The New York Herald Newspaper, January 6, 1879, Page 2

2 “REPENT YE!” The Voices of City Pastors in the Wilderness of Sin, ey FIRST SERMONS OF THE YEAR. and the Formation of Character. Time CHURCH OF THE DISCIPLES. Gre AND THE YORMATION OF CHARACTER— SERMON BY REV. GEORGE H. HEPWORTH. I have sometimes stood on the beach, looked over its face and given free rein to my imagination, said Mr. Hepworth yesterday morning in commencing a sermon from a text in the Psalms, which read as fol- jlows:—"But thou art tne same and the years shall have no end.” He continued:—I have watched the sand, the shingle aud the débris of geologic ages, mow thrown far forward, now thrown far Dackward, always in commotion, “and at every step coming into collision with a substance so hard that it was itself partially destroyed. I have wondered what those ten thousand pebbles would think if they should be told ‘about the headland rock that never knows any change whatsoever; they are being ground into ‘powder, but it stands unharmed and untouched. For the pebbles there is no hour of rest or peace, but for the rock all days are days of careless thoughtless- ness, utter calm and of quiet endurance, It seems to me that in that picture we have the sceptic’s theology. The huinan race are the broken bodies, overpressed further and further by the tide of time, dragging each pther to pieces; and far over alt is that Being who is eternal, with an eternal consciousness of carelessness an@ selfishness, There is no change to Him, and there is no rest for humanity. Our end is littleness and death and oblivion. He sits on athrone of endurance, never caring to put @ single glance in our direction. That is uot the pic- ture of our God as painted’ by the life and lips of our Lord Jesus Christ. We are told in Holy Writ that He who is our Lord watches over us by His love and that He is constantly sending messages to us in answer to our prayers. No petition goes up}from the earth that the Father's smile does not come back to us. We may be ground, but weare never ground to pieces; we may find a great deal of fiction in life, we come in contact with trial, disappointment and death itself, but these things are under the control of Him whose hand is mighty, whose wisdom is great and whose love is boundi In the scheme of Christi- anity this world is a great school house, in which Jesus is the teacher, and though there is a discipline of the most Tigid character the object. is that we may learn more and more to become like Him. It is natural that we should think of these things as we gather around the milestone of another year. Curious and instructive thoughts come into our minds at this season of the year. It is well for us to see ourselves and to ask certain serious ques- tious of conscience and to demand of that monitor an answer to our interrogatories. It is well for us to reckon up the number of our opportunities, to dis- cover what is in our minds and hearts that is pro- ductive of character and to add up the tilings that we have yet to accomplish. When the day goes away it is beyond our recali, Whatever our position in’ so- ciety, whatever our wealth may be, we cannot buy a moment of time. Queen Elizabeth of England once said, “Millions of money for an inch of time;” but ft was ot no avail. There are things which neither queen nor emperor oan purchase, and time is one of em. WATCHING THE HOUR GLASS. ‘This rapid passage of time isa very fruitful sub- ject. [have sat and watched the sands of the hour glass until I have become s0 nervous as to be com- ‘lied to leave the room. The sand will run whether am joyful or sad, whether I am the highest saint or the lowest sinner. ‘lime is our capital; it is the olden coin with which we are buying character. Pome of us are spendthrifts of our fortune, and there are others that are niggardly. ‘These minutes and hours of the lest are to us as coins stamped in the image of the Almighty, and every one should have inseribed upon it, as on our own coin, the words, “In God we trust.” It is a very curious fact that we note the passaye of time by the changes that occur. If there were no changes we should not recognize such a thing as time. This is indicated to us by the seasons. ‘There is the season ‘when we plant our seed and that when we reap our harvest; atime when the snow falls and another when we pluck the flowers. We have the period of buoyancy and happiness, and we call that childhood; and then there is youth, a beautiful season, when the dreams are not yet realized, when life is the most joyous and evanescent and when difficulties are the most easily overcome and when all things seem pos- sible. But by slow degrees, just as spring changes into summer, changes come over human life. ‘The boy is not a boy always; and when the shoulders become broad enough we find that some one has put a heavy burden there. The castles in the air have grown alittle dim and by and by will vanish alto- gether. The man has become more manly; he is ‘weighted with responsibilities and surrounded by a family. This is the time when blossoms change to fruit. Just as imperceptibly as summer gives way to autumn there comes a time in every man’s lite when he feels old age coming on; his memory is not quite as trustworthy as it was, his respousibili- ties weigh upon him with exceeding heaviness and he comes to think that he must yield up all that he jhas done to younger arms and younger hands, There is something sad about this period of life, just as there is something sad about the autumn time. Then comes old age; and this we call the span of human existence—a span that has at one endacradle and at the other a grave. These changes are very impressive to me, I have been look- ing over the great events that have occurred during the last year. lam impressed with this fact, that God does not stand in need of any one of us. You and I may die; but the world will yo on just as though we were living. The world misses no man, for it very easily supplies his place. It is never sate to lay the flattering unction to our soul that after we are gone we shall have an extensive remembrance. The longer 1 live the more I feel that it is character, and character alone, that lives. We can depend upon nothing else but that. We have nothing to perpetuate us in the future but character. Begin this new year with the thought impressed upon your mind that nothing in heaven counts but eharacter, formed by faith, in- flamed by earnestness and inspired by confidence in sour Lord Jesus Chris! LYMOUTH CHURCH. SHALL WE GO STRAIGHT TO HEAVEN ?—SERMON BY REV, HENRY WARD BEECHER—THE YEARLY RENTING OF SEATS. Before his sermon Mr. Beecher announced that the annual renting of the pews and aislo seats in the church will take place to-morrow evening, com- mencing at seven o'clock, The minimum of prices would be the same as in years past, Me jestingly remarked that he believed he was the only member who never had any anxiety about his seat from year to year, At this there was laughter. He went on to state that the proceeds from the sale of one-third of the pews were expected to pay two-thirds of the ex- penses of the divine service. There were from four hundred to five hundred seats which were absolutely free. No moral influence was ever brought to bear upon the weekly occupants to force them fo pay an assessment. “They never do pay,” said Mr. Beecher. “We know this from actual observation when the contribution box has been passed around. They get so much good outof us without money and without price. This church is wet down by many as being chiefly accessible to the fashionable and the rich. The truth is that outside of cathedral bounds there is none in either of these two cities which has so large a number of absolutely frve seats.” Tho oxpenses were great because the congregation was so. All the revenue aside from that @evoted to the support of the church proper was em- ployed in two wide mission districts, where the Gor- sl was preached, mouth to mouth and face to face, Ee ine poor and the ignorant. Fifteen new members were admitted into the com- munion aud five or six of these were baptized, Tho services closed with the Lord's Supper. THE KERMON, Mr. Beochor’s text was selected from St. John, xiv., 1-4—"Let not your heart be troubled; ye believe in God, believe also in mo. In my Father’s house @re many mansions; if it were not so, 1 would have told you. Lo to prepare aplace for you. Andyif I jo and prepare a placo for you, I will ex gain, and Feceive you unto myself; that where there ye may be also, And wii the way yo know.” 0) most " remark- able things in the hist J was the ab- seuce in the Old Tesi © and usable doctrine of immortality. idea that, whatever was the ult into a kind of semi-slumberous condi but ity f form from tined by the ancic of tho hervatter. Alter the bab doctrine of 4 continuous after @atablithed among the Jews, rojected by the ducees, but accepted by the Phariseos. Lf before the Baviour’s coming it bad been enveloped in a sort of twilight of faith, He poured upon it the full effal- gence of His divino knowledge and it proved the great motive power with which Christianity was wrought, Mr. Beecher discussed at some length the \fferent doctrines of the resurrection. ie preferred a ® all.the others that ofan inuuediate trauslation . NEW YORK HERALD, after death to the state of bliss. The idea of a gatory was more agreeable to him than that of the schoolmen, who would consign us to a waiting stu- por until the last trump is sounded. IMMEDIATE OR PURGATORIAL SALVATION. The question was whether all men who were fit to meet their Lord would be admitted straight into His resence after their death, or whether they would ave to wait until ages had rolied round. We have no data on the subject and can only reason upon pre- sumption, analogies and ongtantion. which are not, after all, such poor stuff as many men think, As to knowledge we are wholly dependent upon the Lord and Hisapostles, What did He mean that His apos- tles and we should understand? and what did His apostles understand and mean for us w understand? The central point of influence with the Saviour on earth was personal love. By that power He held His diseiples, and it was by that that He interpreted to them the whole of their history. To be with Christ was their chief desire, and such was the enthusiasm of the love He wrapped about Him that every as- sociation could charm, inspirit aud ennoble them. There came a time when they were subjected toa most hideous and shocking tribulation, Could He who was nailed to the cross and was buried in the sepulchre be the divinity whom they adored? ‘This dreaded separation from His disciples led to the discourse from which the text was taken. Suppose a lover, when parting from his sweetheart, should promise her that he would soon return, If, then, he were gone twenty years, he would have disappointed her fond expectancy and have practised a gross deception. Christ gave these sweet assurances to His disciples before that awful celipse. But what if, after ten thousand years of sepulture and of slumber, they should be permitted to join Him, what cousolation would it have been to them to suck the bosom of such a hope? As well might you put a babe upon a granite rock and tell it to draw its nourishment from that. The great point in Christ's promise was that the separation would be brief. The transtiguration of Christ and Moses and Elias on the mount gave them another powerful pre- sumption tor this hope. Mx. Beecher drew numer- ous illustrations from the New Testament to show that the belief of the apostles was in an immediate stepping into glory after the end of lite below. The opening of the heavens comforted Stephen, the proto- martyr. Familiar passages were quoted trom First and Second Corinthians, the Thessalonians, the Philip- pians, Timothy, the Hebrews and Revelation sup- porting the argument. Paul, at the beginning of his preaching, held that Christ would reappear during his time, and during three hundred years this more sensuous belief lingered in the Church. Every succeeding letter of Paul, however, showed that other ideas had arisen and were growing in importance in his mind. Whole pages will be turned ® folly if we are to suppose that Paul believed when he died that whole ages were to elapse before he could see God, While ingenuity might get other meanings from these passages, Mr. Beecher held that the whole teachings of the apostles favores bis in- terpretation. All the images of Revelation com- ported with it. Mr. Beecher quoted the one passage, “Flesh and blood shall not inherit the kingdom of God,” as refuting the dogma still held by many of the unthinking multitude that there would be a corporeal resurrection. After ages of stupor this would be punishing first and judging afterward, ‘There is this lite and another and no intermediate. There are thousands in the two cities of New York and Brooklyn to whom death would be a comfort if they were sure of the other side. They would bear this life cheerfully it they knew there was only a single step into the other. But the expectation of a@ torty years’ desert of intermediateness almost destroys ‘consolation, We need # heaven near at hand and we are working for one not far distant. It is so near that it is almost like a whispering gallery, from which we catch the echoes now and then. FIFTH AVENUE BAPTIST CHURCH. ‘THIRTY-FIRST ANNUAL SERMON TO THE AGED BY REV. DR, ARMITAGE, Tho Rev. Dr. Armitage preached his thirty-first annual sermon to the aged in the morning, taking his text from II. Corinthians, iv., 16—“Though our outward man perish, yet the inward man is renewed day by day.” ‘The reverend Doctor having stated clearly the principles applicable to his subject, said:— Here the Apostle speaks of double manhood and double life. The first of these he says is outward and the second inward, while their relation to each other is held by a law of contrast, the one perishing by gradual decay and the other enjoying daily re- newal, The outer, or embodying man is the visi- ble, material human frame, and the inner, or embod- ied man, is the invisible, immaterial, immortal na ture, The two denote our whole personal existence the bi boing a casket and the spirit a priceless jewel. Now, there is a time when the body is not wasting away, but, on the contrary, is in astate of development and growth from birth to maturity. Its nati waste and disintegration follow this stage, for these properly belong to the last half of life. But a different order of things marks the history of the inward man, the higher nature. Here you trace no fretting and consuming contlict, for in the idea of immortality the soul partakes of the divino life, From the time that it first animates the natural body it gathers strength little by little, through sense and perception, feeling and reason, and the process goes ‘on perpetually, being endued with new power day by day throughout its existence, It is almost certain, however, that the Apostle in speaking here of the “inward man” does not intend to speak so mich of the soul in its entirety as in its moral department, and as that department is held under the dominion of a high spiritual and religious life. The Apostle Peter most beautifully sets torth this exalted part of our being as “the hidden man of the heart” in that which is imperishable of the meek and quiet spirit which in the sight of God is of great price. in the coutext the Apostle Paul speaks very freely of his great sufferings for Christ’s sake, and carries the idea that, while these sorrows were leav- ing their marks on his bodily frame, his moral self felt no depletion of strength, for day by day he was supplied with new strength. He was nearly of the age of our Lord, and, as he wrote this epistle in the car 68, he was verging upon sixty when, toil and rd usage began to tell upon his frame. RENEWED STRENGTH FOR THE SOUL. The thought which sends home in the text is that bodily suflering may be a channel through which moral strength flows, so that out of the decay of the body comes renewed strength for the soul. bears up heroically under his own sufferings on this great principle of nature and redemption, namely, that out of weakness comes might, out of death, life. On this principle his lite of peril and martyrdom gave invisible strength for new'toil and suffering. When he speaks of the daily renewal of the inner man he does not mean that he was hoarding up strength, as gold is hoarded against time to come; but that, a8 one day exhausted his strength, another revival refreshed and made it new again. There was daily waste, but there was also daily restoration, because waste and supply are the daily conditions of all life. No tri- umph is so great as that of the soul over the body. It is inspired by the highest motive and can forego first every comfort of life and then life itself for Christ's sake. The whole history of Christian mar- tyrs aud heroes shows that when the outer man has been perishing in the flames the inner man has tri- umphed over its agonies. There is no such sublime spectacle as that of a soul taking its last look upon the body and voluntarily withdrawing from a dwell- ing place so unsuited to its tuture uses, while it rea- sons upon the cause of that unfitness. Artists, tx, great thinkers and orators all lend their contri- utions, in active life as well as in death, to show how the decay of | the ly can stimulate the soul to action and clothe it with new power. This power often evinces itselt in the paroxysms of pain und in the tormenting uproar of morbid dis- No man but Cowper could have written “John nor could he, if he had not hovered all his life on the very verge of despair. Robert Hall held his congregations under @ supernatural fascination of thought, language and action. For the time being his majestic soul seemed to incarnate itsolf in his eye and illuminated his face, li star behind a fleck of Yapor and then burned like that star unveiled, But Robert Hall could not have been what he was had he not been born with @ disease which inflicted exeruci- ating pain upon him from his cradle to his grave. Our context shows that the apostle’s soul dictated to his body and reigned over all his sufferings, #0 that age, imprisonment and the prospect of martyr- dom made his soul more gigantic than ever. So, in; aged friends, apply this great principle, making ail the pains aud infirmities of old age strongthen the hidden man of the heart. MASONIC TEMPLE. THE POWERS OF KINDNESS--SERMON BY MB. 0. B. FROTHINGHAM, Mr. O. B. Frothingham preached in Masonic Tem- plo on “The Powers of Kindness.” In the course of his sermon he said that all things have their significance and basis in speech, and whoever falsifies speech falsifies everything. The word kindness is a good feeling for one’s kind or kindred, and it goes to the very root of the essential nature of things. The word Kindness, meaning kin, is one which can be traced back through Roman and Grecian literature to its original root in the Sanscrit, which means, in @ liberal sense, good feelings for things created. In “Hamlet” the transitions of the word are exemplifial in the passage containing the phrase, “A little more than kin, and less than kind.” We speak of children (kinder) as things to be taken caro of; they are not ours, for the whole community has an inter- estinthem, he keeping of the children is # sacred office which carries with it the history of the past, the actualities of the prosent and the prophecy of the future, Whoever keeps the child to himself monop- olises it to the prejudice of the community, The Grecks-—those glorious heathen thinkers of long past ages, Whose philosophers, poets and sages reached to the heart of things; the countrymen of Plato, Socrates, + of that Socrates who to-day stands head iiders above the men of our times—treated children a public things belonging to the ‘The very word philanihropy, the the State at large. very thing itself, is of Grecian origin. It was Christianity that brought in a limiting clement to py by confining the practice of the thing philan' the offices of kindness to ity from one to another among the Christians, not as a virtue that should be exercised by Christians to the outside world. The central thought of the Fourth Gospel is the divinity of Christ aud adoration for Him. The Jove there inculcated is that of the one believer for. the other, but not from the believer to the outward public. ‘Phe unbelievers are left in outer darkness, and the love of the Church is the love of believers among themselves only. Here the preacher drew illustrations of his ‘discourse from the chari- table works of the e Fenelon, who was a strict Catholic. that, after the edict of Nantes, the character of the great Frenchman enabled him to win over to the Catholic side many who were disposed to rush to ar against the government. Atter tho burning of his palace of Cambrai and losing his im- mensely valuable library, the grand poet said that it was betler this should happen than the poorest cot- tage should be pulled down to the discomfort of its humble inmates, But, contended the speaker, charity is not paneer) , the difference being that the former is restrict by Christian uses to Chris- tian purposes, while the latter is boundless and common to the whole human family, Kindness is within the four walls of home a domestic virtue; yet where is there so much unkindness with people as to brethren, children, parents—to those who are bound in the same bundle of lite with us? The old proverb says that ‘Familiarity breeds contempt;” and thus people who belong to us, and to whom we belong, are the ones who are treated with a careless, off-hand courtesy at best. HOW CHARITY AND KINDNESS DIFFER. The diterence between the old system of charity and the new one of kindness is thatin charity there isa tincture of patronage—a looking dowx upon the favored—whereas the new feeling of kindness does not demoralize what is human in mea and women by looking down upon them, It knows no distinction of person; it is the weifare not of the individual but of the entire community which it considtrs at stake. It will help only in a humane fashion. Mr. Frothingham now went on to tell of the poet Shenstone, who, upon being attacked by an armed robber while be had @ lady with him, gave his purse to the man, observing that the robber was then poorer than the robbed, poet ordered a servant to follow the unhappy man, who was tracked to a miserable dwelling, where, throwing the purse at the feet of his wife and embracing his starv- ing family, said:—"I have brought you bread, put I have sold myself and brought you shame.” The post was able to save the man, ‘The speaker now alluded to the influence of kind- ness upon the young mind, and went on to say that when youth is’ past and beauty wanes the vigor of the trée disappears, Then the autumn winds whistle through its yet yreen leaves, shaking them off, never to blossom again; then we must have somebody to trust, to lean upon, otherwise life would be horrible. ‘Then comes the sentiment of distrust that even the nearest relations may fail us, and one of craving for fellowship takes its place. It is this sense of cheer- fulness in fellowship that keeps hundreds of thou- sands within the pale of the old religion, have now had enough of individualism; they need churches and fellowships. ‘The people require to form acommunion, 80 that those who enter it ma; feel that they are entering into fellowship, light ani life. ‘The new church is built, not in the faith of Christ, but in that of humanity, which is alone capable of making all one. MADISON AV. REFORMED CHURCH. MANLY CHRISTIANITY—SERMON BX THE REY. EDWARD A. REED, My text to-day, said tho Rev. Mr. Reed, after quot- ing from IL. Samuel, x., 12, is a part of the soldierly speech of Joab, captain of the hosts of Israel, The spirit of this text, he continued, is the spirit which we ought to cherish in the difficult, but blessed work, committed to us in this field. It is my desire at the beginning of this new year to place before you ina plain, practical manner, the condition and prospects of this church. Coming to you from another and honored denomination, under some- what unusual conditions, the history of this church—its position, difficulties, trials, obstacles to ‘be overcome—in short, everything for or against it became matter of investigation and comment, Per- haps I have heard more about you than you have ever heard about yourselves. At all events, after four months of labor among you, it seems wise and good to me to correct some of the misunderstandings respecting you which have been current even among your friends; to frankly state the exact position of our church in things spiritual and temporal, and to indicate to those who may desire to cast in their lot with us the spirit and methods of our future work. In one word, then, we are here for the teaching and nurture of a pure, honest, manly type of Chris- tianity. In Zonclusion Mr. Reed spoke concerning the financial condition of the church as follow: ‘The cost of this building, when completed, furnished and dedicated, October 22, 1871, was $257,573 10; to this must be added the subsequent $20,000 raised and paid down for the erection of the chapel, making the total amount expended for the property, $277,573 10, From the sale of the church in West Twenty-third street, the amount donated at the sale of the old Market Street Church, and various voluntary ccontnibutions, including the chap@ fund, the sum of $177,573 10 was realized, leaving a debt of $100,000, which now re- mains on bond and mortgage to the Mutual Life in- surance Company, drawing six per cent per annum, and is, I may say, one of the best assets in the vaults of that corporation. Itdoes not appear that money was wasted on this property or that the amount paid for it was an extravagant one. ‘The location is unsur- passed for future permanence and usefulness; the Jand exceedingly valuable; the work faithfully done; the entire cost about equal to that of four or five or- dinary private residences in the immediate vicinity. Our lots—three on Madison avenue and two on Fifty-seventh street—were bought early in 1869, while maximum prices were not reached until 1872, It was admitted by the insurance com- pany one year ago, when the rate of interest was re- duced from seven to six per cent, that the land was of equal yalue to the sum originally paid. Indeed, a house on Fifty-seventh street within one square of us was sold within a fortnight for $225,000. le said there was a wide field for church work in New York, and that the Madison Avenue Reformed Church filled a want and had a mission. He exhorted the mem- bers to be astir and mgintain the position of their Zion in New York. MADISON AVENUE PRESBYTERIAN CHURCH. A NEW YEAR'S GREETING—SERMON BY THE REV. WILLIAM LLOYD. The Rev. William Lloyd, pastor of the Madison Avenue Presbyterian Church, preached to a large con- gregation. The subject of his discourse was “A New Year's Greeting,” and the text IL Corinthians, xiii., 14—“The grace of the Lord Jesus Christ and the love of God and the communion of the Holy Ghost be with youall.” It has passed intoa universal custom, said the preacher, with friends to open the new year with greetings. With many the expressions are an earnest hope that the budding year in its social, busi- ness and religious advantages may be greater than that just passed. With others, perhaps, the words are meaningless, and soon as uttered are forgotten. The custom ot gfeeting cach other at this season of the year is not modern. Among the Greeks the wish was that “Joy be with you, or follow you.” Christianity put into that Greek phrase a meaning. Christianity is joy. In all the writings of the apostles joy seems to have bubbled up within their hearts, whatever the circum- stances iu which they were placed, How is life to be made a joy? By simply receiving into our hearts Christ's benediction. ‘Take the text into your homes; take it into your hearts, and not only this year, but all the years to come, you will have increasing #2 a While no injustice is done to St. Pant’s mighty intel: lect we must not forget the deep tenderness of the yreat apostic. His writings are the pillars of the Chareh, yet ho shows the tenderness of a woman at times that must uot be overlooked. Some people carry their hearts upon their sleeves, and they are like some goods in the market—plenty and cheap. ‘Then there are those whose natures are such that they seldom give themselves to others, but when they do, it is with an abandon that marks the act genuine. Come what may to such--misconception, sickness, poverty or death—they do not separate, but blend a 7 R more strongly together. It was so with St. Paul, GRAck, The words of the text are so swect and winsome they have become the form of the benediction of the Church. The words are like the box of alabaster ointment—they must be broken to yet the perfume, “The grace of the Lord Jesus Christ be with you.” ‘The apostle dwells upon the grace of our Lord. Law has nothing but penalties, and it never forgives. Law never lets is relont- less. But grace forgives and lifts up the wrongdoer aud pardons the sinner. There is up; it no pity in abstract virtue; it lacks the virtue of charity. Grace, on the contrary, is charitable, and it sees the agony and remorse of the wicked, and beyond these something to call human. You cannot find in any part of God's universe one so smitten and cursed with sin that God cannot see somethin in him that is beautiful. No man can fail beyoud the grace of our Lord Jesus Christ. On this, the first Sabbath of the new year, Task that the grace of the Lord Jesus Christ be with you. Wo need it to bear up against what is tocome. “A bruised reed He will not break." When friends grow coid and the end comes for us we shall need this grace, and His is the only rock upon which we can build our hidin, place. The preacher assured his hearers that he ha proven the power of this grace, Without it at times maduess would have been a relief, LOVE. ‘The next point of this benediction is the love of God, our Father. The order of the text is beautiful. Grace opens the door to the love of the Father, This introduces us to the fatherhood of God. What depth and height to which it leads the imagination! Avid all our wanderings our bearts have acued after our Father, Without the grace of the Lord we would wander up and down this great graveyard of hu- mauity and be lost. He that has seen the Father and has His love need not fear, Through the year to come the preacher hoped that his hoarers might look up and cry, with hoarta full of joy, bb, Father.” COMMUNION OF THE HOLY GHOST. ‘This is tho last point of the benediction. Thesamo joy. comes to us as if we had Uhrist’s body present with us. What is better, wo have the perpetual spir- itual presence of Christ with us, The sermon did not call upon the preacher to define the Txinity, We. MONDAY, JANUARY 6, 1879—TRIPLE SHEET, ean only commune with the Holy Ghost, and we be- Lieve it is a person, and this communion is a sympa thetic feeling. And in all our battles and troubles through life it comforts us. Every soul will have its hours of loneliness, If you then have the commu- nion of the Holy Ghost you will never be alone. This pape! of our Lord Jesus Christ is for you. This love offered for you. The communion of the Holy Ghost is offered to you. Over the waste of lost years comes the call of the Father, “Come home!" Will you heed the call and come ? ALL SOULS' CHURCH. ITS HISTORY AND PROGRESS REVIEWED BY REV. DR, BELLOWS. At the Church of All Souls the Rev. Dr. Bellows preached, taking for his text Deuteronomy 1i., 7— “These forty years thy God has been with thee, thou hast lacked nothing.” Forty years ago I was duly installed as the pastor of the only Unjtarian church which was then in existence in the city of New York, the parent church from which have sprung the numerous branches which are now flourishing both here and throughout the length and breadth of this broad continent. And considering the enduring friend- ship, the filial devotion and amicable relations which have at all times existed between the congregation and him who has been called to a:t as your leader in divine worship, and carrying out faithfully the aims and purposes of our holy faith, I may reiterate the words of Moses, as yiven in the sacred Scriptures, Iremember distinctly the reluctance which I mani- fested at the time on being named to fill the position of the Rev. Dr. Ware, who was then about to resign the pastorate, my sole desire then being to obtain the guardianship of # smsll flock in some New Eng- land villago, But my doubts being removed by the kindly advice given me by the eminent Dr. Chan- ning, coupled together with the earnest desires and expressions of confident assurance given me by Drs. Ware and Dewey, induced me to forego any calcula tions for the future which I had determined on and accept the charge which was so graciously tendered me, On the 2% of January, 1839, entered on my duties as pastor, the church bein, located in Chambers street, on the site of which the Savings Bank has been erected. The rev- erend gentleman here alluded to several persons who were active and prominent members ot the first con- gregation, and related at length the many difficulties which had to be surmounted in order that their faith, which was decidedly unpopular at the time, might secure a foothold, . MOVING NORTHWARD. ‘The church in Chambers street was never free from debt, and a large toner) of the brethren having moved up to the vicinity of Fourth street and Waver- ley and Washington places, the trustees determined, for convenience sake, to secure a place of worship & little further up town. The edifice in which their devotions were held up to this time was thcreupon sold, and so heavily was it encumbered by debt that, after satisfying creditors, only $7,000 were realized from the sale of the house and grounds. While —— ubout for a suitable location services were held every Sunday in a hall on Broad- way, below Canal street, which was used throughout the week for miscellancous purposes, such as exhi- ditions, minstrel performances, &c., and was known in those days as Apollo Hall. They then secured a chapeiat the corner of Prince and Greene streets, but it being in a dilapidated condition and falling to decay, the Board of ‘Trustees held several stormy meetings, discussing the necessity of hulding services in a sater edifice, but without avail, the majority be- ing in favor of remaining where they were. A large portion of the roof falling down with a crash on the communion table during the Sabbath services shortly after overcame all objections to removal on the part ot the dissenters, and the brown stone church on Broadway, between Prince and Spring streets, was purchased and services held there for years, until, a large proportion of the congregation having removed still further up town, it was deemed necessary to make another change. ‘The reverend gentleman here spoke of several ooca- sions on which he was called to exercise his duties as a citizen, being called to act as chaplain at the re- ception given to Charles Dickens and to the editorial chair of the Christian Inqurer. He then mentioned the founding of the Second Avenue Cemetery, in which, he said, the remains of the most distinguished and earliest supporters of the Unitarian faith were interred, and atter commenting on the beneficial and gratifying results which the American Unitarian As- sociation had achieved in the cause of sharity, and re- ligion the Doctor concluded his discourse by invoki the Divine protection on nis flock and wishing tha each succeeding year should witness a turther strengthening of the bonds of love, friendship and fidelity which had existed in the past. CENTRAL M. E. CHURCH. THE UNIFICATION OF THE CHRISTIAN CHURCH— SERMON BY REV. DR. NEWMAN, ‘The Rev. Dr. Newman preached in the evening on the “Unification of the Christian Church,” taking his text from John, xvii., 20, 21—“Neither pray I for these alone, but for them also which ‘shall believe on me throngh their word; that they all may be one; as thou, Father, art in me, and I in thee, that they may also be one in us: that the world may believe that thou hast sent me.” The preacher said:—Not less than five plans have been proposed for the unification of the Chris- tian Church—an ultra democracy, or a church with- out supremacy and without subordination; an ecclesiastical autocracy, or the enthronement of a single ruling mind to dictate the faith and practice of all believers; an ecclesiastical uniformity as to dis- cipline and ceremonies of worship; an identity of opinion on all points of doctrine and of life, and unity of faith in Christ as the atoning sacrifice for sin. All these plans have their excellences and their de- fects, and no one of the number can be adjudged equal to the intellectual capacity and religious wants ot all men. Each has been tested and each has been found wanting. The right to command and the duty to obey are indispensable to the discipline and efficiency of any Christian organization. Submission | to # single ruling mind would not necessarily bo yital union, Uniformity wouid simply be conform- ity without the communion of saints, IDENTITY OF BELIEF IMPOSSIBLE. Identity of religious belief is impossible, as the mind of each man is cast in a different mould, and he will think on — subject according to his mental structure and degree of intelligence; and while it is true that faith in Christ as the Redecmer of the world is the corner stone of any Christian church, yet that is not the whole ot doctrinal truth, We should, therefore, look for a plat- form on which all Christian men can stand in the individuality of their opinions, subject to be judged only by the Holy Bible. There must be and should be » profound respect for the religious opitions entertained by the several denominations which compose the Christian world. It is a great fact that these denominational bodies had their ori in a conscientious belief in their interpretation of the Bible. I cannot demand an Episcopalian or a Baptist to believe as | do, norcan they require me to sur- render my beliet. It is not too much to affirm that each denomination hag its providential mission to ac- complish, and should be sustained in the same. It is enough for me to know that Catholics and Protes- tants, Greeks and Armenians, and the great sub-divi- sions of the Protestant Church, stand upon the fun- damental doctrines of Christianity as exp! in the Apostles’ Creed. Minor differences of opinion pre- vailed among the — and are to be found to-day in every branch of the Christian Church; and wo have no reason to believe that the time will ever come when these minor differences will give place to perfect harmony. The highest form of Christian manhood is to receive with brotherly affection who differ from us. As a republican form of go ‘n- ment is not adapted to grades of civilization, neither is any form of church government now known to the world adaptod to all conditions of the Christian life, BROTHERLY LOVE. We are, thorefore, to seek the unification of the Christian Church in the maniiestation of brotherly love, in combined efforts for the relief of distressed humanity, and for the conversion of this world to Christ, This is the only union that is practicable. Parties and war cries should be hushed; party strifos should cease; denominational rivalries should be ex- cluded. No Christian should so belittle himself as to boast that he is a Presbyterian, a Baptist, an Episcopalian, but rather that he is a follower of the Lord Jesus Christ. To this end we must concede the fallibility of human reason, the right ot private judg- ment aud the non-importance of forms of worship. For this uinon the Divine Master prayed, for this the apostolic letters were written, and for this wo should live. STANDARD HALL THE RELIGION OF CONSCIENCE--LEOTURE PROFESSOR FELIX ADLER. BY Professor Felix Adler, in his lecture, said:—Thero | is one great objection to the religion of conscience— ite difficulty. The ccremonial religions also in- culcate human duties often of the purest and loftiest kind. It would be absurd to deny that, But they enjoin upon their followers other duties that acquire a preponderating importance—church wor- ship, prayer, the observance of fast and feast days. We recognize none but human duties, He who accepts the religion of conscience cannot offset his deficiency in goodness by an excess of what passes for piety. Unless he constantly strives after moral perfection, he is an outcast from his religion; morality is the whole of it, there is nothing in it besides, But they claim that ethics is incapable of fulfilling the office of # re- ligion, We are interested in knowing not only our duties toward the neighbor and the wife and the sister, but we wish to know what is our relation to the life universal. The same unknown source of being which has brought forth the infinite world and the myriads that swarm thereon, has brought forth also me and my fellow human beings. I wish to know what rank I hold among the multitudes that fill tide and space, what is my relation to the totality of xistence and what the whole of existence signifies for me, Ethics, they say, treats only of the relations between man and man. Religion is the minister for foreign affairs of the human race, ethics the minister of the interior, and the latter is incapable of per- forming the duties of the former, But those who hold such views mistake the true character of morality, Ihave never given up the conviction that morality can be to usa religion. I have never said “Lot the performance of duty—let mutual health- fulness stand to us in Meu of religion, but I do hold that these are a religion, When I can lift another’s burden and ease another's pain, then something really divine transpires, a law is f whose excellence the planets and the fixed stars and ae inisaitanloss, op8 all things dead and enteiels ve Drophies fore ever man appeared on seene, lity is to me the law ‘auiversal. It is greater in this than the law of Nature. The induc- tion is never complete, Of the infinite of cases pos- sible only a limited few are investigated, and for the rest we rely upon the constancy of nature and build we wane of our science upon that fundamental hy- pot THE MORAL LAW. But there is one law, in the very terms of which universality is included—the moral law! The moral law is the law universal, and because it is that it brings us into union with the life universal, and, therefore, is a religion as completely, ax profoundly, as truly as ever a religion that was Shows smong men. Lhe philosopher Kant ‘Universality is the test of morality.” That makes an action moral that is capable of being adopted as a universal rule of action. Falsehood, murder, theft, if we suppose them to be universally practiced, would defeat their own ends and issue in self-contradiction and 1ogical absurdity. But the universal prevalence of virtue would lead to a reign of - harmony, consistency and “concord. ‘The ideal fulfilment of the moral law can only be conceived under the image of an empire of reason, in which every citizen sl act onty according to reasonable motives. Mankind as it is does not pre- sent to us the aspect of such a commonwealth of reason. But we should aspire to make it so; that is ou religion. When we say ‘humanity’ we mean thereby the commonwealth of reason; when we say “religion of humanity” we mean that religion which seeks to make real the commonwealth of reason. From our position as citizens in this ideal common- wealth flow all the practical Quties of lit We are moral beings, designed for moral purposes. We are to regard ow phy ical existence as subservient to immortal ends. e follows in the first place the duty of gelf-preservation. THE QUESTION OF SUICIDE, Professor Adler here recited the opinions of the Stoies, and especially that of Seneca, on the question of suicide, “Life is no just cause of complaint, be- cause no one is obliged to remain init. Against all the injuries of life I see the refuge, death.’’ In mod- ern times, said Mr. Adler, it was necessary to protest Vigorously ageinst the perniLaRl sty, of selt-destruc- tion. Plato is right. “We are sentinels placed at the post of duty and dare not leave until we receive the message of the Commander.” Our life is not our own; we are here to do a service, and it is not for us to terminate the years of our service. If we suffer grief let us help those who suffer as much or more than we do, We shall tind that the herb heart’s ease grows in the soil of unselfish care for others. If we are too helpless to help others we can at least endure, ‘as becomes the citizen of the commonwealth of rea- son, and by enduring fulfil the law. We shall pre- serve our physical existence and preserve it well. ‘EMPERANCE AND PURITY, From this follows the elementary duty of cleanli- ness and temperance and purity. What men mean by temperance in this country is not temperance. ‘They mean abstinence. Butabstinence is acoufession that there is an end of temperance—that the will is too feeble to curry out temperance. The evils of drunk- enness can hardly be exaggerated—that the pledge is an heroic remedy, fit only for those who are desper- ately sick. In some cases of weakness of the spine physicians apply plaster of paris jackets, but that is no reason why those whose moral backbone is weak should go about prevehing, as they constantly do, that we should il wear plaster of paris jackets. ‘The root of the evil is » down. It is not so much intemperance that causes want; but want, that is the cause of in- temperance. We must attack, not the symptom, but the disease--the old, terrible disease—pauperism. Then there 1s the duty of purity. Th when we think of the army of the lost, hundre: of thousands in our great’ cities, see them in their last stages, haggard and diseased, shall we have the courage to remember that these were once innocent. children, little daughters playing about their mothers’ knees. How came they to be thus but through the brute law of superior force, which degrades them or profits by their degradation. When we have drained the sweet- ness from an orange we cast it into the mire, when ‘we are weary of @ horse we have purchased we sell it to another. But the difference between a human rute is, that every human being is to be moral agent designed for sacred purposes, even as your own sisters and daughters and wives, You shall not place the black man in the cotton field and use him as the tool of = profit. We fought along war to make that plain. And white slavery also must be abolished, and no one shall be used as a tool for the pleasure of another. It is a question of equal rights, of equal wrongs. METHODISM IN NEWARK, SEVENTIETH ANNIVERSARY OF THE DEDICATION OF THE MOTHER CHURCH. ‘Yesterday was an interesting day for the Metho- dists of Newark. It was the seventieth anniversary of the dedication of the mother church there, the Halsey Street Methodist Episcopal Church, or, as it used to be called, the Wesley Chapel, and was cele- brated by special services. In honor of the occasion the interior of the sacred edifice was neatly but simply decorated with autumn leaves and evergreen festoons. Against the wallat the rear of the pulpit were the dates 1809 and 1879, and the sa- cred‘legend “The Lord reigneth;” also in gold let- ters,on a blue ground, the names of the successive pastors as follows:—Joseph Lybrand, Stephen Mar- tindabs, John Creamer, William Thacher, Joseph Rusling, John Kennaday, Nathaniel Porter, Anthony Atwood, John J. Matthews, Solomon Higgins, John G. Cookman, John S. Porter, Thomas J. Thompson, John Nicholson, James Agars, William Rob- erts, Joseph B. McKeever, Charles H. Whit- ticar, David W. Bartine, William P. Cor- bett, Samuel Y. Monroe, Elwood H. Stokes, Samuel Vansant, I. W. Wiley, ©. 8. Vancleve, James R. Bryan, William -Day, James M. Freeman, James O, Chadwick, Ric! ‘anhorne, Joseph H. Knowks, Lewis R. Dunn, Jonathan H. Dolby. A numbar of these subsequently became noted men in the Church. Pastor Wiley is now a Bishop, having reviously served as missionary in China, Rev. Mr. freeman is well known as a Sunday school evangelist and Rev. Mr. Roberts has long been a ing mis- sionary in the far West. A SKETCH OF THE CHURCH. There were three services yesterday—the sacrament at halfipast nine A. M., preaching by Rev. Anthony Atwood, now of Philadeiphia, in the forenoon, with # historical discourse by Pastor Dally and exercises in the afternoon and evening, at which Rey. Messrs. Freeman aud Stokes preached. From the historical discourse by Pastor Dally these facts are gathered :— ‘The first mention of Methodism in Newark dates back to 1786, ‘Two years before that John Wesley sent out Thamas Coke, Francis Asbury and ert Fillmore to sow the seed in America. It was no’ till 1806 that David Bartine, father of Rey. David W. Bartine, formed the first Methodist class in Newark. Two years later steps were taken to build # church—Wesley Chapel, The first sermon was preached from the rising timbers, in October, by Rev. Ezckial Cooper, whose only surviving listener ‘on that occasion is Mrs, Serah Jeroleman, of Rose- ville, wha is now in her ninetieth year, and who was ablo to aifond the church as late as last September, ‘The completed church was dedicated on January 1, 1809. It had then about fifty members. From tlds Methodist acorn in jewark has grown a splendid oak. There are now seventeen Methodist churches in Newark, with a membership of about sixthouseaud. The first Sunday school was started inthe kitchen of a house on Broad street, opposite ‘Trinity Episcopal Church. In 1861 the old frame structure of the Haisey Street Church was torn down and the present plain but spacious brick edifice erected in its stead. ‘The anniversary will continue the entire week, with sermons every evening by former pastors. WHAT’ HAS BECOME OF HIM? James Mc&Villiams, of No. 309 East 111th street, is missing. He is thirty-three years old, five feet five inches in height, with light brown hair, mustache and goatee; «iressed in striped suit, black overcoat and soft felt bat. He has o wife and three children anxiously awaiting his return. At two o’clock on the afternoonsot December 24 McWilliams left home, telling lis wif}: he intended to take a prescription to a daughter of Peter Glynn, living at the corner of Fifth avenue ond 138th street, He reached his destination atghalf-past three o'clock, and, as Glynn himself admits, remained in the latter's honse until halt-past twetve o'clock the same night, when he started for home. He has not been seen or heard of since, Last Saturday morning Edward McWilliams, ® brother of the missing man, called upon Judge Dufty, in the Harlem Police Court, and asked that warrant be issued for the arrest of Glynn on suspicion of having been concerned in the disappearance of is brother James. Mr. McWilliams ave a8 & reason for his suspicion that James Me- Loughlin, « neigibor of Glynn, said he had seen the latter twice on the night in question—at halfspast ten and again two hevurs later. “The first time,” to use MeLoughiin’s wo rds, “Glynn's face was all right, on the sevond occasion his face was cut and bruised.” He further says that James McWilliams and Glynn had beon drinking all the evening. Judge Duty an hearing this story issued a sum- mons for Mr. Glynn, who appeared before His Honor yesterday in obed ience to the mandate. Glynn's face resented the apa vearance described by Me: aut he told the dadge that no difficulty had occurred between himself and McWilliams, and that he knew nothing of the latier’s whereabouts, Judge Duffy thereupon parolsd him wntil this morning, with the understanding tit he was to produce his wife, and, if possible, cl enighlin, in court, in order to hear what the two latiar hud to sav about the matter, THE CITY OP WASHINGTON. Mr. Talmage Finds Much to Applaud in the National Capital, AND SOMETHING TO DEPLORE More Piety, and Less Rum, To- pacco and Gambling. ‘The Tabernacle was very cold yesterday and only about two-thirds full when Mr. Talmage mounted his pulpit steps and the congregation sang the long metre doxology, Arbuckle leading with his famous cornet. The preacher, however, looked as usual when, holding a small Bible in his hand, he stood up and repeated the Lord's Prayer, with two or three little improvements not laid down in the King James version, He then read the story of the building of Noah's Ark from Genesis, explaining his ideas about it as he read, and after more music he stood up and sai “I am requested by the Session to announce thas Henry 8. Elmore, having been found guilty of gross immoralit¥ and sin, has been suspended from the membership of this church.” ‘There was @ profound silence, as though the con- gregation expected some comment on the announce- ment, in view of the fact that Mr. Elmore had led the opposition to Mr, Talmage in the matter of employ- ing the organist of the Tabernacle, but without a word on the subject the preacher laid the notice down and made several other announcements. Among them he said:—‘Next Sabbath morning I will preach in review of my critics, clerical and lay. I have been preaching twenty-one years and have never replied to their criticisms, but I shall then talk of the duties of a Christian minister and of how he ought to treat the evils of the day,” Mr. Talmage then announced his text from Zech- ariah, viii., 5—“The streets of the city shall be tull of boys and girls, playing in the streets thereof. He explained how tne prophet had thus, with single stroke of his pencil, painted the glee of a city on canvas, and said that after Christians shall look into the sins of the day their children would be able to fly kites and play bull in the streets of, their cities without the protection of the police. Ihave laughed for six weeks, ho continued, to seo the clergy of this land running about with courtplaster in their pockets to cover up what I have been showing. A blue piece for this thing, and a green piece for that, and a yellow piece tor the other. Ah, courtplaster can cover up, but it cannot heal! He then said that he was an allopathist in moral matters, and believed in giving good big doses of medicine. He would, after as thorough an examination as he had been able to give, tell of the moral condition of the differ- ent cities of the country. Then he specified tne dif- ferent cities. He would only pause in this course on Sunday next to have a few words with his critics on the duty of a Christian minister. Plunging then into his subject Mr. Talmage said:—As the cities go so goes the land. Every city has its characteris- tics. That of Babylon was its pride. That of Athens its culture. That of Sparta its military prowess. He specified other cities and their characteristics and then paused. WHAT THE CAPITAL 18 TO THE COUNTRY. Beginning again he said that the national capital was located on the Potomac because it was agreed at Alexander Hamilton’s dinner table that if the South would assume certain financial obligations the capi- tal should be moved South. It would be moved to St. Louis when people should come to realize that the nub of a wheel should be at the centre instead of near the tire. Washington was the heart of the nation, and the national health depended on the quality of the blopd it sent ont, It was a fascinating city to Mr. Talmage, and he believed it was in a better moral condition than ever before. He then spoke at considerable length of the architecture and art of Washington, and said that he would put the eight doors of the Capitol building against the doors of the Madeleine in Paris, and would put the white palace of magnificence in which Congress ects against the Tuileries of Paris or the house in which the British Parliament assembles. He spoke of many paintings in Washington by American artists, and compared them favorably with the best orks of art in Europe. Then after speaking of the wos greets in Washington he said:—It is a city of huzzas and requiems; of patriotism and debauchery; of self-sacrifice and back pay; of the emancipation prone and of the Crédit Mobilier, of the st men andthe worst. Its morals are fifty per cent better when Congress is away than when it is in session. This provoked considerable leughter in the congregation, and he continued:—A man away from elevated female society is naturally a bear. It is said that some ministers of the Gospel during their yacations go to the Saratoga races. MORALS IN WASHINGTON, There were, he said, plenty of drinking establish- ments and plenty of hells of infamy in Washington, and the same sins were rampant there that are ram- pant in New York and Brooklyn. He then gave Fome statistics from the police reports of Wash- ington and said that its need was more police. ‘There had been great improvement, however, since owing to Henry Wilson's influence the drinking establish- ment under the Capitol had been removed, to which Senators and Representatives used to re air, for ‘on before making their speeches, and for cenit ‘afterward, The time had been when the keeper of a gambling house had presented to the Doorkeeper of Congress orders for the greater part of the pay of many members, There were still gambling houses, and the reporters ot Washington were not as wide awake as those here, a8 they did not publish to the States the names of those plices where their Rep- resentatives spend their evenings. “Things, how- ever, were Seayrovee. spn be a more gd y more clubbing of Senators on the floot a Couaunae, then described several historic of Congress. He fights, with appropriate gestures. To: there yore Sopre teuly’ Christian men at the of de- rtments than ever before. To-day the queen of Tieeiean. society was doing much by her modesty of attire to save the country from that extravagance of display that had well nigh ruined former adminis- trations. By the abolition of wine and alcoholic spirits from her table she had shown that people could be jolly, yet sober. (Applause.) "applause had died away Aft, ‘Talmage After the applause away Mr. evoked another outburst of it by 8 . “Whatever your opinion may be of the politics of the party now in power at the White House—and I know that your opinions differ widely on this point—you ought all to rejoice that there is now more piety there and Jess rum and tobacco there than ever before.” He then e: the opinion that no one should be sent there who was a blasphemer—blasphemy was au offence against State laws; or an atheist—for an atheist could not o uphold the laws, as an oath was of no effect » was no God; or a gumbler—gambling was prohibited by all State laws; or a liber for that was an insult to every fam: “Before ly in the ‘ou send a man to the City Hall,” said he, “or to the legislative halls of the State or to Washington, you if the: should go through him with « lighted candle and find out if he swears or lies or cheats or - 800 if the imaginary ian had them, “if he has them,” fined, * go home and scratch his name off the ticket with the blackest ink aud put a blot there.’ (Laughter.) ‘The nation did not need God in the con- stitution, but God in the hearts of the people, The politicians were walking charnel houses, and noth. ing would do them any good but the sravedigucr’e spade, One had died some time ago of rium tremens in a brothel, and it had been pro- owed to efect ® monument to him. He Rarnea from his researches in Was! worldly greatness was a very transitory and ‘unsatis- factory thing. Men who were great ten or fifteen ‘ars ago were either dead or in political disgrace, XCall the roll of Jefferson's Cabinet, d, after an impressive pause, Jackson’s and Pierce's Cabinets and wave the same answer, Coming to, tanectnts te said, “ all di ut OF and as ae ~ died Fa ho said, “One or two of them are han Political power, he said, was the womiewe of being away from home, surrounded. by fon, persecuted by office-seckers, axsatlted with acrimony and ed out shortly, “Ameri ean polities,” “is most unfair to the. Nout men. never forgive American that it slew Horace Greeley. He was trying to make the North and South shake hands | across the bloody chav (bere Mr, Talmage his hands together and shook them over the organ keyboard) when polities shoved him into it.” Mr, Talmage then spoke at length of the song of the “Lost Chord,’ as sung by Mrs, Florence Rice-Knox, and said that he had found the “lost chord.” Then he explained that the “lost chord’ was Christ, and that he would hear it after death when he should hear tho herpers harping with their harps the heavenly orchestra, Mr. Lalmage concluded his ser+ mon with this, playing on an imaginary harp as ho spoke, holding it like a fiddle, and moving his right aud back aad forch as it it grasped @ violin bow, son's, Adams’,