The New York Herald Newspaper, May 18, 1874, Page 4

4 NEW YORK HERALD, MONDAY, MAY 18, 1874.—TRIPLE SHEET. “THE DAY OF REST. Wxpositions of Christianity by Eminent > Divines in the Churches Yesterday. SERMONS BY BISHOP CHENEY. §Dr. Deems and the Duties of Pa- rents to Their Children. Frothingham on the Religion of the Soul. ‘Beecher and Sublime Audacity. CHuncH oF TRE DISCIPLES oF CHBIST.—A con- Siderable congregation were in attendance at the morning service in this church yesterday. The pastor, Rey. W. C. Dawson, occupied the pulpit, preaching a sermon on “The Workings of Grace,” Dased on the words in Revelations, ii., 12-17, BROADWAY TABERNACLE.—At the Broadway Tab- ernacie yesterday morning the pastor, Rev. Dr. ‘William M. Taylor, preached an eloquent apd studied discourse, taking for his subject the text, “What think ye of Christ?” The beautiful struc- ture was crowded to overflowing with a fashiona- bly dressed congregation and the sermon was lis- teued to with marked attention throughout. Ross HILL MeTHopisT EpiscoPaL CHuRCH.—The pastor, Rev. W. H. Wardell, preached. The text selected was 1. Peter, ii., part of verse 9—“Ye are & royal priesthood.” The object of the sermon ‘was to demonstrate that there existed a priest- hood common to all Christians of which the voca- tion was divine, the prerogative spiritual and the sphere worldwide. ALLEN STREET METHODIST EPISCOPAL CHURCH.— | The Kev. William D, Thompson preached on the character of the Apostie Thomas, and contended that his position in the Church would be much bigher if bis beliet in the resurrection of Christ had been more simple and confiding. “Thomas, be- cause thou hast seen me thou hast believed; Diessed are they that bave not seen, and yet aave believed.”"—Joun, XX., 29. Forsyra STREET METHODIST EPiscoPar.—In this | whurch the pastor, Rev. J. W. Barnhart, preached | son the efficacy of prayer, and cited many instances Mn Miustration of its power. “If Stephen had not prayed the Church nad not had a Paul” Christ has aught us how to pray and, therefore, prayer must be more efficacious now than before He came to teach and save us, Whatever we ask of God in prayer will be given us if it be lor our good. PRESBYTERIAN CHURCH OF SEA AND LAND.—The Mev. Edward Hopper preached on 1. John, tv., 10— ‘Herein is love, po. that we loved God, bat that | fhe loved os, and sent his Son to be the propitia- }tion for our sins.” If we believe in the Lord Jesus Whrist, no matter how vile we are, we shall be | waved. Let us come to Jesus, believing in Jesus, ‘and He will save us. Remaining as we are, not alone shall we be condemned, but we are con- demned already. CHURCH OF THE HOLY INNOCENTS.—High mass mwas celebrated at the Church of the Holy Inno- cents, corner Thirty-seventh street and Broadway, at balf-past ten A. M. yesterday by Rev. Father Garrigan, Rev. Father O'Neil preached. The altars of the Virgin Mary and Joseph were beauti- Zuily decorated with fowers. The music was un- exceptionably fine and the entire service was con- ducted with such adegree of solemnity as to be more than ordinarily impressive. | Sr. Tengsa’s Roman CaTHOLic Cucrcu.—At high | mass Father Clancy, of St. Peter's, Barclay | Street, preached on the doctrine of the Catholic } Church regarding saints and angels. Catholics | distinguished between the honor they give to God and the honor they give to the saints. Of God | alone they ask grace and mercy, but of the saints they only ask tne assistance of their prayers, and never give them the supreme or divine honor which beiongs to God alone. CHURCH OF THE NEW JERUSALEM.—The pulpit of | the Swedenborgian church in Thirty-fifth street, near Lexitgton avenue, was occupied yesterday morning oy Rev. J. C. Aget, of Brooklyn. Re preached from the text Matthew, xxvi., 35—‘Peter | said unto him, Though [ should die with thee, yet | Will I not deny thee.” He unfolded and enforced the lessons of the text with marked cloarness and cogency, and was listened to with the most ear- nest attention. CHURCH OF THE Mxss1au.—There was & very slim attendance at this church yesterday morning, but those present had the pleasure of listening to some very fine church music and a most excellent end learned discourse from Rev. G. W. Briggs, of Cambridge, Mass, His text was Exodus, xxxIv., 29—‘But Moses wist not that the skin of his face shone while he talkea with him.” The effort of nearness to God found in the reverend speaker a post earnest and eloquent portrayal. Sr. Luke’s METHopIst ErtscoraL CucrcH.—Rev. 4. F. McClelland, the pastor, preached in St. Luke's ‘Methoaist Episcopal church yesterday at half-past ten A.M. The sabject of the discourse was “Faith,” taken from Hebrews, X1.,1. The table in front of the pulpit was beautifully decorated with floral offerings in the form of the cross, crown and anchor, and on either side of the pulpit were terra- cotta vases, in which beautiful rose trees in bioom ‘were growing. Sv. Joun THE Baprisr (EPISCOPAL).—At this church, corner of Lexington avenue and Thirty- Hiith street, there was a large attendance yester- day morning. The rector, Rev. Dr. Duffy, preached irom the text Jobn, xiv.,4—“And whither I go ye know, and the way ye know.” He showed that the admissions to heaven were only through Christ taxing upon Himself our humanity, and in His ascension Christians were assured of a resurrec- tion and life hereafter. ALLEN STREET PRESBYTERIAN CHURCH.—The ser- mon in this charch was preactied by the pastor, Rev. George U. Phelps, on the subject of “The Law | of Christian Serving,” Matthew, xx., 283—“Even as the Son of man came not to be ministered unto, but to minister, and to give his life a ransom for many.” He dweit particularly on the merits of volantary service—service that makes no announcement of | his coming. ‘Heroes,’ he said, “are not always | spoken of, and heroism not always seen.” ) Coungaiare REFORMED CAUROH.—The pastor, “Rev. William Ormiston, D. D., occupied the pulpit ‘of the Reformed church at the corner of Fifth | avenue and Twenty-ninth street, at the morning | wervice, The attendance was considerable. The text chosen was the tenth verse of the third chapter of St. Paul to the Phillippians—“That 1 may know him, and the power of bis resurrection, and the fellowship of bis sufferings, being made conforma- bie unto bis death.” s —— Mapison AVENUE Barris? Cuvrcn.—Rev. I. F. | * Elder presched in the morning before a large and attentive congregation, From a consideration | of the folowing passages:—Matthew, xviii, 17; Romans, xvi, 17; L Corinthians, v., 11-13: I, ‘Thessalonians, vi., 6-13; UL. Timothy, lil. 5; Titus, tii, 10, and IL John, v., 10-11, was drawn 6 lacid and forcibly argumentative discourse in protest against infant baprism and tn firm sapport of the of close communion. pr. Mary's San OF THE SEA, BROOKLYN.—At the principal service yesterday forenoon the Rev. Felix O'Callahan preached a forcible sermon upon the spirit of persecution which was manifested on aii sides against the Catholic Onarch. He con- arrayed against light, and as soon as that ob- security was dispelled ignorance and bigotry would disappear. He exhorted his hearers to remain steadfast in faith and devotion to the Holy Church and to set an example of rectitude. THE “New” Cavecy.—Yesterday afternoon Rev, Sabin Hough, formerly of the Protestant Episcopal Church, but now pastor of ® small society now being organized of believers in the “New Charch” doctrines, discoursed in Phenix Hall, South Eighth street, Brooklyn, E, D. His subject was, “The Homan Will,” which he defined to be the spiritual man, the substance of the soul. It entered into the understanding, and through the understanding all the functions and lacuities of the mind were moved, At the conciusion of the sermon the constitution of the society was read and adopted, CHURCH OF THE COVENANT.—Rev. Marvin R. Vine cent preached an unusually eloquent discourse yesterday morning, {t being the anniversary of Dis connection with the church. His subject was “The Requirement of the Past,” and was based on the text Ecclesiastes, tii, 15—‘That which has been ig Dow; and that which is to De hath already veen; and God requireth that which is past.” Giving Just meed of praige to the great spirtt of discovery and to all the exponents of civilization and sci- ence, ne illustrated bis subject im its moral and re- ligious bearings with great aptoess and force. CHURCH OF THE ATONEMENT.—At the morning Service yesterday Rev. 0. 0. Tiffany, D. D., of Bos- ton, officiated. He preached on “The Simplicity of Prayer,” founding his discourse on the words in Matthew, vi., 9—‘‘After this manner, therefore, pray ye.” Pending the final decision of the con- gregation the rector, Rev. William T. Sabine, at Present withholds from the discharge of pastoral duties at this cnurch. In @ recent meeting, neld for the purpose of determining the matter, the Opinion expressed was, by a majority of 73 against 1h, in favor of acceding to Rev. Mr. Sabine’s Re- formed Church views and requesting him to re- sume hts ministry. Sr. Ignatius’ Cuvrca.—St. Ignatias’ Episcopal church was well filled yesterday morning by an at- tentive congregation. Rev. Dr. F. G& Ewer preached at the half-past ten service, taking his text from the first chapter of the Song of Solomon, fourth verse—“‘Draw me, and we will run after thee, The king hatn brougnt me into his chambers.” In the course of his remarks the preacher said that “God Himself had crowned suffering. When | Christ was on earth he kept continually advancing, tn amoral and spiritual sense, by the uplifting power of royal suffering, royal humility and royal obedience, aud if mankind ever expects to attain to moral or spiritual excellence it can only be by the continual cxercise of the same virtues, Fiest REFORMED _ CHURCH, BROOKLYN.—This church, which is located on Bedford avenue, is one of the most spacious structures in the Eastern District. Yesterday morning the pastor, Rev. Dr. E. S. Porter, preached from the words—“This is the victory that overcometh the world, even your faith.” The leading thought of the disceurse was that the process going on im nature was also manifested in the Kingdom of Grace; that God took unite and com- bined them into organization, and thus the Chris-' tian Church was bound together in one body. The preacher then showed that man could obtain the victory over himself, over the illusion of the senses and over the delusion of doctrines, CHURCH OF THE TRANSFIGURATION.—Morning prayers were read by the rector, Rev. George H. Houghton, D. D., asststed by Rev. E. 0. Houghton. The sermon was preached by Right Rev. W. G. Tozer, D. D,, Bishop of Zanzibar, the text chosen being Luke, xiv., 21—‘So that servant came and showed hts Lord these things. Then the master of | house being angry, said to his servant, Go out quick17 into the streets and Janes of the city, and bring in hither the poor, and the maimed, and the halt, and tne blind.” The attractions of “the little church round the corner” have recetved a valuable addition tu the beautiful memorial win- dow on the southern side. It represents in mag- nificent stained glass the Compline Psalms illu “minated by the late Mrs. Houghton ana sold by her for the benefit of the church. St. Jomn’s Muzrmopisr EPiscoraL UO#URCH, BROOKLYN.—Kev. Henry Warren, D. D., the pastor of this church, yesterday gave a masterly exposl- lon of St. Paul’s prayer for the Ephesian Church, recorded tn the third chapter of that epistie, trom | the fourteenth to the twenty-first verses, which, he said, contained such magnificent glimpses of Christian privilege and opportunity that the reading of it by any Christian veliever of modern times ought to Ii/t his soul to a height that he never thought possible in ail his largest thinking. The greatest thing about & human being was the pos- sibility of growth, and the culmination of the Apos- tle Paul’s prayer (who prayed for others and not for “us four and no more”) was that a Christian might be filled with the fullness oi God tn all de- partments of his being. TALMAGE’S TABERNACLE, BROOKLYN.—The Taber- nacle was overcrowded yesterday morning; about 5,000 people were present. Previous to the sermon the recentiy elected deacons and elders were or- dained, Mr. Talmage descended from the platform and gave each one the right hand of fellowship. An earnest prayer by the pastor followed, and the vast congregation then united in singing, Mr. Stowe, the precentor, leading. The singing was more being taken Mr. George W. Morgan, the organist, Played the “Miserere," from “Trovatore,” the vox Rumana of the organ veing 60 near an approach | to a tenor voice that the people looked ap in as- tonishment. Mr. Talmage’s sermon was based on the text, ‘Looking unto Jesus,” dnd referred to Jesus Christ as our personal Saviour, a8 a sympa- “thizer and as the only example fit to be copied by men. In the course of his discourse, in alluding to Bible imagery, he said that it united in repre- senting the Christian lie as demanding vigilance and a sharp lookout, and that there was not a single passage that implied that a@ man could go into heaven slipshod. THE REFORMED EPISCOPAL CHURCH Differonces Between the Protestant and Reformed Episcop Charches Por: trayed by Bishop Cheney. Yesterday morning a goodly congregation in ap- pearance and numbers gathered in the neat little chapel on Cumberland street, between DeKalb and Lafayette avenues, Brooklyn, when, a/ter an abridged morning service as adopted during the past week by the Reformed Council, Bishop Cheney preached a sermon founded on the words of littie David to his big brother previous to the slaughter by the former of the giant of Gath,who defied the armies of the living God:—“What have I now done? is there novacause 1’ L. Samael, xvit., 29. ‘The Bishop called attention to @ strange coinci- dence that wnen 8 few weeks ago he preached on this subject and from this text in his own cburch in Chicago another able minister of the church in New York had used the same text for the same Pparpose. In discussing the proposition of difer- ences existing between the two branches of the Episcopal Charch, the Protestant and the Re- formed, the Bishop asked, in the words of David:— “What havel done? Is there not a case?’ He remarked on the principle of cohesion aod its power being so great and universal that we take no notice of 1t until its operations cease in some particular department, We build our houses and keep them together by the cohesive power of the mortar or cement, each particle of which has in itself @ power of attraction of which we can form No adequate conception. The rosebud, ao beautitui to your eye, never raises in your minds the thought how it adheres to such a tiny twig, but as soon as it has fallen off you ask what rude hand bas done it and what was the cause. So it ts in things ec Clesiastical. You don't give much heed to THE ADHESIVE POWER OF THE CHURCH, antil you see it severed, The Bishop here recited the circumstances of David's visit to the camp of Israel, and his inquiry about the turmoti and gurry into which they were thrown for want of some one to fight Goliath and the reproot of his elder brother Eltab to him for leaving ‘those few sheep died that it was the same hostility thay marked os enemies of Ohetat on Cotvary. It was darkneas in tha wilderness.” and which calied forth (rom Spirited than usual While the coliection was | Church finda itself to-day, tween the Reformed and the Protestant Episco- digeremce inwaraly. Your facea, he said, lke. [¢ 1s not so much in outward form as in in- ternal structure that our two Churches differ. And we look not for the cause of our reform 80 a4 12 inward spirit. rT my first question 4s vot whether her engins high pressure or low pressure, but whether is @ sale gsiler in the circuitous wa' where I want to tra 1 want to know whether she Qoats like a waddies like @ porpoise. Now, api ciple to the Protestant Episcopal Cbure! does it work? What are the bishops afd presby- ters oi that Church? There was su eminent cifi- zen of one of our Western States who was lately Taiaed to be Cluef Justice of the Unitea States Supreme Court. Wid he cease to be a iawyer or a man? No. He is simply a chief among hia equals. But is that the relation of a bishop in the Prot- estant Episcopal Charch to his presbyters? You Can see it in their books and hear it from all their puipits that they ate a superior class altugether. is the kind of food on which some of us, ike Myself, have been fed from our boyhood, until it is safe to say that we DON'T HUNGRY POR ANY MORE OP IT. The position they take is that they are the suc- cessors of the apostles ana that by the imposition of hands they can convey the apostolic succession, if not power, to others. And all ministera who have not nad this spostolic ordination are shut outof the pale of the Church and the covenant of indeed, out of heaven itself. In word and theory they create & ciasaé which prohibits men for whom Christ died from entering into the fulness of His love. It is a monstrous assumption. No angel ever dared to climb such @ mount as this. No angel’s wing has ever soared so high, And it any wonder, then, that people come to look upon the bishop aa one far removed from his {el- lows. Hence it has become almost impossible to bring a bishop to trial for any cause. He deposes presbyter, elder or deacon not only without, but against, any and all forms o1 law and in the face of the fullest proois of his victim’s tnnocence of any crime, and, yet no law can reach him, The Reformed Episcopal Church declares that the bishop is only @ presbyter, called to preside over the Church, and is nothing more a presoyter, We therefore ditfer in this regard with the old Protestant Episcopal Church. The Bisnop then gave an illustration of the necessity for more than one ecciesiastical cable by a relerence to the ease with which errors could be disseminated through the one Atlantic cable. But now wh there are three the truth or falsity of any ment can at once be tested. The high Church Protestant Episcopalians have the one cable of spostolical succession, and they declare all others to be false. I respect the consistency of Hign Church Episcopalians and their manly indepen- dence in this line. When I was im that Churcn I could not, without violation of the canons, ex- change pulpits with ministers of otner denomina- tions, nor receive the Sacraments at their hands, however much jaith I might have had in their CHRISTIAN CHARACTER, PURITY OF LIFE and usefulness in the Master’s vineyard. We might privately express our love fo those brethren, but publicly we were compelled to ostracize them. Just here the Reformed Episcopal Charch has raised the banner of Christian love, and we are ready to receive ministers from other denomtna- tions into our Church without any reordinatiion and to exchange pulpita with them. The Bishop continued to point out the differ- ences that exist between the two episcopacies in the matter of worship. The Protestant Episcopal Church has its “priests,” and that necessitates the altar and the sacrifice; and they place their altars and their sacrifice at the chancel end of the church, 80 that the sinner coming to Christ must come through the charch and by the way of the priest. hen God placed tie altar of sacrifice in Hig temple of old it was not put in the holy of holies, but in the outer court, where the people could come to it without going through the churcb. The Bishop also gave @ statement of the difference on the question of tismal re- generation, and quoted from the article of religion end from the baptismal service to Stow the fat contradiction that existed between the two, The Ppretcning: of the Protestant Episcopal Caureh, too, a8 not been according to the Prayer Book. They tell us abouf the church and the priest and the altar, while the people are crying out, “Sir, we would see Jesus.” ‘Tne Bishop closed witn a stir- Ting appeal to the unconverted to seek Jesus, Creeds and altars and priests, he said, are nothing. Jesus only must be all and in ail. | ‘The Evening Sermon. The announcement that Bishop C, E. Cheney, of the Reformed Episcopal Church, was to preach in the church corner of Madison avenue and Forty- seventh street drew forth a crowded congregation, seemingly of the best class of people. There was much interest in the proceedings, and so great was the crowd that even the aisles were fled. After the regular prayers of the Church, differing but slightly from those of the regular Episcopal service, BISHOP CHENEY ASCENDED THE PULPIT and took for his text the passage from L. John, tv., 16—“And wehave known and believed the love that God hath to us.’ He said—The apostie made a grand Giscovery. It was not @ grand announcement, bat shout of triumph. In Syracuse ran Archimedes crying, “Ihave found it!” His was not the mind to hide his discovery, He reasoned, not by guesses, but by acknowledged principles of mathematics, He then felt that he was @ grand discoverer. Something of this feeling was in John when he wrote what I have given in the text. That prema- ture suffering has been realized each time a soul has come to Jesus, Years agol read descriptions of the Yosemite. Istood entranced. My imagina- tion can hardly go any further, But when | svood there and looked apace THE GREAT GaP, } and then realized God’s greatness in creation, to | me tt was as much a discovery as if I had been the first to see it, So with each soul that comes to Jesus, He has heard the truths of Christ, He has heard them saida@hundred times, But he feels them truly in his own experience; he becomes as much a discoverer as if no one before him had never felt it, A year ago I stood upon the deck of a | Steamboat when we came from Europe up New York Harbor, more beautiful to us than the Bay of Naples. And yet one class was different from all others. They saw things strangers could not | see. This is what this text shows us. Now, what hag the Christian discovered? In each egg there is agerm which is in future to bea bird, which will My through the skies; but before that that egg must be broken. So with the Christian who finds suddenly all the beauties of aod’s love. In wills we see strange things. The father gives one son the preference over another and thus reveals his iove. I was travelling in a ratl- road car when sombody said to me, ‘‘Tnat is the boundary line between New York and Pennsyi- vania.” But for this remark I should not have kuown it, and have remained IGNORANT OF AN IMPORTANT FACT. There, with St. John, He shows us something we did pot know before. There are people in tnts con- gregation who are des tig 2 to believe, wno are suffering to do bette: @ surgeon | don’t dage mysell. if I do am ir I am less likely to convinced there goodness in me the less likely am 4 to depend upon God. With each Christian ythe goodness that isin him comes from God, 1 remember that story of Lincoln. One day when ali had been refusea admittance he gave audience to ® poor woman with her baby and she saved ber husband, THR BASIS OF THIS MAN'S GRATITUDE 18 the good action of the President and the mercy whieh Lincoln showed. Now, 1am convinced the basis of our goodness is the love thatis in God's heart. Some p poopie Gre one day pleased, the next depressed. e are God’s children, not because we know Him, but because we ure convinced He has given us His love. One day at the mouta of the Mississippi | saw a vessel ‘ound. She was fast and waiting for the tide. She hoped for the ocean to rise and carry her of. it would not nave heiped her for the Oaptain to bave measured her water tanks, So our hope is in the great ocean of God's love. Some men expend their efforts with no resuit. So some men go through life hoping that they are on the right track, but they never get God’s love. It’s a pres Bent salvation, it’s a present love which the text talks about. The confidence expressed in the text ts ite remarkabie point, 1% was THR CONFIDENOR OF THR APOSTOLIC AGE. It seems strange that with the Bible open before us we can doubt God's love for us. I knew & man who lived on & lot which he had squatted on. He lived for years and reared his children thet and yet he was never certain tnat ground Peionged to him. If he had had a deed he wouid hav. it gale. A deed would have reassured him, and yet the fire came and swept away all the records in the city | came trom. But witn God, when we have His assurance, no devil, no power can destroy it Christ had rescued and taken us from the tempest. There is no Salety in sailing forever in a gale of doubt, blowing the whistie of anvelief, when we can all out of these risks into a clear sea. I suppose these are hard times in New York as ‘hey are in the West. Sapposin: @ man came to you and said, “1 have made tha’ note gt and you need not feel worried avont jt," and jet in spite of it you fretted about it and tor about ali nignt, doubting your friend’s wora, it would speak very badiy for your trast in your friend. And yet this 48 the attitude of many of us toward God. I was one day WAITING FOR A FRIEND Who was to arrive by the railroad from 4 certain | distant piace. I waited and waited and he did not pal churches, He remarked that there may be No difference outwardly and yet there be a great ) are DOL 60 utterly unlike as not to have resemblances one to another, but your minds and characters are un- David the words of the text. The Bishop remarked | come. It was a cold, raw day, and ae the rain fell how like those circumstances and accusations Were to those in which the Reformed Episcopal n When we were in the church, the Bishop said, and protested against the Romeward tendencies ‘of Our brothrem we were asked why we did not get out, Now, when we are out we are asked why we have leit those few sheep in the wilderness; and with Davia we ask, What have we done? Is there not a cause ? Thia brought the reverend preacher to notice the aifference be- 1t turned into ice covered everything, My friend did not come. f afterwards jound out that the rails had become aq frozen that the locomotive could not catch on the rails, and the wheels sid over them without any dra’ power. Tus is the way with our rts. The word of God and hia great love for us slide over our icy heart and have BO Catch upon it and we remain impreguabie to that which concerns us mos dearly, Andnow a last word. There is some- thing which ‘passeth all haman affection in that great love which 1s always offered to us whether wees vy Om ae A. 3 Often discovers itself 0 one would e we were the least Mt for it, There is eae A, AN ARDENT LOVE in the Almighty for us which never dies away. know God's iove 1 must have God’s testimony. can have until I truat myself to God. Is ood thing to get home at night from re the hungry wolves of the counting work? house flee. The 8) of bankruptcy flees from the sweet Right of honge. Phat is: this ho What are these that: crowd muse? around you? Up there, « to the cornice, hus little fingers eissping tt and about to bow long does it take you to rush and cry to him to fait ip your arms? He knows yooare his father and he lets zo of the Corntoe which he is Leper | kno! that he is e in the arms which enfoi him. Now what juces this’ confidence? it ts the voice of the it whom he knows loves hum well, So should be OUR CONFIDENCE IN GO! anda we should imptici¢ faith in Him and throw ourselves into arms, fer they are ever open to us, To hold On argues want Of faith; to let go means belief, After the eon: tional | singing of 8 aya Bishop Cheney prayer, among other things praying for t! fa wisdom to the Council ow in session. and t He give his especial pro- tection to the Reformed «Protestant Episcopal Caarch, LYRIO HALL. Rev. O. B. Frothingham on the Religion ef the Soul. Yesterday morning Lyric Hall was filled with a large congregation. Rev. 0. B, Frothingham, fol- lowing up bis sermon of last Sunday on the rell- gion of the heart, discoursed yesterday upon the religion of the soul. He ssid:—The religion of the heart and the religion of the soul are different in origin and research; the deed ts not the same. The heart represents feeling, the soul representa aspiration, The head thinks, the heart feels, tae congctence judges, the soul adores, the head is critical, the heart sentimental, the soul reveren- tial; the head constructs theology, the heart con- structs worship, the soo] constructs faith; the head takes things to pieces, tne heart brings them together, the soul distances things by reason of its hope and confidence, leaves things behind it, makes all things new, The man of oul is a man whose work principally has a b FIXED ALLEGIANCE to one idea, who consecrates his life, who lives out- side of himself; he isa prophet, a seer, @ priest; heisasaint, As aninstance of a man of soul I sould quote Mazzini, a man of intelligence, of quick emotion; above all, a man of ideas, living in @ great conception, capable of devoting his tal- ents and influence toa cause the result of which | could never be known. Among Americans Dr, Channing was a man of soul; he was @man of genius and warm and close affection ; he was &@ man who lived in @ world of high thoughts, Charles Sumner was & man of soul—not as these others, being @ man ofiess intense feeling, dry, ethi- cal; &@ man of great knowledge, but a man who had the power of ilving in one great idea, Without that he would not have beer considered remarka- ble, Here we have three men, each a man of soul, | each alike intelligent; one afervid Italian, the | other two Americans, belonging to different gene- | rations, and yet all three possessing the power of living Out of the moment, the power of reverence, of aspiration, of leaning on the Supreme, | This ts the quality of the soul as distinguished | from the quality of the intellect and conscience, | Such being the soul—its tendencies, its. capaci | ties—what part does 1t play in religion? a fore- | most part, of course, jor religion is of the soul. \ Intellect plays with the forms of religion; the | heart comes in and takes the work up on the sen- | timental side; but without soul this is nothing. Soul is the rudiment of relizion, Go back generations among the worshippers of Teptiles and insecta: among people without any culture or intelligence; without any idea of what people whose aifections are rudimentary, and who feel the mystery of darkness simply because they Bee nothing; people who in a forest teel the mys- tery that lurks there and hear the voice of God in the whispering of the leaves, and yet in them there is a ieeiing of the sense of awe, Crade, blind worship, tt does nothing to lift them up, it does nothing to instruct; but Siraggling through all their weakn 4 wretchedness is this divine sense of awe, trembling beiore a great mystery, which is.ag much @ mystery to Plato as to them; but Plato gazes in it with SERAPHIO BYES while they crouch to the earth. And now comes the time of religion; temples are built, priests are estavlished, creeds are promulgated. We look Bpo) such times as times of superstition, and so they were; as times of darkni and so they were; and yet through those you find this senti- ment of reverence jor a person or for an idea, ‘fake the poor Catholic from his wretched labor, from his dirt and squalor, from nis sick crying chil- dren, from ali his sorrow and depression ; take him ‘ou will dnd him in some dark corner of Rome or Venice, and put him into a cathedral which has stood for handreds of yeara perhaps, a great pile Of stone, with gorgeous windows glowing, with angels and aposties, with its vast marbie pave- ments, its mighty ceiling, and before htm is the sacred altar, and over that the picture of the Vir- jn, the priest swinging his fragrant censor fore the shrine, and irom the heights above comes, mingled with the notes of the organ, 8 Strains of music, human voices th Horia io Excelsis.” Is it a wonder singing the tnat ne worships? Is {t@ wonder that his soul is Utted up? There ts no form of religion that is not veneraole, “Thank God,” said s great man, ‘or the world’s faise faitns;” ior as we look back we see itis they that have consecrated vhe earth; the -builders have passed away, their reward has gone | With them, their sorrows ana triais and troubles are all torgotten, but their adoration lives carvea in stone. We have come to another era. We see the law, that revelation that comes but dimly to to every one, the conception of unity in the world, of order, of steady continuity. Merely asa law it 18 wondertul. See how complex it is. We find it as governing the stars, as governing the earth. See it in & drop of water, a speck of blood. Then we take & microscope and we find it in a beam of ligot. Tae top to bottom we see this mighty ail-pervad- ree. bir Isaac Newton feeling his wav sions: the track of gravitation, from star to star and from orb to ord, Gods tue infinity of creation; for we sce that this thing we call law is not void and bleak, but that there 1s mind in it; it ts one tissue of mind, ‘There is more economy im s beehive than in all eivilization, and as we look close we find that this law be not only instinct with thougut, but feeling. Tne character of it is tenderness, We feel that | the world has @ father and @ mother whom we cannot embrace, simply because it is so Ia It is more sympathetic and tender because so impar- tial in the distribution of bounty. When we feel this; when we arrive at this conclusion and look the order and wisdom and beauty of the world in the pee there no reverence? no aspiration? no glow in the presence of c:ernal wisdom? ny, the reverence of the past is nothing (ott; the long- t of the past sinks iuto # child's cry at. the rit f it; and oow this soul, in its luiness of adora- tion snd trast. appears aud is felt more and more. Think of the Museu turning his fares towards the holy stone of wdecca; tink of the old- fashioned Jew praying that when he was baried Romen Catholic, plousiy going OM, piigrimages Co lo, piously going i Rome; think of the Protestant, revitag to jor- muls of faith, going, over the rontine of protession, Anxious not to misread a single word, teat the doing 80 might send bim to | lente odering ap his prayers that he may be delivered irom pesti- Jence and sin and giving the ALD OF PRAYERS ben bel jad public institutions; thi the Mormon, c: Oe @n idie romance, written sick man ior his own amusement, the Bible; think of ‘ali these conceptions and think of the soul’s con- bas ry of an infinite God. jus the soul judges religion, but it has ita own creed. Let me mention two or three artictes in the creed of the soul. First, it believes in God, not as @ heart that demands 4 God, but because the con- ception Of infinite wisdom and goodness and per- fect love belong to the constitution of tts nature. Its conception 6f God is not that of an individual being; 1t does not seek to turn a periect wili—tue will os being who loves you infinitely more than ou iove yourself, The soul's God cannot be put into an) imple, He will not sanction any special clags of persons. There ts no holy ground. He sa being who requires the whole universe. It 18 not faith that seeks to draw God towards It. ‘The soul says, Thy will be gone; but how different. from the way the heart aud head say it! Tne head gays tbe same thing, but it is cold and biegk. The heart says, Thy will be dons, Mmoistens the dust of Gethsemane with its weeplug. The soul's faith 1s great and serene, and with it comes 4 belle! in Providence. The soui does not believe in a special providence, but be- lieves all Providence special. ‘The sou) is diferent trom the heart here. The heart says. “Providence must take care of we.” The soul 1s not anxious about this. it requires the whole universe. {t (s not confined ‘o this nature or this era. seems Cold to many. A sage Was uneasy in mind as to the futur he was told bo wo to the door af a temple at a The beart ts repelled by it. and the world is they live in or how it was made; | This iaith | 1 ute | thin, & tain hour and he would find one who wou!d anfold the secret to him, He went and saw a poor, sick, wretched old man sitting on the steps. After “some hesitation he addressed him—‘‘A good day to you!” “all my days are good,” ‘Heaven sive youl” “No need to ask that; Heaven alwa! sayes me,” The im astonishment, said, “Poor, sick and treated, wnat have you to tuank fort” man replied, | “L have everythin, to — thank od ; if 1 am well J thank God; if Tam sick I thank God; everything 1s what you call evil mast be mere shadows. ‘But,” said the sage, “suppose God should cast you into hellt” “1 can’t help that; He would have to go into hell witn me if He did,” answered the man, “and better FIERY WALLED HELL with Him than golden-gated Paradise without Hin,” The sage had learned his lesson. This is the soul's faith; no pretence to dom tism. It has @ belief in immortality, but of different com- lexion from the veltef of the heart. ‘The heart lieves in immortality for itself, but the soul is ;Rot anxious for itself. The religion of tbe heart and soul balance each other, bat more and more the lesser pare of religion shall be laid aside »nd we shall learn to appr @ that divine faith svhich is more serene than other. . Blessed are tote Shel hr se'whe Sve‘ gaseo buare 10 and to live by it. \ ie PLYMOUTH CHURCH Supremacy of the Unseon—Mr. Beecher On the True Life Which Is‘To Come, The summer sun beamed in through the windows of Plymouth church on'a densely packed congrega- tion yesterday morning, and thé air vibrated to the exquisite tones of the organ and the voices of the choir when they sang the beautiful song,’ “Be. yond the weeping and the wailing I'shall be soon,” which was divided into’ an alto solo by Mtes Dun- phy, the contralto, and a chorus’by the full choir, Mg. Beeclier gave notice of the woman’s mass meeting to be held In Brooklyn on Thursday, and sald:—‘1n regard to the first speaker I have notn- ing tosay. In regard to the second I have this to say, that no one is prepared ve pronounce a judg- mentasto the capacity of woman to be.a public speaker and instructor until he has heard Mra. Livermore in her best moods, { can say that I have never heard any man who had the power to move me as I have been moved by nda I therefore should be very glad if those that don’t want to hear the other ‘speaker would come and hear Mrs. Livermore on next Thursday night, at the Academy.” The text was IL Corinthians, tv., 18— “While we Jook not at the things which are scen, but at the things which are not seen; for the things which are seen are temporal, but the things ‘which are not seen are eternal.”” “One has been accustomed,” Mr. Beecher began, “to hear tnis read eo often that he loses the sense or its sublime audacity. It was uttered in the face of the Grecians living in the most forid and sensuous city of Greece, itself a nation of sensuous minded men. Consider how strangely it must have sounded in relation to the Greek haoits of mind, formed with reference to the whole realm of conspicuous art; art worshipin a city proud of its resplendent streets, its magnificent temples, its altars, statues, gorgeous processions and its princely ceremontals; and to cali this all naught, and to say that all this wide pomp of the visible was, a8 & shadow, wasting, and that the only substantial and real was the inconspicuous and the invisible, How strangely adverse to every habit of thonght and the whole temper of the Grecian mind? And here, in the face of all this pomp of power and arrange- ment, which epitomizes the wisdom of the ages, Paul declares that it 1s all secondary; It is all after all a merely visible, and, therefore, evanescent thing; it is of time, temporary, relative, auxiliary. We are living in a time in which science is doing a very great work, and yet ltself is unformed; ts ge- nius has not been developed yet; so that we find im many directions a strong impulse towards ma- terialism, as if there was nothing that had any right to claim existence unless it could test thts in the court of men’s senses, A doctrine 1s prevalent which declares that only that truch is true to us which can be reduced tto he test of the senses, And so it is said that all the rest is unknown and unknowable. That part which man has, by virtue of his connection with Matter, which, lying lowest in the scale, is not only opposite but most remote from the spiritual elements in man, is called knowledge; we can weigh it, measure it, test it by various re- agents; but as to the rest it is imaginary, it is in- visible, and cannot be reduced to the lawsor limits ol uvestigation. Now Paul declares that ALL SENSUAL KNOWLEDGE PERISHES, and that it 1s only that which is higher than the | genses, the invisible, which is real and permanent. In this we have certain solution, if the apostle be correct, of the mysteries and of the most subtle and the saddest of the difficulties which men of reflect:on have felt in regard vo the moral order of | things in thie Iife; for in every age men of thought have been troubled at the actual condition of things. The flow of tacts, the revelstion of a rightevas God and of a moral government, discrim- inating between right ana wrong, virtue abd vice, gin and holiness, and the state of things which pring up under such moral vernment, has given occasion to infinite dificuities ana troubies among ar and not without reason, too. If this state Of being ia only one step in an unfolding series; if the very radical conception of human lie in this world ts the auxiliary to another and coming liie, then we begin to have a@ solu- tion of the dimMecuities, ‘The outward tite is the schoolmaster; it restrains, it inspires, it pushes torward, it draws backward, crowds down, litts up. The outward man per- ishes; the inward man is renewed day by duy. So that while wealth and strength and gold all are made to serve the true man, divine tspiration is meant to inspire, direct and guide the physical and the outward man; and there is to be this con- stant reciprocation, this interplay between them in regard to the outward. Second—The inward and the invisible in every, man should be so real, so large and so strong that it shall be to him asa fortress and a reiuge. For ifwe take refuge in the outward world it beats upon us by our friends; death takes them and where are we then? If our liie is that which we death takes that? A diamond in its own native condition, uncat, is mo better than a bit of quartz It goes into of the lapidary and he __ straightway applies it to the wheel and tt grows tn value as it diminishes in bulk. Little by little ome tacet alter anoiher ts ground off, and every time 1t gues to the wheel it seems to be going to destruction— the grinding, grinding, grinding of the wheel, and the wasting, Wasting, and yet he lite it up to the light and everywhere the Whee! has touched there the sunlight flashes, And God takes man into this world, and over against this loss, this trial, thie sorrow, comes out some element toned into har- mony with the Divine. There is to Him a staple, invisible manhood, emali here—childlike—but growing by the storm as well as by the calm, growing by all that attacks it. The outward man perishes, but the inward is renewed. Grind away, © world, that lets ta through these losses the light of the other life! ‘third—The essentials of life ought not to be re- gardea by us as residing in churches, govern. Mente, laws, mysteries or beliefs, but in thé living man. I iee! if Called to so much against for a id churches and outward things that I am at brethren, you wiil think me radi- cal (Laughter.) I woulan’t be thought radical for bal the price of a toadstool. These things are int and necessary. But {have been born into, fed with the conviction of the reality and indnite vaine of that which ‘is the living consciousness of man. Tne Necessities of the body are many and Teal, but the Saviour said wk tee it profit aman if he gain the whole wor! id lose his own soul When I speak against creeds I recog- nize their servant vaiue, but 1 denounce their tyrant value, There is some! many men's min that is greater than the love of souls, and that is the church. Take the proudest cathedral that Iits iteelf up against the sky, the Orst light of morn and the last tints of sunset resting upon it, and the poor peasant gasping out his prayer, He has round about him crowds of God’s messengers to bear his soul Up into the dignity and the grandeur of indu- looks upon the gasping peasant or the dying slave as transcendently more valuable than the noblest institution upon earth. h—The actual and the visible troubles of life are workmen sent to build up in men the true manhood, to locate them in righteousness in Jesus Christ; 86 the apostie says in this context, “our pete affiiction, which is bat for # momen worked for us @ far more eternal weight 0! giory.” If one only thought this, how, at once, would he be victorious over ali the ills and cir cumstances of lle! No man can be hurt in this world who ts only touched on the outside; it is nor until you are wounded inwardly that you are really hurt, A man may be maimed; his manhood does not go with the foot nor with the hand. A man may lose the things for which he striven and the education of striving for, which is better than the things themselves, WHO, THEN, 18 HURT? ‘The man that has butlt ap an estate and lost it? No! the man that has built up his estate and lost himselt; woo is without moral sense, svaricious, proud, heartless, geifish; who lives for mone, only, "What cares he for religion and the Church’ ‘They are baubles and piaythings that he mast { honor erhaps, Give him wealth, What caron he for public convenience? “Run | my = railroadt hav’s { care fort .et =—omy = ships wor? The man has sucked out all generosity, all patriotism, all reat | benevolence for ts Kind, all faith (n things invis- ietae cannot vay your dills; @ou cannot hold in our arms, how empty are they when | the hands | ity that ts above hin, You look upon mitred | priest or upon decorated cathedral with admiring awe and say, “Whose is that simple funeral pro- cession?” “Hodge's “On, indeed!” But God ; eeligabens by virtue. Give me good aiver, This world ts good enouga , & great deal too good. Here goes @ poor, ponte-coaces bankrupt, ‘Do you know whe hat ist Was at one time one of the richest men tn town.” “Humph! all gone and past now, poor lellow!* He ia» mad. He is neither dis- couraged nor sorry; fail of patience, full of sweet- of the Abundance, the certainty that be- tween him and his God the wires are never down. “Poor fellow!” Perhaps you would like to pity the angels that stand around the throne of God. aients Fae lariat ane is je span thas coula shake in a mind to— known millions.” You look at an orale? nil: together woa! ake. candle of haif the light of one single ante mig Be not discouraged, ye that are weak and over- thrown in the battle of life. Great expectations have taherited great disappoiptmenta, is very short and the way grows ni every sun, and belore long the call each ang - every one of ye will be ome up hither.” And then as the homeliest and brownest bud, winter wrapped, when tt feeis the life of spring breatni on it, bursts open and unfolds itsel! transcendent in color and fri ce, Brose; 80 yOu, Wrapped im this winter and all the storms of the desh, shall break forth and stand in Acme bloom and tn your beauty, ip the presence of God. “And the wonder of time and the solution of time shall be given te you there}; according to the word of Him who said, “What do, ye know not ni but ye know hereatter.” “We look not at the things which geen, for the things which are seen are tem; but the things which are not seen are eter ” QHUROH OF THE STRANGERS, Doctor Decms on Parental Duties and Privileges. Rev. Dr. Deems preached, by appottment, te &crowded house, on the duty of fathers. His texte were Colossians, ill., 21—“Fathera, provoke Dot your children, leat they be discouraged,” and Ephesians, vi, 4—And ye, fathers, provoke not your children to wrath, but them up in the nurtare and admonition of the Lord.” The Doctor took the ground in the beginning that as children were the gift of God and a blessing, and cnildbood brought many sweets to the world, and the family was representative of heaven, and “the family" was not complete without children, men ought te rejoice in being fathers, and no man ought to be put in any great trust or, have any great honor untilhe was a father. Heaenounced the modern, artificial, simple, selfish desire to be childiess. Then, children were born helpless im order! to de- velop the parents, Helpless as infants are, they do not need their parents somuch as their parents need them, Theirs is mere need of attention te physical wants. The parents need to’ nurse them for esthetic ana moral reasons, A child is to be trained for manhood. It helps a man to traine childintoa man, It was next shown that the re jation tnvolved duties on the partof the child, The apostie had just said, ‘Children, obey your parents,” and in the next breath says to parenta, “and ye, fathers, provoke not your children,” which means that the best way to make good chil. Gren is to be good parents; and we have mo right to blame our children for mistrusting us if we have failed of our dutied to them. The relative duties are such that 8 @rule, which may have exceptions, thoroughly good parents rarely have bad cmidren. If they be disobedient there’ has been some decett or opem defect in management, unless tue child have im- herited an unusually corrupt nature. Mothers Silently and poweriully affect the characters @# their children, fathers by direct authoritative in- fluence. Hence the precept is to iatbers, The apostle gives two directions :— First, fret_ not your children. God has fives you authority over them. Nature asserts it ie tinct, as in dumo brutes, and by reason, ag @s children grow old enough toreason. it is sup posed that you will maintain your authority. You must do that, If not, all the amily talis ‘The father is the bead of the house. The chil must tee! it before he can know it. And be must ever lose that feeling so long as he stays beneats us fat&er’s rool, But seventy parental aw thority by changing into the authority of tyranny, ‘That you may do your duty ia this particuiar twe things are tobe avoided. One 1s, unreasonable hess in your commands. Your cnild is @ reasom able being and will begin to exert ms facul early. He must be taught to obey you before he can understund the reason; but when old euough he must see that your commands, s0.iar a8 he cau perceive, are reasonable. He will thus learn té trust you for what he does not understand, Thut God deals with us, Another thing to be avoided passionateness tn your discipline. Moody parents pi the temper o/ their chidren. If you havea right to be mad when correcting your child he has as much right to be mad while be 1s suffering the punishment, He is no better for it. Neither are you. You and your child botu become capricious, unhappy and bad. ‘Ine apostie’s Teason Is a good one, “‘iest they be discouraged.” 1t ts a sad sight to see au old man discouraged, bat still sadder to see @ aisheartened child. Don’t let j ta children give up heart. If they are taku lack Views of life, ia not something wrong wi you? Let all your disciplive ve to cheer them and make them see how lively it is to be good and now 00d it is to be lively. ‘The apostie’s second direction ts, ‘Bring them up.’ Don’t let them grow up, They are not weeds| they are Mowers, A thing bas two values; oue fi its nature and another by what is bestowed on it, ‘The more value athing has by uature the more that value can be increased by lavor. Skill spent on chalk does not increase its value much, out skill spent on iron ore can make tt of more value than eae A child’s value by nature is incalculabie, and gracious training become infinite may Bring him upt Bring hin up first ‘in the discipline of the Lord,” for that is the meaning of the word. The Doctor then descrived two errors in parental discipline—one too much severity, even waei og etal Wied to bring them up in. the nurture ‘he Lord. ‘Milk tor babes,” and some’ Onristian Parents never gave tneir children anything bat | Sour milk. Hymns, prayers, preaching, the sacra ments, the Lord's day, the Lord’s house, were ail made so repulsive! He showed some of oak ways in which thts may be done, and & story o: Christian rents who were going to prayer meeting on Sanday afternoon and could not take their little girl, id didn’t want herto go out in. their absence, and so tied her te the bedpost and leit her to commit to memory Doddridge’s hymna beginning “Thine earthly Sab baths, Lord, we love!’ Think what that child’s feelings must have been to all Christian servi and towards her earthiy and her Heaveuly Father! But the discipline must not be too lax. flere he described the absurdity aud wickedness of @ child’s party {n fashionabie life. Children under ten dressed excessively, fed, feted, kept up until midnight, sent home io carriages, worn in boay, mind and soul. Some others wandered every- Where through the great sinful city, Aod chem Jathers, perhaps, were church oMcers! But children must be brought up “in the admo- Hition o: the Lord.’ Four reasons were assigned why parents should teach their children religion. They taught them manners, prudential maxims, trade rules, political ideas, from the beginning, Another reason 1s that religion ts the most im- portant thing to learn, and we cannot begin toe early, The third,on which much stress was jaid, Was that if parents do not teach them trutu others Will teach them error, and none so quick as these who protest against children being taught religion because it prejudiced them. ‘The last reason was, om will teach them for the Lord or against Him. ‘he sermon was closed by showing that the phrase also meant “Remind them of the Lord.” The parent is God’s representative, and in his life must show the Lord’s love, care and wisdom. You can- ep send your child to heaven and stay away your- self. SEVENTH AVENUE METHODIST EPISCOPAL CHUBOH, BROOKLYN, Dr. Wild on the Testimony of the Spirit. Dr. Wild’s sermon yesterday morning was founded upon Romans, viit., 16—“The Spirit itselt Deareth witness, with our spirit, that we are the children of God.” The Scriptures teach os, said the Doctor, that man was created perfect. That originally he was competent of self-rule in har- mony with divine requirements, His endowments were liberal; his location was unique and well chosen. in his hand was placed tne aceptre of authority over the fish of the sea, beasts of the field, birds of the air and over ail the earth. He ‘Was the top stone of creation the crown of nature, the image of Goa, the child of excellence. Great and many were his needs and demands, but the supply was nch and equal, munificent and grand. What a home in Eden! What possibilities! What familiarity with heaven! What a destiny en- wombed, Inasmuch as good sad evil were con- tained in the giJt and exercise of man’s freedom, the Creator covered both im creating all things in and through Christ. The fruits, penal sequences of sin we all inherit, endure euiier. Everywhere men have attested the existence 0} in and manifested # de- sire to bed hve Ay, hg se ance, by mple, by iear, Bad prayer, “they nave had. tone "mode e were omens, birds, winds, beasts, accidents, necro- Mancy. divination, dreams. visions, impuiees, signs, seais and casting of lots, all of which were considered evidences of Divine pardon. In ancient time anewered by fre. the present day ft a an inborn knowledge that we are ‘onciled to Goud. On this harmony ts predicated re the witness of the spirit, and when We yield to the latter's’ teachings we have peace withit. It is only when We are tn opposition to it thas tt shocks: us, Jute asa hearty meal if it is digestibie agreea us ond bear witness, In a physical way, that we have do! right in partaking of it and vice versa, in a school room where the master Is quiet does he not bear witness to the scholats’ order @od ovedience? In @ spiritual sense it is more foreibly true, When God chastises us, if we get on the right side of His power it will oot hurt. us. U | you labor to be His in sincerity and trutn de will | be with you, and while there ts tumult wituout, | there will be ceace wand barmouy within. a EEE ERATE RO ORTON. OME MSF ERMINE OIE RAT RUE TT Me ON NOL a EE MMR ORI? SM. ALOU AP