The New York Herald Newspaper, December 16, 1878, Page 11

NEW YORK HERALD, MONDAY, DECEMBER 16, 1878:-TRIPLE SHEET. SALVATION. Services Held in New York and Brooklyn Churches. “RUNNING FOR THE PRIZE.” Power of Sympathy--An Open Hand to the Poor, THE LIBERAL SOLDIER. CHURCH OF THE DISCIPLES. BUNNING FOR THE PRIZE—A SERMON BY THE REV, GEORGE H. HEPWORTH, It was the custom, you know, said Mr. Hep- worth in commencing his discourse yesterday morn- ing, of Him who was the teacher of all teachers to emphasize and to give point to truth by means of a happy and picturesque illustration, The waving field of corn, or chance flight of a bird, or any ordi- nary event in daily life became transfigured when re- lated by His lips and used for this divine purpose. Bt. Paul seems to have followed in the footsteps of his Master in this respect. While writing to the novelty loving Corinthians he illustrates the truth which he desires to fix on the mind by a reference to their national festivities, as seen in tne text, which you will find in the L Corinthians, ix., 24—‘So run, that ye may obtain.” Those who have at some time of their lives visited the arena in which the Isthmian games were enacted could see the force of his utterance when they remember the struggles of the competitors in the match, each desirous of wrest- ing the prize from the other. These games were @ national institution and occurred every five years, ‘The interval between the games was filled with the memory of what had occurred and the hope of victories to be attained, They were not simply exhibitions of physical skill and endurance, for the poet went there to repeat his verses, the orator to stir the people by his eloquent periods and the artist to win the prize by his genius. Now, brethren, let us follow this simile for a little while this morning and discover what may be its application to our spiritual lite, The soul is also running a race from the cradle to the grave. It consists of links of seventy of God’s years. The audience has assembled in the Yast amphitheatre to witness the great re- sults ant to applaud us in our endeavors and to pray that at last we may win the prize. In the race of human life every one will win at the goal with pore and the crown of immor- tal life who obeys the conditions of success, who strives with all his might and endures with all his strength. Let me remark, in the first place, that in the Corinthian games and in the race of life very care- ful preparation was necessary. The athlete put him- self under the charge of a teacher who had had com- petent experience, and he obeyed; so great was his desire to win in the race that he observed the most rigid rules of abstinence, It is so in the Tauce that we are running; a careful prepara- tion is absolutely necessary. That training is first given to us by our parents, and next by the book—the Bible, For many years our parents stand in the place of God, and their whispered com- mands take ail the authority ot the oracle. What- ever danger threatens we feel kecure in their protect- ing eye. When we get on a little further in the jonr- ney of life we come in contact with the sucred page. While communing with these writers we contem- plate their grandeur, and stand at the foot of Sinai, see the gathering cloud at its summit and through it the awtul voice of God, which says, “Thou shalt love.” RIGHT TRAINING IMPORTANT. How important it is to give our children @ right direction of the mind and of the soul. Have we no regard for the souls of those who shall never die? It ix no light thing when God puts, in His own mys- terious way, the child into the mother’s bosom, It is no light thing when the child, sitting on the knee of its father, puts question after question as it looks around upon the wonderment of life, There are two educations in life—the brain, which is the mind, and the soul, which is the spirit. It is just as true that the right can be depended upon at all times a6 it is true that the law of gravitation can be depended upon. It is just as important to teach the chiid that truth must and wiil prevail in the end as it is important to teach him the ordinary science of cause und effect. If there is any complaint to be iuade of education in these times it is that brain is developed over and above the development of the heart. A toundation for this world’s success is well laid, while the foundation for a success in the obtsin- ing of eternal lite is utterly neglected. Our children’s wits are’ sharpened to seize a good that will slip through their fingers when they possess it, but their eyes become dim to those treasures which starfd out in startling relief when life is departing altogether. All true education tends to true manliness, to a manliness that is always religious. The highest maniiness is the result of the highest motives, and the highest motive is given by Christ. A man should remember his origin and never forget his destiny. If he does this he will learn to sacritice whatever is base, and to trample ynder foot pleasure that is unworthy, It is said of Alexander the Great that one day he was invited to engage in some sports; he turned to his friends and answered, “It I could forget the prestige of my ly 1 would accept your invitation, but I remember that I am a prince, and I cannot.” That is the law of life, the law of the highest manliness, to remember that God’s hand is on us and that we etime been in the bosom of His ommipo- exe things ought to make us princely in hts and in our duties. We cannot take or in illustrating aud enforcing on our children. We ought to be y to our children that it is better you should poor and do right than that you should be rich untrue. Money that is obtained with falsehood rrupts and ruins. Mr. Hepworth then went on to say that when the competitors stood in the arena it ‘was necessary for them to strip off their clothi for the running was to be hard, long and wearisome. All classes were admitted to compete—the prince in meun hi too moral truth ! only. his robes and the peasant in his homespun. The man of wealth must take his robes off when he girds himself for the conflict, and the beggar must lay aside his peasant clothes. The prince will not run any better because he is born a prince, and the peas- any will not be impeded because of his poverty. ‘This thought was illustrated, in closing the discourse, by ® portrayal of the besetting sins which men clung to in the race of life, and which, it not cast away, would prevent them winning the prize. PLYMOUTH CHURCH. THE POWER OF SYMPATHY—SERMON BY REY, HENRY WARD BEECHER, Neither wisdom nor personal purity nor authority mor eloquence nor any ordinary gift of the human inind is to be compared for power with sympathy, said Mr, Beecher, Whore there is sympathy all these others come in anil augment power and influence; but where it is not the vital air is wanting—the secret of power is wanting. A man that is rude and ignor- ant and cannot speak the English tongue within sight of a grammar, 4 man that would not be tolerated in an ordinary audience, but who has a great soul and is Qilled with sorrow for his fellow men, will do more for them one hundred fold than Aristotle and Plato and Bacon rolled together witheut sympathy. Why is it that such # man as Murphy in New York brings thousands and thousands of men to him? Is it because he understands anatomy and physiology perfectly? No; for he does not. In it because his theories of drinking are so clever? No; for he is fre- quently wrong. Is it because he has such @ sense of the economic relations of things? Not atall, But he is a man and has a great soul in him, and when men come to him they feel that that man brothers them and mothers them, It is the response of the soul to @ soul, But take a long, straight, white crayated clergyman (and here Mr. Beecher's powers of mimicry were unconsciously brought into play, his visage lengthened and he spoke with a drawl), who peers through his «pec. tacles and tells you all about the whole thes God's government, and that ther: life, and that unless every man ni or that he will be canned forever, and wipes hi uth with his handkerchief, and walks home aud feels that he has sustained the dignity of God and the authority of God. (Laughter.) God don’t thank him for upholding His digmity or anything of the kind, WHAT Ith THINKS OF KEARNEY. There has never been in ovr time anything that Feminded us more of the opening of the mouth of one of the great sewers of New York than did Dennis Kearney. And yet there is no de e thing— that this illiterate and font mouthed ex-drayman had the power to stir up communities as very few en ever bad, in bringing together tens of thousands, Though in many respects wiworthy, and in some re- spects brutal toward the working undoubtedly be had a fellow feeling. He was a fel workman, end he had » a big belly and such a big chest that whon he had a feeling it went like lightning to their hearts. Woe be to the bow strong enough to drive it has good impulses who has not to make them operative. Blessed be one that wants to have an effective soul. in what he said that hold of a gr vitiable, but it ela which 0 capitalists did not pity and which the odinery, Political parties did not pity aud he did. And when he showed pity he had power with those men. ‘That, too, is the secret of Mr. Moody's power; his theology and his teachings are old fashioned, but he has an intense sympathy with auman suffering. The power that he has is the power of the man, the power of the soul, that is touched with other men's sorrows and trong. It is not his scholarship, it is not his eloquence, it is not the theology, but the man that is in him, and that is the true spirit of Christ. It is the spirit of love that wins, because every man feels the influence of the true power that is in him. If a violet of wax were brought to aman the giver might point out its beautifl resemblance to nature, and it might be admired as a work of art, but it would haye no fragrance. It was so with the true and the false philauthropy. If Christian people attended meetings for the poor and said to them, “We have left our warm houses to-night to come down and teach you,” and so on, one would snore, ancther would swear and all would soon clear out. But if a man didn’t tell them what he came for, but found one of them in a ditch, picked him out and helped and en- couraged him and stood by him, he would at last realize, what was bein; one for him, and the power of sympathy and gratitude would save him. ‘he preacher pleaded for more leniency toward those who have once tri the law, divine or hu- man, As it is now, he said, &man might as well run on the spear points of hell as to go against the senti- ment of the civilized community or of Christian churches ef to-day. If one attempted to display toward criminals the feeling which Christ had for those who persecuted Him men did not understand it, They said, “Oh, that won’t do; that’s too thin.” They call it sentimentalism and “gush.” Acollection was made for the Home Missionary Society. MASONIC TEMPLE. THE QUALITIES OF A GOOD SOLDIER—SERMON BY MR, O. B, FROTHINGHAM, In his discourse at Masonic Temple Mr. O. B. Frothingham treated of the qualities that go to make a good soldier. His sermon was directed to illustrate, from a military standpoint, the moral attributes that ought to be possessed by the soldier of liberal ideas and the champion of social progress. The speaker believed that a good liberal soldier must be a combatant and a hard fighter in the moral work, The qualities of the good soldier are numerous and sometimes inconsistent with each other, He must know when to fight and when to stop; he must have courage and patience, be bold and gentle, pitiless and pitiful; must know how to inflict mortal blows and how to cure mortal wounds, A great deal has of late been said about the battle of life. It is always on the lips of sentimentaliste and dreamers who imagine themselves fighting when they aro in reality doing nothing; for life is no bat- tle at all to those who do not seea foe. The difficulty with many in the moral struggle is to find a foe; to see the enemy when he is concealed; to have the robustness of will to out and find him. The fact, too, must not be lost sight of that courage is not only required by those who fight in arms, but also by those who fight in silks and satins. The 8) er made reference to the war between ecelesi- asticism and liberalism, saying that nearly all eccle- siastical shot had been ineffectually directed against opponents in opinion It was not too late, he con- tended, to speak of persecutions for opinion’s sake when it is remembered that in Massachu- setts, the cradle of American liberty, a man (hacts H. Heywood) may be convicted and imprisoned for holding his opinion, and that in New York another (D. M. Bennett) can be indicted on this account. Mr. Frothingham argued that so far as final results were concerned it made no difference whether a man’s opinion were true or the reverse. If the opinion questioned be a true one all assaults upon it will be absolutely vain, and the attack will recoil upon him who made it; and if, on the other hand, the opinion be not founded in truth no amount of advocacy, come from whence it may, can suffice to prop it up. The champion of erroneous ideas is ruined by the click of his own gun. In Germany, France, Spain and Eng- land traces of odium against the Jews us a people may be perceived to-day. That race was deemed bad because some fanatics belonging to it persecuted Jesus; but now the world, recovering its better sense. ot justice, does not believe that persecution of the Jews is right in any way. MARCUS. AURELIUS, The Roman Emperor, Marcus Aurelius Antoninus— the head of the civilized world in his day—was a man whose elegant writings are among the Greek classics; a man of the kindest heart and sweetest sympathies, but also one of indomitable will. Educated a stoic, he was a woman in nature, and had in essence anti pated some of the best precepts of Christianity, yet © was an opponent of the faith of Christ, He had no respect for its superstitions, and he lifted the mighty hand of a Roman emperor against it, whereby he haa earned for himself the stigma of persecutor. Yet he was as fully justified in his course as those are justi- fied who to-day persecute atheism, materialism and the like. Ah! what a different sort of Christianity we might have had if Marcus Aurelius had adopted the Christian religion and infused into it the nobleness, tenderness, goodness of his own nature. Here Mr. Frothingham endeavo' to show that as no man knows he is wholly right in abstract ideas, so no one can be justified for persecuting his brother on account of a mere difference of opinion. He asked it atheism, materialism, Nihilism were false, and if the answer ‘was in the affirmative, how could the asserter of their falxeness prove he was right? REAWON ONLY CAN WIN, He claimed that an idea was not a Tt to be put down and trodden upon; it was a tangible something which ought to be put down by reason and thought Those who assail doctrines in our days do so on the ground that they are unsafe and dangerous to society and that only bud men could entertain them. How do you know this? asked the speaker. An in- fallible judge is needed to pronounce sentence be- tween fallible men, and where is this infallible um- pire to come from? Who can tell if materialism, atheism, Nihilism are injurious to society? The per- secutor believes that the atheist must be rotten, the materialist licentious. Let us suppose gambling and rostitution to be what all the world say they are— ad—how shall they be attacked. ‘The one efficient way to combat an evil is to fight it on its own ground. Mr. Frothingham adverted to a Congres- sional enactment at the instance of a certain society for the suppression of crime, and he claimed that this enactment was wholly inoperative and useless, excepting for the purposes of persecu- tion by some few fanatics and monomaniacs. He b lieved that the social evil was under the eyes of the policemen, whose business it was to deal with it; but although the policeman could put his hand on the evil and suppress it, he would not lift his finger ayainst it unless public opinion favored his action. Therefore, such evils will cease only when we are indignant’ at their existence. The people who suffer, who are struck and crushed down by the,evil, are those who muat do the fighting. ‘Those whose children are exposed to it must rally to- gether and beat it off. This tyke py evil, like every other step yained in the world of pri i must be accomplished by a resolute battle wag ot by those who sit in easy chairs and theorize about the issue, but by the ones who take their stand in the front rank, using the weapons of reason and common sense to gain the victory over social error and vice of all kinds, ANTHON MEMORIAL CHURCH. THE CHRISTIAN’S HELL—SERMON BY THE REV, R. HEBER NEWTON, The Rev. Mr. Newton preached in the evening on the Christian's hell, the sermon being one of a series in which the various beliefs on the subject of future punishment entertained by the different ro- ligions throughout the world are discussed, Mr. Newton is liberal in his views on this question, and devoted his powers last evening to showing how the popular and erroneous belief in a physical place of torment after death arose. What the condition of the world was, said he, when Christianity began its leavening work, you know with tolerable clearness trom the brilliant pages of Gibbon; the researches of a host of secular and ecclesiastical historians; the writings still preserved to us of pagan littérateurs and Church fathers. The people among whom Christianity went were far gone in decline of mental and moral life. Beneath the splendid civilization of the Augustan empire there were, as we can now discern, the seeds of death working rapidly, Atroctows cruelty and rapine were characteristic of the times. These are not so much shown inthe fact of the deliberate and legal slangh- ter of tens of thousands of Christians, guilty of no erime against society, as in the fiendish barbarity of their torturing. When the Church spread, it spread among people imbruted by dense ignorance, social deyra- dation and inhumanity. Such were the materials from which it had to construct a body of divinity comprehending the mystery of future retribution. The Church spread largely among the poorer This was the glory ot its spirit and the basis of its r, but it was, also, the untort limitation of honght, After the first tu ithusasm men’s hearts halted in the discipleship of life and spirit of Jesus, and the inevitable era of speculatio: followed, ‘The sense of sin so intensely quickened by the Gospel, the reality of a divine judge brought home to them in the person of Christ conjured ap new solemnity in the tuture retribution of evil doers Th were the conditions under which the of hell slowly fashioned itwlf, What the Christian's doctrine might have been under circumstances faye oring the development of the inner, ethical spirit of Christ’s words, we are only now beginning to dis- cern. 5 THE DARK AGES, In medieval ages the doctrine of hell was em- bodied in appalling forms, An immortal poem, Dante's “Interno,” writgen when the long might was already paling toward the morn, conjured up all the grotesque aud iightmare visions of those con- turies and portrayed them for after times. There is & whole literature of visions of hell. These legends describe the sulphurous flames mounting as high as are the heavens above the earth; the souls of the lost being pressed together, back to back, and praying only to be turned face to face, to gain sight of a brother’s countenance; th vil on @ redhot grid- iron in the centre ot hell, seizing souls in his horny hands, crushing them between his teeth and drawing them down his flery throat. Over all this endless ex- istence of imconceivable torment was throned the god who was revealed in it, and around him were gathered the redeemed, whose happiness was to be crowned by contrasting it with the sufferings of the damned, This was the general belief in the Middle . and it continued down almost to our own a So Jonathan Edwards said, ‘The God who holds you over the pit of hell, much as one holds @ spider or some loathsome insect over the fire, abhors Fase His wrath toward you burns like fire. God wilt no other use to put you to but only to suffer misery.” And listen to Spurgeon :—“In fire, exactly like which we have on earth, thy body will be, asbestos- like, forever unconsumed, Every nerve will be a strin, on which the devil shall forever play his diabolicé tunes of hell's unutterable Tament.”" THE NEW ERA. With the incoming of the modern era, the diffusion of knowledge and the spread of humane feelings there began a process which from the first was des- tined to radically change man’s conception of hell— a process which'is only in our generation, showing itself clearly. Human growth is slow. The ignorance of the dark ages has only slowly yielded to popular intelligence. Super- stition even now is powerful, as witness the revival of absurd miracles in our own day. Inhumanity has been even slower in disappearing. Until our century w were conducted with atrocious horrors and the slave trade held its own. Slavery has only ceased in the frecst land in our generation, Law has been merciless, Victor Hugo showed what the council system has been, The Church has expressed this ignorance and cruelty. To-day even she disfavors liberal studies and would crush science if she could, Romanists and Protestants alike have persecuted each other down to a century ago without shame. In this modern era the Church has murdered myriads of poor wretches as witches. As long as ignorance, superstition and cruelty hold sway the heathen will exist. Yet, increasing intelligence is scattering superstitions. Knowledge of other religions ix separating between the ethical and the accidental elements. Conscience, growing juster, is viewing God more truly. The sense ot law is ruling out ull arbitrariness from retribution. A knowledge of the potent influence of heredity and environment on character is dispensing judgment toward mercy. ‘The experience of philanthropy is showing that sin- Pilla ee rip Penology—the science of pun- ishment—is proving that punishment to be true must be corrective. and that the worst may be re- formed, So to-day, like some iceberg drifting down from the ions of night to the warm climates of the full sun, this old vision of hell is crumbling away. The churches of the uncultured classes still hold it; but the progressive churches are shaping a new dogma. Swedenborg has essayed a parabolic vision of hell needed according to natural law and his thoughts are leavening theology. Hope rises und formulates itself in the dogma of restoration and gathers a church round it. So while we dare not dogmatize we breathe freely in hope. The future will not lose the belief in retribution. It will hold it as it holds a hope of life to con It will grow certain as law and “mournful as law;” but it will remain vague. Certainty in Di- han punishment, as in human mercy, will replace cruelty, FIFTH AVENUE BAPTIST CHURCH. AN OPEN HAND TO THE POOR—SERMON BY BEY. . DR. ARMITAGE. The Rev. Dr. Armitago preached on the subject of “‘An Open Hand To the Poor,” taking his text from Deut., xv., 11—“Therefore I command thee, saying, Thou shalt open thine hand wide unto thy brother, to thy poor and to thy needy in thy land.” The doctrine of both public and private char, ity to the destitute, said the reverend gentleman, isan outgrowth of revealed religion; hence, such a thing ag State charity, by which the relief of the poor is made a part of the public burden as much as the ju- diciary and other departments under civil control, has never been known in any nation ex- cepting those whose ethics, common law and constitutional principles have been borrowed from revealed religion, Further, just in proportion as the inalienable rights of man and the authority of the Word of God have had free scope in the practical workings of the State, in that proportion have the poor laws of nations been the more humane, comprehensive and sacredly guarded. Wherever heathenism, abstract despotism or atheism have been in the ascendant, there the poor nave been neglected or crushed because they were poor. But wherever the Jewish or Christian religions have entered into the spirit and supreme law of a people there the humanity, justice and the equality of the Bible have shaped the national legislation for the relief of the poor. Whoever saw a needy Jew begging for bread, even in modern times? While in the theocracy of Israel mendicancy seems to have been unknown till after the nation had been demor- alized by the Babylonish captivity. While it remained under the direct kingship and legislation of Jenovah God's poor were amply shielded. Seven distinct provisions formed the code ot poor laws for that people, and the Lord of Hosts enacted them, THE JEWISH POOR LAWS. Under the Jewish law a sixth part of the harvest field, called ‘the corners of the field,” was not to be reaped, but left for the poor. No tarmer was at lib- erty to glean his. corn field; “the gleanings of the field were lett tor the poor,” and that on puin of scourg- ing to the selfish and disobedient. The gleanings of the vintage and the olive were left for the poor. ‘The trees of tne olive yard must neither be shaken nor beaten with rods, nor the vine inspected when the crop is gathered for any clusters closely hidden in the tangled branches, These must go to the poor, All clusters of grasses which fell to tne ground while gathering the vintage were reserved for them. All sheaves left in the field through forgetfulness went tothe poor. The entire tithe of every third year was appropriated to the same use. As all theyo would not aggregate @ sutliciency for their proper re- lief they were further aided by various contributions, such contributions being imperative under given cir- cumstances, while others were voluntary; some gave a — but it was scandalous to give less than s tenth. Although our Lord Jesus established a church it did not take the form or type of a nation, conse- quently He ordained no formal code ot poor laws. Nevertheless, He not only recognized the principles on which those of the Mosaic economy were enacted, but incorporated them into His religion in all their spirit and pushed the obligation to obedience by the 1ull force ot His own example and the highest order of compassionate precept. First of all, le divided the whoie law of God into two great de; ‘nts— love to God and love to our neighvors; and under the second of these He dealt with poverty in its various phases, He, however, dealt with it practically and not in @ speculative spirit. As to its necessity or cause He said nothing. He found the poor about him needing aid under all sorts of misfor- tune, and He treated the fact as He found it. The text si ‘The poor shall never cease out of the land,” and in harmony with it He said, “The ¢ have with you always.”” All that He added “Wheresoever ye will ye may do them good,” as the only step to be taken in the case. ‘Chen He did not recognize those as poor who were in full health, labor and wages, because they had enough for pres- ent want. But He those as poor who were in absolute need. Yet He did not reproach the needy as shiftiess and waste in the fabric of soctety. He regarded their condition as an ordinance of humanity which could not be properly met, but by the emo- tions of pity, tenderness, selt-denial and charity, tne most beaututul virtues ot man. REMEMBER THE POOR. Can I better close this address, said the Doctor feelingly, than to “open your hand wide” to the needy ot the land? Winter is upon us; many a heart aches to think of ite first bitter snows. Tueir houses, if they have any, are chill and cheerless; their fuel 16 low or all gone; seanty rags cover their. shivering limbs, and with them 1s @ tamine of bread. Let the shrill cry of their babes fall. upon your ears, as they ascend to the ears of the God ot Sabbaoth, and open your hands wide to the needy of the land. One of the living divine evidences that our Christianity is from heaven is found in the beautiful fact that while it moves thousands of every day to love and liberality, yet once a a od at least the hand of an immaculate be “opens His hand wide" to give Himself, and with Him God freely gives us all things. In the hand of the child born, the son given, isa key by which He not only opens the kingdom of heaven, but by which He untocks human hearts and Rands the world over. ‘Then in their lavish liberality each man can desire to extend hetp to his brother, the poor and the needy. ‘This season is close upon us. Mus all the sweetness ot the old ring, ‘Good will to man,” died away in the midst of hard times aud business embarrassments ? do not believe it. For eighteen hundred years the earth has never seen @ sad y in Christ's birth, and the next will not be an ption, Sound on the merry cheer by an open heart and hand to God's poor. CENTRAL M. E. CHURCH, THE IMMORTALITY OF CHRISTIANITY--SERMON BY REV, DR. NEWMAN, The Rey. Dr, Newman preached to a very large con, gregation on “The Immortality of Christianity.” He took his text from Hebrows, xiii., 8—"Jeaus Christ, the sume yesterday, to-day and forever.” It is not more certain that the power of gravitation extends through- out the visible universe, said he, than that through- ont all time, all space and ranks of kings there is only one Mediator between God and His creatures—Christ is the “Lamb, slain from the foundation of the world.” Not the Christian world nor the Jewish, but the foundation of the universe. We need not pause to consider whether mediation is possible or nee- essary in a perfect government, It is enomgh to aa sume that mediation flowa as a necessity out of the proposition to create beings who might sin. In all. essential elements — His moral government is the same — throughout all His dominions. Obedience 1s the test of character everywhere, and everywhere in the universe sin is disobedience. And where there is sin there must be suffering. Without the shedding of blood there is no remission, This covers the otd infidel objection— namely, “That it God had but one Son He would not give Him to die forthe inhabitants of one planet while those of other planets might need a Saviour also.” Bitt there are three assmnptions in this objection— that other planets are inhabited, that said inhabitants are in « state of probation and that lo- cation restricts the merits of the Redeemer. But grant that other worlds are inhabited, and that the inhabitants thereof are on probation. They would not necessarily be excluded from the benefits of Christ's death, as He died for sin, no mat- ter where committed, and as He is received by faith wherever exercised, As we believe in Him, whom we have not seen,s0 may the inhabitants of Jupiter, Mars and Saturn. Christ ix so immutably the only and continuous Saviour that the world will never outgrow the necessity for Christianity. Infidels say that Christianity is an evolution, the outgrowth of something antecedent, and that it required the prog- ress and culture of four thousand years to produce such @ character as Christ. There was nothing in the es that preceded His coming to produce such # ale he vic anions years preceding His ad- vent were years of degeneracy. Like Milton's angel, Christ was an original character, without an ante- cedent and without a subsequent, MORAL PHILOSOPHY IN PLACE OF THE GOSPEL. The infidels assert that Christianity is madequate to meet the demands of an advanced civilizati and that the high culture of the age has rendered it obsolete, Lu plain English, the world has outgrown the necessity of the Gospel. They now claim that moral philosophy takes che place of the Gospel of our Lord, and to fortify their courage in sailing over this unpiloted sea they talk learnedly of Contucius and Mohammed, and attempt to pro seem equal with Christ, The sum of their assumption is that Chris- tianity is exhausted, and that we must now look tor something better. But, were you so disposed, which doctrine of the Gospel would you select as the one no longer essential to the nature and happiness of man? ‘The existence of God, 4 moral government wherein virtue is rewarded and vice punished; an overruling Providence superintending the events in individual and national life; _ the inspiration of the Holy Scriptures, the ouly inspired comniunication from the Creator to the creature? Would you reject human sinfulness? Can you deny it? Would you reject man’s moral inabil- ity? Can you doubt it? Would you reject your per- sonal responsibility? Can you question it? Can you dispense with the atonenient, the pardon of sin, the regeneration of the soul and the witness ot the spirit? Woula you have this a prayerless world? Is nota peaceful and triumphant death still desitablo? Is not heayen, with itt ylorious reunions, a hope and a charm? “Where will you begin to select your obsolete doctrines? There is only one chance of success tor this objection. When there are no hearts to purity, no sins to pardon, no fears to calm, no sorrows to assuage, no dead to lament, no hopes to inspire, no joys to create, no dying hours to cheer, no loved ones to meet in heaven. Then, and not till then, will the objection command the decent respect ot mankind. BROOKLYN TABERNACLE, GOING TO doD—A PRACTICAL DISCOURSE BY THE REY. DR. TALMAGE. + “Thore are many people in New York and Brook- lyn,” said the Rev. Dr. Talmage in his discourse at the Brooklyn Tabernacle yesterday morning, “who live a thousand miles from church.” It was the undercurrent of his sermon to show that to the sin, ner there are many more agrecable places than tho Church of Christ. “Christians,” he said, “are apt to forget that Christ sat with publicans and sinners We are all the time trying to take care of our respect ability. ‘The dissipated man finds no place in our churches, and the sinner, trying to turn from the evil of his ways, meets with little encouragement. Many of us avoid all whom we do not regard as 60. cially our equals, and even the pious young man, on his way home from church, will turn into the near- est street to get rid of the company of the thread- bare sinner. For the degraded there are no nearty greetings, and tew Christians know how much gospel there is in a good handshaking. If the drunkurd wants ee to heaven it seems almost’ necessary that he should find a special train. Again, the preacher observed, Christian people are too anxious about church denominations and church forms. Ifa man tries to turn from the evil of his ways he is asked how he is going to be baptized, These observations led to ao rattling fire of shot and shell directed against denominational follies and paved the way for the preacher's instractions for coming to God. Do not go, he said, with long marole people ‘call prayers made up of “oh’s” and “ah’s,”’ but go and ask to be healed. If you want to get back rey all your evil associations. There is not acase in the whole history of Christianity where a man got back to God who retained one evil associate, It is not a question of twenty wicked companions or of ten, but of one. I would counsel you also, said the preacher, to seek Christian advice. Every Chris- tian is bound to advise you. First of all seek God and then Christian counsel. The most impassioned part of Dr. Talmage’s dis- course yesterday was addressed to the young men in his a Saget who have parents in the country. To such he said, you could not send home a more welcome holiday gift than a letter announcing that you have given your hearts to God. He Riga deers picture of the country home and the aged parents sitting by the hearth in silence. ‘The knitting needles clicked and the back log cracked in the rhetorical dis- play which the preacher made at this opportunity for effect. At length the father, rousing himself, says, “I wonder where our boy is in town to-night.” ‘In no bad place, I warrant you,” the mother answers. “He always was a good boy. We could trust him at home and we can trust him away from home.” With an appeal to all to be worthy of this confidence of a mother’s affection, notwithstanding all the wicked places in the metropolis which Dr. Talmage has re- cently seen, he closed his discourse, announcing that the next sermon on the night side of New York would be given next Sunday. Owing to the rain yes- terday he refrained from adding to the gloom of the morning by his dark pictures of city life. THE PAULIST CHURCH. THE IMMACULATE CONCEPTION—SERMON BY REY. FATHER HILL, 0. P. It is the mental habit of these times to disregard the dignity of human nature, said the Rey, Father Hill, in his sermon on the “Immaculate Conception” at the Paulist Church yesterday. The remark was provoked when the reverend gentleman was explain- ing away one of the strongest objections made by those beyond the pale of the Church to the doctrine of the Immaculate Conception. The text from which the discourse was preached was selected from the Magnificat—My spirit hath rejoiced in God, my Saviour.” These words, Father Hill said, had been advanced by those who did not accept the dogma of the Immaculate Conception, against the dogma. They claim that the doctrine is that the Most Blessed Virgin is exempted from the necessity of redemption, whereas the doctrine really is that she owes her redemption to the far-secing merits of Christ, and was therefore redeemed in # more perfect manner. Moreover, the immaculate conception was necessary to the completeness of the redemption, Decause the enemy would have had it to say that Christ had not done all He could if He failed to pre- vent His choxen mother from contracting the stain of original sin. The immaculate conception of the mother of Jesus was suflicient to complete the re- demption, because she is the representative person- ality ot mankind. THK SECOND GREAT OBJECTION. The second great objection urged against the doc- trine, the preacher said, was that it removed the Virgin Mary so far from the rest of mankind. Now, the Catholic claim is that she makes our Lord so much nesrerto us. The answer to this is that we realize in the Immaculate Conception the dignity of our nature and what redemption has done and can do for us, The Virgin is not so far removed from us even in her immaculate conception, for our own con- ception comes trom @ sacramental union. Christian marriage is a sacrament, inasmuch as it participates in the union of Christ and the Church and raises natural generation to the supernatural order, With Catholics marriage is not a cold, legal form and contract; it is sacramental, mystical and syinbolical, and therefore its results are not merely natural. In baptism are we ourselves cleansed from original sin and made perfect. It must not be thought that the Bleswed Virgin is so far removed from us on account of her immaculate conception, for after all she had to merit her crown. She was not crowned for privi- leges she did not merit, but tor her fidelity to grace. It was this fidelity to grace and an undeviating con- formance to the divine will which wed her to be crowned queen of angels and sain’ In all things she conformed to grace, and such was her nature that God in no instance found a flaw in. her conduct. A FINAL ANKWER. ‘The last consideration of the subject presented by Father Hill was that as the Holy Mother was the special champion before God of the tempted and feted, and as she acted as mediator she was removed. When people look for favors they supplicate one who is rar beyond them; they seek out some good and near friend and he conveys the mes: ‘Then, « Mary is next to Our Lord in wiles of the serpent, and we have {ible reservoir of yrace, from which we can draw in all temptation. Ot her it “In me is all grace of the way and the life,” ax written of Jesus, “Iam the — and the life, fore she is, as the angel salu her, “full of grace.” ‘This grace is not for herself alone, but for all mankind, ST. FRANCIS XAVIER'S CHURCH. THE INFINITY OF THE DEITY—SERMON BY FATHER O'SHEA. Rov, Father O'Shea preached in St, Francis Xavier's Church on the infinite majesty of God. In order to look up to God we must be elevated sufficiently to be able to contemplate His majesty and infinity. In order that He may be thoroughly known He must be infinitely explored, We must rise up to an infinite height or sink down to an infinite depth, for only the Dlessed Virgin and the saints see God as He is, God is the life of all that lives; He is the sustainer and ruler of all things, Yet, though we cannot compre- hend God as He is, He possesses all the attributes of power, majesty, divinity and glory. He surpasses all our ideas by His infinite majesty, If we tried to contemplate that infinity our notions would all vanish like # dream. All beings are dead, inasmuch tn | they. are not anerged in. that Universal Being, Everytifing of the world is finite; God is infinite. Therein lies the foundation not only of religion butof morality. God's greatness is infinite in every direction. We are finite beings, so we cannot show Him infinite respect; but we can show Him respect as feras in ws lies, A cup of cold water given in His name will not pass without its reward, When we attend the sacraments, when we partake of the holy communion at mass especially, we show by our action that we are seeking commu- nion with God, By these acts we assimilate our- selves in the Christian seuse to the saints and angels who stand before the Throne. If we reflect on what we receive from God we must remember that we have mixed with that good an im- mense amount of evil, This thought made Abraham say, “I am nothing but dust and ashes,” and the blessed Virgin, in that beautiful canticle’ that stirs the Catholic heart throughout the world, says:— “Because He hath regarded the humility of His hand- maid, for behold from henceforth all genera- tions shall call me blessed. He hath deposed the mighty from their seats and He hath exalted the humble.” Those who refuse to adopt this only look to the etiquette of this world. You may read Ches terfield and cultivate worldly manners, but your cook can surpass you in the Christian sense, because she can surpass you in the love of God, in forgiving her enemy and in strict attention to her re- ligious duties, It is the love of God that mukes Catholic missionaries travel the world over to gain even one soul, God is a real object con- taining that good to which we all aspire. God is all good; therefore we should look to Him as the source of all good, We would be the greatest fools if we worked for anybody but God, It is a maxim in our world, “The ‘greater the gencral the greater the standard,” and this should be the Christian's motto. For every good act God promises us eternal life. Hix love is efficacious; ours is inefficacious, Father O'Shea concluded his eloquent discourse with the verse, “The Lord God is exceodiug great, and of His greatness there is no end.” PRESBYTERIAN MEMORIAL CHURCH. ANNUAL SERMON IN BEHALF OF THE CITY MIS- SION BY REV. J. L. WITHROW. The annual sermon in behalf of the New York City Mission and Tract Society was preached by the Rev. J. L. Withrow, D, D., of Boston, in the Presbyterian Memorial Church, Madison avenue and Fifty-third street, in the evening, before a large congregation. The text selected was a portion of Psalm exxvil., 1—Except the Lord keep the city, the watchman waketh but in vain.” Let Nature have her way, said the preacher, and she would desolate our cities. She is not friendly to cities, and were she not circumvented would lead us to destruction. Nature is careful in keeping clean her own domain; she doctors herself in the country and allows us to doctor ourselves in the city. The good and bad find their way to large places, and Nature has no alchemy that turns human dross to g¢ ‘The question then is, How shall we prevent our cities from going to destruction ? and in considering the subject it must be remembered that we are working dead against Nature all the time. Her forces are always unfriendly to us. The churches, bazaars, charitable institutions and hundreds of buildings devoted to the cause of humanity and retigion would seem sufficient tokeep this city quite clear of wickedness; but this is only a pleasant dream. You must show the other side, and then we see frauds, disease and death. One- half the city does not know what the other half is doing. They'seem to know but little of its thousands of convicts, of its 40,000 arrests in a year, of its 250,000 inhabitants that have no pillows but their arms on which to lay their heads at night. They know noth- ing of the haunts where man is brutalized and heaven is mocked with hell. Is the city well kept? There can be but one answer. RELIGION THE ONLY SAVING ARM, If the absolute, despotic governments of ancient cities failed and fell, can we lean upon the arm of government alone and save our cities? Never! Re- ligion is the only arm that will save. Re- ligion alone gives abiding sanction to civil laws, and it is certain that unless God is recognized more and more in the future they will go down. If all the five hundred churches in New York were filled one-half the population still would be on the outside. The Gospei lls are not heard by one-half the city, nor would they be if they were hung on every man’s door. One-half. of the population are not moved by what is uttered in pulpits any more than are the sleepers in Greenwood Cemetery. If we are to escape the fate of ancient cities the wretched must be got at and silken robes cast aside for the working dress. Paul was the pioneer city missionary. He went from house to house with the Gospel of Christ. “From house to house” are words Which need be engraven on every disciple’s heart. ‘The enemies of our cities are as irresistible as Alexander the Conqueror. Seize hold of the hearts of the people, send them forth with Christ engraven there, and then we shall see the black powers of wickedness bow before re- ligion. One city missionary is worth a platoon of policemen. When the ion of Christ commands the attention it deserves and demands then our cities will be saved, because God’s words will be known in every place. THE PILGRIM CHAPEL. THE NEW MISSION HOUSE OF WORSHIP OPENED FOR DIVINE SERVICE—REMARKS BY REV. DRS. R. 8. STORRS, P, M, LUDLOW AND WAYLAND Hoyt. ‘The new and handsome Pilgrim Chapel, which was erected by the congrogation of the Church of the Pilgrims at the corner of Henry and Degraw streets, South Brooklyn, was formally opened for religious services yesterday afternoon. Seated in the body of the edifice, and in the classrooms wero 900 Sunday school children of the church and chapel and about 600 adults. On the platform were Rev. R. 8, Storrs, D. D., Rev. Wayland Hoyt, D. D., of the Strong Place Baptist Church; Rey. A. J. Lyman, D. D., of the South Congregational Church; Rev. E. P. Inger- soll, D. D., of the Reformed Church, Harrison srteet ; Rev. J. M. Ludlow, D. D., of the Westminster Presby- terian Church; Rev. L. W. Bancroft, D. D., and oth- ers. . About three o’clock the services were begun by singing the doxology. ‘Che scriptural lessons were then read by Deacon George A. Bell, superintendent of the chapel. Next followed the singing of the hymn “To God be the Glory,” in which the congregation took part. Rev. Dr. Storrs then came forward and delivered a brief address, in which he said the Pilgrim Church had made an offering of the chapel in adoration and in love for God, who had helped them with harmony within and with prosperity outside. God had smiled throughout many years upon them, and this work was a tribute of gratitude, giving testimony of their desire to promote the missionary work. ‘The schools had now grown year by year, until it was felt that the present building was tho best offer- ing that the church could make to the Lord Jesus Christ. It was a recognition of His glory, and of faith in the power of the redemption. They had, in this spirit, made the house a thing of beauty, They had endeavored not only to make the chapel ampel and convenient, but to make it a thing of beauty before the eyes of men. The; had invited clergymen of other churches to join wi them in rejoicing. They had no secular desire to gratify, they simply desired to glorify the kingdom of Christ, and in that work he trusted they would receive the help of others. Dr. Storrs then stated that thev had been presented by a lady with a Bible from which the Scripture would be read on every Sunday. Another gift, he said, was from the parents of a deceased member of the church, as a memorial of one who died in the bloom of beauty and youth. He eulogizved the virtnes of the deceased at consider- able length, and then informed the congregation that the gift to which he referred was the superb organ, which wag from John F. Ward and Harriet Ward, the father and mother of Julia Parker Ward. The dedicatory prayer was then offered by Dr. Storrs, and blessings were invoked upon the church, the people and the ministers. After a hymn by the infant class Rey. Dr. Ludlow was introduced and spoke for afew minutes. He congratulated the peo- te of Pilgrim Church on benalt of his peo- ple and himself on reaching present prog- ressive stage of their history. All Presbyterians, Methodists, Congregationalis and other denomina: tions claim. that they have sole jurisdiction over all the ground they can occupy. When anybody elwe comes intd their field they are apt to look upon them asa band of invaders. He proposed to retaliate for the invasion, and, therefore, he wished them to re- ard themselves as prisoners in the Presbyterian heart. Ax that was # very hard heart, they would find it a bard place to get out of when once they got into it. For # pilgrim band, he said, he re- garded them as a curious people,” He nixed to regard the pilgrim as one who was foot sore, whose back was borne down by # burden and who carried a staff. ‘That chapel was not like the original tabernacle of the Pilgrims, which was built of skins in the wilder- ness, Here they had a fine house, in which they were going to stay, and there they had every comfort every help. He urged them, however, to make best uses of the material aid which had beon placed at their disposal to honor and glorify God. Rev, Dr. Hoyt said that his heart and the hearts of the people of ‘his church rejoiced at the blessing that had come on the mother church, under the grand leadership of the pastor, of which this chapel is am- ple proot, He hoped God's blessing would keep and prosper them. They wore engaged in a noble work m ring in the children trom sin, sorrow and «, which in 80 alent in these great cities, he arms of the Lord and Saviour, Remarks were also made of a sim y character by Rev, Dr, Ingersoll am Lyi in the eveniny drexwes were m Rey. R, 8, Storrs, THE CATHEDRAL. At the Cathedral high mass was celebrated in the morning by the Rev. Father Hogan, Rev. Father Hare acting as deacon and Rey. Father Mori subdeacon. A congregation was in attendance that filled the edifice to its fullost extent, a discourse on the mission of the Jesuit Fathers being the attraction. Father Damen preached the sermon, The preacher, as an argument tor temperance, alluded to the ruin of families, the destroyer of those innocent people who, were it not for drunkenness, might be very happy. congratu Rey. A. J. services were also held and ad. ic by Rev. J. H. Vincent, D. v., and pa STANDARD HALL, SHALL THE JEWISH RACE CONTINUE TO LIVE?-—~ DISCOURSE BY PROFESSOR ADLER. ‘The Jewish race has been noted for its vitality. It has been made the object of persecution by some of the most powerful governments on earth, but it has survived its persecutors, said Professor Adler. The question is—will it still continue to live? The law of growth and decay obtains throughout the entire universe; no individual can claim exemption from it. I maintain that races, like individuals, must die, The Jewish race se at first sight to offer an exception to this rule. It was small in num- bers, dispersed over the whole earth, given over without protection to the most relentless oppression, and yet it could not be exterminated. The causes of the preservation of the Jewish people seem to me to be these, first, their great temperance, then the purity of their domestic relations, which kept them physically sound, physically strong and morally sound, and lastly, their devotion to knowledge, the schools they built, the academies they supported, T will also mention their sturdy independence in mat- ters of religion which prevented the development of an organized priesthood among them and thus saved them from the corruption which such priesthoods usually bring in their train, But chiefly the preser- vation of the Jews was due to their con- viction that they were chosen by their God to fulfil a peculiar mission among mankind; they took a certain pride in their humiliation. They said, we must suffer, seeing that we are the Messiah among the nations. They applied to themselves as @ people the words of the prophet, “Despised and re- jected of men, led like a lamb to the slaughter and as a sheep before her shearers is dumb.” THE JEWISH THEORY OF ELECTION. Of this conception of a chosen poopie I would y. And, first, I would exonerate the 3 of the Hebrews from the charge of arrogance and undue race pride. When they said chosen they meant chosen in the sense of obligation rather than privilege—chosen to ab- stain from tho licentious practices and the dense superstitions of the heathen world—chosen to as- sume heavier responsibilities and lead better lives than the mass of mankind were prepared for. Well were it, indeed, if at the present day a large body of men could be impressed with the belief in their election to live nobler lives, The very fact that they could be brought to entertain such a belief would prove their actual superiority. Now, in order to maintain the exclusiveness of the Jewish race, it was necessary to take a step ot the most far-reaching consequence, The Hebrew legislator absolutely tor- bade the intermarriage with Gentiles. In the time of Ezra and Nehemiah this policy was confirmed and has since continued to be observed down to the present day. Upon its continued maintenance, beyond a doubt, will depend the perpetuity of the race of the Hebrews. A Christian preacher in New England recently said:—"Do not yoke yourself with unbelievers; a man who does not honor and love Christ cannot very well be trusted to honor and love his wife’’—a most audacious assertion, Furthermore, he says, “Two cattle that are yoked together, must re- main together, and whichever is stronger will take the other with him.’ Now, without shar- ing the elevated view of marriage illustrated in the delicate simile I have quoted I thought it proper to repeat these words, in order to show t the necessity of keeping apart and of preserving a religion from too close contact with its opponents is as keenly felt in the ranks of orthodox Christian- ity as of those of Judaism. I think we shall see light in this question it. we fix our attention upon the ob- ject of the married life. GRANDEUR OF TRUE LOVE. It is ® mistake to suppose that love is betweer two persons only. Love is the in- finite and is reflected in these two souls. The hus- band and wife will promote each other's welfare and interests best when they promote in common a larger welfare than their own—the largest interest of man- kind. The partners in the married life shall be com- rades in solving the problem of life. This idea of comradeship is the supreme glory of the conjugal relation. But if Led wife shall be to you a comrade in solving the problem of life you must select such @ one as holds the same views of the problem ot lite, I decidealy call in question the policy of intermar- riage between Jews and Christians, not because they are Jews and Christians, but because of their differ- ence in habits, in sentiments, traditions—I might almost say in their very natures, and because there should be no such vital differences in that rela- tion whose very name is union, whose pur- pose is unbroken being ADP as of one ge of one soul. But what has n said of Jews Christians does not apply to those who have ceased to be distinctively Jews or Christians, and who call themselves by the new and broader appellption—hu- manitarians. These shall meet; there is no reason to keep them apart; there is every reason why they should cement their union by the nearest and firmest ties, Professor Adler then went on to say that even- tually the Jewish race must die, that its prophots haa shepacires wat replete eng time when their le shoul be reliev of its separate Minion; ‘thet ax Greece is dead and still lives in its poetry, philosophy and art, so the genins ot the Hebrew people would live on in the immortal heritage of moral truth which they had left to man- kind. He urged in conclusion that the idea of choice, though not confined to race, is of invaluable ng oo tance; that liberalism also must strive to call into being a chosen body of men and women, selected from among all peoples and scattered the world over, who will consecrate their lives to nobler aims; who will prescribe to themselves lawa of action finer than those that are recognized by the multitude. He closed with these words, “All who are joined together in this work of regeneration shall be named of the elect. Every city in which the standard of larger duties is raised and men flock to it shall be to us a New Jerusalem, greater than the old, and the whole wide earth we shall claim at last as our promised land and seek to make overflow with mil and honey, as di¢ the promised land of old—with the milk of human kindness and the sweet honey of human love.” * GENERAL RENO'S DEATH. STATEMENT OF AN EYE-WITNESS—‘‘I AM SHOR BY MY OWN MEN: IT Is HARD.” Newport, R. I., Dec. 12, 1878. In view of the many statements which have been made of late in regard to the death of General Reno at the battle of South Mountain Mr. Edward M. Neill, formerly of New York, but now of this city, who was Brevet Colonel and Assistant Adjutant General on the staff of General Reno, desires through the HERALD to present the lamentable accident in its true light. Colonel Neill is a gentleman well known to the summer residents of Newport and is a great favorite among all classes. He states that about an hour and a half before sunset on the day of the accident General Reno proceeded to the front, and after riding slong his line he first visited the Kanawha division, commanded by Major General Cox. He then returned along the line until he reached General Sturgis’ command or its vicinity. Firing commenced on our ht soon afterward. Colonel Neill and Lieutenant Hutton, of his staff, wore with him. He gave orders to “break ranks,” and almost immediately he was shot, a new regiment sandwiched between two old regiments, having bofore the word was given, ite members being very enthusiastic and the men feeling that they were called upon to return the enemy's fire before they saw them. ‘The General turned to Colonel Neill as soon as the “green’’ regiment had fired, and said, “T am shot by my own men: it is hard.” He had sufficient strength to dismount from his horse without assistance, but he was unable to unhook his sword belt. Colonel Neill volunteered to do it for him, which offer was accepted. The wou soldier then, requested Colonel Neill to send for a litter, which the latter did, and he was laid upon it, He then asked for his brother, Lieutenant Reno. Lieutenant Hutton ‘was requested to go in search of him. In the mean- time the dying soidier took a locket from his neck and requested Colonel Neill to send it to his wife. The latter wrapped it in a piece of newspaper, it having been shattered by the bullet, and it to General's brother, who arrived at about the time that the locket was handed to Colo Neill, “1 SAW THEM ‘ While lying on the litter Colonel Neill, although being positive in his own mind that the bullet had been fired by one of our own men, desired to further satisfy himself of the correctness of his theory, and he said to him, “General, I scarcely believe that you were shot by ¢ rmen.” He answered, promptly, “I know I was; L saw them fire.”’ LAST MOMENTS, Colonel Neill inquired of Dr. Cutter, the surgeon, it General Keno was mortally wounded, and if so how long he would live. His reply was that he was mor- tally wounded and that he might live one hour and possibly twenty-four hours, He (Colonel Neill) pro- ceeded at once, upon receiving this sad news, to have him taken back to the headquarters, at Middletown, which had been left on the morning of the same day, a distance of nearly three miles. It was pro; owing to the long distance, to take him to # hos near by, but Colonel Neill insisted upon remov! him to Middletown, and just at this time Gen Sturgis rode up and said that if necessary he would detail his whole command to take him to his bead quarters, Just ae Colonel Neill was taking his place at the head of the detail to escort the General back to Middletown the latter's brother arrived and said he 1, and asked him (Neill) to give him « hand. to place over hi led he had been ec (brother of Mr. York), General Hartrauft and General Sturgis, and in Colonel Neill’s opinion General Sturgis was the last entleman with whom the deceased conversed before © Was shot. DIRECTION ipped 0 at Nei red After the body was stripped Colon inqui: of both of the vengoone present which side the ball had entered, and they replied that it was on the side, which went to prove that he had been shot one of his own men, as the fi from the enemy proceeded from the left, and which should set at rest all reports to the contrary, ‘Che shot cane trom the “green ‘ ngs] bed = jonel de for moment desire give roma done intentionally, The General lived of an hour after he was shot,