The New York Herald Newspaper, October 20, 1873, Page 9

iv! ‘DOCTRINE AND DOUBT. Polemic War Breaking Out in the Pulpits. The Guns of Godliness Turned Against Each Other. Dr. McGlynn’s Reply to Beecher’s Alleged Calumnious Charges Against Catholicism. «Thou Shalt Not Bear False Witness Against Thy Neighbor.” The Awful Alliance Ruthlessly ‘ Attacked. “DYSPEPSICAL AND OF FALSE BIRTH.” More Faith and Less Bigotry Wanted in the World. REVELATION THE DOOR OF HEAVEN, The Free Religionists and Their Fault Finding. PRAYER PSYCHOLOGICAL Stokes as a Warning For the Youthful Sowers of ‘‘Wild Oats.” OHUROH OF THE DIVINE PATERNITY. Doctor Chapin on the Love of God— Faith, Obedience and Reliance—Edu- cation of the Young—Morality of the Times. A very large and fashionable congregation as- ®Bembled at the usual Sabbath services in the Church of the Divine Paternity, Fifth avenue and Forty-flith street, yesterday forenoon. Dr. Chapin took his text from Ephesians, v., 1—“Be ye therefore followers of God,”’ &c, The reverend preacher commenced by saying ‘that there was a connection between the words quoted and the closing chapter of the preceding epistie in which Christian brethren were urged to be kind to one another even as children. This special quality of love was most truly in imitation oiGod, We are at liberty to understand that man has a likeness or spiritual relation to his Maker. The text ia the end of true religion. The whole volume of precept and doctrine is contained in this one verse, Religion, which is often regarded asa mys- terious affair, rests on reason. Its practical result 1s to be followers of Christ. In the highest point of achievement man has attained he resembles what he was in his primitive condition. Take man’s idea of Nature. Nature was at first consia- ered one concrete whole. As he advanced the general scheme broke and dissolved into parts, ach separate from one another, Next man had conception of their elements, and certainighe can push bis inquiries still further and no one has a Tight to say “So far can you go and no further,’? HUMQN KNOWLEDGE 18 SMALL 4m comparison with the infinite and eternity. When pursuit is made to the bounds of mystery man discovers things that cannot be compre- hended, but which are not contrary to reason, Philosophers may argue that he can advance no longer in clear light, but the entire progress only reaches the point of making man like unto chil- dren. We know that a child haslittle understand- ing ; it takes a good deal on trust; it rests confidently in its mother’s arms and looks into its father’s tace for saiety and protection. Matured man, possess- ing intelligence, experience and knowledge, con- fronts the realities of life. He cannot, he thinks, wafely sacrifice his experience. His reason asserts itself, and unlike the child protected by God and ‘who also protects him, man shatters his taith be- cause it does not satisty bis limited understanding. In reality at this point again becomes a child. He betieves in truth, but does not possess confi- dence. He is satisfied to see the unveiling of God's justice and wisdom, and when he accepts assist- ‘@nce man 18 enabled to receive the gift of taith. CREDULITY OR SUPERSTITION ‘was condemned by Dr. Chapin. Things exist that @re not seen. The end of faith, the magnetic points that charge our lives, give us at tne darkest moments the light that leads to truth and hope. Without iaith we become utterly de- spondent and sink imto the ree. of despair. ‘There is a higher and nobler good attainable whicn the Christian accepts and which mukes him happy. The reverend doctor next aescribed the iniant’s love which man should unite with faith in @ Heavenly Father, who works by love towards His children in this world. Love is not an abstraction; it must be due to a person; something that comes into blessed sympathy with us. it is manilested in Christ, who gave Himsell up for us on the cross. The universe is our Father’s house. The earth ‘which He created is our transitory dwelling place. ‘This is the proper feeling for all men. Obedience as a necessary Christian quality Was next touched upon by the preacher. WLere faith and love truiy exist there will be obedience. Without them it cannot be present. It ought not to come into the Deart by fear or by THE CRACK OF A THUNDERBOLT. In whom we belleve and love we have trust and reliance. In all our grand successes in science and art we should be wise enough to realize only our limited comprehension and trust in God as a child does in liis parents. In every condition of ‘this life we are but children. In our widest visions, in our loftiest and noblest emotions, alter all we must understand that our final reliance is in re- ligikn. With this trust we cannot know sin, a#orraw or disappointment. The inspired text un- folas a good deai about nature, but with- bolas a good deal. in tne eforts to 6olve the problem of nature some grow weary and some grow awed. Its proper solution is that man is the child of God. His love for man is always Yender and its springs always fresh and young. ‘The edifice of the world, as planned by God, is a Symbol of living faith and an anthem Of His love and goodness, THE WORLD IS NO WORSE THAN IT WAS, and, patos, no beter, Crimes abound, frauds are of every day occurrence, morality is despised, and, above all and through all, a false standard of life exists because truth and love of God are not in men’s hearts. The necessity of the religious edu- cation of children was pointed out by Dr. Chapin in impressive terms. Much of the present teaching of the young, he said, was bad. Men sought to be Tich and powerful, but forgot lofty faith and the in- Bpirations of Divine love. It is a desperate sin to believe there is no hope. The trumpet of resurree- ‘tion is not the trumpet of wratn, but tue trumpet of redemption. Christ, who loved us, suffered death our hat we might be saved. We should ive as Christians before God. This is attainable, Rich or happy, poor or disconsolate, we should oper God's commands, Life is uncertain and full of disappointments. Though to be famous or ‘wealthy, or weak or poverty-stricken, we are cer- tain to be saved if we be followers of God and be children in love, faith, obedience and reliance. ALL 80ULS’ CHURCH. | Dr. Bellows on the Sanctification of the Holy Spirit. . There was a large congregation in attendance yes- ter ‘day morning at All Souls’ church, and Dr. Bellows preached with his accustomed fervor. Taking for Sis text the thirteenth verse of the sixteenth chayr'er of St, Jonn, he said:—I desire to give you @ conception of what is usually called the presence of the Holy Spirit. There is no good to be derived from & «discussion of the many vague theories ‘which eaci\ Man has on this or many other religious subjects, Tiere must be A Love. OF TRUTH Fon Irs OWN BAKE ‘There will they begin to spread a contagion for @acred truth. Tis will not be the mere ascend- ancy ofa better nature, not the triumph of indi- ‘vidual will or judgmny "nt, trat it will grow out of the ‘truth in personal priniples, Men grow great and ‘powerinl in proportion to their alliance with ‘truth. Ineach of their cases it 1X Jove and wisdom | aavho have won the victory. We hear of the Holy Spirit or Truth converting and soul What is the Holy Spirit which peomaties te send? Where can God dwell a3 an ught and feeling if object of thor not in our thought and feeling faculties ? Do not suppose that I would have you confound God with our own souls. Mind is ever mind; reason is al- ways reagon. Spirit is one thing and mind is another, There can be no intercourse between MIND AND SPIRIT. Nature lives as a great revelation in my heart. If God is necessarily within our hearts from whence comes this Holy Spirit? God has let His Holy Spirit loose in our souls. When Jesus told His disciples, in the words of our text, that they should recetve the Spirit aiter He was gone, He intended to leave them His power and the glory of His carecr. He had been with them probably about two years, and in that time He had constantly i- structed and encouraged them to godliness. There ae many thoroughly established facts in the Bible, an CHRIST'S INFLUENCE over the people of his age, viewed from 4 strictly historical visw, is one of them, I need not ask now it is that so many lakes unite away in the North. West to form the Mississippi; when J see the mighty river as it sweeps toward the Guif 1 know that they do unite and a great many of them. So 1 need not tell how it was that Christ secured such an influence over the hearts of men: I stand oa the fact. God is not only ever consistent but ever humane and ever divine. It ts tne Holy Ghost whtch calls you in your own soul. You can never abdicate your nature or escape out of God’s ubb quitous supremacy. 8T, ANN’S ROMAN CATHOLIC CHURCH. Sermon on Faith by the Rev. Father Preston—Dachauer’s Second Mass. The Rev. Father Preston preached at the gospel of the high mass yesterday on the healing of the ruler’s sick son at Capharnaum. He drew a ccn- clusion from the words of our Saviour in vference to the necessity of faith, Faith, he said, is the distinguishing characteristic «f the Catholic Church, as outside of it there is nothing to guide one in the pursuit of reigion but individual judg- ment, which is necessarily fallible. The celebrant was the Rey, Feiner Lake, and the beautiful little church looked as attractive as ever in the twink- ling Myhts of the altars, the varied hues cast on the tesselated floer from the stained glass win- dows, through which peeped the noonday sun. THE MASS selected for the occasion was the work which the organist of the church, M. Louis Dachauer, wrote many years ago, in Paris, for the celebrated Church of St. Eustache, Among those who sang in it at its first production were Grisi and Alboni, and it has become a standard work in church music in Europe. Of course its full effect can only be at- tained with the assistance of a large chorus and orchestra. But with the mimitable vocal quartet of which the choir of St, Ann’s consists a very in- relligent idea of the grandeur of the work was ob- tained. The “Kyrie,” in C minor, is a stately, effective number, showing to advantage the rare talents of the composer in skilfully using his contrapuntal knowledge. The harmonies are constantly chang- ing and yet the variety of treatment made subservient to the governing subject with which the mass opens. The “Gloria”? begins with a fanfare, and the treatment at the commencement, although simple in construction, is exceedingly effective. The cuange from the key of C major to B major in the “Gratias Agimus” for tenor is an ingenious surprise. The most attractive feature in this number, however, is the duet for female voices, ‘Qui Tollis.”’ It is Rossinian in its exuberance of rich melody, and although as florid asa selection from “Semiramide,’’ yet the spirit breathed into it by Miles. Corradi and Gomien was entirely devotional. Both of these ladies seem to understand the true meaning of Catnolic music and never forget the church for the concert room. The “Credo” has the novel feature of presenting each declaration in the belief of Christian doctrines in Gregorian chant, which under suenh circum- stances becomes exceedingly impressive. The bass has a fine solo of the declamatory order, com. mencing wish the words, “Patrem Omnipotentem,” and after an interlude of Gregorian is followed by the tenor, The “Et Incarnatus est.” is divided into two beautiful quartets, the one for male voices and the other for soprani and alti. Tne staccato passages for two bassoons which accompany the peculiar monotone of the male voices in singing “Crucifixus,” which is taken up after four bars by the ladies a tfajor third in tone above, give a dramatic effect to this illustration in masic of the Divine tragedy. THE SECOND COMING OF THE SON OF MAN is expressed by diminished sevenths, the whole choir deciaiming at intervais this last dread mys- tery. Tue “Sanctus” ts full of rich, sustained har- mony,and in its original orchestral setting must be very effective. Instead of the “Agnus Dei,” a tenor solo belonging to this work, M. Dachauer pre- sented a work by Felix Godetroid. It was sung Py. Mile. Gomien, and nothing could be more pleasurable than the rich sympathetic tones of this contraito’s voice in the interpretation of a very beautiful melody. Mule. Gomien clothes with the raiment and ornaments of true expression holi- nessof thought and sympathetic fervor every sacred melody she sings. The skill of the organist, M. Dachauer, in the accompaniment of such a work, enhanced toa considerable extent the suc- cess of the choir. LYRIC HALL. Views in Particular Upon Religion in General by the Rev. 0. B. Frothing- ham<Churches, Creeds, Ministers and Prayers of No Account—Muscular Christianity and Free Religionists Contrasted. A very large congregation assembled at the ser- vices yesterday morning at Lyric Hall, on Sixth avenue, opposite Reservoir square. The Rev. 0. B. Frothingham preached, taking for the subject of his discourse the rather comprehensive one, “Re- ligion.” He took no text, but commenced with referring to the recent meeting of the Evangelical Alliance and the later meeting of the Free Re- ligionists, A gentleman, be said, remarked to him at the close of this last convention, ‘I am tired of religion; the very wordnauseates me. I begin, in short, to think RELIGION A NUISANCE.” To this gentleman religion in its modern accep- tation means our modern costly churches that drain money from the pockets offhe people, communion that is no communion, baptism without the symbol of purity. And yet no one is more ardent in his love of the good and pure and true. This question of religion, and what it is and should be, is an in- teresting one. Religion has been defined as the effort of man to perfect himself, This, he insisted, carried with it the idea of unceasing and annoying struggle, a sort of carrying out the idea embodied in Longfellow’s “Excelsior ;’’ that is to say, get to the top of the mountain finaily, and then lie down and die. Dr, Jolinson defined religion as “the at- traction of the finite mind teward the infinite { mind.’? Alter showing the objection to this defini- tion, he gave as his own definition of religion “the relation between a part and the whole.” Some seek to purify themselves by sacrifices, and in this Way hope to get wings so that they can fly above, Some retire from the world, and very sweet and pure lives they live, but they get no idea of the great universe, THE UNEXPRESSED GOD, Ascientificman may present to his mind the whole cosmic universe, all bound by one law. He may feel the relation of himself to this whole. He is a religious man, no matter if he never utters a prayer nor enters achurch, But this is a broad comprehension. We must come down to simple people and have @ whole that will suit them. To the positivist the race of humanity 1s a whole. This one worships no God, makes no prayer, no sacrifices, He lives in his ideal, is willing to live a short and poor life, and works at his daily craft in the knowledge that his life is not wasted, And yet the conception of this class demands imagination. We have not, there- fore yet come down to that adapted to the general want. A man knows nothing of the infinite and has no idea of the religion of humanity: but he knows that he belongs to a particular nation, ne loves his country, and wili be loyal to death, He will see his home impoverished, suffer anything for his patriotism. This 1s his religion—bis God. ‘There is something truly magnificent in this lofty patriotism, The best graces grow out of this religion, Think of the thousands of young men who ten years ago leit their homes and gave up verything for their country, What matter what | were their separate faiths ? Their love of country Was grand, pure,areligion, And, yet, we have not come down to THE GREAT COMMON WANT. Suppose this whole is thought of as a family. Tow Inany love to talk over the exploits of tneir sorefathers. For the sake of these ancestral deeds of renown they will do nothing that shail bring a stain upon their family names. They will live noble and splendid lives, This is thelr religion. But this ig a poaseptien too large lor most people to hold. We thust be more compact, and draw the lines closer, Take the housenold. Here is one who knows nothing of the Intinite, has noiqea of the religion of humanity, gives no Special thought to his country, and does not know or care who his eee bind thy te has his little nouse- . centre all nis t forts. Buch a one is Pian hrengaaeins =. i neal on neseey ive OF SAINTSHIP \“ y on the calendar o} Church, It ie all the world he has, ai be couseieee Cae saan ie religion 1s to make converts, and the rest will taken for granted. Yo all such, with thelr separate schemes, the real world is lost, The world Of ther ology 18a shadowy world, and the world of re- ligion real. Every special religion is an idolatry. It is a worship of tools, the honor paid to ropes and pulleys, They make the Bibie an idol; the communion an idol. This turning religion to idol worship is @ very grave offence, Many think that the only approach to Heaven is through their Church. hee the jealousies between sects; hence the scotts and bitterness ; hence the religious wars; lence the antagonism between races. Th evil doné by-religious wars surpass that of other wars, HOW STANDS THE CASE? If Protestantism is the only true religion then it must Ce down Roman Catholicism, If the Roman Catholic religion is the only true religion then it must put down Protestantism, and so on through the list. Each religion believing itsell the only true religion must war to the death of al! other Teligions, He saw but little hope of reconciliauon between those of different religious beliefs It Would be a long time before Rev. Dr, Hall and Dr. Bellows, and Dr. Tyng and @ rabbi sit down in communion together. The spect igiob,, inve Cou it beyond the as respects religion, is very wisely pu' grave. The result is that heaven & to be peopled with angels, and not with men, What was Prot- estantism doing for New York? Our city is far from being @ sample of the heavenly Jerusalem. When we come to remove some of the barriers existing between different religious sects we shall See religion in all its simyucity, sweetness and beauty. But he did not feel discouraged. ‘The highest religion wes a true recognition of the facts of lite. Tne sua of the Free Religionists was to bring abor loyalty to the 1acts of life; not to stand on tiptoe to listen to the songs of angels, but to heay the sad song oi the great brotherhood of ‘umanity. LAFAYETTE PLACE REFORMED CHURCH The Way to Salvation—Sermon by the Rev. Cohen Stuart, of Rotterdam. The Rey. Cohen Stuart, of Rotterdam, Holland, preached last night in the Lafayette piace Re- formed church to a congregation composed, for the greater part, of Hollanders, It was a novel inci- dent to see a Dutch pastor address a congregation of Hoilanders in Lafayette place in the Dutch lan- guage. The sermon was unusually interesting. The following is a translation of its most salient points. The reverend gentleman took his text trom the Acts of the Apostles, xvi., 30—“What must I ¥ to be saved??? He wished to call to e minds of the congregation, he said, how this important question was first brougnt before Paul when he first visited Europe. It was a new world to bring a land of hope and promise, about what America was at present to the European nations. Paul and Silas were very cruelly treated in Philippi, placed in dark cells, their limbs weighed down with chains, degraded, tortured and humiliated. Nevertheless, when they were not asleep they were constantly singing the praises of the Lord. The other prison- ers listened eagerly to these unwonted sounds of joy and exultation in this abode of sorrow and misery. Then there was the sound of an earth- quake, IT WAS THE VOICE OF GOD that answered the petitions of his sons. The chains fell to the ground, and the doors of the prison tew open, The jailer seein this = thought that he would not outlive his disgrace and drew his sword to ‘kill himself. Paul seeing in the darkness the glittering sword, cried,-in a loud voice, “Do thyself no harm!” Calling for a light, the jailer looked at Paul and Silas, — The light fell on his own soul, and he recognized them as the favorites of God, and, falling at theur feet, he said, “Sirs, what must I do ie be saved’? This was the birth cry o! his new e. Dear friends, thousands and thousands had re- peated this question in Europe and in America since the jalier of Philippi asked this question. It was a vital question for all those who entered the kingdom of God. It was of the highest im- ortance, therefore, to understand its true mean- and import. It bore testimony to a want of, a longing after, a seeking for, the soul’s salvation. What was this want? Whoever asked tor salva- tion must feel the imperative necessity for Christ's religion, The soul of man thirsved for tue living God. This want was INNATE IN EVERY HUMAN HEART. Man was the child of God, however profligate and crestfailen, In the temple of every natural and yet uvregenerated heart stood, among all the Signs of idolatry, an altar devoted to the Unknown God, who was no other than the God of the Gospel. Thence the impossibility of living merely on mate- Trial things, and “living on bread agone.” Thence the restlessness of the human he&rt until it had found true rest in God. These wants existed even when they were not consciously felt. He knew that many who did not feel this want had still moments of un- defined misery, The blessing of salvation was merely for those who were humble at heart and who hungered and thirsted after righteousness and virtue. Or, would they rather assert that true happiness consisted in feellng no Want whatever? Happy, then, the slave who kissed the foot trampling on his neck; happy, then, the prisoner langu.shing in his miser- able cell; happy. then, the outcast of society and religion. No, they could not earnestly sustain SUCH A VILE BLASPHEMY. And how much happier was the jailer whom the pangs of conscience awoke to this new life so that he exclaimed, ‘“‘Wnat must I do to be saved ?”’ But there mast be more than a mere feeling of want; there must be a longing for salvation, a yearuing ior sanctity and truth. The jailer was not only aware that he lacked something, but he felt a@ determined desire for sanctification and peace, so that the words rose naturally to his lips, “What must Ido to be saved’’ He @id not mean to say that this jailer had at that moment @ right conception of salvation. Still he wisbed for a better life of holthess and virtue, The jailer had remarked that Paul and Silas had possessed what he had never seen others to possess. They had been beaten and tortured and still they had shown an undaunted spirit and an unflinching courage. THERE WAS THAT IN PAUL'S EYE which seemed to say, ‘Would to God that thou Wert altogether such as lam.” Here he beheld the roryet gin ere of a character both strong- minded and soft-hearted, oo widely different from apathy and insensibility. How eager the jailer was to attain this glorious frame of mind. Oniy @ moment betore he had drawn his sword to kill himself because he had lost his honor as a@ Roman soldier; but now there was something higher and better, after all, which Was necessary lor hia welfare. Such was the sud- den, startling effect of the Christian example when the Gospel was not merely heard, but seen, The outcry of the conscience was the birthery of the child of God, This longing, this hunger and thirst for right- eousness must be in every soul. Many people did not ask for salvation because they knew that it was not happiness in the ordinary sense of the word. It was a life of self-sacrifice and dally hu- miliation. The happiness of the Christian was not to be free from pain, but to feel in the pain THE) HEALING HAND OF GOD; not to be without a cross but to feel the heart calmed under,the cross ; not to have nothing to en- dure, but to know how to endure tne worst for Jesus’ sake, Christ had his Pauls and Silases still in the Christ- fan world—men of God in whom we may see an image of Christ and a broken ray of His pure light, But there was more than that. He himself had come into the jail of this poor miserable world to set ail prisoners free. He came who was bruised and tortured and who died on the cross. Now, did he never rouse the dreams of their sleeping con- science ? When they asked “What shali I do?” He answered by His Gospel lieve on the Lord Jesus Christ and thou shalt be saved and thy house. THIRD UNIVERSALIST OHUROH, “Wild Onats”—The Youthful Dissipations Deplored=The Sowing of Evil Seed Certain to Pro- duce an Evil Harvest—Stokes as ai Iliustration—Sermon by the Rev. E. C. Sweetser. The Rev. E. C. Sweetser, pastor of the Third Universalist church, situated on Bleecker street, preached the first of a series of sermons to young men last evening, selecting the subject of “Wild Oats.” The church was crowded to its utmost capacity, @ majority of the congregation being those supposed to be especially capable of being benefited by THE SERMON. The reverend gentleman selected his text from Galatians vi, 7, “Whatsoever a man soweth that shall he also reap." He said every man isa far- mer, figuratively speaking. Lile is often referred to asa battle and man asa soldier; but the other figure, though more seldom used, is equally appro- priate, equally Scriptural. The law of seed time and harvest is no more true in outward than in human nature, In this age science is doing mach for the farmer, and society appreciates and ap- piauds its efforts, while that greater and more im- portant field of iffe, the moral nature, is too much neglected, He desired to call their attention par- ticularly to the agricuitural operation known as SOWING WILD OATS. He referred at length to the very general feelin: of charity and allowance toward! fang men whe of, all hewants, and he is a religious man. {it will be seen What a simple thing region isthe relation of A pert to its whole. It requires no creed, no theology, no church, no prayers. Un+ fortunately men are not satisfied with re- ligion. ey must have a religion, Bach nation and tribe must have ita religion. Each aims at the same result. They have separate theologies and separate jorms and separate Poaege | and yet ail lock tothe same end. It is evi+ ent that they all come from the same prigin. There pa ga OF aerauen ego in this substi- of a religion for religion. Every kind of Feligion substitutes if AN ILLUSION for this living. vital religion. The object of any were engaged in this occupation and to the fact that many of the oldest and wisest men are apt to look with tolerance, if not with com ney, upon ‘oung men who were in the habit of violating the law of their mental, moral and physical natures, id to regard others as milksops, without em 4 manliness. While he would do nothi ppress the boiling, the overflow of yon' blood, the energy of which was capable of aoing 80 much for the world, he protested against the idea that aught but wag A could result from that energy taking @ Wrong direction trom @ diso- bedience Of the jaws of our nature. ‘The soging of wild oats, he argued, was not a legitimate oNortow Of the blood of youth. Those who sow the seods of evil must expect that evil will be the real. In .there were two persons in Leniency Given to. to nis crop; not so in the moral, wed how the fect of “wild Oats” was ay nt in all : Ta MPEG We rato NEW YORK HERALD, MONDAY, OCTOBER 20, 1873—TRIPLE be | the outer world 1@ Lamy age Age ine reap fo. a SHEET. tered gentleman whose words e S atrention, AS a priest of God, a horrid calumny against the fair ‘No, Mr. Beec! even wh sowers spouse of Christ, r, Catholics have frominest “positions, claiming. ‘that’ the se-| not robbed God of His attributes. ‘They follow cret histery of such would show a bodily | God, and whom God honored they honor. ‘The; disease, & mental or moral infirmity as | would be dishonoring God if they refuse the vesult of their past dissipations, | to honor those whom “the faith. No one can escape the Boheies of evil. He illus- | ful and just rewarder,” has loved and hon- trated his position by reference to the institutions | ored. I would ask Mr. Beecher, does he dishonor on the East River islands, to the imsane asylums | God by honoring the memory of his late and States prisons through out the land, as showing | lamented father? Christ did not come to deatrer, the effects of “wild oats,” He d the career | but to full the law. He honored and loved His of the young man from his first visit to the drink- ing saidon and the house of infamy, until he be- came 4 diseased debauchee, and showed that the inevitable tendency of youthful disstpations was downward, and those who in after years recovered from their effects were the exception, He alluded to the CASE OF STOKES, now for the third time on trial for his life. He did not think of the end when he commenced scatter- ing broadcast the wild oats which have led him to a Jelon’s cell, and may hurry him to a felon’s grave. Jn closing, he briefly referred to the other course, showing that he who sowed evil seed would reap & corresponding harvest; 80 those who sowed the seeds of righteousness would reup life eternal. BROADWAY TABERNACLE. Obedience Is Better than Sacrifice— Sermon by the Rev. W. M. Taylor, D. D. The Broadway Tabernacle, corner of Thirty- fourth street and Sixth avenue, was crowded ‘with worshippers yesterday morning. The pastor, the Rev. W. M. Taylor, selected as the text of his discourse I. Samuel, xv., 22, in part—*‘Behold, to obey is better than sacrifice, and to hearken than the fat of rams.” The text imparted the lesson of the true dispensation of religion. Samuel did not méan to say that there was anything wrong in sacrifices, nor did he mean to deny that divine service of the Israelites, Such services were the ritual observances of the Jewish Church and analogous to the prayer meetings and the cere- monies of the Lord’s Supper of this day. God had commanded these sacrifices, and it was in obedi- ence to His law that they were Offered up, Nothing that @ man can do can have any merit before God, We are unprofitable servants at the best, and only when we do the work of the Lord willingly and with the obedience of children it finds favor in His eyes; and*when in the liearts of men there is the y His mands wes, they are s00n cast while they obey His mandates, they into obuvion. Tamuel, in his words to Saul, meant that constant willingness to obey God in all com- mands is better than an occasional grand sacrifice to Him when the heart is not in sympathy with the deed. Obedience must not mean simply the out. ward act. Such obedience as characterized Saul’s conduct is not of the kind which finds favor, because when the spirit of obedience exists sacri- fices will surely follow, as it includes them. Again, this obedience to Goa is better than sacrifice, be- cause religion is often thus saved from the scandal of many of its pretended supporters. There are canting men all about us who are punctilious as to the words they use, while they are not honest or over scrupulous in their works, They are the men who make the Gospel unsavory to the hearts of the people, and they do more harm than sceptics, ‘he shameful divorce between religion and daily life that we see around us is fearful and productive of great scandal and injury, Still further, this obedience to God is better than sacrifices, because it is of itself the real sacrifice, which the other only typifies and illus- trates. The true offering which man gives to God is himself. Paul speaks of living sacrifices, and as the ante-type is better than the type, so the offering of a willing heart and obedient spirit is better than all-ether sacrifices. Vital religion con- sists in character. It is its essence, and the deeper you look into the work of God and into your hearts the more will the impression be created that AN OBEDIENT SOUL is suchessence. This 1s the religion of the angels as well as of mankind; men before the fall as well as those alter tile fall; the union of two things— the soul and body, having faith in God’s power and obedience to His commands. This is true religion, and it is brought about, not by sacrifices, not by observances of ceremonies, but by the work of the oO Spirit teaching us to believe that we nave a Father in God and are no longer aliens and strangers, ‘This is the important matter in personal religion, the new heart and docile spirit. To obtain this re- ligion we do not say give away your goods, do not say burn your body nor devote both day and night in devotional exercise, but by supplicating the love of God and letting it fow inw your hearts, No amount of ritual observances can make & man obedient in life. No heresy is 80 common than to suppose that the sins committed in every day life can be atoned by a few hours of devotion in church, Sitting down to the Lord’s Supper will not alone blot out the iniguities of days before. A week of sin will not be wiped away by a Sabbath in church, You must get your heart right, and then you wiil enjoy religious exercises as you never before dreamed of doing. Ask forgiveness with your Bivle in your hand and peace will surely follow. The pergrmance of things not com- manded by God will NEVER MAKE AMENDS for the indulgenee of things forbidden. Many think that to atone Jor iniquities committed all that is necessary is to recognize God in gilts and similar tokens. This is the reason why so many men who live tolerably fast most of the year become serious in the season of Lent. These men don’t care what they eat and what piey Shige on other day, but are very particular on Friday. The parties concluded by observing that in the cause of Christ matters of ritual observances were of but little moment. A new heart is better than surplices. Love is grander than rituals. Let us ask God to heip us to cast out the spirit of intoler- ance and bitterness, and not give the lie to our proiessions, Let us remember that this is the good lesson taught us by the Evangelical Alliance that was in session here a few days ago. ST. STEPHEN'S (B. 0.) CHURCH. Dr. MeGlynn on the Divine Maternity— The Council of Ephesus—Henry Wara Beecher Sharply Answered—“Thou Shalt Not Bear False Witness Against Thy Neighbor.” At St. Stephen’s yesterday morning Dr. McGlynn delivered a discourse on the divine maternity of the Blessed Virgin Mary, based on argu- ments, by which he sought to show that devotion to the Virgin is not an ornamental addition or a beautiful outgrowth of Christianity, but an essen- tial constituent and necessary part of the religion founded by Christ, Having read the Gospel of the Feast of the Divine Maternity, Luke ii, 42-52, he said:— The Church invites us to-day to celebrate the maternity of the Blessed Virgin Mary, and under that title we are called on to honor her great pre- rogatives. It is the teaching of the Church and Christian fathers that Mary is truly and is to be called the Mother of God, This is but @ sequence of the cardinal dogma of Christianity, the divinity of Jesus Christ. Mary is the mother of God. If she is not her Son is not God, and our belief in Christian- ity isadelusion. This doctrine 1s as old as the Christian religion. In the beginning of the fifth century a bishop of the Church, carried away by intellectual pride, said = that Christ, and the laity, so firmly grounded were they in the fal th that the Son of Mary was God, branded him asabheretic. When, in the church of St. Sophia, Constantinople, a bishop had the audacity to ques- tion the divine maternity, the people rushed trom the sacred building, horror-stricken at his i tock St. Celestine I., the then shepherd of Christ’s floc! anathematized the error, and in the third General Council Nestorius was condemned, and the Oatho- lic doctrine that Christ is God authoritatively de- fined. asa corollary to that doctrine the same Council declared Mary to be the mother of God, Christ is God, Mary is the mother of Christ. There- fore Mary is the mother of God. Those who retuse to acknowledge the divine maternity SIN AGAINST LOGIO or against the fundamental article of the Christian faith, The early fathers loved to contemplate the analogy between the new Eve, Mary, and the old Eve, by whose fali sin and its countless train of evils entered into the world. St. Paul speaks of Christ as the new Adam, and the fathers of the Church teach that in the supernatural order Mary discharges the same office as Eve in the natural. An angel of darkness salutes Eve in Eden and she falls into his snares. In the fulness of time, when Christ was to be born, the wonderful Virgin, to whom even Virgil, in his fourth ecloque, allude: the stem that was “to bri orth the flower of Israel’ 4 saluted by the Angei Gabriel in the beautiful words, “Hail! full of grace, the Lord is with thee; blessed art thou among women.” And God's messenger tells her why she is blessed :—‘‘Benold, thou shalt conceive in thy womb and shalt bring forth a son; and thou shalt call his name Jesus,” At the fiat of Mary, “Behold the handmaid of the Lord, be tt done unto me according to thy word,’’ were ful- filled the words of St, Jo! sD “The word was made flesh and dwelt among us.” Scarcely had THIS WONDROUS MIRACLE been wrought in Mary’s womb when she chari- tably went to visit her cousin, St. Elizabeth the motner of Christ's precursor cried out with a loud votce and said, “Blessed art thou amon, women, and blessed is the fruit of thy womb, And whence 16 this to me that the mother of my Lord shonid come to me? St, Elizabeth protests that Mary, the mother of her Lord, did her too much honor in coming to visit her, In this day’s Gospel we read, “He went down with them and came to Nazareth, and was subject to them.” He honored and obeyed His mother. We cannot be indifferent to this woman, whom Christ has honored, revered and obeyed. The spouse of Christ and the mem- bers of His myst! body, whose hearts beat in WRissO, WHER Ber, cannot ‘put iove aud honor tne mother of How painful, then, must it be to the hearts of the children of Mary to hear, even in our Own téme, as i is reported in the papers, chat THB REV. HENRY WARD vag ter in @ sermon on last Sunday asserted that “Cathe- .ad robbed God of His attributes; some the had given to (9 Virgin, others vo the Ponti. it is our guty to protest against #0 monstrous o mother, and we are but following Him and showing our love for Him by loving and honoring her, The other monstrous calumny oi the reverend gente- man, that Catholics have given some of God’s attributes to the Pope, cannot be let_pass without protest. No, Mr. Beecher, Catholics have not robbed Ged of His attributes. They have learned from the Church and the Scriptures, as Mr. Beecher may learn from the Evangel, that Christ estab- lished in His Church a father, a shepherd, a teacher, a guide, whom we should honor, love and obey, if we would respect Christ’s wish and obey His will, We would be truly ROBBING GOD OF HIS ATTRIBUTES if we refused to accept His word as true and His lan as wise, because they may clash with tne re- ious pride of our limited intelligence and of our stuoborn will, There is perhaps more danger of God being robbed of His attributes by a preacner and a congregation not many miles distant from PLYMOUTH CHURCH, when the one teaching without authority and the other believing without warrant agree practically in asserting that the Incarnate God could not or would not keep His word when He promised that His Church should teach all truth till the end, and aa Meee gates of hell should not prevail against er. Hundreds last Sunday listened to this man—a self-confessed unauthorized teacher—reviling the Church of God and believed him, Berhane. etl shall not c! them with wilfully reviling God's work, but I shall pray with the Saviour, “‘#ather, forgive them; they know not what they do.” It 18 @ monstrous thing for Mr. Beecher to calumniate go recklessly hundreds of millions of Christians in a matter of so terrible moment. It is but a poor excuse for him that he does not know any better, for he euent to know better. He cannot be igno- rant of the law, “Thou shalt not bear false witness against thy neighbor.” We might charitably com- mend to him tie thought of the obligation which rests on him to speak oniy whereof he knows; and to speak only the truth, since so many listen to him as an oracle who retuse to believe the divinely appointed authority of the Church of God. UNITY CHAPEL, Sermon by the Rev. W. J. Clarke on the Evangelical Alliance. The Rev. W. J. Clarke preached in Unity chapel, in Harlem, last evening, on the subject of “The Evangelical Alliance,” and taking for his text the Acts of the Apostles, xv., 16, beginning, ‘And the apostles and elders came together,” &c. He spoke of the first Christian council in Jerusa- lem, which showed much liberality and breadth of sentiment in admitting the uncircumcised Gen- tiles to fellowship. He regretted that we have not a copy of the Jerusalem Herald of those days so as to read a full report of the entire proceedings of that primitive council. He was sorry that some recent councils lacked the liberality shown by the Evangelists of Jerusalem. e FROM THE FIRST EVANGELICAL COUNCIL to the one just adjourned, there is a very long interval. This one was formed so late as 1846, to band Protestants together against the encroach- ments of Rome. The Alliance was at first unpop- ular in Earope, but soon political events favored the spread of its doctrines. The great elements of modern life—railroads, books, telegraphs, immi- gration, newspapers—tend to break down secta- Tianism, and bring our people A leraer The God Of civilization is mighter than the God of theology. The preacher rejoiced in the Council for its ex- hibition of progress towards unity and liberality. When it is remembered that twenty-five years ago the sects were wrangling, and that such a Council was impossible, we can understand the joy the del- egates felt in uniting in deliberations, The re- proach of Protestantism has been its divisions. In- dividuals have longed for the union now partially accomplished. The spirit of the Council was the best part of it. If unity ever comes it will be on the most hberal grounds. The Atlantic cannot be The Alliance has put into a frog pond, AN APOLOGY FOR A CREED, which it takes pains to say nobody need believe. The proposal to adopt the Apostie’s Creed was re- jected because the Council would have gone to pieces, like a raft whose ties are broken, if it ven- tured on creed making. It did not dare to hang up a theological thermometer to see where the intellectual mercury stood. The time had gone by when a creed was a post fora man to tie him- self to; but now itisa point of departure. The joint wherein the Council failed sadly was its reatment oi science. The theologians were as in- competent to deal with it a8 an old warrior cased in steel mail to handle the weapons of modern warlare. The recent scientific discoveries clash with every article of their theology. Geology cannot be harmonized with Genesis; and Darwinism ex- plodes the tradition of the Fall; and the doctrine of evolution annihilates the old idea of creation out of nothing, But the doctors treated the subject with surprising incompetency. When they came to grapple with science they dropped their doctrines and took stand oa natural religion, which sees God in the globe as well as out of it. SGIENCE IS A NEW REVELATION, It reveals a grand and beneticent order that in- clades all worlds and ail men. Criticism has shown that Adam is a myth; and astronomy has explained the universe, with its sun and worlds, but has found no hell. Here the setae criticised the inadequate way im whicn the Council dealt with the great questions of natural religion, a3 though the moraities and charities were the mere ornaments of religion, to poate like bows of ribbon or buttons on @ coat- tail. ance to He protested against the claims of the Alli- speak in the name of Christianity. It was evangelical Protestantism, and and nothing else. One-half of Protestantism had no voice in its deliverations. The whole Ro- man Catholic Church, which outnumbers it at least four to one, was excluded and anathema- tized. The Greek Church, with twice the number of adherents, and with traditions that reach back to the foot of the cross, was ignored, Nine-tenths of living Christianity was turned out of doors. Its exclusiveness was its condemnation. The idea of a true Christian council is represented by @ great library, 1n which all sects and schools have place, and thé great teachers of all ages stand side by side in eloquent silence, showing umity in dl- versity and contributing to the vag, | of truth. The preacher said that the Free Religious Asso- ciation represents the a of sympathy and con- tact in all sects of religion, It stands fortn the heart of faith and hope, and up-reach of all races of men, It means the freest inquiry and the bold- est expression. Its members are explorers and pioneers, rather than defenders or builders. Some of the addresses last week were remarkable for their ability and comprehensiveness, They dealt with Vital subjects in a vigorous and realistic way ; but the preacher regretted that so many of the discourses fell below the level of their idea. Fault finding is @ poor substitute for faith, BROOKLYN CHURCHES. PLYMOUTH CHUROH, Sermon on Prayer by Mr. Beecher—The Materialists and Scientists Dealt With—God Don’t Keep a Corner Grocery. Strangers clustered in the lobbies, crowded the aisles and went away sorrowing because they could not get within the sound of the preacher's voice, in numbers quite as large at Plymouth church yesterday morning as they had done on the Sundays of the session of the Evangelical Alliance. Mr. Beecher preached @ sermon on one of the mooted questions ol the day—namely, “The EmM- cacy of Prayer,” and selected for his text the first and second verses of the second chapter of the first epistle of Paul the Apostle to Timothy—“I exhort, therefore, that, first of all, supplica- tions, prayers, intercessions and giving of thanks be made for all men; for kings, and Jor all that are in authority, that we may lead a quiet and peaceable life in all godliness and honesty.” ‘The text, said Mr. Beecher, took prayer out of the nar- row and wholly selfish circle in which prayer is generally supposed to be encased. Prayer 18 ire- quently regarded as a profitable transaction, and resembles the running to a store, and is made to appear to do a duty that corresponds to that by which we run for a doctor; a sort of serviceable running business by which man’s ten thousand wants are supplied,and that the good of it was found in God setting aside His own law and His own method of educating the race, Prayer in its fullest conception is an unfolding of the noblest part of the soul, and its noblest duty is that of communion with God, and in that it has, too, the elements of the FREEST LIBERTY. Prayer is, thereiore, not the evidence of bog- gary; it 1s not simply the expression of want. In our best moods it is our best sentiment, our best thought, our beat growth, our best aspirations and our best everything, It is the sense of our alliance with our heavenly Father: and it is the endeavor to attain union in such converse that the child ex- hibits, in its follies, in its sorrows or in its pleas- ures, in its alliance with its earthly parents. When prayer 19 looked at from the philosophical or the material side of it, and looked at at t aide lone, it 18 looking at the desire and not at the idea of prayer. Prayer is psychological, It is the condition of the soul; ifs spontaneous utterances; it is the feeling of the soul which at the moment peperaves us from every other thing. t us look, then, at prayer as presented to us in the New Testament, and see if it has not some of these marks. Let us look for @ single moment at our Lord’s Prayer. Mr. Beecher then singled out the sentences of this rayer, commending It for its breadth, its catho- city and its sim , and also for the fact that said, “in this manner pray ye,” not in- sisting OpOR the words, though ry word was A SEP, but on ce genius of the ty She praver of ove ee EEE nInnE EE EIN Sansa coat oe T, 100, as tt laid be} his? SSaacinty. et etal Us, aaa Fadianee of spirit. there is, Mr. Beecher then: passed on to describe friendship, and said that it Was not inconsistent with the most unselfish, most noble natures; thas it was not inconsistent with the magnanimity of their character to receive, gifts or to ask of the Other kindness, But it would: not be @ very magnanimous friendship that 6o1 only to obtain from that irlendsbip good nu in time of sickness or @ certain in time o! need, What gifts were comparable to those bring out my soul, or that enrich truly my friend« ship? Itis avery poor friendship that goes only into each other’s,presence that we may St some- with tl 5 F thing, The soul exalts itself be tharit 18 a child of God: that it isa joint hem withs the eternal inheritance. It does away With they thought—no remuneration, NO REALITY, A true friendship must attain this ititude, ‘There. are discussions as to prayer, and it is said tha. God is a prayer-hearing God, and that prager, has. been answered on a thousand occasions in & direct way. For example, a man is starving, and he prays to God for food, and finds a@ sheep at his door and he eats it. Another man is in trouble for money, and he prays toGod and somebody brin; the money he prayed for, Ido not doubt that there: are answers to prayers of that kind. But itis an. absolute vulgarism on the grand theme of prayer” to represent prayer trom that side, Itis an offence: to any sensitive man’s nostrils, I would not calk that ‘man my friend who had no other f1 than that which prompted to bring me fodder, to bring me that onjy which was beneficent for my body. _ It is making prayer a constant give, give, ive. Prayer is the channel of our true union with: jod. Now, with regard to prayer for man’s lower wants, it Is tar better for man to feel in his sorrows: and his sufferiag that HE WANTS FOR NOTHING that he has all things in the fulness and hardness of the consciousness that God is with him and that he wants tor nothing, and that all lesser’ pany will come with this, When men get really by prayer into the presence of God they are very like the child that plucks the Ce ere or the blossom that precedes the lower; the child. plucks it, runs with it to take it to its mother and when she gets there she finds that all the lignt,. airy bloom is gone. So itis with men when they get really, by prayer, into the presence of God;. they forget what brought them there and they find by and by that that which they asked for is not what they wanted. One half of the things that = we prey jor are the result of low living. That line _ of thought is again and again exemplified in the New Testament, and especially in the life of the Apostia: Paul. If these views be correct then they throw a. great deal of light on the difficulties that beset men. First, there is the speculative. If you take: the lower view of it, prayer is the highest ho- logical experience. It lies outside of the or ry range of natural science. No one on that plane ig+ able to judge of its power or of the secret of it. A man may say that he will pray to write A “NOVUM ORGANUM,”? as Bacon did, and those who know him smile atit, butif instead of this he is so lifted up by” prayer as to write a hymn that 1s so ennobling and so beautiful thatit lives through many ages,. Shall not a soul that has had this divine com< munion take upon itself a power of utterance that it has never had before? I hold that all an- swers to prayer are by a direct action upon the soul of the prayer, and that the soul that works out thig- secret of prayer may not unreasonably be Ce yr to work it out into lower spheres of its Ta sentiment nothing? Is matter real, and the only: realtheory ? Was the block of granite Wallace stepped on the only something, and was the grand enthusiasm, the patriotism, the fire of soul that nerved him nothing ? Did all that go tor nothing t It is true that we are dust, and we have not gota great ways from it yet; but we are something else also. Another reason why prayer 1s not neperde from a loitier point of view is the low desires o! men, Mr. Beecher here gave an amusing descrip- tion of what was generally supposed to be a pray- ing man; and he said he should no more consider sucb a man 4 praying man than he should consider” himself an ornithologist, because HE ATE A CHICKEN for breakfast now and then. The praying spirit ie. that spirit which brings us to God, believing that He is, and that He is the rewarder of those that. diligently seek Him, That man is not the praying” man who prays the regular regulation prayer. Another reason why men doubt prayer was be- cause they prayed only when they were pushed to. it. Prayer depends upon the same conditions that. make men poets, orators, writers and thinkers. It must be lived for, trained for, Cid es for, in- terceded for. Mr, Beecher conclud ry amplif} [= ing on the magnetizing of the soul which brings it into the region of supernal power, and on the power of walking with God when we live with im, and our being prompted to prayer by living near to Him, BEDFORD AVENUE REFORMED CHUBOH. Revelation the Open Door of Heaven—- Disastrous Results of the Teachings 01 Free Thinkers—Sermon by the Rev. Dre. Porter, Yesterday morning the Rev. E. 8, Porter, D. D.,, pastor of the Reformed church, Bedford avenue, preached a@ sermon from the first verse of the- fourth chapter of Revelations—‘“And behold a door ‘was opened in heaven.” Dr. Porter endeavored-to show that the revealed doctrines of human sinfulness, of the immortality of the soul and of human destiny were responded: to by human consciousness, and when the hght. through the open door of heaven revealed these truths and the holiness of God and the necessity of escaping trom the consequences of sin by trusting in the atoning blood Jesus Christ through the witness of the Holy Ghost, our own consciousness attested the truth of divine- revelation. Many were trying to close this door because they did not like the light. They wanted “naturalism,” which was @ chaotic mn from one quagmire to another; they wan ism as a substitute for Christ. What would be the result if these men succeeded? Let this celestial door oe closed; take away the Sermon on the Mount, the summary of all rectitude; take awa} all the sanctions of the anita: death an resurrection of Christ; take away this light from our politics, corrupt as they are; tal away our literature and hush our songs in the: nursery and in places of social baad and what would Be leit? Bacchanalian oaths and everything that belonged to old Parenist would take their place. These free thinkers asked for this state of things in the interest of libervy, but when men could not stand the laws of God, which were all ood for soul and body, they had better get out of he universe. Without the religion of the Bible, what motive could be supplied to philanthropy, what impulse to statesmanship, what sanctity to love? If the doctrines of infidelity Ubon) civili- zation would be wheeled back and a reign of des- potism would be inaugurated, SEVENTH AVENUE METHODIST CHURCH Dr. Wild on the Evangelical Alliance—- Dr. McGlynn’s Assertions—Drs, Bellows and Chapin Commiserated. The Rev. Dr. Wild, of the Seventh avenue Meth- odist Episcopal church, Brooklyn, delivered a prac- tical and forctble sermon yeaterday morning upon. the results of the late Christian Alliance. His text ‘was from Romans Xlv., 22—‘‘Hast thou faith? Have it to thyself before God. Happy is he that con- demneth not himself in anything which he allow- eth.” After a spiritual demonstration of the col- lective and individual heresies of society, the boastings of men and their declarations of faith as being mere results of surrounding circumstances, the reverend divine proceeded to show the diffe ence between law and principle. ‘The obligations. (he said) arising from principles are superior to- those that have their origin inlaw. Principles are few, eternal and unchanging. Laws have their origin in principle; they are changing, detailed and conditional. The principle of honesty is given in the commandment, “Thou shalt not steal,” but. it remains with law to define what property is, and when defined the principle is applied through, law. The grand error of the day 1s 1n confound- ing principle with law, especially in churches, The: Pharisees, for instance, had many rules, and they were crippled by their very economy. ‘They at- tended to the details to the neglect of principle. We all accept the same great truths, but it is in the combination that we differ. look at the late session of the gelical “Alliance—a council expressive of Chris- tan liberty, unity and love on one side, and on the other expressive of restraint, disquiet- ude and bigotry, The idea of an Alliance origi- nated in the mind of the Rev, John Angel James, a Congregational minister, of Birmingham, neg Os land, in 2. The first meeting took place in Exeter Hat, London, June 1, 1843, In 1845 the second convention was held in Liverpool. The first real conference, from which they now num- ber, was held in the Free Masons’ Hall, London,. Angust, 1846, The question which arises in most minds now is, What good has the Alliance done? It has produced 4 better understanding and: increased charity among those who came together. It has also had a national effect, traternal, suggestive and modifying. On the» other side the Alliance has, by ite prescribed for- mula, narrowed the door of entrance. Descending into the realm of law, it excluded many who were: as good as those admitted, Law, not lore, was the door, and it would have been a much happier con~ ference had they had more faith and less Bigotry. “By their fruits ye shall know them,” not by their ‘8 low! a8 good @ right to i Py 4 cord! to their works. It should wide door and let in all whose, works were Had it been so Dr. McGlynn coukl not said a word, fle cannot well be blamed 10F pis renierke in Gefence a atholics, which was ri i The day set apart for ‘discussion was literally n overturning a of the falsifying the oim and spirit of tit confention} hay mote tt went wide f the purpose Aton be ee lack “ik se ainerent sie att he ‘ARATE JEW! ig} ce se Pea an wait ae lisa | Fst se as wom