The New York Herald Newspaper, September 20, 1875, Page 8

PRIESTS AND PEOPLE. | The One to the Other in the Churches’ Yesterday. OUR NEED OF A REVIVAL. PS RL AE EE Moody and Sankey as Viewed by the Universalists. FAILURE OF BROAD CHURCHISM. Material vs. Spiritual Building of the Temple. CHURCH OF THE DISCIPLES. OUR NEED OF BEING ROUSED—A PLEA FOR THE COMING EVANGELISTS, The Rev. George H. Hepworth, the eloquent pastor of the Church of the Disciples, returned to his pulpit yes terday, aft.*two months’ vacation, mpst of which be spent in his elegant little yacht on the Eastern coast, It his weather embrowned fuce and bis general” health- ful appearance is any criterion he has, doubtless, be- come thoroughly reinvigorated by his relaxation of the cares and labors of his pastorate, and is prepared now for even greater usefulness than ever before, Mr. Hepworth chose his text from Zechariah, iv., 1— “And the angel that talked with me came again and waked me a3 a man 18 wakened out of his sleep.” Lam more and more convinced the more I know of the pe- culiarities of our human nature that we all need to be periodically roused; that our almost irresistible ten- dency is to indifference, to drowsiness, and at last to heavy sleep, Sometimes it is an angel that wakens us, and we open our eyes in wonder and astouish- ment to see his face shining in our room. Some- times it is the rough hand of accident or calamity and we are roused to look, horror- struck, into the face of the dead, Whatever means God ‘uses, it seems to be necessary to resort to some means to rouse men at given times to a sense of their own un- worthiness and to a consideration of what ought to be plain, simple, ordinary duty. We are not confined to religious affairs, however, for the action of this prmeciple. None of the affairs of human Mfe run smoothly. ‘There is very little of steadiness m | people's purposes or actions, History even does not rise slowly to its level without OCCASIONAL RECESSIONS. The very tide'that touches our wharves has its under tow, and we have always been led to regard that as a necessary element of the general move and progress of the waters. Transfer that fact to the history of men’s social and political concerns, and you will find it as true in one case as the other, A long peace is peculiarly dis- astrous to a people; no nation has been strong enough ‘to endure fifty consecutive years of prosperity, neither is there any case of a long continued peace without cor- ruption, which inevitably brings on the needed (appa- rently), the providential change which is to effect the hidden purpose of driving the people to work, We wade through the blood of revolution to loftier heights of political grandeur, and only alter the terrible calam- ity has dug A MILLION GRAVES do the scales fall from our eyes and our hearts recog- nize the fact patent long years ago to the ordinary ob- server. So if I look imto individual hearts I find the same ese iiustrated. I do not attempt to answer for it, simply state the fact, That it is an INTELLECTUAL CURIOSITY no one can doubt; that it isa marvel you will accord, The fact remains that human nature is go curiously constructed that men find it more difficult to do the right than to do the wrong—more easy to follow their own will than to follow the will of God. Our churches are testimony of the need of pushing this fact in men's consciences, We neéd loud voices and earnest tones, reminding us of our lapse of duty. We need men’s voices to tell us what we already know but have forgotten, We become so thoroughly absorbed in our immediate in- terest that we forget our larger interest, and little things so teAse or please us, as the case may be, that r things are forgotten. We «ll of as act as though {is world were ours and ‘Dot God's; and whon we are called upon to do God's will we are ‘apt to regard that will as arbitrary, and in measuring our will with it we i GIVB THE PREFERENCE to our caprices, aud yetlong ages have proved that after all harmony with God’s will is synonymous with happiness. That fact is patent wo all, yet the problem fs just as fresh to you aud me om this September morn- ing as it was In creation’s dawn when God's yoice at- tered it to the clouds, and it was borne like the echo of a revelation over the hill tops and over the ages till itis given tw us to-day. Here is a strange thing, is it | not? | Once in a while it happens that a whole country loses | its sense of the importance of heavenly things, en- croachments are made little by little, not mych at any pon time, but day after day the thing goes ‘on, till at tthe whole system seems to be filled with poison, and every. pulsation of the heart sends the poison into the farthest extremities of the body, and tho whole body 1s weakened and racking pains dl us. POLITICAL LIFE exhibits this everywhere. Men, elected by fraud, use their positions for fraud, and the worst of it is they | are looked upon by the people not with contempt, but rather with a shrug of the shoulders, as though that were the ordinary philosophy of the nineteeuth cen- tury; a8 though that was nothing more than was to be expected. Brethren, the tide is low indeed when people cease to demand that their officials shall be unspotied aud | pure. You see it again in socral life. There are times when fashion rules everything. There is something exceedingly angular in the days past. We are apt to smile when we think of OUR PURITAN PATITERS. They did, perhaps, carry things with a rough hand, but their mistakes were the mistakes of mighty souls, and they can be forgiven much, and our best heritage from them is their conscientiousness and their trust in Goa. 41 look back with peculiar enthusiasm on the past, and in contrast to it it seems to me we are lax. The tide seems to be falling. I do not mean to find undue fault You know that I am in my preaching hopetul; that I believe God will take care of this matter. But I want to state w fact The one lack of our time is conscien- | tiousness—a sense of rectitude. If that is the disease, what is the remedy? I am no hysician and can write no prescription, but | know one who is @ physician, and whose prescriptions never fail. If it is true that like a ship im tropical seas, whose timbers are worm-eaten while the outside if fair to appearance, our country 18 trgubied by the devas- tating presence of indifference to social and religious Fights, I know aremedy and so do you. It is to found at the cross of life. More faith in Thee, 0 Lord! Bhould be our prayer. © brethren, we do ‘need our faith increased! 0: cy 18 to doubt and indiffer- ence. If we could only become RARNEST AND ZEALOUS “Iryon can a any good tm any way do it, and may Christ's blessing reas on you”? Pret y bead this manner and all will be well with you, my brethren. TALMAGE'S TABERNACLE. THE OBSTACLES IN THE WAY OF SALVATION CONSIDERED—SEBMON OF REY. T. DE WITT TALMAGE, ‘The Tabernacle was well attended yesterday forenoon. Rey. T. De Witt Talmage preached the sermon, taking for his text Romans, xiii, 11—‘‘Knowing the time, that now it is high time to awake out of sleep.” He said:+-There is something in such a day as this that would naturally dampen the ardor of preacher and hearer, and yet we ought not to surrender to any such indifference, for a ship captain might as well come out ‘on deck on such a day as this and say there is a tempest bead and so we will discharge the helmsman and the man at the lookout may leave his place and those who are at the furnace may forsake their posi- tion, for the sea is tossing and it is darkness and it is Storm. No wise captain would say that. Neither ought we, on account of any circumstances of weather or accident, surrender the discussion of the questions that pertain to the interests of the soul; for what’ if this, though seeming to some an unpropitious Sabbath day, should be their last day! Oh, is ita mean ques- tion and an inappropriate one for me to ask myself and you, to-day, “Where aml? What am I? Whence came I and whither am I bound’? The simple fact is that each one of us this morning has a soul tosave. 1 would to God that to-day, in our Sabbath schools and in all our Christian work, we might aspire for the higher HONOR" OF SAVING A SOUL! an immortal soul! But there are so many obstacles in the way of our salvation, ‘There is no need of our hid- ing this fact. We sometimes hear people talking to the unconverted and saying, “It is just as easy for you to become a Christian as it is to turn over your hand.” It isnot, There are tremendous obstacles in the way of your becoming a Christian, and every man that has tried in thorough earnestness to become a child of God has found that there are obstacles, That is not a wise general who depreciates the force of an enemy, who says to bis men, ‘My troops, you will have an easy time of it; those castles can be captured without any very serious bombardment, There ure only a few ene- mies in that opposing host. It will only be a few mo- ments’ assault and we will gain the victory!” No. A wise general sa: ‘Those are strong battlements; those men who are coming out to assault us are armed and they are brave men, If you ever overcome that host and capture that fortress it will be bya mighty rallying of all your energies.” And I have to tell you that if you afe ever going to get to heaven it will be by going out in a contest as one against a hun- dred, as one against a hundred thousand—aye, it is an infinite impossibility that you ever succeed by any strength or resolution of your own; and if there were not some supernatural uid to be offered, and some di- vine promise to take hold of, we would all be lost. There are the obstacles in the worldliness that suar- rounds you. You rise in the morning. You find it is a few moments later than you thought it was. Youare in a great haste. You hurry through the morning meal. You race down the street The ferrybout has started, You LEAP THE CHASM. You go to the other end of the boat, You get outside the chains. You wait until the boat reaches the wharf, and again you leap the chasin, You go to your office. You open the letters and you write them. You ex- amine the money market. You run hither and thither, Your life is a toilanda turmoil, The long day, save fifteen or twenty minutes in which you lunch, is given up to the influence of this world, and it is very rare, indeed, that from eight o’clock in the morning until four or five o'clock in the afternoon that you have a single thought about the great future. Oh, the tide of worldliness! It sets a fram Ged and Heaven, You know it. The air is full of evil spirits. They accost you; they meet you at the cross roads; they tell you the wrong road; they try to unhorse your good resolutions, to spike your guns, to | outflank you in every Christian movement, and if you are ever successful at all in gaining the realm of everlasting bliss it will be by rallyiug all your physical, mental and moral energies; by calling on God to help ‘ou. There is no man who expects to miss heaven. ut how are you going to get over all these obstacles ? Ought not the impediments in your way arouse you to | action? Another awakening consideration js the value of the soul. We have al! sinned and are losi unless di- vine grace rescue and redeem us. * * * “Q what shall it profit a man if he gain the whole world and lose | the soul?”? Another arousing consideration I find in the brevity of the time in which we have to prepare for the next world. How long will it take to COMPLETE THE BAST RIVER BRIDGE? Some say two or three or four years. If it should take ten years from the day the fodndation stone was laid it would not be a very great while for 60 magnificent.a | structure, How long was St. Peter's in building? Scores aud hundreds of years, and St. Paul’s is not done yet. If there isa Vast work to be done you ex- pect it wild take a great while to do it, Here isa tem- ple of holimess to be built in every man’s soul. How jong are you going to give to build that temple? How vast the work and how short the time there is to do it int! How brief life 1s! We tatk about it | till it gets a stale truth, But sometumes God strikes it on the soul with such vehemence that we are roused up. Another arousing consideration is found in the glory to be won. Again, ‘of the facts would have provoked opposition, and in all likelihood have poled! him to ution. It is re- markable that Martha and Mary not make direet ap- to Jesus as to what He should do for their brother rus. They sent the simple “He whom thou lovest is sick,” We should, in like manner, in all our troubles, go to Htm, simply ‘tell Him our sorrows, and leave the method of treating them in His own hands, In detailing the story of the miracle the speaker con- tinaed;--There is a marvellous economy of power in all God’s doings, He will not needle:sly multiply miracles, He might have called Lazarus from the tomb in spite of the mighty stone which closed his sepulchre; but human hands could remove that, and they must remove it, “Roll ye away the stone.” | Laz- arus was then restored, but Ste movements were im- peded; there was a napkin over his face, and every part of his body was wrapped in bandages. The power of Christ might have removed these, but no; buman hands could do that also, and He said, “iemove those bandages.” Now wo cannot restore to life those who are dead spiritually. Christ alone can do that? but there are great stones of {guorance before the minds of many, and the voice of Christ comes tw us saying, ‘fake ye aWay the stone.” Many are im- peded in their spiritual growth by bandages of early prejudices and evil habits, and the voice of God comes. to us saying, ‘Remove these bandages.” We read that the trumpet shail sound before the final resurree- tion of the sleeping millions of the earth, 1 believe that trumpet will be the voice of Christ—the very voice that was heard by Mary and Martha and Lazarus—that shall be heard by you and me and all men on the morn- ing of the resurrection. Let us labor earnestly here, keeping His commandments, and that voice will call us to everlasting glory. INDEPENDENT LIBERAL CHURCH. “THE PURPOSE OF OUR REASSEMBLING”—SER- MON BY THE REV, 0. B, FROTHINGHAM. The Rev. 0. B. Frothingham, preacher to the Inde- pendent Liberal Church, preached yesterday morning in the Masonic Temple, for the first time since resum- ing service after the summer recess. On account of the extremely heavy rain which prevailed all the forenoon the hall was but moderately filled by a highly mtelli- gentand thoughtful audience, The preacher did not make use of any Biblical text upon which to found his sermon, but adopted instead the subject, “THE PURPOSE OF OUR REASSEMBLING.”” In the course of bis remarks the preacher said that in resuming the services of the year it is proper to re- view the purposes for which they are held; to strike, as it were, the keynote of them, Let us suppose that we never had before assombled and that we are now inaugurating them anew; pledging ourselves in | spirit at this place how we may best promote those objects for which we. are called together, Why do we assemble, call ourselves religious, hold religious meetings to adore the Supreme Wisdom, Goodness, Power? The Christian churchman, whether he belong to the Catholic, Evangelical, Presbyterian, Methodist or other denomination of the Nazarine belief, has for his purpose that of bringing devout souls to Christ, and of keeping them firm in His faith, This is the begin ning and the end of the Christian doctrine, to know Christ and to lean on Him. This is the objeet of the evangelical churchman. But this is not our object. We have no priesthood, no sacrament; do not pledge our- selves to an implicit belief in either the old or the new Scriptures ; nor do we expect in the judgment day help from any divine person. We have no particular re- ligious dogma to proclaim nor any one Christian creed to go by. What, then, does our Church mean? It means this: the HIGHER CULTURE OP HUMANITY; ana we are here to do something for that higher cul- ture of men and women, erally educate and enlighten them in a worldly sense, but to cultivate the sentiments of joy, veneration and worship of that unfathomable mystery out of which came all our existence and being. It is the cultivation ofthat brotherly love which helps us to disseminate fraternal feelings and good will amoug men that claims our attention; the more general spread of bonor and rectitude im action, solidity and purity of conscience; these are the aims which I mean should engage our most earnest thoughts, We are nothing in our- selves, and our meetings are of no avail unless in hold- ing them somethmg can be ‘contributed toward the spreading of this higher culture, And this is not an instinctive gift inherent in the human mind, but it comes to us only by being taught and after’ putting forth efforts in study and meditation. The liberal | institutions of our own country have a direct influence, though not always a beneficial one, upon that higher culture to which we aspire. In some respects the older systems of Europe, involving class divisions among the people, are more favorable to independent self-culture | than are the hberal institutions of America, By cutting | off the classes from intercommunication with each | other the individual experiences less waste of thought than by confounding the masses of the people together, | With us the mixing of the classes entails the danger of | losing much nobility of personality and incurs the risk that public opinion—right or wrong—will prevail over and swamp individual and personal thoughts, THE INFLUENCE OF MONEY | and the effort of this age in America, as well as in Eu- | rope, to get and retain money, is another stumbling Lock in the way of higher culture among men. The just of lucre which generally prevails is not so marked it is to be considered how many have made shipwreck | iM eminent men as with ordinary minds, that struggle of their chances who had as good chances as we have, A man takes a good deal of responsibility when he says in regard to any one who goes out of this world: “That | man is lost.”? There is a way of calculating the ex- tinction of physical life. The physician comes in, ex- | amines the eye, puts his hand under the arm, feels the pulse and says: “Life is extinct; the man is gone.” | But there is no such accurate way of deciding in this world in regard to the destiny, in regard to the death of an immortal spirit | CHRIST CHURCH. SERMON BY REV. DR, HUGH MILLER THOMPSON, | Atthe morning service Dr. Thompson chose as bis | text the sixty-seventh verse of the 119th Psalm—Be- | fore I was atilicted I went astray, but now have I kept | thy word.” The Psaims record the experiences, the triais, the sufferings and the complainings of the men who wrote them, The writer of this was evidently in deep affliction; he speaks of himself as humble, as one over whom his enemies had triumphed. Still, he has | clung throughout his distress to his faith in God. Be- fore his trouble he went astray; when all seemed deso- late be turned to the only source of consolation. Pros- perity and adversity tempt men according to their na- tures. We think that adversity 1s harder to bear, and that the face of aman who has been sorely afflicted 18 more to be looked for than that of one with whom all has gone well. A man’s business or profession goes wrong. To retrieve his losses he thinks himself justified in doing what he would never have done had he continued prosperous, In his desperation, and with a hope to tide over the time until affairs take a happier turn, he uses the money of others, intending to replace it, without the knowledge of those to whom it rightfully belongs, If his schemes | prosper he has no less committed a crime, but he has hidden it from the eyes of men and thinks himself | justified in his ill doing. More frequently be fails, and the fall of another great merchant or house strikes the country with consternation, The daily journals give us instances of this but too often, These men nave hith- erto led tolerably honest lives, but adversity over- come them; they defraud and are detected. Varying a little in circumstances this story is repeated from time to time, and each new instance seems to startle the world. In truth, it would be strange were it otherwise, The lesson cannot be too often repeated that falschood and fraud will inevitably be found out and for heaven as for earth what a change it would make in our lives. Well, now, once in a while a man come raised up by God, who stands in the presence of ti people and utters the word, Many a man has the same thing before, but somehow Gou’s bies seems to be there, Other arrows hit the mark an to the ground. His arrows hit the mark and stick. You don’t know how, but they do, It is not that their | sermons are published. [t is that God has sent them for purposes of, His own, to produce a great good, and when that great moment comes this way it should be welcomed with widespread arms, Not a word of criticism should pass our lips, We cannot expect fisb- | ermen to speak according to Lindley Murray. It | makes no difference. The only question to ask is, “Is | the Lord in ivf"? if so, then open the doors and let in, not MOODY AND SANKEY, but Jesus Christ. Let us be large hearted and generous in this thing, Ifany man have a word to say for Jesus let him say it, But you say, is there not excite- ment in it, and Is pot excitement dangerous? All our excitement is dangerous, becanse it is always followed by @ reaction. Great movements are generally attended by excitement, but the excitement ver a while and the real thing gocson. For ance, in 1849 there was @ great excitement about California; men were almost crazed to get there, They nt—a great curious mass of people—they did not go quietly, but WENT UKE MADMRN, Bot after a little these men were sifted like large and small stones in a moving sieve, and thosy who were Worthless dropped through, During ten years there was lynch law, mob courts—tnjuatice all over the land. Did you say, ‘'Bouer to have no State there?” No; you said, “Wait and see;” and in ten or Ofteen years Cali. fornia settied down into one of the most dignitied and reliable States-in the Union. She is the WESTERN REAR GUARD of thts country, and it may be that, in the revival that, I pray God, will come to us this winter, there may bo excitement, and in some cases there may be some nervous persons, who will get over excited, but, oh, my brethren, we need it, no matter what it costs. | There are those who need rousing; let us pray | that the bre gaged may come. The churches of New Yo are cold; now, if the Lord has raised up ug! man who can touch these souls and lift them up, then, in God’s name, let the evangel- ists come. If ‘nese men can come and bring the blessed book of life and explain it in a way that it has not been explained before, shall I, as @ minister, be gor than 1? to soind! Let all men take them bv the hand aud sav. | to the devil and were will certainly betray those who trust to them. Should such men bé pitied? Some excuse them, because they were in trouble and were sorely tempted; but instead of turning to the Lord in their aiflictions they turned | rted by him in their need. | Statesmen trust to pediency too often, as history | warns us. To achieve a temporary popularity, to defeat a rival or nullify his schemes, they often destroy the name and credit of a great people and drag tts repu- | tation in the dust. They virtually say that the nation | cannot afford to be honest, and are greeted by the ap- plause of those who aré dishonest in soul. In all | troubles personal and national there is but one course | to pursue, and that is the right. Trials and afflictions | are intended to develop the strength of man. Trouble may | be received as by the prophet Jeremiah, prostrate, and with his face in the dust, or querulously and with com. Plaining; just as one takes it is its value. Afflictions | should be accepted with humility and as benedictions | bestowed upon us; they are uo more unnatural than is the rain of to-day or the sunshine of yesterday; they | are the ends of a long chain of order, and their grand purpose is the training and development of our ioral character, They teil us that there is trouble in the land and that it is increasing. There is despondency at the course of affairs, and too many will try to get out | of their difficulties by appealing to the devil for aid, by | defrauding and embezzling other men’s money. When | they have violated God's just laws, and by their tn. evitable workings retribution is come upon them, they will ery out to be spared. In national as well as in pri- vate obligations there is but one path to be pursued, and that is the path of perfect integrity. There is no course to be taken that can be accepted of God but that of undeviating right, and by taking that we shall come out of our trials as silver comes purified from the dre, CALVARY BAPTIST CHURCH. THE MIRACLE OF THE RAISING OF LAZARUS FROM THE DEAD. In Calvary Baptist church yesterday the pastor, Rev, R. 8, MacArthar, preached to a small but devout con- gregation on the raising of Lazarus from the dead, taking for his text the potent words of the Saviour— “Lazarus, come forth.” It will never cease, be said, to be a wonder to every student of the Bible that a miracle so stupendous in itself and so significant in its immediate consequences as this one should have been passed over entirely by the first three evangelists. Va- rious reasons have been assigned for this, the most probable of which is that the other evangelists wrote at ame when Loverue was Living. aod that the statement | to attain sumptuous fare, fine houses, elegant equipages and more wealth and luxury than their neighbors. The unusual business activity of hs pe day does not entirely explain the thirst for wealth and tendency to forget everything in mere money making. Whence comes this higher culture which we acknowl- edge to be so much needed? Not from education, prop- erly so called. Scholastic training alone is not suffi- cient to procure the much desired higher culture, This isa fact that has been felt and admitted everywhere. ‘Theologians say that religion and education should go hand iu hand. We say no, because A HIGHER CULTURE is necessary to satisty the cravings of the human mind. The schools should have everything requisite to make people intelligent and perfect,'so far as our nature will admit of it. But for this same reason we would strive to make and perfect institutions whose object should be a higher culture. We cannot attain a higher culture from the press; it 18 not the object of the popular press to make the people good, devout, reverential, worship- ful. Writers are not chosen for the newspapers because of their religious goodness, but on account of the accu- racy and ability displayed by them in the different branches of literature on which they may be en- gaged. But the press indirectly exercises a good influences over the public mind in the dissemina- ton of uselul facts and the sifting of various phenom- ena to a logical conclusion. It is not the aim ot science to direct us im the path of a higher culture; it is for science to determine for us what is fact and what ig fiction. For a higher culture we must look to reli- gion; for it has undertaken to train men by teaching them in forms of prayer, through the Scriptures, by poetry and song. We, too, take up these great tradi- tions and speak, not in the name of science, but of religion, During the summer recess the preacher had visited a well known metropolitan church and put himself under its influence to carry away some of the “aroma of the place,’? The beauty of the architecture, the effect of the music, solemnity of the litany and Btateliness of the prayers tbat had been chanted and repeated from age to age, saturated as they were with | a long line ot sacred traditions, influenced the hearer to surrender himself like a child, and he felt that here was the secret of an enormous power over the ordi- nary mind. It was A GRAND PICTCRE WonsttP appealing to the imagination. If the hearer could adopt this routine and sigh through the litany, the in- | fiuence of these ancient forms would be great with him; and to the obtuse minded who listened wo these old commanda, beatitudes and promises of help, they could not be anything else than sacred and sweet. The impression conveyed by that Christian minister to the ‘people that they were placed in the world for some great end and purpose struck the observer as remarka- bie. Itgreatly impressed him that the minister pos- sessed agreat and worthy power in society; and we cannot fail to come away from such places with the conviction that it is better to belong to any church than attached to none at ull; iv seemed better to be a pagan than embrace that CRUDE RADICALISM which opens its heart to nu sweetening influence, but lounges on the sofa or roams in the park of a Sunday. | Altuough we could not adopt the methods of worship | belonging to the old or new churches, still they and we | can conspire together for one great end-that of ele- vating and ennobling human nature, If we cannot re- peat Ube creed or litany with their zeal, we can respect | both. We must acknowledge the great brotherhood of men and take each other by the hand, Whether we be Jews, Gentiles, Christians or pagans, we are conspiring | | together for the giory of God, though, perhaps, working | i for it in different paths. We, too, speak of the Deity, and, although uot believing like them iu the sacrifices of Christ, we acknowledge the immortality of the moral law. And now, friends, bear those great convictions with you that we may do our little part toward dissemi- Dating that moral culture for which the world pines, CENTRAL (M. E.) CHURCH. THE JOY OF DOING RIGHT—SERMON BY REY, 8. HARROWER, ‘The chilling rain which fell yesterday morning was well calculated to keep fair-weather Christians at home, consequently it is not surprising that but a compara tively small congregation was assembled at the Central Methodist Episcopal church, corner of Fourteenth | street and Seventh avenue, The pulpit was occupied | by the postor, Rey, ©. 8, Harrowor, a young man of pleasing addrees and earnest delivery, The text was chosen from St John, xv., 11—“These things have I spoken unto you, that my joy might remain in you, and that your joy might be full.’ When Tom Conroy tiaked his life to save a man from going over the Niagara Falls, and when, last sammer, a Philadelphia oc | His life to save an erring world. noble life 1# & joyous life, and Christ desired His disciples to share His joy, Let us briefly analyze this joy which 1# thus opened up wo the common world. It 1 the joy of doing rignt. The world does not believe in righteousness and did not accept Christ’s representa. A -We do not pretend to gen- | clergyman rescued a fellow croature from a horrible death in a mine, they exemplified in some measure the joy of Jesus Christ in having given | tion of Himself; it even accused Mim of betng the inth mate of pablicans and nal ool a Ind not bye baa self against these attacks, and the history of the wo: shows that there has always been souls gregt enough to stand unmoved among countless foes, pot” necessarily having the reputation of doing right, but still happy in the consciousness of having been actuated by pure mo- tives. His was the joy also of serving the highest in- terests of the world, — Two or three men cannot re- form the world. Neither can two or three men feed the world, but one of us can do something to ameliorate the condition of our fellow man, — “Thou mightest have left us in our sing,” 1 have heard some humble and thankful Christians say, but it is an error, He could not so leave us, “Good and righteous ts the Lord, therefore will he teach sinners in the way.” It is the glory of God that He could not bear see a lost world without doing wo all in His power to save glory when we try to lift up ignorance, to comfort Solitariness, relieve doubt and save from sin, Then, too, what opportunities for serving others our common life affords! Said a representative of the Christian Commission to a soldier nurse in the hospital after sixt: men had been brought in from a late battle fel “There, now, re to work washing their feet as fast as you can.”? didn’t enlist to wash feet,’’ he answered. “Well, then, bring me the basin and towels and I'll do it,” Hear those rules which a young girl made for her- self:—To give away more than I spend on myself; to do all I can for every one at home first before going out to walk or to parties; ata party to make some forlorn girl happy and introduce her to some pleasant gen:le- man, and to do this at every party; to draw other people out without trying to shine myself, and as soon as lam talking or acting in such a way that I should hesitate to pray at that moment, to leave the room.” There was some of the joy of Christ; and when at last, after doing work like this, and finding comfort and iy in it, we lay the work down to find that the Saviour washed not only our feet, but our hands and head and heart, what joy will thrill us then! ST. CECILIA’S (ROMAN CATHOLIC) CHURCH. THE CONFESSIONAL AND POWER OF FORGIVING SIN-—-SERMON BY REY. DR. HUGH FLATTERY. Large congregations attended the morning services at St. Cecilia’s (Roman Catholic) church, at the corner of 105th street and Second avenue, of which the Rev. Dr, Flattery is pastor. High mass was celebrated at half-past ten o'clock. The choir of this church is among the best in the city. The selections yesterday were peculiarly appropriate. Miss Louisa Denison is the soprano, ahd the other leading members of the choir are Miss Teresa Atkinson, contralto; Mr. Edward Atkinson, tenor; Mr. David Kennedy, baritone, and Mr. Frank J. Mora, orgamst. Toward the close of the mass Rev. Father Flattery delivered an eloquent sermon. He preceded his dis- course by calling attention to a fair soon to open for the benefit of the church, which still remains con- siderably in debt, His text was from Matthew ix,— “And Jesus, seeing their faith, said to the man sick of the palsy: Be of good heart, son, thy sins are for- given thee. And behold some of the scribes said within themselves, he blasphemeth, and Jesus, secing their thoughts, said, Why do you think evil in your hearts? Whether is it easier to say thy sins are for- given thee; or to say, Arise and walk; But that you may know that the Son of Man hath power on earth to forgive sins, he sald to the man sick of the palsy, Arise, take up thy bed and go into thy house; and he arose and went into his house.’? : The principal points of Father Fiattery’s remarks were as follows:—Miracles wrought in spiritual sub- stance are of acharacter inestimably more excellent than those performed in man’s material nature, and, therefore, more worthy of the divine omnipotence. But, for the very reason that they are loftier, they are | less accessible to human sense, which craves for tangi- ble evidence. Man more promptly believes what he sees or touches than what he hears related, let the re- lato: thority be ever so indisputable. Thus eleven apostles could pot make Thomas believe what one touch of his finger made him fall down and adore. Hence the Master, MINDFUL OF HUMAN INPIRMITY, vouchsafed to present his visible credentials, proves the greater work by the lesser, and by wiping away the corporeal loathsomeness of leprosy asserts his supreme dominion over the inyisible career of sin, Having thus vindicated to Himself “all power in heaven and upon earth,” He most bountifully delegates it unrestricted to a few lowly fishermen and to their successors in un- broken continuity tothe end of the world. But it is impossible for men, no matter how high their authority, to forgive sin unless they know it to exist, and hence the necessity of confession. It is among the best mis- understood and perhaps the very best abused of all the usages of the Christian religion. Confession is as old as the world—it is coeval with the huinan race, The first confessor was God, the first penitent was Adam and the first confessional was the Garden of Eden. ‘Lord, I heard thy voice in Paradise, and 1 feared because Iwas naked.” That scene is daily re- produced in every household. Look at the enraged father, discongolate and unappeasable, because of his beautiful and valuable watch now shattered in frag- ments all over the carpet. Look at that incensed mother, mourning the loss of her cherished china—a wedding present, too—now dashed in pieces by that in- corrigible little ‘urchin. t the little fellow, stirred by all this unwonted uproar, has, in the words of Genesis, “had his eyes opened,” and coming forth from his hiding place, ke Adam from under the trees of Paradise, he tremblingly and tearfully explains, “Papa, it was me.” That is but the refrain of the primitive jeremiad chanted by Adam in Paradise. The irate parents are subdued, and this candid, open confession receives prompt and loving forgiveness. -‘What is done cannot be undone.” Confession, therefore, is both a want und an ingtinct of human nature, sure to be honored and rewarded both here and hereafter. It is not that he simply does or can forgive sins, but that he exer- it We share that | cises the ministerial function and wields with awful re- sponsibility the power graciously delegated in behalf of poor, fallen man. Ifa priest could have invented con- feseion he would have exempted himself from the pain- ful ordeal, but none y CONFESS MORE PREQUENTLY than priests. If any priest has had the transcendent ability to make such a discovery, what'is his name, his nationality, in what age and in What part of the world has he first broached the discovery? Those questions have yet to be answered. But if confession 1s undis- putably divine in its origin it is also the shield of public morality and the palladium of civil society. This truth | has been repeatedly witnessed to by writers of un- rivalled ability and who are not open to suspicion, Vol- taire says:—'‘Confession is as old as civil society.” He relates the instance of Marcus Aurelius, who always confessed when participating in the Eleusinian mysteries, though the last man in the Empire who needed confession. He adds that “they who combat the confessional seek to deprive man of one of the greatest restraints upon his passions.” Rous- seau exclaims, “What acts of restitution and repara- tion are not accomplished by the confessional!” Mar- montel cries out, “What a healthy safeguard for the morals of youth is the habit of monthly confession |’? Every candid mind will honestly admit that if the con- fessional were in universal practice there would be few jails and prisons, few reformatories, slender criminal calendars and countless happy homesteads. FIFTH AVENUE PRESBYTERIANS. THE BROTHERHOOD OF MEN—SERMON BY REV. JOHN HALL. Rey. John Hall preached yesterday morning to a congregation much thinned by the rain, from the text in Poter, i, 22, 23—“Secing ye have purifted your | souls in obeying the trath through the Spirit unto unfeigned love of the brethren, see that ye love one an- another with a pure heart fervently: being born again, not of corruptible seed, but of incorruptible, by the word of God, which liveth and abideth forever.” In his introductory remarks the reverend preacher dwelt strongly on the brotherhood of men, The brotherhood of nations 1s encouraged by the B:ble; bat jt aims at something higher than {s usually involved in this idea You know how in the revolutions of Europe nations were yearning after the blessings which they had not, and the cry was raised, “Liberty, fraternity and equal- ity.” But these things we obtain through Jesus Christ as we can procure them through no other means, And how can we enter into the brothership wuh God? Through’ the truth; and this word has as peculiar @ meaning in the Bible as the word interest has in the bank. ft is not an cquivalent for good counsel as given by the Koran, but there is a constant necessity of preaching the truth. One would be almost ashamed to harp upon this, were tt not 80 constantly forgotten by the most educated peo- ple. The arts and culture are too much depended on for the work of regenerating mankind, while it is the truth, aud only the divine trath, whose acceptation gives you this entrance into the brotherhood of men and into the family of God. OMRY THR TRUTH. But what are men to do with this trath after having accepted it? They must obey it. The truth is pre- sented to us in the nature of a command, and when we speak of trath as a commandment of God, we naturally imply the necessity of obeying it, Of course this truth can be perverted. Whenaman always says to you, “Come to Christ!’ you may conceive the erroneous idea that by 80 doing you put Christ under otfigations. Hence it is imperative that you should accept the whole truth and not only one side of It, RARNEAT ACOKPTANGE OF THR SPIRIT. But you must accept the truth through the Spirit. “Ye have obeyed the truth through the Spirit’? This sentence is sometimes put as though cho acceptance and nataral an act as it were wo accept of some money. But it is throngh the divine spirit that it Is done, and hence the act is of a far different character, It is not such an acceptance as you would give to an invitation to a cup of ta, but | itmmust be with such a humble recognition of God's grace in granting salvation and such a profound peni- tence for your own sin that your whole nature is con- vuised, and the whole man receives Christ. The mere matter of getting into heaven being unqualifiedly pre- sented to men it is but natural that they should leap at the chance. But when this offer is now made, itis to place God’a yoke upon man’s neck now: it is a call NEW YORK HERALD, MONDAY, SEPTEMBER 20, 1875.—TRIPLE SHEET. it is the divine truth as revealed by God. Therefore | upon him for reformatt ; ttt a demand for faith ie Christ now, ayaa ‘THE HEART. PURIFYING Tan imagine a good man being placed at the head of Acorrupt department, He would say, “I will cashier from this department gvery man who is corrupt.” bees sinner would weed out ie one all cli tous ts and bimeell you woukl say, the hoad a the de; cae only deals with outsiders, while my own bad thoughts are a part of myself. I do not think that the ilustration breaks down at this point. God has implanted In you the power to weed out these evil excrescences of ‘the heart and to obtain a place in His family. A woman once said to me:—'There !s not now the game earnest and ardent desire for salvation in the churches that there used to be.’ That is true, for if there is defectiveness in the ntation of the truth it 1s eure to be shown in the fruits Are you sure you know the full truth? Have you received it through the Spirit? Has it purified your hearts? These are tho questions T must ask you, If you have obeyed the truth through the Spiritevery part of you shall be different and become one of Christ's, AN APPEAL FOR LOVE. ‘Seeing you have ipeeited your souls,” &c, This is the grand utterance of the loving brotherhood of men. Is not love spontaneous? You will ask if this is my brother in affection my love must be Impulsive, and what use is there in urging me to love him? Consider amoment. In the ordinary relations of life; in the love of a tuther for the demonstrative, it child, to the neglect of the plain, quiet child, there no need of pointing out the errors of human posting? “See that ye love one another,” that is the duty of the Christian brotherhood. I need not remind you that Christ magnified this love in his own parscont history. And I say to you, members of this Christian brother- hood, * ye love one another with a pure heart fervently!” I think that it was the reality of this feeling which bound [aod twgether in the old building, and I at this feeling will grow in th: Pye u new one, ‘0 is a broad distinction between a hotel and a home, abd an equally broad one between a mis- cellaneous crowd of hearers and a consolidated and sym- pathetic cor ation. ‘See that ye love one another with a pure heart hater and do it because it will give you faith in the divine love which is to open to you the kingdom of heaven. GRACE CHURCH. AN INDIVIDUAL HELL-—SEKMON BY BISHOP BECEWITH, OF GEORGIA, Notwithstanding the unpleasant weather yesterday morning the services at Graco church were well attended. Bishop Beckwith, of Georgia, preached the sermon. His text was trom St. Paul to the Colossians, t., 12—‘Giving thanks unto the Father, who hath made us meet to be partakers of the inheritance of the saints in light.” The apostle, he said, alludes to the personal fi ness of one’s character. In the economy of salvation tw things are necessary—a judicial and a personal fitness, ‘The first is the fruit of the redomption, a legal forgive- ness of sin; by the second we are made worthy to enter the kingdom of heaven. Although these two are in reality identical, yet in regard to the feebleness of the human mind they are considered as different, In order to possess a personal fitness for the blessings to come it is necessary so to form our characters that they may be acceptable to God. The atonement has placed at our command repentance, prayer, faith and the sacraments, Each and all of these may be used, and yet so used as to be of no at You may be able to pi no flaw in a person's character, and yet with God he may not be pure enough for heaven. It is safe to say that such a man, in such a condition, cannot be saved. We are apt to think that a punishment must be for an act committed. There can be no reasoning more fatal than this. ‘There is this peculiarity in the law of God, that every sin shall bring With itself its own punishment. There is an execu tioner within ever demanding vengeance, So long us a man’s bad character does not change, so long will there be an internal fire, The man who carries in his heart evil feelings. whatever be his external character, has within him the real elements out of which to make a veritable hell. He has only to die to make his charac- ter permanent, and then, go where he wiil, he must be im torment for alleternity, even thongh he should spend it at the foot of the throne of eternal glory. Could you inventa greater torment? The sinner carries within him a damnation that needs no external fire. It is the soul which has the character. There is no eviderce that that which we call death affects the soul within us. View it as you will, that man who does not love his | God, even in that simple fact will find enough to make him’ wretched, We are apt to look upon religion as a routine or external duties, which, once performed, are a guarantee of salvation. Should this be so, and should the external clement be ever so consistent | with religion, we would sink into mere formality and would be open to the charge of hypocrisy. Do not be content with mere observances; do not sing the heart | to sleep with a memorialized prayer. tives of your acts be good, that they may glorify your Father who is in heaven. ear in mind that the nature of sin is to contain its own punishment. . Remember that be his nature unholy, it matters not where you place a man, his character always remains essentially the same, and that must ever decide what shall consti- tuto his happiness, The resurrection will make no change in & man’s character or his disposition; tt will simply render them immortal. Were you this moment Jannched into eternity would the passions and longings of your heart find a sympathy in heaven? Let us re- member that we are forming characters for our immor. tal souls, characters that death shall render fixed. ST. FRANCIS DE SALES’ CHURCH. THE PRICE OF HEAVEN—A SOLID SERMON BY THE REV, THOMAS FY, DELANEY. Yesterday forenoon there was a large congregation See that the mo- assembled in the Church of St, Francis de Sales, Broad- | way, East New York. The sermon, which was preached by the Rev, Thomas F, Delaney, of the Order of the Fathers of Mercy—a missionary order of the Catholic Church recently located in Brooklyn—was based upon | the text, ‘Convert thyself with thy whole heart to the Lord and quit this world, and thy soul shall Gnd rest,” | He said:—During the passago through the trials of this life the heart will, despite | all earthly distractions which surround it, look up | to that promised home of eternal bliss which the Saviour, by the effusion of His sacred blood, has opened | for man’s réception, if we will but repent and sin no | more. How often does the human heart, filled with Christian sentiment, cry oat with the royal prophet:— “Oh, when will my exile be at an end, when will lin reality contemplate you, oh my God, In that eternal delight of your home?” In our sorrowful moments, when we feel these sentiments and dwell on the joys of | heaven, have we not questioned ourseives to find out who unlocked the portal of the eternal city, which is || the path of truth and immortal life? In twotvid THE PRICE OF HRAVEN is proved by the doctrine of Jesus Christ, by the lives | and examples of His-satnte, It is not necessaay that I should recount to you the passion and death of our Saviour, nor is it necessary: that I tell you of the treasures of grace aad help with which He spiritually | clothed his Churet to inculcate in our minds the neces. | sity of separating from the pleasures and follies of 118 | world, to be filled with more ardor to gain heaven. It | is not suflicient that your attention 1s given to the | teachings of Christ, which He exhorts us to follow step by step to gain beaven. You must love God above all | things, your neighbors as yourself; give to each ono | what is due him. Lot not blasphemy, lies or false tea- | timony soil the purity of your lips Show yourself | throughout life a solid and pure Christian, This is the | teaching which points the path to heaven. We must live in the contemplation of the laws promulgated by | God, our first and iast end. By walking bravely over THE SKELETONS OF OUR PASSIONS we can gain an entrance to heaven. Penance in this life is less severe than in the life to come to hear at | the judgment seat these words, ‘Depart, ye cursed, into everlasting fire.’ Are our fect more tender than those of the Lamb of God? Are our shoulders more | sensible than His? Is our blood more precious than His? The lives of the saints furnish us with examples of encouragement in sacrifice and devotedness, even unto death. The martyr chooses between this world and the next. By a gesture of his hand he could pass from the scaffold to the throne. But no, the price of earth and heaven are immeasurably different, St. Paul cried out, ‘You can behead me, but you cannot make me lose the love of God and heaven.” All the holy martyrs exclaimed, with the same faith and divine love, “My body you can command, bat my soul is for God.” By mortification and penance we can gain heaven, and Such is the divine teaching. CHURCH OF THE MESSIAH. THE PURPOSES OF CHURCH-GOING—SERMON BY THE REV. DR. ALGER, Owing to the inclement weather the attendance at this church yesterday was somewhat limited. The ser- vices, the first since the vacation, were very impressive and considerably enhanced by the excellent rendition of the choral selections, The Rev. Dr. Alger preaghed a | forcible and eloquent sermon, taking his text from the Epistle to the Hebrews x., 24—'And let us consider one another to provoke unto love and to good works,” The reverend gentleman alluded to the appropriatencas of this text after the summer vacation and proceeded to discuss the genuine uses of the Sabbath. In the first place Sunday was set apart for the enjoyment of sweet rest from the toil and noise of the world and the fever and antagonism of secular life. It was a day of repose and reflection. In the next place we should improve the hour set apart for the services in the church by opening our hearts to the great solacer of human sorrow. We should unbos- om ourselves Him who said to the weeping “Blessed are they that mourn for they ehall be comforted.” It wasa privilege to join in the services ander the strongthoning influences which surrounded the house of God. There the faithful were in sacred communion with God, removed from the prying world. Barth had no anguish that heaven could not cure, in, Wo should earnestly contemplate the principles of moral truth so as to assimilate their strength and establish their influences over our motives. Apother for which we might set apart the Sunday was to reflect on great themes and gain information concerning ie and jnyestigate the most important subjects o| thought, We should consider what means couid be adopted to relieve the frightful injus- tice, and misery which are in the world, tho immortality of the goal and other kindred topics, and in this way profitably spend the day. The reverend gentleman clearly showed that the conéideration of such matters could mot bat be attended by the moat could be discussed with advan' ‘au of the chiefest evils of “Lord, have mercy on us, ml genuine test of the man was not how he read the Bible, or how energetic he might ata Meeting, but the purity of his actions throughout his life. The preacher earnestly adv cated self-culture, by which we were enabled gain worthier views of God and our own capacity. Another of the leading pui of the services on Sunday was the entering into a fellow feeling with eac! other, into the trials, hopes and foundation of the gi human family. The reverend preacher dwett at length upon the necessity of devoting Sunday to ita proper uses and pointed out the beneficial results which: followed @ faithful attention to its important observ< ances, In our day, and apparently every duy, men werd drifting into atheism, forgetting God, Leeause they be- fan by forgetting humauity. He bebe ex- foruing the congreenaiin to continue in the worship of © God, who was eternal refuge from our sins. MOODY AND SANKEY. THE REVIVALISTS AS VIEWED BY THE BLEECKER STREET UNIVERSALISTS. In the Third Universalist church, Bleecker street, the. Rev. C. P. McCarthy, of Albany, preached on the fol- lowing subject:—‘Sheltered behind the blood; Mr, Moody's Gospel—is it tru ‘Hs principal objections to the celebrated evangelist were that he promulgated the pagan doctrines of original etn, total depravity and the universal condemnation of the whole human race for the sin of one man. these doctrines should be subscribed to, it must inevitably drive hundreds of thousands of persona into the Roman Catholic Church, who would otherwise be saved. The Universalist Church was the only one to- raise the against*these false doctrines dissem! by Messrs, Moody and Sankey, The doctrine of atone- ment by blood was also a pagan notion of ht yd The reverend speaker, however, by no means dis~ credited the earnestness of these evangelists, and: wished that others of the true faith would show the like zeal, A BANKRUPT CHURCH. THE BROAD EPISCOPAL CHURCH SUSPEND® PAYMENT—DB, PORTEOUS DECLINES TO PREACH WITHOUT PAY. ‘ The Rev. Dr. George B. Porteous, of All Souls eburch,, Brooklyn, who was advertised to preach yesterday morning, declined to.oiliciate, as he had preached hia: farewell sermon, aud was apprehensive that the charck- could not be resuscitated, owing to its want of funds, At a meeting of the vestry held in the church las{ Saturday evening very few were present, and a Mm Logan, a New York merchant, who had promised: te: subscribe $5,000 to the fund, failed to make his appear ance. The lists were then compared, and as only $8,00f' was subscribed, it was deemed advisable to surrendet’ the lease and break up the organization. Thus ends fow the present the attempt to found in this‘district the Broad Episcopal Church, or church of latitudinariag, principles. The Chureh of All Souls belongs to the Baptists, and was leased a year ago by the admirers of Dr. Porteous and his liberal principles at a rental of $1,700 per annum. It was estimated that the memid would cost an additional $3,000, which, with the cick man’s salary of not less than $5,000 per annum, wor ma make the expenses run up to about $9,000 yearly, he this amount only $3,000 was subscribed, and conse quently the church has to suspend. A representative of the Heratp called upon Dr. Porteous, and was ine formed that he had come to this country to lecture an felt’ constrained to decline even the — limi obligations a pastoral charge would impose upon: him, as he had to come from distant parte of the Union at heavy expense to attend services He | thought the conservative feeling of Brooklyn was toa strong at present to found a church on such broad prin- ciples as those which characterized All Souls church, but that at no distant future such a body would be organized and maintained successfully. Though this disruption | was a triumph for the orthodox Episcopalians, yet it- would be short lived, as the seeds of liberalism wera | already sown and would fractify in good time. He has received a call from Tallahasse, Fla., to establish an in- dependent broad church there, and has the matter unde | consideration. He will preach next Sunday in Memorial | Hall, Boston, before the Theodore Parker Fraternity op ‘Phe Sources and Signs of Christian Heroisin,”? ‘As this fraternity is on the widest rationalistic princk ples, being an outcome of Unitarianism, his friends, h¢ | says, have expressed much surprise ‘at this radical | | heterodox moveinent. The Church of All Souls still | owes the Doctor about $3,000, which he never expects t¢ | et. This ends the controversy which has been w: for the past eighteen months between Dr. Porteous and | Bishops Porter and Littlejohn, who prohibited ao | from preaching in Episcopal polpite on the ground he was delivering ‘‘comic lectures’? throughout the | country. The Rev. Dr. Tulmage and he have carried om a poleinical war for some time past, the former through the columns of the Christian dt Work and the lattet, from the pulpit—a course which seems to have aliew ated many of Dr. Porteous’ congregation, THE SILENT PRIESTS, Tho Philadelphia Bulletin says that the severe order, of Trappist monks has sent an agent to this country i) the person of Brother Francis de Sales, who has beex” commissioned to purchase property in the State of Maryland, where it is proposed to erect a monastery and furnish it with grounds sufficiently extensive fot the pursuit of agriculture, which is an important | dustry among the monks of La brig Two hun taken from monastries in Ireland, France an Turkey, will occupy a house which Brother Francis dé Sales will temporarily rent, so that during the ened of the monastery and the laying out of the grounds thi newly arrived monks may make themselves familiay | with the customs of the country, They are expected | to arrive about December L The rules which bind the’ Trappists are very strin | gent, Constant silence ie one of their vows. They ary permitted to eat no other food than vegetables anc bread, water alone being allowed for drink. They lees in their habit, or gown, on a low pallet, aud their room is a small, square inclosure, formed by curtaind The bell-ringer arouses them at two o'clock ever! morning, and, after a few minutes allowed for thei prayers at waking, another bell bids them fall into Uo and move in solemn silence to their chapel. They to unremittingly throughout the hours when prayers an. other devotions are not in progress. Ail the branche of this brotherhood are self-supporting, and sufficier ‘funds will be at hand to aid Brother Francis de Sales i his new enterprise, He is very nopeful of the succes of hig undertaking, THE ANTI-WHISKEY WAR. AN OLD FASHIONED TEMPERANCE TALK AT ROI INSON HALL—WINE DRINKING BY REV. 3 \BEECHER'S SUNDAY SCHOOL PEOPLE, Robinson Hall, in Sixteenth street, near Broadwa; ‘was Cl-owded yesterday afternoon on the occasion of tk meeting, of the American Temperance Union. On tt platform sat J. B. Gibbs, the President; P. M. Stac] pole, Vic’ President; L. C. Cole, Secretary; Dr. ar Mrs. Dr. |Lawrence, of Boston, Mass; Mr. Retss, A CONVERTED J8W; W. E. Rogtors, of Schenectady, the converted comedit and refot lea drunkard, and now well known tempe ance lecturtyr, and Miss Hammond, the blind organis Owing to\ the publication in the Hxrato that tl President, Vijce Presidents or representatives from t] Liguor Deale\rs’ Association were invited to be preser a lively tme Wwas expected. President Gi\bbs addressed the audience and said: In the Herat|p advertisement we have invited t) | President or re/presentatives of the Liquor Dealers’ Ast ciation to be here to-day, and we abail be happy be from them 8 to) the best side ot the liquor (¥tilic. No response }was made to the invitation, and t President then \introdaced Mr. Lawrence, of who said:—I am) glad to see we are in better quarte: I congratulate yo\u upon the newly formed branches this association, ind I hope we shall continue to gro IT hke our liberal) platform in inviting the liquor deale to come forward | to defend themselves. (Applause, | the at traffic is not an objectionable one why is taxed’ The drain shops are the basis upon whi) criminals may be Tleckoned. I was told by ho had bi god 120 pr pop ‘and h taken the e who an pe 6 e1 e dence of these people om the seaffold, that they all cq fessed to him that rum the cause of their coming the gallows, Man is only creature who iii fernale mate. The brutes not murder their mat man does Rete Bee gl Tf the lige trade is a good le, \ open and make it If you do 50 good liquors will ‘\pe Bold, and the vile di Uy ‘ will be brol aaa aa! iiteg Mrs. Dr. Lawrence was then + (ntroduced by the P\ dent, She was dressed in bi and spdke in a sor what manly iaearae viave — A when 3) in pathetic remulous and symny » thetic, She waked the platfornn, and spoke whntg ever bositating for a word, \0 despises During her remarks she said that .\not long ago so! the most prominent members of ths church of a brated ‘man in Brooklyn muste\red the Sabb school sailed up the fiver. to visit / clergyman, who was spending his vacation in a m titde country town, On the way, a friednd «fered abarrel of claret punch. Th drank iv all, and sath 01 cheered for the liquor (sensation). dou't we continued the fair speaker, ae eyes, ol an in question has been on the * Naywed despair” for five years. Some more of th inisi the pubic Jing thomselves as before this privlic’ pet, Uk Wiens That's #0, sister. is not stop) (A voice, Ma Mr. Rogers then arose, said" that for sow he was a poor miserable drunkard, and told lathe tng. language of his reformation, | ‘he President here threw down the faustgn'to the liquor dealers We shall be very happhie jd, to hear the representative from the rum ders, No . } rd iT speoch-making was then resumed, f Mr. Dyer at the close asked the fonts 17 down that “the dear, beautiful rum dealer 2m invited to address jem, and had not bad to pat in an appearance. ‘the meeting then adjourneé America will be on their ki pane}