TIIE DAIL1 MVENING . TELEGRAPH PHILADELPHIA, MONDAY, NOVEMBER 18, 1867. c EEV. NEW HAH HALL. IIIS SECOND SABBATH IN PHILADELPHIA. He Preaches to lonr Iramcusc Audiences. HIS LECTURE DF SATURDAY EVENING fBte., Etc., Ktc, Ktc., Ktc, Kte. 8PEC1AL BBrOBT TOR THE EVENING TELEUBATTJ. The second Sabbath passed In this city by tha Rev. Newman Halt, D. D., of London, created even a greater sensation iu the religious portion of our community than the first; and, although be delivered lour sermons during the duy, hun dreds were unable 1o get the much-coveted op. portunity of listening to him. We give beliw abstracts of his sermons, and also ol his lecture delivered cn Saturday evening. MISSIONS TO TIIE MASSES. A Lecture Delivered on Saturday Even ing, at tlm Musical Fund Hall. On Saturday evening tho large Musical Fund was crowded with people gathered to hear Rev. Dr. Hall, of Suney Chapel, London, deliver his lecture on "Missions to the Musses." Preceding the lecture the auJicuce sang two verbes ol the familiar hymn, "All hail the power Of Jesus' name," and was afterwurds 1- d la prayer by Iiev. Dr. March, of this city, Ge.irge II. Stunt t, Esq., in a few appropriate remarki Introduced ltev. Dr. Hall, who was received with great enthusiasm. Dr. Hall, in commencing, spoke of tho rela tions of tho mother couu'ry and America during the war, and reasserted, what has become well known, that the great masses of the peoplo who could appreciate the liberty of a country such as ours were already in sympathy with u; rejoicing at our success, and sorrowful at our reverses. But the subject for the evening was "Missions to the Masses," a very comprehensive title. lie whs to speak to night of efforts to do good to tho great masses ol the peopl;. He had not come to instruct Americans how to evangelize, for nothing had interested him more during his stay in this couDtry than to observe the zeal of the Christian Church in evangelizing the great masses who were without the pale of the Christian Church. It Is not, then, said Dr. Hall, that I come to give you instruction or stimulus iu pressing on in this work. But I have appeared belorc you with a subject in which I was assured that you had already engraved jour sympathies. There arc many opportunities ol Christian effort in connection with which I am sure you tar exceed those ot other countiies. I may refer to the Public Schools. We have nothing in the way of public instruction comparable to your Public School system. We have been greatly mis taken 1 Some'said, "We caiinot have education for the masses of the people mi less that educa tion Is religious, and if it is religious it must be ecclesiastical 1" And, therefore, popular educa tion, to a grevt degree, became sectarian. Be cause when the people say "you can't have educaticn without reunion, and religion without church organization, that brings education into the sectarian system: and ree allium from this we have now no ellicient general system of education. What I have observed with deep in terest in America is the way you tollow the public with the school and the church, with the missionary and the teacher. It is, indeed, a good example to be followed all over the world. Then, your churches and your public schools are tree. One Beet does not govern the entire system. This sectarian system J feel to be most icjurious to the church and school itself. It represses the voluntary zeal of the members their liberality and every church suffers by such government and support. I rejolie to see the energy with which the voluntary principle in America, is carried on. Then, aeain, iu London we have a manifesta tion of that which needs great improvement. The rich peoplo go off into the rica suburbs, and they leave the poor hundreds of thousands by themtelves. So that those who need help Lave no people near to help them. And thus the two elates are far removed from one an other. We have no churches where the two classes meet, and where we can see the illustra tion of the true idea: "Tho ricn and poor meet together, and the Lord ts the Miser of them U I" As soon as persons get a little monuy, they move oiT into the subirbi, leaving the poor to take care of themselves. It la a bad thing for you, Christian ladies and Christian brethren, if you have never entered the houses of the poor, or sat at the bed tide of a 6lek brother or sister; never found yourself among classes cf little, poverty-stricken children, lo teach them right things aud the Holy Word; never have found yourselves in the lower places of your city, to drs w in the pour children to the Sunday School ; I say it is a bad thing for you if you have never had any pastoral contact by the shake of your hand, or a loving look of jour eye, among those who are less favored by Providence than yourself, and to feel that In epite of the differences of social ataudiag, you are brother and sister in the name of the Lord Jesus Christ I Then I want to say something about your Young Men's Christian Associations. You sur pass the mother country in this respect. I have eeen the associations in Chicago, New York, and Philadelphia, and must say that we have nothing like them in our country. I see the importance of doing just what yon are doing with such great success not simply providing yourselves to enrizh the minds ot those who are brought in, by acknowledge of our Saviour, but to pro vide the stianger with a home, and to get for him excellent accommodations iu the way of lodging and board. Then in reference to city missions, you are tloii.g a great work. I have not had the oppor tunity ot visits about Philadelphia as vet, but I huve been in New York. In London every mU eioiiary has one part of a district, aud he must not go out of that district, nor must any other rnisstouary go iuto his district. In New Vork it is different. Kvery missionary Is encouraged to preach wherever he can gather the people to gether. They establish mibs-loniiry chapels. Dut our missionaries, three or four hundred, are siniply engaged to go irom house to bouse iu their separate districts and read the Scripture. I need say notbii g to you about your city mis sion.", for luey surpass ours at home. We have our feuuday Schools, and you havo yours. My time ban been so much occupied every Sunday in preaching, that I have not had u opportunity to go ai.nt Biid visit them. Among us, very lew of the ctnviren of tlie poor attend our schools. I hud here. M In your dav acbools, so in the Suuda.y School, u p00r arg accustomed to meet, as tho rest. I wvu t wero more so in our country. Yet the Sunday School ej st em is carried on to a great degree in bug land. Scarcely a church that has not got , ftunday School, aud foe young pcoole are en paged in tuts work with the professed Christian ol older years. Many of the teachers of our schools write letters to their clusses, who read them; and are pievalied upon to eutice other children iuto the school. There are many of our Sunday School cuthiren who become mem bers of church, and Sunday School teachers. In my own chuich I hve a number of f0 8' b?u'?-,1. ftm ,n Hrtrl.:t ot great poverty. The children are gathered Into rooms r-wttc very ludeo,u.te, but a, KOoi w we caa set and are there taiiKht by good and efficient t acher. We have twelve schools around about us. We ate lik the United Slates; our govern ment Is like jourf; each school la a sovercigu Mate, and has its own rules; every state has tts governor and legislature, its own committees, superintendent, and secretary, etc., and tbey manage everything that will advance the inte rests ot the school, tneromlves. Each school sends ita delegates, or rather Congressmen, to the congress, which haa jurisdiction over them all, thus making them the United Htates. We are in perfect harmony, and have had no seces sion yet, and never have bad a quarrel between State and Federal rights. (Laughter.) Jn connection with the Sunday Schools we have what arc called "ragged schools." We gather here large masses ot the young, such as boys who wander about London without shoes or stockings, enjoying themselves with turabline han over heels on tie pavement, and who arc ready to run errauds or steal your pocket bitid krrcbtef. There ts a great multitu le of racged children in London who have no opportunity of learning but on Sunday evening. We gather them together, and tbey are entertained by short addresses and sinelug. We have these school Invariably ut night. It is tiot very easy to get teachers. I need four hundred aud tiity. Per haps a hundred teachers go away every year, so that I want a new hundred annually. Th.s makes a great demand upon the zeal and Chris tiMi energy of tho Church. Thtn we have what are called Bible women. Very often a woman will (hi what a mau cau't do. She will be received where a mau would r ot be reci lv (1. She will be treated with re spect by the v.lgar, becau-e she is weak, where a man could not appear. They will listen to her words when thotc ot a man woulJ bo disdained with scorn. Then we hnvc another institution which Is colled ihe midnight mission. There are multi tudes ot poor wandering girls lu our streets. Many, oust do n by their own protested friend.!, and many by rheir own nets, are forced to live in obscurity. Something must be done for iheni. They were poing to ruin a fast as possi ble. They must be saved, aud these midniubt missions have sprung up for the express purpose of icchiimiiur these poor outcast, wauderinir rill?. I will give you a scene such as I have often witnessed. A lare restaurant is opened in Iiegent street: a supper is prepared lor 12 o'clock at night; girls without friends, wanderers through tho world without hope are invited In; sometimes there ure hundreds of those who seek luvit'i Hons to come in. There they are fed, and talked kindly to. and asked to reform. I re member well one of these scenes lust winter I saw thrse SHine kind of girls come in to the number of 160 or 200; they sat down at well pro vided tables; their behavior was very appro pilate in almost every case; anumherof kiud Christian gentlemen and ladies would sit down with them at the tables, and then would enter into a kind conversation with them not neces sarily referring to their peculiar circumstances, for they knew well enough what they were. But their conversation was fraught with kind and sympathizing words, until they had gained the attention of the girls, and liually their pro mise to stop in their course, or at least a pro mise to call again. These girls range from 12 to 13 up to 30 and 40 yearn. In asking them about their lives, we lind that many hid been Sunday School scholars. I remember on another occasion, that we had oue of these meetings; a hymn was given out and sung, a prayer was oiiered.au address was delivered, and then we asked them seriously about the need of a reform that they should become better persons; some ot them would lautth, but the most would try. They were asked if they wtuld not like lo go to good homes. There" were carriages waiting to take them, then aud there, to good places. You should have seen bow many lingered about the room; there they were, between life and death, and could not make up their minds which to accept. Some times, alter painful hesitation, off they went in the currents of sin auain, but always there were some poor ones who were glad to accent the proffered homes aud become better persona tberealter. This is a gi eat work. Such places should be enlarged, for many a reformation is etlected and many a restoration is made of the daughters of respectable launlies to their homes aain. It is very much lamented in our country that the artisan class, as a class, are alienated from the house of God. Not above two or three iu the hundred regularly attend any place of wor ship, and these are those persons who are not so very poor, such as tailors, bricklayers, masons, etc. It is very lamentable that there are but two or four in a hundred who goto church. This fact was a subject of much comment among the clergymen, and a meeting was pro posed between them aud this class who did not attend church, to tell them where they might be mistaken in their views. Such a meeting was held, and they plainly told us that the rea son they did not attend worship was "that they did not believe in our religion." I don't kuow how this may compare with you in your mis sions to the mattes as regards theoretical infi delity. 1 remember one time of getting into a discus sion ou iniideliiy, in the neighborhood of my church, one Sunday afternoon. I found assem bled thete about one hundred and fifty working men. When I entered I was recognized, arid somewhat to my surprise I was received with a good deal of cheering, and every manifestation of enthusiasm. Well, I sat aud listened to a gentleman in the desk speaking. He told them that he had studied the Bible for twenty years, and he haa come to the cbnclusion that it was entirely fabulous, from the fact, said he, that it presents three incomprehensibles: and one of these incomprehensibles was the very cruel In junction in the Bible about a man having his ear put against a door, and having pierced through it, a cruel thing, by Divine power. Then, as a second incomprehensible, he said that a wise mau iu the Bible admitted that the same event happened to a man and a beast: and further more, as the last incomprehensible, the Bible represented God as telhug Ilea, since He put a lvinc spirit Into the mouths of the prophets; and, taking all these three together, he could not believe the book as true, but fabulous, be cause to him incomprehensible. After be had concluded, I marched np to the desk to take my turn, and, after stating my light to be heard on the question of infidelity, I said that the gentleman who had. spoken, aud had studied the liiblo twenty years ago, quotes a passage, as he says, from the Holy Hook, as incomprehensible and fabulous. It so happens that the book he quotes from it) one of very great antiquity, and 1 can say that that passago never came out of tho Bible; so that settles that part of tho question. Butts it cruel to put an awl through a man's ear, when bis wife and daughters have the operation performed ? Then, as to the wise man who admitted that the same event happened to a man and a beast; our friend has omitted to state that this is the confession ot a converted atheist; and in reply to tnat he said about lyiug spirits in the mouths ot the prophets, I would say that, If that ba so, then you are led by ahing spirit in the mouth of your prophet ! This was severe, but I meant that he should uot mi-lead the people. The peoplo took it up, and one person got up and moved that I should be allowed an extra ten miuutrs. A reason for tbo careless ness ot the working men on the 6ubectot reli gion la tho tyranny which they practise over each oilier. The grand difficulty in the way of the working cltsses being reached lies iu the want of sympathy with them on the part of the rich. 'J he poor are iuvited to come up to the higher standards. itbotit being furnished with the means of rising. The recent custom of preaching the Cobi'L'l in tho theatres has be-n successful, and this mode of meeting them half way in secular 'places, for religious purposes, I think cun do no harm. Open air preaching is a capital mode of teach k ministers to preach as well as of preaching jo ihv people. If there w as more of it there would fr r Prt'ttchui-' 88 8 Keneral thing. Open mnnfhatn nn U CHrrie on In Londou six ?S fi A t.y ?T' V d ,8 "toncied erand mas e rece v,.',blu ,obsta'o in the way of tae d on this nm lhe Uo,",el intemperance, grace of God Is equal triumih M not ntlieve it would, nukV cutliL gf 2 drunkard but by means of total abstinenc. Dr. Hall concluded by urcine upon the audience the cultivation of the spirit of sell-sacrifice the practice of doing good to others of work ii g etfectlvelv so as to be niece' fuL. At the conclusion of the lecture a benediction was pronounced, and the audience dispersed. " TIIE LORD WILL ritOVIDE." A Harmon Delivered Yesterday Morning, In tha ('antral Presbyterian Church, at Klghth and Cberry Streets. The Central Presbyterian Church, at the cor ner of Eighth and Cherry streets, was yesterday morning crowded to suffocation by those who were desirous of llotening to the great London preacher. The services were opened by tho Rev. Dr. Reed, pastor of the church, but the Rev. Kewman Hall, D. P., himself read the Scripture, lessons, selecliugthe 22d chapter of Genesis, the 3d of Gala ians, and the 11th of Hebrews. A fervent prayer was offered by the venerable Rv. T. II. Stockton, formerly Chaplain to Cengies. Dr. Hall announced as his text the word "Jchovah-jireli," from the 14th vtrsu of the 22d chtip'er ot Genesis, aud proceeded substantially as toilows: On occasions when God had visibly Interposed In their behalf, Gideon, Mocs, and Jarob had elected altars upon the spot, and given to it a particular name. So when God interposed as Abraham was about to sacrifice his only son Isaac, and provided a substitute, Abraham built an aliar upon the spot, and called the place Jthovah'Jmh. In our own lives there are many instances of Divine interposition, in reaiem tiance of which we might do likewise. The passage is dillicult of Interpretut'on. Among other explanations, it has been sue gested tlit't Abraham so named the place be cause he had spoken the same words when tourneying thither. As he wont, he carried the wood iind the tire, but no victim lor the sncri tice. The Patriarch doubtless went along dog gedly, solemnly, and downcast. He wished to iinpi'ess upon Isaso an entire confidence in God; and so, in answer to the question, "Behold the lire and ihe wood; but where Is the limb for a butiit-ollering?" he said, "My son, God will provide Himself a lamb lor a burnt-offering Jthovah-jireh." Let us consider Abraham's faith, as illustrated by the circumstances of ihe text. We are told flint "God did tempt Abraham." Now wo know it to bo impossible for Sod to tempt any one to evil. With II im there "is no variable ness, neither shadow of turning," and from II i m cometh every good and perfect gift. But, although He cannot tempt to evil, He may test the faith of His people, us men test a rope to leain its strength. God tests the faith of His sainis not to break it, but to prove and strengthen it. The skill and courage of a gieat general are thus tested and strengthened by tue dangers of the field of battle. Ged had promised Abiahum ason, who should possess the land wherein he was. a strauger, and whose posterity should be as numerous as the sands of the sea. Ishmael was not this son of proihecy. How Abraham rejoiced, therefore, at the birth of Isaac, aud the glorions prospects held out by the promises of God. This son, whom he loved, was bis most precious treasure. But when Abraham started upon his journey irto the lai d of Moriah, was it tor tho purpose ol realizing the promise that his posterity should be as the sands of the sea, aud that tho vast extent of territory before him should be their iuheriionce? How horrible must havo been to him the contemplation of the sacrifice he was about to make! Yet Abraham was tho roughly ccnyinced of his duty, but this only rendered his feelings more acute. The difficulties presented by this passage of Scripture are so great that some learned men have attempted to explain it in this way: The heathen nations around Abraham offered as sacrifices to their gods the best they had, even thr ir own children, end it has been claimed that Abraham thought it was his duty to do as much iu honor ol the God he worshipped. This theory is opposed to the clear statements of the Bible. God. would have tho heathen nations around undeistand that Hu servant was willing to make such a sacrifice, and Ho would -test his faith. But when Abraham was found willing, God in terposed aud bhowed to all ages His abhoneuce of such sacrifices. Abraham's obedience was prompt. Ho roe np early in the morniug. Probably ho did not even consult his wife. As a general rule, hus bands should'have no secrets Irom their wives; but in this case it was different. The command was to Abraham and not to the boy's mother, and the latter might have objected and persuaded Abraham aeainst it. Delays are always dan gerous, especially in matters of conscience and religion. So Abraham rose up early in the morning to obey the command of God. His obedience was protracted. He did not reach the designated place uutil the third day. While it is often dillicult for us to perlorm a 6icgle duty, and wo afterwards wonder how we were ablo to do it at all, it requires still greater resolution to go on day by day iu its perform ance. Every step that Abraham took was an evidence of his faith. Abraham's obedience was persistent also. He might have made every preparation tcr tho sacrifice, hoping, and trust ing that the two servants whom be took with him might interfere at the last moment, to save Isaac from death. In this way he might have argued that he would gain Irom God trie merit of a willingness to make the sacrifice, aud yet save tho hlu of his son. But to prevent any interference on the part of the servants, he left the servants behind when he approached the place of sacrifice. His obedi ence was likewise truthful; and while he was about to obey the command of God, he yet trusted Him that He would keep His promises with regard to his posterity and their inherit ance. "By faith, he that had. received the pro mises offered up his only begotlon Son, of whom it was said, That in Isaac shall thy seod be called, accounting that God was able to raise him up even from the dead." We may be quite sure that Abraham's faith was agitated by many doubts and struggles. We are not always told hew the wind shiited, but only in what direction it settled at last. He may have aked himself how he could return to the boy's mother without him. But here laith whispered Jthovah-jireh. He may have ques tioned how he rould have carried out the deed with his own hand. He may have thought that, even if he were willing, Itaac might not consent. And what would become of his reputation for humanity and for a relieion better than that around blmf But to all these doubts faith an swered Jehovahjirrh; God needs, not (your use fulness, but yourobedleuce, and lie will provide. Then he may have thought he ought to bo carelul of God's reputation, if not ol his own. but faith again aduiouished him that it was God's business to attend to this, and man's business to obey. Then may have arisen the question, How is the promise to be fulfilled, if Isaac is slain f But here laith answers that God knows best how to reconcile His precepts and His promises, and Abraham believed In both, accounting ihat God was able to raise Isaac up, even irom the dead. God, who gave life, could restore it, if He pleased. It was the patriarch's prownce to iultl the precept, and God's pro vince to fulfil the promise. Taking the text as an illustration of the mode of salvation, wo are toutinually reminded that our body must be provider! tor, and that God will do it. Much more will God provide tor the soul, for w hich we cannot possibly providonur selves. We can iu no way atone lor our faults. All of us stand guilty before God. There is death, aud the judgment, and eternity; and how can we escape from the God whom we have ollindedf Tradition says that Solomon built his lemple upon the very spot named in the text. At any rate, it was in the same region of country, and aoout the spot whereon Jesus was offered. We see Isaac carrying the wood, and we are re minded by it of Christ bearing His own cross. I?aao inquires concerning the lamb for the bumt-oflering, aud Chiint is culled the Lamb of God. Isaac is passive and willing lor the sacri fice, typical ot Jesus, who says, "I lay down Mv lite, that I might take it again. No man takeih it Irom Me, but I lay it down of Myself." In the substitution of the rum for Isaac, we see the substitution of Christ for us, and tho whole event is a typ of the resurrection, As soou I e rr ceii ed the con wand ot the Lord, Abraham lc oked upon Isaac sa dpart man, and his rescue was like his restoration fom the dead. On the first day ot the journey Isaac was slain, and on the third day he was received hack irom thr dead, as was Christ. Christ died for us because God first loved us. If He has provided the substitute, will we not accept it and at Ipastobey T W can rest assured that tbert is enough for all. We must acknow ledge that we have forfeited all claims upon life, and are worthy of death. We must be ready to die frr onr faults, and then thankfully accept the substitute which God has provided. Justice has claims on all of us uot equally for each oios has his particular way of si onion, although every way leads alike from God aud salvation. Vet. although we cannot justify ourselves, a Lamb has been provided by God, and not one ol us need be ofiered up as a sacrifice. So wo should confess that we deserve to die, and at once receive with loy the substitute, relylrg upon it. When Justice comes with her st ales and weighs us in the balance, and finds us wanting, all we can say is Jehovah-jirei I When the rusty bolts of the deep vaults of memory are drawn back, and hklcotis ghosts come lorth and point their skeleton tineers at us, there is nolhine that can allay them but the words Jehovah jtreh I Soto death's cballcige, and on the last day, when we behold the great white throne, we can rejoice in knowing tnat our iniquities are obliterated, and answer, Jeho-vcih-jnth 1 Let us loarn our duty. We should believo In rite of mystery, and obey in spi'e of difficulty. We must trust in God, as did Abraham, although there 1b much to which we cun give no reply save that of Jhovah-jireh. To all our doubts lie will provide an answer some day. Why is there so much mystery f Why is there an atonement for all, and so few avail them selves of It? How can we reconcile God's sovereignty aud man's responsibility ? We may say much about the majesty of the atonement and resurrection, and understand little about it. But we must believe, aud God in time will give an at swer to everything. We must obey when it is difficult to obey. Faith is ol no avail, eavc when it produces works. If we are the children ol Abraham we must show a like obedience a passive obedience ot submission, and an active obedienc; of sacri fice. We must give up a dear eon or daughter, leaining a lesson from Abraham in such be reavement. Our cbild is not so great as Abra ham's. We are not called upon to inflict the blow ourselves, as was Abraham. We must give up a lung-cherished hope, or a possession very dear to us, learning to say, "Thy will be done." And when we ask, How can we endure it? faith responds, Jehovoh-jireh I The path of duty is often difficult. Why should It not be smoother and pleaauterf "The Lord will provide." If we do right, all will go right; if we do wrone-, nothing will eo right. If we lose cverjtbir.g in striving to do right, we still have the promise, Jthovah-jireh, and God has a whole eternity in which to fulfil His promises. The spirit of the Hebrew children who were cast into the fiery furnace; the spirit of the early Christians and of modern missionaries who undergo persecution, when a word will save tbcm, is tho old spirit of Jehooah-jireh. In your late struggle, many entered from mere reckless ness ; but how mauy with, a deep love of country, ol liberty aud of truth, and with a burnine sense ot the gross injustice inflicted upon a whole race for which Christ died as for them selves I And when the gieat crisis came, how many felt that they were risking those who were as nrecious to them as was Isaac to Abraham. let they had the promise, Jehovah-jireh, the .Lord will provide, we must aDiue upon this promise in many of the events of our lives. And when we all come to the final trial, though death muy seem ternoie in prospect, this pro mise will console us the Lord will provide. THE STRAIT GATE. A Sermon Preached Yesterday After noon at the Presbf terlan Church, Se -vcnieemn ana npruue Mtreeie. Dr. Hall was advertised to preach again at Dr. Breed's Church, Seventeenth and Spruce streets, et half-past 3 o'clock, but long before 3 every rook and corner of the spacious edifice was occupied, and so overwhelming was the throng that the pulpit stairs were crowded, and a number of ladles found refnge from the pres sure in the very precincts of the pulpit itself. Tho Rev. Dr. Breed announced the Coronation hymn, "All hall the power of Ieus' name, Let sagels prostrate fall," in 6inglng which the whole congregation joined. After a prayer by the Rev. Alfred Cookman, of the Spring Garden Street Methodist Cnurch, Dr. Hall requested the audience to slug one verse of the hymn commencing "Come, Holy Spirit, heavenlv Dove, With all thy quiuk'nliiK powers," himself leading the beautiful refrain. He then announced as his text the passage from Luke xiii: 24, reading as follows: "Sirirc to enter in at the strait gale; for many, Jsay unto you, will seek to enter in, and ihaU not o able." It is a bard saying that salvation is 60 difficult, but it shows the sincerity ot Him who said it. An impcsior would have held out the prospect of indulgence and ease. False religion may call salvation easy, promising it on the condition of a payment of money or a pilgrimage to a holy place. But true religion is difficult. We must put on the armor and fight the good tight. There are many mysteries in religion, and we mt'st leave many things to the right and left unexplained. The object of true religion is to teach us what to do, aud how to follow in the path f plain duty. In answer to the question, "Are there low that be saved?" Jesus gave iu answer the words of the text. It is possible to be buried in solving tho mysteries couuected with it, and yet it wins the great end of religion our own duty and personal salvation. In the same passago the Lord has reproved sectarian influences. The Jews regarded all other nations as heathens and outcasts, and that all of their nationality would be saved, because of their descent from Abraham. Latltudina nanism and excluBlvenets are thus generally found together. But how many will we see In Heaven whom we did not expect to meet there, and how many will be excluded who now expect to gel in 1 Bigotry will be greatly astonished at the last day. Many a Protestant, boasting of his clear views and simple religion, w ill be excluded; while mauy a "poor, deluded Koraauiht,"as they are accustomed to call tbem, will get to Ueaveu in spite of his superstition. Though we believe iu the most correct theology, and belong to the most scriptural church, we will be cast into outer darkness, ir we are woikeisof iniquity. True reliaiou is described in the text as being a strait or narrow gate. If we would enter in at it, it must be by an effort. This does not contradict the description of reliirion as being easy and the w ay of salvation as being open to all. is o fur as God is concerned, theic is His forgiveness and help for every one. Vet no sinner can enter in at the narrow gate, bringing Ins sin with him; no oue can enter in at the uinrow gate unless he is willing to renounce his bin. Again, the gate is too narrow to admit the sinner and the world. Whatever is incompati ble wiih serving God hinders our entrance, for we cannot serve both God aud mammon. We mist stay outside with the world, or leave the world and enter alone. So we must leave pride behind, for the door Is low, as well as uariow. Our service must abo be of the heart. A reli eion ot mere outward forms will not force us through the uariow gate. There are mauy works so arduous that if the heart is uot lu them they cannot be performed, and so it is wlib relieion. Nime think the wording of the text shows a difference between striving and seeking; thit we must strive if we would enter, amithit those w ho only seek will not get in. But the text does rot contrast striving and seeking, but only findeth: und to him that knocketh itTahall be opeued." It is evident from the text thut many will be disappointed; that some persons who claim admiuauce hud also expectations ol Btrivirgnow ami wuuu u s iuu iaio wuen tno door is shut. If the sinner Is now seeking to enter, CbriHt will not refuse him; "tor every one .i.ot oMkoih receiveth: and he that seeketli. entering heaven. Deatb-beds are of ve differ- tot kinds. . First, There is the death-bed of the Christian, who is evidently one of Christ's people, and is sure of It. Fear is not a nrrcssnry part of rell glon, though mauy may bo saved wno are fcarlul. . , , Secondly. There Is the death bed or the unris- tian who f as safe as tho first, but who ts not as happy, lie is ever imagining that he is not Christ's, trusting Hitn, but fearing that he is mistaken. Mirh people are surprised wnen they awske and find themselves in neaven. Thiidlv. There Is the death-bed of the wicked man who knows bis condition, but dies in des pair and without repentance. Fouithly, There islhc death bed of the wicked man who has become careless. He has hard ened bis heart, and dares futurity. Some people cau be subject to the chorolorm of sin so lone that death will not alarm them. But the calm and peaceful passing away of such is no pioof that they are not going to destruction. And in the fifth place, there are persons who thoroughly believe that they are dylDg in Christ, but are deceived to the last. It is to tins class that Christ is speaking la the text, buch are believers in Him, but work ers of iniquity. A pci son may be a member of an evangelical church and always In his seat, may have family st rvice, always kneel at his bedside, come regularly to the sacrament Bad prayer-meetings, and be ever ready to vliidieaie the cause of orthodoxy. Such a person be comes ill; but be has no fear, he thinks all is right. Ills friends gather about him aud tell him of the rest for the weary ; his pastor comes and prays with him; be becomes weaker and weaker, and at length they say, "He sleeps in Jesus 1" But let us look nt the other side. He goes up to the door ol the banqueting chamber, aud finds it fhut. Surely there Is some mistake. So be cries out, "Lord, Lord, open unto me!" Bi ttheie is no answer, and ho knocks again, Still no answer, aud he begius to plead, saying "i nnve eaten and crunk in las presence, aud Thou hast taught in our strevts; I have been a member of a Christian church, and am familiar with Thy worship."' But the Master of the House hath rlrcn up atid shut the door, sayiug, 'Depart irom me, all ye workers of Ini quity." . Tueie must be a change of the heart, and re pcLtaucc and laith and love, else all other pleas are vain, arid the door is closed against us by Jesus Himself. An expectation ot salvation li tlie end is no pool that it is corointr, any more than fear pud ttembling are proofs that we shall be rriectod. These woids are not addressed to drunkards and notoiious sinners, but to pro fessing Christians, just such as are here to-day. Then let no.ono trust creed, theology, prayer, meetings, or anything of the kind, for there must be iometbing more. The axe is laid at the root of the tree; it is not the fruit alone, but the tree itself that is to be uprooted. Then let us be in earnest in striving to enter in at the strait gate. Tho direction is obvious to leave our sin behind us. Salvation is from sin; but how can we be saved if we still cling to our sin? If you don't give up your sin, you simply want to get to Heaven, and do not wish salvation. The world is very pleasant, but "w hat shall it profit u man, if he shall gain the whole world aud lose his own soul?" It is in finitely better to leave behlud everything which keeps you from entering in at the strait gate. The best of our actions are polluted aud detilod, and we must strip off our own righteousness, as well as our sin, it we would so enter. The love of God must be shed abroad in our hearts by the Holy Spirit. Let us ask Him for grace to love Him. Will be refuse? God wants our heart, and if we go to Him in prayer for His love, "if ye then, being evil, know how to give good gifts unto your children, how much more shall your Father which is in heaven give good things to them that ask II im?" But do it now: do not delay: seek the Im pulse; repent and be converted, without waiting lor God to convert yon. If death were to come upon you this night and take you away, it would be your own fault that you were not saved. There are mnny that wait, for their own destruc tion. Over the entrance to the narrow gate are the words, in letters of living lieht, "Seek and ye shall find, knock and it shall be opened unto you." But you delay, notwithstanding repeated warnings, and suddenly the danger comes. The earth shakes, the heavens are black with dark ness, hiow is the time to escape 1 You rush towards the gate, but the letters of lihtave no longer there. "The Master ol the House is risen up, and bath shut to the door." You knock, and then you plead for admittance, wheo you hear the words, "1 know you not whence ye nre : depart from me, all ye woikers of ini quity." Therefore, "strive to enter in at the strait gate, for many, I say unto you, will seek to enter in. and slinil not be nhlo." At the conclusion of his discourse Dr. Hall announced that he desired to address those who were not members of any church, but were seeking religion. Monday morning would be his only opportunity of doing so, and he accordingly appointed the service from 8 ts 9 o'clock, at the Clinton Street Presbyterian Church. SALVATION FOR ALL. A Sermon Preached Last Evening, at Ihe Uiciu birett AletuodUt Jplacopal C'lturcha It was announced that, at 7 o'clock P. M., yesterday, Rev. Dr. Hall would preach in the Green Street M. E. Church. This announcement drew to the church a vast congiegatiou, and, at 6 o'clock, one hour before the time announced, the body of the house, galleries, and pulpit were crowded. So great was the congregation, and so meagre the accommodations for so largo a num ber, that alter another meeting had been com" mencod in the basement, led byRey. Dr. Jackson, hundreds went away. Preceding tho sermon a prayer-meeting was held, after which Rev. Dr. nail preached a giand sermon from the follow ing text: "For Oodeo loved (fn world Vint Ue gave TTia only begotten Son, that whosoever betieveth in Him trould not perish, but have everlasting life." Joliniii:lG. There was wailing in the camp. Some were writhing with puiu. Some were being carried to a hasty grave. Grief and terror prevailed on every hand, for an enemy more dreaded ihan the Canaanite, had 6torraed the fortifications, and glided past the sentries, and entered into the very tents. The people had murmured against God, and He In punishment had sent fiery serpents that bit the peoplo. aud much people of Israel died. Then, in their terror, tbey sought Moses, aud Moses sought unto God. By Divine direction he twisted a piece ot brass hastily, to represent the form of a serpent, and elevated it upon a pole, and proclaimed tbroueh the camp that alt who looked at it would be healed by It. The news fled rapidly. Those who were bitten rushed forth to gaze at the symbol of life. Mothers brouaht their little ones that had been bitten by the serneuts, aud held them nut eagerly, that they miirhf catch a view of it. The dying were brought forth from the tents, and, with languid eye, gazed towards th's serpent of brafs. ADd all w ho looked were healed. How ever hndly they were bitten: however imperfect and hasty the gluuce towards the serpent; how ever fur off they were, every ono who looked, all who looked, lived! Mtie thau fourteen centuries passod away, aud a teacher greater than Moses appeared in the laud. "As Moses lifted up the serpent in the wilderness, so shall the Son ot Man be hfied un, that w hosoever believetu In Him shall not perish but have everlasting life." For wc have tinued as the Israelites did I We, like unto tbem, have loved Fgyptonly too wolll We have lived the slavery and bondage of the devil I We have shiunk back from Him I We have murmured against God! We have worshipped idols I our own lusts aud sinful pleasures. Win poioons all who touch it, and we are bitfen, and we are dyimr, as the Israelites were oltteo and dying, ur derthe bite of the fiery serpeut ! Hut Je-ius Christ, our Lord and Savtour, was lifted upon the cross, that we might live! As the serpent was lifted up-the form of the serpent without Us sting so Christ came in the fyini of man, without man's sinfulness. The serpent of braMrwa lifeless, but wss the oc:a slou ol life; and Christ gave tip Ills lire thai we might live. The brazen serpent was made und. r the plague, and cuied it. Christ, In dylDg, was t levated on the cross, that he who seeing might live. The dying Israelite looked upon the brazen serpent, and lived: and the dying sin tier, locking by faith on Jesus, live, blnners, look and live I They may be very imperfect; they may be very far off; their vision may bo very indistinct; they may be very badly bliten by the serpent; they may be the chief of sinners: they nay utterly despair of cure. Yet, neverl theless, if they look to Jesus, they are saved ! "For God so loved the world" precious words which the Christian Churrh has ever trearf urtd up as tho most precious of the gem of her precious caeket; words to which we turn with rrore than ordinary delight, as to a more lovely flower w here all are lovely s as to a bril liant star where all are bright. Words which the t hiistian mother taught her child as tha first to lisp, as expressive of the chief truth of the Bible; and words which tho aged saint is the very )at to utter as the best expression of the foundation ot his bore; words which ever l'ght up the dungeon of despair; words which, in the thick tempests, have often proved sn anchor to the soul; words which should encourace the Christian soldier to fight the "gocd ficht," when otherwise be would have yielded 1 Words which should thrill the heart, not of Americans or Englishmen, but the Chinaman and Hottentot and Green lander the savage as well as civilized man I Wen's which Satan bates! and words which angels ponder, ad nine, and adore which Heaven re echoes which eternity will cele brate! "God so loved the world that He gavo His only becrotteu Son, that whoever bellevetb. in Hint shall not perish, but have everlasting life !" These are preciou. prtciotis words ! God loved ihe world. The great, the glorious, loved little me! God loved the word. Tue infinite, pure, and holy, He loveth sinful me! We love Him, because He first loved us. How much did He love us ? So much as to supply all our daily wants; surround us with comforts; to cause so many beautiful (lowers to grow around the.e homes ol enrth, which make us cling to tbem so much in spite of its sorrows and puma of our present conditiou. Yes, more than ibis, He pave us His son; the sou of whom He speaks in lerms of such eudcarmrnt, "His well-beloved son." And He gave that son Dot fo come and visit us simply, but to come as a mim ; rot as a rich man, with everything contributed to His pleasure, but as a poor and sorrowful man. God gave up His sou to die, and not a death quiet and serene, such as we hope for, but death em bittered by the diseitlon of His friends; by treachery anJ betrayal; by scorn and contempt; by the agony of the crown aud the nail; and by the bitterness of spirit which caused Him to exclaim, "My God, my God, why hast thou for snkmme!" iet it pleased the Lordtobruisa Him. Not that the sulleiinps of the Son could give any pleasure to the Father, but since this, was the method necessary for the salvation of mankind, the precious sacrifice was not withheld. How has lie loved me! Oh! tbe leneth, the breadth, tho heighth, and the depth of His love: it is love that passeth knowledge! Kitrnlty will neer reach the extent of it. We hall never know the full meaning of this little word, "fo." "God so loved the world thai He gavo His tnly begotten Son 1" But, some oue says, I fear God does not love me. God is full of love, but He does not love everybody, and I am one of those He does not love. Jesus died for sinners, but I am afraid that He did not die for me. Oh I that I could hope He died for me ! How happy would it be to me, if I knew He died for me I It Is to sucn I would speak to-night. Think who said these words. It is not simply a phi losopher or theologian who gives the informa tion. This opinion may be light or may bo wrong. It is not even an apostle who brings this message to jou. It Is Jesus Himself l It was He who was in the bosom of the Father; because he telU us, iu these plain words: "Lord, my Father, eo loved the world that He pave His only begotten Son." You say. the world! What is meant by the world F Why, it is plain and obvious. The first plain meaning Is That the world means everybody. If it does not mean everybody, it means a part of everybody. It means a people; not all mankind, but some. If world means a portion of man kind, what portion is meant? It cannot mean tho elect portion, for the world, in a restrictive sense, means tho bad portion; anu i neu, u mu worm aoes not mean everybody.lt means the wicked people; and if He died for the woild it does not mesu that Ho died for the good people, but He died for tho non-elect, and, sinner, you are one of them. Let us see tho arguments to convince any desponding brother or sister that there is a Saviour lor them. The first argument I derive from the divinity of Christ. We believe Christ i God. God is infinite; and, therefore, Christ has infinite power and capacity. If Christ is not the Saviour of all the world He has a limited power, because He can only save some, and yt t He is God and infinite. If we believe that Christ is divine His work canuot be limited, aud salvation is, then, for everyone. The second is this, that the Gospel is "good news" and the good news is to bo proclaimed to every creature. It was proclaimed as good news Irom our Lord, Jesus Christ, and His Apostles were adjured to preach it to every creature. Well, then, if it is to be proclaimed to every creature, it is evi dently good news that all should know. It would be strange it a person should say : "Here is good news to be told to all. something- for all," and invito a hundred people to hear the good news, and they say that it was for only ten of them. Some say it is good news for the elect, now do jou kuow who the elect are? Rowland Hill was about to preach one Sunday, when be was told that tbey only preached to the elect there. "Very well," said he, "n ark out the elect, and I will preach to them alone." Tbe third argument is tbi: Redemption Is co-extcnsive with ruin. If you are ruined then you redeemed. For if you are not ruined, then you are pure and need no redemption. It is tbe ruined only who need to be redeemed. ' The fourth argament is this: That salvation is actually offered to everybody. Does not our Lord i roclaim throughout that salvation is free to all who will panake? Does not our Lord invite the world everybody to the feast, and would it not bo mockery to say that, after having invited all, He should say that it was lor only a certain numbor? The filth argument is: That repentance is eDjoined on everybody. You will admit that everybody is invited, that that means the world, which, in turn, means those who are sinful. Here what tho Bible says: "Let the wicked lorsake his way, and the unrighteous man his thoughts, and let him return unto the Lord and He w ill nave mercy upon htm." And in tho New Testament we have: "God comrnandctli all men everywhere to repent." The sixth argument is: All people are callei upon to pray both in the Ohi and New Testa ments. It is a duty for everybody all. Every sinner Is invited to pray, and cun go lo God in prater, through Christ the Mediator. The seventh argument is: That sinners are Gonoemued it they oo not believe. "He that telieveth rot shall be damned." How can a man believe if there is nothing to btlu vo in ? Jesus Christ did not die for all the world. .He did not die for those who reject Hun. II lam called upon to believe, I am culled upon to be lieve that Jesus saved some, aud that Ho may save all. Ho you not think It would be mon strously unjust sl ould I feel ihat I was already" cordenmed for not bt lieving in Christ, when there was no Christ for me? andean you think for a moment that God could condemn a persou for not believing In a Saviour, when that Saviour did not die lo redeem him? Oaves, siuner tbie Is a Christ lor thee! ' ' MUUOr The ninth argument Is thr r!ri ..m. or hae lo pleasure in the death of tho wicked ieT, r$ fVm ,r "A 1 "vo saith the Lord" f.od could swear bv no crmr nn,i i n !r br H,mael,-tbal IIe l-vi no pleasure in the death of tbe wicked. He calls upon you to turn aud live. Oh, whvwill ve not look upon the sacrifice of the -Cross? Why will ye not look by the eye of faith? Believe on Hiin i .I. "" ue suveu. aiav no oesponding biother or sister leave the house, fcelmg thai u,7 luiueu without hope of redemption but with the belief that God standeth rad t.l
Significant historical Pennsylvania newspapers