 01 all, for liberty—liberty of conscience, liberty of combination, liberty to promulgate Pro- testant dogmas. It has secured for Protestantism, all over the world, a cordial ireedom of conscienc Jn Spain, Italy, Germany, Turkey aud Russia it has had its missionaries and made its influence felt, But this, alter all, is a selfish lib- erty, liberty to promulgate ita special doctrines, berty to grow, liberty to wield its own weapons. WW The ce goes beyoud this, where Roman Catholics are oppressed, where Jews are oppressed, where Musselmans are oppressed—in a word, it has stood for liberty oi worship the world over. It has been faithful 89 far, and he was not so w lous a8 to say {twas for prudential reasons that, like wolves, bes might prey npon the lambs let out of the fold, No thought 80 mean as thia entered the mind of a single member of the Alliance. Protest- antism means liberty. He would do iull justice to the Alliance; to its pleadings for liberty of con- science, for js pid Of worship ail over the world. all the ty required. Re ligion asks the complete emancipa- tion of re from the State. Religion stands alone—stands on its own merits. Did the Alliance take this ground? No. The only paper read on the subject, “Relation be- tween Religion and State,” evinced a dangerous difference o! opinion, Now this emancipation of religion from the state 18 one of the Vest ques- tions in England, Every year sees it, as the an- nual budget is made up. Is Protestantism ready to say, “We will not take the money for the Church t When it is anew day will dawn upon Christianity. Kelgion asks still more—a comet ete emancipation of the human mind ag mind, of thought as thought. The concessions of the Alll- ance to freedom of thought have been large and hiberal. Its words are kind and gentle, but liberal words and kind concessions do not gn swer. Gentle expressions do not meet the case, Romanism says every man is periectly at liberty to believe in Rome. Every one is at liberty to worship according to his conscience, if he has any. The Alliance puts a larger interpre- tation on this, but the same principle is involved. As the advocate of liberty the Alliance fails short, A word about its claim to promote union. What sort of union ts it? In what form, in what spirit, and for what purpose? A union among themselves onan not to be the purpose. Everybody knows wha more, ligton BITTERNESS OF HATE prevails among Protestants, In the Alliance the spirit of union was tresh, iad, almost gay—a spirit of entire cordiality, That was a striking scene at the Madison Avenue Church, where Dr. Adams preaches. At the Communion there par- ticipated the Dean of Canterbury and a Bombay delegate apd Moravian shepherds and others—a symbol so suggestive of sweet charity, of brotherly love. When they all get home and are settled down to their hard work again they will forget this temporary brotherhood ond Jallinto the oid practice of assailing their neighbors. The Alliance had in view care for of- fence and defence, 1t was a military measure, or- penned and conducted in a military spirit. One of t8 delegates said that the Alliance was not alto- ther @ combination 0! sects, 1t was page) a rill, @ preparation tor future combat, The Dean of Canterbury asked if they should mot re- gard their meeting as a council of war. D’Aubigné, Who wrote the history of the Reformation, writes in the same strain from Geneva in switzerland, One of the speakers said they were erecting a oulwark against which the assaults of the enemy would be in vatn. This means war, avowal of hostile purpose. Iv is for this they are limited in number, It isa phalanx. It is made up of tried and united soldiers. The Alliance of necess- ity must be narrow, strong, compact and stern. The nobleman who read an essay on the Roman Catholic Church showed broad and liberal views. He acknowledged the power of the latter church, the power of its organization, its capacity to work, ‘The men who spoke against infidelity evinced a spirit of larger liberality than ever before. They confessed the nobleness of infidel leaders and their charac- ters, What has become of the old Protestant spirit—the spirit o! the days of Wvealey,, Calvin and Luther? Thoge old battles can never be fought over again. There is too mucu intelligence, too much learning now. In a word, inthis modern day, bigotry is impossible. Those days are num- bered. What became of the struggle of the Alli- ance against Roman Catholicism and infidels? When they walked up to meet the enemy they met brotners and dropped their arms. They discovered their antagonists half their friends. The Alliance CANNOT FIGHT ROMAN CATHOLICISM. It has made the confession openly. As a religion Roman Catholicism has every advantage over Protestantism, in wealth of resources and general influence over the people. How is the fight to be waged? Not by force of doctrine, for Roman Catholicism is @ more acceptable doctrine than Protestantism ; not by force o! organization, for the Roman Catholic organization nas existed nearly 2,000 years; not on the ground of faith and works, for in these regards Roman Catholicism is far ahead of Protestantism, Roman Cathol- icism 18 vulnerable on one side, and one only; Roman Catholiciam is _ spirit- ual despotism. How can we attack such despotism ? Why, for liberty, Protestantism must come out for liberty, pure and simple. It must drop sectarianism. Only by exercising a “larger charity and more comprehensive benevo- lence can Protestantism succeed at all in carrying on its fight witn the tremendvus power of Rome. So with infidelity. Voltaire and Rosseau are creations of ecclesiastical dogmatism. It is idle to ttenounce science as false. Unless Protestant- ism proposes! to take science by the hand—not patronizingly, not a little finger, but a whole palm; ‘unless Protestantism says, “You are my brotner, we are seeking truth together, to know things as ey are; unless Protestantism does this he can never disarm infi- delity. Let it ene to science, “I believe you, You believe me; let us cease to haggle about definitions, let us work together without jealousy.” The soul of good in infidelity will then come out. He went on to say that one misfortune of the Alli- ance was having clergymen mostly as its members. He said clergymen were not the men to inaugurate and conduct @ great reform. The Alliance must have a larger mixture of sectional element, else it ‘wil die. otestantism, as organized in the Alli- ance, stands between reason on the one hand ana Roman holicism onthe other. Fortunately it shows @ disposition to fall into the liberal lines. With upion the victory will be complete; otherwise 1t must vanish in thin air or be crushed. 8T, STEPHEN'S ROMAN CATHOLIO CHURCH. Sermon by the Rey. Dr. McGlynn on the True Evangelical Type of the Church— Has the Church a Visible Head !—The Charter of the Roman Catholic Chureh. A large and highly intelligent congregation as- sembled in St, Stephen’s church yesterday morn- ing to hear Dr. McGlynn criticise the doings of the sixth general conference of the Evangelical Alli- ance, and attempt to prove the validity of the claim of the Catholic Church to the title of the one and only Church founded by Christ. Having read a portion of the sixteenth chapter of the Gospel ac- cording to St. Matthew, he referred to an address lately made at one of the meetings in Association Hall, and said:—We were unworthy children of our mother, the Church, if our hearts did not burn with indignation and if our lips did not quiver with intensest feeling at any body of men denouncing the holy Catholic Church as a superstition, as an enemy of Christianity to be op- posed equally with infidelity as a barrier in the way of the work of Christ in sanctifying the world. I find an excellent diviston of my subject sug- gested by the utterances of a member of that Con- ference, venerable for his years and venerated among those Christian men for his supposed great learning and bis real or supposed great services to Christian theology, the venerable Dr. Hodge, fe} who wid us, as he is reported in the papers, that in the Christtan Church there 1s one household, one kingdom, one fold. He described better than he knew the very CONSTITUTION OF THE CHURCH OF GoD, Yes, it 48 one family, of which Christ ts the head, to gather which together the Son of God became man, and for the proper preservation of which He came to build His house, We are something more even than members of His family.; we are the very living members of the body of Christ, and we are, or ought to be, one body in Christ. The Incarnate God has provided for this union with characteristic goodness anda wisdom. He came to save us by human means and through human co-operation, and therefore was it that He became man and callea to aid Him more men, whom, with such as- siduous care, He taught, by word and exampie, to make them depositaries of His doctrine and the foundation stones of His Church. In the few Ira; mentary records of His word that we have He tells us His plan for the redemption of man in language 80 plain that We may well wonder how men, witha strange and m unpardonadie assumption calling themselves distinctive by the name of in eee can fail to see if. During His \ifetime Christ was the visible head of the yisibie Courch, which He founded. Has He left it headiess in its visible capacity? The good gentlemeti Of Ipe neeacel Alliance say that He has, and Christ says that He has not:—‘lI say to thee that thou art @ rock;” his name was not rock, it was Simon, until Christ gave him a new name and made him & new man—(‘“and he has become @ rock, because Christ said, ‘thou art a rock;’’) “thou art Peter, and on this rock I will build My Church”—and these good meu have come across the ocean, mavy of them at great trouble and expense, to find out where Christ hgs built it; to discuss It together, and to discover, ifit may be, wherein is unity. Christ sald to Peter:—‘I will build on thee,” Let ua seek it where Christ built it, This Church may fail, perhaps? It is built upon @ man, upon Peter, a fisherman, a rude fisherman, @ Galluean to whom i Wan eal oh Bpaecl bet a thee,” Christ nets “The gates ol shall not prevail against if.’ These good men say that thie gates of hell have prevailed—prevailed long P a The liturgical books or homilies of one of the denominations, in some measure represented in the Conference, tell its deluded followers that for 1,000 years the Wwhote Christian world was sunk in horrid tdolatry, and Christ stands up and says, “The gates of hell shall not prevail against it.” The Church of God isa kingdom. Yes it i, Dr. Hodge, and Christ, when He ascended into Heaven, Gld not leave His kingdom without a ruler. “And I will give to thee Py of the kingdom of Heaven.” But Dr, Hodge and Professor Hitchcock and the other excellent men, who have met to arraign the Church, would take away the keys from him, to whom Christ gave them, and suspend them somowhere—nowhere—they Wl not tell us where, Tne Churdh ts a tamily! Yes, The apostics were all brothers in this ey and Christ was the head, But, as a visible head, He 1s here no longer, His family is here, Has ita visible head? Cnrist saya that it has. The Lord sald, Simon, Simon, behold Satan hath desired to have you (inti original Greek, plural) that he May sitt you (piural) as wheat I (the Son of God incarnate) have prayed for thee that thy faith fatl not, and thou, being converted, confirm thy brethren, Peter is to confirm those who are in the faith, Shall nos we; Ds Hodge, condescend 10 ait at the feet of this teacher, whom Christ appointed to confirm in the faith His aposties ? ‘The Caureh of Christ is ONE FLOCK, It is @ visible flock; but Christ, as the visible shep- perd, ia no longer here, Is there now a Visible shepherd in His place or not? Christ says there is, Dr. Hodge and many gentlemen from Europe and America say there is not. in the gospel of St. John, when Peter had thrice affirmed bis love for Jesus, he was appointed the visiole shepherd and commanded to feed the lambs and the sheep, the laity and the clergy, and even the aposties, who Were ail sheep of His fold. Peter was made the shepherd, the good shepherd who loves the sheep, not only Of those who are in the fold, but of those who are wandering irom it, and who must all be gathered in by command of the Master, to gratify His eternal love and fulfil tae prophecy, “There Shall be one sheepfold and one shepherd.” It is the true arangalical idea of the Church that it 18 Christ Himself doing His work in the Church. What He did during His mortal life is but a type of what He to do dur- ing the es until the end of time. ‘The distinctive traits of Christ’s ministry during His mortal life are not only ignored, but -worse, are derided, are blasphemed by many, by most, if not all, of those Christian gentiemen of the Alliance. It was a word of prophecy j it was no afterthought that Christ should be @ priest of the Eucharistic sacrifice. ‘Thou art a priest forever according to the order of Melchisedec,” “The Lord has sworn it,” and stranger still “He will not repent?’ in spite of the respectable gathering of Evangelical gentlemen in New York, Christ, the priest of this order of Melchisedec (who offered bread and wine), will not content himself with offering the all-sufticient sacrifice on the cross. He must re- member the Father's oath. His priesthood is to be forever in the world, offering His memorial sacri- fice and giving the sacrament of His love unto the end ol time. And these men have torn out, as it were, that page of prophecy and that other page in the holy Evangel, in which Christ gives His own sweetest memorial of divine love. “And the bread that I will give is My flesh for the life of the world.” In spite of these gentlemen the Evangel tells us that Christ will be A PRIEST TILL THE END OF TIME. “Do this in remembrance of me; as often as you do this you shall show forth the death of the Lord until He come.”” Therefore there is to be an altar and ao sacrifice in the Church of God ‘until He comes” at the last day. These mea, with unholy nands, would remove, not only the altar, but the other God-like traits which distinguish the Church of Christ, The tountain of baptism erected at the portals of this world-wide temple is misunder- stood, or, in some cases, practically denied by these gentlemen, Inside the portal is another monument of Christ’s love, which they hate and calumniate. After the resurrection Jesus came to the apostles, whom he had made tue priests of His sacrifice, ana, breathing upon them, said, “Whose sins you shall forgive they are forgive nn,” &0.; and this established the sacra- ment of penance. What else did Christ come on earth to doifnot to convert sinners? Again the members of the Evangelical Alliance cannot under- stand the sublime counsel of chastity, which Christ especially honored, and which was inculcated by St. Paul, and therelore they denounce the celibacy ofthe Catholic priests and solemn vows of the re- ligious.. The evangelical counsels which animate the religious orders in the Catholic Church, are to these men unintelligible; and therelore they ad- vocate, or at least approve of, the suppression of these orders, Again, not far from the altar is the chair of trath. Not the pulpit of sectaries, but the dogmatic chair established by Obrist, when He gave to His Church the commission to preach, ‘‘All power is given to Me in heaven andon earth. Go therefore teach all nations,” &c, Go and preach the Gospei (not the written Gospel, for it was not then written) ; go and teach all nations all truth for alltime, All nations, all truth, all days—the charter of the Cathoiic Church, 8T. CECELIA'S OHURCH, The Rev. Father Fiattery’s Opinion ot the Evangelical Alliance—Plagiarizing Catholic Doctrines. At the last 1...» at St. Cecelia’s churen, corner of Second avenue and 105th street, Father Flattery, after reading the gospel for the day, which ends, “For many are called but few are chosen,” pro- ceeded to give his congregation the benefit of his minute dissection and analytical examination of the Evangelicai Alliance, which he pronounced to be an infantile, pueriie and effete conglomeration of all the fratricidal elements of disjointed Christi- anity. ud THE SERMON. In opening the sermon the reverend gentleman said that, as no doubt all the congregation had heard that they were about to be evangelized by a delegation from foreign parts, it would not be amiss for him to say a few words about the giant movement, its votaries, their antecedents and the issues that were to be worked out on the evangelt- cal plan, The sermon was to be divided into three parts. First, the authority of the Evangelical body; second, its internal concord, agd, third, its objects. In considering the first of these ques- tions the first thing that strikes one, said the preacher, is the imbecility of any movement or council which has neither the authority to make laws or change existing rules and usages. This Alliance, which has no heaa or director, is actually mvulnerable, for the reason that it has no platiorm or principle that can be attacked. In the whole Assembly there are not twenty men who think alike or who could stand on the same platiorm of principle and be- lief, They have no object in common, unless in- asmuch as they call themselves collectively Protestants, they unite to oppose Catholicity, one of the greatest arguments against which is that itis growing too strong and spreading too far. They read papers to one another and to those who go to listen to them, but they have not the power to say that such a doctrine shall be belief or whether it is true or faise. This being the case, what is the sense of their coming together, es- pecially to New York, to ventilate their opinions? fuld they not do it just as well at home? Cer- tainly, and better there than in New York, for their own people might afford them what they mere not here—attention aud obedience, There is no A CATHOLIC, A PROTESTANT, A JEW OR AN ATHEIST in the whole community who is not wondering what the meaning of all this parade and show is. Let them wonder on, for when the members them- selves are unable to say what principle they are working on, or what results they intend to accom plish, it is hard for the uninitiated to divine. In one fleld of thought they are doing mighty work; they are upsetting one another’s beliefs, ana the day 18 not far distant when atheists will point to the meeting of this Alliance as an important epoch in the history of their realm of thought, and thank these zealous Christians for the havoc and devasta- tion they have wrought in the faith of many; for, 0D cool Consideration, those who now think high! of the affair will be forced to acknowledge that it ‘was an insane attempt to arrive at nothing, UNITY OF REPULSION. If all the members of this Convention were called to write a dissertation ona certain religious topic no two of the peers would correspond, and still they are brought together and actually held to- gether for some cause, and what can it be? 1s the cause negative or positive ? In a gathering 01 this kind one would expect to find a dignity commensurate with the subject un- der consideration and the character of those who participate. Religion, the one and only thing that the progressive (God save the mark!) nineteenth century has left, is now dragged into public halls, exhibited as a “what is it?” and talked over as & doctor lectureson anatomy. Its sanctity has been violated, its ends perverted. Meretricious raiment has absorbed the place of simple piety ana \ Stage effects are substituted for religious zeal. see cigalty of ee ae the 4 6u ipa is out vulgar applause which meets ever, point they raise, and when one of them uf GETS OFF HIS LITTLE POPGUN AT THR POPE, the hilarity and mirth of the intellectual ‘and liberal audience is unbounded. One of the field days the Alliance devoted to ‘Missions,’ of all sub- jects the most snicisal they could have touched upon. There was a paper presented in which the Greek, the Roman aud Protestant missions were compared; but, unfortunately, the writing was jilegible and the paper was laid over. If the paper ‘Was written by a truthiul man, the reason of its illegtbility is explained amd a knot in the evan- [ el skein is unravelled. There is a large fleld ‘or missionary labors in this country—not in New York, though, but tn Shreveport and Memphis; and a8 we have been deprived of the pleasure of hear- ing the theory of missions from an evangelical standpoint, they might give us @ little practical Ty her Some of the members of the Conference have unconsciously given vent to Catholic doctrines, In Speaking Of missions one sald that they were at one time productive of great good, inasmuch as they added to and increased our geographical knowled, fe. This was readjusting 4 feather in the hat of Catholic missionaries, for they were the ones who made our geography what tt is, _O8K THOUSAND YBARS AGO they began fo pexetrate into the then nnexplored regions of Kuropé an ia, and in their travels they subdued the iconocltetic Vandals, the Goths, the Ostrogotha and Vislgoths, changing then Lie flerce barbarians acpuahing peal 4 umble Obristi; acc which” Crapr nad fanled to attain, Thon another learned divine, whose ideas were anything but Catholic, maket some truly startling Tevelations about the dimculty of performing mis- sions in South America for the reason of the pov. erty and illiteracy of the people. Now, every Catholic Knows that these two causes are those which draw the votaries of Rome tom comfortable Parish seate and away from friends and home to work for the enlightenment and enrichment of these people. The history of Europe abounds in instances whers bleak plains have been made fer- tile jarms and busy towns under the direction of Christian missionaries, Another member of tho Alllance, by the way an Irishman, speaks of the wrongs and abuses of an unbridiea and licentious press. This is another bold and barefaced P mM of Catholic doctrine. Our Church has always held that that aa unre- strained press was a curse and @ source of evil. The sermon closed with @ hope that the reverend And, and'be ‘wenediea were: ue byl y our land, an ‘eby OUdy., BAU eBpe- OMA Ma oad, ET . BROOKLYN CHURCHES, PLYMOUTH CHUROH. God Not as @ Despot, but as a Loving, Sympathizing Father—Sermon by Henry Ward Beecher. Plymouth church was as well filled as usual yea terday. The service opened with a magnificent voluntary. Mr. Beecher chose his text from Hebrews, iv., 14, 15, 16, coupled with I. Corinthians, iL, 1, 5—‘Seeing then that we have @ great High Priest that is passed into the heavens—Jesus, the Son of God—let us hold fast our profession. © For we have not a high priest which cannot be touched with the feeling of our infirmities; but was inall Points tempted like as we are, yet with- out sin. Let us, therefore, come boldly unto the throne of grace, that we may obtain mercy and find grace to help in time of need.” Whatever else may be sald, there can be no ques- tion that, to those to whom these words come, God was represented in ASPECTS MOST TENDER, Itis the method of the Bible to represent the Divine nature to men by symbols, and those sym- bols are selected so as to convey the most knowl edge to those to whom they are presented, There 18 no symbol that could be more understood by the Jews than the symbol of the high priest. God is represented to different people by symbols best understood by them. I wish to come to this by a different representa- tion, and by a different writer. We have no knowl- edge of who wrote Hebrews. Certainly Paul did not. “And I, brethren, when I come to you come not with excellency of speech or of wisdom, declaring unto you the testimony of God, for Idetermined not to know anything among you, save Jesus Christ, and Him crucified; and I was with you im weakness and in fear, and in much trembling, and my speech and my preaching was not with enticing words of men’s wisdom, but in demonstration of the spirit of power; that your faith should not stand in the wisdom of men, but in the power of God.” We shall get back from this pa fe to the other in due time. The Apostle haa preached of Jesus Onrist; he did not attempt to assail human nature by blandishments of rhetoric. He s—l did not attempt to win you by persua- sion; I did not attempt to entice your understan ing; I did not attempt to ie you a theory; I de- termined, tf I had power, it should come from your conception of A DIVINE NATURE that I should be abie to disclose, that men shoul not say he influenced them, that he was an inge- nious reasoner, but I shall open Heaven for you and give you belief which shail give boldness in time of need to come to the throne, to delineate ain a divine character as shall make men want to lieve What, then, was it he wanted to make them be- leve. Liste! ‘I shally preach Jesus Christ, and Him crucified.” There was every reason that he should avoid this point in preaching to the Jews. That he should be scourged, stripped of power and crucified. It would seem @ monstrous mistake to bring this view forward to a Jewish congregation, and to this day buman nature re- volts to a divine nature that is bent to the oppres- sions of men. ‘There was every reason why, in respect to Jews and Greeks also, @ different line should have been taken; buat Paul brought it out ina light in which God had never been seen before. Paul declared that God was capable through sympathy in sufler- ing with men; he united the human race in Jesus to be its lineal and lawinl head, and so revealed the conception o1 God that you could not choose but believe. Both tne Jews’ and the Greeks’ idea of a God—high, holy, just, unmerciiul and punish- ing—and the Christian’s idea of God—suifering, sympathetic and loving—you cannot reconcile, an Paul, having telt the influence of a living, sympa- thizing, paipitating God, coupled to the human race so that It should be drawn up. Having once rained this conception, he could not extinguish it, le said :—I determined not toknow anything but JESUS CHRIST AND HIM CRUCIFIED, and to preach that view among you that head faith should stand in that ificent view of a moral and suffering Saviour. it is @ disclosure of the great parental tie between God and the human race. It implies no such sufferingias comes from our lower natures ; but there is a vulgar suffering and a royal suffering, that suffering which comes irom men baftled and disappointed in unlawful endeav- ors; but there is a royal suffering that comes through sympathy, and when men Say it 1s dese- crating the idea of God to say that God is capable of suffering, to say that God never suffers through pity, through love, through sympathy; if you take away that, you destroy in the Divine nature that jor which the human heart longs and yearns. Transfer to God exalted state; see Him luxurious; it makes God a poem, but a poem to which no wounded heart would come. Men of broken hearts seek those whose hearts have been broken. There- fore, the esthetic divinity—the divinity of philosophy, that lifts God up above suffering and sorrow—does not reveal a God that draws men powerfully. Ah! if when Jesus comes God stayed at home to olor Himself, there would be little comfort in that. Oh, yes;some. If! were rich and some near relation should hear of it and should send @ pound of tea by an errand boy, it wouid be some- thing; but there is no balm like personal affection and sympathy. If there is going on a sublimer process than it is in the heart of man to conceive, and if God sits a sovereign, a loving and a patient ruler Of the universe; if this be God, how sublime a@ being is God. Without this view we cannot imagine a view of God that men can worship. I think a line has been drawn between God and mankind. God has been ROBBED OF HIS ATTRIBUTES, some have been given to the Virgin Mary, some have been given to the Pontiff, but God is Himself everything that human life needs, all those ele- ments of love and kindness necessary to save the world, “You ask me if I believe in the atonement of Christ? I believe in the atonement of God, which draws men out of themselyes and elevates them into the worship of God. “I'll smile, I'll unish ;’’ but all are love manifestations, “Whom love I chasten;” this is the yevelation of fatherhood, and thts view does not destroy the fact of right and wrong. There is no need to tell men that sin is siniul; we know we are born of sin; we are born without anything. I was not consulted as to what I wanted to bring into this world. Ihave been untolding under laws don’t know, and 1 am suffering and will suffer, and what 1 want is to know that, though invisible, the ieee heart which sits in the centre is father, not despot; it despot, I despair; but if father, I rejoice; 1am lifted up out of all my tribulation ; God did not come for those who louged tor Him, but showed His love in this, that He died for us while we were yet His enemies, When, at last, we come to the heavenly gate, we Shall not enter saying, ‘Benoid, a perfect man!’? but we shall say, “1 come, born of the fatherhood of God again, that I shall see the Father that saved me.” We shall enter, not a3 a beggar, but with head lifted up, heart vibrating with joy, ag redeemed bY the love of God, and shall go to the source of ali bounty and beauty, and shall say,“‘Not unto Thee, but unto Thy name be all the glory and praise, forever.” FRENCH PROTESTANT CHUROE, The Law of Christ—Sermon by the Rev. M. Robin, of Paris, M. Robin, of Paris, preached yesterday morning in the French Protestant Church of Brooklyn, from Gallatians 1v., 2—‘‘Bear ye one another’s burdens, and so fulfil the law of Christ,” The preacher said:— What is the law of Christ? It is the law of devo- tion and sacrifice, announced by the Lord Himself im these words—“If any one will come after me, let him deny himself.” This law of devotion is the law of the Christian, for it has for its sublime rea- son the example of Christ. What the Master hag done for us, we, the disciples, ought to do for Him, And to give this law greater force with us He personifies Himself in the poor, the feeble, the children, and declares that what we have done for them has been done to Him. This is ‘what St. Paul teaches us when he says, “Bear ye one another's burden.” THB BURDENS LAID ON MEN are sometimes heavy. It is the burden of misory and nakedness, the burden of sickness and sor- Tow, the burden of ignorance and sin. Most neces- Sary is the law of love brought into the world by Jesus Christ, so heavy is the burden of misery. The tears of the poor are so bitter; the cry is 30 eart-rending that they send up to heaven, The charitable, who know the way to the dwellings of the poor, and whose persistent love knows how to find out so many sudden sufferings, can tell us what is the anguish of destitution, ‘The sacrifices which love imposes may be great, but they remain ever below the necessities which solicit them, In mak- ing its entrance into the world sin had for its train pain, A This one word compresse@ within itself the whole sad story of human exist- ence, Sickness comes unexpectedly and pros- trates in an instant the forces ofa man. Yester- day his syelling was fall of life; to-day it issad and desolate, ho will console thoses stricken hearts? Ignorance and sin! Who can think without sadness on those countries enveloped in the profound darkness of paganism? Here live millions of beings ignorant of the name of the Goad who gave them being, aud of the Saviour who died for them, But there is no need to go so far. Who can think, unmoved, of the thousands of children Who crowd our great cities, bereft of the benefit of instruction? In these cities grow up in the streets, without guidance, under influences the most deadly, those poor children, who are exposed toal the temptations of crime, Who will carry light loto this MASS OF DARKNESS ? Who shall prevent the degradation of these feeble litte ones? He who calls Himself the Light; He who 1s the Iriend of the lost; He who hag said to all who suffer and weep from hunger, come unto me, and I will comfort you. — How does Jesus fulfil Divine promise? How does He comlort those who are bending beneath the burden? By inspiring all those Who ask It of Him with the love and the devotion of which He has given the example. Go, Christians; love the Master; full ‘Bia law. b_beariag ope anotuar’s LEFdeRs, i