Lite Crntte gemoaai. BELLEFONTE, PA. Tks Largest. Cheapest and Bast Paper * rUBLISHEI) IK CENTRIC COUNTT. From the New York Ohesrtfr. INTERNATIONAL LESSONS. Fourth Quarter. ST SIT. IIK.HUT M. ttSot'T, D. D. NOVEMBER 20. Lesson B.—The Yoar of Jubilee. Lsvtrseas ill *—l7. Counts Ttxr— h-Blmsml Is th peoplo the! Irnow the Joyful eiUHil."—Tiwliu H l - 1 1 I*'. Central Truth:— A glorious season, not of rest only, but of restoration to all the blessings of God's covenant of love, awaits the true people of Ged. In the wise arrangement which God made for his ancient people every sev enth day was to be holy unto the Lord. Six days was man to labor, but the sev enth was to be a Sabbath of rest. In like manner every seventh year was to be a Sabbatical year. Six years the peo ple were to sow and reap, but on the seventh the usual sounds of husbandry were to cease. And, so again, at the end of "seven Sabbaths of years," or of "seven times seven," they were to keep yet another sacred season, the "year of Jubilee." The command ran : "Ye shall hallow the fiftieth year; it shall be a jubilee unto you." In the good purpose of God this was to be a great and joyful year in the life of Israel." It is worth noticing that not only was it ushered in with trumpets, but the trumpet used was not the ordinary long, straight, silver trumpet of other festivals. It was one curved after the manner of a ram's horn and more startling and impressive in its sound, the same as that used at the giving of the law at Sinai, before the walls of Jericho, in sounding the alarms of war and in calling solemn assemblies. And so it signified that the joy to which it called was not that of hilarity, but more deep and religious, attempered with that awe which ought to be felt in the thought of the presence of God. Then it is to be obseived that it be gan on the tenth day of the seventh month—on "the Day of Atonement." j Doubtless it was at eveniog, after the solemn services of the day were over, that the joyful peal of the far-sounding - horn began. And it is most significant that this, the best of all the years, should always open in this way. First of all the sins of priest and people must be removed by the blood of expi ation. And so we are again reminded, as we have so often been in these Old Testament lessons, that propitiation and reconciliation must go before to prepare the way for all blessings. That joy may be unmixed and complete there must first be peace with God. it is only as sin is expiated, pardoned, borne far away, that we can hope to enter Heaven. * Three things particularly marked the year. In the jirtt place it was a time of emancipation to the enslaved, "Ye shall proclaim liberty throughout all the land, unto all the inhabitants thereof." I From every Israelite who bad "waxen j poor" and sold himself ss an hired ser vant the proclamation lifted the weight of bondage. In the second place it a time when they should "return every man unto his {tossession." He whom the pressure of poverty had com|>elled to part with the family estate regained the lost inheritance. The exile from the home of bis fathers could now re turn. There was no injustice in ibis ar , rangement, for as appears in the latter part of the lesson the price |>id lor a "possession" was always "according to the number of years after the jubilee," ; and before the next. In thefAW place the year was to be one of entire rest from every kind of toil in the fields. They were not sow or reap, to gather in the grapes or to prune the vineyards. ! This does not mean that the fruits or grains which had grown without sowing were to he left to go to wsste, but that they were not to be claimed by the own era of the soil. The poor and the stran ger might claim them. Nor does it mean that the people were to be wholly idle. That would have made the year a curse. Portions of the time were to be spent in religious observances ; they | had also to look after tbeir sheep and cattle as at other times; and, since the labor forbidden was that of husbandry, a "good portion of their time would be occupied with the repair of tbeir houses, implements of husbandry and domestic furniture, and in weaving and the vari ous other economical arts." What, now, was the purpose of all this? What good ends could be served by it? No doubt these were partly sec ular and partly moral and religious. One reason, no doubt, had respect to the soil. This needed rest. Those were days in which nothing was known of the "rotation of crops." Aod the soil of the land to which Israel was going was one svbich, more than that of many other places,would need periodical rest. Then it is easy to see the advantages of lbs regulations respecting the recovery of possession* and freedom. They were well suited to "perpetuate equality;" make it impossible to he born to abso lute poverty; retain the Israelite* in their own land by cutting of? poverty, the great cause of emigration ; encour age marriage; secure a belter cultiva tion of the soil and strengthen the spirit of patriotism." These were great and sufficient reasons. But there were others of a higher na ture, and we have learned that God al waya bad respect to these. God would keep the people in mind that the earth and the fulness thereof are his. He made and preserve# all tbinga, and has a right to dispose of tbem as he will. Man's right and property in tbem are limitod ; be has what ha has as a loan. Of this God would keep him in mind j partly to bind him in humble depen dence to himself, end partly to restrain bis grasping selfishness. Therefore he ssiid, "The land is mine, for ye are strangers and sojourners with me." Then God would test the faith of hie people, end try their spirit of obedi ence. He promised to feed them; could they trust him to do it ? There was yet one other side U> this observance, quite u interesting m eith er of the others, and no doubt one of the great reasons for it. It had a pro phetio character. There can bo no question that there was a reference to it in those words of Isaiah, fulfilled, as the Saviour tells us, in his own advent "The Spirit of the Lord is upon me ; because the Lord hath anointed me to preach good tidings unto the meek; he hath sent me to bind up the broken-hearted, to proclaim liberty to to the captives, and the opening of the prison to them that are bound ; to pro claim the acceptable year of the Lord." It is in the Gospel day that the year as a type has its fulfilling. In Jesus the believer has rest; he has also that liber ty wherewith Christ seta his people(ree; his also is the lost inheritance of divine favor restored. Hut the final and gran der fulfilling of this type is in the rest, freedom anu riches of heaven. PRACTICAL SUGGESTIONS. 1. I)o not forget that the year of Ju bilee began on the Day of Atonement, and that expiation and pardon must prepare the way for any and every oth er true good. 2. God means that we shall rest as well as work ; lie has not appointed us to be unrelieved toil; the life is more than meat. 3. Liberty is a blessing to be prized, cherished and defended. 4. God is always the friend of the poor, the weak and the oppressed; such may be sure their cry enters his ear. So far as wisdom and justice permit, he will bring to thvm present help. 5. God hates oppression, and in the long run his providence as well as pre cepts may be seen to tie designed to re strain the grasping selfishtiess of the greedy and strong. G. God meant the earth to be a gard en; he is pleased with man's efforts to improve the soil,and to enrich and beau tify the landscape. In the great Got pie Jubilee the wilderness will literally ' bud and blossom. 7. God is always testing thoobedienco and faith of his people; yet never does be fail to provide for those who trust him in darkness, and who obey him - with cost. 8. The fear of God (verse 17) is the best restraint from every form of diso bedience and wrongdoing. 9. The believer has no reason to be despondent or anxious. He may now be weary, the bondage of sin and earth may be oppressive; he may seem like a stranger or exile far from his home. , Nevertheless, if consciously ill relations with Christ, he lias even now foretastes of the full blessedness o( the heavenly Jubilee, which to none of us can really be far off. BLACK TO IXGEKSOLL. A Caustic Review of (he letter's Iji tet Magazine Article. I'ATISAXSUIP IN RELIGIOUS DISCUSSION AND WHAT IT LEADS TO. Aneteni anil Jfodern Philosophy IVrrwj the New ItnjmaUst— W'hwh it to be Relieved. PHILADELPHIA, November s.—The Press to-morrow will publish the fol lowing letter from Judge Jere. 8. Black: To TUB EDITOR OF THE Pitew—Among the great metropoli tan journals you alone, as far as 1 know, took any apparent interest in that number of the North American Review which contained what its edi tor culled ; "A Debate on the Chris tian Religion." It seems right, there fore, that you—and, if you please, your readers—should know why* it is that the number last out ap|>ears w/th an article from Mr. Ingeraoll uuaccom I panied by any remarks of mine. I was not a volunteer in the hm : -\ uess. The editor of the Review .Dade two journeys to my house and besought me to furnish him with a refutation of Ingeraoll'# blasphemous doctrines, which he said were everywhere puz zling religious teachers and leading people est ray. I did not believe that Mr. Ingersoll's utterances were at all harmful, and if the faith of the Chris tian world was in danger I was un worthy and unfit to be it* defender. There were, in ray opinion, ten thou sand professional theologians who could aud would do better, and were, in fact, doing it most effectually at that very time by their words and their deeds. But this editor was ah sured enough to insist that if I did not answer Mr. Ingeraoll he would not be answered at all, and it would thence be inferred that the Christian system was false. Moved by his importuni tcis and influenced by a regard for the wishes of " certain friends whose loves I might not drop," I agreed that I would append to Mr. Itigersoii'a ar ticle my own opinion of its fallacy,and thus make the two together a* fit as I could for publication iu a decent mag azine. From the beginning it was distinct ly understood that my defense was to be printed in the #ameals to the interests aud passion* of a (xjJitieal party were unfair. Diana of the Kphesians ami Yankee Abolition ism may both have been great, and they were great in the sense'of being |Kjpular, but that does not prove that the Gospel of God is a pernicious imposture. The Jewish Constitution, which tolerated the enslavement of savages iu Jude, and the resolves of the Abolitiou caucus,which condemned it in America, might both be right, siuce the two system were not to lie judged by one another; each should lie considered with proper reference to circumstances widely defferent. Hut the suggestion that the infallible God might be believed to have procee ded on just grounds wit bout impugning the righteousness of the Abolitionists met with no favor. The practiced dem gogue cannot forego the tricks of his trade, and so he makes the panegyric of his political faction an excuse for casting contempt iu the face of his Maker and for insulting the faith and reason of all who believe in Christ. The barest thought tbal the Judge of all the earth did right fills him with rancor, which he pour* out over page alter |age and then re(cals it again and again: ("aparka hi- biS tth Aii'l lult Ui < sniaf Ilk* • tJ A •rulllao— I have said this much about the slavery point not as an answer to Mr. Ingersoll, but because I will not have it understood, if I can help it, that I permitted or provoked the introduc tion of pnrrisau politics into the dis cussion of a religious subject. These furious outbreaks of intem perate abuse upon God, Hi* laws ami institutions, do not disturb any one's intellectual belief or at all diminish the awful reverence which a Christian feels for the supreme object of his ado ration. Mr. Ingersoll thinks he is raising a storm ou the ocean of thought; lie is not producing a ripple. He is merely doing the part of a common scold, to whom the idle listen for the sport of the thing, while others, tak ing counsel of their outraged feelings, think him a nuisance that ought to be abated. This is, perhaps, not very easy to do. A woman, for sucb an of fense, could be ducked under the rule of the ancient law, but when a com munis rireifrix of the male gender vexes the peace of a oeighborhood in this war the remedy is difficult aud doubtful. To learn how gratuitous these anili ties are —bow he scolds for the mere sake of scolding—look at his fanfaro nade on polygamy. Hy the unaided influence of the Church alone this vice bas been extirpated completely and perfectly. In Christian countries the uuiversal rule is that one man shall be the husband of one wife and no more; aud it is neither the rule nor the practice anvwhert else on the face of the globe. Now, a person who has ordinary sense must see that the moral merit of Christ's Gospel in this re spect is directly proportioned to the magnitude of the evil from which it has relieved human society. Hut Mr. Ingersoll tries to blacken the charac ter of the Christian religion by railing at the bad practice which it lias op posed aud destroyed. If he had flung out at monagamnus marriage, which Christianity upholds, his act, though uujuat, might have bad an apparent object not altogether preposterous. In deed, monogamy is as open to mere vulgar vituperation as polygamy. When au unclean mind exerts itself to imagine what may take place it is as easy to talk about brutality and the animal degradation of woman in one case as another. To the beastly all things are beastly. In point of fact the great body of unbelievers have denounced the Christian institution of marriage with e*|>ecial bitterness. To tie one man a.,d one woman together by a bond which nothing but death can dissolve is, in their opinion, not only unjust and immoral, but a base and brutal tyranny which imposes a degrading restraint upon the natural rights of men and women to love and cohabit with whom they please. This is a prime and prominent part of the atheistic theory everywhere advocated by its regular orgaus and its greatest disciples In France, where their so cieties are compact and powerful, they define their creed substantially thus : 1. There is no God. 2. Religion is a lie. 3. Properly is theft. 4. Love must be free. 6, Marriage is slavery. 6. Children belong to the State aod not to anybody in particular. This is "the gospel of dirt." 1 don't say that Mr, Ingersoll swallows it whole. He believes, or at least be practices, the Christian doctrine on the subjects of marriage, paternity and property, not because be is bound by the Divine commandments, but be cause \nsfeeU like it. Others, reject ing us lie docs the "golden metwand of the law," have an equal right to take their owu feelings us the measure of righteousness. So one set of athe ists curses marriage and another blackguards polygamy, aud they are both right if there be no (iod above ail and over all. I do not intend this as a substitute for the answer which I would have made if the presiding genius of the Review had beeu propitious. My prin cipal object is to show that his "circu lar abuse" amounts to almolutely nothing. A regular reply would prove tiiut iu every line of his last article he has either falsified history or applied to it uu erroneous interpretation. Hut I urn tempted not to quit without giv ing a sample of his efforts at scientific reasoning. If he does not deny the existence of a God his occupation is gone. The ob jeel, therefore, of his highest ambition I ever siuce he took the stump against | Christianity has been aud is to anni hilate the evidence which shows that the world has a Maker and a Moral ; Governor. This being his great cen tral point on which all other points must turn he has, of course, laid him self out to do his very best for it. Ivet us see what he has achieved. I thought I was giving a true and i accurate account of his theory when I said that he regarded the universe as natural ; that "it came into being of its own accord that "it made its own laws ul the start, and afterward improved itself considerably by spon taneous evolution." Hut be denies that this is a true ex|tosiliou of his views, and he exercises bis conceded right to define them again more sharp |ly than be did before. Now he savs j that the universe did not come into being at all; that it a/trays uxu ; nor did it makes its own laws, for it ha* j no lawn. If the material universe existed, just as it does now, from all unbegun 1 eternity, there is, to be sure, not much chance for a Creator to have done any work ; if its harmony is preserved and the uniformity of its action maintain i ed without any rule or regulation pre scribed by & su|*-rior jHwer, 'here is, then, ami has been no need of a Jaw giver; (iod is, therefore, so useless a being that he must be theoretically blotted out of existence. For tbc proposition that the uni verse always was (without a creator) and will be forever (without a preser ver) he offers only one proof, to wit: that it is according to his idea. This he considers potent enough to overrule all the evidence, direct and circum stantial, by which his "idea" is oppos ed. All testimony borne by the com mon sense of mankind, all the deduc tions of reason, all philosophy, and all faith in Holy Writ must IK- swept aside, so that hie idea may have tree course to ruo and be glorified. Hut this ascription of supreme authority to an idea, merely because it happens to be his idea, will hardly be con curred in. The assertion of it, indeed, proves nothing except that his bump of self, esteem is in a state of chronic inflammation. He started another idea, which has the same special merit of being his own, that liic material universe is not governed by laws. The planets move at a rate and in orbits which can be calculated with alieolutc certainty; the earth revolves on its axis with such perfect regularity that the very second of lime at which the sun will rise at a (■articular place can be predicted a thousand years beforehand ; chemical substances combine always in exactly the same relative proportions; in the auimal and vegetable worlds like pro duces like; iu all organized beings certain causes are known to produce certain effects favorable or unfavora ble to life ami health. Mr. Ingersoll's idea it that these are not the results of law or any sort of intelligent arrange- j menl; but they arc phenomena which ] happen, ami the world is by mere ac- , cident prevented from falling into j chaos. In his wisdom he decides "as matter of fact" that there is no rule back of the phenomenon which a con-1 trolling power compels the subject matter to obey ; it merely happens, but it happco* so uniformly that it creates the idea of law in our minds, which is, however, a mere delusion, if Galileo and Newton and Kepler and all the other philosophers, great aod small, have been seduced into the weak belief that the material universe is under the reign of law, it is rare good fortune for us in these latter days to have found a superior personage who, bv merely turning the Drum mood light of his intellect upon the subject, at once exposes the blunders of the ignorant living and "the barba rian dead." Let no man misunderstand or mis represent Mr. Ingersoll. It is not in irony or to point a scurrile jest that he denies the operation of natural laws upon matter. He is in serious earnest, aud if he does not actually believe what he says his simulation of sincer ity is very perfect. To make himself clear he takes a simple case. Water, be saya, always runs down bill, not be cause there is e law behind it—law does not cause the phenomenon, but the phenomenon causes the idea of law to exist in our minds—but that idea is on this side of the fact. It fol lowa tbat Newton roust have been grossly mistaken when lie said that the (ailing of water and other bodies toward the centre of the earth was tallied by the law of gravitation. * Mr. Ingersoli supposes that he is imputing an absurdity to me when he ay: "Mr. Hlack probably thinks the difference between the weight of rocks and clouds is produced by law." Un doubtedly I do. I learned in my in fancy (aud I have "kept the credulity of the cradle"; that this difference is caused by that satne law of gravita tion operating according to rules per fectly understood by all well-informed men. 1 will go further and confess that I think it u most benficent which prevents the rocks from flying™ about through the air and the clouds from becoming immovably fixed in the earth. Our great Creator ought to be adored and I bunked for making such an arrangemeut. Hut this only proves to Mr. Ingersoli that 1 am a believer in "the monstrous and mirac ulous, the impossible aud immoral." Mr. Ingersoli is much accused of plagiarism. \\ helher that tie true or not of his declamatory spouting, this notion that the material world is not governed by law is without doubt ori ginal. It never entered any human head belore, aud 1 think that in all future lime it will find no hsignient in the mind ol any reasonable being. Another way he has ol reaching the atheistic conclusion. I do not say that I know what he wauu to be at. Hut as well as 1 can understand him he asserts that the universe could not have had a design • because we cauuot trace hack the designer to his ow u ori gin ; the world was not made because we cannot U-ll who made the Maker, since the necessity of a Creator in creases with the wonder of the crea tion. lie is unquestionably, though perhaps unconsciously, right in this. It makes a dem m-tration a* complete a mat hi-uiauc* that man was created by "some pre-existent and self-con scious being of power and wisdom to us inconceivable." Hut iustead of re ceiving this plain, palpable and Deces sary consequence of bis own logic, he turns his back upon the conclusion aud begin* to mauuder over his own inability to understand how a designer could be without an anterior design, and telling bow hard it is for him to see the plau or design iu earthquakes or pestilences, aud bow the justice of* (iod is not vi.-ible to him iu the his tory of the world. This silly trash he thinks sufficient to re|iel the irresisti ble proof* of a Creator which he him self has adduced ami which by all fair aud unperrerted minds are received as conclusive. J. 8. HI.U K. A Common Fellow. rtxm lb# The President's friends say that hf is determined to prove to the country, by a vigorous prosecution of GuiU-au, that the criminal had no inspiration from him to perpetrate the crime that made him President. That is exactly hw a very common fellow would act. Hut sole aim would be the selfish con sideration of how liest to free himself from blame. A man of a better mind would consider only the demand of justice- Iu this ca-e be would satisfy himself about Guiteau's sanity or in sanity, and act accordingly. Arthur would be afraid to suggest the crimi nal's iusauity, however much be might lielieve in it, it he should be thought to sympathize with the crime. liut the fact is that the course, which Arthur is advertised to pursue is just the one that would naturally be followed by a roan who would have liecn wicked enough to use Guiteau as a tool of his ambitiou. If be had been vile enough to inspire the murder he would be cruel enough to unhesitat ingly hang his instrument; and be glaIA!APOUA, Nov. 6.—John L. Fince of Chicago, has sued Mian Iuisa Frenxel, a young German lady of prominence and a member of a wealthy I tanker'* family, for hreach of promise in the sum of SIO,OOO. The plaintifl" i* a society man of Chicago, and has placet) in his attorney's hand* the letters received from the lad?, and various presents she gave him during the alleged engagement. "OKE of the first duties of a com munity," said Mayor Moans, of Cin cinnati, in an interview, "is to protect its youth—protect the boys first and they will protect the girls." TIIK scientists have taught that in sects have their affections, and now some one knows a musquito that was mashed on a young lady. "SAY, conductor, why don't this train go oaf inquired a red-haired passenger, with hut head out of the car window. " Put your head in," replied the conductor, M how can you expect it to go on when the danger signal is out?"