The New York Herald Newspaper, February 3, 1879, Page 4

2 “THE CHRISTIAN CODE Pastors Laying Down the Laws to | Their Congregations, MORALITY IN RELIGION. The World Turned Upside Down— Haste to Grow Rich. CHURCH OF THE DISCIPLES. 40D INCARNATE—SERMON BY THE REV, HEPWORTH. That which God has set for Himself said Dr. Hepworth in the Church of the Disciples, yesterday DR. morning, will be accomplished. If we are on the side of Christ, we are on the ride of ultimate victory. There may be years of conflict; but the end is not douptful. Thero may be bloody paths for our feet to tread, burdens to be borne and trials to be undergone; but after the cross, the crown—after the smoke of battle, the vic- or’s laurel wreath. It is said by St, Paul that the world is the body and that Christ is the heart or the brain. What the heart and brain are to the body that will Christ eventually become in the government of the world. ‘We are apt to say that man resembles the world— that he is in himself a sort of microcosm, Man is a bundle of possibihties—a faggot of contradictions. ‘There are some qualities of character almost heay- enly, while others are almost beastly. The world, like man, has had its infancy, its youth, its time of romance and its full maturity. The world, like man, will be perfect when Christ as its brain and Christ ws its heart shall give direction to thought and im- Pulse to emotion. VULYILMENT OF PROPHECY. Strange itis, that in such dark days as those in which the New Testament was written, it could be possible to ‘prophesy absolute and complete success tor Christianity. Nothing seemed so little likely to tome to pass; no idea appeared so impossible of re- alization. But God’s promise is absolute assurance, When Moses _ behel the promised land he rophesied that it would not be long before bis people should possess that” smilin, landscape—not by their own might, but with the ai of God, So God himself, standing on some emi- nence, looks into the future, so dim and clouded to us, but to Him as — as day, and says that the hour shall come when every knee shall bow and pvery tongue confess that Jesus isthe Lord. It may be instructive to watch the development of this prophecy, Let us stand for a moment under the shadow of the cross on that Friday when Christ said, “It is finished.” What then seemed soimprobable as that that man’s teachings should prevail throughout the world? Nothing was then so powerful as the Roman Empire, and surely nothing seemed so weak in that hour as the religion of Him who was nailed to the cross. The great truth+teller, whose scathing criticisms, though acknowledged to be just. had made the powertul His enemies, was now paying, as they thought, the penalty’ of His temerity. The poor wanderer, who had been followed wherever He went by crowds of men and women, some secking health, others novelty, and others toconfound Him, was now caught in the net, though not by His enemies’ skill, Suppose, while standing under the shadow of the cross, you had said to the Roman soldier by your side, “The empire you represent is destined to trumble into dust; the hour will be when no man, however low, need do honor to the power of Rome,” he would have looked upon you aan imbecile. He would have said, “There is no wer like that of the spear. Destruction to mo is impossible. Her soldiers are invincible; her throne is founded on @ rock. Rather say her influence shall extend till all the world is compagsed by her bounds.” The Pharisee and the Sadducee would have thought the soldier's argument a weighty one, while hoping it to be far otherwise. Suppose that, pointing to the malefactor on the cross, His hands bleeding with fresh wounds, the women at His feet bathed in tears, His disciples standing around utterly dispirited and disconsolate, believing that the end had come—suppose you had said to the soldier and to the Pharisees and Sadducees, ‘That malefactor is to rule the world; He will sit not on the throne of Rome, nor yet in the courts of Jeru- salem, but will be enthroned and bad ¢ : in 1 every human heart.” Your hearers wou! laughed in derision. Nothing could have seemed more utterly preposterous: But wo all know that Christianity did not die. It entered upon & period of conflict, but in the end was crowned. See what it has accomplished in the world at large. Centuries ago it was the busi- ness of men to fight; now itis their business to main- tain ». Little by little it has been determined that justice — “pe done. The yrsnagpen ned of war in giving way by slow degrees to the arbitrament of lag Ba is encouraging good and crushing out evil. We are what we are because Christianity is in the hearts of men and in the halls of legislation. WHAT CHRIST HAS DONE AND STILL DOES. Iwant to 6 of Christ incarnate in the individ- ‘uls of whom the world is composed. You and Iare interested in Christianity because of what it can do for us. It can give us what is beyond the reach of philosophy andof science. It has showered upon the ‘present the glory of the future, and gives us aid, en- couragement, peace and joy. There is no time when Christ will not help you, no experience either of jo; or of sorrow, which cannot be made good use of, Christ will teach us how. There is n wer under heaven to litt men up but that of Jesus Christ. He makes our sorrow less acute and our joy more su- preme. In the hour of death the Christian wraps the drapery of his couch about him, and lies down to pleasant dreams. His mind is disturbed by no un- certainty or fear as to the future. PLYMOUTH CHURCH. THE LOW TONE OF MORALITY IN RELIGION— CHURCHES IN NEED OF CONSCLENCE—SERMON BY MR. BEECHER. “And whatsoever ye do,” read Mr. Beecher yester- day, from Colossians, iii., 23, “do it heartily, as to the Lord, and not unto men.” Let men say what they will, said he, in the light of their philosophy ‘sto anthropomorphism, the universal experience shows that for religion to be practical, influential and comforting, mankind must think of God as under human conditions; otherwise the tendency of the refinements of logic and materialism is to drive men into the extreme of atheism. A conscience formed an under the eye of God was the indispensa- ble condition of the highest condition of man; it ‘was the essential foundation of order and happiness, and no less than this would support the crush- ing weight of human society. The question now to be discussed was whether the acting Christianity of the churches has formed and is sustaining in the various parts of society this divinely purified conscience. First, was the conscience of the Church itself formed under the eye of the pure, equable and truth loving God? It seemed that there was a grow- {ug disproportion between religion and morality. I g1ve, said Mr. Beecher, a superior position to morality over mere worship, not that the two should ever be disjoined, but if we are to lose either of them, moftality must remain and the other must go. In this lam in the spirit of both the Old and the New ‘Testament, because, although the morality of religion be crude and unripe, there can be no upper development of religious sentiment which does not spring trom a basis of absolute morality. RELIGION WITHOUT MORALITY. It was the prevalent tendency of the churches to inspire religiotsness more than Vigorous morality— @ conscience toward God more than a conscience toward man. The efforts of the High Church party to enhance the fervor of sectarianism in the guise of devotion were phases of this tendency, as on the other hand were the “revivals of religion,” the ear- nestnexs to got everybody into the Church, rather than to educate those who are already in, Tho ire to save souls was @ great deal more talked about than o desire to make souls honest, Tho consequence was that the Christian feligion had very largely failed to make men able to bear the temptations to which the times subject them, Still, the Church was incomparably superior to all other moral intlue *, and if, incomplete as it ds, its! id now sink, the whole country would have caus puton mourning. It was true the men who squandered their money, who defalcated, ran away, ambled other men’s tunds, robbed banks and deso- fated widows and orphat been members of churches, and this fact had low of the benefits of Church religion. when men not malignant or say that a man's membership of aChurch afforded no presumption that he was trustworthy. THE AVOMINATION OF CHURCH DEBTS. Where churches had b selves under uniary obliga wid not dis- charge they had set up to the prog- ress of the Gospel. If their » was strong enough to cause them to pay the debt it w not pr t them from resorting to sharp practice in throwing it off; nor would it prevent the devil from taking possession of it himsel. A extravagantly shingled with morty et rid of them in @ way teemed dishonesty in @ merch have the blessing of God, It was even wo: case of a Church than it was in that of a nv nt. it was expected of the latter that be should give and take risks, that he should be both borrower and would would never in the lead the way to repudiation was to put Christ to an open shame. al I SENTIMENT AND SENSATIONALISM. It was the glory of the doctrinal preaching of the past generation that its aim was conscience. If its error was metaphysics, its motive was to forge a mighty lever to work upon men, andit produced its effect. At the present time there was a great deal of ‘sentiment in religion. It was emotional, but there was a vast amount of moral teaching that could be only ad- dressed to the imagination, It had not the strength but had all the weakness of the past theologies. No fault was to be found with sentiment in religion, unless it was of the diffusive kind that accomplishes no good in men. It might throw iridesceut hues upon the imagination, yet aman might sit a thou- sand years under such preaching and it would have no more power to strengthen his good impulses than the moon has to better the harvest. It was a beanti- ful thing to shine on lovers when they were walking and talking in the evening, but it would bea poor business to read by its light. Sentiment in religion has a right to live, but when it is the dominant ele- went it can do no good, it only pleases. Sensationalism was another feature of modern religion. Much of the sensationalism attributed to the pulpit was really created in the newspapers. It was quite in the power of a reporter to sit in a con- gregation and, when a preacher in the glow of his subject forgot his grammar and struck out right and left, to take notes of just those fervid, odd, extrava- ant or humorous utterances which strike most forcibly. It was not the sermon which appears in print the next morning. It was as.if a man had picked up a beetle and had presented it as a speci- men of summer in North America. It was not the breadth its direction or its power that was given, It was easy to pull out a plum here and a plum there, like little Jack Horner in his corner, and set men a laughing. Who was the sensationalist? It was not the man who was misrepresented, but the man who misrepresented him. There was not unfre- quently another variety of sensationalism into which the preacher was forced by the pews. That man was of the discourse, orthodox who attracted a great many listeners and who made the silver ring in the hi and he was rather a weak brother who could not raise the wind. Something must be done to pay the interest on the debt and the running expenses. In this case who was the sensationalist—the pastor or the people? or was it both of them together? On the other hand, the pulpit was not to receive lessons as to man- ner an matter from those outside of the Church. The true test was not in the ex terior; it was @ question of bringing forward the truths in such shape that it should break through all forms. Let the preacher take such means to lift his people to a higher plane as shall be agreed upon be- tween them. It was no other body’s busine: impertinence in any community to go ini and dictate to the minister what he should preach. Woe to that system of preaching which attempted to run all sorts of men out of one little hole! A man had a right to differ from his fellow men. But while individuality was permissible in the pulpit, the sen- sational in religion must not be confounded with what was vital, The preaching that only awakened transient pleasure was bad, if it were exciting and unconventional, and ‘even worse if it were dull, drowsy and effete, It was mis- chievous to excite the deep feelings of a congregation without giving them some channels of operation, On the other hand there was in # great many pulpits no more irregularity than in agrave. You would just as soon expect the dead hands to move about and fisti- cuff. Of all the heresies in this world none was like death in a man’s life. What men needed was vigor- ous help and the courage to do right. MANLY CHRISTIANITY, Manly preaching was always popular. Even when men’s consciences don’t reach the standard of duty, they still like to see the ideal held up before them. They know that they are passing on to death and judgment, and there is a chord in every heart that will respond to the earnest- ness and fidelity of every teacher, The Church could not live and present a low tone. It must stand before the world upon a ground where it can invite the challenge and scrutiny of every man. If those who were far from the house of God were weighed and found to be better than those who were within the sanctuary what would be its end? The public sen- timent of the Church should make morality the basis of confidence and create a law which would raise the tone of honor. No man had any right to belong to the Church who did not mean to rise from height to height in that respect. Godliness that did not pro- duce manliness was a sin and a e. ' pati MASONIC TEMPLE. MAKING HASTE TO GROW RICH—SERMON BY MR. O. B, FROTHINGHAM. In his sermon at Masonic Temple, on the subject which he called “‘Making Haste to Grow Rich,” Mr. ©. B. Frothingham said, among other things, that the cardinal idea in the New Testament is that riches are to be despised; that those possessing them are to be cast down, and that the poor, lowly, and those of no account are to be elevated. The reason of this de- nunciation of wealth was on account of the disreputa- ble means whereby monopolies and undue privileges were acquired, taxes imposed upon the poor and the people oppressed. The wealth of the world was thon in few hands, the masses were poor, and the great commercial interests created within the last few ages then unknown. In those old times there was an immense gulf which separated those who had from those who had not; the latter being then thought nothing of and the former éverything. All this has passed away, and men are now more on an equality in many respects; still there is oppression in the present day, but it is as nothing compared with that which ground the masses into the dust in the early ages. To-day the ruling idea is to seek wealth and to look upon it as better than birth, rank or privilege. Surely the more wealth there is in the world the better it is. ‘Therefore, my brethren, get all the wealth you can and keep it for good ends, said the speaker, who con- tinued to say that wealth means health, happiness, travel, education, comfort, length of life—all the material advantages which ‘the rich man possesses over the poor. He who has wealth, and is a man at the same time, is the best specimen of our race. What can be better than health and a fine frame able to face heat and cold and to brave the storm? But this exquisite gift cf personal beauty may be wretchedly abused in the hands of those who do not know how to use it. Like the selfish man who abuses the privileges of wealth to exalt himself, the possessor of physical beauty may make his gift a curse instead of a blessing to society. ‘Talents and education in the hands of bad men only help them to their evil ends; they give the burglar more skill and the thief greater cunning. Hence, some men say that there is no use in giving public education to the masses. This 1 a mistake, for it is right to trust men with the benefits of education; and the popular outery for ite universil spread is the best answer to the theological hbel upon human nature in saying that it is corrupt and depraved. There must always be a man behind the be aguante geben. ca of the day, and also behind wealth, or both become in- struments of corruption and decay. The objection to riches is not to its possession, but to the mischiefs of its abuse, But its pursuit to the exclusion of other good things is an evil. There are in New York 100,000 people more than there ought to be. These should have farms in the outskirts of the city, but you could not bribe them to go there and live. They would think it hard work on a farm, No books, no amusement, no society—life is exceedingly slow. Theretore the young man leaves his farm and comes to the city to take his chance in the macl- strom of life. Thus men do not care to live good lives—they prefer excitement and an emotional existence. In ‘ashington there are some 215 patents issued every week, and the number of re- Jected applications must be enormous. This shows a vast surplus of American inventive wers. Con sider, now, the good that would result to humanity if this superabundant talent wore otherwise employed more usefully. Mountains would be removed or tunnelled, marshes drained, waste lands broken in and deserts made to smile. But no, the man who has speculation in his eye sees but one short cut to rapid wealth, and he is bound to travel it at the ex- pense of much that is good in him. Hence there are looseness and fraud in business matters, and the oung man who starts in Jife, joining in the wadiong race to get money at all hazards, before he obtains it will be apt to find that he has lost his character and attained old age. The mischief of this passion for wealth is fearful. There is in it a life of emotional bewilderment that kills many good qualities inthe man. Then there is many a fancy tor vain things that springs up in his mind while on the way to the goal of riches; perhaps the appetites for gambling, drinking or worse take root in his bosom and lead him to early ruin, An im- moderate desire for wealth demoralizes the man. He will read only the newspapers; presently nothing but stocks will have any attraction for him, and his mind dwindles down to an aptitude for nothing save money getting; he is not # mind any longer, he is but a speculative point. He who thinks only of mak- ing money by and by forgets the true meaning of such words ax love, benevolence, charity and the kindred virtues which they mean, ‘The speaker then referred to the poverty of Jesus, the charity and usefulness of Stephen Girard and of Peter Cooper and similar instances to show that the possession of wealth means nothing wnless in the hands of a good nan who is capable of properly om- ploying it. He told the story of an interview which history related as having taken place between Cresus, King of Lydia, and Solon, the merchant and lawgiver of Athens, wherein the immortal Athenian showed his wisdom by despising riches and praising social and domestic virtues, and Crovstis bis foolishness by overestimating the value of wealth, which eventually served only to place him a prisoner at the mercy of Cyrus, FIFTH AVENUE BAPTIST CHURCH. CHRISTIAN MAGNANIMITY—-SERMON BY THE REV, DR. ARMITAGE. ‘The subject upon which the Rey. Dr. Armitage dis- coursed to his congregation in the evening was “Christian Magnanimity,’’ taking his text from Acta, xxvi., 20—"Except these bonds.” He said:—There has been an essential oneness in the several kinds of human character in all ages. Sinful character has always deformed and virtuous character has always adorned humanity. Goodness is the sparkling dia- mond which beautifies “a meek and quiet spirit,” lender. The church was not & commercial insti- tution, it wasavowodly an institution to teach men ood morals, It stood perpetually, a6 it were, be- re # judgment seat, ‘or such an institution to and it has been discovered in certain eminent charae- ters at all periods, sometimes with all precious graces clustered about it, the group containing every en- nobling excellence, In marked instances so many rare qualities have met in the same person that they remind one of the Bible figure which likens them to a string of jewels about the neck, cach challenging equal admiration, making it dificult to decide which sheds the greatest lustre, Such a character was developed in the apostle Paul, and in no instance was it more brilliantly set forth than in the text and context. A few words suffice to rehearse the story, which has enchained the learned and the illiterate, the sage and the child, the disciple and the sceptic, for all have been and ever must delighted with this picture drawn by the hand of “Luke, the physician, in words of eloquent simplicity, qyire aflection and sublime piety, The simple facts are these:—Paul, the intrepid apostle, was put upon trial for his lite before Agrippa, the native King of Judea, and Festus, the Roman Governor. After giv- ing an artless nurratiye of his life, his conversion, his method of preacltay and his proofs from the Jewish Scriptures that Jesus is the Christ, Festus became excited under the power of his plea and in- terrupted the prisoner, crying, ‘Paul, thou art mad; much learning has turned thy brain.” With calm def- erence the apostle appealed to the knowledge of Axeippa concerning his faith in the authority of the Jewish propheis. Fairness on the partof the King would have owned the verity of his taith in those prophets; but, forgetting the serenity and clemency of prince toward a helpless prisoner, he began to de- ride him with words of irony and contempt, saying, “With little pains thou persuadest me to become a Christian,” not “almost thou persuadest mo,” as if he were wavering and leaning toward Christianity, but the reverse of that. Kesenting Puul’s appeal to his faith in the prophets, he derides him to this ef- fect :—‘What, wilt thou so quickly persuade me to be aChristian, and with so little effort? Is this thy short method to take with me? Thy means are con- temptibly feeble for the conversion of a Jewish king.” “What was the effect which his jeering words produced upon Paul? With holy love for the man who treated him so contemptuously, his soul is all aglow in prayer for the King, and he sa pray God th with little or not only thou, but this day, may become such as I am.” Instead of resenting this sarcasm in a burst of honest indigna- tion, not one harsh word escaped his lips, At that moment the words of the text come in, and, as if by a flash of lightning, they open his breast to us and reveal a character of the most gigantic stature. It seems as if he were raising his hands in a gesture, and for the first time his eye caught the chain on bis arm, which linked him to his soldier guard. Its clanking sounded so harshly on his ear that he re- called his prayer, adding to it this modification, that they might be exactly such as he was, “except these bonds,’”” He was willing to keep his bonds, but he could not bear to see his enemies in fetters—rather, he thirsted that they might become the free men of Jesus Christ. I therefore seize upon this half sen- tence from the apostolic lips, as furnishing one of the most remarkable examples of Christian magna- nimity to be found in all history, profane or sacred; and as such it affords us a marvellous illustration of power in the Gospel to mould human character upon the highest possible model, NATURE OF CHRISTIAN MAGNANIMITY, In order properly to appreciate and to point out the path of its attainment, we must analyze the source from which it sprang in the noble apostle. By magnanimity is meant the very opposite of ali that is mean-spirited and craven—loftiness of thought ‘and feoling, as they are embodied in a truly great mind, It seems in its ynature to call for the ex- ercise of a distinct and active comprehensivencss of spirit, especially in all that concerns right and wrong. You see at the very mention of the word that it is morally impossible for any man to be mag- nanimous in doing wrong or in upholding wrong. True magnanimity must always side with the right. It is quick to see the right. That perception arouses all that is generous in the soul, and then it arms itself with a lofty moral courage which dares to defend it come what may. Personal suffering and self-denial it accounts as of no moment, because it is controlled by the operations of a pure benevo- lence. Now apply this elemental definition to the soul of the great apostle, and it explains immedi- ately his power to rise above all injuries. So far from being insensible to injury, he was most sensi- tive on that point. But he could yield to no temp- tation against self-sacrifice, he could indulge in no retaliation for wrongs inflicted on himself, for the spirit of four yonam, triumphed over all minor im- pulses, so that he deprecated every injury to his enemies and prayed for all hes saying, “Lord, make them as I am, except these bonds.” CENTRAL METHODIST CHURCH. RELATIONS BETWEEN MAN AND GOD—SERMON BY REV. DR. NEWMAN, The Rev. Dr. Newman preached on “The Great Teacher,” taking his text from Luke ix., 35:—“This is my beloved son; hear him.” Christ, said the rev- erend doetor, is the only universal teacher known to our race. All other great religious teachers are na- tional or confined within certain geographical limits. But Christ spake for all men and for all times, He is the most multitudinous man that ever trod our earth. He knew all men, died for all men and can save all men. He is the contemporary of all men; He announced the ultimate truth of religion; He ut- tered the words salvation and damnation, which ex- cite the attention of men wherever heard. In a certain sense He was without nation- ality, He was not a Jew, a8 Napoleon was a Frenmehman, nor as Wellington was an Englishman, He said and did nothing that was not in the interest of all mankind. He is the perfect embodiment and living example of all virtnes known to ourrace. Many of the heroes of ancient times were men of singular virtue in particular lines of conduct. Aristides was the just, who guarded the spoils of Marathon and rejected the proffered bribe of Mordinus; Leonidas was an incorruptible patriot. Socrates sank his own personality in the depth of his humility; Regulus was the soul of Roman honor; Epictitus was the model of self-possession, who: maxim was “suffer and abstain from evil;” Marcus Aurelius Antoninus as a Roman Em- peror was distinguished for his learning, vir- tue and benevolence. But Christ was a com- plete model of human character, possessing all virtues in their perfection. They are the jewels of a crown of glory, united by the golden band of perfec- tion. He had in tneir fulness and symmetry all the isolated virtues of the renowned heathens just men- tioned. They united in Him like the colors of the rainbow that blend in a ray of light. Christ is the safest and most important religious teacher known toman. He reveals to us the fatherhood of God as it ‘was never revealed before. The God whose character He disclosed was uot so much the stern sovereign, the inflexible lawgiver and the inexorable judge in whose presence men tremble and from whom they turn with dread as He was the tender and forgiving father. Would He encourage the penitent to hope for pardon, He declares the Heavenly Father is ready to torgive; would He invite man to prayer, He teaches him to say “Our Father which art in heaven;” would He cheer the dying saint, it is with the assurance that “In My Father’s house there are mauy mansions.” ‘MAN'S DIGNITY, Christ proclaimed the brotherhood of man as no other religious teacher. With Him man is greater than the nation, greater than the Sabbath, greater than creeds. He would not allow any one, no mat- ter how low he might have fallen, to be despised. He would permit no word of contempt to be spoken. He boldly declared that the angels carried a ar to Paradise, and the stowains rey, of His teachings was the reconciliation of and man, sents Himself to us as the centre of all human tory. Without Him all history is mystery, formless and lawless; a rising and falling of nations without order or end. Without Him the world is an enigma, but in Him we find the key to all human history. He who rejects Christ moves in a triangle. If he ascribe moral evil to God he is a pantheist; if he makes evil independent of God he is a dualist; if he attributes evil to good and chance he is @ fatalist. Philip of Macedonia thanked the gods not so much that they had given him # son as that they had given that son an Aris- totle to be his teacher. Let us thank God that He has not only given us # soul, but also has given us His Son to be our teacher. Humanity demands a simple, comprehensive rule of action. aay not suf- ficiently full and accurate to define and enumerate all the relations between man and man and man and God. Mohammed gave nis disciples 70,000 precepts; but these were not sufficient. Christ is wiser. He has given us a ten foot rule, which goes down to the lowest man and up to the throne of God. It i complete summary of all human daty. In conc! sion the Doctor said that Christ is the only religious teacher known to mankind who has # future. Soc- rates and Confucius, Mohammed and Sakye-Muni have had their day and are exhausted, while Christ is fresh and inexhaustible, FREE TABERNACLE, THE WORLD TURNED UPSIDE DOWN—SERMON BY REV. WILLIAM N, SEARLES, “Tho World Turned Upside Down” was the extra ordinary subject of the Kev. William N, Searles’ ser- mon, which he was advertised to deliver in hischurch, the Free Tabernacle, in Thirty-fourth street. A re- porter of the HERaxp, interested in the possibilities which suggested themsclves in the case that the world really should turn upside down, was among the worshippers. After the usual preliminary ser- vices the preacher announced as his text a part of Acts xvii, 6:—"These that have turned the world up- side down are come hither also.” Iam conscious that things are against us, hesaid, The weather out- side and inside is bad (the audience was small), Paul and Silas had been holding revival meetings, he con- tinued, plunging at once into his subject, and ‘had had great success. And because people had become interested and turned over a new leaf outsiders became interested and were moved with envy and as, saulted the house and tried to turn opinion against ‘They had done the same to Christ osties, but it is not possible for Chri tianity to be of any injury to society, ‘The song at Bethichem was peace on earth. The Christian re- ligion has never come in contact with human society in any such way ae to injure it, It has never burt @ hair Of humanity, Yet these lewd fellows said a true thing without meaning it, The Spirit of God does turn the world upside down, The world is wrong side up, and the religion of Christ is intended to make wrong things ht. We must be turned upside down till all that is wrong gets out of us and we are made pure. I have noticed that when a revival be- gins and the preacher gets to be im earnest and the people pray earnestly somebody always stands in the way. somebody cries out against work. Not only outside of the Church sinners and those who are by nature devils, but also in the Church there’ are those who criticise prayers and efforts and cry down the work of Christ. Do they hinder the work? Not at all. They don’t amount to anything. A great, tri- umphant army marches along the Sire. Out of some farmer’s yard comes a little whitlet of a dog, snarling and barking and growling. Shall the army retreat? No. They laugh and pass on. So it seems to me all this opposition should have no effect onthe Church. To doubt is disloyalty; to falter is sin. I pity the soul from the depths of my sym thetic being who seeks to lay a straw in the way of a repentant soul. It seems to me they are jealous, and because somebody else is getting warmer and more like Christ they are disturbed. Blessed be God, they sometimes get so disturbed that they 100 are turned upside down. ‘THE MISSION OF RELIGION. Religion is intended to turn the world upside down. Men of dignity and scholarly attainments naturally go to the top, andthe poor and lowly are put underneath. But’ the Gospel comes along and changes all this, Study Christ's first teachings and you will find the oor in spirit ex- alted. The world’s theori of position are turned upside down. The soul that said, “Eat, drink and take thine ease” is turned upside down. Cornelius is cited. No better morality is needed than his, yet conversion and baptism were needed to make him a Christian. The world’s notions of morality are turned upside down. We must bé revolutionized if we are to become wholly Christ's. By the renew- ing grace of God people may be_ totally ange, God said He would have healed Babylon, but she is not healed. He would have purged Jeru- salem, but she would not be purged. We must be awakened to a sense of our ni before we can be saved. Ezekiel, with reference to his salvation, cried and howled and smote on his thigh, Homer uses the same description. When a human soul recog- nizes its dauger it is natural for it to seek salvation. It is in agony until salvation is found, and with strong eryings out the way of truth is sought. When souls were con of old it was charged that the world was turned upside down, and, thank God, it was true. The great host of sinners is marching down to eternal death. Christ calls “Halt?” Let every sinner stand still and turn toward salvation. Sinners must realize that the must be saved, and Christians must realize that they must retain salvation. Supsete Niagara stopped still, so that no drop of water should move, what a radical change there would be. It the Atlantic Ocean should be set on fire and blaze up all over its surface, what a radical change there would be, So is there a change in the sinner who repents. Taken out of this horrible pit and the miry clay and set on the rock of ages, whut a wonderful change! From the pit of the lost and damned come the howls of the lost and the screams of the damned. Lost! lost! they shriek. How terrible! Let me turn away to the glorious heaven above, with its pearly gates, with its twelve manner of fruit. What a change! Let the sinner seek this change. Let him turn from his fate to the home his father offers. We must be stirred up, turned upside down, or we never will be brought into a decent and noble life. I'd like to see the whole community turned upside down. I'd like to hear the shouts of salvation going up from the sidewalks, from the street cars, from the whole city. Oh, that the change would come on the whole world, and that all ae be turned upside down. So should all be saved, ST. PATRICK'S CATHEDRAL, SERMON BY VICAR GENERAL QUINN ON THE TRIALS AND VEXATIONS OF LIFE. At the late service in St. Patrick’s Cathedral Vicar General Quinn preached a sermon from the text of the day on the trials and vexations of life and the lessons they teach. No class of people pass their existence without being subjected to trial in some degree. Trial and suffering are the common lot of humanity and few may hope to escape from their share of such visitation. Some, of course, en- dure more than others, and their lives may be said to be one long ordeal of trial, but this is what makes the true Christian character when it is borne in the proper spirit. Much wisdom may be learned from the experiences of adversity, and one great lesson it teaches is to show us how weak we are of ourselves and how much our dependence is on God. In the heyday of prosperity and health men think lightly of religion; but when misfortune over- takes them and the world looks friendless and deso- late what sweeter refuge is there, and where can there be found a brighter boon of hope and comfort? To take the trials of this world in the proper way people should k their thoughts and place their reliance on God. Then, when misfortune comes it loses half its sting, for the soul is braced to meet it. There are men who pass through life without ever learning these uses of religion, and who thereby miss the greatest support they could invoke when care and sorrow fall upon them, Relig- ion is agrand sustaining power that never fails a man at any hour of his existence,and is more preci old or precious stones at the serious moment of his death. God, in sending vexations and trials on men, does it to chasten their natures and from worldly to spiritual things. ‘There are those who Lider through life heedless of God and of their souls use they have never been brought to a realizing sense of their utter weakness, but think rather that they are fully able to take care of themselves. Sickness or affliction falls upon them and then they feel their own helplessness. It is well at such # time that people should be acquainted with the consolations of religion and that their lives should have been pas in con- formity with its precepts and in communion with God, Then they would be prepared to take advantage of the spiritual sustenance that is ever at the com- mand of those who live in the practice of religion. Trials and vexations are wholesome discipline in many cases and serve as a sort of purgation of soul and character that make men and women all the bet- ter tor the experience, DR. FULTON AND THE BEAST. ROMANISM THE MASTERPIECE OF THE DEVIL— HIS SATANIC MAJESTY AND THE PRESS IN PART- NERSHIP, The Centennial Baptist Church, in Clinton avenue, Brooklyn, held a large and somewhat enthusiastic congregation yesterday morning. Dr. Fulton, the pastor, continued his descriptions of the ‘Beast of Prophecy,” and if his people had any doubts before concerning the originals of the inspired painter of the Apocalypse those doubts must have been re moved by the discourse of yesterday. The Doctor read the thirteenth chapter of Revelations, and his morning comments thereon were almost as exhaus- tive as his sermon, which was based on verses 1 and 2 of that chapter. The question, he remarked in opening, whether there is a power that can be called the beast of prophecy is occupying the thoughts of men. Satan is very wise and very smart. I know that we sometimes picture him with horns and hoofs; but he has neither. Next to God, he is the greatest poten- tate on earth. He is called the god of this world, the Sanne of the powers of the air. He never works with fools; he never did and never will. He is too smart for that. The press of New York, controlled by him, is the greatest and the smartest press in the world. The Doctor read a little from the Apocalypse concerning the devil going forth to deceive the world—not a part of the world, he added, but the whole. “He leceiveth them that dwell on the earth by the means of those miracles which he had ower to do in the sight of the beast.’’ manism can show you more miracles than ever were wrought by Christ or his aposties. ‘The spirit of the beast is determined between the devil aud the dragon, The beast is neither the devil nor the dragon, but both beast and dragon are agents of the devil. ‘And may Isay, added Dr. Fulton, that the misleading minister would not have called this spirit of anti-Chriet a “principl “influence,” &c., had he read the word of God aright. This was the spirit that infected paganism, but the beast of prophee did not exist before nor in the time of Christ. The beast ‘& local character and his purpose is to continue the ght that the devil began in Eden, The beast of prophecy ,is but one of the agents of the devil, He uses) Mohammedanism, Contucianism, Hincooism, &c., but the beast is his agent for a special purpose— nawely, to caricature Christianity. THE DOOM OF HOMANISM. Now consider, said the Doctor, the doom of Ro- manixm, It is to be destroyed as one of the victories: of truth, Itis the masterpiece of Satan; that power which exalts itself above ail that is called God, It is the devil's grandest work. Romanism is the religion of nature, It mects the wants of the human heart. A man can be a good Romanist without conversion, ‘This is why so many good Komanists wear striped clothes on Blackwell's Island who yet are too pious to cat meat on Friday. (Sensation.) The mission of Romanism is to keep the world trom receiving the Lord Jesus Christ. Itcares not what becomes of men if they do not come to Christ. It cares no more tor the negro or the Italian than for any others, if these can be kept from learning of and loving Jests Christ, The civil power of Romanism was destroyed at the end of the 1,260 days or years, but the spiritual re- mains. Is Romanism to give place to the truth? It must. How do Lknow? Because the word of God says so, But you say it is so rooted in the affections and hearts of men it can’t be destroyed. You must remember that the beast gives his power to the vy. In 1868, said Dr. Fulton, I was in Paris, and stood in the little Baptist Church and declared that Louis Napoleon was the beast of prophecy, and that he would be destroyed and the Papacy would go down after him. In January, 1870, Louis ‘Rapoleots ‘was the gre text power in Europe. In 1868 Rome oceupied its | hol at position, ‘the Pope was carried on the shoulders of the people into St. Peter's. Two days © Was exnited above all that is called god or thet is worshi and the “harlot” were in eostac declared war with Prussia in the month of July was cast down, and was no more than a worm in the hands of Bist It was impossible for him to do any thing wise or to make any progross, He was no more than a thistle down in the tempest NEW YORK HERALD, MONDAY, FEBKUARY 3, 1879—TRIPLE SHEET. | when Christ withdrew his power. He was a captive and 4 large numberof his troops. The gates of Rome ‘were 0) to Victor Emmanuel, who declared civil and religious liberty for all. ‘The’ beast of prophecy was then destroyed, and the harlot of the Tiber that rode him was stripped of her wlory and betook her to the precinets of the Vatican. Then the people of Rome voted 1,000 to 1 in favor of the patriot and against the priest king. The doom of te poner is written in prophecy. All Lowey is her, Since I apy before you last Sunday has changed her government. Never was such an hour as this to preach the gospel in Europo. God has put it into the hearts of men to do His will, and nowhere has the papacy anything more than its spiritual power left. She is breaking up and will melt away, and in due time the places that know her now shall know her no more forever. ST. FRANCIS XAVIER'S CHURCH. DEVOTION—BLESSING THE CROSSES FOR THE NEW CHURCH. Three huge crosses, brightly burnished and glitter- ing in the lights of the sanctuary, were the most noticeable features at St. Francis Xavier's Church at high mass yesterday. The cross which stood opposite the high altar was twelve feet high, the arms being six feet across, This imposing ornament will grace the front of the new church which the Jesuit Fathers will soon have ready to dedicate to the service of God. The other crosses were eight feet high, with arms of five feet. They will be also placed in commanding positions on the new church, They were blessed and solemnly conssorated yesterday by the Rev. Father Charaux, Provincial or Superior of the Order, The ceremony was a simple one, a few prayers and the sprinkling of the crosses with holy water. It is expected that these crosses will be seen at a considerable distance when they are in their places on the new church. Before th mass the candles were blessed, it being the Feast of the Purifica- tion. Rev, Father Langlois celebrated high mass and at the Gosnel Rev, Father Merrick preached a sermon on “Devotion,” being a continuation of a series of discourses which he has been giving for sorhe time past. He made a very feeling and eloquent allusion to the late Father Pelletier, who dicd in the sanctuary. Death could scarcely come in a nobler form than when the priest is summoned in sacerdotal robes, Mralnering sacrament in the sanctuary itself. It was adeath such as any one might feel a pride in welcoming when the soul is prepared and the armor is puton, He related many interesting points in the career of the lamented priest, who was such a favorite in the Order apd beloved by all the parishioners. STANDARD HALL, THE PRACTICAL WORK OF FREE RELIGION—LEC- TURE BY MR. FRANCIS E. ABBOTT. Mr. Francis E, Abbott, of Boston, yesterday took the place of Professor Felix Adler, who had been called to Cincinnati to deliver a @ourse of lectures on the “Rising Religion.” Mr. Abbott's lecture was en titled “The Practical Work of Free Religion.” He said:—So soon as Romish Christianity and free re- ligion are distinctly apprehended as based on two incompatible priuciples, authority and liberty, it becomes very clear that Protestant Chris- tianity is merely a transition from one to the other—a feeble compromise between the two, necessary in history, yet impossible in logic. Every compromise between contradictory ideas is transient, because in the long run logic governs history. The protesting spirit appears within the Church itself, is sternly repressed, grows by opposition, and finally rends the Church in the interest of freedom. Each generation has carried the protest alittle further, until at last, coming to full self-consciousness: the human soul declares itself absolutely free from every species of priestly rule—issues from the confines of Christianity into the limitless liberty of free religion, Observe the steps of the process. Rome builds on the authority of the Christion as represented by Pope, Church, tradition and Bible. Episcopacy protests against the Pope, but accepts the Church and tradition as well as the Bible, and 18 thus only imperfectly Protestant in the common meaning of the word. Puritanism protests against the Pope, the Church and traditions, accepting the Bible as sole supreme authority, and thus oocu- pies strictly Protestant ground as commonly under- stood. Unitarianism protests inst the Pope, the Church, tradition and part of the Bible, but accepts the New Testament in whole or in part, and recognizes the Divine authority of at least the words of the Christian. This is to reduce authority to its min- imum. To give up the authority of the Christ would be to give up authority altogether. But proportion as the spirit of Christianity has decreased in the Church the spirit of free religion has cor- Bee rere ae A increased, and to-day it affirms that man is at last able to standalone. Thus has the circle of authority contracted by d to narrower and narrower dimensions, until at last it disappears. The nonage of Christianity is passed and the soul of man attains its majority, its spiritual franchise. Plant an acorn in a flower pot and it will grow until at last either the pot must break or the young oak die, Free religion is the acorn planted in Chris- tianity, or rather Christianity is the acorn itself con- taining a store of nourishment without which the young oak of free religion could never begin to grow; but the vigorous plant soon exhausts its stored up food, strikes rdot into the ground, and while the acorn decays thrives on the juices of ite nativo soil. This applies equally well to Judaism. Every religion which, like Christianity or Judaism, is based on the authority of an individual or a priesthood, can be provisional only; it enslaves the race to — reputation, and merely prepares the way for thefreedom that must come. religion, therefore, is not, strictly speeking. a development of Christianity, but rather a development of humanity in Christianity. . THE MERIT OF THE NEW SYSTEM. Tho question arises, “What practical good is free religion going to do in this world?” Unless it aims to do practical good ond is able to do it, it is not free religion but free philosophy—a very good thing in its place, but powerless to elevate the practical con- dition of man. Unies free religion can do more and better for men than Christianity or Judaism has done, it will never thrive or spread. What, then, will it do for thezn, as individuals and as a race? The Society of Free Religion is a band of earnest men and women aiming at universal human welfare, and doing all the good they cun in their own immediate neighborhood. It thus represents, on a small scale, a republic of hnmanity, which it labors to ostablish on a great scale. 1t is a centre of true intellectual, social and religious life, piring all around with high enthusiasm for truth, righteousness and love, and devoting itself unremittingly to ge ew and alieviation of all human miseries. then, shall be its terms of admission, its bonds of union and condition of fellowship? It is in this respect the Society of Free Religion differs most fundamen- tally from the Christian Church. The last named, even when calling itself liberal, expects from all who join it a certain faith in Ohrist and deference to His ‘authority as teacher, Lord and master, thus imposing acreed of greater or less comprehensiveness on its members. But the Society of Free Religion makes no inquiry what a man believes, whether concerning Jesus or even concerning God; it says only, “We are trying to help each other and all our fellow men; will you join us in the work?” The lecturer continued to demonstrate that the #o- ciety is on human nature itself, wide as hu- manity in its aims and hospitality and not a creed or profession of faith of any kind. As individuals the members may hold whatever creed or opinions they hold true. All the members, whether levers or disbelievers in God, whether Christian or Jew, Mo- hammedan or pagan, have equal rights and meet on equal terms, finding their common sympathy and purpose an all-sufficient bond of union, When truth alone is sought prejudice dies away, the hearts of men are softened by the warm rays of mental kinduess, and all who long to make the world better, happier and holier may Goin hand to band, shoulder to shoulder in the noble task. This is the character of the society that worthily and intelligently plants itself on tree re- ligion. Mr. Abbott closed by paying # high tribute of praise to the Society for Ethical Culture, for the practical manner in which they practice Te. ligion, their establishment of the Free Kindergarten, Workingmen’s Lyceum and School tor Ethical Studies. The lecturer was loudly applauded during the progress and at the conclusion ot his discourse, IMPORTANT SUGAR INVENTION. [From the St. Louis Republican, Jan, 31.] With the view of giving more time for the propara- tion of samples and @ more general announcement of the meeting, the Executive Committee of the Northern Cane Growers’ Association decided to postpone the convention, which was to have taken place on the 8th of January, until Wednesday, February 5. One of the principal reasons which induced the postponement was to give opportunity for further experiments with the product of the carly amber cane. For twenty years attempts have been made to make suger from this branch of the sorghum, with- out success, until recently in Rice county, Wir., by Mr. Seth H. Kinney. Men in the sugar trade are anxious to learn the full particulars, and many inquiries haye been made on the subject. Mr. Kinney, about 4 month ago, sent down to Mr. lL. A. Hedges, No. 2,117 Broadway (the chairman ot the Committee of Arrangements of the convention), barrel ot carly amber cane melado, or sugar hy otherwise known to farmers under the generic name of sorghum. Previously this melado, mush suger, sorghum—call it what you may—was only used a8 & which,however, to a certain extent, contained jar crystals which form the suger of commerce when separated from the saccharine syrup. ‘The diffi- culty has hitherto been in produc aayrap which would crystallize, But Mr. Kinney has, perhaps ac- cidentally, solved the problem, From the barrel of melado he sent ning the same as the sugar sto Belcher’s from New Orleans. Ir. been written to, requesting him to give full pai lars of his mode of culture of the carly pometednend and his treatment of the syrup to produce orvet Ms nn ANDREW FITZGERALD'S DEATH. AN UNSUCCESSFUL ATTEMPT TO SAVE HIS LIFE BY THE TRANSFUSION OF BLOOD. For many years the firm of Crouch & Fitzgerald has been prominent in the trunk trade of this city, where it has a large factory and several stores. In Brooklyn Mr. Androw Fitzgerald was a leading poli- tician and one of Mr. Beecher’s carliest and stanchest friends. He had been ailing rather seriously for several months, and his family physician, Dr. Chap- man, deemed his case oue of great stubbornness, Being convinced that his patient's liver was affected Dr. Chapman determined to salivate him, and did so, with very serious consequences, In a short time Mr. Fitzgerald was unable to swallow anything whatever, and said he would rather die than endure the torture of a renewedattempt. Enemas of condensed food were given him, but in time nature rebelled and refused to render functional assistance tothe patient, who became discouraged, dismissed his physician and avowed he never would havo another. His family sought the advice and aid of their friend and neighbor Mr. Beecher, who had also been their pastor for thirty years, and he visited the sick man, and, after professional services, urged him to send for his family physician, Dr. Searle, a hommo- path, and the partner of Dr. Gray in Saratoga during the summer months. Finding it impossible to put nourishment into the patient in any other way, Dr. Searle resolved to try the efficucy of transfusion of blood from a healthy body to the diseased one, Attached to Plymouth Church is a stout, hardy, rugged man named Hobart, who was formerly a gardener for Moses Beach. He consented to furnish the blood, and Mr. Fitzgerald, who was informed of the gravity of his situation consented to take it. ‘THE OPERATION OF TRANSFUSION. On Saturday morning Dr, John A. Miner, of this city, and Dr. Searle went to Mr. Fitzgerald's resi- dence, on Orange street, with the be atone man, The patient’s arm was bared and the delicate opera- tion of nding, taking up and opening a vein was successfully performed. The patient’ condition was such that his pulse was nearly gone, the action of his heart was feeble and the vein could scarcely be got at, The healthy man’s arm was tap] and his red, rich blood flowed free! into a funnel held to receive it. This was connect by tubing with a syringe, which worked into a gold pointed tube, and it in turn led into the ned vein. They took five ounces of blood (about quarters of a tumbler full) from the man and pum} it slowly into the system of the dying lent. The experiment was entirely successful and the instru- ment worked toa charm. Untortunately for bhi tient he was already far gone, and after a briet rally he retained full possession of his senses until about fifteen minutes before his death, which occurred at two o’clock on Saturday afternoon. THE POSI-MORTEM. Yesterday afternoon a post-mortem examination was made by Drs. Verona, Stiles, Hutchinson and Searle, the result of which was the discovery of a malignant ulcer in the stomach from which death must necessarily have ensued in a few weeks at the furthest. These stomach ulcers or tumors are ma- lignant or non-malignant. ‘The presence of the for- mer is ordinarily indicated by persistent vomiting, but Mr. Fitzgerald vomited but once in all his illnesi Another symptom is distress of the stomach im- mediatel; r eating, when the stomach is most tended, but this was not the fact with Mr. Fitzgerald. Altogether it is a very remark- able case, and although nothing was the matter with his liver and the salivating process was not needed the contradictory symptoms were such as would be apt to mislead his physician. ‘The deuth of Mr. Fitzgerald removes from Ply- mouth Church one of its earliest adherents, he hay- ing left the Catholic Church: in 1852 and joined tho Cot tionalists under Mr. Beecher. Hoe was al- ways active in charitable movements, and although not a man of liberal education, gained by his industry and zeal great influence in the congregation. He was well known in political circles as a republican. Ho was married, but having no children adopted two daughters, one of whom, with the widow, survives him. POLICE MUTUAL AID, A large number of the members of the Motropoli- tan Municipal Police Department bave now a plan on foot for the organization of a new municipal aid, which will, if carried out, be a great improvement on the society now in existence known as the Metro- politan Mutual Aid, The old Metropolitan Mutual Aid was organized in 1866, and includes the Police Departments of this city, Brooklyn, Staten Island, Yonkers and the Park police. At the present time it is about two thousand four hundred strong, with Sergeant Lefferts, of the Central Office, as president. Dissatisfaction exists among some of its present and many ex-members over a clause in the bylaws gov- erning the society, which holds that no officer can become # member of the Aid unless he does so within six months from the time he commences his duties, and also any officer who has once been a member but withdrawn his name, no matter for what reason, is not eligible for membership. On account of the en- forcing of this rule the society is made pp - pally of policemen belonging to the outside districts, and only about one-third of the police of this city are members. There are many officers who are desirous of becoming. members of such an organization, but are from joining the Mutual because they have been on the police force longer than the allotted time. The new organization will be known as the New Mutual Aid of the ae Police Department of the city and county of New York. None but officers of the municipal police of this city can become members. The bylaws will be almost entirely different from those controlling the old Aid, while any police officer, whether a member of the Mutual Aid or not, will be eligible for mem- bership and should he withdraw, he can join again at his pleasure. In case of the death of any member each member will be called on to pay a fee of fifty cents to defray the funeral expenses. Two delegates from each precinct are to be appointed by those in the precinct interested in the matter, to meet next Wednesday, at two o'clock in the afternoon, at Mil- itary Hall in the Bowery, when the Aid will be = manently organized and names received for member- ship. A list of the members in each precinct will be hung bs in the station house. The following com- pose the Committee on Organization, which will meet with the delegates next Wednesday :—Chair- man, Sergeant Richard Walsh, of the Twenty-seventh recinet; Roundsman Coffee, of the Twenty-seventh; Roundsman Cahill, of the Twenty-seventh; Patrol+ man Sands, of the Twenty-seventh; Roundsman Me- Carthy, of the Twentieth; Roundsman Campbell, of the Fourteenth; Patrolman White, of the Tenth; Sergeant Malone, of the Fourth; Patrolman Kelley, of the Fitth; Patrolman Woodward, of the First, and Rougdsman Halpin, ot the First. ‘STILL MISSING. James McWilliams, of No. 309 East 111th street, on the afternoon of December 24 left his home and spent the evening with Peter Glynn, of Fifth avenue and 138th street. At midnight, according to Glynn’s story, he bade him good night and started for home. ‘Three weeks later it was reported that MeWilliams had returned to his anxious family after an incarceration for drunkenness on Blackwell's Island. Yesterday Edward MeWilliams, a brother of tho missing man, emphatically denied this statement, and said that his | brother had not been seen or ‘of oe his friends the day before 5 wi notified Superintendent Ws of the event at tho time and the latter placed a on the track of the missing man. The search up to the prosent time has proved fruitiess. Glynn, in whose com- pany James McWilliams was last for several jays after appeared on the street with face scratched and torn. His disfigurement has not yet been satisfactorily accounted for. Glynn, how- ever, positively denies all knowledge of McWilliams after he left his (Glynn's) cabin on the eventful Christmas Eve, ‘The missing man is five fect, eight inches high, has blue eyes, with sandy mustache and goatee, When he left home he di in striped pants, black coat, vest and overcoat and check shirt, He is thirty-three years old. Yesterday Edward MeWilliams had another interview with Superintendent Walling in regard to the disappear- ance. SUED FOR WHIPPING A BOY. Martin Quinlan has brought a suit in Cincinnatt against Miss Mary D. Nolan, a public school teacher, to recover $10,000 for whipping his son Edward, The boy appeared in court and was described as @ delicate lad about ten years old. “Miss Nolan,” said the defence, “called him to her desk for quarreling with and striking another pupil in the open school, Her punishment was light and nothing out of the or- dinary course; the boy was back to the school yard on the same afternoon playing around, and that whatever trouble had followed was in no way caused the punishment he received from her. claimed she had acted simply in the discharge of her duty in | hap pele J the boy for misbehavior and that the charge of malice made against her was ontirely unfounded,” ‘The boy took the stand and said:—"John Mullen, one of the boys, hit me in the back with his fist, and I hit him back, and Miss Nolan then called me up and borrowed 4 ruler from a boy and whip; me with it until she broke it, and then she went into the room of Mr. Reynolds, the principal, and brought out a cane, and made mo kneel over @ desk, and whipped me until she was tired; Jak Curren, Harry McDougal, Frank Stor: Stephen Coles and other boys were present; she told me to take off my cout and lean over the bench; after the bye ted 1 went to my seat and remained until «i then wont home; I showed my arms to 1m: and she went back with me to the school; Witnesses said that the om, mother, the next day I was sick. was ill for three months, and his mother testitied t adry, hacking cough followed his illness, and he never recovered his former good heulth, The case has uot been decided-