The New York Herald Newspaper, March 8, 1875, Page 8

8 THR WORK OF BYANGELIATION, Maeneiceeeaisciendiamata Henry Varley on the Importance of Coming to Christ, A REASONABLE LIFE. The Power of Prayerand Re- ligious Knowledge. BLESSINGS OF IMMORTALITY. | Christ the Way, the Truth and the Life. EVANGELIZATION, ARE WE ON THE EVE OF ANOTHER REVIVAL OF RELIGION ? —HENRY VARLEY, THE EVANGELIST, AND HIS WORK. According to Elder Frederick Evans, leader of the New Lebanon Shakers, there haye been in this country, since its existence as an organized community, eighteen revivals, or, as he 8 yles them, spiritual cycles, and as an incident to these he adds, “every one of these has led to @ new S0- ciety being founded on the principles of Mother Ann.’ Not only the good elder, but many othera of various creeds and denominations, who lead a purély spiritual life, are now prophesying tne speedy coming of the nineteenth example of this curious phenomenon; this breaking out of religious passion which sweeps over the land like a whirlwind, unexplainable to those | who 100k to natural causes for au explanation of all phenomena; regarded by the conservative churches as accident, ilusion, answering to Do known law of life, an ebuiliticn of fanaticism, the amount of benefit accruing irom which bears po proportion to the injury; claimed by those en- gaged in and controlled vy it as an outpouring of the Holy Spirit, such as fell upoo the disciples on the day of Pentecost; in its Immediate effect strongly influencing thousands, and net seldom drawing the strong, practical man of business from his store or his shop to bow before God in an agonizing prayer, the burden of which is, “God be | merciful to mea sinner.’ Its more prominent instruments, those who, If they do not originate | it, continue and intensuy it, are of two charac ters widely separate and very distinct irom each other, and they are invariably found in dil- ferent localities, The one is the outgrowth of the march of empire. He is seen only in our new and winly settled States and Te:ritones. He is a fanatic, unlettered and of tremendous energy: he glories in the name of revivalist; his sirength of lungs makes up for capacities of brains; it has * been said of him, “his talk is a spasm, his elo- quence a sbriek;’’ his text is ‘‘Kepent, or be damned.” The intelligent and cultured smile at bis ravings, but the humble and uneducated back- | woodsman and his bardy tribe listen as to tne | voice of God and break out in sighs and prayers and tears. His influence, mcving eastward, meets, perbaps more than halfway, that of his brother ‘Who is working for the same purpose im the cen- | tres of bigher civilization and in a far more deco- | rous and proper way. He cails himseli and ts called by others an evangelist. A type of this character may be sound in : HENRY VARLEY, an English layman, who has been laboring for | come weeks among us, preaciing in some of our more prominent churches on Sunday and hokting Btated meetings during the week at Association Hail. The success which has attended upon his efforts, here and elsewhere, is heid up by some as an evidence that the revival spirit is abroad; , thonsh.om tha_aanteors tha avthadox. ehavohes ecout at the idea, saying, “it only results from ‘the exuberance of our health.” Originally a butcher in London, it is said of him that he ran bis business as lie did his every rejatien in jife—on Yeligious principies. Full of zeal in the cause of | the religion he pro/essed, be scon began to ad- monish his cus'omers, who were mostly from | among the lowly, and with such good results that | in the end he went out from his s»op and, like Wesley betore bim, began preaching the UDnsearehable riches of Corist to promiscuous audiences irom the top of the street bydrants, | biacksmiths’ blocks and cirpenters’ benches, Meeting With eucouragement, rather than that opposition which his great prototype encountered, he rapidly passed irom tuese humbije rostruvus othe theatres, which he filied, and ( Hall, Which he crowded, so becoming oue of tae notable religious orators of the city. Sunse- | quently he went to Nottiug Hill, where a society Was organized under him aud an extensive tabernacle bait for him, in which he preaches without salary to a congregacion often numbering 2,000 souls, Mak'ng up his mind fo visit Americ}, he first proc eel to Canada, Where he continued his jabors, and where his success was KUCH that he rema‘ued in Toronto curing the greaver part of the fall and winter, building daily meetings. His weet.ngs in this ciiy and brooklyn and the character ol bis oratory have been iully described du the HiRaLD. Whether the resul: of his jubors and of or hers jike fim, joined with those of his more radical and entousiastic orother of the West, is to loltiate the nineteenth spiritual cycie, thought to be at wand, time only can teil, MK. VARLEY ‘was weicomed at the Church of the Disciples yes- terday worming by a congregation beyoud the capacity Of the Clurci ior seating. Belove com- Mencing his sermon he annouuced 4:8 intention 0; being careiui O1 lus Volve because Ol the creat service at tue ilppotrome in the evening, but in the earnestness of lis Giscourse he forgot his caution and there was no cificulty in fearing him ja ali parts of the house. He selecied his text rom the iwe xth caapter of Ii, Chronicies, sixteenth verst But wien he was strong nis heart was ilited up to ms destruction, for he transgressed againsi the Lord, his God, and went into the tempie ofthe Lord to burn tocense upon the altar of Incense.” Phat verse is @ kind of kernel to tue Whole chapter, and we shail gather about it many thoughts whic) J have read to you irom thiacuspter, 1 think there is nothing more inter- esting than & loge study 0! the older books o1 the Old Testament, et ally the history of the israel- ites Wuen they had 0 iar departed irom God that they desired to become like “he surrounding na- ons, aud Instead of Leing a theocracy, with God jor ruler, they said, “Give us a king, that we way be like other nations.” There is nothing more in- teresting (nap the history oO! toe kings of Judea bxeter | and Israel. Letme point out a few of the tacis. I would remind you of the position of Uzaiau, a king at sixteen years of age, evideuuly a youtn of promisivg characrer. One thing, however, 1s om- nous. “He Gid (hat whied was right im the sight of ine Lora, according to all that lis father, Ama- gian, cid.’ Now tu.n back to the life of Amagian and we read taut “he did thas which was right in the sight of the Lord, but nov with @ persect heart. That 1a A TREMENDOUS ADMISSION, for if a man does not serve God with a perfect heart he does not serve Him at ail. The great tatl- ve in Ife is thar we make up our minds to serve God ip thirty-eight things anu keep our own way dp the other two Wi'h dogged vbstinacy. Ove- Olence is Worth nothing Uiess it is entire, The difference between unregenerated meu aud regen- erated meno i (hat the uuregenerated man i8 cap- tai Of his own Ship; Leis Mmaniy, he knows how vo do things, afd for a time he does what Uxzian Gid, acquis Dimsel well belore the world aud tuen utterly iails before God, ‘Toe regenerate man 6 bo longer capia.n of his own slp. God 1s ou preme. Ihave veen scruck with one tming all Through the book of God—that tx, waen we come to him tt i# DO anuihvation, VUt he Works in us to Will and to do. Now, Uzziah was a model king of Israel. I don’t Know any thiny that woud conpare with the life of wis remarkabie man. : acquires fame, he consolidates the nation and occupies toward his people @ parental relation, It 18 @ low form of government, that meu nothing more thau the protection of tile and property, aud 1 venture (0 #ay the time o human rule has weil Bigh Fun 118 course, and God will take the REINS OP GOVERNMENT in a ttle whiie, e 18 bot a government un- der heaven that touch the righteous: :ss of iis people, That 18 @ nice state OF Lmings alter eighteen hundred years! How about competency to rulé? Now motice | come ty the pome where hi is marvelously helped You bave thousands.o! tiue- Ull he Was stroug. ty, @ we have 1m London, of the trations in your exceeoiig goodness of God—how He opens His haod and satisies every hn heart, Oh) the Wweaitt Of min; Low profuse God has beens and yet oth kings and private individuais keep on tn just uch a way as we read of Uzzian doing, fie Was marvelously Helped; and pow, obxerve, Laman i as aeitizen, but in hs ations toward And the dancer to you ana ed i#, that it may ve fiid of Us that We have served according to the riuclit, #Bd Jel We have juried to touch (ne living Gud.’ No wan can deny Lins resvonsivility. no | | in the Bippodrome builoing last event NEW YORK HERALD, MONDAY, MA man break away. it is to vile point I wish to call your attention, for when “his heart was hfted up to bis destruction, for ne transg! againat the Lord pis God, and went into the temple of the Lord, to burn incense upon the altar of incense.” ‘Weil,’ y: there anything wrong in temple?” No, Not im itself; but he came was entirely Wrong ; he had no right to enter and take hs place beside the altar of in- cense. Perhaps you don’t know, but outside the holy place stands the altar of burnt offerings, and inside stands the altar of incense. It is typical of Corist 10 two relations; first, Christ at the cross, a Saviour of sipners, that is the altar of burnt offerings, and the altar of incense is CHRIST PRESENTING HIS ACCEPTABLE OFFERING for us as the first fruits of the earth. Observe, He Pi by, a8 We are qving, the altar of sacrifice. ‘There 18 nO’ @ Single false principle living to-day that has not been enacted in the past, and I want you, beloved frien to be careiul as I take you, step by step, through this act which landed a king irom the throne toa leper’s grave. man say it does not matter how we come to God. 1 tell you DO wan cap come unto his Father but by Jesus Christ, “By this man is preached unto you the forgiveness of sins, and there 1s no other name given whereby we can be saved;” and of oid it is written, ‘Those that despised Moses’ law died without mercy.’? Man 1s a transgressor, aud must not dictate to God how he shall be saved. Why, think of it! Suppose 1 had transgresse: against the Jaws of your government, do you suppose I should be allowed to dictate to the authorities? The kingly-charac- ver of this man did not alter his relations to Ged. No doubt Uzziah thought, because he was king, he need not come as others did. But your earthly position does not alter your position to God, You Must come in God’s appointed way. Now, listen to this: Azarian, the chiel priest, heard t! the King was going (to force his way into the altar of incense and stand as a worshipper before Gou. Aziriab knew that he had no right there, and there’ore ue said :— “It appertaine!h not unto thee, Uzzian, to burn incense unto the Lord, but to the pries's, the gons of Aaron, that are consecrated, to burn incense.” Now, ovserve in the thirtieth chapter of Exodus, thereon sweet incense every morniug; when he | dresseth the lainps he shall burp incense upon it, And when Aaron lighteth the lamps at even, he shall burn incense upon 1t—a perpetual incense before the Lord, throughout your generations.” Now notice, Jour times is the personal pronoun used in taat verse. Aaron is to do if, no other; I ron is now Christ, for you, le-t you go home and say Mr. Varley has veeo acknowilevging the priests—that we don’t ac- knowledge any priest but Christ, It is bigh time we got rid of ail TRAPPINGS AND NONSENSE. What is the use of tf A poor woman who gi another a cup oi water 1s a8 mucn @ priest au. Let us pot betvol ourselves by dragging the power of God cown tous, Azarian Fpoke to the King and said, “Thou hast trespassed; neither shail it pe for th thine honor from tne Lord God,” I Want you tu notice (has the trespass cousisted in the waut of submission to the will of God, and itis on (his point that most of the trespassing tukes place. We must learn what God’s will is, and when we know it to suumi!. ot you thnk that what God warts of you 1s tm provement, but it is norso, Its by death we es- cepe irom gil, Dot by seli-Improvement. Mark the Words Of Cartst, “Neither circumcision ayvull- eth anything, or uncircamcision, but @ new crea- ture.” We come to tie altar aud say, “I am cruci- tied with Christ.” I don’t plead justification ex- cept with death; dead to law, dead to sin, dead with Christ; that is God's ble-sing. 1 am crucified 10 Christ; veVertaetess Llive. Just a4 a maiden united to ner husvand loses ber maiden vame, just 80 are W@ waited to Christ, reject tne name 1 sin, because, united to Christ, Ihave ~ MY HUSBAND'S NAME, cail myself not # sioner, but a Chistian. No man shall tind it to Ng honor to neglect Christ, I hear men Who speak oi the biood Ol Christ as tnough it were a doctriue irom which they Would tnstinc- uvely shrink. I would they sbrank from do-trines of tuiquity a8 much, and when, by process oj rea- sobthg, they dare to speak of this blood of Christ, Whatisit? Atonement, redemption, cleansing, ine. “Go out,” says Azarlan, Does he gor Very lew have courage to retrace a wrong path. “41 Dave taken it ana Vil siaud by it. = Azarian said, “Go out,” and whue he yet spake the leprosy came, apd he Went out as White as suow, Oh, sire, the marvellous conquest! Judgment inside the | sbrive Of wercy, Oh, the SOLEMN TEACHING of this scene! May God arouse every one of you to ask the question, “Am 1 coming to God in the way predicieay? He bas not leit us out io 4 shoretess ocean, ‘Ibe Man WHO las the bible has a rudder aud @ poe stur. O ye astronomers, plercing the heavens to discover stars of the flita Magnitude, don’t iorzet the sun of Rightcousuess! And now he has.ed to goout. O come and see this anti- type of Aaron and behoid tuc way to Goa! Take the coutrast between Azaria and the who presumed, because be Was w# king, Ww ap, roach God. Mark Azariah, that se- Taphic man, chanting “Holy, holy, holy 18 the Lord God of Hoste.” Who presamed then? and woe ig me, he writes his OWN sentence against hiaself, i¢ 18 Uaboliness, it is siniuiness; and beuo.d, & serapl Comes to the altar and takes a live coal aid (ouchcs the prophel’s lips aud says, “So rom touche: thy lips thy iniquity Pe purwed.)2o‘here ami i, send wey PMH With the Spirit OL & Chit ne woes forth, carrying word of his great Father. Aud! soicmply charge you to remember that Me is the Father of you and aie, just the same as He ts the Father of Jesus christ, “You und 1 are joint weirs with Chiist.” Said the bie-sed Christ, “asceud uuto your Fatner and my Father, unto your God and ny Goa.” Oa, »irs, bumble \ourselves under His miguty band, and learn (hatio no other power but saerifice cau coufidcuce be put, Not irom tne | incense aitar to leprosy, put irom the cross to | Christ, Christ in heaven and we presented by Him without «pot or biemish, © the gory of the Gospel of Christ! © to think that in tbis dying worid there is one who stucds and says, In the ireshness of eternal power, “Ii uny one tuirst Je: him come Ww me and drink.” His biood cleaur. the soul. His precious b:ood presents them with. out spo'—holy, upbiamavie, anreprovyabic—in | the presence of God, AT 4HB MIPPODROME. Not withstanding the extreme suclemency of the weather, au extraordinary scene was presented where estimated a¢ from 15,000 to 40,000, gathered to listen to tLe address oi Mr. Vurley to young men, ‘The space usually devoted to the wudieuce was closely packed with the exception of few seats at and, iD a. di deu in piaced, were ecatirely filled. The female element largely precomimated, and as Mr. Varies, with a party Of Mis iriends and supporiers, mounted the piatiorm a rusile went througo the Vast assemoly Whieb effectually siut out any other sound, Slips of paper containing nymos had been scattered through the congregation, apd, # 1ew prelimin- ares beng arranged, Mr. Variey arose, and, facing toward the west—a position ne main- laned througnout the services—remarked tat @ great diMecuity in Jurge un assembly of people jay in Jact that the speaker usually atiempied to make his voice audible to all in the start, which was Imposstole, He hoped berore he hud spoken five minutes that ail would be abie to hear. As he roceeded, however, the listiess manner of @ very a1ge proportion of the audience showed that they were bearing nothing and demonstrated tne fact that no seaker, no matter whar his power 0! voice, can make himself heard throughout the cuiiding when filled 48 on this occasion. He gave Out the hyn commeocing— I heard the voiee of Jesus say, “oie unto ine and rest.” And after tie air had been played through by a corse! player on the platiorm, a s@all poriien oF the Congrezation joined in It to the tune of “Auld Lang Syne.” A lervent prayer fo.lowed and other bymns were sung. Ail this time the peopie were pouring io in 4 steady stream and wW.ta 80 much boise ebd Confusion that ho x could ve heard, & mass of peopic, the ends, nity oF the stand, r an Compurat.ve quiet was, llowever, Vuriey arose, and, istead ol ree Scriptures. be received @ pamber o1 extracts from Isaiat an. from tne Gospels in a very effective manner. He then beiefly referred to the retigious movement going on tu ‘kngiand, and bopea the present meeting would prove the initiation of @ simular Work in this great metropolis, * Ail 16 due to the Spirit 0! God,” he said, “and not to man’s efiorts.” he discourse whieh joliowed, and which was based on & text tuken from Il. Corinthians, t., 14, 15, 16, Was rather an imparsioned appeal to his hearers to give their hearts to Christ than @ sermon prover. In Him the young men wonld find a substitute for every pleasure, forevery joy. His intense personality Btood out at every turn, stant sigAon to his own experiences. He kept up a continuous motion, Moving irom One end of the platiorm to the other, occastovally si back ipto his chair, but to spring up agi thundering out such sentences as these, “Young man, Do you want to Enow how easily to put your joot oo the neck of passion? then give your beart to God.” “Holiness is not a creation: not an attamment, it i the ub of Cnet.” ‘vo you think you get more out of your wine than I do out of Corist 7” The appeal concinded, tne andience be- gan to pour ou! at once, and by the time the final Hyun Was sung and the benediction pronounced the greater part were outside the builaing. LYRIC HALL. A REASONABLB LIFR—SRRMON BY REV. 0. B, FROTHINGHAM. Rev. 0. B. Frothingham, at Lyric Hall, on Sixth avenue, between Fortieth and Forty-first streets, preached yesterday moroing on “A Reasonable Lite.” Previous to the sermon the reverend gen- Veman apnouaced that by the Ist of April the society would remove to Masonic Mall, The sermon Was substantially 98 loilows:— By @ reasonabie lie 1 mean one that conforms to principles grounded on logic and experienc a scientific live, using the phrase in its most com- prehensive sense: a life of reason. Reason is something more than a single facuity—it presides over all) the faculties, It is more than passion, sentiment or emotion, and expresses in itselt what we mean by the eternal mind, the thought of God, ‘The live that conforms t) aay sound prin- “and Aaron shail buro | Isuppose many | man | addressing 80 | the showiug itseif in con- | the body, uses the term of “reasonable sacrifice.” He believed that all people lived and moved under the sway of that sin was wrought in the very texture o! their lives, and that this principle had so impregnated their existence as to have subjugated ail their lieved this was there anything more reasonable than to offer the sacrifice of their bodies to the Christ who had brought them redemption from siu? What more natural than that such a man should alienate himsel/ from all we pleasures and activities Of existence. THE SACRIFICE OF THE BODY, The great wonder to me is that people who hoid this doctrine nowadays so seldom carry out ths idea, there are so many wh» think that sin pre- dominates ali through the world, and these per- sons should logically, cut off all joy and Pleasure and love, not as flowers, but as Weeds, But take the opposite idea, Sup- pose one jooks at the body, not as a@ | curse, but the most wonderful construction in the World, and he will not think it reasonabie to make a beautify and ennobie it. Conform to the world, knit youreelf into Its structure—that is reason. Ruskin, the great art critic, feeling the many | @reat evils of society and poverty and a profound | distrust of what bas been called liberty, progress, &c., says we must begin life all over again, He gave one-tenth of his fortune for the purchase of | @ large tract of land, which was to be desecrated by no machinery, no railroads, and in wh; | should begin sgain his primitive rejations to Herbert Spencer, again, believes that poverty can only be combated by pressing through it; he tavors a slow readjustment and adviegs man to do exactly what Ruskin would Dot do. | mature. Mr. DIFFERENCES OF OPINION. A reasonable life, therefore, is one which has as its basis some logical principle. Let me make the | distinction between reasonable and common sense living. Cummon sense 1s perhaps the idol 01 a large portion o! the world; it takes the place | of the gods that have been overthrown. It 1s supposed to be @ peculiar gift by which men and Women go directly to the heart; it takes the place ol revelation in phiiosophy. It is supposed to have the same power as revelation had in olden | times. 1tis not inteliect, or conscience, or seuti- | ment, or feelmg. What 1s it, then’ Is it, wen the criterion of common sense? Isit the sense that 18 common to everybody? No; feelings are | not common to everybody, Plato says the dis- | Unctions of caste are immutable and ought | to be recognized; that slaves, jor instance, were necessary to the well-being of society. Now that | wasin a certai sense and for a certain age a reasonable tneory. William Lloyd Garrison | thought slavery so preposterous that ne wondered | any one could tolerate it, Up toa sort time ago | allover the South and over hall the North Plato's | | common sense held sway, and now fhe other theory is accepted as the reasonable one. OTHER ILLUSTRATIONS, Take another illustration. General Sheridan has one idea o: keeping the Indians quiet—by the iorce ol bayonets—while the Quakers wish to reach them | by love and kindness. They say you will lave no | trouble with the Indian if you only treat him with | Kindpess and indulgence. Neitner, probably. has mmvestigated every lact, but both have a common | sense theory of the treatment of Indians. Une | class of pecpie look at the use of liquors as the | greatest evil of modern society. ‘hey say, “Make it a legal crime ior anybody tv touch a drop of liquor.’ 1s this DOt a COMMON sense theory, con- — | sidermpg all the crime that 16 caused by hquor’ ‘Tne opponents of tats theory say that soc et, hus | no right to decree what anybody shail ear, drink | or wear. DU you uttempt any such policy you set | Up @ despotism more crushing than any the woria ‘ ever saw. It 18 simply my common sense against | yours. On the ground of reason, pernaps, neither Of these argaments could stand, and tbus com- mon sense is simply ephemeral, incidental and not to be classed among thcse oniversal ten- dencies which we recognize all the world over. THE UTULITARIAN THHORY, Common sense has naturally @ practical in- tent; it aims at bringing about the desired ends, not by the nigh | measures, | geuse, altnough he was a brilliant orator, a pro- ! found scholar aud 4 great student. On tne other | hand, Daniel Webster 1d a8.u M&N Of great com- mop seuse. Although his range of inner sense ‘Was almost boundie-s he was uble to bring bi! understanding to bear upon the everyday ques- | tons o: common life, Tae first question of com. mon seuse 1s cui bond? What is tue use of prayer; asks common sense, If there be Do being to auswer it, and 1 there be @ being to answer it He was so much superior to us as to Le unabie to undersiand us? Why go to the churcn when you could go to the theatre, concerts or @ lecture? 10 aur ‘ PASI a pemmetu- SUPE MSC RRS Site? Afcnitor system between various Davai officers. Uoe said It would not carry enough men, avocher 1ound another objection, but | the apswer given to these wiseacres by a certain commodore Was ihe right ope:~"My iriends, it will not do this or that, it will"hot cultivate a tree or bulid a house, but 16 will fuifl its purposes.’ ‘1oomas Paine tested religion by commou sense, and a very Ingh Kind of common sense it was, He was @ mao Without imagination or any of the higher ideus of munkind., He woula substitute ks of political economy instead oi Bibles, bub t be true that religion enriches the sentiment | Of map, ennobies is nature and nourisnes nie higher aspirations it fuifl!s even the requirements 0: practical common sense. | NREAPONABLE HABITS. | . The reverend gentieman then showed how lit- tle reason ig used 1D the smallest afairs of lite, as, for instance, in the food eaten by most people, in the wines that are being comsumed, ac. Prob- ably not one man ip & thousand drinks with a | yew to Lie samitary improvement; no, arinking | is simply regarded as @ means o! {itilating the | Derves, As to the application of reasonabie prin- ciples to our houses, 1t Would cause the destruc- tion of most of tue houses in New York. ‘There all (he ruies of health are sacrificed to the parior or Gressing room, but bever tothe nursery, The urpose Of society is to make men s0- ou Reasopable life, then, 16 an ideal, something tar off, and rarely attamable vy more than a very few pec- pie; it 18 one to meditate upon, to strive for, to pray jor—a ite What is Dot at the mercy of every pass- ing dream or shedow—a@ lie that keeps Ou its even tenor, while ali about It the tumult aod dis- cord tear the air, , COLLEGIATE REFORMED CHURCH. | THE POWER OF PRAYER—SERMON BY DR. OR- | MISTON. Lake vi., 12—“And it came to pass in those days that he went out into @ mountain to pray, and continued all might in prayer to God.” Prayer, said the speaker, Was a subject that must occupy | the mind of every man; there was noimatter 80 __ grave or of more interest to mankind than ihe subject of prayer. Whether we prayed toa pbys- icai or spiritual God Was a question that men must | ponder upon; it wes & momentous question, and BO man living should faveto settle that qnestion | m hie own miad. It was not a question aione for theologians, but for all, is the God we worship the kind and loving favier we are tought He ist Van we hola communion and fel- lowship with God? The question was a great one. Jt has been argued in mosques, 1u Pagan temples and by tue MOuks In thelr Civistered cells, It nap been preached that we could hoid such communion ut the deatnbed aud it was voucusafed to the selon on the g@ lows, Christ taught us how to pray, aud never since bas mankind ceased to pray. “She #reatest men tbe world ever produced deughied ib prayer and Jound comiort from so Going. Tnere were €Xce;lionai cases where men doubted the em of prayer; but that did not make it the le-8 potent, some argued that prayer was a piece Of nagination; if 80, it was the most won- derfui of all toe hallucinations. God was not apt to ve infuenced vy man, prayer moved Him to do wany things tor us in Hisown wire wa: The preacher said he believed 10 the poet's idea that “Prayer was help. le-sDes® leaniny ob powe: Prayer was personal communion bow personal God. Jesus Cnrist, the man of many sorrows, though He needed it ing jes: (hun We did, Was @ man of prayer, and when | @ majestic He came op earth to do Mia Father's wil He prayes jor strength that he mighido it weil, He prayed day aod night, aud tose prayers were heard and tis Father's vame was giurifed. The teXt spoke most emphatically on that point, and men believed it, and they believed that Christ taugit us, in His Own beautiful Way, to pray, and so they presse and in the end, ait was with Him, 80 1 | reward wil) be certain, Curist prayed when | He itved, He prayed when le ded, He prayed not only for Himself but He also prayed Thaé we might all finaily inherit heaven, tie said | He would prepare tor those who would come to | Him, and that tueir prayers would be answered, | ‘Jue promise was a biessed one, aud the death- bed vf many pious men attested the fact that we accept the promise and live in the hope of its Hina fufiimeot, Christ prayed at the grave of Lazarus. He Pye bed for strength to do ali thay He did, aod God answered Lim, if Christ had need ol prayer to do His Fatuer’s will, Dow iach greater need have we to cali on the Great Orgator. Prayer was the great thing to win hearts and quicken lives, and the minister hoped that those ©) lis hearers Who had ceased to be men O! earnest prayer would remember Christ on the cross and at once reso.ve to again LOW be.ore that inercy seat with lowly and nitent hearts and pray jor acres wih thas they might mot again fall by the ay. ALL SOULS’ CHURCH. | REY. DR. HRLIOWS ON KNOWLEDGE, | The quaint, woique evurch at the corner of Pourti avenue and Twentieth street was weil at sin, | | feelings, affections, &c, Now for men who be- | crifice of it, but rather prefer to strengtten, | . able service, Take another illustration, Mr. John | man | ut by the most eflective | Mr. Sumner, from first to Jast, always | passed a8 aman who was destitute of common | instead o! this 1¢ keeps men apart, | ‘The sermon of Dr. Urmiston yesterday was upon © the power of prayer, the text being taken irom | will be With asi we are jaiihiul; our | mon from IJ. Peter, i., 8—“For if these things be in you, and abound, they make youthat ye sball neither be barren nor unfroitful in the knowledge of our LomJesus Christ.” | The speaker's object evidently was the igpres- sion upon his congregation of the necessity of knowledge and what constitutes knowledge. Peter exhorted the followers of Christ to faith, vir. tue, knowledge, temperance, patience, godliness, | brotherly kindness and charity, as these things were all necessary to salvation. Upon none of them, however, did he lay more stress than upon knowledge. What Peter meant by knowledge and what is now | populariy understood by the term were quite dif- Jerent. Knowledge, in its large sense, was not accessible to all men alike, because of their difer- ent conditions in life; but the knowledge referred to in the text was, A serious dimculty exists now m the matter of acquiring knowledge, for it ts too apt to be considered that a taste jor fine arts, for poetry and pictures—in short, an estieticsl, an orvamental knowledge—is all tbat 18 necessary or even desirable, aud Christianity 1s leit out of the maiter altogether, enough to be versed in half a dozen languages, to be abie to draw and paint and to play well on some kind of an instrument, but still he favored the public schoo! course oi instruction first, as it laid a more solid foundation th jority of private schouls where « taught. jaid he did notin the least object to atl the fancy acquirements, but, on che contrary, considered them beautiuul, and likened them to a graceful vine creeping over a solid wall, Mere superficial- ities in the way of Knowledge should be avoided and never wistaken for mentul life aud foice, Nor is all knowledge tound in books. He had kKuown many a bookworm who amounted to noti- ing, who was DEAD INTELLECTUALLY and as devo'd of moisture or mental elasticity as the very books be read, The industrial arte, home experiences and the experiences 0! every- | day business affairs afford a vast fund of knowl- edge if we but know how to apply it. Reading and writing are great accomplisnments. ‘True it , is (hat some Of the greatest poets never read or wrote, but simply thought and prophesied and had scribes write it down, There is a cuitu.e besides that of the under- standing or taste. A man is not cultured uutil he can contro! and govern his appetite, his will and his pass on and keep them Within bounds, ‘We have ail seen or known men wild In temper and bo and vacillating in will, yet called cul- | tured, the uiture? 18 THE AVERAGE LAWYER, the Doctor thought, was & good example o/ this. He is calied culiured, yet be will allow his temper to run havoc, give and take insults in his pandy- mgs with other counsel, twist and torture words and sentences in any way to evade the truth un- Ui he joses respect. ‘this kind of man is mevely educated wsthetically, but, alas! is poor indeed 1n genuine culture, That person who can listen to reason—knows her voice—is more cultured inan he with a passion for poetry or pictures, and he | wno can harken to the still, gmall voice | of conscience is far in advance of | the one who has a fine car tor Beethoven or Mozart, Culture of the will in our natore is exceedingly valuable, and we often see itm those who are wholiy without the mstheticul, This culture is not ai! acquired, but happily 1orced ose who have most of ornamental culture and etiquette, good manners, &c., need most of the cul- tvure of will, they are so iree to fall into many vices, They can ride, sleep, read novels or what- ever else they please, aud are literaliy without re- straint. They never forget the worthless com- Mandments of etiquette, Uf ‘covrse they would not break one of them. How about the older com- mandments? Dr. Be‘lows was earnest in endeavoring to im- press upon his hearers the necessity for culture of the heart above all else, ana pointed tu Crist, who bad not iad the advantages of books, col- leges, arts and music, but whose heart was never- theless alive to the wellare of mankind, to sorrow and to pain, SEVENTH AVENUE CHURCH, BROOK- LYN. DR, WILD ON IMMORTALITY. Dr. Wild, pastor of the Seventh avenue Metho- | dist Episcopal church, Brooklyn, preached an interesting sermon yesterday morniog, from i. Peter 1., 11—For so an entrance shall be ministered unto you abundanily into the-ever- | lasting kingdom of our Lord and Saviour Jesus Christ.” The speaker held that the doctrines of | the Bible and influeaces of Christianity seemed in | harmony with man’s best and real interests, which | was 80, ifwe limited our observations even to | time. Itsurely did not ada toour dffnity or ‘Motive power for good to account ourselves perish- | abie as the beast. We lost much and gained | otming by ace; A_philoganhs Do! ie the tmmnorta ve Sur eelag lent acharm to | dfe, gave inspiration to thought, strength for labor | and giadness to experience. It was com/orting to | believe that the whvele of this lile was but pre- | paratory to the solemn yet joyous realities of that | which is to come—as but the beginning of a never | ending career that should be sacred as enduring, ! majesiic as inviting and glorious as mysterious. |The sacred Scriptures spoke not of | which was anciful, fashionable or false, | but ol that which was real, truth(ul and lasting. , They opened not alone the door of time, nor | pledged only the few fleeting years of this earth | Me to our ambition, aspirations and activities, | but they Introduced us to a@ nobier life and an | eternal day in whtcn the soul may grandly con- tinue to unfold its never exhausied powers. They | told us of a day without night, alife without death, | of joy without sorrow and a kingdom | without end. With a firm faith in the doctrine of | immortality frrendship was doubly cear, and the reasons for being good, getting good and doing | good were precious beyond estimute. With such { jaitn labor became a privilege, sacrifice a pleas- | ure ana death a mere shadow. it was 80 ordained | by Providence that stage or perioa of ilie hould fee! the inttuence and generous pressure of | that which was betore. We had an illusiration of | this in the clild longing for boylood and when he bad attained that age, Jor mandood ; then ior riper | Yeara, until when vid age came he waited, as one | Weary, Jor the rest eternal The sun | rising’ in forgecus splendor and continuing | to march with ceaseless sviendor was typical ol a | Christian iife. Tuere was a@ bight bebind it, but @ day before, and its setting was but the token of another morn. The grandest. feature of religion to be found in its inciusiveness, It covered hini or iawful pleasure tu society or busi- | Bess and gave us possession Of ail things for pleas- | ure and profit. ‘Ine doctrines of Christianity were terribly restrained and mutilated by personal | idiosyncrasies, jaucies and Jashion, Through ig: / Doran Christianity was si0ra Of strength, d rived of beauty and sadly limited in experience, Shristianity Ws simpie, and the more eo as one | progressed. L'ke the pupil who is ar first fettercd Tules and principles, vut by degrees got to de- \ oy ben humanity by that stern mother, neceszity, | ur real interests for time and eternity, torbade | ‘The speaker thought 1t well | ma- | Alter 4 substantial foundation haa been | { pend upon his imteitectual taste, #o the Caristian | rogressed until love guided the Jalfiiment of ail | w. buta&man should do more than avow him- geli a cnristian. He mast honor Christ and serve His cause with heartiness and zeal that his ca- | trance into the other Iile may be abundant, | CHURCH OF THE DIVINE PATERNITY. CHRIST THE WAY, THE TRUTH AND THE LIFE— SERMON BY THE REV. E. H. CHAPIN, Yesterday morning Rey. Mr. Chapin announced ag his text St. Joho, xiv., 6—‘Jesus suith unto him, } am the way and the truth and the I’e; no | man cometh unto the Father but by me.” It is RCH 8, 1875—WITH SUPPLEMENT. speaking of the renewal of life by the sacrifice of | lows, preached @ very able and instructive ser- | | Were controlied by a bierarchy, and were prayed | have such sublime methods of outpouring our re- | | He protested against roboing anything of its | Tepresent God, | gentleness and mercy. —e ——oe us, but how few fully realize that they have come ce from God the Father, and Ourist Jesus our To'dodi "Te ome wes aeieion is simply mathe: | Lord.” : atical.. They say that behind this mec! come to God when he realizes | the Father, and that we are to be assimilated with Him. For this communion with the Father, Christ is the way. It ts Cnriat who reveals the hood, Let us remember that Christ does not eclipse God, Some turn away from the | stern imagé which they have made to/ and worship Christ jor His | But Christ reveals God, and whatever of mercy and gentleness there 1s in Jesus are a'so attributes of tne Father, Christ | wos nol a teacher, showing the way as Plato or | Socrates did, but was himself the way, Thisis | someibing more than like one whom we are to | follow. ‘The soul, oiten weak and distrusting, ted | by Christ aud clinging to him, comes to God, the | ‘ather, and that is the true religion. Reasoning gives us aruter, but Christ a Father, Curist as a | teacher appears beiore us repeating great tratus. | It may not de the first time the truih has been | uttered, but in Him it becomes potent, He makes it effective. What do I want of truth merely in | itseli? It1# a traneient joy, giving me the essen- | fia! sense of power, Education is not in order to | make aman retaim facts, but it is to change his level by moving him higher, There are edacated men who have | * CORRECT NOTIONS OF CHRISTIANITY, | like fruit cut in marble or stone. Even scientific men can hardly tell the ditlerence, but when you | bite them they have no juice. Just so with tie: men with correct views, they have no juice in| them. I/ a mau happens to differ from one of this class he is called an infidel, and that only because he has dared to think for himsel, There 1s more trath jn such a man tl in ail the stony believers crammed together, Christ is thestruth so long as He gives us the truth. In tie most v.tal seve Jesus is the lie, Life is not mere existence, Animals exist, but to live truly requires mchness 0! being. Don’t let us think it consists in length | of days, for Jesus lived only thirty years. Lile consists simply in the unfolding of our faculties, Our truest iife is not of this world, but beyond ener service the holy communion was udmuinis- tered, PLYMOUTH CHURCH. METHODS OF GROWTH IN GRACE. Plymouth churen was crowded yesterday morn- ing and the services were marked by several unusual incidents, These were the formal recep- tion of new communicants into the church, the public baptism of some of them, and a communion service participated in by a@ large number of devotees, The plitiorm upon which Mr. Beecher stood was less decorated with flowers than tis wont to be. There was, however, at the preacner’s side, as he sat at the rear of the platform, a vase, filled’ with calla lilies, Jonquils, passion and other flowers, and sprays of emilax trailed over it, The services were opened by the chotr, which sung Zundel’s | Te Deum very finely. Mr. Beecher then made a | feivent prayer and read the fortieth chapter of | the Book of Isaiah, At the conclusion of the read- ing of the Gospel he annouucea the names of cer- | } i | \ tain persons who have been receivea into the | church since the Jast communion. He called the | Dew communicants up beiore the congregation, | and, having administered the rite of baptism to | some among them, he introduced them to the members of Plymouth church, who acknowledged the presentation by rising, Mr. Beecher selected his text from the chapter ot the Gospe! which he had previously read. It was Isaiah, XL, 31—"But they that wait upon the Lord shall renew their sirength: they shali mount up with wings as eagles; they shall run and not be weary ; and they shall walk and not faint.” He said:—Trhere are two striking facts in the light of modern philosophizing. One is that mod- ern piety has to go backward to procure its most fit expressions. 1t has to go back to the time of | Isaiah and the people of his race tor them. It is | wonderful that expressions and a nomenclature | snould have been made by the Israelites | fitted for the utterance of the religious feelings of people of alltime, And it 1s wonderful | what they sprung not from priests, but irom the minds and hearts of people outside of the Temple. ‘The Israe!ites were nota praying people. They for by it. But there was a jeeling among them which taught them that all men should use such special gifts as they bad, And it is from the use 0! spectal gitts by Isaiah and others that we now | ligious feelings. Referring to the development of | spirit ty in men, Mr. Beecher said, in effect, wat men cunnOt Keep themselves mwaye strong to the pitch of religious feeling. To think con- stantly upon a single subject 1s to become insane, MEN'S THOUGHTS MUST FLUCTUATE. df we are filled with religion to-day we must change to-morrow, Ignorance of tbis fact makes Inen pot extraordinary strains upon themselve: it makes them try to always in @ religious mood, to be always “on the Mount.” The Bible is iy achart to us, You cannot learn all tl characteristics of the harbor of New York from chart. You must go out into the barbor, sound its Gepths, and study it, The chart is but asym- bol. The Bible 1s ely fied with symbols, Tne men in it are to be taken as 8 of the men at resent in the world. You must study these mei not go away from and put myself above + Bible 1n Going abd saying these things. J use the Bible as a chart, and with it 1 go into God's work. shop, the world, and I study men. 1 ROUND HUMAN NATURB to verify my chart. Mr. Beecher went on to de- fine the method by which spiritualism is developea Inman. Speaking of it as the product of time e compared one who bas entered the cburch at an early age to the aster which quickens in the spring time, springs up and remaijos only a stalk ughout the summer, while the Jonquil, the the numerous other summer flowers Yet, when the | iooms, and continues to | brighten tne view until the winter chilis it to death, Prematurity is bad. Many people have not ripeness in them. ‘The striugs are not stretched across their minds which vibrate | to great apiritual truths. Mr. Beecher thus tilug | trated the condition of aman who was seeking earnestly for spiritual strength without being abie to find it, and who was constantly told by a dogmatic preacher that he was to biame himself for jailure to find it:—Two men are looking istantly at a window in which there isa clear giass sash. Ono of the men speaks to the other of a beautilul prospect which there is beyond the window, but which his companion | Cannot see. The second approaches this windo and before he reaches it a ground glass sash 18 let | | beneved, Gown 80 that he cannot see through 1t, You can- ot see through ground glass. But the first man says [ have seen through it, not explaining that he saw through the piain glass which had been in the window. Continuing to show the other preventives of | the growth of spirituality in men, Mr, Beecher instaiiced one of the ost eflective to be tne Tovbing Of religious things of their beauty, He said, “1 Was brought up to believe God a thorough- going policeman, one who siid always, ‘Now, young man, 100k Out jor yoursell,’" ie protes' ed agaist picturing God as being as CRUEL AS CALIGULA OR NBRO, beauty. He felt that there are things in every creed and religious ceremony that Geve.op spiritual growth, Ji itis done, suid Mr. Beecuer, by sign, Picture or ceremony, by poetic discourse or plain | exposition O1 the Gospel, so that it is done, the | one of tne great characteriatics of our Saviour's I teachings, suid the speaker, that in His answers | He does not gratify mere curiosity, but goes | directly to tue principle of thiogs. When He re- | pied to speculative inquiry Ho stated the very bus | sum and substance of what the questioner wished | to know, Jusc so in the text, He answers Thomas | | directiy, but not in detail, In Christiani'y there | is not oniy @ divine utterance, but @ divine silence; there is @ glorious revelation and a'so ge. Even the great starry systems tell us nothing concerning God’s deep pur, pose, They show us God’s handiwork and their mute teatimoay deepens the probiem of existence, but still they siow us nothing. Christ unveils anotner order of ‘acts. It shows sone spiritual | fact or reality behind this silent aspect. But Ohristianity, like Nature, preserves @ maestic silence, Some people are disappointed be- cause the New Testament is not a revelation of distinet facts in relation to the future. It seems to me that the scheme of fe would pot be so well carried out | il we were exactly aware of the future state, We must not be dazzled by the vision of the juture; | we must work in the shaiow. Ido not know tuat heaven will be diferent in external conditions from this here, J am not aware that Jesus an- swered any queg!ions of idle inquiry, Concerning the great fact of existence, concerning the Father and our rejavions to Him, Jesus is the way, the truth and the life. To know God is to know every- thing necessary for us to know when you come down to the e@ase.ce of things, Ooserve, in tho first place, Christ is the Way; emphasize that word “way.’? Consider what this comiog to tue Father implies, Of course it does not imply any physical action on our part, In the dark hours of the night | He keepe ail these organs and facaities in the still | performance of their Junctions, and in tie morn- | ing Wakes them up to new lie, The Gospel is the | UNVEILING OF GOD, & manifestation of the Givine love. HOt simply @ Volume Of morality, for excelient teachings are found in other ancient works. Bat God communes with us throagh the Gospel of civic is one of reason. St Pond, for instance, 1a | tended yesterday mornne, The nastor. Dr. Belk | Chyiah In some yaruc Way we believe God ia near | Dr. Hampireys, aud from kim i drew some ideas | The Gospel | means mi rnot. It it can be dove by sign, pice ture or ceremony jet the man who is beacitea gotomy Rowan Cataolic bretaren; If by jinesse Of poetry or the glamour of imagery, let bim go to my Kpiscopauan, my Presbyterian,. my Baptist brother, 1ti# more neediul to be hatched than to be sat upon by any pariicolar bird, To the man who should say of the development of bis apir- itual growth, “Mr. Beecuer’s preaching did 1,” would = gauswer, ‘No, my iriend, my preaching was medicinal to you, but ‘ou were preparing otherwise for the result you ive attained.” A rilp is on @ inud bank, and a9 the tde recedes the vessei careens over ou its side, Wnen the lide comes up the vessel gradually righty, The captain bas been wording to ready | she sip for the action Of tie tide; and when the vessel floats agala some of the people ery out that the captain has effected ner deliverance. Lut was it the captain who did it? NO, IT WAS GOD'S WORK. Mr. Beecher, continuing his iilustrations of the Motives of spiritual development, drew one very epi illustration from his remembrance of tue way Which the people used to sink wells when he was in the West. He conthiued thus:—Men nat- urally find their pleasures just beneath the BO; bUt sorrows Cone and sink the wells deep into the soil, i. rrows are thus benelactors. There 1# nothing more useful to dve’s soul than anotier soul. | would, probably, be set outside the pale oj home missionaiies ii | should Bay that one can Oiien do mole for a fick Inan With A jest tia with @ prayer, Many # man has been Winged 10 the gates of heaven by prayer, and Many & soul has been sent down deep by pray r. A soul 1s the soul's best nedicine. 1 was taught this by my od friend Moody (not Moody of Moody | & Sankey) but a feliow student in Ainherst Col Jege. He took me by the hand ata time when 1 was burdened by the ideas of God, | wich I had been taught; when, imdeed, | was trying to be reilgions hy eradicating common gens: irom my mind. 1 jovea my old President, Of strict Justice. J had got some ol the same class with great hopefainess irom my father, but to my | felloW student Moosy lowe toanks which | can never express (Ill We meet in that land where he will need no commendat.on, In concluding his sermon Mr. Beecher compared | the grad Sevolopment of spirituality in men to the fignts of a bird from branch to branch o1 a } tree, abd its periection to tie time when the bird | Ftays on (he tree-top, preening its wings before | making @ joyous dash into the air and soaring up- | ward out ol Bignt. | next Sunday morning the service will | formed entire, | was considerabie snow there, and if \Is THE Mr, Beechok ended hia benediction with the. Words @! Paul to ‘Simovy; - ‘ware mercy ana | TABERNACLE BAPTIST CHURCH. ‘98 GOD A TENDER FATHER?” SERMON OF REV. J. B, HAWTHORNE. The pastor of the above church, in Second ave- nue, near Eleventh street, preached an eloquent sermon yesterday morning, having ‘or its basis the s'guificant question, ‘ls God a Tender Father oraGloomy Tyrant?’ He took as his text the fourth verse of the fourth chapter of Paal’s letter tothe Church at Philippi, “Rejoice in the Lord alway, and again I say rejoice’ aud said—The more I study the Bible the more I appreciate the dying sentences of Walter Scott, who said of the Great Book, “There is but one Book in all the literature of the world,.’’ Let infidelity rage and gnash its teeth and hurl the thunders of its invective against thoe who believe in the inspiration of the Biole, for so long as tuere is gin in tae World and the humble soul yearns tor some better allotment this Book wul be read and We are told to rejoice. It is the part ofa Christian always to rejoice with the Lord; but there are s0 Many perversions O! the Gospel that sometimes it seeing to make almost &S much sor- row as joy. But true Caristians should be happy and rejotee, for they know they are children, of a King, and not slaves of a gloomy despot. Some- | umes 1am doubtful whether I shali urge the hap- piness of Christians as an argument of the truth of Christ; certamiy none should be more happy. If they are not the {auit ites in themseives, Suppose you piant pear trees in cold, barren ground, aud alter two or three years you find they have grown Very little, and the scant Iruit you piuck irom their jambs 1s hard, knotty and peor, Would you blame the nurseryman who sold you the trees? No, The tault is with you. There are many persons who think religion is like nitrous-oxide gas, only needed to be sucked a little while in order to pro- duce glorious intoxication, These people are like bells that can give out no music until some one jerk’ the clapper, Before we can know the glori- ‘ous Joy aud peace of religion in spite of the world, ae flesh and the cevil, We must rejoice in the vd. ‘rhe preacher eloquently elucidated the text and claimed that God was a God of sympathy and love, and was ready to take His child:en to His heart the instant they were ready to come, Beiore he began his sermon tbe preacher paid a handsome twibute to Henry Varley, tue great English preacher, ST. PAUL'S CHURCH, BROOKLYN. “THOU SHALT NOT STEAL"—A SERMON BY REY. NEWLAND MAYNARD ON COMMERCIAL HON Rev. Newland Maynard, rector of St, Paul's Protestant Episcopal church, corner of Marcy avenue and Penn street, yesterday cquducted the morning servicos after the High Caurch form of worship, “His sermon was a very vigorous as- sault upon the shams and rogues who are met with $n commercial life. He preached irom the text, “Tbou shalt not steal.” The minister dwelt upon the necessity of honor beipg observed in the most common transactions of a business nature, and instauced the disgrace that fell upon Lora Westbury, who had been detected in dis- honesty, a3 an illustration of the tempia- tions that beset men who are not invested with a bigh probity. The com- mand, ‘Thou shalt not steal,” he said, is no Jeas appropriate now than wheu Moses received it. among the thunders of Mount Sinai. In primitive countries the opportunities to steal were less than to-day, where chances for breach of trust are presented everywhere. He dwelt upon the sharp practices on Wall street, and uttered burning anathemas against, the man who would over- reach his neignvor in a stuck or commercial trans. action. What are much needed in tne opinion of the minister are checks and rescrictlonsin busi- ness, He re‘ated the anecdote of the old deacon Who expressed the hope that h's neighbors would keep up their fences, as it was calculated to proiong peace. We needed to see that the fences are kept up. They are necessary, he thought, so that the business ol life should not be marred. The minis:er spoke of the susuicion In which employés are heid, apd asserted that the striped unilorm of the prisoner ts uo more offen- sive to-day toan the punch and bell of the car conductor. After dwelling upon the utter folly of sharp practice he stated that society siioald be in league with each other to put down sham, shoddy and taisehooa wherever found. So it ghould be in condouing crime against society, and be 1s a parasitical maggot in the tree ol society who chuckies at the way he has overreached another in a transaction, Woe tothe land, said the rector, which cannot have honest officials; woe 10 tne wards or cities which must seek among the drunken masses for their legislators; woe to the Yopg TRETASvGR Wn, whanits commsoeion otvet Wait f Meople set apart ior the poor, You will meet men every day who are buzzing you about their business and boasting of their sharpness, You find them like the puddie and the toad. Such men conduct their bastness as they talk. He who talks ibis way would be the senior toad in the puddle. The rector concluded bis discourse, of which this is a mere outline, by referring to the temptations ofered to the poor, who caunot get hone: oor, to vidlate the command, ‘‘rhou shalt not steal”? and made an earnest appeal to his parishioners to give generously Jor the relief of the unfortunate, and thue assist in removing the temptations presented to them to violate the commandment which he had taken as bis text, 8T. ANDREW'S CHURCH. SERVICES THERE YESTERDAY FOR THE FIRSE TIME SINCE THE DISASTER. On Saturday last Mr. Adams, the Superintendent of Public Buildings, issued au oMcial opinion that there was no reason why services should not he held in St, Andrew’s church yesterday and here- afier, In aceordance with this opinion Rey. Father Curran, the pastor, deemed it sale to hold the usual Sabvath services. Masses were saia at ht ana nine o’clock and at hall-past ten, Ali of these services were very largely attended, and by exceedingly devout congregations, Con. fidence was compietely restored, but there was an element of sadness pervading the people, and, while the hearts and minas of the worship- pers were engrossed to a greater or less extent with their devotions, it was impossible all at once Dot to associate the place with the recent terrible disaster, The scenes of terror were still too vivid beiore the mental vision of those who were present at the time, and it was but natural that external opjects associated with those scenes should share @ portion of their attention. Tnat portion of the ceiling through which tne wall fell, Tatning death on the devotees beneath, has been temporarily repaired, but, like the scar of a wound, its broken and crumblea appearance tells its own story of the mental and physical anguish of which it was the silent witness. Rev. Father Fiynn celebrated mass at hali-past ten. In order to prevent aby nervousness on tie part of the con- gregation Rey. Father Curran passed about among the people, whispering words 0: cunsviation, ol assurance and hope. All t directly under the gaping rent in the ceiling sat an aged woman clad in @ mourner’s garb, telling nor beads, Even i the midst of an “Ave Maria’ or ‘Pater Noster” her eyes would fovyoluntarily giance upward, but only jor an instant, and taen, With @ shudder and a sigh, she would turn again to seek for that encouragement and solace which is not Of this World, As it was not high mass the choir periormed during the service several mur gical selections. Tne usual sermon was aiso dis- nsed With, the pastor deemiug it wise not to eep the congregation together too loag; but on be per- Father Qurran embraced this op- portunity Of cautioning bis flock not vo get iright- ened if they heard any noise on the root, as there 2 sun shouid occasion any considerable thaw a snow slide would be the consequence; but there was not the Silghtest cause for apprenension of danger. After the reading of the gospel for the day, which was the parable of the loaves and fishes, Fatner Flynn Tead the pastoral letter of Archbishop McCloskey to the clergy of his diocese, prociaiming, in ac- cordance wita the encyclical of Pope Pius IX., the year of 1876 a8 @ year oO! Jubilee. The vespers in the alternoon were even more largely attended than the morning service. tue majority, however, being women and children. In adait.on to the subscriptions already reported, and which have been entirely voluntary on the part of the conors, and unsolicited by Father Curran, he has received $100 irom the /rish-American, the sum to ve up. plied to the relief of the sufferers, Apropos of this, itis butamatier of justice to state that Patrick Lavelle, wao behaved 80 gatlabtly at tho time of the disaster, 18 lying It a precarious con. dition in the Park Hospital. He 1s in poor cire cumsiances, and as yes no elfort has been made Jor his individual assistance. B AID FOR THE SUFFERERS, Alderman Patrick Lysaght, treasurer of the sub-committee of the Tammany Hall General Committee of the Second Assembly district, will | hand over to Father Curran to-morrow the sun of $1,250, this being the amount of subscript ved by the committee in aid 0. the suite the recent st, Andrew’s culurch disaster, mn Fee ecw by POPE A REVOLUTIONIST? {From the Liverpool Post, Feb. Tho Pope has oF jate vigorourly denounced “the Revolution” as the great encmy of the Church; and 1 18, therefore, Somewhat odd to dnd We re- cent encyclical letter to the German Catholic bishops officially denoonced at B.vin, om the [CONTINOED ON NINTH PAGBD