The New York Herald Newspaper, November 17, 1873, Page 8

THE SABBATH lesus, Carlyle, Emerson, Mazzini and James Fisk, Jr, as lustra- tions of the Incarnation, e Man of Nazareth Outrunning the World’s Philosophy. It Is More Blessed to Give Than to Receive.” a Image on the Insults and Quirage of the Taunting Spaniards, CHURCH OF THE DISCIPLES, NEW. YORK. HERALD, MONDAY, NOVEMBER 17, 1873.—TRIPLE S "minds and Neartsof men. The prayer which He himself tanght us is—vur Father who art in heaven, Thy kingdom come, Thy will be done on earth even as itis done in heaven; and by this He means that by doiug the will of the Father we should become members of His heavenly kingdom to take our human nature, He was a king apon earth; not a worldly King, but king of God's kingdom among us. This He himself asserted in His reply to the Roman Governor—Ihou sayest it—l am‘ lle.” He came on earth to reign over the minds and hearts of men, to win their minds by the truth, and their hearts by the jorce of tis ex- ample and the emotions of His grace. There 18 a wondrous «ifference between the kingdoms of this world and the kingdom of God on earth, God's kingdom reigns over tne mind and heart, doing no Violence to human nature, but sweetly appeal- ing ‘or the homage due to God; not seeking to change, but make purer and better to the end that We should be more like tv the image after which our souls were made. God treats the work of iis hands with most wonderiul respect, His divine Son took. flesh and became a man that He might teach men how to be of the kingdom of His Father, and it was in t pursuit of this mission that He became the trans- lator to men of the languages that had hitherto been unexplained. It ts Written in the prophets that they shall all be taught by God, and here is the Saviour-teacher teaching the things of God, tell- ing men of their long forgotten destiny, aud ex- plaiming to. them what they are; teaching men ‘Bartimeus of Old and Mode imeuses— Christ Overturning ‘orld’s Philosophy—sermon by ' George A. Hepworth. The usual large congregation, eather was unpromising for hionable church- oers, Was in attendance at the services yester- lay morning at the Church of the Disciples, corner | pf Forty-fitth street and Madison avenue. Rev. | George H. Hepworth pr bed the discourse, his Pubject being, “Blind Men and the Saviour,” an xt, Mark, x., 51—‘‘Lord, that I might receive my | sight.” A knowledge of the circumstances under | which the words were spoken, he began, olten gives us their interpretation, or a clew into their eovert meaning. Jericho was one of the most im- \ portant cities of Palestine, It was very pictur- | esquely situated. Near it ran THE MUDDY JORDAN, Twenty miles away was Jerusalem. The mount near it, as the tradition goes, was the scene of Christ’s temptation. It was avery beautiful city, so much 80 that Herod built a splendid palace there and livedin itseven months of the year. From that city His soul went up to the just but mercilul God, Jesus had spent some days in that city preaching, and forming, as We may suppose, many friends. When He left through ove of the principal gates of | the city multitudes followed to catch a last glimpse of His retreating form. But there was one who Was more in earnest than all the rest, because he ‘was more in need of Chrizt, and straightway he cried out to Him:—“Thou son of Gou, have mercy on me, too!” as much as to say, “You have cured Otiers, 50 now cure me.” The begger suid to bim- eell, “What am |, that He snoulu hear me? ‘A MISERABLE BEGGAR, | the poorest of the poor, and maimed in my | mother’s womb. Imperiect, 1 came torth, What | should He care tor me? | think I can appreciate that depth of humility aud doubt, On, what anxiety was in every action o! his soul,’ as he | Stretched out his hands as the crowd told ‘hin to | ust. Then it was that the irienuliness and com- ssion of Jesus showed itseli, On, Whata nature | is was. How gentile and ioving. He came t i} He might make us whoie and healthy belore | Bight of God. Christ stood still, Upon the came tie agony of that beggar’s voice. m Bar- the Rev. j | | | air | itis an experimental moment. Cirist stood still, and | then overturued the social phiosophy and economy | ©f 4,000 years by one act. Men bad accuswmed | themselves to think that God only saw | those who are iD elevated positious, those who are ou top. Your very aflicuon 1s & proof | that God cares nothing for you. That was ther Jogic. Jesus sivod still, What a moment of ex- Citement. ihe crowd told Bartimeus, tue blind man, the Master culls for tuee, On| What music to his soul were these words. No man can com- is lhe has been shut away trom the wit of Way to Obrist ‘ mot able to see the other, Ming his very soul “W id you that 1 should do you?’ asked Christ. ‘The answer was, “Lord, that I might receive my sight.” “Your saith in Me has already anected thy cure,” said Jesus, So Jesus put His “hanas on the mab in benediction, ana he could see. ite | was A WONDERFUL PICTUR There is no wiracie in the New Testament more @ttested than thisone. It was not done at tue groping along tue HIGHW Our eyelids are charity, benevolence and al Bympaihies of itie.” We are Bee bow patent tis fact is. OF LIFE. joe, the and tender bund even te God | it we care about every shrup 1 of interest. and leaf has a Ww Wherever the heart goes oui the mind goes with | it, and then it is the keene! 8 d true | that mauy of us, instead o1 se the whole circle, | us. If | per- | How many men | ee Only a Darrow, strait line just in sront of u fe are leit to ourselves we Care only Jor ov sonal comforts and ambitions. ter. Thal knowledz y other way than in tie That book teachés | loyalty to tue Almich: As the soldier is not fit | 4o be in the ranks uli he nas e oath of alte- | giance so no oné cau bay nt ayen who | ég nenes you a thougut Tegards this world istence. That vook te than the eiecir: at along the teie- | h, or nervous € niscovered ana | ernable, How can tit ngth be attuined? | PROBLEM OF PRIM AN d in our hearts the spirit that Was in ‘Thou $on of David, lave mercy on us too! balls are seaicd by our duabts and ipiqui- | ties. Wo mustsit by the wayside until the Lord comes along, und we shall not nave long to wait, | ‘gud Christ will not forsake us. 8T. STEPHEN'S ROMAN CATHOLIC CHURCH. A Mission by the Jesuit Startling Words to the by the Kev. Dr, McGlyan The bigh mass at this chw Celebrated by the Key. Father McQuirk and the | Music sung vy the choir was Meiner's Mass No. 2, | in D minor. This was the first Ume in this church | that this mass was attempteu, it being dificult to | i Fathers— | iche-Sermon | h yesterday was | master the ideas of the composer and to get a | choir willing \o undergo the preparation neces- | Bary for even a fair rendering of the many intri- | cate parts. After nine previous rehearsals it was presented yeste y, and was brought to a close | Without a single jar having occurred, The mass gbounds in opportunities for the singers—solos, | duets and trios being plentiful. For the labor ex- | pended in the production of this novelty the organist of the churel, Mr. Daniorth, deserves approbation, MISSION BY THE JESUITS OF FORDHAM, After the first gospel the Rev. Dr. McGiynu occn- pied the’ pulpit, and after making tne usual an. | nouncements said that on Sunday next a mission by the Fordham Jesuit Fathers would be o, in | St. Stephen's. On that day also would commence the “Forty Hours’ Adoration,” which would con. | tinue until Tuesday morning, when this devotion would be brought to a close, The Jesuits’ mission | would last for a month, the first two weeks being especially intended for women and the r emaining | two weeks for men. Masses were to be said daily at five, six, seven, eight and half-past | fine o'clock, a sermon to be preached after the last mass and another in the even- ing at half-past seven o'clock, He also an- Monnced that at an early day a_ lecture, under the auspices of the St. Vincent de Paul So- ciety Ol the parish, would be delivered by Wendell Phillips, the “Daniel O'Connell,” and it was unnec him to make comment either on the lecturer or tne lecturer's subject. THE #¥RMON, Dr. McGlynn then read the ¢ ‘Which is found in the 13th chapte then explained the parable of t Which waa the Gospel subject. He said his objec ‘was to apply the parable to the religions vogerdises im which they would be called upon to participate during the approaciing mission, We read that our Lord spoke in parables, all ot which have the one object of describing the workings of the Kingdom of God. it was part o: God's plan. for the instruction of the multitude that they #hould be taught in this way, in order that they should understand, only ‘after assiduous study, the true nature ‘of His presence among them. Our Lord had foretold that when He would come in the flesh to teach He would utter gt ne iospel of the day, r of Matthew, and he mustard seed, } although the | 0 | aud | with all the ordinary | But men who gave their handreds and thousands to | certain | tellect 11 it Kuew that it could grapple with deep 4 | they witnessed how they shall sulfil their destiny, and explaining } to them trutas wiich would open’ their minds and | took piace. J 6 | hearts toa harmony with ‘the will of God, and | coor Pines. Joba the Baptist was ti Brison aaeake | doing all this with a sweetness, force and auuiority | ¢@8t Side of the Dead Sea, Southern Palestine never bene reached on earth, te which pagad would have nothing more to do with ninds had never conceived of | “if any one,” Says . " oe rit, “desires to follow Me, tet him take up iis | ‘® mew doctrine, The Master had gone cro and come, for in’ following Me, ne | UP to Northern Palestine, and had been comes to the Father, for the Father and | twice around the clreuit of Galilee, and now He 1 are cne.” Thus he could lead us to the kingdom of God on earth. When, therefore, Wwe say tue Lord’s Prayer our hearts shouid be in | unison with the will ‘of God, ior, in order that we belong to His Kingdom, we must be ready to do His will on earth even as it 1s done tn heaven, And tis Kingdom of heaven, He tells us, is like a mus- tard seeu, the smallest of all seeds—so small that it 1s almost forgotten ater being thrown into the giound. But hether it may be forgotten or not, it 1s not dead, it is sure to come forth again; and it grows eventually to be the largest amon; the shrubs, with its boughs and brambles an leaves so large that birds make their nests among the branches. The “Kingdom of God is ike unto a mustard seed.” If so how careful ought we to be that We overlook not the beginuiugs oF the work- ings of God in our hearts! br. Mr, Glynn then went on to apply the parable to the mission, which will be begun on sunuay hext. The iwustard seed was to be brought by tue Jesuit fathers to (he people, and to be sown among them. ‘Ihe seimons of these holy missionaries tmught be addressed to those whose hearts were | too hara to prolit by them, as well as to those of | Whose suuls the Word of God would take posses- si0n, and in whom God’s grace would grow aud | ructity. Im speaking of these for whom it was especially necessary not to harden their hearts | tothe approuctung grace, the preacher utiered | some stern words of rebuke to the rich, quoung | the saviour’s warning, “Woe to ye rich!’ and tell- | ing these people especially that it was a miracle | Wo they had already done ali tuat God needed for reconciliation, He said piainly that scarcely any | one at all grew to be rich Whose soul was uot stained witi the sin o1 possessing ili-gotten goods, to these a chance—perhaps the last’ they might ever yet—has now offered of settling their accounts with the Almiguty, Iu concluding the preacher made an eloquent prayer, beseeching of God Co bless tue mission, to pour down His graces | upon all participating ip it, and to iniuse into the hearts Ol ali inat divine sweetness o! desire tor God which would raise up the thougnts oi the peo- ple to communion with Him and to an understand- ing of His iniiaiie love sor us, 8T, PAUL'S METHODIST EPISCOPAL CHURCH, Christian Charity—“It is More Blessed | to Give Than to Receive”—Sermon by | Rev. Bishop Thomas Bowman, The Rey, Bishop Thomas Bowman, D, D,, took the text fur his sermon, at St. Paul’s Methodist | Episcopal clureb, yesterday morning, frum the | Acts of the Apostie, Xx., 85—'It is more blessed to give than to receive.” He rememoered very weil, he said, that in the early part of his ministerial career he thought there must be something wrong in this sentence, as it conflicted so strangely here velow and thus worthy children of God, | word, and that might console some one; af they We must show our likeness to Christ mevery | could give nothing else they could give a little of thought, word and deed, In order that we | their personal labor, and that mignt help some shoud become His children He came from heaven | one, Children frequently asked why the Lord did | is trhe in this itie is the same regarding the e | human lite. Gospel, that when some one tried to lift up his fel- low man the Lord was there to li1t him up NEARER TO GOD AND TO HEAVEN. If they could give nothing else they could give a smile, and that might cheer some one; Ii they | could give nothing else they could give a kind | | not supersede all the weary missionary efforts by giving the Bible at once to heathen lands, but | their very efforts were meant to cultivate m them | a Christian spirit aud a kindly, benevolent pature, | Might the sweet little chiidren who were present | remember this and take it home with them, so | that they might cheer their parents bya smile | and acaress. Might they never cease fo remem- | ber that by one cross word they could shed gloom | and uulappivess upon the house, MADISON AVENUE REFORMED CHUROH, How to Scoure the Higher Good—Sermon by Professor R. D. Hitchcock, D. D. The attendance at the elegant and spacious Madison avenue Reformed chureh, corner of Filty- seventh street, Was very large yesterday morning. Professor R, D. Hitchcock, D. D, filed the pulpit, and selected as his text Matthew, x., 39—‘He that findeth his life shall lose it, and he that loseth his life (or my sake shall flud it.” It was during the second year of the Lord’s ministry When the occur- rence narrated in this tenth chapter of Matthew was about to send the disciples off again, this time without His accompanying them, His assist- ance was to be withdrawn and they were about being left to hep themselves. He had thoroughly advised tiem and was now giving them their charge. One voice pervaded it throughout. The eky was then comparatively clear, put a storm was brewing. lt was not to go smoothly with them, ‘The Gospel brought peace at last, but before that was attained there would be war; man gets the best of everything by treading out whatis bad. In history at large, the truth is sure to come, by blood, by the lighted faggot and the iron fetter. To get of with our lives is to lose our lives; anu did this seem hurd to the dis- ciples’ Does it to ust There were two GREAT LAWS OF LIFE to be drawn from the text. The first ts that it is commonly required of us to sacritiee a lower good to wuin a higher good. This is not always sq, bat nearly so. ‘There are except.ong; but nearly all Men in their daily lie take their choice of things and cling to such choice. So the world, aiter all, is but a vast plaza, where everything is ticketed and | everyting has its price, Li we cannot have God and Mammon we certaiuly cannot have mammon ; and God. A young mau with health and vigor can | have a good time, as itis styled, if he wants to; | but Wf he thinks only of this he will nov come to much. Pleasure is not altogether out of the question with the higher good; but pleasure supreme is fatal with mien and women too, Money is of account, good deal of account, and property of much service, but in the hands of unscrupulous men It is dan- | gerous. Almost every man could become rich | Some time by making the wish to get money su- | preme above all else. To accomplish it, however, he must be persistent and temperate and cool. Many 4 man Will lie 19 Obscurity Who might have become an autuor, artist or savant because he would uot go into training. Persuasive speech lies slumbering on every up because it must be got at. But the scholar, artist and author must never | be an idler nor mean and sordid. Learning and eloquence will never tolerate coarse | things. fae Temple of Fame keeps a | stern sentinel at the gate, and all that attempt | to enter get challenged with such questions as these:—“You want to get a name; can you live on bread and water?” ‘Are you willing to be pocr?? Ii not, then be gone. Only those cau come in bere | who are willing to work like galley slaves aud finally die heroes and martyrs. Such are the estub- lished Methods oj our lite. We must make sacri- tices, and thus car only attain-a higher end. W. nal life, be To obtain the latter sacrifices must needs This is hard, you may say, but it is fhe preacher then eloquently re- made, views and actions of men. He had turned again to the Gospel to see how he | could explain this seeming inconsistency. Now, | did Paul use this passage, what application ought they to give it’ The great truth which wanted to inculcate in the minds of the people was thatevery man ought to consecrate ail his means and all his power to his Lord and Redeemer. Paul had reminded them that he bad worked bim- Paul | them that this excuse | valid. Christian business | the apostle taught would certainly not be the Church of Christ frequently neglected to use horses how we study their diferent points. It we | their i | have an ariist’s éye how do we see delight in a ENDIVIDUAL MEANS OF GRACE. | fandscape or asuuset, If we care about botan If they had opportunit for personal sacrifice, | and ii God had poured wealth into their hands, they | must bring both to the altar of Christ. The apostie | here referred to the broad Christian benevoience | which was required oj every Cbrisiian, not only | giving of money, but giving of sympathy, 01 love, live seventy years and regard the stars as simply | of xindgess, of a smile perhaps. Jt was dots of light, but wri) the giass of the astrenomer iiss os 3 i moral wewaese stais dee 1D To be Tatts oF - } more productive of happiness and of moral | wet «= AN INFINITE MACHINE, | and spiritual iniprovement, and also of the This earth 18 bat one of millions of Worlds, all of | q@iyine blessing, to give than to receive, This was which may be peop! to se & °' Spirituaily bis mind b "1 another meaning of this sentiment. It was a blessed thing to receive Kindness and generosity from one’s ichow man. Man was @ bundle of wants, if he might be allowed so to express him- | self. Go? did not warrant to the recipient o: favor | eyen one bl lug, 80 tuat receiving in itself was pot so very praiseworthy. Man wanted food, shelter, rest, intellectual and spiritual gratifica- tion. There was so much in the soul bungering tor knowledge and longing jor education, How many | young peopie he had known who had forie.ted all | their physical wants to the attuinmment of this know.edge aud this power for usefaluess! When this instruction was received, wheu this intellec- t | tual food was afforded, WHAT A GREAT PLEASURE | it was! And man had also his social wants. He cet wanted to be appreciated by his feliow man and to | ¢@tly believers is important for us to know, We meet syimpatisy 10 the hours of bis sorrow. When | Must godown in order to understand the secret | death rst came to his (ine preacuer’s) family | of the doctrine of the incarnation. It was not What pro.ouud joy it gave hun W lus colleague prayed lor Qua! He pever was so thankiui io nis | lie as when le suw chal be was dependent upon | some ones kinines’ and sympathy, and this | brought him stili nearer to the recognition of Him on Whom le Was dependent for all he had, It was that they must ail feel that they ‘were linked with humauity, and that their joys aud sor- rows depended, perhaps, on the meanest man who waiked the st. Parents suouid give their chudreu sume active employment, which would surely give them pleasure. So It was with the in- | problems, the mere there was a luxury in doing good, and employment of their moral nature aust give them a pieasure muck greater than could be excited by receiving alone. In 99 cases out of 1u0 it did people a worid o1 good to see the joys they had bestowed upon their fellow men, Some might insuit Mim, tor instance, but they couid not rob him of the consciousuess that he HAD TRIED TO BENEFIT THEM by enaeavoring to teach them the Word of Christ Let them jovk at the ordinary relations ot life, How they toiled all the year jong Lo remember the child on Cliristmas Day and New Year witi some small token of affection! Was the joy with which their children’s énjoyment not purer and more unselfish than that éven of the little recipient ? Cliristian teachers must also ex- perience a pure and loity joy, feeling, as they did, that they stamped the examples of their minds upon fresh aud snnocent hearts, He (the pre used to Luiuk that there surely must be one € uion to this rule, that the pemtent sinner r ing salvation must sincerely experienc: joy than the Divine Gt Giver of Salvation shouted with joy over tue ac ance of this heavenly gift. If they desired an en- largement of their hearts and their moral natures, they must conceive it in these actions. If they cuitivated these moral elements it would also develop their other good qualiues. It was this reason Which should iead them to pray for their enemies, In the cultivation of their benevolence they also cultiva their whole moral and spiritual being. How dificult it was to educate cuildren IN THIS CHRISTIAN GENEROSITY and Christian charity! The preacher's eldest son, he said, Was like wany young men of a commercial bept of mind. “Oh, cg wait till I aim worth $10,000,” this son had told him. “Ah, but you will Want more and more the more you will have,” was will be a poor, wretcned, withered soul.” The better land yonder was no place where they would sit quietly singing psalms, find active employment. They would require there of love and sympathy. which it was in their power here to acquire. The good voices which had led him on and cheered him in this world came surely irom his dear ones in heaven, it is also more blessed to give than to receive, because giving had the promise of Divine blessing, that had been hidden since the sound: world, He tells us to-day of the. kingdom. ot ad the grave, but heaven—not the kingdom beyon abe 4g which God relgue on earth in tue the assurance of a spectal blessing for every act of Kindness and love which they had bestowed upon their fellow men in the tru Was this great law OO | ception of life in a person. What this meant to his answer, “and when you will have 4 milion you but there they would For aught he knew his employment there might be to bear again messages to exercise the spiritual and moral development ¢ Chrisuan spirit, There through the entire. ferred to the army eli-denying and SUFFERING SALNTS who are sowing the seeds of Christianity all over | writers were copying his style, accidentally entered the Home of the Destitute in somewhere. Consider the same thing in religion, ‘A generation ago the earliest thinking community was governed by one man, Thomas Carlyle. He was a man of wide comprehensiveness, of over- mastering convictions, one who hever hesitated, was perfectly sincere, and always sure of his po- sition, All bis books were sermons. Evel body read his books and all the you Why was it Siuply because he was all one, and utterly regard- less of public opinion, Ralph Waldo Emerson 16 & calm, jected man, and yet, simply by force of his sincerity and complete oneness, more than any college in the land, he wields more influence over the country than a corps of professors. He {8 the same lecturing or conversing. He cares nothing for what people say. He is himself, Men went to Joseph Mazzini who were prejudiced against him, but they had not talked with him more than @ halt hour before they asked what they should do Jor him, ‘though his hie was exposed hundreds of times, he was not in actual danger, We had another example of this Kind of man in Abrabam soln, ‘This principle of incarnation works with Another illustration 1s THE CHABACTER OF JAMES FISK, m= Two or three years ago he wasa promihent fea- ture in New York society. He was coarse, illiter- ate and upscrupulous, and had all ie yices that everybody hus. He Was digaolute; éaféd lor noth- ing, hng cutvalgd a dare-devil spirit. Ail the low, animal propensities that culture, sell-res) ect and education Keep down were taken up by this man agd made his own. He rolled down the avenue in his carriage, fooking ike a Roman Emperor, Eye his vices did not detract irom lus reputation, He threw an extraordinary charm oyer society. If the devil were not periectly bad ié would lose Ms (as cimation, If Satan casts Out Satan his kinghom is at an end, penerask this man, who was most wholly animal, with Stuart i Aus who, because of his extraordinary brain, had himself perfectly under control. He incarnated his ideas perfectly and was so absolutely true that novody ever doubted him, When he was candidate for Parliament he said he woudl pay no one to vote for him. Religious incarnation is aways supreme, because such belief is always pure and comes directly to the soul. So every form Of latth hus its centre of power in @ person. Christianity 18 Christ and Protestantism is Luther and Ualvin, These men incarnate in themselves alaith, They were the magnets, A generation ago, when Theodore Parker spoke, a great many men came forward and said they always thought so, The whole thing would have died down if he ad not appeared, So great is the power of AN IDEA INCARNATE that it cannot be measured, Suppose Jesus shouid reappear in modern society the same as He was then, He would be arrested and pat in prison; but there would be a multitude of people drawn to Him, Suppose in our late FINANCIAL PANIO some one person could have incarnated the ideas that leat the centre of the commercial world. Then tuere would have been no panic, Not ideas, but ideas incarnate rule the word, Every faith feels that 1t must show its character, and 80 incar- Date its truths, Men say truth 1s mighty, it must prevail, You might as well say error is mighty, it must prevail. ‘This philosophy of incarnation holds true in modern society, WEST PRESBYTERIAN CHURCH. Preaching the Gospel to the Destitute— The Work in London—Discourse by Rev. Joun Ashworth, The pulpit at the West Presbytertan church, on Forty-second street, was, last evening, by special request, filled by Rev. John Ashworth, of Rochdale, England, author of “Strange Talks from Humble Life.” Mr. Ashworth, who came to this country as a member of the Evangelical Alliance, has been engaged for many years in preaching THE GOSPEL TS THE DESTITUTE and criminal classes tn London, and his discourse last evening was devoted to some account of his work. He opened by describing his own position, which is that of a local or lay preacher in the Methodist Cuurch. He had been converted from the error of his ways when bat 12 years o/ age, and at 19 had been licensed to preach. The work of minis- ters of his class was such as could not be done by the regular or itinerent ministry, For many years he had occupied a position in the Sabbath school, preaching as required, and at the same time attend- ing to his secular business. On one occasion he London, and there the idea occurred to him of providing A PLACE OF WORSHIP for Such as these. He had but a short time before especially consecrated himsel! to God and prayed the world and gave them that praise due their noble efforts, ‘ihe second law o! lite, the text | veaches us, 1s that by first securing the higher good | we fre prepared to enjoy the Onristian state and | | obtain it. No worldly good can be realiy enjoyed ii it is pursued tor 11s own goad and purpose. Men | soon become Ured Of pleasure, aud the enjoyment of the business man who takes two or three hours | a day for the purpose o1 relaxation has infinitely dead of-night in tue presence of a iew, | more enjoyment than he who pursues pleasure as broad day, in the pre e of & muititud | Self with his own hands in order to relieve the | a profession, Activity is what is really apprect- | wes aeod eee ie ii Copa fg | necessities of the poor and needy. | oo Girard could have bi en & great man Eater and at the Nasarme:' But ler: meh Ts Eagan sashes " and done much good, but he did not pos- | speak fora few moments of the spiritu The reverend preacher had known ministers, | fsa “the ‘iuveligencé ‘to. ifs “him avove Which this narative is a mere symbol, artimeusis | blessed with large means, who gave nothing for | the pursuit of wealth Jor its accumulation not ihe oniy blind wan; you aud Lar v bluudly | the Church vecause they had “given themseives,” | Only. The preacher then adverted to the sort of faith which we should have, and said tnat he who loved God with ail bis heart—was willing to make | { jures—such an one may , uld have enough; he might not | applause, but ue’ would tuat | secure spiritual heipfulness thut is above everything else. Thus in all directious we get but little permanently vuigar by gong directly tor it. By trying to obtain the higher we get as much of the lower asis best for | us. ‘That man is base who wants wealth to the | peril of his manhood; that man 1s base wuo wants applause to the peril of his simpycity, The exe periencing of religion is nothing else but absolute Sel -renunciation of everything to God, This done, it Wil be better than all other pleasures. LYRIC HALL The Principle of incarnation—Female Fashions, the Present Panic and Reli- ious Differences—Sermon by hev. O. . Frothingham. Lyric Hall was well filled, as it always is, bya Jarge and select congregation at the morning ser- vices yesterday. Mr. Frothingham commenced by appealing to the large hearts and long purses of his congregation for contriputions in aid of an im- poverished widow and her children, left in utter ) destitution by the death of their natural protector. The subject of Mr. Frothinzham’s discourse was ‘“‘rbe Principle of incarnation. All doctrine is subordinate to Christ, he gan, and the docirine of the imearnai is in the New Testament, Christ is “way, the truth and the light. Language is hausted when it endeavors to make ciear this con- | | 1 | | | a the Jesus’ doctrine, because His doctrine was not un- derstood by His disciples. What the views of Jesus were seems to be of very little importance; His power went onthe same. There are men of | | great purity of disposition, but who lack entirely | what you call force of nature or character, There | Were men and have been men since who, as far as | | Personal qualities are concerned, were AS GOOD AS CHRIST. Jesus may have been a perfect specit#en of a man. | We speak of magnetic peop. You not fathom | the cause of magnetism. The person who possesses it carries others along with him—impels them. is Something in Jesus’ presence that com- pels submission and makes all who come in range of Him His own. Now, what is the secret of ity | One casential element, though perhaps not the | most important one, is sincerity. The person who | exerts this power is one whole, and is not | pulled this way and that by doubts, His | idea possesses him—he is the same always | and the same to all persons. This -pe: integrity characterizes the maguetic man. Tak that littie group 0/ disciples Who first came to Hin, ‘hey were men Who Worked at trades, super- | stitious, foolish and living in simple style. ‘they | were people whose minds Were in a condition to be enriched. These twelve simple men were d to Jess. Ask them how they became so to Him and they could not tell, While tu Fivited together so so! e in the Korman Empire shatter them, They were in love with Jesus and could not get away from this contagion. St. Paul was aman of conspicuous mind, He thought for himself and was in the habit of having tis own A spirit has got hold of him which te discard, but which he will not alio | master him. Christ says, “If thy enemy smite on the one coeek turn to him the other also.” . Paul could not quite come up to that. This magnetism of Jesus becomes less and leas like Lue flickering of @ lantern disappearing the woods, and this idea that convuised the eariler nations has lessened as the centuries. go by. Any truth to | be perfect must become incarnate, Tneie is a | theory that (he world 1s Influenced not by moral | forces but by intellectual forces, The forces that rule the world are personal forces. The mass of men have half views, and are not very positive | about anythin What is this singular power t makes all women in every part of the world dress e style? The law of fashion de i n should Wear the same colors, at the same Kind of bonnets on thelr heads, walk in the same style, get to and out ofa carriage in the same Way, and have just SO MANY BUTYONS ON THEIR GLOVES. How does it come about? Women call somo styles ridiculous, but they pat them on, Somebody tre of the fashionable world in- , appears in certain costumes, and tuose about her do the same. All Paris, ail Lend d aL Amence hog) do the sum, ine centre aust be) | interview with | a larger room and subsequently, as the charitabie | to build quarters which were not only devoted to | employ, Who went about among that class of un- | force to the doctrines of the soul, that the Way might be opened whereby he could | become instrumental in saving souls. He con- sidered this au answer to his prayer and immedi- | ately set about his work, He procured a room and | then went out among the ciass he desired to | benefit and personally invited them to meet him on a certain evening. He grapaicaily described an a gang Of thieves whom he and who, upon his per- the place of worship in to ovtain met in a low den, suasion, marched to a body. He was soon compelled became interested in nis Work, he had been enabled | preaching but to relieving the desttute. He now bad a oliud missionary and a@ blind sister in his fortunates, ala three other missionaries. For 15 years be had never the slightest trouble concerning revenue. In the start he nad deter- mined ‘o leave that matter in the hands o! God, and ithad been well attended to. He had met with many discouragements; there were many well meaning persous who thought nis project not feasi- ble or oi doubtiul utility, but he had gone on, BLIND AS A BAT and deaf asa post to everything which could stand in his way. He had been Wont to impress on his congregation that every member must bring one other With him, and that other the worst that could be found. The secret or his success, he thought, layin the fact that he had determined to look upon every man as a brother and every woman as a sister. He leit no opportunity of benefiting those he came in contact with pass, whether materiglly or mor- ally. He strove to obtain work for sucn As needed it, in which he had been greatly assisted by Jonn Bright, whose second son and eldest daughter, as he incidentally mentioned, were engaged in his institution, There was connected therewith a scnool, numbering 200, all cluldren of drunken parents. In couciusion, and throughout his dis- course, he urged upon his audience that their de- sire and consequent effort to extend ‘tue Gospel to the destitute would be in proportion to the love of God in the heart, and exhorted them to a higher standard of Christian grace, "BROOKLYN CHURCHES, PLYMOUTH CHURCH. Ir. Beecher on the Liberty of the Chris- tian—A Christian Life a Life of Free= dom—How to Grow Roses—The Clock- Type of Christians—Convicts at Sing Sing Don’t Steal; They Only Steal Away: Mr. Beecher preached yesterday morning a ser- mon on Christian liberty, He selected for his text the seventeenth verse of the third chapter of the Second Epistle of Corinthians—“Now the Lord is that spirit; and where the spirit of the Lord is there is liberty.” The enthusiasm and the emotive element, in the Apostle Paul, said Mr. Beecher, bave, toa certain extent, prevented us notiving the purity of thought which Js In these epistles of his, Although he has not the voice of prophecy in regard to events, I think it may be said that he 18 one of those minds which have food for it; and we are coming, after centuries, by their history, and the investigations of these and similar truths, representative of man and his nature to 1" that which he r ed by intui- tion, Having been a Pharisee, and the strictest one, and gloried in it, he is a remarkable instance of living tt without disdain, and of elevating tt toa nobler and @ bigher method of inspiration, No longer guarded and kept down by necessities, for rules are necessities, or guarded by external things, he still deserves them; his inward life is awakened unto God. This i not by any sovereign necessity that is breathed upon him, but is a life, that is, a facuity, that has come to him out of his own inward soul, Mr. Beecher then proceeded to sketch summarily the weakness and inefiiciency of the Mosiic law for whe sustenance of the spiritual life. He concluded this sum- mary by stating that where there is @ fear of aifection and vi love to a person, as to our Lord Jesus Christ, inspired by His Spirit, im a loving soul, there tien comes, a6 Paul has said, “a spirit of tiberty.” The Christian teaching 18 that Jesus Ohrist 14 @ divine Spirit that gives agency and He who lives in this direct entuusiasm ts touched by God in bis i Iconstder this a fact of transcendant tim- portance in the discussion of this subject, Man is Hot & Man until 11s soul has thus been TOUCHED BY GOD. For if @ man cannot reach up to God God reaches down to him. Flowers must be touched by the sun if they are to develop and grow. So must come therefc:s to man a divine aifatus. Then out of this comes he great controversy as to cructiying the flesh, He who has control of his higher nature has the lower forces set free. Then he also gets liberty from this love of the soul, from the fear of man. It delivers as also from the thrall of educa- tional rules and principles, The New Testament idea is the development of man by growth, The idea of the churches 1s to build a man’s character up Irom the outsid’, but the true idea 18 to build him up from the inside. Men don't steal at Sin Sing; they only try to steal away; but that is al they can do. ‘There 18 no virtue In not doing what they cannot do. It is not dowmg what ye can do the virtue comes in, ‘Tho trae Obristian leana come down stairs. HEET, divine impnise, I am reluctant to say anything that looks like fault finding with church rules an regulations, If 1 wish to turn my attention to the cultivation of roses I put the cuttings in sand and ut them all under glass and darken the windows hie When Lsee the rout swelling, | put them in THUMB POTS, and from these pots I put them into @ larger pot, and when I examine them again and see them making wood I turn them out again; and when the spring and summer come I tura them out into the open air and give them liberty of life, The thumb pots are very uselul atthe time, but they are a nuisance when the rose wants liberty. Rules and | regulations ure good for a man when he is low | down at the bottom, But aiter men have got the roots they get the branches, and the less they are put under institutions the more thoroughly you are working out the true idea of manhood, Lad bin an army of 1,000 ecclesiastical Christians aré no! to be compared with 1,000 oj Christians who ar unecclesiasticized. They have a book amot the Koman Catholic Christians—ior | ‘call Roman = Cathoics Christ which I “think they call “The — Golueti KL Tt con. taifis nat Jerfriiy begu ‘ayers, It has a spirit fi 1$ that is really admirable. I would not have it destroyed, because it is @ positive charity to those who dre low down in religious life, Well, you take this booR, Atid it telis you to pray at six o’clock in the morning, aud from six to seven you are to sing, from seven to eight do something else and from nine%o ten something in the shape of the Teading oF prayer, and then yoRAagy OROSS YOURSELF i (Laughter.) All that makes man into achecker-board an’? gives him only an automatic power, ‘Ihe liberty the man is taken trom nim; 1t makes him ex, y like a clock. ‘There is no virtue in a clock striking, That is what it is set to do, When it strikes one MUO spitaods it and says, “Glory!” “Glory!” There are plenty of Christians of this clock type. People sa, gt thém, ever see such a regular Curistidn?” Yes, ¥ if very regular, very wooden and very stu uf, here's no enthusiasm, no vital iorce in thein, What is the man who prays because he wants to, because tne prayer is in bim and it must come out? This is equally true in all that belongs to the question of duty, Men People sa and let fol ate LIVE IN BONDAGE. “Why don’t Mou preach settled truth, stop there ¥”? ell, that is the place everybody wants to t to; just that place where they won’t have to do ary more thinking. Just like the woman of Samaria; she wanted @ well where she could draw the water all at once, and wouldn’t have to come 80 many times to fetch it, Now, God don’t want men to have such a well. People go to God, and in their prayers they ask Him to tell them exactly what to do every minute of the day. Will that make them good Chistians ? No, it will make them very good punk wood, SEVENTH AVENUE METHODIST CHURCH Dr. Wild on Reform—Communists—Plea for the Laboring Man, . Yesterday morning Dr. Wild, of Brooklyn, preached from Ezekiel, xxxiv., 19—“And as for my flock, they eat that which ye have trodden with your feet, and they drink that which ye have fouled with your feet.” He thought Christianity acknowledged the brotherhood of man, and its claims were tor time and eternity. Individual duties and affections were spiritualized and people made better by serv- ing others. It reacted upon the benelactors, This view of human conduct demanded great care in the duties of men. Those especially who had wealtn were not to waste the residue of their pos- sessions so that those less favored could not use iw There was too great an indifference in society upon this subject. How many there were in this city who, like the prophet’s declara- tion, would eat and drink and leave but the rem- nants for the poor! Charity was a cultivator of fine sentiment, and those who were surrounded by plenty were exhorted to remember those who had none. No man could get so near God as a father, unless it was an agriculturist, who delved in His soi), As a general thing they were never infidels. America, England and France could pro- duce more infidels than any other people in the world, because they dealt so largely in trade till they got so they believed all men liars. Dr. Wild said his opinion had lately been asked upon the subject of labor and equality, and he did not hesi- tate to give it. It was well known that people in the reform movement did not recognize Communists, For his part be thought the Churca and the nation were too far apart to influence that subject power- july. We nad got to go back to the old Jewish theocracy of cleanliness and morality to be effec: tual. To-day England wished vo regulate capital and labor, In his opinton it was a dangerous sub- ject to adjust. If the common people could not yet what they wanted they wouid become irregular in their demands, and by force, ii necessary, pro- cure what they considered thetr rights, ‘There was no question but what the masses were trod- den down, A man who had iene & had no right to curtail the liberty of those who had none. Bat tor all that we could not prevent sequences, What was &® man to do who was born con- sumptive? Was there any organization to prevent it? Men did not organize in | that way. What was the’ difference between physical and moral sequences? His opinion was that there was just as much sense in organizing against these results as the social ones. Both couid be alleviated, but neither wholly prevented. Politicians of to-cay did not Know half as much as the Bible set forth, The Jews had a better sanitary society than anything to-day. They had it so engraited in their youth that it was natu- ral for them to be all that was demanded of them, The theol gy of the present day was tolet our children get ‘as dirty as possible, and then wash” them as we would sheep, One thing was certain, that in consequence of sin all men were unequal, and would remain so till Heaven equalized them. Jt was his desire to lift up from the bottom, not bring down from the top, and to this end and pur- pose he was living. TALMAGE AT THE ACADEMY, The Outraged Honor of the Nation—The Tabernacle Pastor on the Spanish Butchery—A More Horrible Massacre— Taking Sides With and Against the Lord—Limping Christians who Want To Go to Heaven in an Arm Chair. The great crowd that flocked to the Academy yesterday morning expected that the tabernacle pastor would surely have something to say touch- ing the Spanish outrages in Cuba, and they were not disappointed, In the prayer preceding the sermon Mr. Talmage invoked the blessing of God on the government of the United States in the present crisis of affairs, and prayed that the difficulties between our government and Spain might come to a speedy, peaceful and honorable adjustment, He prayed that there might be no bloodsbed, no orphanage and widow- | hood; that Cuba would set her slaves all free; that that country, n0W so badiy governed, or not governed at all, would soon coine into the peaceful possession of the United States; that it would SOON HAVE OUR GOVERNMENT, our common schools and our glorious Protestant religion. The opening of the sermon created the impres- sion On Many of the audience, that the discourse itself would treat largely of the massacre in Cuba, but the preacher suddenly took his departure from the subject, alluding to it once again only. His text was—‘Who is on the Lord’s side ?”” ‘There is a sound of war inthe air. The officials and the crew of the Virginius. A bribe of $1,000,000 did not save the life of Alfaro, There was one loud, sharp crack of the musketry, and the men fell dead, The nation’s heart beats quick to-day. The silent hammers of the navy yards are lifted. The Manhattan puts out from Philadelphia, the Mahopac from Norfolk, the sloops-of-war Kansas and Juniata trom our own city, and the North and the South, that have not stood as near together as they might, have come close up, shoulder to shoulder, in demanding that THE OUTRAGED HONOR OF THE NATION be vindicated, God save our land and Guba and Spain trem bloodshed, for the taking of 1,000,000 lives would not restore any one of the 162 men who perished in that massacre, But we feel like 8us- taining and vindicating the flag, which, though for some time it has swung around idly about the ptall, yesterday on the strong west wind swung out Irom the masts of shipping as though commanding ‘he nation to follow, God save the government of the Untied States; cou- Jounded be her enemies, (A voice—‘‘Amen.” But fo-day I lit another fag, Jt is the flag of a King, one Jesus, on it; one star—ihe Star of Beth- leem. It 1# red striped with tae blood of the cross, and in view of A MORE HORRIBLE MASSACRE, the fact of the killing of the Son of God. T demand that you ail take sides, either for or against Him, wiilé I cry out, in the words of Moses, ‘Who is on the Lorda’s side.” To be on the Lord’s side 1s, in the first place, to put your whole weight on Christ as your personal Bavibur, “ont? says some one, “1 don’t want to make any experiment about my relizious interesta, and 1 think thag would be an experiment.” My friends, I do notfwant to make an experiment about my soul, 1 cannot afford to doit. [have but one soul to be saved oF lost, and if you can show to me that this Gospel of Jesus Christ is an experiment I want nothing to do with it. do not want to go on @ trial trip. If you, In regard to your fowl, propose a trial trip, Twill not take that boat, There is no experiment about this salvation of the Gospel. If wh man 80 developes the virtue that isin him that it Whak ja dgge he does sow & it had been unsafe your fathers and mothers would T~again, $$ rr have it. Why not accept and believe 4 Jesus this morning? You have ne Lord TALKED ABOUT IT 80 LONG, now surrender your heart to Him and this instan@ become a Christian, “Oh,” you say, “it 18 a longer’ journey than that, I must weep a great deal over my sins first, and have deep emotions first.” Who says so? There is only one thing that makes a man) a@ Christian, and that faith; and as soon as you are ready to trust st you are @ Onris- tian, whether you weep or not, whether yow feel bad or leel good. ‘io be on the Lord’s side is publicly to profess Him. ‘What,’ say you, “can?! &@man be a Christian without being a’ member o! the Church ? I suppose there have been Christians who bave never seen a church; but if you ask me, whether in thjs land, where the Church throws open its doors for all dnd there is every opportu- nity to publicly espouse the Saviour’s cause— whether ait an be a Christian and stay outside the Church, | reply, “Yes, A LIMPING CHRISTIAN, 1 astarveling Christian, the thousandth part of o& Christian; but a full, rounded, God-honored Chris4 tian—never! ‘The first thing 1s to possess religion; the second to profess religion, Suppose that this cloud of war, which 1s now only as as @ man’s hand, should overshadow the whol suppose that othe: oJ nations should join with Spaii and the strength of our government be tested, and that troops are going along the streets on their way to battie, and you stood on your trout steps, would you wave your handkerchief and huzza? Yes, if you wer loyal. If you Kept your mouth still, it would be WG-7 cause you are a traitor. Now, the Lord gégug, marches through the world. Do you 8 gfose it possible for us to see Him pass and % publicly demonstrate our interest, and let Gyétybody know, we are for Him? If you Quammot do that, it tg be- cause 708 arg not on fis side. Mf youare not ow the S$ 8ldé yOu are on the other side, and have: as much made @ profession (those who are ous of u us the Church) a8 Iiaye ever made a proiegsio! £ t “Widen Mf OT AAA x MA) y ba. oy the ord’s side 0 mae>* crate your lif to Him. Thee are fnetiibers of ti chureb who act as thongh religion were less to them than a lucrative contract or law case gt the bar ora Suger hogshead. They are mighty men in businessy but they are poor men for utrist. They can drive @ bargain tor themselves; but oh, how let! o about their immortal souls! Communion day, comes and they sit down at the sacrament, and th world opens its eyes and says, ‘ls it possible that they are there? While the Lord’s army is on forced march, and we want all to do their duty, they are so many strafglers, They want to go to heaven in an arm chair, wiih their slippered feeg upon an ottoman! God aiter a while will drop b A THUNDERBOLT ON THEIR COFFIN LID! ‘ Oh, cold hearted Christian! is this the service yor owe that Jesus who wrung out the last drop o! biood from His heart for you? You think you be able to go up and join these wio, through great sacrifice, have entered into heaven, On, no, Some- times you have doubts and jears as to whether ina are a Christian. 1 can dissolve the doubts this morning, Youare not. When the last day comes Christ will say, “You eat My communion, you dvank the wine of My sacrament, your names are on the church book, but, by a lile unconsecrated, you showed you did not belong to Me, Now depart from Me. lnever knew you”? and there shall be. “weeping and wailing aid gnashing of teetb.’* _.) In conclusion Mr. Talmage suid that the reason all ought to be on God’s side was. that it was the happy side and the only safe side, SECOND UNIVERSALIST CHURCH. “And the Apostles said Unto the Lordy Increase Our Faith”—Sermon by tha Rev. Henry Power Touching Material. and Heavenly Science. At the Second Universalist church, corner of Clinton and Congress streets, Brooklyn, yesterday’ forenoon, the services were conducted by ReVa Henry Power, who delivered a sermon, takings for his text the Gospel of St. Luke, xvil., ~ “And the apostles said unto the Lord, increase: our faith.’ The reverend speaker saia that the greatest need of our times is an intelligent, and growing faith in the trutn and practicability of religion, Doubt, which is the fruit o/ superstix tion and the want of a higher life knowledge, is the cause of the prevalency or irrel. gion, There exists an iatelligent discussion among men as to what constitutes the principles of religion, and when this ig going on they look about them in vain for the practical workings of the morality of the doctrines preached. It is not found, they say, in the counting house, at the Bar, in the laboratory or in the Assembly, Still jaith is one of the essentials in life. The masses are DISTRACTED BY DOUBT AND FEAR, having broken away iu many instances from the formulated conceptions of the past, Their souls are embittered as they look about them, because they can see no hope heid out to them by man of future happiness. What a feariul picture to con< template is that of the soul of a mam who, bereit of faith, is plunged in douby as to a future state. Such a man in conversation with the speaker the otber day remarked, “They have taken away all of tho) jormula o! faith in which I was trained, but they! have leit me nothing instead.” Is there no wi of connecting scientific and spiritual itie? Mus faith in invisible things decrease siep by step ag men grow familiar with the materialY Rather let us exclaim, “O Lord, increase our Jaith!” Away with all trust of ghostiy iaith! The problem we mast then solve, if we would be secure in lasting, peace 0. soul, is—must we put our faith in earth? FAITH 18 THE BASE OF ALL THINGS, / of science and of business alike, tor the universe ta not a piece of mechanism solely, It has grown by, its internal force, with only a still presence bE the atems, yet it is in obedience to thai impulse that it exists. So it is with the 600,000,000 of men and women who inherit the earth.) They have come out of the invisible into life. lite force, then, is somewhere concealed within us. Men of science are also men Of iaito, because they take for granted hidden sources which they can~ notexplain. It has been said, “It is the office of science to explore the works of God.” At the sam@ time the speaker did not pretend to say that alf the scientific men have respect tor religion, and there are reasons why they should not have, ~ ligion has frequently thrown obstacles in THE PATH OF SCIENCE. The works of Copernicus, upon his invaluable researches in astronomy, were not permitted toba published until aiter his death. Galleo, too, got into serious trouble with the ecclesiastical author! ties because of his scientific discoveries, This big- otry of science, then, 18 not so much to be won- dered at, History will bear evidence to the assertion that whenever science and ortho- doxy have come in contact the latter had to retire, crushed, from the lists. But these scientists have, nevertheless, implicit confidence in the Creator. ‘Their expressions may not suit as, but their rev- erence of God is still eloquent with true devotion. ‘The reasons for believing ip spiritual things are, aiter all, as good as in material things, What, ion instance, do we know of the qualities of a 100k What do we know of its essence? The soul bag this advantage over material things, itis tested by our inner consciousness of our nature, and not ‘by our inierence from outward observation, Wa dimer only from God, if we know ourselves, in the Itmitation and moral altituce of our being. Hence, if we do lis will we spall feel His presence at alt times and recognize Him accordingly, ‘The pura in heart shall see God.” The new wine of this spirit of truth must be PUT INTO NEW BOTTLES, , What our Divine Lord did by miracles we must accomplish by science. Prayer can operate upon the spirit, and through the spirit, probably, upon matter; but the way to keep a@ city healthy and it sanitary condition is to clean the streets, Ther Shall be faith when all things that are just shall be; the aim of life, all men Samaritans, with one law: of material and heavenly science to guide them, JERSEY CITY CHURCHES. OPENING OF 8T, PATRICK'S ROMAN OATHO~ LIC OHUROH. Sermon by the Very Rev. Dean Byrnes of Trenton—The Importance of Re« ligious Education. Perhaps the finest edifice for Catholic worship tm the State of New Jersey is St. Patrick's church, om Jersey City Heights. The structure, although nog completed, was opened for worship yesterday. The pastor, Rev. Patrick Hennessey, placed his shonl« ders under a heavy load when he undertook the erection of this noble structure, yet he has carried) on the good work in the teeth of all diMiculties,! The solemn mass, at half-past ten o’clocl was celebrated by the Rev. Father McSwi~ ney. The sermon was preached by thet Very Rev. Dean Byrne, of Trenton, who wok his text from the parable of the mustard seed, He: congratulated the,pastor and the congregation on! the great work they had accomplished, in rearing so noble @ temple to the honor of the living G After vespers in the afternoon, the Dean preached sermon on the importance of @ religious educa- tion for the Catholic youth of the country, He inted out the Mihi | position of the Catholic Jhureh on the question of education, Without rell- gion, education instead of being « bies pe comes # curse. He exhorted the congregation to raily to tue support of the schools about to be opened in connection with the church. In addition wo the English and commercial department a high school will be established for the ing of pup is who aspire to the ministry or the learned proles- sions. Latin, Greek, French, German, Spanish, Italian and Irish are the langu to be taught in the hign school, A most remarkable feature of thts school is that religious differences will not be considered in the reception of scholars. Parents of non-Catholic children will have iree access to the school at all hours of Instruction, An immense congregation attended at vespers. Several branches of the St. Patri Alltance of New York and one of Jersey Ui hed to the church, aud presented @ very Imposing appear: have found it out long ‘The fact is that it is 60 Lalmnye aid ao saan a aon shat 70U WH) ost Ance